The Scripture Directory for Church Officers and People

Verse 16. Know ye not, that ye are the Temple of God, and that the Spirit of God dwelleth in you?

THe Apostle, though he alter his Metaphor, yet continueth in the same matter. In the verses before, he compared the Church of Corinth to a building, here he showeth what kind of building it is, even a sacred holy building; The Temple of God. So that as in the Temple of old, which was consecrated to God, whosoever did bring in any unclean and unconsecrated things to the Temple, he did pollute it, and was to be punished; thus all corruptions in Doctrine, Worship, or Manners, are a pollution of this spiritual Temple. So that in the words you have a strong Argument against all Church pollutions, whether doctrinal or practical, from a similitude or comparison the Apostle useth: Those that are the Temple of God, must be dedicated to him, and not polluted with any unclean thing, but the Church of Corinth, is the Temple of God : And that this Argument might pierce the more, he puts the sting of a sharp Interrogation upon his words, Know ye not that ye are the Temple of God? Know ye not? as if he would have said, This is a confessed Principle, a truth acknowledged by all, none can or ought to be ignorant of it.

Now for the explication of the word Temple, and the Reason to prove they were the Temple, as followeth in the words, I refer it till we come at it: For truly, this Text is a Mine of gold, every word hath precious matter in it. Only consider at this time, the interrogative Introduction, Know ye not? One great cause why they admitted such prophanensse and corruption in the Church, was the ignorance of or the not attending to those Privileges and Relations they were called unto. If they had duly considered, they were God's Temple, they would not have suffered strange Doctrines, or strange manners to come in amongst them; as no strange uncircumcised might enter into the Temple. Observe,

That the consideration of those Privileges and Relations which all the People that profess God are put into, would be a great Argument against all kind of Pollutions.

In the 1 Cor. 6.19. the Apostle argueth against all libidinous and unclean ways, because their bodies were the Temple of the Holy Ghost; now here the Apostle doth not so much speak of every man, as their Assembly united together: as they were a spiritual Society joined together: As is more largely to be shown. The Apostle argueth chiefly (though not excluding sins of practice) against corruptions in Doctrine, and the Ordinances instituted in the Church; by which we may see, the Scripture puts corruptions in Doctrine through errors, and in our lives through ungodliness, in the same guilt ; both are unclean, and so may not be admitted into the Temple: even as the Apostle in the first Chapter, verse 5, 6. and Gal. 59, useth a Proverbial speech, A little leaven, leaveneth the whole lump, against corruptions in life and in Doctrine; but of this more afterwards.

That which at this time I insist on, is, To show what a goad and spurr to all purity and holiness in Doctrine and Manners the, consideration of Church-Privileges, Church-Titles, and Relations a • e Thus Rom. 6.3. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death ? Ignorance of the extent of their baptism, what it did signify, and oblige to, made them live in sin. I know nothing more to be complained of, then that people generally rest in this, They are the Church of God; They are Christians; They are baptized: but they do not understand what these things mean, nor what they oblige them unto. It would make us all tremble, to consider the vast disproportion between our Names, our Relations, and our lives. This hath occasioned many to run into an extremity, to say, We have no true Churches, no true members of a Church amongst us ; because the ignorance, corruption, and profaneness is so great amongst us: though therein they go beyond bounds. For, this Church of Corinth was not unchurched, by the disorders and corruptions amongst it.

To enforce this Doctrine upon us, consider some of the chief and notable Titles or Relations the people of God have, and see, if rightly considered, they would not work like fire to consume all our dross. As

First, The very word Ecclesia, Church : This is given to all the spiritual Societies and Assemblies that we read of in the Scripture▪ converted to the true Faith. Thus the Church of Corinth, the Churches in Asia. Now how great a matter is this very word Church? For a people to be a Church, the word signifieth as much as a company of people called out of the ignorance, idolatry, and profaneness of the world, to worship and serve God in his way, and to obey his Laws. So that when men come to be of this body, they are to renounce all their former profaneness and wickedness, and live a life conformable to the Word, which is the Churches Charter, and by which it walketh. Thus all our Congregations should be men called out of the ignorance and profaneness of the world, to live according to God's Rule. But where are the persons or the Societies that do this? Are not many of our Assemblies in the world and of the world still, in respect of conversation? There will be scandals and offenses in the Churches of God too often; but woe be to such, who by their profaneness, idolatry, and wickedness, give so many scandals as to make us accounted a Babylon, a Sodom, or as the world. Indeed, they who do thus charge us, go beyond their line: for we have a true Church, and a true Ministry, and true Ordinances; only the lives of men are generally so corrupt and wicked, so ignorant and beastly, that they are spots in our Assemblies, and a grievous reproach to that holy Profession which we have taken upon us. So then, if we would have our Congregations and persons freed from all these defilements, remember what the word Church is; a company called out of the world. And as for ignorant and profane men, the orders of Christ are to endeavor their reformation, but if they continue obstinate, then they are to be cast out. As the Clouds that are exhaled from the earth, which though terrestrial in nature, yet follow the motions of the Heavens; so though in our original we be of the world, and are dust and ashes, yet by this heavenly call, we are wholly to live a heavenly conversation. Is it for Stars to be like the dung of the earth? Is it for a Church to be a profane, ignorant, and worldly people? Oh, this very title should raise up your hearts! Are we not a Church, persons called out of wickedness? Why then are we such Apostates, as to degenerate from our Titles and Names? If Christ complained of those that had made the material Temple a den of thieves, Mat. 21.13. will he not also of such, who shall make his Church a stew, a dunghill, a place of wickedness and ungodliness? I beseech you know these things, and consider them better: If you would have the Name of a Church, have the nature, Life, and operations of a Church.

Secondly, The consideration that we are the people of God, in a more peculiar manner then all the Nations of the world, that do not know God. This also should affect us. This is that Covenant of Grace God enters into, I will be their God, and they shall be my people, Jer. 7.23. 2 Cor. 6.16. Yea, a peculiar people ; God's Jewels, God's Treasure, Deut. 26.18. Psal. 135.4. Tit. 2.14. Now consider how great an obligation lieth upon such as are God's people: They draw nigh to God in all duties of Communion, and God draweth nigh to them in all dispensations of grace. But how much holiness, faith, and purity, is required of such? Did Ahasueros command those Virgins to be so many days persuming and preparing themselves to come into his presence, what preparation then ought to be in us, when we draw nigh to such an excellent Majesty? If you ask what are the duties of Communion with God? Prayer and other religious approaches are: And if we did know what these things were, we would throw away all our rags, and everything that may offend his pure eyes.

Now herein people not diligently meditate, Whose servants do we profess ourselves to be? Into whose presence are we going, when we come to pray and humble our souls ? May we not say to every profane and formal man, Know ye not, that Prayer is a Communion with the most high God? Know ye not, that the Word you hear, is the Word of the great and living God? And if so, Why doest thou ta • e no more heed? Why dost thou not prepare thyself with fear and trembling? So that if people would consider what it is to come and stand before God, how the Angels cover their faces, this would make them diligently throw away all their unseemlinesse upon them. Remember him in the Parable, that came without a wedding garment, Mat. 22.12. So then, think of this more, how great that God is, how precious and choice those duties are, which you go about.

Thirdly, If we did consider, That the Word of God is the Rule all ought to walk by, when once they give in their names to Christ : This also would be a special antidote against all sin. You that are Christians, are not to live as you list, to make your covetous, ambitious, or malicious lusts your laws, but you must take God's Word to be your guidance. Thus David professed of himself, that he made the Word a light and lanthorn to his feet, and thereby he was forewarned from sin, Psal. 19. So a young man, though unruly and masterfull, yet he may cleanse his way by attending unto God's Word, Psal. 119. This is the spiritual Bath that may wash away all our filth. Now where is the man that attends to this? Doth the Bible allow me to be thus and thus profane? Doth the Word of God suffer me to be thus licentious? Oh, ye know not what you do! Should ye not know, that when you are Baptized, that thereby you do profess a submission to Christ and his Laws, to walk in an orderly conformity thereunto: What the Word saith do, you will do; what that forbids, you will abstain from: Yet how few do order their conversation hereunto; Oh, that we might prevail with you in this particular! Take the Bible to be your Guide, to be your Rule; write after that Copy: Let it be that heavenly Glass, according to which thou wilt dress thyself. Know ye not, that this is the Law you must walk by, you must think and speak by.

Fourthly, The very name and title of a Christian, if men did consider how much were in that, what great alterations and changes would it make. Thou gloriest in the title of a Christian: Thou wouldst judge it the greatest reproach that could be, to be accounted no Christian. But what is a Christian? not a mere title, a mere idle name, it is as much as one anointed with all the graces of God's Spirit. As Christ was therefore called Christ, because he was annoinned by God with all abilities and sufficiency for that work of Redempt • on ; so we are called Christians, because we as Members from that Head, are anointed with fit graces for our particular places and Relations. So that this spiritual and precious ointment is poured upon everyone that is a Christian indeed. But as God complaineth of some, Rev. 3.9. who said they were Jews, but were not, but of the Synagogue of Satan ; so God will in time judge all those that say they are Christians, and are not, but are of Satan, doing his work. Now if you look into many a man's life, you may call that no more Christianity, then a noisome dunghill a bed of Spices. What is Christianity? said Nazianzen ; and he giveth this definition, 〈 in non-Latin alphabet 〉 , a likeness or resemblance of God, according to man's ability. As if a man should say, Thou wert a rich man, and thou findest thyself in extreme poverty: That thou art an healthful, strong man, but thou findest thy pains and infirmities. What? Wouldst thou regard the titles and names of things, if thou find the clear contrary? So it should be here; I am called a Christian, but I have not the humility of Christ, the meekness of Christ, the zeal of God's glory which Christ had: What will this name avail me, when the reality is wanting. I entreat you think of this more.

Fifthly, The consideration of a Believer, hath much efficacy likewise in it, and should be like fire in our bowels. Doest thou believe ? Art thou no Atheist, no mocker and scorner, no skeptical, or disputer in matters of Religion, but a serious, steadfast, and constant Believer? this is enough to make all within and without thee consonant to God's will. For take but two or three particular Objects of thy Faith, which thou sayest thou doest with thy whole heart believe, thou canst not, thou darest not deny them. As

First, Thou believest there is a God, who is omniscient and omnipotent, who judgeth the world, whose eyes are always upon thee. David was much affected with this, That God knew his siting down, and rising up, and that he could not go from his presence, but God was everywhere present with him, Psal. 139. Now if you do believe this indeed, how darest thou do those things in secret, which thou wouldst not have the world know? Is not God in thy Chamber, in the Closet with thee? And so, How darest thou have heart-sins, saying, All is well because the world doth not behold it? Thou hast proud thoughts, malicious thoughts. How darest thou do this, if thou doest believe the eye of God is upon thee? Oh then, when thou art solicited to any evil way, say, Oh, my soul, knowest thou not that God is here! Am I afraid of a man's eye, and yet he cannot damn me, he cannot throw me into Hell? and do I not tremble at God's eye?

Secondly, To instance no more, Thou believest a Day of Judgment appointed, when all men must appear to give an account of what they have done in this world, when Christ shall come as a Judge in flaming fire, to take vengeance upon all that obey not the Gospel. Those Lamps that the foolish Virgins had, as well as the wise, are that outward profession of Christ's coming, and an outward preparation to meet him. Now to believe such a day coming, of so impartial a Judge, in such a terrible manner, might it not take off every man from his dearest sins? The Apostle speaking (2 Pet. 3.11.) of this expectation, and how the whole world shall be then on fire, he crieth out, What manner of persons ought we to be? For Heathens and Atheists that believe not this Day, it's no marvel, if they eat and drink and take no care; but how is it, that thou a Believer of these things, art not in Prayer often, in fasting and humiliation in reference hereunto?

Use of Instruction. The reason of the deluge of all errors and profaneness, is for want of good logic: They do not infer good conclusions from good Premises. For to be a Church, to be Christians ; to be Believers of such sure and certain things, do not those infer to all, What manner of persons should we be in all godliness and holiness of Conversation? Do you not know these things? Are not these things acknowledged by all? How then can wickedness and sin be found in any man's life? Oh, men be either desperate Atheists or, mad fools! Atheists, if we believe not these things; fools, if we believe, yet our lives not answerable thereunto. What wilt thou plead at the day of Judgment? What will thy own conscience say for thee? Wilt thou not become immediately speechless, not able to open thy mouth, when God shall command to take such a sinner, such a wicked man, and bind him hand and foot, and throw him into Hell? If these things be not true, deny them; if you cannot, you dare not deny them, then go home, and mourn in secret, and meditate in secret on these things.

Know ye not, that ye are the Temple of God?

The Introductive Preface hath been dispatched, we come to the Assertion itself; and therein we are to consider the Subject, who are compared. And

2. To what they be compared. And

Lastly, The ground or Reason of the comparison.

The Subject compared, is, [Ye] Ye are the Temple of God.

This [Ye] may be taken both Collectively, as a Church, a Community, a Society; as the Temple was not one stone, but a multitude of stones artificially built together. And

Secondly, Distributively. [Ye] that is, every man is the Temple of the Holy Ghost. As 1 Cor. 6.17. Your bodies are the Temple of the Holy Ghost. But the first sense, is here chiefly to be retained; he speaketh to them as a Church.

2. Here is the Matter we are compared to, The Temple of God. I shall speak more of this in verse 17 Only the word [Temple] is used sometimes for that magnificent and glorious building of Jerusalem, where God had appointed all his worship. Sometimes it is used for Heaven, as being that glorious Palace wherein the Majesty of God doth effectualy demonstrate itself. The Hebrew word 〈 in non-Latin alphabet 〉 signifieth any large Palace, or Tower, any Kingly House ; and is attributed to the Tabernacle, 1 Sam. 1.9. It's used for Heaven as God's House, Mich. 1.2. and Psal. 11.4. From Templum comes that word Contempl • r, because all behold the glory of the Heavens; as also some say, Considere from sidus. But metaphorically, the word signifieth,

First, The Body of Christ. Destroy this Temple (said Christ) and in three days I will build it up, Joh. 2.19. And if the Temple were holy because of the Schechinah, the habitation of God's presence there, how much rather doth Christ's body deserve to be called the Temple, because the Godhead dwelled in it so fully, for the company of Believers assembled and joined together in the service and worship of God? So that as God promised to commune with the people of Israel from between the Mercy-Seat, and did there graciously exhibit himself; so it is here. Thus then, as the Temple was a peculiar place dedicated to God, wherein God promised his gracious presence, so it is with a company of Believers joined together in a Church way. Concerning the holiness of the Temple, more in verse 17.

Doct. That the People of God met together to worship him according to his way, are the Spiritual Temple of God.

The ancient Temple was not more glorious and admirable to the human eye, then such Societies should be to the eye of Faith. Thus Antichrist is said to fit in the Temple of God, 2 Thes. 2.4. that is, in the Church of God, where the true Church was. And learned men think, that latter part of Exekiel 's prophesy, though very obscure, concerning the measuring of the Temple, is nothing but the Promise of the building of the Church in the New Testament, in an heavenly and glorious manner. The Scripture delights to allude to those ancient usages in the Old Testament. So that Evangelical Duties, are sometimes called Sacrifices ; thus the people of God, a Temple, in this place.

To open this Doctrine, let us consider what is in the Church allusively to the Temple. And

First, The Materials for the Temple were to be polished and fitted by art, ere they could be made part of the building : The trees and timber of themselves, the stones of themselves, were not fit for that goodly structure; but they had Instruments of art going over them to prepare them; and thus it is ere a people come in to be made Members of a Church: indeed, there must be a Divine efficacy and power passing over them. We of ourselves, have not Faith, have not preparedness for such Church duties, till God doth enable us. Look we therefore, how we come into the Church of God. How is it brought about, that we are so? If there be nothing but nature and custom, or because we are born in such places; if we have no more for our being Christians, then Jews have for being Jews. Turks for being Turks; this is not to be God's Temple indeed. No; that must be said to thee, which was to Peter, Flesh and blood hath not revealed this to thee, Mat. 16.17. Hence the Church of God is compared to a Vineyard, to a Garden ; all which are not naturally so, but by art and industry are made such. Thus, it is here; whatsoever our Societies and Meetings are in reference to God, it is wholly of his making.

Secondly, The Materials of the Temple were very excellent and precious, of gold and silver, &c. not hay and stubble. The best stone, the best wood, that would not putrefy; and all things were covered over with gold, and the gold was to be pure gold; even the very snuffers were to be of gold. Now what did this represent, but to show what kind of people those should be, who were of the Church of God; even as much differing from the others, as gold and precious stones from pebble stones; as precious wood from briars? So then, if we be the Temple of God, we ought to be a people of more noble and heavenly Conversation then the world can reach unto. There ought to be no sinful debasing ways amongst us. As Michall, though falsely, said to David, dancing before the Ark, Thou hast made thyself like one of the vile fellows of the Land ; it is thus truly with thee, if thou runnest into any excess of riot that the world greedily pursueth, Thou hast made thyself like a Dunghill, not God's Temple.

Thirdly, The Temple was full of external glory : A magnificent place, admired by Heathens. And we see what weeping there was of the old men, that the glory of the latter Temple was not like that of the former, Ezra 3.10. Now the glory of Christians is likewise great, but in a spiritual and heavenly way. The Church is all glorious within, Psalms 45 13. The Gospel that is preached, is styled a glorious Gospel, 1 Tim. 1.11 And the Spirit of God, The Spirit of glory, 1 Peter 4.14. It's promised, That the glory of the second Temple, should far exceed that of the first, Hag. 2.9. Now how was that made good? not in any outward glory, but because Christ in a spiritual manner, did reform all those corrupt Doctrines, and did sit as a refiner to purify the Sons of Levi. This was glory, to have the spiritual worship of God. It's true, this is not the glory of the world, which the Devil showeth, and so many do fall down and worship it; but to a spiritual eye, that judgeth spiritually these things are the greatest glory. Who would think that the Preaching of of the Gospel deserved such a Title as a Kingdom, and a Kingdom of Heaven ? The most sublime and transcendent perfection that can be: Yet, What is more ordinary in Scripture, then to dignify it by that Name? Do not then account the glory of the Church to lie in goodly Edifices, in glorious Ornaments, in stately Images, but in pure Doctrine, Godly Government, and an Holy life. Such times, are glorious times; such Administrations use to ravish a godly heart. David cried out, How amiable were the Tabernacles of the Lord of Hosts? Psalms 84.1.10. And one day there, was better then many anywhere else. And all, because of the Spiritual enjoying of God in them. It's the excellency of a Pearl to be in its native luster; to paint that, would disgrace it; so it's the excellency of all spiritual Ordinances and Institutions, to be in their pure native appointment; and to add to them by goodly Inventions, is but to disparage them. Jesus Christ, had no external glory, yet to the Spiritual Believer, Christ is precious, as Peter saith, 1 Peter 2.7.

Fourthly, The Temple was in a peculiar manner holy, in respect of other buildings, as the Apostle saith in the next verse. Now when we say it was Holy, we do not mean an holiness inherent, as Angels and men are holy, but of Dedication and Consecration ; a relative holiness; being set apart by God's special Command to such an use. And therefore the Synagogues of the Jews, neither our material Churches have such an holiness; as is to be shown, when we come to the 18 verse. For that is a necessary point to handle, to take of men from superstitious thoughts about holy places.

