The Scripture Directory for Church Officers and People

Verse 19. For the wisdom of this world is foolishness with God, &c.

THis Verse is brought in as a Cause or Reason, why a man should renounce earthly and worldly wisdom, because it's foolishness with God. See here the different thoughts of God and man; the great admired worldly wisdom among men, is but foolishness with God ; and that which God calls true and real wisdom, men account foolishness ; but it's quickly decided, whose thoughts shall prevail, God's or man's.

The words of the Text being a Reason asserted in a Proposition, we may consider,

• 1. The Subject.
• 2. The Predicate or Attribute.

The Subject is, The wisdom of this world ; by that you heard was meant all the knowledge, learning, and prudence which is attained in this world, by mere human industry. This is the choice and most excellent pearl that the world hath: if their wisdom be thus folly, what then is their folly?

2. There is the Attribute, It's foolishness with God. Though the wise men of this world have written several Books, as the Encomium hujus moriae, the praise of this folly; yet God abhorreth and rejecteth it: It is foolishness with God, who is the only wise God, who is only able to judge and discern what things are. There are many wise, learned men in the world, whose naked propositions we do more regard than other men's demonstrations But how much more should we acquiesce in God's assertions? We may justly call all human wisdom mere foolishness, because God doth so.

Now when the wisdom of the world is said to be foolishness with God, that is to be understood two ways,

First, Actively, it is only contriving, plotting and accomplishing foolish things.

Secondly, Passively, God turneth it all to foolishness, as David prayed, God would turn Ahithophel's counsel into folly, 2 Sam. 15.31. And as 1 Cor. 1. He hath chosen foolish things to confound the wise things of the world. And this passive sense is a great part of the meaning, as appeareth by the twofold testimony taken out of the Old Testament, which are to show, that God doth befool and as easily destroy all the wisdom, and counsels of mere worldly men, as we blow down the houses of clay, that little children make in sport. Observe,

That all the admired wisdom of a mere worldly man is nothing but contemptible folly before God.

The worlds wise man is God's fool; he whose words and counsels in worldly matters, are as Ahithophel's in his days, like the oracles of God; they are by God turned into mere foolishness.

I shall first begin with that active foolishness, demonstrating by several particulars, That all worldly wisdom is mere folly. And

First, This is abundantly seen in all that Idolatry and superstition which the wisest of men are prone unto, and wherein they do greatly applaud themselves. What more foolish, ridiculous and absurd instances have we of folly, then of the Idolatry and superstitious worship, that the Oracles of their days have decreed? The Apostle Rom. 1.21. speaketh excellently to this purpose, Professing themselves wise, they became fools ; for their foolish heart was darkened: And wherein was this seen? In turning the glory of the invisible God, into an image of an Ox that eateth hay. This doth especially relate to the Egyptians, who boasted of their great wisdom; and indeed they were the seminary of learning, it's said to all the world; yet who more foolish in their Idolatry than they, worshipping an Ox, yea Mice, and Cats, and Crocodiles? This also might be demonstrated of the Grecians and Romans, while applauded for the wise men of the world. How absurd and foolish were they in their worship? Insomuch that Socrates was called an Atheist, merely because he derided their many gods; and Austin relateth a great deal of excellent discourse, which Seneca hath against the Idolatry and Superstition than in use, though that Tractate be not now among his Works. But these are Heathens; and so no wonder if we shall find even in the Church of God, when men have followed their human wisdom in prescribing the worship of God by that, they become vain and ridiculous: witness all that heap of foolish and superstitious Ceremonies, which Popery brought into the Church by degrees. That as the ridiculous deformity of an Ape lieth in imitating, or being like a man, and yet not a man: So the absurd folly of all that superstitious worship did appear in the affectation of Religion and Devotion, when indeed it was not so. Now this great folly of Idolatry, the Scripture doth often aggravate, They have eyes, and see not, &c. And they that make them are like unto them. They are even such stupid Idols, as their Idols are. And what holy derision doth the Prophet Elijah put upon Baals Priests, lancing and cutting themselves, crying, O Baal hear us, 1 King. 18.26. Especially the Prophet Isaiah, describeth this brutish folly, when he telleth us of the workmen, that with one piece of wood, he makes a fire, and with another a god, Isa. 44.19. If you ask then, Wherein the great wisdom of the world is foolishness? I answer, in their Worship, in their Religion. All the golden Images, all the curious ornaments and vestments in worship, are but beggarly things, if compared with the pure spiritual worship of God. Thus, when the Galatians apostatized from the pure Gospel-worship of Christ, and turned to antiquated Ceremonies, he calls them, Foolish Galatians, Chap. 3.1. We do not break Christ's command, when we call such fools, because it's not from a causeless anger, but a judicious zeal.

Secondly, Worldly wisdom is mere foolishness, because such men contrive and plot, and think to accomplish all their counsels by their own strength and way. Now this is a very foolish and absurd thing: for the thoughts of a man are in some respect from man, but the ordering and disposing of all things is from God. Jer. 10.23. I know Lord, it is not in man to order his own way. Thus you see Achitophel was a mere fool in the issue. And thus the Prophet Isaiah crieth out, The princes of Zoan are fools, Isa. 19.11. even they that boasted in their wisdom. We read of some Roman Emperors, and others, that did most foolishly affect a Deity, especially Gaius Caesar, for which some thought him the Antichrist. Yea some of the Christian Emperors, did affect the attribute of God, as Constantius the Arian, that denied Eternity to the Son of God, yet would have men salute him with Aeternitas vestra. What blasphemous folly was this for a man, who was to be worms meat presently? Now in some respects, all the great wise men of the world do the like; they take upon them a kind of Deity; they think to work and contrive all things by their own fortitude and wisdom, as he in the Poet,

But (alas) in all these things, men are mere fools: for their very thoughts and purposes are not in their own power, God fashioneth the hearts of men. Laban had other thoughts; Esau other thoughts than they intended. And as their thoughts are not in their own power, so much less are the accomplishments, or performances of them. But as the stone, when once flung away, is no more in the man's power; so neither is the performance of anything under the command of human wisdom. Thus they are foolish in all their counsels, The Lord knoweth the thoughts of the wise are vain, as it followeth,

Thirdly, All worldly wisdom is folly, because it's only attentive to get the good things of this world, and never looketh to the world to come. Oh that the worms of this world would see how foolish and brutish they are in this particular! Luke 12.21. The Parable of the foolish rich man, who treasured up all the good things of this life, see what a conclusion the Parable hath from him, So is everyone that is rich in this world, and layeth not up treasure towards God. So is everyone, that is, such a fool is everyone: Yet how is this folly praised for wisdom in this world? Give them the pleasures, the profits, the contents of this world, and they never regard the world to come. Oh foolish men and unwise! Will thy wealth avail thee in the day of God's wrath? Will thy pleasures of sin continue with thee, when the pangs and throbs of death shall once surprise thee? Well, go on and applaud thyself in thy pleasures, in thy greatness, in thy abundance, but know, that if abiding thus, thou wilt die a fool, and be damned a fool.

Fourthly, They are actively foolish, because they are conceited of this wisdom, and boast of it. This is a sure sign of a fool, to conceit himself wise, and to put confidence in it; yea, he is more foolish than a fool; for Solomon saith, There is more hope of a fool than such a man, Prov. 26.12. Now herein is manifested the folly of all earthly wisdom, that it doth reject sound counsel: It counts its own ways, and its own courses better, than what Christ or his Ministers do advise unto. Therefore saith Christ, Wisdom is justified of her children, Mat. 11.19. None but the children of God are able to approve and allow of the true Scripture-wisdom. You see Christ himself, the wisdom of the Father, in whom were the treasures of wisdom, yet had all his counsel rejected with scorn by the Pharisees. What flocking would there be to hear one speak that was raised out of the grave? But Christ came from Heaven, from the bosom of the Father; who would not readily assent to what he should direct unto? Yet they would not hearken to his words; And why? Because they were not of God, John 8.47. as Christ told them. Herein then the lamentable folly of all earthly wisdom is discovered, that it regards her own corrupt consultations, and the reasonings thereof more than God's wisdom, or the Ambassadors of Christ persuading them to the contrary. Thou art therefore to unteach thyself, all thy former principles, all thy former conclusions before thou canst be taught by God.