Among the Jews, there was a relative or typical Holiness: The Temple was an Holy Temple, Jerusalem is called the Holy City ; yea, every Jew, is called an Holy person, Mat. 4.5. and Gentiles are unclean, as appeareth by that Vision to Peter, Call no man unholy or unclean, Acts 10.38. But of this more. This is enough, to show that the Temple was peculiarly dedicated to God, and had a relative Holiness. Thus all Believers, they are in a spiritual manner Dedicated to God: They are separated from the world, and sin: They are not to live in the same wickedness and impiety, as men of the world do. Oh Beloved, What a strong Obligation is this to us all to live holily! We are separated from the world: We are not to have such thoughts, such lives, such affections as the world hath. Procul, O Procul esse prophani, they would cry, in respect of their heathenish Temples; and this is much more true of the Church of God. Moses was commanded to pull off the shoes of his feet, because the place was holy, Exodus 3.5. Oh, much rather must thou pluck off thy sinful lusts, thy carnal pleasures! For God is holy, and the Ordinances are holy, about which thou art conversant.

Fifthy, Because of this relative Holiness, it was a Capitall crime to defile this Temple. There were Porters set at the Gate, to keep out all unclean things, 2 Chron. 23.19 No unclean thing might be brought therein, and so it is here; because the people of God are a company joined in such an holy manner, for such holy ends. Therefore they are commanded to cast out all unclean persons, 1 Cor. 5. ult. Here comes in the Necessity of godly Discipline and Excommunication, which is merely medicinal, not vindicative; for edification, not destruction. Thus the incestuous person, an unclean vessel in this Temple, he was to be cast out: Cast out from among you that wicked person, 1 Corinth 5. The Church should be like an excellent disciplined Army. Therefore if any man walk 〈 in non-Latin alphabet 〉 , disorderly, note such a man, and withdraw from him, that he may be ashamed, 2 Thessalonians 3.11, 14. 1 Corinth. 5.7. the Apostle commands them to purge out the old leaven, the wicked person, that they might be a new lump, a choice and holy company, worshipping God in Spirit and Truth. This spiritual Sword is in the Church, as the temporal one in the Common-wealth. Neither is this power given in vain, but that men who do ill, might be afraid. In the Primitive times, this godly Discipline was admirably executed, as appears by Tertullian and Cyprian, but when this weeding-hook was laid aside, or abused, God's Garden was run over with weeds.

Lastly, That which was the glory of the Temple, and the life of it, was God's gracious presence. From thence he did hear prayer, there he accepted Sacrifices, thence he commanded blessings. His promise was, that he would put his Name there, and this still continued in God's Church. When two or three are gathered together in my Name, I will be there in the midst of them, Mat. 18.20. Though God be everywhere in the world, yet his gracious presence is only in his Church. This is the Closet or Privy-Chamber; this is the Garden wherein he walks.

Now God's gracious presence in his Church, is discovered these ways.

First, Here only are the Privileges of grace : Here only is Justification, Adoption, Sanctification. This is the Pool of Bethesda, wherein the Angel comes down. Through all the world be God's, yet his Church is the place of his gracious favoures. This is the Ark in which salvation only may be had. There is no pardon of sins among Heathens; God indeed, doth many times differ his temporal judgments upon Heathens, and he heareth their prayers and groans, as their natural desires, even as he doth the young Ravens; but their is no gracious answer of any Prayer, nor any pardon of the least sin. Thus they are, as some places of the earth, where (they say) it is always night; Ice and cold always, no Sun beams to comfort and refresh.

Secondly, Here only is the Foundation of all graces, or the Mediator by whom God is gracious to us As (they say) in Egypt there is never any rain from Heaven; so all that part of mankind, which is without Christ, partaketh not of gracious influences of Heaven; God is a consuming fire to them. There is no death of Christ, no Ascension, no Intercession, no pleading for them; they come into God's presence without Benjamin

Thirdly, Only in the Church are such persons, who are qualified for gracious Privileges. Here only is true Piety ; here only is Faith, Repentance : Here only men do in a right manner pray to God. All those moral virtues, and excellent endowments amongst the Heathens, though gilded over, were nothing but dross.

Use of Instruction. Are the Churches of God, thus Temples of God? and should everyone of us be thus in particular? Oh then, how holy, how godly, how orderly should all our Assemblies be? What Jeremy can make Lamentations bitter enough, to see how this Temple of God is made a dunghill? How comes so much ignorance and profaneness to be amongst us? Are we not places prepared rather for the Devil and his evil Spirits to dwell with us, then Temples of the Holy Ghost? Know this, that your defilements are worse then those of Heathens; and therefore it's said, Judgment should begin at the House of God, 1 Pet. 4.17. And in Ezekiel 's Prophesse, The destroying Angel is commanded to begin at the Sanctuary, Ezek. 9.6. Yet we sit and hear these things, and do not fear and tremble. Where is God's gracious presence discovering itself? How few are the men that have God and his Spirit dwelling in them, but rather their souls are possessed with Devils? Hence cometh that pride, that malice, that opposition unto all godliness. Oh then, let us so live, that we may say, Such men have God, and his Spirit dwelling in them! Be men affected with understanding of these things. To see nothing but a man in you, nothing of God; yea, to see nothing but a Beast or a Devil in you, how contrary is it to that holy relation we stand in?

And that the Spirit of God dwells in you.

We have considered what that is, to which the Church of Corinth is compared, viz. The Temple of God : what more is to be said of that, will come in the next verse. I proceed to the ground and reason of the Comparison, Why they were the Temple of God ; and that followeth in the next words, And that the Spirit of God dwells in you.

The particle [ 〈 in non-Latin alphabet 〉 ] hath many significations or uses in the Scripture: Here it is Causal, as much as 〈 in non-Latin alphabet 〉 , for ye are. In many other places it's so used: Jere. 42. Thou art angry. And, We have sinned. i. e. For (Joh. 2.) they staid not there many days, and the Passover was at hand. i. e. For. So here, you are the Temple of God, for the Spirit of God dwells in you. Thus you see it's a causal Inference.

In the Reason, consider the Person described.

Secondly, His efficacy or operation

The Person described, is said to be the Spirit.

2. The Relation to whom, the Spirit of God.

Thirdly, The operation or effect, it dwells in you.

The Greek word Spirit, as the Hebrew Ruach, is of a vast signification in the Scripture, I know none more boundless; but when attributed to God, it signifieth either absolutely the Divine Nature, common to the three Persons; Joh. 4. God is a Spirit, because of his most pure and simple essence.

2. It signifieth the Divine Nature of Christ, as when it is said to be dead in the body, but quickened in the Spirit, 1 Pet. 3.18.

3. Sometimes the anger of God, and the effects of his wrath. Thus we read of a Spirit of judgment and burning, Isa. 4. And a Spirit of giddiness, &c.

Lastly, Relatively for the third Person in the holy Trinity. Baptizing them in the Name of the Father, the Son, and the Holy Ghost, Mat. 28.19. And thus it's used here, because it's called the Spirit of God.

Now this Texe doth two ways prove the Divine Nature of the Holy Ghost.

1. From the Manner of argunig, They were the Temple of God, because the Spirit did dwell in them ; which could be no sound Argument, were not the Holy Ghost God. And

2. Partly, Because Temples w • re built to none but God ; even as Sacrifices were offered to God only. And this is so engrafted a truth in nature, and acknowledged so professedly by Papists, that when they are charged for Idolatry, in dedicating their Temples to such and such Saints, they say, Temples indeed, are to be built only to God, but they name such a Saint only for memorial, not as a Person they dedicate them to. But that distinction is a mere fig leaf, if you consider their practice.

So that we have two Doctrines:

• 1. That the holy Spirit of God, is God.
• 2. This Spirit of God dwells in the Church.

These Points will be very profitable.

For the first, The Holy Ghost is God. There have not only Heretics of old, as the Macedonians, or of late in other Countries, as Polonia, and Transilvana, Servetus, and the Socinians ; but even some in this land very lately, not only maintained privately, but have published Books on purpose to prove the Holy Ghost not to be God of the same essence with the Father and the Son. Indeed, there was a long contention, whether verbal or real, it's disputed between the Greek Churches and the Latin Churches, about the procession of the Holy Ghost, whether from the Father, and the Son also, or Father only; but no doubt at all about the Deity of the Holy Ghost.

I intend to handle this point Practically, yet so, as first Doctrinally to inform your judgments about the truth of it: and that I may do it the more orderly, you must know, that those who have denied the holy Ghost to be God, have been divided into two ways. Either

First, Such who have thought him to be no Person, but to be an attribute or operation in and from God, which in man we would call an accident: So that as God's wisdom, God's anger and power, they do not make a distinct Person (they say:) So neither doth this concerning the holy Ghost, but is no more than the mighty power of God putting forth itself.

Secondly, Others make him a Person, yet not a God, but in the fore-front of the Angels; they make him the chief Angel, as (they say) there is a Prince of Devils. But the Scripture is very clear to overthrow those damnable Heresies. And

1. That he is a Person, not an attribute, appeareth, by all those personal operations that are given to him. So that by what arguments we can prove God the Father, or any man to be a Person, by the same we may prove the holy Ghost to be a Person; as that form in which we are baptized, Into the name of the Father, of the Son, and of the Holy Ghost, Mat. 28.19. To be baptized into the name of one, argueth that one to be a Person: And how absurd would it be to say, the Father and the Son are Persons, but the holy Ghost is an attribute or operation? So There are three that dear witness in Heaven, the Father, the Son, and the Spirit, 1 John 5.7. Three ] he doth not say three things; but three (viz.) Persons, as appeareth by the personal operations. These bare witness in Heaven ] Some read, The Spirit of God descended in the shape of a Dove ; which plainly denoteth a thing subsisting, not an attribute. We are said, To sin against him, which must needs imply a person, Thou hast lied to God, Act 5.4. That which is here said to be God is called the holy Ghost, verse. 3. Thou hast lied to the holy Ghost. And the sin against the holy Ghost shall never be forgiven, Matth. 12.31.

Lastly, There is attributed understanding and will to him; Understanding, the Spirit of God searcheth the deep things of God, and the things of God knoweth no man, but the Spirit of God, 1 Cor. 2.11. And Will, 1 Cor. 14. where he reckoneth up several operations, Even as the same Spirit giveth to whom he pleaseth. So that you see the Texts are so clear, that were not men sadly forsaken by God, they could not deny these things.

In the second place, Let us prove, that it's not a chief spirit among Angels, but in deed, and in truth, of the same Nature with God.

Now some choice Arguments to prove this, may be reduced into these heads:

First, The Name of God is directly and properly (not metaphorically) attributed to him. Thus God is said to speak by the holy Prophets, which have been ever since the world begun. And if you ask, What Person it is in the God-head? 2 Pet. 1.21. The Prophets spake as they were moved by the holy Ghost. So that the holy Ghost was that God, who enlightened and moved all the Prophets that were from the beginning of the world. Thus Acts 5.4. Why hath Satan filled thy heart? thou hast not lied to man, but to God. Ananias he thought he had only to do with men; but mark the opposition, not man, but God; especially 1 Cor. 12.3, 4. There are diversities of gifts, but the same spirit, the same Lord, the same God; Spirit, Lord and God. So that by what Texts we can prove God the Father to be God, the same we can prove the holy Ghost to be God.

Secondly, The holy Ghost hath those works attributed to him, which do only belong unto a God. Such as God only can do, as Creation, Sanctification and Redemption, and miraculous operations. These things do demonstrate and prove a God; Creation, Psal. 33 6. By the word of the Lord the Heavens were made, and by the Spirit (or breath) of his mouth th • y were created. Job 33.4. The Spirit of God made me. Thus in the Creation at first, The Spir • t moved on the waters, as the Hen on the eggs, giving vivifical influence. For Redemption, the holy Ghost concurreth to that, in preparing and fitting the body of Christ, and sanctifying it to be an oblation. Hence Christ is said, To be conceived of the holy Ghost, which could not be an Angel, for then an Angel would have been greater than Christ. And secondly, In the application of the Benefus, of the Redemption to the godly. The holy Ghost both applieth them, and assureth thereof, The Spirit of God that heareth witness with our spirit, Rom. 8.16. And we are sealed by the holy Spirit of God, Ephes. 4.30.

Thirdly, In the works of miraculous operations. So 1 Cor. 12. all those extraordinary and miraculous gifts are attributed to the holy Ghost. Hence he is called, The finger of God, Luke 11.12. by which Christ is said, to cast out Devils: And on the Feast of Pentecost, He descended in a mighty rushing wind, and cloven tongues of fire, filling all the Apostles with miraculous gifts, Acts 2.3, 4.

Lastly, The works of Sanctification, Faith, Repentance, and all other graces are wrought by him: Yea he is called, The holy Spirit, because that is his peculiar Office, to work holiness, and to sanctify men by the Ministry. Now Divines say, It is a far greater work, and argueth more power to sanctify the natures of men, then to make a new world; yet this is constantly applied to the holy Ghost, though not so as to exclude the other Persons in their order. Hence likewise all the means of Sanctification, viz. the Ministry and the gifts thereof, are also given to the same Spirit, Acts 25. Over which the holy Ghost hath made you overseers.

Thirdly, The attributes and properties of a God, as well as the works of a God, are also in Scripture given to the holy Ghost; omnipresence, filling the whole world. Whither shall I go from thy Spirit? None can fly from it, Psal. 139.7. His Omniscience, in that he searcheth the deep things of God, 1 Cor. 2.11. His Omnipotency, as you heard: His Eternity, called the Eternal Spirit, Heb. 9 14. Though some understand that of Christ's Divine Nature, and being before the world, in that he made it. Unity with the other Persons, These three are one. So that having the properties of God, he must needs be God.

Lastly, The religious worship that is given to the Holy Ghost, doth not only argue he is a Person, but a Divine Person equal with God. And

1. We have the Angels giving worship unto him; whereas John, when he would have worshipped the Angel, he is forbidden, Worship thou God, Revel. 19.10. So that religious worship is only to be given to God. And thus the Angels in that glorious vision sang, Holy, holy, holy—unto God. Now it's worth your observing, that this vision is attributed both to the Father, to the Son, and to the holy Ghost. To the Father that is without doubt, Isa. 6. for there he is described as a glorious Judge in all Majesty. To the Son, John 12.41. This spake Isaiah, when he saw his glory, and spake of him, viz. of Christ, as the Evangelist applieth it. Lastly, To the holy Ghost, Act 28.25. That men also are to give religious worship to the holy Ghost, appeareth in their baptismal profession, Being baptized into the Name of the holy Ghost: As also by that form of prayer and blessing. The grace of our Lord Jesus Christ, the love of God, and communion of the holy Ghost, sometimes • sed in the Epistles. Thus you see the Scripture clearly determining this matter of faith: And if we cannot comprehend, how there should be one God and three Persons, eve • y one of them God, and yet but one God; you must remember, That faith is the captivating of the understanding unto a mere t • stimony. It's not science, but faith, that Christians profess. In human things, Argumentum facit fidem ; in divine things, Fides facit argumentum. Neither is it any wonder, that we cannot in the creatures find an exact comparison to repres • nt this, though many learned men, ancient and later, have used similitudes, because there is no such thing as a God, besides the true God. And therefore Basil said well to the He • etique, desiring a similitude to represent the Trinity, Da mihi alium Deum, & aliam trinitatem tibi ostendam. Thus we have labored to establish your faith in this necessary point.

Now I shall show, Why the holy Ghost is called 〈 in non-Latin alphabet 〉 , Spirit. The word at first did signify wind, Why then doth the Spirit of God assume this comparative expression of wind? Or rather, Why is he called a Spirit? Even for these Reasons,

First, Essentially: For the simplicity and purity of his Essence; and this is common to every other Person, for God is a Spirit.

Secondly, Hypostatically: For his personal propriety; because he proceeds from the Father and the Son by way of spiration; the manner whereof we cannot comprehend, no more than the generation of the Son.

Thirdly, Effectively: Many ways:

• 1. For the Incomprehensibility of the actions of the Spirit. John 3. The wind bloweth where it lists, and no man knoweth from whence it comes: so is the Spirit.
• 2. The Diversity of his operations: As the breathings of the wind is from several corners; the Spirits dispensations have not been always alike.
• 3. For the Efficacity, moving the hearts of men to love good, to hate evil.
• 4. For the Impossibility of resisting this.
• 5. For the Necessity of it to every good work, as the wind is to the ship.

Use. Is the holy Spirit God? Then take heed of that blasphemous scoffing, which many carnal and wicked people are guilty of, which is to mock at the very name of the Spirit. If a sin against the holy Ghost be unpardonable, and doing despite unto the Spirit of grace, leaveth a man in an impossibility of recovering: How darest thou let thy heart and tongue be thus set on hell fire? Thy body and soul is to be the temple of the Spirit? Thy duties are to come from this Spirit, and doest thou deride it?

Use of Admonition. Take heed of entitling thy own fancies, and delusions to the Spirit of God. For seeing the holy Ghost is God, it must be a capital crime to make such sinful fancies and thoughts that come from thy corrupt heart, to flow from the holy Spirit of God. If to counterfeit the public Seal, or Coin of a Land, be a capital crime, How great a sin is it, to • ache thy sinful and carnal affections, as if they were the workings of God's Spirit?

And that the Spirit of God dwells in you.

Two Propositions (you heard) were contained in these words:

First, That the Spirit of God, is God ; which hath been demonstrated.

Secondly, That the Spirit of God dwells in his Church.

We therefore proceed to this second Doctrine. And now to open this, let us consider,

First, What the phrase, to dwell in the Church implieth.

Secondly, How he dwells there.

As the Spirit of God is said to dwell in us, so in other places, God promiseth to dwell in his people, 2 Cor. 6 16. And Christ is said, To dwell in our hearts by faith, Ephes. 3.17. All which are not to be understood of any visible or local habitation, much less comprehensive, that we cold comprehend God, for he is (as he said) one whose circumference is everywhere, and center nowhere: The Heaven of Heavens cannot contain him ; but it is meant in a mystical and spiritual manner.

Now this phrase, To have the Spirit dwell in us, denoteth,

First, The propriety that it hath to us, that we are his possession, as an house is a man's own, where he is Lord and Master. And this is worthy of consideration, That we who once were the Devils, he dwelt in us, He ruleth in the hearts of the disobedient, Ephes. 2. have now him expelled from us, and the Spirit of God taking us for his possession. We pity persons bodily possessed, that they foam and roar, and are thrown sometimes into the fire, and sometimes in the water; but he who is a wicked man, the Devil possesseth his soul more dreadfully: he puts him upon anger, malice, upon unclean lusts, and noisome filthy ways; and though many be of the Church visibly, yet in regard of their own particular, they are thus possessed by the Devil, who hath their heart, their eyes, their tongues, their whole body; so that they seem to be a walking Hell: So that herein is a wonderful change, when the Spirit of God comes and takes possession of a people, who before were captives to Satan, and led aside according to his will, 2 Tim. 2.26.

Secondly, When it's said, The Spirit of God dwells in a people, it supposeth, That he doth fashion and prepare them for himself: For every lodging is not fit for so noble a guest; but as great men carry their rich furniture with them, to have convenient lodgings; so also doth the Spirit of God, raise up a people by illumination, and sanctification to be a fit habitation for him: As they say, Anima fabricat sibi domicilium ; The soul • makes the body so curiously organized and diversified for it's self to be in: So much more doth the Spirit of God put spiritual life, and quicken up our dead hearts, that we may be prepared for the enjoyment of him. It's said, The Spirit of God moved upon those waters, Genes. 1. that covered the deep, when the earth was without form, or void. Thus the Spirit of God doth take us out of our natural confusion, and horrible darkness, and makes us comely with those ornaments he puts upon us: So that as it is impossible to have the Sun, but withal we must enjoy glorious light: So we cannot have the Spirit of God, but withal many precious and heavenly gifts will be bestowed upon us. Oh then, how few persons, how few Congregations can endure the luster of this Doctrine? What heavenly or precious jewels have they of God's Spirit?

Thirdly, When it's said, The Spirit of God dwells in us, it denoteth, The familiarity and condescending Communion that God vouchsafeth unto his children. To dwell with one, is an act of communion. Hence 1 Peter 3.17. Husbands are commanded to dwell with their wives. Our Savior expresseth this familiarity by John, I will come in, and sup with him, and he with me, Revel. 3.20 So that what was spoken of Moses, as so rare a privilege, He spake to God face to face, as one friend speaketh to another, in some kind of sense, though not after the same manner, is true of every godly person. Hence the Spirit of God is said to enable us to cry Abba Father, Galat. 4 6. which though it suppose a filial reverential frame in us, yet also godly boldness and confidence: Hence he is also said, To witness with our spirit, that we are the children of God, Rom. 8. So that children being admitted to sit at their Fathers Table, have that bread, which dogs may not eat of. They have that Pearl, which must not be cast to swine: But who are the people that God doth thus honor? How few are such favorites? How many are amongst us, that are not admitted with Moses to come to the top of this Mount? They know not what Communion with God meaneth, what those filial cries of Abba Father are. Certainly, a rational man doth not more differ from a beast, than a spiritual man doth from the best rational man that is: That as a worm knoweth not what reason and arguments are the best; so learned and able men without grace, do not know what this enjoying of God's Spirit and communion with God is; we speak, though not in an unknown tongue, yet unknown matter to such men.

Fourthly, In that the Spirit of God is said to dwell, it denoteth, A permanent and constant abode in his people. For this you must know, The Spirit of God is many times working, where yet he doth not dwell. There is a great difference between transient motions, and constant mansions of God's Spirit. Hypocrites and reprobates have the former, but not the latter. They that wrought miracles had the Spirit of God moving in them, but not dwelling in them: Even Balaam in that prophetical passage about Israel, had a transient motion, or a blast of this Spirit; but the Spirit of God did not abide in him: Yea hereby Caiaphas, being high Priest that year, was moved to say what he did, It's expedient for one to die for many; but yet he knew not what he said. So that there is a great difference between the transient motion of God's Spirit, and his constant inhabitation. Thus many, not truly sanctified, have the common gifts of God's Spirit; they have abilities in prayer, enlargements, some joys, all which are of God's Spirit moving in them, not dwelling in them. And truly this is a dangerous Rock, upon which many split themselves, taking transient gifts of God's Spirit for permanent graces; sometimes they are hardly discerned, as the Rocks that are under water. But of this neccessary point more.

Fifthly, The Spirit dwelling in us, doth denote, The intimatenesse and inward efficacy it hath. It doth not only dwell with us, but in us, which denoteth great intimatenesse. Thus the Apostle often complaineth of the Law of sin that dwelt in him, Romans 7. because of the inward natural power of it, that whensoever he would do good, evil was present with him: It was always at hand to infect and pollute. So that by this is declared, how powerful and inwardly efficacious the Spirit of God is in his people. Hence he is said To make intercession with groans unutterable, Romans 8.26. which could not be without a wonderful secret, and hidden deep working of the Spirit, even in the depths and bottom of our souls.

Thus you have heard, what the phrase doth imply. Now let us proceed to show, How the Spirit of God dwells in his Church, and afterwards, Wherein his dwelling doth manifest itself. For, as original corruption is always breaking out; it's not a dull, idle sin; it's Peccatum actuosum, though not actual: So the Spirit of God is compared to fire, because of the powerful and active nature it hath in the people of God: Fire doth assimilate everything to itself: Thus men filled with the holy Ghost, are made exceeding spiritual, endeavoring to make all like themselves.

Now several ways we may consider of the Spirits dwelling in the people of God.

First, There is an essential dwelling, or a gracious dwelling, by a special manifestation of more peculiar favors; we do not speak here of an essential dwelling, for so the Spirit of God is everywhere, Whither can I fly from thy presence? Psal. 139.7. Thus he hath the same divine Attribute, as God the Father and the Son have. Thus he filleth the whole world; But we speak of his gracious presence. Now how to make a difference between his essential presence, and his gracious presence, is impossible for men to express, because our knowledge of God is only apprehensive, not comprehensive. We see all the Schoolmen, laboring to this very day, to show how an Angel is present, and yet they have not waded out of those deeps. Only thus much we may in sobriety say, That though the Spirit of God be everywhere, yet he is said to be in his Church, because of those peculiar and gracious operations, which he produceth in them, and nowhere else. Even as God is said to be in Heaven, though he be in Earth, and nowhere else, because there is a peculiar manifestation of more glory and power from him. Thus then we are first to conceive of his presence. But.

Secondly, When the Spirit of God is said to dwell in his Church, it may not only be understood of the gracious effects thereof, but also of his Person likewise. And this indeed I find a very sublime and mysterious Dispute both among Papists and Protestants, Whether believers are made partakers of the Person of the holy Spirit, or only of his graces? According to many, all those places, where we are said to receive the Spirit, or to be full of the holy Ghost, they are extended no further than the gifts and graces of the holy Ghost: But certainly, many places, as this in my Text, are to be understood of the Person of the holy Ghost. For it's the Spirit (as we shown) that is the same with God. Now the gifts and graces of the Spirit are not the same with God: So we are said to be a Temple of this Spirit; and a Temple doth relate to a God, and to a Person, not to graces merely. So that we conclude, that opinion to be far more true, and consonant to Scripture, which makes us partakers even of the Spirit itself, as we also are of Christ himself, and not of the benefits only that come by him: But the Scripture layeth down this in a transcendent and mystical manner, and it's by faith only. So that those who have fancied a transubstantiation into the God-head; To be Christed with Christ, and Godded with God, or to be made the Spirit with the Spirit, have thought of a physical and natural union; as if a drop of water were poured into the sea, where as it is only a moral union; even as the wife is made partaker not only of the husbands wealth, but the husband himself, yet not turned into his nature; and this comparison the Scripture doth often use.

Lastly, The Spirit of God dwells two ways in his Church:

• 1. In respect of wonderful and miraculous operations.
• 2. In respect of saving and sanctifying graces.

The former way the Church of Corinth was admirable, you may read 1 Cor, 14. & alibi, of the plenty of gifts, and divers operations amongst them; so that they seemed herein to excel all other Churches, yet in respect of the sanctifying graces, they seemed to be very defective; for the Apostle calls them babes, and complaineth he could not speak unto them, as unto spiritual, so that this later way of God's Spirit (as formerly you heard) dwelling in us, is most comfortable, and most to be regarded, though the other be more admired. The former did especially belong to the Church in its first plantation. Hence Acts 2. we read of the accomplishment of that glorious Prophecy, Joel 2. To pour out his Spirit, &c. but now these miraculous operations are ceased.

Use of Instruction. What Congregations, and what manner of persons we ought to be. To be mere men cometh far short of being spiritual men; we ought to be above sense, and all human principles. Take the most refined men for morality and civility, the choicest for all human abilities, yet without the Spirit of God, they are no more than Adams body, till life was brethed into him, no more than those bones in Ezekiel, till the Spirit of God gathered them together. Oh that our Congregations consisted of spiritual men! Paul complained, He could not preach to them, but as carnal. The Spirit of God would lift thee up to other affections, other desires. As the Spirit took some men's bodies, and lifted them up into the air; so would it do to the souls of men; they had the Spirit of God, who said, Our conversation is in Heaven. They had the Spirit of God, that did look for the coming of Christ: They had the Spirit of God, who had prayed with groans unutterable, and who had joy unspeakable: But oh we poor worms, and not spiritual men, cold clods of earth, destitute of God's Spirit!

And that the Spirit of God dwells in you.

We have heard, what this inhabitation of God's Spirit in his Church doth imply, and how he may be said to dwell in us.

In the next place, let us consider the special Works and Effects of God's Spirit in his Church. For therefore partly hath he the name Spirit, because of that power and efficacy he hath in the Church. Hence he came down in a mighty rushing wind, and cloven tongues of fire. So that he is called the Spirit internally, and externally; internally, for his personal character, whereby he proceeds from the Father, and the Son; Externally, because of those admirable effects, and demonstrations of his presence in the Church.

Now I shall not speak of these operations, which he hath as God, in creating and conservating of the world, but what are more peculiar to the Church ; in which sense he is called, The Spirit of Christ, Romans 8.9. because Christ by his death did purchase such gifts and graces for his people, the efficient whereof in an appropriated manner is the Spirit of God. And

First, The very ministerial functions and abilities to discharge them, are of the Holy Ghost in the Church. For although, Ephesians 4.11. it's said, That Christ after his Ascension and triumph over Death and Hell, Gave gifts unto men: Even as great Emperors, when they ride in glorious triumph, after a final Conquest over their enemies, use to distribute large favors and many bountiful signs of honor, yet because upon his Ascension, he promised the Spirit of God in his absence, as the divine Vicar of Christ; therefore 1 Cor. 12. we find all operations and diversities of them attributed to the holy Ghost: And Acts 25. the holy Ghost is said, To make those overseers in the Church of Ephesus: So that what Church-officers, or what Church-ordinances, or order we have, and what Gifts and Abilities likewise there are to discharge them. These are all of the holy Ghost, and of the holy Ghost three ways:

1. In respect of their Institution and being. For although it's by man, that such and such persons are elected and ordained to this or that Office, yet the Office of itself is of the holy Ghost. They are not the Institutions of men; nor may men appoint some Church-officers, which God hath not, because their end is wholly supernatural: As it's said, 2 Cor. 12.28. God hath set in his Church such Officers, even as he hath set the Sun and stars in the firmament: so that all Officers lawfully called are of the holy Ghost, either immediately as at the beginning; or else mediately, by the order and designation of the Church. And as for their gifts, it's plain the extraordinary and miraculous gifts in the primitive times were from God's Spirit. The Scripture often attributeth them to it: Only now it may be doubted, Whether we can say, that the gifts and the abilities that Ministers have now, are from the holy Ghost, because they are got by human study and industry: And is there anymore required to understand the Scripture, than any other human Author, Plato or Aristotle ? Those cursed wretches Julian and Porphyrius, who wrote against the Scripture, they understood what they were so invective against, yet it cannot be thought they were enabled by the holy Ghost.

Now to answer this, even those natural abilities and human endowments that men obtain by study, are a gift of God; they are a blessing which we see God giveth to some, and not to other: It's God's mercy thou art not a natural fool, a mad man; but when thou hast more understanding, and better intellectual abilities than other, thou hast a greater gift from God than others. Hence in our very ordinary phrase, we say, such an one hath an excellent gift in his memory, in his elocution, &c. And the Scripture is clear, James 1.17. Every good and perfect gift cometh from the Father of lights, which is to be understood universally both of naturals and supernaturals; And what hast thou, thou hast not received? 1 Cor. 4. Hence in the Parable, all abilities, whether gracious or natural are called Talents, and are given by one Master. That is the first thing; even those excellent abilities which the greatest Heretics and enemies to the Christian Religion had, were of God, though the sinful use of them came from the Devil, and their own corrupt hearts; They were talents of gold, and they made Idols of them.

2. As the gifts and abilities Church-officers have, are from God, so the right understanding of the Scripture, and believing the sense contained therein, is in a more particular manner a gift of God's Spirit. For although the Spirit of God doth not give us the sense and meaning of the Scripture in an extraordinary manner, viz. without the knowledge of the tongues, the comparing of places together, &c. yet in and by these means the Spirit of God doth help us to understand the Scripture. I do not here speak of a saving knowledge of the sense of the Scripture, but a mere literal knowledge of the meaning thereof. This is plain by the Apostle, No man can say that Jesus is the Lord, but by the Spirit, 1 Cor. 12 3 The very historical believing of Scripture truths is from the Spirit of God. So that here is required a more peculiar and particular assistance of God's Spirit in ministerial abilities, for the opening of the Scripture, then for any human Author; because the matter for the most part is spiritual and supernatural; and partly, because as the Prophets and Pen-men spake or wrote, as they were moved by the holy Ghost, even to every syllable and word; so the same Spirit of God is required, though not in such a measure to the understanding of it. Hence the Spirit of God is promised, To lead us into all truth, John 16.13. Alas the greatest men of parts and learning have many times been the greatest Heretics, and most ignorant of the Scripture, because destitute of the Spirit: Yet on the other side, you must not run into another extremity, as if the Spirit alone, without those helps God hath required, would lead us into truth: for that were to tempt God, and to expect a miracle. For give a Bible in Hebrew or Greek to a man, though enjoying God's Spirit, yet he is not able to understand this or that Text, without the interpretation of the language. I have been more large on this, because it's necessary to show, with how much prayer and earnest application to the throne of grace the Ministers of God should address themselves to their work: without the Spirit of God guiding and leading of them, they are the ship that wants a wind; yea, though they have many excellent gifts, and much human learning: They are but as a swift horse without a rider, while they want God's Spirit; and the faster they run, the more they are out of the way. So then, put the Spirit of God, and other helps appointed by him together, and then you will never split at any Rock.

Secondly, As the gifts of the Ministry are thus efficiently from God, So directively also they are from his Spirit. The guidance and ordering of the whole Ministry is from the Spirit of God. When Paul was resolved to go to some place to preach the Gospel, he was sometimes forbidden by the Spirit, and directed to go to others, Acts 16.6, 9. Thus in the word of God, preached by the Apostles, the Spirit of God did demonstrate itself, because the Jews are said to resist it, Acts 7.51. therefore though it was first dispensed to the Jews, yet upon their neglect it was transplanted to the Gentiles. And thus truly every Congregation, every particular person, may wonderfully observe the divine guidance of the Ministry, that it should come to such a people, and not to such; that those who are unworthy, and trample upon it, as swine do the pearl, should have it, and many a poor hungering and thirsting people, can never enjoy have or such a Ministry, especially every godly hearer may observe a divine guidance of the Word in the matter preached, how near and seasonably it comes to him. The unbeliever that came to the Church ordinances, saw his heart and thoughts so judged and discovered, that he cried out, Verily God is among you, 1 Cor. 14.25. Thou sittest and wonderest, how the Minister should fall on such a point, how he should be directed to such a particular that doth so nearly concern thee; this makes thee say, Verily God is here.

Thirdly, Which is the last and greatest, The efficacy and spiritual benefit of the Ordinances and gifts of Officers is wholly from the Spirit of God. Hence it is called the holy Spirit, not only essentially, as the other Persons are, or by way of opposition to the unclean spirit, the Devil; but effectively, because by way of title and Office (as it were) it belongs to him, to sanctify the gifts of the Minister, and to make them powerful in the hearts of the hearers. So that although parts and abilities should be in the Officers choice and power, yet the success and benefit is not: When Paul hath planted, Apollo watered, it's God that giveth the increase, 1 Cor. 3. And certainly, if the Physician cannot give health; the Gardener cannot make any fruit, only disposeth and prepareth in these things; much less can spiritual Officers in the Church cause the Word to open the eyes of the blind, or soften the heart of those that are hardened.

Thus we have seen how the Spirit of God dwells in the Church by reason of gifts only, and to be more affected with this, (though that of Graces be more excellent,) consider,

First, That the end of all these gifts thus vouchsafed by the Spirit, is only to profit withal, as the Apostle argueth, 1 Cor. 12.7. They are not for vain ostentation, neither are we to seek ourselves by them, but they are to be improved for edification. Now that cannot be called profit, which is only to please the ear, to tickle the fancy, but what is to convince the conscience and change the heart and lives of men. Oh that this were considered both by Minister, and all people! It's spiritual profit, that is to be looked at. Hence the Word is compared to food, which is not for the eye, but the stomach. The more useful and profitable the gifts of any are, either for instruction or reformation, the nearer they come to their due end.

Secondly, Consider the plenty of these gifts under the New Testament. The Spirit of God enabled to all those gifts and graces in the Old Testament; but because they were in a little pittance or measure, therefore the Gospel is said to be The time of the manifestation of the Spirit. So that it's a great shame and sin, if both Ministers and people partake not more of the gifts of God's Spirit, than in the Old Testament, and that so much gross ignorance and beastly profaneness doth overflow, is a great reproach unto the times of the Gospel.

Thirdly, The variety of them is also very admirable. The Apostle reckons up the diversity of them. So that as it was an argument of Jacob's love to give Joseph a party-coloured coat: Thus it is of God's favor to bestow such diversity of gifts. This makes the Church indeed to be in embroidered garments.

Fourthly, The wisdom of the Spirit is seen in that no one man hath all. As all men have not the same face, but some difference there is, which makes God's providence admirable in this particular: So all have not the same gifts, some are for the word of Doctrine, some for the word of Exhortation; and all this is, that there being a mutual excelling of one another, there might be no envy or schism in the body.

Use of Instruction, What cause we Ministers, and you people have, to pray for this Spirit of God, without which we preach in vain, and you hear in vain. As Moses said to God, Unless thou go along with us, we will not go up. O Lord, if the presence of thy Spirit be not with us, we cannot discharge those duties, who is sufficient to preach? Who is sufficient to hear? Oh it should be like a sword in our bowels, to think we feel no more of him in our Assemblies! Arise, O North wind, and blow, O South (saith the Church) that the spices may send forth their smell, Cantic. 4.16. Oh that the Spirit of God would thus arise in our hearts, that our gifts may be successful, that our graces may flourish!

And that the Spirit of God dwells in you.

The first sort of the Spirits inhabitation in us, viz. by Gifts hath been dispatched.

We now come to the more noble and excellent way, which doth inseparably accompany salvation, and that is the sanctifying graces of God's Spirit. By which indeed we may gather, That God dwells in us. For as when Daniel could so wonderfully open and interpret the Kings dreams, they said, The Spirit of the most high God was in him. So if you see a people heavenly, mortifying sin, walking in close communion with God; you must needs conclude the Spirit of the most high God is in that man. It's not nature or moral virtues could raise him up to such an high Pinacle as this is. And before we come to the particular effects of God's in-dwelling after this manner, it's good to observe the Emphatical expressions that the Scripture useth equivalent to this of dwelling in us. As Rom. 8. there it's called, Being in the Spirit, as here, The Spirit is in us: So there, we are in the Spirit. Now that phrase is very emphatical, and doth denote, that all our lusts and sins, yea our very selves are (as it were) swallowed up, and nothing but the Spirit of God works and moveth in us. To be in the Spirit, denoteth the great efficacy and powerful dominion in us; as men are said to be in sin, because they no longer live, but sin, nothing but sin doth appear: so it should be with the godly. The Spirit of God, not flesh, not corruption, not carnal or worldly principles should appear in them. As the Prophets in the time of their Prophesy, were said to be in the Spirit, in an ecstacy, minding no earthly or worldly thing. Thus ought we to be emptied of ourselves, and filled with the Spirit of God. Therefore John 3. it's said, Whatsoever is born of the Spirit, is Spirit, in the very abstract. We have also ( Gal. 4) pregnant expressions, To live in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh let such expressions as these make you ashamed to see so much of a man, or carnal affections stirring in you! What believer hath these things in the full power thereof?