Fifthly, It must needs be folly, because it's directly contrary unto God, and his ways, which are only wise. Rom. 8.7. The wisdom of the flesh is enmity against God. This is enough to proclaim the folly and madness of it to all the world. For can any man prosper that hardens himself against God? To oppose God, to set against the ways of God, is called, Kicking against the pricks, Act 9.5. Is it not a mad and foolish thing to do so? Yet thus all earthly wisdom doth. It cannot agree nor comply with the holy Law, and holy will of God: and therefore the Gospel, and the ways of Christ never had greater enemies and adversaries than these, that were most famous for earthly wisdom. If you consider the Heretics, they were most of them men of great earthly wisdom, too wise to yield to the simplicity of the Gospel of Christ; if you consider the great Statesmen and Pilots of Commonwealths; how difficultly do they become fools that they might be wise, though indeed none ever proved greater fools than such; for through opposing God and Christ, they have been forced to cry out with Julian at last, Vicisti Galilaee. Take heed then of trusting in that admired wisdom of thine, which God accounts foolishness, and will prove so in the later end.

Sixthly, All human and earthly wisdom is foolishness, because it makes a man a sad loser in the later end. He that to enjoy his lusts, and his carnal pleasures for a season, doth lose his soul, and the favor of God; What a fool will he be, when God shall condemn him, when he shall lie eternally tormented in those everlasting flames? Then they roar out, We fools despised wisdom, and hated instruction; That is wisdom then, which provideth for eternity, which looketh to the future, and no earthly wisdom doth this, and therefore it's mere foolishness.

Use of Instruction, To pull off that mask or painting which is put upon the wisdom of the world. Who is accounted wise, but that man, whom God judgeth a fool? And who is scorned as a fool, but that man whom God pronounceth wise? And truly we may take up that, All are become foolish and vain by nature. Thou that by craft, dissimulation and injustice thinkest to enrich thyself; thou applaudest thyself for being so wise, when God will say, Thou fool, this night thy soul shall be taken away. Is he not a fool that leaveth a treasure of gold for coals? Is not he a fool that forsaketh a fountain to go to a broken cistern? Is not he a fool that would be in great pomp and honor for one day, to be a perpetual tormented slave forever after? Yet thus foolish and unwise are all wicked men. Pray then for wisdom from above; entreat God to deliver thee from thy own earthly wisdom: There is no greater enemy to thy soul then that; Christ revealed not himself to such; God's election is not of such: Oh then be afraid of thyself!

For the wisdom of this world is foolishness with God, &c.

You have heard, that this worldly wisdom is foolishness actively, I shall now proceed to show its foolishness Passively ; such which God befooleth or turneth to folly. So that there are no men whom God doth more resist and set himself against, then such proud, worldly wise men. He delights, wherein they deal proudly, to be above them; and wherein they resolve to deal wisely, to outwit them, as we say. So that as you see little Children, who have got a Bird tied to a string, they make themselves sport with her, and when she thinketh to fly here and there, they pull her back again. Thus God hath an over-ruling wisdom, and an over-ruling power over all men, their counsels, and their actions. Which made an Heathen call man 〈 in non-Latin alphabet 〉 , The Tennis-ball that the Providence of God playeth withal, and handeth hither and thither. Thus the Scripture excellently expresseth it, by putting an hook into men's nostrils, and a bridle in their lips, Isa. 37.29. The Providence of God is the Rider or Sessor upon all the wise men's counsels and actions, and they are over-ruled by God, as we do our Horses, to turn them this way and that way, backwards and forwards. And this is the chief scope of the Apostle in the words following, as will then more particularly appear.

First therefore, God makes this wisdom foolishness, in a passive sense, in that he did not vouchsafe to use it as an instrument to propagate the Gospel. He disdained to take the wise and learned Orators or Philosophers of the world. Now wherein could a greater scorn be put upon the wisdom of the world, then in this particular, that God would not so much as own it, or take notice of it, in the plantation of the Gospel? Paul doth often mention this, 1 Cor. 1. It pleased God by the foolishness of Preaching to save men, when the wise men of the world would not acknowledge God by the creatures. And at another time, Paul renounced the cunning and deceitful ways of human wisdom; They did not come in such words : And why? That their faith might be in the power of God, 1 Cor. 2.5. So then, if you regard what Instruments God did at first choose to diffuse his Gospel truths, you will find he slighted and passed over the great wise men of the world, and chose the poor, foolish, and contemptible Instruments. Herein God did demonstrate his wisdom, that so all power and greatness might be acknowledged to be in and from him only. What a reproach did Haman account it, that all the Royal robes and honor should be put upon Mordecai his great enemy, and he laid aside? No less did this enrage the wise men of the world, to see, that by such contemptible Instruments, so great and mighty changes should be wrought upon the hearts and lives of men. This is the first instance. Yet this is not so to be understood, as if God did not sometimes use the wise men of the world; for he chose Cyprian, Nazianzen, Basil ; to the latter whereof, Libanius, the great Scholar in those days, but an Heathen, wrote, that he did so admire his judgment, that he did all over sweet and tremble to think on that time when he should read his Epistle, and pass his censure of it. But though God did use such wise men, yet this was not the chief and principal thing whereby they propagated Faith, but rather the Gospel simplicity. They did it not quà sapientes, quà Oratores, but quâ credentes : As Sampson wrought those great and wonderful things, not by the strength of his arms, but by his hair, that so the effect might be attributed to God, and not to Sampson.

Secondly, Herein God make it foolishness, that as he doth not use it for the enlarging of his Gospel, so he taketh very few of such men to bestow on them spiritual and soul saving graces. Few of such doth he call, doth he justify, doth he sanctify, doth he reveal the mysteries of grace unto. Oh, what a wonderful instance is this, of the foolishness of this worldly wisdom! There are few of that rank to whom God will communicate grace and salvation. That whereas of many profane and grievous sinners, he hath chosen many to salvation, of worldly wise men very few. The Apostle 1 Cor. 1.26. doth industriously take notice of this, Not many wise men after the flesh hath God chosen. Yea, Christ solemnly gave thanks to God, that he had not revealed heavenly mysteries to the wise, but to babes, Mat. 11.25. So that there is little cause for men to boast of their worldly wisdom and prudence, that they are crafty and subtle in their generation; for this is both a cause and a sign also, that thou art not one to whom God will reveal himself. Not that God calleth none of such, but not many, viz. comparatively to those of a more contemptible way, whom he doth set apart for himself. Take heed thou be not too wise, too proud of thy parts, and therefore God will pass thee by.

Thirdly, Herein also God will make it appear to be folly, in that he takes the foolish things of the world, and makes them confound the wise things. When Pharaoh said, Let us deal wisely to suppress the Israelites, the foolish Midwifes did confound him; so that he brought up one by his own bread, and at his own charge, who should be his ruin, and deliver the Israelites. If we read in the Scripture, you shall find nothing more ordinary, then God by foolish things to confound wise, and by weak things to overcome strong. And well may it be called the confounding of the wise: for certainly, there cannot be a greater astonishing and confounding of men worldly wise, then by such foolish instruments. As Abimelech was enraged at the heart, that it should be said, A woman had killed him. Thus by Frogs, and Lice, and such contemptible vermin, did God plague the great Pharaoh of Egypt

Fourthly, Herein doth God make the wisdom of the world foolishness, because all that wise men do, is a vain work They are not able to acomplish their ends, to bring about their designs; especially those which are to overthrow the Kingdom of Christ, and rooting out his Church and People. This hath been often attempted by the wise men of the world, but it hath been a vain thing. Psal. 2. you see it was of old prophesied: Why do the Heathens rage, and the people imagine a vain thing? It's applied to the chief Priests, and other Grandees among the Jews, but it was a vain thing: It could not be effected. And truly, for many hundred years the Devil hath been attempting this by all kind of Instruments, and by all manner of ways, to root out the faithful ones of Christ, his Truth and Gospel; but it hath been to them, as God said to Paul in the heat of his persecution, Thou kickest against the pricks. What wise man would with his bare heels kick against the sharp points of iron? and yet all the wise men of the world, that have set against Christ and Godliness, have been such fools.

Fifthly, God makes the wisdom of the world foolishness, because what they work is not only a vain work, but a deceitful work. They are wholly frustrated in their expectation: They find the clean contrary to what they intended. Such foolishness doth God make the wisdom of the world. The wicked worketh a deceitful work, (saith Solomon ) Prov. 11.18. Compared therefore to the spiders web, that is of no defense or use, when a boisterous wind ariseth. Read over the History of the Bible, and there you shall see, to that which the wise men of the world intended, God brought about the clear contrary. Come (saith Pharaoh ) let us deal wisely, and oppress the Israelites, (Exo. 1.10) lest they grow to numerous : Now by that very means the people of Israel did more multiply. The Pharisees thought, when they had crucified Christ, they had laid all Christianity in the Grave with him, but by his Ascension, his power was the more seen. When I am lifted up, (said Christ) viz. upon the Cross, I will draw all men to me, Joh. 12.32. That, which in probability, would have driven all men from him, by that he did efficaciously bring all unto him. Hence he compareth his death to the grain of Corn thrown into the ground, which until it die, doth not bring forth a great crop. So that the wisdom of man must needs be made great folly, when it shall be forced to bring about those things which it hates so much.