But to the Particulars:

First, The Spirit of God dwells in us after a saving manner, in the general, By way of sanctification of the Spirit, soul and body, even the whole man, 1 Thess. 5. This is the general. Every man is all over unclean, filthy, polluted, full of enmity to what is holy. Now the Spirit of God that makes an universal sanctification of all these. Hence by way of Office it's called, The Spirit of sanctification, and the holy Spirit ; as Creation is appropriated to the Father, and Redemption to the Son, so Sanctification to the Holy Ghost. So then, as Christ in respect of his body, is said to be conceived by the Holy Ghost ; there was a preparing and sanctifying of it for the Personal Union, and the work of Redemption: So the Spirit of God sanctifieth the soul of every godly man; it makes every part and faculty, prepared for holy Duties in an holy man: for as the soul is the life of the body, that can do no vital action without it; So the Spirit is the life of the soul, and that can do no spiritual action without it. Oh then consider this, all ye that hear, and ponder it in your hearts! Have you thus been conceived, and borne of the Spirit of God? Thy other birth will avail nothing, though borne rich or noble: Yea, Couldst thou be borne a thousand times, in a natural way, thou wouldst still be a miserable wretched man. What is a good or ingenuous nature? What are excellent and choice abilities, if thou art not sanctified by the Spirit of God? Do not think these things are fancies and notions. The Spirit of God may as well be called a fancy, as his operations, fancies.

But more particularly, The Spirit of God dwells in a saving manner,

First, By Illumination, and opening of the dark mind of every man. Every man is darkness it self, he cannot discern of spiritual things revealed in the Word, till the Spirit of God enlighten him. Therefore the work of God's Spirit is great upon the mind and understanding of a man, it convinceth the soul of a man of those things it never believed before, John 16.9. of sin, it makes a man see the woeful and damnable estate he is in. It's so plain, that he cannot deny it; he believed and judged no such thing once in him; but now such light shineth in his breast, that he is a very dung-hill, a very hell to himself, and then he convinceth of righteousness, (viz.) a Gospel-righteousness by Christ. Now all his works, all his good duties are dung and dross ; all that Religion, he put confidence in, is abandoned by him, the Spirit of God convinceth him of a glorious righteousness without him, which only is able to cover his nakedness.

Again, Another special work on the understanding is, To teach, to guide, and lead into all truth. We cannot say, Jesus is the Christ without the Spirit, as you heard, 1 Corinth. 12.3. Spiritual things must have a spiritual ability to discern them. It's true, he leadeth in and by the use of means appointed; but yet he only doth efficiently dispel the darkness, and work faith to holy Truths. So then we see, it's the special work of God's Spirit, not human ability, to be directed into truth: And we must not only study Books, but pray to God, and take heed of such sins, which may drive God's Spirit from us; for then we are as a wild horse without a rider; like a ship in the midst of the sea, without a Pilot.

Secondly, The Spirit of God quickens and reviveth those graces, that by Regeneration were infused to us ; compared therefore to the wind, as the blowing of that, makes the flowers of the Gardens to send forth their sweet smells: So it's here. It's not enough to have the habit and principles of grace within us; but we need a fervent and vigorous actuating of them. And therefore is the Holy Ghost compared to fire ; and hence that phrase, To be filled with the Holy Ghost, which is applied to the godly sometimes, doth (as learned men observe) denote some actual and vigorous impression upon their hearts: Their graces were now put forth in a lively vigorous way. Oh this is a blessed life, when a Christian is constantly filled with the Holy Ghost, that doth actually make his heart fervent, 〈1 page duplicate〉 〈1 page duplicate〉 and burning in all its duties towards God! If this were the life of the godly man, there would not be such complaints, such fears, such doubts: Oh they cannot tell what to say to themselves! They are dull, heavy, earthly. Alas! all this is, because the Spirit of God filleth not thy heart; if this were working, thou wouldst be like Ezekiel's wheels, that moved so swiftly, because the Spirit was in them. Oh then, as she said, If thou hadst been here, my brother had not died! So do thou, Oh Lord, if thy Spirit had inlivened me, and moved in me, I had not • ad such dead duties, such a dead profession! Oh where is thy Spirit? When will it breathe heavenly life and vigor into me?

Thirdly, The Spirit of God doth enable us to kill and mortify sin. Rom 8. If ye through the Spirit mortify the deeds of the flesh. Through the Spirit. ] There is no sin so dear and beloved to thee, so strong and imbred in thee, that is as thy own soul to thee; but by the Spirit of God thou mayest mortify it. Never then be afraid of those great Anakims. Oh thou criest out, I cannot believe, I cannot be heavenly minded! Indeed thou canst not; but the Spirit of God doth lift up his people to these things. Men by natural conscience may leave many outward sins, but they do not, or cannot mortify them; this is done by God's Spirit only. As only by him they could cast out Devils from the possessed; thus only by him can they subdue such sins. We see then, why it is that so many resolve never to sin again, to be such beasts anymore, and and yet are overcome: Alas, they go out in their own strength against these Goliath's. Oh therefore pray, and again pray for the Spirit of God! O Lord! here is a lust▪ or a sin dwells in me, as the Jebusite in Canaan, I know not how to be freed from it, gladly would I be heavenly, I cannot; I would be believing, I cannot; give that holy Spirit of thine unto me. Pray thus for the Spirit of God, more than for health, life, or any worldly advantage whatsoever.

Fourthly, The Spirit of God doth bestow a filial and ingenuous spirit upon believers, whereby they are carried out upon Evangelical and Gospel grounds in their obedience to God. And this is a most precious work, to be desired more than all the world. An heart with slavish fears is an hell, where a man is a tormenting Devil to himself, and the guilt of sin is a gnawing worm that never dieth; but Galat. 4.6. He hath sent his Spirit in our hearts, whereby we cry Abba Father ; There is earnestness, and a Gospel holy boldness: Hence it is called, The Spirit of Adoption : Now how admirable and desirable is this, when we through fear were subject to bondage, to have this Evangelical freedom of Spirit? The people of God should pray and seek for this Spirit of Adoption, as well as of Sanctification. This would be oil to the wheel; this would be wings and legs to thee.

Fifthly, The Spirit of God works comfort and joy in the hearts of the godly. Hence he is called, The Comforter, John 15.26. As the Devil delights to keep us in darkness and fears, therefore he had almost swallowed up the incestuous person with immoderate grief, 2 Corinth. 2. So the Spirit of God delighteth to turn water into wine. Joy is a fruit of the Spirit of God, Galat. 5.22. Yea, it's called, Unspeakable joy in the Holy Ghost. Do not therefore think, that the Kingdom of Grace and Godliness lieth in a dejected spirit, in a troubled soul: No, it's in joy as well as in righteousness, Rom. 14.17. Those doubts and sad thoughts that do lie like a burden and load upon thee, came not from the Spirit dwelling in thee.

Sixthly, That we may have this boldness and joy, the Spirit of God hath another effect, which is, To witness and seal unto our spirits, that we are the children of God. Grieve not the Spirit of God, whereby ye are sealed, Ephes. 4.30. The Spirit beareth witness with our spirit, that we are the sons of God, Rom. 8.16. Oh what a blessed life is this, when all these works of God's Spirit go along together, teaching, sanctifying and comforting! This is the Mount of Transfiguration, It's good to be here. Do not think these things are too great, and too good to be had in this life: For, if we be not wanting to ourselves, if we bring our cruises, he is ready to pour in his oil.

Seventhly, The Spirit of God worketh wonderful support, and even glorious rejoicing in all afflictions and tribulations. Then, if ever, it's admirable to see, what the Spirit of God doth in believers, The Spirit of glory shall rest upon you, 1 Peter 4.14. If you read of the Martyrs burning at the stake; if of the persecutions and torments they did with such invincible joy and patience endure, it was from the Spirit of glory resting on them. Alas, we think, if God should exercise us with such straits, bring us into such troubles, we could never bear them. Oh consider, there is God's Spirit, as well as thy spirit.

Lastly, The Spirit of God doth work the prayers of God's people. Rom. 8. It's a Spirit of prayer and mourning; he teacheth what to pray, and how to pray for spiritual and heavenly things, with zeal, faith and importunity; It helps our infirmities, many sins and corruptions are apt to spoil our prayers, he helpeth against them; yea he worketh groans unutterable; he moveth the very foundations of the soul; and those prayers cannot but speed, because the Spirit knoweth the mind of God. All prayers are dead carcasses without the Spirit moving upon them.

Use of Examination. Try whether thou art one, who hast the Spirit of God thus dwelling in thee. Oh where is the man or woman that heareth us, that knoweth the meaning of these things! When Christ spake about eating his body, the Capernaites had a gross understanding therein; but saith our Savior, The flesh profiteth little, the Spirit giveth life, John 6.63. If Christ said thus of his own body, than how much rather may we say, parts, duties, an outward Religion profiteth little? The Spirit giveth life, Rom. 8. Paul saith, If any man have not the Spirit of Christ, he is none of his. Thou speakest of Christ, and thou hopest he died for thee; see what the Scripture saith, If thou hast not his Spirit, thou art none of his.

Verse 17. If any man defile the Temple of God, him shall God destroy.

THe Apostle in this seventeenth verse aggravates that Argument, which before he had propounded, viz. The temple of God, wherein the Spirit of God dwells, ought to be kept pure, and not defiled by any corruptions of Doctrine or lives. 1So that the Apostle makes all false Doctrines and corruptions in God's worship to be a sacrilege. And therefore in this verse he doth further amplify the heinousness of this sin; wherein you have,

• 1. The malum culpae supposed, If any man defile the temple of God.
• 2. The malum poenae proposed, Him will God destroy.

For the sin supposed, If any man defile the temple. This is an allusive expression to the custom among the Jews ; If any man defiled their Temple, the crime was capital; what accusations were brought against Paul, because he brought in Greeks uncircumcised into the Temple. The Greek words are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , an elegant allusion. The sin and the punishment shall be both alike; some have rendered it corrupt, some vitiate, others destroy. This of our Translators is very good: For seeing the truths of God and his Ordinances are pure, then it followeth all errors and false Doctrines are a pollution; as if you should put dross to gold, or cast mud into a pleasant spring. Some Interpreters think the Apostle doth intend to an higher sin, then he named before: For (say they) verse. 15. he speaks of such false Doctrines that did not overthrow the foundation, now such a man may be saved, though difficultly, but verse. 17. he nameth such as strike at the very root, and destroy the very Temple itself. So that they make this the meaning, If any man bring such corruptions of Doctrine, as destroy the Temple of God, overthrow Religion, and make it no Church, he shall not be saved at all. There is no fire to cleanse him, but to consume him. Thus some. But it's more consonant to take the words more general, and so they do better cohere. And this destruction spoken of is to be understood, unless he repent, or pro subjectâ materiâ, if it be only hay and stubble, then the 〈 in non-Latin alphabet 〉 is no more than 〈 in non-Latin alphabet 〉 before, a destruction partial, not total ; but if they be damnable heresies, than they meet with a total destruction. Observe,

That those men who defile the Church of God with corrupt Doctrines, do highly provoke God to punish them.

The Text is an Argument à minori ad majus: If the defilers of the material Temple did not escape God's punishments, as Athaliah for profaning the Temple, and Belshazzar the holy vessels of the Temple; then much less shall they escape, who pollute the Church of God by any such falsehoods: And we read that our Savior did in this show his anger, and wrought a miracle by way of indignation; and another particular, namely cursing the fig-tree. In these two cases did Christ's miracles tend to destruction or punishment; all the other were full of mercy and healing. For when they had defiled the Temple, and made it a den of thieves ; twice our Savior made a whip, and scourged them out, which Jerome doth admire, as a greater miracle than any other our Savior did, that a man unarmed and contemptible, should chase away such a multitude of men, and in that matter of their profit, making no resistance, but barely asking, By what power he did these things? No doubt the City of Jerusalem was then guilty of many horrible and grievous crimes of injustice, adulteries; but Christ takes no notice of that, but goeth presently to the Temple, to reform there; and this is attributed to the godly zeal that was in him, which did even eat him up, John 2.17.

For the opening of the Doctrine, let us consider, Why false Doctrines are a defiling, why they are called corruptions ; For so in the Old Testament Idolatry is often called; men are said to have corrupted their ways by false worship ; and this will be good, to take off that lovely painting and alluring dress, which some would put upon their errors and superstitions. Now they are called defilings and corruptions,

First, From the pure nature of God's truth, and his worship, which falsehoods do stain, and take away the glory of. You see the Apostle compareth them to gold and precious stone. Now to take these, and to throw them into the dirt, is a debasing of them; God's word is said to be more pure than gold seven times refined; yea more to be desired than fine gold, Psal. 19.10. Christ commends his Doctrine under the notion of living water, John 4.10 the pure running streams of the brook. Now all false Teachers they throw in mud and dirt to these; as the Philistines did earth into those Wells that Isaac digged for his cattle. Every pure thing is made impure, when mingled with anything of a more sordid and inferior nature, as gold with lead, wine with water, water with mud So then, though men give glorious Titles and Names to their falsehoods, as excellent Truths, glorious Lights; yet indeed they are no more than defilements and pollutions. Oh then, how humble tender and careful ought men to be? Are the Truths and Ordinances of God by institution, and in their original so pure? Come not then with thy soul hands, to handle such precious things.

Secondly, They are called defilements and pollutions, Because the truths and Church of God are not only pure, but dedicated and appropriated to him, as the only object. So that they are holy as well as pure; and in this notion the Apostle considers them. So that it's a sacrilegious defilement, to take the Truths and Ordinances, or worship of God, and by thy carnal and sinful imaginations to pervert them. And here we may say in another sense, Thou that abhorrest Idols, doest thou commit sacrilege? Thou that art against Popery, against the Idolatry of the Mass, and other abominable things: Doest thou sacrilegiously pervert the holy Truths and Ordinances of God by sinful and corrupt opinions? Certainly, if this were believed, men would not so profanely dispute and dally in the holy things of God.

Thirdly, Errors and heresies may well be called defilements, Because they are a disease, and so spread over the Church. The Scripture compareth them not to every kind of disease, but that which is most mortal and dangerous, even a Cancer. Thus Paul of Hymenaeus and Philetus, Whose word eateth like a canker, 3 Tim. 2.17. The Leprosy in the Old Testament, of which Levite. 13. there is so much spoken, is acknowledged by Divines to typify heresy and errors; and as that did infect and make the very garments unclean, that they were to be washed or burnt: so the Apostle alludes to this, Jude verse. 23. Hating even the garment that is spotted by the flesh. See what thoughts we are to have of all errors and heresies; we are no to touch the garment of the flesh, that is, we are not to come near such, as it's said, Come out of Babylon, because of her Church-corruptions, and touch no unclean thing, 2 Cor. 6.17. Thus you see, that you are not only to take heed of def •• ng yourselves with errors, but because they are a Leprosy, a spreading filthiness; you are not to come near the temptations; be as much afraid of such an one, as of one with a plague sore running upon him. That very phrase, Whose word eats like a canker, should much terrify women, who by seeming pretences are apt to be misled: What a dangerous thing is a canker in thy breast? But as soon as thou hast received any error, thou hast got a canker in thy heart. So that if it were only a pollution it was not so terrible; but here is a killing disease with this pollution: If therefore thou lovest thy soul, flee from errors; and the more difficult it is to know, when it is an error, the more art thou to be afraid: In Levite. 13. you see it was a very hard matter to discern between the Leprosy, and any other distemper; some had not the Leprosy, it was only a scab ; so some do not run into gross and damnable heresies, but yet they have a scab, a loathsome distemper upon them. These things being the truths of Scripture, and not the words of men pleading for their own interest and reputation, should much prevail with you.

Fourthly, They are defilements, Because they pollute the conscience, mind, heart, and whole life of a man. Hence you have that phrase, Men of corrupt minds, 1 Tim. 6.5. & 2 Tim. 3.8. Destitute of the truth. Thus men's consciences also are said to be defiled, Tit. 1.15. So that the corruption of a man by errors is a Metaphor from the body, which through sickness or death is corrupted, Thou wilt not suffer thy holy one to see corruption, Act 2.17. That as from the dead body worms and putrid vermin grow and live: So from minds corrupted and destitute of truth, do flow these erroneous Doctrines. Thus not only wickedness may denominate men to be dead, Let the dead bury the dead, Mat. 8.22. And the wanton widow is dead while she liveth, 1 Tim. 5.6 but even the erroneous and heretical mind is dead, while it seemeth to have much 〈◊〉 And truly bodily corruptions in some sense are not so great as the corruptions of mind and conscience. The Apostle in the second Epistle, makes lustful and libidinous ways to defile the body of a man, which is God's Temple ; but here, you see errors and corrupt opinions defile the soul, that is the more noble Temple of the Holy Ghost. So that these mind-defilements, make thy disease the more •• c • rabble. This putteth out the eye; this kills the spy and monitor of all thy actions.

Lastly, Corrupt Doctrines are called defilements, to show how loathsome and abhominable they should be to us. To hear the Scripture say, That by false Doctrines the Church is polluted and defiled, should make a man presently abhor such ways. Thou canst not abide dirt or vomit upon thy garments, and canst thou endure these deformities upon thy soul? Thou canst not endure to see a drunkard wallowing like a swine in the mire, but to see men stagger and reel, and even be drunk with giddy and vile opinions, this should be a more loathsome sight. Labor then for a Scripture judgment in these things, and do not thou have more indulging thoughts towards errors, then the Scripture alloweth. I do not forbid thy charity to some persons erring, but to errors. If a godly man should be overtaken with drunkenness or uncleanness, thou wouldst say, the sins were abhominable, though thou wouldst pity the man, and pray for him; so it is here.

Use of Instruction, Wherein lieth the purity of Churches? Even in pure and sound Doctrine, as well as in pure lives. Some, they cry out against purity in lives, they love not such Puritans ; they cannot endure such strictness: Others, they love not this purity of Doctrine. The Remonstrants deride the word Orthodox, as if it were a spell used by some Writers. Now in both ways we overthrow the purity of Churches. To have pure Doctrine, pure Ordinances, and yet men to be impure in lives, is a very doleful sight. Again, to have men appearing with pure lives, yet impure Doctrines, is also very grievous to him who is endowed with a sound Faith.

If any man defile the Temple of God, him shall God destroy.