Sixthly, Herein the wisdom of the world is made foolishness, because it doth not only work a vain deceitful work▪ but also a destructive one to its self; so that all the wisdom they have, is only to destroy themselves. Thus like fools they run their swords in their own bowels. How often doth David speak this of his wise and potent enemies? Their feet were taken in their own snares, and they were fallen into the pit they digged for others. Was not all Pharaohs wisdom but to ruin himself and his Kingdom? The Jews that thought to be so wise in crucifying Christ, thereby to prevent the Roman Caesar, yet for a reward, had the Roman enemy come and utterly destroy them. Thus as they work a spiders web in regard of the unprofitableness of them, so they are said to hatch cockatrice eggs, because of the hurtful poisonous nature of them, even to the owners.

Seventhly, The wisdom of the world becometh foolishness, because God many times infatuateth and blasteth the parts and abilities of the wise men of the world. He takes away their understanding from them. That as we read of Nebuchadnezzar, God bereaved him of his wisdom and judgment, so that he became like a beast, and lived with beasts; so he doth either in whole or in part pervert and darken the thoughts and counsels of wise men. Hence he is said by the Prophet, to pour a Spirit of giddiness upon them, and to make the Diviner 's mad, Isa. 44.25. as also Isa. 19.14. Et quos Deus vult perdere, prius dementat ; as we see in Haman, and in Belshazer, and in Herod, all these died as fools, and were destroyed by their own foolish thoughts. Thus we read of Eli 's Sons and others, they would not hearken to the good counsel of the Lord, because it was of the Lord to destroy them.

Eighthly, Herein God doth also make their wisdom folly, because by their pride and haughtiness they undo themselves God lets them prosper, and the wisdom of the world seemeth to flourish a great while, but it is that their destruction may be the greater. Thus Heb. 1.11. its said of Nebuchadnezzar, after all that great success which he attributed to himself, His mind should change, and he should pass over and offend. Prosperity slayeth the foolish one, (saith Solomon ) Prov. 1.32. And Psal. 18. With the froward, that is, the crafty worldly wise man, opposite to the pure and upright in heart, thou wilt wrestle (as it were) and give a fall unto, according to the Hebrew. As the wrestler lifts a man up from the ground, that he may throw him down with the more violence; so doth God give a man of the world his hearts desire, that he shall attribute all to his wisdom and prudence, and this is to be his overthrow. Thus we have the Prophet insulting over Egypt, and the wise men thereof, as also over Tyre and Zidon, that set their heart as God, and thought she had the wisdom of Daniel, Ezek. 28.2.

Now to add one Caution, we must distinguish of a twofold human wisdom : One that is the same with true prudence, whereby men are able to manage public places of trust, they do prae esse, ut prosint, for the public good; they have the art of ruling well. And this the Text meaneth not: For though it be not a virtue, yet it is the eye to all a man's actions. It's as necessary to public affairs, as the Sun to the world; therefore God gave it Solomon as a special mercy.

Secondly, Their human wisdom, which originally cometh from the corrupt reason of man; and for the manner of it, is only according to worldly and fleshly considerations, and tends only to worldly advantages. And lastly, For its nature, it is opposite formally to all heavenly and Scripture wisdom. Of this we speak▪

Use 1. How vain a thing it is to trust in human policy, and worldly wisdom? Thou thinkest by it, to raise and advantage thyself, but God turneth it into folly. Insomuch, that we may say, more have been undone by earthly wisdom, then by mere simplicity. None have had such tragical and dismal ends as they. Therefore uprightness and an holy fear of God, that is the best wisdom. And although Christ himself, and the Martyrs, who abounded in this wisdom, did not escape the miseries of the world; yet that cometh from the wise and high dispensations of God, who hath ordered, that through many tribulations we must enter into the Kingdom of Heaven.

Use 2. To judge that only wisdom, which the wise God judgeth so. Who so is wise and prudent, he will foresee the evil day of death, and judgment, and accordingly prepare himself: He will lay up Treasure for the life to come He layeth that Principle as the chiefest of his Politics. What will it profit a man to win the whole world, and loose his own soul? Mat. 16.26.

For it is written, he taketh the wise in their own craft.

That divine axiom asserted by the Apostle in the former part of this verse, he now confirmeth by a twofold testimony. The one is from Job. 5.13. and this we are to handle at this time. They are the words of Eliphaz to Job, who though with the other Friends, they did err in the particular application of their speeches to Job, yet the general matter taken in an abstracted sense, was full of wisdom and truth. The words are worthy of all diligent consideration, though I shall not insist long, hastening to the other matter that followeth. The Testimony is a Proposition, declaring God's carriage and power to the earthly wise men of the world. And

• 1. Let us consider God's Efficiency.
• 2. The Subject of this.

God's Efficiency is described in that expression, 〈 in non-Latin alphabet 〉 : The Septugint hath it 〈 in non-Latin alphabet 〉 . The original word in the Hebrew, is used several ways, and very applicable to this matter in hand.

1. It is used of taking anything by force of arms, jure belli. Thus Castles and strong holds are said to be taken, Numb. 21.32. And thus it denoteth such, who by their worldly craft lift up themselves, and grow insolent in their counsels against God; such God doth beseige, as it were, and straigthen them, taking them at his pleasure.

2. The word is sometimes used in a judicial sense, to take men in their sins, as Joshua 7. Acha • is said to be taken in his theft. And thus God takes the wise men of the world in all their hidden and secret counsels of malice, and brings them to light to their confusion.

3. The word is sometimes applied to nets or fetters, in which Malefactors are bound. Thus God he binds and ensnareth men by their own counsels and thoughts, as so many chains that they cannot stir.

4. Some make it a Metaphor from Hunters, that use to lay snares and nets to take their beasts in, Josh 44. Thus God layeth snares and pits in the way, which the most Argus eyed in the world do not see or escape. All these expressions have their peculiar efficacy.

In the Greek, Erasmus makes the word properly to be used of the laying hold upon one that is running away from us, and making him to turn back again. Thus all he thoughts and purposes of crafty men, whereby they run from God and his ways thinking to accomplish contrary to his will, God layeth hold on them and brings them back: whereby the things done contra voluntatem, are not yet preter.

Thus you have God's Efficiency : the next thing is the Subject of this, The wise in their craft ; 〈 in non-Latin alphabet 〉 . Though the word sometimes be used in a middle or indifferent sense, yet here it is in an evil one. It's called 〈 in non-Latin alphabet 〉 , because crafty subtle men turn themselves into all shapes and forms, and they are commonly very active and busy; they sleep not till they have accomplished mischief.

Now when he saith, God takes them in their craft, that may be taken, either as the matter in which God overpowereth them, and destroyeth them: Or it may be taken instrumentally, as sometimes the word is; by their very craft and wisdom God layeth hold upon them, and overwhelmeth them. Thus you have the words explained. Observe,

That God delights to take the earthly wise men of the world in their own craft.

These Spiders are hung in their own webs. See Isa. 19.13. a notable instance of the wise men of Egypt.

Now many ways doth God take the wise ones of the world.

First, In dissipating their counsels that they cannot attain their ends. They attempt again and again, and are always repulsed. As 2 King. 46.11. the King of Syria had many times intended to entrap the King of Israel in such a place, and he was always disappointed, which made the heart of the King troubled, saith the text. It's not as men's counsels or purposes are, but the counsel of the Lord, that shall stand. The hearts of Kings, of the greatest of powers in the world, are as the rivers of water, which the Husbandman doth easily turn into this channel or that channel. Julian 's great purpose, was to root out the Christian Religion; he would not have them named Christians but Galileans ; he would not have them brought up in human learning; he put all the discouragements upon them; would let them enjoy no benefits of the Law, or the Courts of Justice: and yet he was taken in his own craft. He was so strangely killed, that to this very day, Historians cannot tell the true manner of it. Thus God scatters all their counsels and their plots, whereby they are confounded.

Secondly, God when he doth ruin them, he doth it no other way but by their own wisdom, by their own craft. And this is the greatest conquest that can be, when God overcometh them by their own weapon, as it was said of Goliath 's sword. None like that, because by that he cut off Goliath 's head, whose sword it was. So there are no Providences of God so remarkable and glorious as those, which make the very craft and wisdom wicked men have, to bring about their confusion. We see this fulfilled first in the Devil, who is called the old Dragon or Serpent, Rev. 12.9. because of his great subtlety, as well as poisonous enmity. Now wherein was he overcome? by his own craft, even in this respect. He used all the Instruments he had to bring Christ to be crucified: He enters into Judas his heart, and he had filled the hearts of the Jews and Priests before, and so at last obtaineth his plot; Christ is crucified, but then he riseth again, and is ascended, and thereby he conquers the Devil and all his power. So that by that very death which the Devil so much labored for, the works of the Devil were destroyed. We see this also in Joseph 's Brethren, how politique and crafty were they in their malicious designs against Joseph ? and all was, That he might not reign over them: And all those means they took to hinder it, were ordained by God to further it.

Thirdly, He takes the wise men of the world so, that they are entangled in their own counsels, and are brought to such snares, that they cannot go forward or backward. Nullum magnum ingenium sine aliquâ mixturâ dementiae, There is no great wit without some mixture of madness. Thus you heard the original did imply; That they were taken in their counsels, as so many fetters and chains; They were as a wild Bull in a net. Eliphaz speaks admirably to this, Job. 5.14. They meet with darkness in the day time, and grope at noon day as at midnight. See here, into what a wilderness and perplexity they are brought. And so Isa. 19.14. They are said to be drunk and reel up and down. Are drunken men fit for to advise, to counsel, to carry on any work of consequence? and yet such are the wise men of the world delivered up unto.

I might instance in more Particulars, but the next words will have the same occasion; I come to answer an Objection.

How is this true, you will say, that God taketh the wise in their craft? Doth not David often make mention of his bloody and deceilfull enemies? How often doth he complain of their lying in wait to shoot at the upright in heart? And doth not the experience of all Ages, both in profane and sacred Histories, show that earthly, crafty, and wicked policy hath accomplished many destructive things, and that to God's own Church and people? Hath not Antichrist, by subtle deceiveable ways, prevailed over the Church of God? Do not the crafty Foxes and subtle Wolves, many times worry and devour the poor innocent Sheep? All this must be granted, and yet the observation is true. For

First, This is many times done, and we through our ignorance, take no notice thereof. The works of the Lord are great, and sought out of those that have pleasure therein, Psal. 111.2. We many times take not such delight in observing the works of God in the world; and so for want of consideration, we come not to admiration. The Apostle, upon a serious consideration of God's power and wisdom, in the matter of electing some, and leaving others, he crieth; Oh the depths of the wisdom of God, how unspeakable are his ways, and past finding out! Rom. 11 33. Thus it is also in God's governing and ordering of the whole world. His ways are above our ways. He taketh wise men, besotteth crafty men, and we not being affected, or studious to observe the motions of his Providence, take no notice of it. So that the fault may be in us. But

Secondly, We limit God to time, and places, and persons ; and so because he doth not at such a time, in such a way, as we think, therefore we are apt to think God hath forsaken the earth, and regards not what is done below. Now by judging in such a narrow limited manner, we are prone to mis-judge of God. The people of Israel are said to limit the holy One of Israel. Can he provide bread in the wilderness? Psal. 78.41. Thus we think, that if in such and such times God doth not confound the thoughts of the wise enemies to God's Church, all is undone But the wisdom of the Lord knoweth the best seasons, the most fit opportunities. As he cannot do anything but what is most perfect, so also what is most wise. We should, both for particular and public things, resolve all into God's wisdom.

Thirdly, If God let worldly wisdom prevail and prosper a while, it is that the overthrow and confusion of it may be greater. As Pharaoh was suffered to go into the Sea, and the waters did not immediately overflow; it was dry land to them as well as the Israelies for a while, but they were suffered to go so far, that their destruction might be the surer. Jannes and Jambres did for a while resist Moses, but at last their folly was made manifest. God therefore to make their shipwreck the more remakeable▪ suffers them to go to the very Haven almost, and there to be undone. Thus they are thrown from a Pinacle, that their downfall may be the more terrible. In the building of Babel, God suffered them to go on a great way▪ and they built very high, but God came down before they had finished it; and this made to their greater reproach and scorn: As we see by that Parable of our Savior, men would by way of scorn say, This builder began, and was not able to make an end, Luk. 14.30. As Joshua did to the men of Ai, gave them hopes, and made as if Israel did flee away; and all was, that their overthrow might be the more universal. But not only the Scripture, even Heathens gave some probable Answers to this Objection.

Come we then to show the ground, why God doth thus delight to infatuate and blast all earthly wisdom. And

First, It is that hereby his Sovereignty and ruling Power may be the more manifest. When we see that wisdom and power, and earthly greatness doth not carry it, hereby we gather that God is therefore only to be trusted in, and depended upon. That the Stars and Moon have no light of their own, at least not conspicuous, makes more to the glory of the Sun that filleth them all. God will have these tall Cedars and high Oaks fall to the ground, that we may look up to Heaven the better. These earthly great things, make that God is not so great and excellent, and dreadful to us as he ought to be.

Secondly, God doth it hereby to vindicate his own Glory, and Cause, and Name. For all the worldly wisdom that ever was, hath either mediately or immediately set against God. As there was at first an enmity between the feed of the Woman and the Serpent, so that hath descended to all Generations; insomuch that all the policy, wisdom, and craft of all men, hath been one way or other against God: therefore it is time for God to oppose such. Hence it is said, He resisteth the proud, James 4.6. Such sinners more then others, because they immediately oppose God, and God is, to speak with reverence, to defend his Name, his Glory, his Church, his People, against them.

Use. How secure the People and Church of God may be. Though they be weak, poor, and contemptible, yet they have the wisdom and power of God on their side: and all earthly craft and power, that they are so apt to fear and dread, is but so much folly and weakness to God. Our God will arise like Sampson, and tare these green cords. Oh, it's sweeter then the Honey and Honey-comb, in the midst of all confusions, troubles, and perplexities, to consider how wise God is, and by Faith to comfort and inflame our hearts! It must not be a transient thought, or a barren speculation; but let thy heart dwell upon God's wisdom; and this will be like David 's Harp to drive out every evil spirit.

2. It's of Direction, Not to fear anything but God: for he is the only wise God. How fearful was David to have Achitophel against him, because he was a wise man? but it is more terrible to have God's wisdom against us. And who hath that? even every wicked man, whosoever goeth on in any impenitent way: He provoketh this wise God to be against him. He knoweth ways to torment thee: He knoweth the times to make it more terrible: He knoweth all the secret and hidden shifts and excuses of thy heart, therefore fear him.

Verse 20. And again, The Lord knoweth the thoughts of the wise, that they are vain.

THis Verse containeth a second Testimony, which the Apostle allegeth, to prove the foolishness of all earthly wisdom before God; It's taken out of Psal. 94.11. where the Psalmist proving the Providence and Omniscience of God, argueth from his Efficiency of all things, He that made the eye to see, shall not he see? Shall not the cause have more in it than the effect? God framed our hearts, and therefore he must needs understand them. As he that makes a Clock or Watch, must needs understand all the secret motions of them. Now saith the Psalmist, he doth not only know the thoughts of men, but also, how vain, foolish and unprofitable they are. So that the Apostle doth pertinently allege this place, to prove how vain and foolish all men's thoughts are, especially in matters of Religion, though never so wise otherwise. Only here is one thing to be taken notice of, The Psalmist speaks in the general, The thoughts of men, but the Apostle mentioneth a particular, The thoughts of the wise ; Doth not the Apostle here wrest the words to his own purpose? No, for if the Psalmists universal be true, the thoughts of man, quâ man, be vain, then of a wise man as well as a fool: Yea, to speak properly, there is no real wise man, but the godly man, whose mind is enlightened by grace, Or,

2. The Psalmist doth there more especially intend the wise men of the world; and therefore the Apostle expresseth it. Now mark the aggravations, The Lord knoweth, he that is the only wise God, he sees their thoughts to be vain: He seeth that Ahitophels, that Tullius, that Pharaohs thoughts, even when they intend to deal wisely, are vain. Let men applaud them, yet God derideth them.

2. The Lord knoweth the thoughts, 〈 in non-Latin alphabet 〉 , their reasonings, their choicest acts of the understanding, their best and most accurate Discourses; all their Logic (as it were) to be a mere fallacy. And then

Lastly, To be vain, to be fruitless, to be empty ; they make empty webs all the day long. Domitian the Emperor is derided for spending time in catching of flies, and yet as vain and foolish are all the thoughts and projects of every natural wise man. So that what Motto the wise man would write upon every creature, Vanity of vanity, all is vanity: So the same may be upon all the best thoughts, meditations and counsels of the wisest men, and if a man's mind be vain, everything else in him must needs be vanity; for this is the salt that seasons a man, and if that hath lost its seasoning, 〈 in non-Latin alphabet 〉 , become a fool, all is likewise foolish. Observe,

That the choicest and best thoughts of the wisest men are vain.