We have dispatched the sin supposed, we come to the punishment proposed; Him shall God destroy. A terrible sentence, and that which may make all those who grow wanton in the matters of Religion like Belshazer, to quake and tremble. In the Greek, it is 〈 in non-Latin alphabet 〉 , the same word with defiling the Temple: They defile God's Temple, and God will defile them. This is the same with 〈 in non-Latin alphabet 〉 , in other places, God will destroy: Now this is meant of eternal destruction without repentance. The Scripture calls eternal punishment, destruction ; not in the sense of the Socinians heresy, as if both body and soul were totally annihilated, for that cannot be called a torment, but rather a freedom from torment; but because both body and soul are deprived of all comfort and happiness, and so are exposed to all the curses, and the tormenting wrath of God without ceasing. So that this Text doth represent corruptions in the Doctrine and Worship of God, under as terrible a consideration as any great sins committed. For look upon the threatenings against the vilest monsters of sinners, they can be no more then this, Those will God destroy. And so it is here of such as defile the Truths of God with errors; even as Nadab and Abihu were wonderfully and terribly destroyed for offering strange fire upon God's Altar, though men may suffer them. Though the parties themselves may bless their condition, yet God will destroy them, if they do not recover out of these snares of the Devil.

Now that God will destory eternally such as defile this Temple without reformation, will most fully appear by 2 Pet. 2.3, 4. which Chapter should be an Allarum to these times. For

First, Her fore-tells, that as in the Old Testament there were false Prophets, so in the New Testament, notwithstanding all the light of the Gospel, and the Truths of God revealed in his Word, there should be false Teachers ; here you see, it's expressly fore-told, that it should be no stumbling block to us: we should not be offended at the truth, nor at reformation out of Popery and superstitions, because of such events.

Now these are described by their Actions, They shall bring in damnable heresies : Connder that expression. All heresy is not innocent: It's not excusable, as the Remonstrants plead; for here are damnable heresies.

2. The Manner how, they shall privily bring in. There is great craft and subtlety; there is underworking, as Moles do under-ground.

Then you have the consequent evil of this, They bring upon themselves swift destruction. Here is more then in my text, not only destruction, but swift destruction. That is two ways swift :

First, Because God will not delay : He is so provoked, that he cannot bear them long. And then

Secondly, Swift in regard of their thoughts : It comes before they thought of, or expected any such thing. And whereas it may be said, They prosper, they meet with no such visible wrath of God, see verse 4. Whose judgment lingereth not, and whose damnation sleepeth not. All the while they are secure, their judgment doth but watch the time, the fittest time to make their destruction more dreadful.

Now that still people may be afraid of errors and heresies, he instanceth in three the most horride Examples of God's vengeance; and argueth thus, that if God were so severe against them, let not such as bring in damnable heresies expect better.

The first from the Angels, God spared not them, but did cast them down into Hell, and bound them in chains of darkness. The Angels sins, were sins of the mind, they were intellectual substances; and so heresies and their sins are much alike. Do not then say, Heresy is no drunkenness, no whoredom, no bodily profaneness, no more was the Angels sin; it was an intellectual sin, and yet for that they are perpetually condemned.

2. The second instance of God's Judgment, is, The Old World, which God drowned with water. All mankind had perverted its ways, and even defiled the world, and God washeth it with the waters of his Judgments. So that the overflowing of heresies, is like the corruption of the Old World.

Lastly, He compareth them to the Cities of Sodom and Gomorrhah, whose sins were so great, that God did rain Hell out of Heaven, to be avenged on them. Who then can excuse or plead for such defilements, the sinners wherein are compared to those three, who received the greatest expressions of God's wrath most signally upon themselves? Thus this Chapter is a Comment upon my Text.

To open this Truth, viz. God will destroy such a defiler.

First, This is to be understood Conditionally; unless that man see and bewail his errors, and forsake them. No doubt but Luther and many of the first Reformers, who came out of Popery, were great defilers of the Temple of God; but when God did open their eyes, and discover the truth, then none were more zealous then they, to make the Church, that was a den of thieves, an House of Prayer. How often did Luther bewail that blindness, and that damnable error which was upon him in the time of his Popery, and Melan • though • also, yet recovered from it? So that this threatening is to be interpreted as all other places against any wicked man. Ezek. 18.21. If the unrighteous or wicked man leave his sins, he shall live. God will not remember his former i • iquities: Yea, God many times taketh those who were once plunged into damnable ways, and maketh them great Instruments to publish his truths. As Paul, once a blasphemous persecutor of Christianity, afterwards a zealous prosecutor of it. Austin once a damnable Manich • e, afterwards escaping their snares, was greatly instrumental to the Conversion of others from those damnable Opinions. So that all those who lie in damnable heresies, are not therefore desperate and hopeless, for the great Shepherd may reduce these wandering sheep.

Secondly, It cannot be denied, but that even a godly man may fall into ae damnable heresy, and some time continue in it. They may not believe some fundamentals in Religion for a while. Thus the Resurrection of Christ is a main Pillar of Religion, take this away, and our resurrection and all our comforts fall to the ground; yet many of the Apostles did not for a while believe it: and generally they erred in this fundamental, they took Christ's Kingdom for a temporal one, and looked for a temporal Restauration: but yet the godly, though at any time thus plunged into a damnable way, have this difference from wicked men who are turned aside.

First. There is a seed of grace within them, which though for a while it lieth asleep, yet at last will put forth itself. He cannot sin, because the seed abideth in him, 1 Joh. 3. As the spirits of Wine will at last work out all poison. So that as a man, who hath reason in him, may be taught what he knew not, when a brute beast cannot, because there is the seed of Reason upon which the teacher doth work. So it's here; in a godly man there is the principle of grace, and this spark will at last take fire, though for the present it be much overwhelmed.

Secondly, The godly, though plunged into some damnable error, yet are under a Promise to recover them, which will certainly take effect. As Moses exposed to the water, had his Mothers eye upon him to see he should not be drowned; so though a godly man be plunged deep in evil ways, yet there is God's eye and God's hand ready to deliver him. If it were possible, they should deceive the very Elect, Mat. 24. If it were possible, now what makes it impossible, not the godly man himself: Alas, he hath so much ignorance, pride, and corrupt affections, that by what reason they are plunged into any foul error, by the same they would always continue therein, and be forever suffocated. It's only God's gracious Promise, He will lead them into the truth; he will give them the spiritual Unction.

Thirdly, The godly man's heart is not commonly so obstinate and seared, as the wicked man's is. Those that brought in the doctrines of Devils into the Church, are said to have a seared conscience, 1 Tim 4.2. They felt nothing, they did not doubt or suspect, [What if this be a damnable error that thou maintainest? What if thou art a means, not only to damn thyself, but many others?] No; they are commonly men of a reprobate mind. But the godly, though grievously seduced, yet sometimes they have strugglings, they have an holy jealousy over themselves; they bewail their proneness to err. Even as it is in gross sins, the godly man sinneth not with that hearty and full consent that others do.

A third thing to open this point, is to consider a difference between the defilements of the Temple by false Doctrines. Some are only in accessory and less prinpall things, and such were those who built bay and stubble ; their errors were consistent with salvation: He shall be saved, but so as by fire. But others are Fundamental, destroying the very soul and essence of true Faith and true Piety. Now the latter are such whom God will certainly destroy. I know it is that Question, which hath kept so many learned men, like Abraham's Ram, in the thickets, what are Fundamentals, what points are necessary to Salvation, and what not : but though it be hard to parcel out the number, yet that there are such, the Scripture is plain, in that it calls them first Principles, and tells us of a Foundation which must be laid : Of which formerly.

Fourthly, In defiling the Temple of God, here is great difference to be made between those that are the Seducers and the Seduced. There was a vast difference between the rebellion of Absalom the head of it, and such as followed him in the simplicity of their hearts. Lyrinensis said, That the Authors of many Heresies were damned, whose Disciples or followers might be saved. The Apostle Jude doth evidently make a distinction of persons that err: Of some have compassion, making a difference, Jude verse. 22.

Fifthly, Church defilements make men further off, or nearer to perdition, as they enjoy the means, and as they have opportunity to know better. The Pharisees sins were so inexcusable, because they had light; insomuch that our Savior saith, If he had not come, they had not had sin, Joh. 15.24. Therefore an Heretic, after the first or second Admonition, is to be rejected, Tit. 3.10. Those then are nearest to perdition, who after Admonition and Information, do still continue refractory.

Lastly, Of all those who defile the Temple, and are marked out for perdition, Antichrist it is, and his party that are the great defilers of God's Temple: He is alled The man of Perdition, (2 Thes. 2.3.) both actively and passively: Actively, because he is a means to destroy so many thousand souls; and passively, because he is appointed by God to remarkable destruction. Take heed therefore thou art not found in the number of that Antichristian society, which is marked out by God for destruction. Come out of Babylon, least you be partakers of her plague, Rev. 18.4.

If you ask why God should be thus provoked by corruptions in truth or worship, the Reason is plain; Because his Glory is more immediately interrested in these things. Practical godliness and obedience are acceptable, but his truth and his worship, are that which immediately relate to him. Herein his jealousy is said to be drawn out.

Use of Admonition. Pray and take heed you fall not from your steadfastness, and be led aside with the errors of the wicked: You see here is no dallyance, no wantonness allowed in this matter; God will destroy. Art thou not afraid of God's wrath, of God's vengeance? If it were but the anger of a man, or the persecution of a man, it might be endured; but God, who is a consuming fire, he will never bear this: He will not endure this. This Text would be like a flaming sword to keep men from false and erroneous ways, if duly considered. This is that which undoeth us, people are either very sottish and stupid, not regarding anything of Religion at all; or if they do, they do not with that sobriety, that humility, that fear and trembling, address themselves to know God's truths as they ought to do. There is a profane, proud, unmortified frame of heart upon us, and then then no wonder we defile his Temple.

Him shall God destroy.

This is the punishment threatened to the Temple-defilers, and though but two words, God destroy, yet both have their weight. There are many evils and calamities that yet are not a destruction, that is the utmost of all paenall evils; and then, it's a destruction from God, whose wrath is like himself, Incomprehensible: It's not man, but God shall destroy.

Now what this destruction is, we have told you; not an annihilation of soul and body, as Socinians would have it; not a Physical destruction, but moral, viz. depriving the wicked man of all happiness and comfort. We have handled this relatively already, as it is the Portion of the Temple-defilers, I shall now consider it absolutely: Eternal wrath and damnation is described here under the name of destruction, which is the reward of every wicked impenitent man, whether his sins be intellectual or bodily. And the Doctrine I shall raise, is,

That Eeternal Damnation is the Destruction of a man.

It's the undoing of a man forever. This Doctrine or Truth, hath a sting in it; and because men are generally so brutish and feared in their evil ways, I do the rather pitch upon it, because truths that are of a more sublime nature, do not so easily penetrate.

Let us then improve this, Eternal Damnation is the Destruction of a man. It's the eternal undoing of a man.

To clear this, consider,

First, That it is the Scriptures way to represent Hell and Damnation under all those evils that are most terrible to sense, as on the contrary, Heaven is described by such nams as do usually delight most men. Hence it's called a Kingdom, and a Crown of Glory, and a City paved with precious stones. These are condescending expressions to us, who are apt to apprehend nothing great and admirable, but what is so to sense; and were not our natural corruption so greatly prevailing over us, such Scripture baits would soon take us. As it is thus for Heaven, so for the contrary, Hell and eternal damnation is described by all such terrible Objects, that the very naming of them, should fill us with great horror; and do not think these are vain scare-crows, no; these expressions do no more represent to the full, the torment and pain of the damned indeed, then a painted fire doth a real burning fire. Whatsoever the Scripture saith of this destruction of wicked men, doth not arise up in the least manner, to the torment indeed. Therefore that the meditation and preaching of this subject may be profitable, set Faith on work; believe there is such a state of destruction coming upon impenitent men, that all the undoing we can have in this life, is nothing to that eternal undoing. Let Faith warm and heat thy heart with this, and it will work wonderfully to thy reformation. If to die be a thing of terror, what is eternal death? What is eternal destruction? If skin for skin, and all that a man hath, he will give for his life, how much rather for this eternal life?

Secondly, This destruction consists in two things,

• The good it's privative of. And
• The evil it's positive of.

Schoolmen call it the punishment of loss, and the punishment of sense. The Scripture brings in God inflicting both, in that terrible sentence at the Day of Judgment, Depart from me, into eternal fire, Mat. 25.41. Depart from me, there is the privation of all good; Into eternal fire, there is the position of all evil and misery. Divines have disputed which is the greatest evil of these two; but Chrysostom answers, The privation of God's face, is far worse then all the torments in Hell : That Depart from me, is more terrible then eternal fire. Certainly, seeing such a destruction is coming, how much doth it concern all to watch and pray about it? Descendamus in infernum viventes, ne descendamus morientes, (said Bernard ) Let us descend into Hell while alive by meditation, lest we really descend thither when we die. But singularia sunt quae pungunt. Let us therefore consider What loss it is. First, that this destruction doth consist in: And

First, It's the loss of God, in whom only is all happiness. Depart from me. At his right hand are pleasures for evermore, Psal. 16.11. To be with God, and to enjoy him, is that happiness which eye hath not seen, nor can the heart of a man conceive : For such as God himself is, such is the enjoying of him. He is the bonum in quae omnia bona, bonum quo nihil melius cogitari potest : The Jehovah. The beings of all created comforts that are scattered up and down, and parcelled in creatures, with their several imperfections, are united and conjoined in him in transcendent perfection only. To represent what God is, and the enjoyment of him, would be to empty the Ocean with a shell. Then do we best esteem of him, when we judge him inestimable. Now our destruction lieth, in being deprived of all that good which God would have been to us. Oh, with what indignation and anger should a wicked man look upon his sins! You have deprived me of God, and do you ask what I aile? My lusts, my wickedness, have taken God from me, how can I then but roar out? Would these be as good as a God to me? This should make thee cast off all sin, as Paul did the Viper, saying, Wilt thou be as good, as great, as all-sufficient to me as God would be if I do serve him?

Secondly, This privative destruction, lieth in the want of all comfort and peace, and joy that might be in the soul. Take away the Sun, and there remaineth nothing but horrible darkness; take God away, and the soul is full of all darkness and horror. Hence in Hell are said to be gnawing worms, and weeping and wailing, and gnashing of teeth. Dives desired but a drop of water to cool his tongue, and but the top of his tongue, yet could not obtain it; not a drop, and for the top of the tongue. This was to show that there could not be the least comfort, the least ease, the least quietness of conscience; and indeed this is the great part of Hell. Some have thought Hell to be nothing but the torments and horror of conscience, but the Scripture cannot so be put off Yet certainly, this is the Hell of Hell, the greatest part of destruction, that the guilt of a man's sins shall perpetually gnaw and tear his conscience, which will then be awakened, and will fall like so much scalding Lead into the eye of a man. And if a good conscience be a continual Feast, that tormenting disquieted conscience in Hell, will be a continual unspeakable evil. Oh, we see but what the very drops of this torment hath wrought upon men! Cain went up and down trembling, all the pleasures, all the delights, and travils he took, could not drive out that trembling. Judas, with what horror doth he cry out? He cannot bear his burden. And therefore the damned brought in, crying to the mountains to cover them, and the hills to hide them, Rev. 6.16. Oh, is this nothing to you, or a light matter, who sit and hear these things! Those gross and foul sins, which now make no torment nor gripings in thy conscience; thou canst run into all beastly excess, and thou findest no gnawing worms upon thee: Oh, consider, and believe it, the time is coming when conscience will be awakened, and not the least corner of thy soul will be freed from torments and howlings! Go on then, and eat and drink, and care for none of these things; but remember this, destruction will fall upon thee whether thou wilt or no. Oh, that men would pity themselves! Or rather; Oh, that God would pity your souls, and make you to consider the latter end of your sins! At last they will bite like an Adder, and sting like a Serpent.

Thirdly, There is a loss of all outward help and comfort from others. Here in this world, though we many times are in grievous losses, yet some comfort from a friend, is like the pleasant showers to the parched ground; and though they cannot deliver out of trouble, yet a word of comfort doth much refresh. But here the destroyed sinner is excluded from comforts and friends, and all. When Absalom was shut out of David's presence, then there was a Joab to mediate for favor again, but when this destruction is, then no Saint or Angel can either comfort or help us: Yea, which is saddest of all, then that Mediatory Office of Christ doth cease. Then there is no Advocate to make Intercession; then the Blood of Christ will do no good. In the midst of all that guilt and trouble for sin we have in this life, there is still this hope, That Christ is a Mediator to reconcile God and the sinner; but when this eternal destruction shall come upon thee, then there is no more hope, or help by Christ, then Christ is of no more use, or advantage to thee: So that the loss of all help, and all hope through Christ, must needs make this destruction more terrible.

And as for the second part of this Destruction, which is Positive, That lieth in the accumulation and heaping up of all misery imaginable and possible, even for a God to inflict, or the soul and body of man to receive. It's (I say) in the heaping up of all misery: For the state of blessedness lieth not in any one, or many comforts, but in the aggregation of all desirable mercies. So this state of destruction lieth not in the sustaining of one, or many miseries, but the aggregation and conflux of all. Therefore the Scripture expresseth it under many names of terror: sometimes darkness, utter darkness ; sometimes a prison, and chains of darkness therein; sometimes fire and brimstone, eternal fire ; sometimes a place of weeping, wailing, and gnashing of teeth ; sometimes death, and everlasting death ; sometimes judgment and condemnation. Now the Scripture useth not these words in vain, but would hereby awaken and terrify us, that we might at last cast away our sins, which are the only fuel for this fire.

In the next place, Let us consider, the Aggravation of this Destruction. And

First, It's an Eternal Destruction ; A destruction that is always destroying, and yet the party is not extinguished. If the Socinian annihilation were this destruction; or Origen 's opinion for the salvation of men and Devils at last, after thousands of years torments could prove true, here was some hope; but it's a living death, and a dying life, it's everlasting fire, it's the worm that never dieth. In all earthly calamities, on this side Hell, this is a mitigation, that they are not everlasting, they are but evil for a moment, there will be an end. But here thou art kept alive to be tormented forever. Oh what a thunder bolt is that word forever! Torment forever! Horrour forever! Fire forever! yet so it is.

Secondly, It's an Universal Destruction in a moral sense. There is not the least mixture of any joy, of any hope. For as Heaven is a state of unmixed happiness, there cannot a drop of gall fall into that ocean of happiness: So here, there cannot a drop of honey fall into that ocean of gall; we told you not a drop of water for the top of the tongue only could be obtained, much less for the whole body.

Thirdly, It's an Inevitable Destruction. God will destroy, Who can stop God's hand? Who can hinder his blow? If a little of God's wrath be kindled, Who can abide? How much less when he stirreth up all his wrath? It is the day of his wrath, when Kingdoms and Nations feel the day of his temporal wrath, How sad hath it been? Jerusalem had her day of God's wrath, but these are only drops to that ocean of his wrath.

Now manifold Uses may be made of this, but I shall instance only in one here,

Of Instruction. Here is a plain and evident discovery of the madness and folly of wicked men, that will drink, swear, and walk in all their brutish lusts. What hast thou not heard of this destruction from God? What dost thou not believe that after all these pleasures of sin, God will destroy thee? We would wonder what a senseless, brutish and irrational a creature a wicked man is, that should be no more afraid of this destruction. Tell him of a temporal undoing, he shall be undone in his estate, in his life, and you make his heart as cold as a stone within him; but tell him soul and body shall be undone in fire and brimstone, and that forever, he makes no matter of it; And why is all this? Either

First, Because of the Atheism and unbelief that is in men. Though Christ hath again and again threatened such a place of torment, yet they will not believe it.O if we had but faith as a grain of mustard-seed, it would remove these mountains of sin! Or

Secondly, If men do believe it, yet because it's apprehended as a far off, it's not present and imminent upon us, as many times temporal destruction is ; and therefore like brute beasts they regard only the present: Give me today (say they) though tomorrow I be damned forever.