We may consider man in a three-fold capacity:

• 1. Politice, as a political creature endued with civil wisdom, and so is part of a society, and thus his thoughts are vain.
• 2. Ethice, as he is to walk according to the Rules of reason, which sound and rectified nature doth guide a man in, and thus he is vain.
• 3. Theologice, as he is to look up to Heaven, to obey God, and to aim at supernatural happiness. And in this sense especially he is a most vain empty man, and to this the Apostle relateth.

To open the Doctrine, let us consider, In what sense the Scripture useth the word vain, and you shall see them fitly applicable to the wisest men's thoughts, that what is said of man's body may also be true of his soul, Every man at his best estate is altogether vanity, Psal. 39.5. And

First, That is said to be vain, which is empty and void of that worth and excellency which ought to be within. Thus a fool is called often a vain person, because he is empty of that solid judgment and reason, which ought to be in a man. Hence foolish persons are compared to empty straws that are blown up and down with every wind, because they have no weight in them. Nabal's name and his nature agreed, he was a fool. The word comes of a root that signifieth to wither. As the withered branch hath lost all its sap and juice: so a fool hath. And thus the thoughts of all men naturally are empty, void, and destitute of true wisdom: They knew not wherein true happiness doth consist, or what is the way that looketh to it; they do not provide for eternity; they consider not that upon this moment depends eternity; they look not out to the best and choicest things in the first place; all that inward juice and sap of spiritual wisdom is taken from them.

Secondly, That is said to be vanity, which seemeth to have great happiness and content in it, but indeed it's the clean contrary. A vain thing is, that which hath a goodly appearance, but inwardly hath no profit. As those apples of Sodom, so much spoken of. Thus Eve called her son Abel, vanity, because she thought that before she had brought forth the man, the feed that should break the Serpents head; but finding him to be without the Image of God, and devoid of all holiness, subject to mortality, she called him Abel, as deceived in her expectations. And thus it is with all the thoughts of the wisest in the world; they think at first they have possessed a man, brought forth that which will accomplish all their desires; but upon experience they see it is an Abel, it's vanity. So that as Solomon tells us of a vanity in all earthly comforts, in riches and pleasures, because though they have a goodly appearance, yet there is indeed no substance, no solidity; like the thorns which have white flowers, but thorns: Thus it is with the best and choicest thoughts, and projects of the wisest men; they have a goodly luster; you would think such wise men could not but be happy; their expectations are raised, but the issue doth deceive them: Call us not Naomi, but Marah, may they say.

Thirdly, Vanity in the Scripture is often applied to a lie. Every man speaks vanity to his neighbor, that is a lie, Psal. 12.2. And thus the thoughts of the most wise are a lie, Let God be true, and every man a liar, Rom. 3.4. All thy thoughts are so many lies. Now a man is a liar two ways:

• 1. To himself. And then,
• 2. To others.

To himself all his thoughts are a mere lie. They promise such happiness, glory and felicity to themselves; and in the mean while, they are very lies; they prove as the Land-flood, as a reed a man leaneth on. The rich man that said, Thou hast many goods laid up, his thoughts were so many lies. Those proud thoughts of Tyre and Sidon, that set her heart as God, and said, No evil should come near them, were nothing but lies And if this were only in temporal and fading things, the deceit would not be so dangerous, but it's in spiritual things also. All men's thoughts naturally are concerning the goodness of their heart, the purity of their ways, the happiness of their condition, but in all things they lie most damnably. What a dangerous lie was that of Laodicea, who said, She was rich, and clothed, and wanted nothing, when indeed she was naked, miserable, and wanted all things? Revel. 3.17. All the Pharisees thoughts, whereby they trusted in their own righteousness, and justified themselves, were nothing but lies. And thus John Baptist reproved the Jews for their vain thoughts, Think not to say within yourselves, we have Abraham to our father, Mat. 3.9. The thoughts of men are never more dangerously vain, than when they please themselves about their good condition, as to spirituals, that all is well with them, that God loveth them; these are lying vain thoughts.

Again, The thoughts of all men naturally are lies actively, in respect of others. They are full of falsehood and dissimulation: there is no truth or sincerity in men, as David complaineth, Psal. 12. And the Prophet Isaiah complaineth, Everyone is an hypocrite, the best is a liar, Isa. 9.17. That as the sheep runneth to the briars to shelter herself in a storm, but they prove a lie, because they tare her instead of defending her. Thus it is with all men; therefore he is said to be cursed that puts his trust in men, Jer. 17. For unless men have godliness, and so are made sincere and unfeigned, there cannot be any trust in them. Hence are those Rules of wise men, Nemini fidas, in teipso spes tuas pone.

Fourthly, Vanity is often in Scripture used for that which is unprofitable, without any benefit or success. Hence is that phrase, To labor in vain. And thus the Philosophers also define vanity, A frustration of our intended end. Now in everything that a man doth, till made wise in an heavenly manner, there is nothing but vanity, there is no true profit or good success, but in all things he labors with wind, and brings forth wind. The Prophet Hosea expresseth it well, They sow the wind, and reap the whirlwind, Hos. 8.7. If an husbandman instead of committing seed to the ground, should only cause a wind, thinking to have a crop thereby, would it not be folly? but it's not folly or loss only, it's destruction, he reaps the whirlwind, that is tempestuous and violent things arise on a sudden. Oh this is a sad thing to consider, when thou art dying, I have lived in vain, labored in vain, thought in vain, spoke in vain; I have no true good abiding by me of all that ever I did!

Fifthly, Vanity is often used for that which is unstable, uncertain and fading. And thus the thoughts of wise men are vain, subject to changes, contradictions, and at last vanish into nothing: So that as our bodies are vain bodies, and all the whole Creation is subject to vanity: Thus are all the thoughts, counsels and purposes of the wisest men subject to uncertainty, only the creatures they groan under this vanity, but so doth not man. Do but observe your own thoughts, Are they not as vain as the very dreams of feavourish men? Mayest thou not say, as the Prophet to the Church, How long shall vain thoughts lodge in thee? Jerem. 4.14. The Psalmist saith of some, That they and their thoughts perish together. Go to the Graves and Tombes of the great men in the world, who have been upon the earth, like Leviathan in the waters, and are not all their purposes and projects laid in the dust, as well as their bodies?

Sixthly, They are vain, because they work nothing but vain and absurd things. What do vain thoughts produce but vain words, vain gestures, vain attire and fashions, vain discourse in communication, vain opinions, and a vain worship. Out of the heart proceed evil thoughts, Mat. 15.19. They are the first sparks that fly out of this forge, and from these vain thoughts cometh all the vanity that is in men's words, gestures, apparel, yea and their Religion▪ For in vain do they worship me, saith our Savior, Matth. 15.9. And Idolatry is in a particular manner called vanity. So that you see, these vain thoughts are indeed • he cause of all the outward vanity in the world: Though they be subtle and insensible, yet they produce and end in gross actions. As the vapors of the earth, they are very subtle, and hardly discerned, yet turn into gross and gloomy clouds.

Lastly, They are vain, because they are wholly wicked. The imaginations of the thoughts of the heart are only evil continually, Gen. 6.5. And thus indeed God knoweth all the thoughts and imaginations of every man is only evil. That as from the Spider and the Serpent come forth nothing but venom and poison; so from every man floweth nothing but filthiness; and the more wise he is, the greater enemy to God. So that those thoughts of theirs are the irreconcilable enemy and adversary unto God; they lift up themselves on high against him.

Use of Instruction, 1. That God doth not only take notice of vain actions, but vain thoughts ; yea these are as the fountain, and the cause of all actions. Thus Christ reproved the Pharisees for their thoughts, and reasonings in their hearts. Oh think not then, that all wickedness lieth in actions, in external, gross sins! No, the thoughts of the heart are the womb to breed all thy wicked actions. Do dot say, they are free, and none knoweth them, for God knoweth them, and will judge thee for them.

2. Are all our thoughts vain? Learn then Scripture-wisdom, get Scripture-thoughts. Alas, thy own thoughts about God, about Religion, about salvation, are altogether vain. Lay them all aside; We are not able to think one good thought of ourselves. What miserable woeful and wretched creatures are we, of all those millions of thoughts not one is good?

Verse 21. Therefore let none glory in men, for all things are yours.

THe Apostle in this Verse makes an heavenly and useful improvement of his former doctrinal Discourse. He was before upon the Didactical and Argumentative part ; now he is upon the Practical and Exhortatory. The consequence is very genuine and natural. Seeing all human wisdom is thus earthly and vain, abhorred so by God, Therefore let no man glory in men.