Thirdly, Men are either plunged in besotting lusts, or in the seducing temptations of the world. Many men are become like beasts through sin. A beast will as soon understand things of reason, as they of faith and salvation; or else swallowed up in earthly cares and desires. Now when thus lusts are within, they forbid any outward good counsel to enter the heart.

For the Temple of God is holy, which Temple ye are.

We now come to the Reason, Why God is so exceedingly provoked against Temple defilers. The ground is, Because God's temple is holy. Holy things are not to be violated, they are to be handled in an holy manner, Sancta sancte sanctis. Holy things belong to holy men, and are to be used in an holy manner by such.

2. There is the Explication and application of this Temple.

If they object, We have no such Temple as was at Jerusalem; there is now no such thing under the Gospel as God's temple. He interprets his meaning, This Temple is not wood or stone, but ye believers, who worship and serve God after his appointment, Ye are his Temple.

In the Greek, when he had said, The Temple of God is holy, then he addeth, 〈 in non-Latin alphabet 〉 , in the plural number, because it relates to the subsequent matter, not Antecedent, which is usual among Relatives. Observe,

The holy Temple of God under the Gospel, is not any place, though never so adorned or glorious; but persons believing and worshipping of him according to his will.

This Doctrine hath its great use. For once in God's Church, while Popery and her principles reigned, all the holiness spoken of, preached for, pleaded for principally, was holiness of things, not persons; holy Temples, holy Altars, holy Images; but real, personal holiness, which God commands, was despised and opposed. The Kingdom of God doth not come by observation, that is, we are not to look for external sensible pomp and glory, but it is within you, saith our Savior, Luke 17.10. The Temple, the Church of God, are Persons believing. The Image of God is righteousness and holiness in our lives.

To open this, consider,

First, That God, while the people of Israel were unsettled, and their enemies were not fully conquered, appointed an ambulatory Tabernacle for his worship. This was the place to worship him in, and the Ark in it, was carried up and down likewise, and none might carry it, but men, even the Levites. So that when it was put on a Cart, and so carried, God was greatly displeased. The reason (say some) why men only were enjoined to carry it, was, that it might not at any time fall. For being a token of God's presence and power, if that had fallen, it would have been a reproach to the God of Israel. But when God came to settle the people of Israel, and they had fully subdued their enemies, and the Government of the Land was established; then God would have a Temple settled. And though David had a desire to build it, yet because he had shed much blood, not innocent blood (though he did Uriah’s ) but because he had fought many battles, God would not have him do it, but Solomon, whose name signifieth Peace. No hammer, nor any noise might be heard in making the Temple: Thus Christ was born in Augustus his time, when Janus his Temple was shut, and the world at peace; though indeed in the second Temple, there they did build with their tools in one hand, and their swords in the other, because of the opposition they had.

Secondly, This Temple that was built, it was very magnificent and glorious, and was accounted equal to the seven great wondrous buildings of the world. It was a great building, and yet Solomon at the dedication of it removeth all carnal and low conceits from God, as if he were circumscribed within that place: For, saith he, The Heaven of Heavens do not contain thee, much less this place, 1 King. 8 20. It was not therefore that God needed such an house, or because he was contained in it, but because he was a great God full of Majesty, as Solomon sai • h; and therefore according to the Jewish Pedagogie, which consisted in external and sensible Rites and Administrations, it was made so glorious.

Thirdly, This Temple had a proper and peculiar holiness, a relative holiness, being dedicated by God's command unto his worship, and a typical holiness. It was typically holy, because a type of Christ's body▪ Destroy this Temple, said our Savior, and I will raise it up in thr • e days, John 2 19. Now when Christ the fullness came, this Temple was to be destroyed, as the Altars and Sacrifices with the Levitical Priesthood; even as the flower falls to the ground, when the fruit comes instead thereof. It was relatively holy from two grounds:

1. God's Institution: He commanded the building of it for his worship; and everything, though never so little, yet had it God's command for it, as also the Tabernacle had: They were to do nothing of their own heads, but according to the pattern in the Mount. And then

2. It was relatively holy, Because of God's special promise to be present there. Hence because it was a prayer in that very place, there was more acceptance of it with God; therefore they did use to pray, even their private prayers in this place; as the Prophetess Anna, that departed not from the Temple, but served God with fastings and prayers, day and night, Luke 2.37. Yea, when they could not be bodily present, they did direct themselves towards the Temple; as we read Daniel did, and though it was in danger of his life, yet he would open his window, when he prayed, and look that way, Dan. 6.10. though in the Text it be said only towards Jerusalem, and therefore it we called an house of prayer. In Solomon's prayer, 1 Kings 8.48. the captives of Israel carried into another Land, are supposed in their captivity to pray unto God with their face towards the Land of Israel, and also towards the Temple.

Fourthly, But from this Temple, to argue for such holiness in our Churches: Yea, and with Bellarmine, and others to plead for private praying in the Church, more than in other places, as if there were more holiness therein, and for the places sake, to have more acceptance, is unjustifiable by Scripture, John 4.21, 24. The time is coming, when they shall not worship in this mountain, or in Jerusalem, but they shall worship him in Spirit and truth. There is no Jerusalem now, nor any place like Jerusalem ; and now God would have us in every place lift up holy hands in prayer, 1 Tim. 2.8. It's therefore unwarrantable by Scripture to pray in a Church for the places sake, to have the prayer the more acceptable, as Bellarmine pleadeth. And indeed because there is no such peculiar institution, nor no such peculiar promise, therefore there cannot be such a relative holiness. Private prayers in the Church, though pretended not to be done for the places sake, while we are at the public Ordinances, are also incongruous and unwarrantable, partly, because they are against the nature of private prayer prescribed by our Savior, When thou prayest shut thy door after thee, Mat. 6.6. Private prayer must be done in a private manner: and partly, because the Church is for public Ordinances. We meet together in spiritual communion, and while the society is singing, for thee to be privately praying, is unsuitable to the duty in hand, where there ought to be one heart, one mouth and consent.

Fifthly, Because the Temple was so glorious, and God's promise was in a special manner made to it, therefore the Jews put all their trust and confidence in this, though their lives were full of wickedness and gross impieties, yet because they had the Temple, that made them think themselves happy. Hence the Prophet severely reproveth them for it, saying, Trust no more in lying words, saying, The Temple of the Lord, the Temple of the Lord are these, Jer. 7.4. Hence at last God was so provoked, that he gave it up to idolatrous Heathens to be destroyed, that a stone should not be left upon a stone. For Hadrian the Emperor quite demolished it; and instead thereof built a place with a new name, calling it Aelia, and upon the gate set the Image of a Swine by way of scorn and derision to the Jews, to whom that beast was unclean. And thus truly God hath done with many glorious spiritual Temples under the Gospel: Where are the seven Churches of Asia? And where is the pure Church of Rome now? The present Governors of that Church glory of their succession to their former Worthies, Whose faith was spread over the whole world, but they succeed them as vespae apibus, Wasps many times do Bees, or as night doth the day.

Lastly, Our Churches therefore do not resemble the Temple, an holy place dedicated to God, but their public Synagogues where they met together to pray and read the Word, and have it expounded. Some find fault, that we call this material building a Church; but use of speech doth fully justify this. It's an ordinary figure to put the place containing for the thing contained. Thus it's said, All Jerusalem went out: And, Oh Jerusalem that killest the Prophets, Mat. 23.77. which is meant of the Inhabitants thereof. Thus we call a City, or a Town, the people of the Town. But of this we have spoken formerly. But though there is no such relative holiness in these places, as was in the Temple; neither are the duties regarded for the places sake, but the place for the duties; yet there is a moral and civil decency, or respect to be had to them, as we do unto places appointed for solemn meeting; and therefore are unfitly compared to barns or stables, or to be polluted like them, not because of any holiness in them, more than in other places, but from a civil respect. But these things only occasionally by the way.

The next main thing is, That believers joined in a Church way according to Scripture, are God's temple, and that requireth these things:

First, Purity and an undefiled life from the wicked ways of the world. Though they be in the world, yet not of the world. This is called pure Religion, to keep a man defiled from the world, Jam. 1.27. And we must not be conformed to the fashion of this world, Rom. 12.2. We are to be as Lot in Sodom, so far from having fellowship with it, that we are to grieve in seeing and hearing the evil deeds of others. We are to be like the three Worthies in the midst of the fire, and yet our hair not singed thereby. Do not thou then judge of thyself, as the Temple of God, when thou art like a dung-hill; thy heart is not a sacred Temple, but an open Inn or Market-place; all strange lusts may lodge in thee; thou art to take Christ for an example, not the world.

Secondly, Dedication, and giving up ourselves wholly unto God. Thy soul and body are to be one Temple, only thy soul is the Saxctum sanctorum ; there should only be admitted choice and sanctified thoughts and intentions, Shall I take (saith the Apostle) the member of Christ, and make it the member of an harlot? 1 Cor. 6.15. Shall I take the Temple of God, and make it a public stew for all lusts? As they said of their Temples, Procul ô procul este prophani: So do thou of all noisome and filthy sins. As there were constant Porters to watch the Temple: so do thou continually set a watch before thy heart and soul, that no unclean thing enter in.

Thirdly, Here is implied. Union of the members of the Church together. The Temple was not one stone, or a few stones scattered up and down, but exactly and curiously joined together. The Churches are compared to a body, where there are several organized members, and all useful one to another.

Lastly, Communion ; Not only internal by faith and love, which we have with Christ the Head, and so with all the members. For this communion is invisible, but external in a visible society and fellowship one with another in the public worship. Hence they are greatly reproved, That forsook the assembling of themselves together, Heb. 10.15. Visible communion in Church-Ordinances brings much glory to God, and great edification to ourselves.

Use of Instruction, What kind of societies we should be, who are God's temple God's house, God's Church; What enjoyment of God? What effectual participation of his presence? The body by its senselessness doth quickly discover, whether a soul be in it; and the soul will quickly manifest, whether God and Christ be in it: if the Temple of God, What holiness and purity ought to be in our lives? Oh this is the glory of the Church! Let us not do at upon a mere feigned and invented holiness of things and places, but let us magnify personal moral holiness; to this the promise is made. This is the true and blessed glory. This makes us like Angels, and our Churches like Heaven.

Verse 18. Let no man deceive himself, if any man seemeth to be wise in this world, let him become a fool, that he may be wise.

THe Apostle having sufficiently declared the sinfulness and punishment attendant of those, who defile the Church of God by corrupt Doctrines, he doth begin in this verse to remove those obstructions in the way, that may hinder the good use of what he had said. For though the food be never so good, yet if the stomach be sick and undisposed, we cannot look for good nourishment.

Now the first stone, that was to be rolled out of the way (there could be no sowing of this divine seed with hopeful success, till that was removed) was the self-conceit of their own wisdom, and the admiring of the worldly human excellencies that they saw in their false teachers. Till this Goliath be killed, the Apostle doth not expect their obedience to what he had said. Hence in this eighteenth verse, he beginneth to dehort from all self-conceit, and earthly wisdom ; and in the Text he declareth a twofold pernicious and dangerous effect thereof.

First, That it is a mere deceiving of a man's self, Let no man deceive himself. That which the proud wise men of the world applaud for gold, will prove but dross; he will see it was a mere empty swelling, not a man-child they travelled with.

Secondly, The necessity of relinquishing and abdicating this wisdom, as the great enemy to true and heavenly wisdom, which is the other dangerous effect, Let him become a fool, that he may be wise.

So that this Text is an hammer to beat down all those high and lofty things that are in our carnal understandings, and to lead all our thoughts and apprehensions captive into the obedience of faith.

Now this Dehortation doth belong both to the Teachers he had reproved, and to the Auditors. For if ye ask, What made the Doctors defile the Temple with errors and heresies? It was only human wisdom, and proud understandings. And, What made the Disciples so factiously prefer one above the other? But still that doting upon human and earthly wisdom.

Thus the Text is an excellent Antidote against the proud flesh; or rather proud spirit, that may be either in teacher or hearer.

For the first Effect, A man's self-deceiving, that is coincident with the other subject I am insisting upon; therefore I wave it, and come to the duty of Abdication, and renouncing of this human wisdom, If any man seem to be wise, let him become a fool. This bunch upon the Camels back must be levelled, ere it can go thorough the eye of a needle.

The first Doctrine, which is implied only, shall be,

That human and earthly wisdom is a great enemy to all the heavenly things of Christ.

The Kingdom of Heaven, and the Ministry of the Gospel, hath not a greater adversary in the world amongst men's corruptions, then this. This is the great mountain in our way, Rom. 8 7. A carnal man is enmity against God. A mind whose thoughts, intentions and reasonings are wholly upon carnal motives, it's enmity in the very abstract ; it's as bad as the Devil; all that it hath and is, is nothing but enmity, and that against God, the only wise, the only great good, the only God: What hath thy earthy wisdom no other adversary to fall upon, but the mighty wise God? Yea, it's not only actually rebellious against God's Law, but it hath not the very power to be subject • There is no actual or potential subjection; it cannot be. Therefore our Savior to demonstrate how far such wise men of the world, were from being his Disciples, he takes a little child, and setting him in the midst of them, saith, Unless a man become like this child, he cannot enter into the Kingdom of Heaven, Mat. 18.2, 3. Now the holy and heavenly things of Christ may be reduced unto three heads:

• 1. The supernatural Matter and Doctrine to be believed.
• 2. The Manner of promulgation of this in the holy Scriptures.
• 3. The holy and spiritual Duties that are required of us.

In all these, you shall see, a man with no more than natural human wisdom to be the greatest adversary thereunto: yea, and the more parts, and the more wisdom he hath, the more indisposed subject he is to receive or believe supernatural truths. Insomuch that wise men thought no man that had wisdom, could ever acknowledge the Christian faith. So Tertullian said, the Heathens would wonder, that such a man, a good, and a wise man would ever turn Christian. Thus what Tertullian said excellently concerning Christ's Incarnation, in regard of the human wisdom of the world, That a God should be made man, be crucified, &c. Prorsus credibile, quia impossible; & non pudet, quia pudendum. It's true of many others doctrinals and practicals in Christ's kingdom; yet truly, Divinity doth require of us no more than all human Arts, Discentem credere oportet. If a man doth not believe before he understands, he can never attain to knowledge: and so saith Austin, in Religion, Non intelligendum, ut credatis, sed credendum, ut intelligatis ; We must not understand to believe, but believe to understand.

Let us consider, First, What an enemy to the Doctrine believed, the fleshly, human wisdom of a man is. And

First, This human wisdom puffeth a man up with pride, that he will not entertain such divine mysteries. And this swelling or puffing up is immediately contrary to an act of faith: For faith hath an obediential assent, namely, because God saith it; let my understanding cavil and argue never so plausibly, yet faith makes it obedientially yield unto the testimony and authority of God. Wonder not therefore, if human wisdom be such an enemy to Christianity, because faith and that are at immediate contrariety; faith bids the mind stoop and yield; human wisdom bids it lift itself up. Hence the Scripture calls it, The obedience of (or to) faith, and it's the captivating of the understanding, the beating down the 〈 in non-Latin alphabet 〉 every high thing that exalteth itself, 2 Cor. 10 5. So that faith is a kind of mental martyrdom, it puts to death those high and lofty thoughts men naturally have. Seeing then human knowledge puffeth up, and filleth a man with pride, this putteth a man into an immediate contrariety unto believing, which is the Christians knowledge.

Secondly, Human wisdom, as it doth immediately oppose faith in its obediential assent; so also humility, which is the instrumental grace to receive all the mysteries of Christ. Humility is not only a grace itself, but a vessel to receive other graces. The humble and meek he will teach his way, Psal. 25.9. I thank thee, O Father, that thou hast revealed these things to babes, and hid them from the wise men of the world, said our Savior with much hearty affection, Matth. 11.25. The valleys they receive the drops of heaven, and are more fruitful, than the mountains, though high, but barren. So that human wisdom is as great an hindrance, as humility is a furtherance. Lay down then all high and conceited thoughts, when thou comest into Christ's school; yea unteach thyself all thy former opinions and arguments, and be like an rasa tabula, as Aristotle said the soul was, for the Spirit of God to write divine truths upon thy heart. Doth not the Wiseman tell us, That he who is wise in his own eyes, there is more hopes of a fool than him? Prov. 26.12. Therefore saith he, Leane not unto thy own understanding, Prov. 3.5. Oh this humility would preserve against all heresies, all dangerous opinions! An humble man is like the Tree planted by the waters side. God hath two places (as it were) to dwell in; Heaven is one, and the humble heart is another, Isa. 57.15. God by the Prophet in that place, accounts of such an heart, like as unto his glorious Throne in Heaven.

Thirdly, Human conceited wisdom must needs hinder the entertainment of Christ's truth, Because it sets itself on the Throne to be Judge, and to determine truth or falsehood according to her own principles. It makes weights, and a standard of its own, and will weigh even what God and the Scripture saith by its own self: yea human wisdom doth not only thus intrude into the throne, but hath her instruments, the Socinians, who plead to have her the Judge, and the Determiner of all religious controversies. What from Scripture hath by the Orthodox been asserted to be, that these will put upon reason, making it the rule of faith. Hence there is no Trinity with them, not three Persons and one God, because it's against their reason. Christ is not truly and essentially God, because against reason (say they) Christ was not a Mediator by his blood as a Sacrifice to expiate our sins, because against their reason. Thus you see what a direct adversary the reason of man, as of itself, is against divine truths; whereas what the Apostle speaks of the woman, He did not permit her to usurp Authority over her husband, or to speak in the Church, 1 Tim. 2.12. The same ought to be applied to human wisdom, not to usurp over faith, or to speak authoritatively in the Church. It's true, a man's reason or wisdom may be considered two ways:

• 1. As corrupt and darkened through original sin ; And in this respect only we speak of it, as such an adversary to the mysteries of Religion.
• 2. As enlightened and sanctified by the Word, and the Spirit of God. Now in this later respect, though it be not a Judge, but is to be judged, yet it's an excellent instrument to faith. When faith hath first laid its foundation, then reason and learning succeeding and building upon it, is wonderful serviceable for the explication and confirmation of divine truths. I speak as unto wise men (saith Paul ) Judge ye what I say, 1 Cor. 10.15. Thus civil prudence, and all human literature, while it's a servant, not a Mistress, is of wonderful use; but when with Hagar it will pride over Sarah, then cast it out of doors. That which some adversaries to learning object, That learning is never sanctified, is contrary to the instance of Moses, who was skillful in the Egyptians learning, which was the fountain and seminary of all learning to the world. And thus the Apostle Paul, as he sanctified some verses out of Heathen Poets, as Tertullian expresseth it: So God had also sanctified all his human abilities. But herein earthly wisdom is so repugnant, because it's apt to make itself judge. And although nothing in Religion be against sound reason, yet many things are above it, such as it cannot reach unto.