In the words you have,

• 1. A Duty enjoined. And
• 2. The Reason of the Duty.

Of the Duty at this time, which is expressed Negatively, and by way of Prohibition, Let no man glory in men. Where you have

• 1. The Matter prohibited. And
• 2. The Object of it.

The Matter prohibited is, Not to glory. What is implied in this, will appear afterwards. The word implieth such a glory, that we make a boast and brag thereby.

The Object of the Matter is, Not in men. The Apostle before treated of a particular only, human wise men; and his purpose is only concerning Doctors and Teachers in the Church, yet he useth this general, that his Argument may be the stronger, Let no man glory in any Teacher or Doctor in the Church, yea not in any man, though never so great and so powerful.

If you object, that Paul saith, 2 Cor. 1.14. That he was the Corinthians rejoicing or boasting (for so the original word is) and they were his; yea, that Paul often mentioneth his boasting of a people.

The Answer is, That their boasting was principally and originally in God; only they rejoiced in men, as instruments by which God did accomplish many comforts for them. It was not men, but God in men that was the motive of this boasting.

The Reason followeth, of which afterwards. Observe

That it's a great sin to glory in men.

This sin is not often preached upon, yet no question Political and Civil Idolatry, making men as gods to us, hath done a great deal of hurt, as well as Religious Idolatry. We may have in Heaven others beside God, as the Papists, Saints and Angels ; and we may have others in earth besides God; as when we put our hopes and confidence in the great men of the world. I shall treat on this subject as a General,

• 1. Not in men. Then
• 2. As a Particular, Not in the Teachers of the Church.

Now these ways we glory in men,

First, When we join them with Christ as Mediators, and make them co-partners, as it were in spiritual effects as well as temporal. This is to glory in men, even blasphemously. And this kind of Idolatrical boasting reigneth in Popery ; Not only the Virgin Mary, but several other Saints of the • r own canonizing are so exalted, that those great effects which belong to Christ only, are attributed to such. What glorying in St. Francis by the Franciscans, making the way to Heaven by him, easier than by Christ? What glorying in Dominicus by the Dominicans, a man of a proud, superstitious bloody disposition? So well did his mother prophesy, when she was big with him, that she brought forth a Wolf, if I forget not the story. What boasting do the Jesuits make in their Ignatius Loiola, the founder of their Society? It would be infinite to tell you of the horrible and even blasphemous boasting, which in Popery is made, not of Saints, but of some corrupt and sinful men deceased; as if God had altered his purpose, My glory I will not give to another, let everyone take his glory from him. Will all their distinctions be any better than mere cob-webs in this matter?

Secondly, We glory in men, when we make our own, or other good works meritorious, and our sufferings satisfactory unto God. This is also to glory in men, and Popery is big with this; for most of the • r Doctrines are the exalting of man, and debasing of Christ, clean contrary to the Scripture, and the Apostles, whose endeavors were to annihilate man, and o • ni • ie Christ. And this is not in Popery only, but in every man, till humbled thoroughly by the Spirit of God, he glorieth in his own works, he boasts of his alms, prayers, fastings, as we see the Pharisees did. But the Apostle Rom. 4.2. argueth, That not Abraham himself had wherewith to boast before God. Oh then, not only profaneness and gross wickedness is to be abhorred, but this secret boasting and glorying in the good works they do, and having confidence in them! This Pharisee is a greater enemy to Christ, and further off from the Kingdom of Heaven, than many Publicans.

Thirdly, We glory in men, when we rejoice in their favor, and are more glad of that, then we are of God's favor. This is a frequent wickedness in the world; if we can have the favor and good will of those, who are great in this world, then we insult, then we think ourselves made, not considering how happy and blessed it is for to have God's favor. We see David, when through sin, he made God displeased with him, Psalm 51. matters not his Kingdom, his Victories, and all his earthly Greatness, but only applieth himself to the favor of God, and desireth that, more than any earthly greatness. And at another time, Psalm 4. Many say, Who will show us any good? but Lord lift thou up the light of thy countenance upon us. Many seemed to desire the Devils offer, If the Kingdoms of the world were proffered to them, they would fall down and worship the Devil to obtain them, but David's choice was for the better part.

Fourthly, We glory in men, when we desire to please them, and to accomodate ourselves to their humors, more than to please God, and to walk according to his will. This sinful pleasing of men, is not consistent with a servant of Christ's: If I should please men (saith Paul, Galat. 1.10.) I were not the servant of Christ. Hence we are exhorted, Not to be the servants of men, 1 Cor. 7.13. Take heed then to thyself; thou gloriest in men, when all thy study is, how to please and comply with men, fearing their frowns more than God's displeasure. This ungodly fear Christ forbad, with an excellent reason, Because God was able to destroy both soul and body in hell, Luke 12.5. What advantage will it be, to have men pleased with thee, and God displeased? Who can give peace, when he shall cause trouble? It's a known speech of Cardinal Woolsey, If he had served God, as he had done the King, h • had not been so miserable and forsaken.

Fifthly, We then glory in men, when we put our trust and confidence in them, resting and hoping in them, and not depending on God o • ely. As the ground of divine Faith must be some divine Testimony and Authority: So the motive of a divine hope must be only the promise and power of God. We may hope only in him, in whom we may only believe. Hence we see the Scripture very frequent in forbidding all our trust and confidence in men, yea not in Princes, and the great ones of the world, Because they are lighter than vanity, Psalm 62.9. Yea, Jeremiah, Chap. 17.5. pronounceth a solemn curse upon all those, Who trust in men, comparing them to the barren heath: As on the contrary, The man, who trusteth in God, shall be like unto a Tree planted by the waters side. We see the Church of Israel, when truly repenting, then casting off all her carnal confidence, Ashur shall not save us, we will not ride upon our horses, Hosea 14.3. It is a sin, that all are very prone unto, to trust in earthly power and greatness, and not to eye God above all.

Lastly, We glory in men, when we boast in anything that is human or earthly, anything that belongs to man. Thus to boast of Beauty, Apparel, Riches, Nobility, Parts and Learning; all this is a vain and sinful boasting. Charge the rich men of this world, that they be not high-minded, but fear, saith Paul, 1 Tim. 6.15. Yet how hardly have we any of these human excellencies or comforts, and not boast of them? But the Prophet giveth good counsel, Let not the rich man boast in his riches, nor the great man in his greatness; but he that glorieth, let him glory in this, that he knoweth God, Jeremy 9 23, 24. All flesh is grass, and the glory thereof fadeth away. Yea, The rich man is to rejoice that he is made low, James 1.10 These things are like too much blood, apt to put us into a fever, and therefore we are to rejoice, when God (as a wise Physician) taketh some away.

In the next place, We are not to glory in the Doctors and Teachers we have, which we do,

First, When we are affected more with their parts, and gifts, and learning, then with the powerful demonstration of God's Spirit in them, and by them. When we do not desire to hear them speak, as the Oracles of God, but as boasters of their own learning. Thus Ezekiel was unto his hearers, as a love Song, but they would do nothing, Ezek. 33.32. We deny not, but that human Learning, and the Arts, are necessary in a Minister of God, seeing all extraordinary gifts now fail, yet that which the hearer should most of all be moved with, is the powerful conviction and application of the Scripture, either for sin or duty to the heart. This made Paul purposely avoid human eloquence, that so their faith might not be in the wisdom of men, but power of God, 1 Cor. 2.5.

Secondly, Then we glory in men, when we rest on the Ministry, and their labors, thinking it enough to enjoy them, but never look up to God for success, and a blessing. What is Paul, or Apollo? but Ministers by whom ye believe? at the fifth verse. Therefore the principal work is from God; They plant and water, but God giveth the increase. Do not thou glory in the best Ministry, and the most able Gifts in the world, so as not to depend on God, and pray to him. For the best Ministry in the world, worketh no otherwise, than God blesseth it; and shouldst thou every day hear Angels from Heaven preach unto thee, yet if thy heart be not opened, and God give thee not to understand, they are but like music to a deaf man. It's not this Sermon, or the other, though never so powerful that can raise thee from the dead, till Christ give thee life.

Thirdly, Then we glory in men, when we have the persons of some Teachers in such admiration, that whatsoever they say or maintain, without any search, or dispute we believe. The Disciples of Berea are commended for their noble disposition, That they would search the Scriptures, whether the things were so, or no, Act. 17.11. Whereas to be addicted unto a man so, as ex personâ probare fidem, and not ex fide personam is blind obedience, and to offer a sacrifice without eyes. Prove all things, 1 Thess. 5.21. And, Try the Spirits, 1 John 4, 1. are rules given to all Christians. The Apostle reproveth some erroneous persons, for having their Teachers persons in admiration, Jude verse. 16. This slavery hath been always. Among the Jews there were the Disciples of Hillel and Sammai. The Heathens have their Pythagoreans, Epicureans, Peripatetics, to whom their Disciples were wholly captivated. And it's a very difficult thing to set judgment on work, so as to be able to discern of things that differ. Though there are many that abuse this privilege allowed them by Christ under the pretence of trying. They therefore grow Skeptics, and because the Teachers are not infallible, they believe themselves to be infallible.

Fourthly, Then we glory in men, when we prefer one before the other, so as to make differences and schisms in the Church. And this was that especially which Paul aimeth at in this place; some were for one Teacher, and some for another; and by this means there were several factions, and rents made in the Church.

Use of Admonition, To take heed of all human boasting any kind of these ways, He that glorieth, let him glory in the Lord. Yea, saith Paul, God forbid I should glory in anything, save in the cross of Christ, Gal. 6.14. Oh how vain a thing and wicked is it to boast in riches, beauty, outward greatness, and any of these fading things? David takes a better way, My soul maketh her boast of God always, Psal. 34.2. Thou art high minded, and bearest up thyself from such and such earthly objects; Is not all this to glory in men? Did men create thee? Can men save thee? Can men pardon thy sin? Why then doest thou not trust in God only? Cease you from man, Isa. 2.22. whose breath is in his nostrils. It is quickly gone, and thy hopes are as quickly.

For all things are yours.

In this Verse (you heard) was the Duty inferred from the doctrinal matter prescribed. The Apostle squeezeth the honey from the honey-comb. And to the Duty, we have the Reason or Ground adjoined, For all things are yours. On this we are now to treat.

Take the words as an Argument, and they are very strong:

• None are to glory in these things, that are inferior to them, that are servants to them, or below them:
• But so are all things to the godly, but God himself:
• Therefore in God only they must glory.

Thus as they are an Argument. But we shall consider them as an absolute Proposition. Wherein take notice of,

• 1. The Subject. And
• 2. The Attribute.

The Subject is yours, that is, the Church, the godly, for those he meaneth. The place is like that, Rom. 8 28. All things work to the good of those that love God, and are called after his purpose.

2. The Attribute, in the Universality, All things are yours.

The Anabaptists in Germany did horribly abuse this place: for hence they proved,

And they taking themselves to be the righteous ones, and to judge who were wicked, killed many, dispossessed of their goods and dominions.

The Papists charge Hus and Wycliffe with this opinion. But we have just cause to think, that they were but mere slanders and calumnies cast upon them. There is a twofold Dominion:

1. A Political or Civil, which comes by the Laws of a Land, where a man liveth; as Austin saith, Jure humano, haec villa est mea. And thus every man that doth not by theft or injustice obtain his estate, is a lawful and just possessor. And that which he hath thus by a Civil Right, he hath also by consequence with a Divine Right, because God by that Commandment, Thou shalt not steal, doth approve all that Political and Civil distribution of meum and tuum, which is by the Laws of a Land. But

2. There is a Sanctified Right, whereby a man doth acknowledge God thankfully in all that he hath, and improveth all things graciously to the honor of God, and his own salvation. And thus only a godly man hath a sanctified right, or rather use to all things. To show how a wicked man comes to have a lawful civil right; when Adam by sin forfeited all; and wicked men not being in Christ, have not their title again to the world restored to them, is a noble point: But being not to my purpose, I must pass it by. And to speak the truth, though some learned men bring in this Text, when they handle the point of Dominion, whether it be founded upon Nature or Grace, yet indeed it's nothing to that purpose.

Nor doth the Apostle aim at any such thing. For all things may be said to be the godly man's two ways: Either

1. 〈 in non-Latin alphabet 〉 , In respect of Dominion, Title and Possession. And now to this sense the Apostle aimeth not, neither would it be to his purpose.

2. A thing may be said to be theirs, 〈 in non-Latin alphabet 〉 , In regard of the Use and End for which they are. And thus all things are the godly man's; all things in kind, not in the individuals; all things work to the good of a godly man; which the Apostle doth admirably enumerate; all Persons, or Officers in the Church; all creatures in the world; all Conditions, and all Events. But we shall take the sweetness of every particular, after we have handled the general. Observe,

That all things are for the spiritual good and advantage of the godly man.

There is nothing in the whole world, nothing in the Church of God, nothing that falleth out, but one way or other the godly man may say, This is mine, this belongs to me; this is for my good.

Now let us consider:

First, In how many respect, all things may be said to be the godly man's, both in the Church, and the world. And

First thus, In that there is nothing, which would be for their good, that God denieth them. Whatsoever is in all the world, if it be good for the godly man, he shall have it. No good thing will he with-hold from them that fear him, Psal. 84.11. Now the godly man's good is twofold; either that which is Absolutely and Necessarily good, so that it cannot be evil, nor it cannot do a godly man any hurt to have them, such as Christ is, Pardon of sin and Heaven ; and these are bestowed on all godly men. There is no man that feareth God, though he may say, I want riches, I want health, I am without this or that; that can say, he is without Christ, and justification, and the Covenant of Grace.

2. There is a limited Good, that which in its self is good, but doth not make good those that have it, yea it may be turned to evil. As wine is good, but give it to the feavourish man, you hurt him. And thus it is with all the temporal good things of the world; they do not make the possessors good, yea they may be turned to sin, and increase thy corruption. And then, it's no wonder if God out of his love to thee, with hold these things from thee. If they were as necessary and as good, as Christ is, and Heaven is, thou wert sure to have them, Rom 8.32. If he hath given us Christ, How shall he with him, but give us all things else? Now this very particular should rebuke all the winds and waves of fears and discontent within thee. Art thou repining and carnally muttering, thou hast not this, thou hast not that? Oh look! Hast thou godliness? Hast thou the fear of God in thy heart, than thou hast all things, because there is nothing that is good for thee that God keeps from thee? Do not thou blame God, but thy own corruptions; if thou wantest such temporal mercies; say rather, God seeth I should make them a poison to my soul, I should grow drunk with this sweet wine.

Secondly, A godly man may be said to have all things, Because he hath a right and a claim to the Covenant of Grace, wherein is a deed of Gift of all things both spiritual and temporal. The Covenant of Grace lieth in this, That God will be our God, giving remission of sin, healing of our corruption, and blessing us with all temporal blessings. This God made with Abraham, and so with all believers, Therefore Godliness is said, to have the promise of this life, and the life to come, 1 Tim. 4.8. All heavenly and earthly things are by promise made to the godly, only heavenly things absolutely, earthly things conditionally, and with subordination and exception. So then, it is with thee, as some man, who hath all his estate lying in Bonds and Covenants, though for the present he cannot command such a sum of money, yet he is rich in Bonds. Thus the godly man hath sure Bonds and Promises, even of God's own making, who cannot lie or deceive; and therefore he may be as much supported, as if he had the things themselves. Hence ariseth that life of faith Habakkuk and godly men have in their great extremities and necessities.

Thirdly, All things are the godly man's, Because he hath God for his God, who hath all things. Qui habet habentem omnia, habet omnia ; He that hath the Sun hath the light of all the stars: He that hath the Ocean, hath all the streams: Deus meus & omnia, as he said. Hence our happiness is said to be in this, if we have the Lord for our God. David in all his exigencies, supported himself with this, That God was his portion and his inheritance. Now he is such a portion, that there is nothing else good beside; have him, and ye have all. Though a child hath not money and raiment at his command, yet because he hath a rich father, who can procure all these things, therefore he may be well said to have them all. Thou shalt not want, as long as God hath it: If God have it, thou shalt have it; and what can be more desired?

Fourthly, A godly man may be said to have all things, Because godliness worketh such an holy contentation and satisfaction of spirit, that in what estate he is, he is as well pleased as if he had all things, as if he had the whole world. Therefore it's called Godliness with content, 1 Tim. 6 6 viz. which worketh and causeth contentment, it is the proper effect and fruit of it. Thus Paul, I have learned to be content in all conditions: I have all things, I want nothing, Phil. 4 11, 12 That which pride and presumption putteth some upon to say, they wanted nothing, for which God severely reproveth them; here true grace puts the godly upon: Here is a godly Dives, that may say, Soul, take thy spiritual ease, for thou hast not many, but all good things laid up for thee. Thus all things are theirs, because through contentation they have all things.