Fourthly, Human wisdom is such an opposite to heavenly truths, Because of its subtlety to find out cavils, and excogitate Arguments against the Truth. Insomuch that the more learned and knowing men are, the greater difficulty it is to believe; men who have less parts and learning, know not all those subtle and specious Arguments, which Heretics, especially if learned and subtle, do bring forth: They know not what the Socinians have to say against the Trinity, against the Deity of Christ. What Arminians for Free-will. What the Papists for many of their superstitious ways; and it's well they do not, not but that the truth is evident against them, only it might shake and stagger their faith, who are weak; whereas men of knowledge, exercising themselves in their Books, that they may be able to confute them, meet sometimes with specious colors, yea even some seeming Anakims in the way. Mans wisdom is far more able, Destruere falsa, then probare vera ; we can better object against truth, then by faith assent to it; and then no wonder it be so apt to miscarry.

Lastly, The more wisdom and knowledge men have, the more busy the Devil is to make them on his side. Because the Serpent was more subtle than other beasts of the field, therefore the Devil used him, Ornari à te Diabolus quaerit, said Austin to a great Scholar, whom he would gladly have converted. Most Heretics have been men of great parts, of admirable eloquence to persuade and win men: Good Elocution and Rhetoric is so apt to bear all down before it, that Hercules was made the God of Eloquence by some Heathens, as if it had as much strength as he.

Use. Then how much are men of parts and understanding to bewail themselves? God chooseth babes and simple ones rather than such. Study humility, renounce thy understanding, become a little child. Oh it may be, that which thou art so proud of, so confident of, will be the means to damn thee, as Absalom 's hair was his death!

If any man think himself wise, let him become a fool, that he may be wise.

The Doctrine observed is, That human and earthly wisdom is a great enemy to the things of God.

In the matter of Doctrine to be believed, we have demonstrated it already.

The next thing in order is, The manner of Declaration and Publication of it in the Scripture. And here we shall find worldly wisdom to be a great adversary: But I shall instance in one thing only about that, and that is, The simplicity and plainness of the style. That whereas there are two things that are exceeding apt to take with the world; The one with Rational men ; The other with Affectionate men. The Scripture seemeth to be furnished with neither. For with rational men, strong demonstrations and scientifical probations prevail exceedingly; they lay, they are slaves to reason; bring a rational argument, and this is such a cord, that the strongest Samson cannot break. Now many times men of strong reason are no ways Rhetorical: As the earth, where mines of gold are, is barren of grass and flowers. It's as absurd (saith Aristotle ) to expect moral discourses from a Mathematician, as mathematical demonstrations from a Moralist. So then, some men are presently conquered by acute, metaphysical argumentations. This the Scripture hath not; for that dictateth, not argueth, which is indeed most suitable to the divine Scripture. Bradwardine, who is called, The profound Doctor, professed of himself, while he was a Christian, yet not thoroughly sanctified by grace, that he was weary of hearing Paul's Epistles read in the Church: And why? Because Paul had not metaphysicum ixgenium. Some then look for learned demonstrations; Others are ravished with the sweet music of human Rheto •• que And Austin confesseth this great vanity in himself, That he could not delight in the Scripture, because of the want of that, as he thought: He looked for Tully 's flowers there, and the Scripture simplicity he disdained. It was the saying of an Atheistical Critick, That he esteemed one of Pindar 's Od • s before all David 's Psalms. Thus you see, as it was with Christ himself, many looked for an outward stately pompous Messias ; and because he came in that outward way, he was a slumbling block to many. Christ crucified, was foolishness to the learned Gentiles. In the like manner it is with the Scripture, because it hath not the Aristot • lical demonstrations, or the Ciceronian persuasions; Therefore the Scripture is to them, as Jobs white of the egg without any taste. But to remove this carnal prejudice.

First, For learned men, who expect demonstrations, consider, That it being the Word of the most High God, it is most decent and graceful, that there should no other Argument be used but Authority. And therefore if you do rightly consider, Moses his relation of the Creation of all things, is of greater force than all rational demonstrations. Kings use to say, Teste meipso ; and thus it is most becoming the Majesty of God, to have his Pen-men say no more; but God said it, God did it. Therefore howsoever one Heathen said of Moses, Bexe dicit, sed nihil probat, He speaketh well, but proveth nothing; yet another Heathen, when he heard the relation of the Creation by Moses, said, I like this (saith he) he speaketh like a God. All scientifical demonstrations are far inferior to divine Authority. Therefore you see the greatest men of reason have been wonderfully perplexed about the Creation. It's said, Aristotle thought the world was from eternity. Besides, that seemeth reason to one man, which is not to another. And this seemeth to be a good reason, till a man of strong parts cometh to show the weakness of it. In that the Scripture then is only assertory, and that in the main principles of our Religion, it therefore is most consonant to God's Majesty ; and that holy confident relation by Moses without so much as any attendance to go about to prove it, doth evince the Divine Authority of it.

Secondly, While learned men seek for such rational demonstrations, Let them take heed, lest while they seek for Reason, they lose Faith. Christians are believers, not Artists. Now, what is faith? A captivating of the understanding to God's testimony, 2 Cor. 10. It's the evidence, or conviction of things not seen, Heb. 11.1. By faith we understand the world was made, by faith we believe there is a God, and that he is a rewarder of those that come to him. Faith is not an argumentative Discourse but an obediential Assent. Thou therefore that judgest Arguments from Authority, though Divine, to be far inferior to demonstrations; thou forgettest thy profession is to be a believer; yea, it's the greatest reason in the world to believe God's testimony: So that we may say, Religio est summa ratio: There is greater reason to believe the Scripture, then to assent to any demonstration. So that though Faith be not Reason, yet there is the greatest Reason for Faith. And for those, who look for Rhetorical flourishes, and fanciefull expressions, let them consider,

First, Some places of Scripture have strong and masculine eloquence ; not indeed that light and meretricious habit of human Oratory, but a grave M • tronlike clothing; such is the Prophecy of Isaiah, and other places: Yea, even all those parts of the Scripture, where there is least of human Rhetoric, yet there is a grave and decent expression fit for such heavenly matter there • revealed; and this is indeed the best and most genuine Rhetoric, when the matter is so expressed, that not the words, but the matter doth appear, that the leaves do not hinder the fruit. It pleased God by the foolishness of preaching to save those that believe, 1 Co. 1.21. If we have a jewel or precious pearl, it's own native luster is better than any painting of it. So divine matter the more plain and clear it is, the more admirable it is. It's the matter, not the words that do convince and convert. Words may please the fancy, but it is matter that woundeth the heart. Savanarola a man of great piety, and acknowledged even to be a Prophet by Machiavel himself, relateth this of himself remarkably, that being Preacher at Florenc • ; he thought to do good by following the rule of Rhetoric, and industriously attempting human eloquence; but still his people they were as wicked as ever; then he tried to preach in an high scholastical way, thinking by such sublime discourses to work on them, but still his preaching wrought no good: At last he betook himself to a powerful, plain preaching, according to the style and manner of the Scripture: then his Net was presently full of F • sh: Then he made a very earthquake, or rather an heart-quake among them, thereby so overturning Satan's Kingdom, that the Devil was never quiet, till he had stirred up the pharisaical and ungodly Monks and Friars to put him to death. Though plainness of preaching be thus the readiest way to change the heart, and is most becoming divine matter, yet we deny not▪ but Eloquence and Oratory, and all other parts of Learning, are the good gifts of God, and may in a subservient way be very useful. This is to borrow gold of the Egyptians, as the Ancient said, and to help the Israelites with it. Qui dedit Petrum piscatorem dedit Cyprianum Rhetorem. Thus Reason also to Faith, is like the Dew that fell before the Manna, to preserve and keep it safely. Thus have we dispatched the second.

The third remaineth, and that is, Earthly wisdom is a great enemy to those spiritual and practical duties that God requireth of us. And indeed if ever any man be to become like a little child, it is in this respect. Hence we are commanded to be Children in malice, to express such innocence, and harmlessness, and humility, as they use to do.

Practical godliness hath a great deal of seeming foolishness in the eyes of the world. As

First, The whole Doctrine of self-denial is a very foolish thing to carnal wisdom. Our Savior requireth this, as the foundation in all those who are to come to him. Now a man's self is to be denied two ways:

1. There is his sinful and unlawful self in the pleasures and profits of sin. This must be totally renounced: But how absurd this is, appeareth, in that it is Pulling out our right eye, and cutting off our right hand. But then

2. There is a lawful self, which is seen in our affections even to lawful things. Now here also a man must-moderate himself; yea hate all, when it cometh in competition with Christ. If a man hate not father or mother for my sake, he cannot be my Disciple, Luke 14.26, Those that marry must be as if they married not, 2 Corin. 7. If a Christian set himself to such a mortified, crucified life, and not bid his soul take its ease, and be vainly merry with the world, he is judged a simple foolish man for his labor.

2. The duty of faith in relying upon Christ only, and renouncing our own righteousness, is the great Gospel-command, yet nothing is more foolish and absurd to human Reason than this. All the Philosophers thought of no other righteousness, but that of works. The Pharisees, yea all the Jews, they looked only for justification by the works of the Law. Paul till wholly new molded by the Gospel, could not judge all things dung and dross for the righteousness of Christ. This is the Rock at which many have splitted their comforts. All Popery finds this a stumbling block, and it's so foolish a thing judged by them, that they call it a putative imaginary righteousness, as absurd a thing (say they) as if we should say a deformed Thersites was fair and beautiful by another man's beauty: Therefore this way of faith is only by revelation.

3. The duties of Humility and Meekness, especially forbearing of one another, and loving our enemies, is esteemed high folly in worldly men's esteem. The Heathens thought it a very justifiable thing to hate their enemies: Yea, the Pharisees traditional Doctrine, was to hate their enemies. Therefore when Christ came with his, But I say unto you, love your enemies, do good to those that hate you, pray for them that despitefully use you, Mat. 5.44. This seemed to make a man a fool in the world. More particulars we might instance in. But

Let the Use be to remove everything that exalteth itself against Christ, and his ways. Thy carnal wisdom is the first enemy that must be destroyed. Do not think thyself wiser than the Scriptures; submit to the dictates thereof: What that saith is to be believed; without further dispute, believe: What that faith is to be done; without further cavils immediately obey, though it be thy right eye, that it must be pulled out. If you ask, Why men do not mortify their sins, and live more strictly? It is carnal wisdom that judgeth another life more creditable. Thus it is also concerning every Gospel-duty.

If any man among you seem to be wise, let him become a fool, that he may be wise.

The Text persuadeth us to put out our right eyes, as Nahash the Ammonite did David's Ambassadors; only that was for their hurt and reproach, this for our great profit and honor. Human and earthly wisdom is the great enemy to all heavenly things. That Doctrine hath been dispatched.

We come now to consider the Description of this human wisdom, and the Apostle hath two diminishing limitations:

First, If any man seem to be wise, he doth not say, if any be indeed wise, but if he seem to be either to himself, through pride and vain-glory, boasting of that which is not in him, as the empty vessels make the most sound, and the empty carts most rattling in the streets; if so, it's like another expression of this Apostle, If any man thinketh he knoweth something, he knoweth nothing as he ought to know, 1 Cor. 8.2. Or else, if he seem to be wise in the opinion and repute of others; and then this wisdom is like honor, more • n the imagination of those that repute him so, then in the person himself, Plus in h •• orante quam honorato : But either way, you see it's but a seeming, 〈 in non-Latin alphabet 〉 , it's but a wisdom 〈 in non-Latin alphabet 〉 , as the colors of the Rain-bow, which are no colors indeed, but a mere appearance by the Suns reflection, as some say; whereas the Scripture-wisdom is so indeed and in truth, Let him become a fool, that he may be wise ; he doth not say (as before) that he may also seem to be wise, but wise in truth.

The second diminishing limitation, is from the nature of it, If any man seem to be wise in this world, it doth not denote the place, where this wisdom is; for so the Apostles wisdom was in this world, because they were men in the world; but the Object and the Manner of tendency to it, is worldly. It's about the world, and rather a worldly manner; therefore in the next verse, he saith, The wisdom of the world, not in the world: So that this is a very debasing restriction; it's the wisdom of the world; it doth not at all further to Heaven, or to eternal happiness, or to eternity, it's only about these fading things, which live and die together almost. Observe

That all human and earthly wisdom cometh far short, and is but a mere shadow and appearance in respect of Scripture wisdom.

Even the seven wise men of Greece, were but seven fools if they be brought to the Scripture. Aristotle with all his syllogistical arguments, speaking of so many fallacies, yet all his learning was but a fallacy. Here was no true and solid wisdom, which might make them happy. Therefore the Apostle tells us of the oppositions of science falsely so called. 1 Tim. 6. They were not Philosophi (though Pythagoras out of humility assumed that name, acknowledging God only to be 〈 in non-Latin alphabet 〉 ,) lovers of wisdom, but of vanity. All that knowledge was a cloud, a shadow; and they were as if an hungry man should open his mouth wide, thinking to feed himself with air, and had no true food at all.

Now the wisdom of the world may be divided into two heads,

First, Their speculative and contemplative wisdom, which consisted in the Liberal Arts, as they called them. In this they had great renown, and for this they were admired, having many monuments and statues dedicated to them; as Rome did to one great Rhetorician with this Inscription, Regina urbs, regi eloquentiae. The Queen of Cities to the King of eloquence. This they called Scientia.

Secondly, Their Political and Civil Prudence, or Moral, whereby as men and societies they labor to make themselves happy, and to lead a pleasant life. Socrates is commended for this, that he brought in moral Philosophy, reducing all speculations to practice. Now answerable to both these, the Scripture teacheth us,

1. A way of believing, which far exceedeth their contemplative science. And

2. A right motive of doing, whereby we may indeed be partakers of everlasting joy, and this far surpasseth all their morality.

First then, let us show, Wherein the faith of a Christian, commanded by the Scripture, doth far surpass all human knowledge and science, which men by nature do glory in. And

First, Faith doth surpass all human sciences in the dignity of the subject. The matter about which a Christians faith is exercised doth far transcend all that about which human knowledge doth exercise itself: For the highest that they could reach unto, is only to the knowledge of natural effects, produced by natural causes. And if any could prove these by the former; this they called a demonstration: Though some men say, No man ever yet gave a demonstration, à priori quoad se, but quoad nos. So then, all the excellent wisdom of the world, hath been only to consider the nature of sublunary things, or to discourse about the nature of the heavenly bodies, and their motions ; and if they did arise to consider of a God, the Maker of these, it was in a very uncertain, doubtful way. Hence the Apostle speaks of them, Acts 17.27. that they were as men in the dark, feeling after a thing to find it, as the Sodomites smote with blindness felt for the door. This is all our human wisdom can help us to, but now by faith we have the supernatural mysteries of salvation revealed unto us. The Scripture tells us, Of a God in Christ, reconciling man to himself; of man's original misery; of Christ the Mediator. Alas, how poor and contemptible are the highest notions even of Plato, though called Divine, when you come and read Paul? There are such admirable and heavenly truths revealed in God's word, that all human wisdom was no more able to find, or apprehend such things, then a dwarf could reach to the Heavens. If we then consider the dignity and worth of that subject which the Scripture revealeth, and faith is exercised about, dirt is not more inferior to precious pearls, than human knowledge to faith.

Secondly, Faith differs from all their human science, in respect of the excellency of the end. For the end of all Scripture wisdom is to bring us to eternal life. The Scriptures are able to make us wise to salvation, 2 Tim. 3.15. The things of Christ are said to be written, That believing we might have eternal life, John 20 31. There was never any human knowledge could teach a man to be eternally happy. Plato's Divinity, and Aristotle's Morality, though they have the words of happiness, and have large discourses about it, yet wanted the thing itself. Oh then let us bless God for Scripture-wisdom, for the treasures of knowledge revealed there! Learn of David, How wonderfully was he affected with God's word? What light and wisdom did he attain unto thereby? The Scriptures will teach thee such a blessedness, and such a way to blessedness, that could not enter into thy heart to conceive, before the light thereof came into thee.

Thirdly, Faith doth surpass all human knowledge in its certainty and infallibility. A man that believeth the truths of God revealed in the Scripture, hath more certain knowledge then all the more wise and learned men of the world. For the object of faith being God's testimony, and his Divine Authority, it's as impossible for faith to be deceived, as it is for God to lie. Hence it's called, The full assurance of hope, Heb. 10.22. And we believe, therefore we speak, 2 Cor. 4.13. How could the holy Martyrs witness those divine truths even to death, had they not been possessed with full and sure knowledge of those things they died for? whereas if we look into all human knowledge, there is very little certainty: insomuch that some have expressly affirmed, Nihil scitur: yea that that also was not known; and what little certainty they have, appeareth by the contrary and different opinions in all their main points.

Fourthly, Faith doth more establish, settle and quiet the heart of men, then all human wisdom. Solomon observeth a vanity and vexation of spirit, even in all human knowledge: but now faith doth establish, settle and satisfy the soul, Heb. 11.1. It is the substance of things hoped for, and the evidence of things not seen. Those that want faith, are said, to be double-minded men, Jam. 1. inconstant as the waves of the Sea. Oh the anxiety and perplexities that mere human knowledge hath cast men into! And so those who have no other bottom than the Authority of Church, or the power of men to believe, These are reeds shaken up and down with every wind. Their faith is upon ambulatory and moveable considerations; whereas faith makes a man like Christ, The same yesterday, and today, and forever.

Lastly, The Christian faith is above all philosophical knowledge, Because of the strong and mighty effects it hath to convert the heart, and reform the life. Acts 15 9. Purifying their hearts by faith. How can ye believe, when ye seek glory one of another? said our Savior, John 5.44. Yet these human Gnostics did only aim at glory; though Philosophers call them the Liberal Arts, yet they could not set them free from their lusts, whereas Christ, John 8.32. said, If my Word abide in you, you shall be free indeed. Never did human knowledge make such wonderful converts, and work so great a reformation, as the Christian saith hath done. And although we have now too many, who say, they do believe, and yet do such things, as many of the Gentiles would be ashamed of; yet these men have not faith indeed, but the name and title of it; for as much as faith, though but like a grain of mustard-seed, would bid such mountains of lusts be removed into the Sea.

In the next place, The moral or practical wisdom of the world cometh far short of Scripture-wisdom, For

First, The most knowing men were ignorant of original sin, which yet is the fountain of our calamity. The Heathens indeed bewailed the mortality and misery of man; but they know not our natural pollution, the ground of all. Yea, we see Paul himself, though a Pharisee, was not acquainted with that Law of sin within him, till enlightened by the Word, Rom. 7. Now if men know not their disease, or the cause of it, they can never be cured. So that whatsoever precepts about living well they delivered, yet they built on a sandy foundation, they did not dig deep enough.

Secondly, All human wisdom and prudence knoweth not how to mortify and forsake sin upon true grounds, because they were ignorant of God's Spirit. Rom. 8.13. If ye through the Spirit do mortify sin. They did not crucify the body of sin, nor bewail it, because it was sin, but for human respects, as it did hinder the public, or as it was prejudicial to their glory and fame, but they overcame one lust by another.

Thirdly, All earthly prudence cometh short of this wisdom, because it's circumscribed within the bounds of this world, and this life. It looketh out no further, whereas the Scripture giveth directions for the world to come, and for eternity. So that as a man's sense comes far short of reason, because sense reacheth only to the present objects, but reason can compare past and future things together. So the best worldly reason cometh short of Scripture-wisdom, for that is limited only to the pleasures and profits of this world.

Use of Reproof, To all those who glory in their worldly wisdom, speculative or practical. Thou art wiser in thy generation than the children of light; Thou art wise to do evil, but to do good thou hast no understanding : Who more crafty and politique than thou art in matters of profit and worldly respects? But who more ignorant and foolish in heavenly things? Oh that thou hadst the Scripture-wisdom for all thy craft and parts, thou wilt die and be damned as a fool: Boast not of thyself, for the Day of Judgment will discover who is wise, and who not.

If any man seem to be wise, let him become a fool, that he may be wise.

We have considered the two diminishing expressions used by the Apostle concerning earthly and mere human wisdom.

Now let us consider the preceptive part of this Text, arising from the affective. Seeing earthly wisdom doth deceive a man, is but a seeming wisdom, and a wisdom of this world only. Therefore the Apostle cometh with this command, Let him become a fool, that he may be wise.

To become a fool ] is only in appearance, and in the judgment of the world; he speaketh by concession; the world will judge all true Scripture and heavenly wisdom to be foolishness. So that as the worlds wisdom is a real folly, but a seeming wisdom: So the Scripture-wisdom, is a real wisdom, but a seeming folly. Let him be a fool, that is, as David said, I will be more vile still, 2 Sam. 6.22. It was a r • all honor and glory to David to dance before the Ark, but a profane scoffing Michel, she calleth it vileness and baseness. Thus it is indeed the only true and sound wisdom, to believe and live according to Christ's Rule; but with the world, this is only folly, they mock and deride it. Observe,

That true Christian wisdom, is nothing but folly in the worlds account.

To believe Christ's Doctrines, to keep his Commandments, makes a man very ridiculous and absurd in the worlds account. You see what Paul said of the Apostles, who were the eminent stars in this Christian Heaven, They were the off-scouring of the world, and a spectacle to men and Angels, 1 Cor. 4.9. They were as contemptible, as the dirt under the feet. But as the stars in Heaven are of a glorious excellent nature, though they have those ugly names, of a Dog and a Bear: So the Apostles, and all true Christians are the seed of God, and shine as lights in a dark night, howsoever the dogs of the world do bark at them.

To prosecute this, I shall remind you of Austin's division of the whole matter of Christian Religion or Wisdom, viz. the Credenda, Speranda, and Agenda, Things to be believed, hoped for, and practiced ; and instance how all these particulars are a mere folly and reproach in the world. And

First, For the things to be believed, there are these seeming follies:

First, The very way of Christianity, that it is not a knowledge but believing. This be the great wits of the world, hath been accused as a foolish thing. Indeed one Hebrew word for a fool, comes from believing, because it's a simple, childish thing to be too credulous; a fool believeth everything; and in political wisdom, that is a famous Apophegme, 〈 in non-Latin alphabet 〉 , but in matters of Religion. There cannot be any greater wisdom than to believe God speaking concerning himself. For who can know anything of God, but by God himself? As we cannot see the Sun, but by the light of the Sun. Howsoever therefore the great Heathen Philosopher called Christians, Credentes, by scorn; yet indeed this is the most sure and infallible way. Julian that wretched Apostate, but a great admirer of human learning; Nazianzen saith of him, he would brag, and say, The Heathens had all the learning; but you Christians, Vestrûm est infantia & barbaries, nec quicquam aliud quam creed vestra est sapientia. See what a fit instance this is; they said Christianity was infancy, childishness, barbarism, and they had no other wisdom, but only believe. Nazianzen first tells him, That the Pythagoreans would abhor that argument; for they said of their Master, Ipse dixit, ulterius non est quaerend • m, but our belief is not in men, but in the word of God, which truth was confirmed by signs and wonders. So then, take heed of this sinful distemper; curiosity and pride in knowledge, to be wise above what is written: It was Adams sin at first, to affect a knowledge not vouchsafed him.

Secondly, The Matter believed, that hath appeared a great folly to the wisdom of the world, is, That God should be made man, that he should die, be crucified, and by this means work salvation for the poor sinner. This whole System of God's dispensation, seemed but an heap of foolish imaginations. Lucian that profane dog, who (they say) was torn in pieces by dogs, by derision, called Christ, The crucified God. Therefore Paul hath that expression, I am not ashamed of the Gospel of Christ, Rom. 1.15. He was not ashamed of it, though the Heathens, the wise men of the world despised it; and herein consider, the unreasonableness of the Heathens, that could and did believe such monstrous things about their gods, even as those that committed all wickedness. Hence Austin well speaking of Seneca's advice, to set some wise grave man, as Cato before us, that we may not sin, said, He must propound a man, not any of their gods, for everyone of them was noted for some filthiness, or other. Hence he in Terence encouraged himself to lusts, because their gods did so. The Heathens (I say) that could believe such monstrous and filthy things about their gods, and worship them, yet would deride at Christ crucified, though risen with power, working many miracles, and teaching nothing but admirable holy duties: But now in all this dispensation about Christ, God shown his manifold wisdom, even far above that, which was in making the world.

Thirdly, The Manner of propagating and spreading this faith through the whole world, was very contemptible and foolish in the worlds account, though mighty powerful and confounding the wise things of the world. At first Christ doth not raise an army of men, or legions of Angels, but only twelve men, and those of a mean contemptible way, and these served to leaven the whole world. These were the light and the salt of the earth. Here the mustard-seed, less than other seeds, grew bigger than any other. What Caesar's sword, or the Philosophers knowledge could not do, that this plain preaching did effect. All the power of men, and the gates of hell have been no more able to stop this preaching in the powerful effects of it, than to bind the Sun in chains, that it might not run its race. Now, though this is mighty and powerful, yet it's very foolish and despicable in the worlds account. And thus you have the first part.

For the second, The Matter of a Christian hope, that also is very foolish. A man must be the worlds fool that doth part with all for this hope, even the Resurrection of the dead to eternal glory. This was the incredible paradox, Why should it seem incredible to you, said Paul, when he preached this Resurrection? For this he was accounted a mad man. The Athenians, so famous for knowledge, when Paul preached this, they called him 〈 in non-Latin alphabet 〉 , a babbler, a trifler, or as others, a sacrilegious fellow. Indeed to prove this Article of Religion by natural reason, or by examples in nature is impossible, though learned men bring pleasant illustrations of it; but to those that denied it our Savior said, They erred not knowing the Scriptures, nor the power of God, Mat. 22.29 We see the Artificer can turn by his Art some kind of earth into curious resplendant glass; and cannot God much rather make this vile, corruptible body glorious and incorruptible? But

Thirdly, and that chiefly, The Duties required by Christ, and all that practical way of godliness, which he enjoineth, carrieth with it a great show of folly. We shall instance in some things, that so we may not be ashamed to be godly, though accounted the worlds fools and mad men. Many men have knowledge; they are convinced that it's their duty to live a more strict, precise life; but they are ashamed, they cannot abide mocks and derisions, which the power of godliness will expose us unto. As

First, Christ requireth of all his Disciples, to live contrary to the wicked ways of the world. Christ's Disciples must live in a singular way to the world. Pure religion is to keep a man unspotted from the world, Jam 1.27. especially Rom. 12.2. Be not transformed to the fashion of the world. See then, whether these duties will not make a man the worlds fool: He must not swear, or curse, as they do; be unclean, and run in excess of riot, as they do; be proud, and earthly, and unjust in their dealings, as they are. Now there is no man, if he be thus careful to avoid all the defilements of the world, but he shall be like the Owl among other birds; they are so strict, so singular, and this they deride, when it's no more than Christ hath commanded. Who would put himself upon the scorns and contumelies of others, were it not Christ's command? Take up this principle, I must not live as most do, most men are damned, most men walk in the broad way to Hell; there is therefore a narrow and strait way, that I must strive to enter in at: The world lieth in wickedness, hath many wicked, brutish, superstitious eustoms; it's the place, where the Devil reigneth: And therefore whatsoever wicked men say, do thou and thy family serve the Lord: Let them make songs of thee, raise lies, and speak disdainfully, do thou still persevere to be Christ's fool. Beza 's name was Theodorus, and Genebrard the Papist, he by scorn calleth him 〈 in non-Latin alphabet 〉 , The fool of God ; it may be he spake, as Caiaphas truly, though he did not mean so; for Beza desired rather to be a fool in the worlds account, than be one of Rome's wise men.

Secondly, It is a folly in the world to be so fervent, zealous and active in matters of Religion. They like well enough a general profession of Christianity a lukewarm obedience unto all the duties thereof; but this zeal is forwardness, they cannot abide, that is rashness, indiscretion, that's madness and wild fire. Now it's true, there may be an ignorant and a rash zeal; but men are apt to judge so of anymore powerful and forwarder practices of holiness, than they themselves use. Whereas the Scripture is plain, That no man can be saved, that doth not make it his business, his work, his one thing necessary, to do the work of God. The kingdom of heaven suffers violence, and the violent take it by force, Mat. 11.12. Doest thou think then by thy formality, coldness and lukewarm moderation ever to attain Heaven? Is not Christianity compared to striving in a mastery, to running in a race? Do ye not read of Paul's striving forward, and forgetting all things that are behind? Phil 3 Did not the holy Ghost descend in the form of fire, with a mighty rushing wind, to signify how active it is in those that are godly? Doest thou therefore cry out of this forwardness and this zeal? What is this, but to open thy mouth against Heaven? On thy death-bed, it may be nothing will trouble thee so much as thy slothfulness and barrenness, that thou wast not as active for God, as for the world, thou wouldst then wish thy soul might fare as theirs shall, who made it their employment to serve God.

Thirdly, That part of Christianity seemeth a foolish thing, which presseth the life of faith, and not of sense. Thus the world knoweth not what to make of it. That as the Heathens thought the Christians worshipped the clouds, because they had no Idols or sensible Images, but looked up directly to Heaven: So worldly men think the godly please themselves with fancies and imaginations, because they talk of the promise, and living by faith, and not walking according to the sensible principles of the world; yet the just shall live by faith, Rom. 1.17. A godly man like the earth is fastened upon nothing visible. When Habakkuk said, Habak. 3.17. Though the fig-tree did not blossom, &c. yet he would rejoice in God his salvation. Would not worldly men think this was his folly, rather than faith? So when Paul said, He was poor, yet making many rich, and as having nothing, yet possessing all things, 2 Cor. 6.10. Doth not the world count this folly? When Paul said to the believers, That all things were theirs, would they not say like Festus, not much learning, but much ignorance had made him mad?

Lastly, To acknowledge Christ and his way, though to our outward undoing. This seemeth great folly: our Savior therefore doth so fortify his Disciples, That they should not be offended at troubles, that they should be hated of all men, that they should account it an happy thing to be persecuted for his sake. And we see the Apostles and Martyrs choosing the greatest torments, rather than to deny any of Christ's Truths. Now what a foolish thing doth the world account this, not to be anything, to do anything, to say, and unsay, to believe and disbelieve, to save a man's estate, and his life? As the persecutor told Basil the great, in this thing indeed great,

Thus the matter of Religion and godliness, is counted such a nicety, or nothing, to a man's wealth, and outward accommodations, that he will, as was said of one Bishop, sing Canticum novum, and yet never be out of tune, because always serving the times.

Use of Admonition. If thou wilt be Christ's Disciple indeed, know the glory and reputation of the world, and his commands practiced, are not consistent together. Thou canst not be judged a wise man, a discreet man, and yet a violent man for the kingdom of Heaven; if you go faster, or beyond the common formality of most men, you have lost your repute presently. As was said of Naaman, He was a great man, a mighty man, but he was a Leper. Thus do thou expect; a rich man, a good natured man, an honest man, but too forward, too much for purity and preciseness. Oh that ever this should be among Christians! The Jew loveth the most zealous Jew; The Papist, the most devout Papist; but we reformed Protestants, love not those whose tongues and lives do most protest, both against Idolatry and all wickedness. Well, do not thou give over for all that; for though they judge it folly, yet thou awest their conscience secretly.

Let him become a fool, that he may be wise.

The Preceptive part, or Duty enjoined hath been considered, Let him become a fool.

It's pity to lose the least oar of this gold; and therefore I shall at this time insist on the last particular, which is, the Effect or Benefit of this Duty, That he may be wise, 〈 in non-Latin alphabet 〉 . There are two Greek words among others, which the Scripture useth, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . Now 〈 in non-Latin alphabet 〉 seemeth to be larger; for that comprehends not only the acts of the understanding, but of the will and the affections ; and this is called the wisdom after the flesh, Rom. 8. because the whole power of the soul is concerned therein; but this in my Text doth chiefly relate to the mind and understanding of a man; though Sapientia be à sapere, a metaphor from the taste; as the palate discerneth of meats, so doth a wise man of the nature of things. Now much dispute there hath been among Heathens, What wisdom is? and, Who is the wisest man? The wisest of the Heathens would not arrogate to themselves to be 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , Lovers of wisdom. But we see Paul in this Text tells us, where indeed wisdom is to be had, and that is only from God, through the Scriptures ; all the human wisdom of the world being indeed folly. Hence are Luther's propositions, Qui sine periculo velit in Aristotele philosophars, necesse est ut ante been stultificetur in Christo. And again, Nemo been philosophatur nisi stultus, id est, Christianus. Observe,

That only in the Church of God, or in Christianity is true wisdom.

As there is no salvation, so there is no wisdom out of the Church. That which hath the appearance of so much folly and absurdity, is indeed the only true wisdom; and that will appear in several particulars, wherein I shall not take wisdom in so strict a sense, as Aristotle sometimes doth; for the knowledge only of most excellent and admirable things. Nor, as others, making wisdom to be only of divine things; science of natural things; and prudence of human things. But I shall take it as largely, as the Scripture, which under wisdom comprehends the whole way of faith and godliness. That therefore only true wisdom is in the Church of God, appeareth several ways:

First, Here we have the only Rule of wisdom, which is, the Scriptures; so that all people without this sit in darkness, and want the star to bring them to Christ or happiness David doth in many places acknowledge this excellent property of God's Word, That it giveth wisdom to the simple. Jer. 8 9. They have refused the word of God, and what wisdom can be in them? Thus you see, that only Christians have the true Rule of wisdom, viz. God's Word. But oh the ingratitude and rebellion of many, who love their folly and their darkness, when yet they may be thus spiritually wise! Who is there that readeth this Book, to believe accordingly, to inflame his affections, and order his life accordingly? Who looketh into this Glass, to dress himself, and compose himself according to those commands? No folly, no cause of repentance would be in us, could we keep exactly to this Rule. O me nunquam sapientem, cried Tully, when deprived of all his hopes: But O me semper sapientem, may the godly say, while keeping close to God's Word. Though thou art no Scholar, no learned man; though poor and contemptible, yet from the Scripture thou mayest learn great and admirable wisdom.

Secondly, Only in the Church is true wisdom, because this cometh from God above, and is by divine infusion into us. Men may be moral wise men, and have great political prudence, as Cato was called the Wise; but we Christians are to expect a wisdom from above, or an heavenly wisdom, as the Scripture calls it, Jam. 3, 17. Alas, every man naturally, though of never so much raised intellectual abilities in human things, is a very fool and mad man in heavenly and spiritual things. Therefore this wisdom is a gift of God, and is the eye or chief part of our godliness. If any man want wisdom, let him ask it of God, Jam. 1. God indeed gave Solomon political prudence, and civil wisdom; but that which is necessary for all, is wisdom for their souls, and to walk in such ways that bring to happiness. This wisdom a poor despised Christian may have, when a great learned Scholar may be without it.

Thirdly, In Christianity there is only true wisdom, because there is only true godliness. Now in the Scripture phrase, To fear God, to live holily, to mortify sin ; this is wisdom, The fear of the Lord is the beginning of wisdom, Pro. 1.7. and to depart from evil is a good understanding. Hence all along in Solomon's Proverbs, we see godliness called wisdom, and the godly man a wise man: As on the other side, a wicked man is the fool▪ and he that sinneth is said to do foolishly. There is no Jewish piety, no Heathenish piety, only Christian piety, There cannot be any godliness, but where the Spirit of God sanctifieth and regenerateth. So then, if thou wouldst attain to true wisdom; know that consisteth in the fear of God, and departing from all sin. Thou art never more foolish and unwise, than when thou givest way to any lust; such things will cost thee a dear and bitter repentance: Do not say, this wisdom is too high for thee, for by praying and seeking to God, thou mayest enjoy it.

Fourthly, Christianity teacheth the true wisdom, because that only enstructeth about the true and proper end of all our actions, which is happiness. How did the wise men of the world stagger up and down like giddy men in this point? Or like the blind Sodomites, went groping up and down for the door, and could not find it; they knew not where, or what blessedness was? but the Scripture doth plentifully teach us, wherein all true happiness doth consist, and that is, in the enjoying God himself, his favor and love. It's not riches, honors, pleasures, no nor virtue itself, but only God, and a propriety in him, that maketh happy; He is the ocean, other things are but a drop; He is the Sun, all creatures are but stars, deriving all light from him. Seeing then a great part of wisdom lieth in the propounding of the true and right end, then only by godliness do we come to have true wisdom.

Fourthly, In Christianity, we have not only the true end propounded, but the right means also, whereby we may attain it. For prudence lieth in the choosing of fit and conducible means to such an end: So that as in any art, no man can by his art produce artificial operations without fit tools: So neither can we in our actions as rational men, arrive to the true end. viz. happiness; without those fit means appointed thereunto; and this is only by Christ, as the meritorious cause, and by faith, as the instrumental ; by Christ we have peace with God, and by faith we are partakers of Christ. Now this whole order and dispensation the world is altogether ignorant of; all the wisdom of man would not pitch upon such a way as this, by Christ, and through faith in Christ. But when Paul is made wise in an heavenly manner, He desireth to know nothing, but Christ crucified ; and, He accounts all things dung and dross for the righteousness which is by faith, Phil. 3.9.

Fifthly, By Christianity we are only taught to avoid that which causeth repentance and grief of mind after it's done. David said, by the Word of God he was forewarned from sin, Psal. 19. And, Then shall I not be confounded, when I have respect unto all thy Commandments, Psal. 119.6. Well doth the Scripture say, Psal. 111.10. They have a good understanding, who do God's Commandments ; because all wickedness, though sweet in the mouth, yet will prove wormwood in the belly. We have done foolishly, say they, who repent of their sins, Insipientis est dicere non putâram, fools use to say, I did not think such a thing; Oh I did not believe the guilt of sin was so terrible! I did not think the fury of God had been so overwhelming, I did not believe the sting of sin had been so grievous! Thus all wicked men, they buy repentance and eternal torments it may be in Hell at a dear rate, for the pleasures of sin, which last for a moment. Oh then, what happy wisdom is it, so to live, and so to do, that a man afterwards shall have no cause to roar out for the guilt upon him! that in the time of sickness, and hour of death thou mayest not cry out, Oh foolish and wretched man that I am! Oh that I had been wiser! but now I fear it is too late.

Sixthly, Christianity teacheth this wisdom, not so much to regard the present, as to provide for the future, to remember our later end, to provide for eternity. Prudens (they say) is quasi porro videns, seeing afar off, whereas wicked men are said to be like brute beasts, that are carried away with sensible objects, such as they, Let us eat and drink, for tomorrow we shall die: Such as Dives, as would have his goods in the life, and therefore he is called a fool, because he did not consider, what would be after, Thou fool, this night shall thy soul be taken from thee', Luke 12.20. But our Religion teacheth us better wisdom;