Fifthly, All things are the godly man's, Because they were made finaliter for him. They are all for his spiritual use. If you regard the Offices and Ordinances in the Church, they are all for the Church, either to begin, increase or consummate grace, If you look upon the whole Creation, there is no creature therein, but the godly thereby do, or ought to glorify God, and to draw nearer thereby unto him. If everything thou lookest upon, thou hearest, thou treadest upon, doth not make thee more godly; thou losest the good use for which they were made: Every gift is given to profit withal, 1 Cor. 12.7. And every creature was also made to profit withal. At the first we see the whole world, with all things therein, were made for man, which made the Psalmist spend an whole Psalm, in the admiration of God's goodness and bounty, What is man, that thou art thus mindful of him? Psal. 8.4. yet that was chiefly, because the stars in Heaven, and the creatures on earth were made for him. But with what praises may the mouths and hearts of God's people be filled with, in that not only the things of the world; but that all the Offices and Ordinances of the Church are made for them. But this excellent point will be more improved in the particular enumeration.

Let us now consider, Why God should make all heavenly and earthly things for the godly. And

First, We need not wonder at it, if we consider, That Christ himself took our nature upon him, and did undergo that shameful death, and those terrible conflicts with God's wrath for his Church, he gave himself for his Church. So that Christ being theirs, no wonder if all things else be theirs. If ever God would have denied anything, would have withheld anything, it would have been his only Son, in whom he was so well-pleased: But this he parts with for his Church: Yet we cannot say, Christ is ours, as Paul, and Cephas, and other things; therefore he addeth, We are Ghrists, and not Christ ours, because though Christ was given for us, yet it was as a Mediator to work our peace, that so thereby he might be exalted, and might have the preeminence in all things. So that the Church is for Christ, not Christ for the Church.

Secondly, Because all things in the world are ordered by his providence only; but the whole work of God about his children, is the effect of his Predestination. Now Predestination is an act of his more immediate love, than Providence is; and the Providence of God is subservient to his Predestination. Therefore is God's care and government over all things, that he may attain the ends of his Predestination. Insomuch that there had been no Creation at first, no world at all, nor would there still be any sustentation, or conservation of it, were it not for the Churches sake.

Use 1. Of Exhortation to the godly, to live by faith on such principles. What generous noble and heavenly dispositions would these thoughts breed. Scito te Deum esse, said one, thinking the soul to be a beam of that Divine Essence; but thou mayest truly say, God hath made thee heir of all things. It's not the Devil, but God that doth now show thee the glory of the world, and the Church, and saith, All these things are thine. Consider then, whether they be thine, by that spiritual end they are intended for. Do all creatures, all conditions, all events make thee more godly? Do they work such divine effects upon thy soul? Oh do not thou be thy own adversary herein!

Use 2. Of Terror to wicked men ; for it followeth by way of contraries, Nothing is yours, viz. for your spiritual good: The Ministry God gives, is not for you: The mercies you have, they are not for your souls health. Oh the depth of thy unspeakable misery! whether life, or death, all things help thee forward to hell.

Having asserted a comfortable and rich Doctrine out of these words for the godly: we proceed to make some Objections or doubts about it, which will be as file to the iron; or like the Wine-press to the Grapes, to pr • sse out the sweet Wine therein. And indeed, this truth seemeth Obnoxious to many Exceptions; as in Religion there are many Doctrinal points which do amaze human reason, such as that of the Trinity, the Incarnation of Christ, the Resurrection of the body, so there are also many Practical Positions which seem contrary to all reason and experince; of which this in my Text is one, All things are the godly man's. It seemeth to be an Idea, or mere fiction and expression, if we consult with what befalls the godly.

Come we therefore to Answer some of the Objections. And

First, The doubt may be, How are all things the godly man's for his use and spiritual edification, when many times we see the godly man gets no go • d by these? The Corinthians, who had Paul and Apollo, and all those eminent Teachers for their use, yet by their Divisions, and carnal Emulations, they made no spiritual improvement of them. How many Sermons and Sabbaths do even the godly let go, that there never appeareth any footstep of them▪ as if they had never been? And then as for their mercies and their afflictions, how many times do these draw out their corruptions; and they seem to be the worse for them?

To Answer this,

First, We must distinguish between God's intention in giving these, and the godly man's actual improvement of them to that end. When the Apostle saith, All things are yours, his meaning is, on God's part : His love is so great, that for the godly only, all things in Heaven and Earth were created. If so be therefore, at any time these things turn to thy hurt, blame thyself. The Physician will tell the Patient sometimes, All these Potions, and all these Cordials, they are yours; you are to take them; you may expect much good and ease by them: But if the Patient be willful, and disorder himself, it is his fault, not the Physicians, that they do hurt. So that the meaning is, all things in their creation and Institution were for the godly man's good. Therefore

Secondly, The godly man, through his weakness and sinfulness, not walking up to God's order, may make that an hindrance which God intended a furtherance. A godly man may receive the Word and Ordinances sometimes in vain. Sometimes afflictions may, for the present, make him more froward and passionate, and mercies more presumptions and confident; as the Examples of David and others show. So that our folly and corruptions, mingle bitter things with God's sweet, and then we complain this Text is not true. The foolishness of a man perverteth his way, and his heart fretteth against the Lord, Prov. 19.3. When we do not our duty, we think God doth not fulfill his Promise: Our ways are unequal, and then we think God's are not equal. So that you must understand this Promise, All things are yours, in a well ordered use of the means, as all other Promises are. It's said, The Spirit will lead you in all truth, Joh. 16.13. God's Word is promised to be accompanied with the fullness of the Lord's blessing to those that are his ; But how? If we order and prepare ourselves: If we do not put in some bar and obstructions. For sin, that withholdeth good things from us, that separates between God and us, as also between these Promises and us.

Thirdly, Though the godly may for a while make these things against their end, and not for it, yet this will not be always. Nay, God will so order it, that this decay of theirs, or this disorder, shall likewise be turned to their good. As those, who through mistake, may swallow down some strong Physic, though for the present, they may be deadly sick; and worse then ever they were, yet afterwards, it may be, they are the better for such violent helps.

Fourthly, When we say all things are the godly man's, you must take them in their Collective cooperation ; as Rom. 8. All things work together. This particular, or that particular, may throw thee down, may make thee worse; but then God bringeth about some other things that help altogether for thy good. As they say of Egypt, All the venomous Herbs grow there, and also all the Antidotes are to be had there. Where there is a Malady, there is also a Remedy. And truly, thus God's dispensations are with his Children. This or that particular may hinder thee, this or that may prejudice thee, but God hath appointed other things to correct these. There is a benign influence with the malignant, (as it were,) and both tempered together, advance speedily towards Heaven.

The second doubt is this: If all things are for the godly, and only theirs exclusively to the wicked, then this may seem to justify all the wickedness and impiety of ungodly men? Why should they be blamed, if they get no good by the Ordinances, if they profit not under the Ministry, for God did not intend them for their good? and so if they abuse the creatures to all manner of wickedness, they can do no otherwise: They had them for this end, to accomplish sin thereby. If everything works to their damnation, this may make them sin the more desparately? But

First, Divines have a good distinction about God's Will. There is a will of Complacency or Approbation ; and there is his will of Efficiency, what he will bring about, and none shall hinder.

Now it's the will of God's approbation, that all things should be improved by the wicked for their good. It's his approving and commanding will, that every Sermon should be received by Faith; that every mercy be improved fruitfully. The goodness of God doth invite such to Repentance. The afflictions and scourges God brings on them, are to humble them, and make them to repent of their sins.

But if we regard the will of Efficiency, so these things are the savor of death to them that perish. The Apostle saith this plainly, The Word was the savor of life to such as are saved, and the savor of death to such as perish, 2 Cor. 2.15.

That their is such a will of God, will appear by that instance to Pharaoh, God inflicted strange and miraculous judgments upon him; it was his approving and commanding will, that by those Pharaoh should be humbled, and repent, and let the people go. For this end, Moses and Aaron are sent to exhort him to this duty. Yet if we respect God's will of Efficiency, we see he told Moses, that Pharaoh 's heart was hardened, and he would not let them go ; and his heart grew harder by these wonders. So then, God's will of Approbation and Command, is, That even the wicked, should make all things theirs, though God's will of Efficiency doth not bring it about.

Secondly, If th • se things are poison to the wicked, and snares to them, they may still blame themselves; for it's the corruption of their natures, not any violence God offereth them, that makes them turn everything to their own destruction. Thy perdition is of thyself, O Israel, Hos. 13 9. So that every wicked man, having a corrupted nature, and this wickedness strengthened through actual impieties, no wonder if everything promote his damnation: But still it's of himself. As you see poisonous creatures, Serpents and Toads, they turn everything they eat to poison, because of their venomous constitution: So it is here; wicked men turn all good things into ill. Unumquodque recipitur, ad mo • um recipientes, Put the sweetest liquor into a noisome vessel, it will have an ill tincture. Paul showeth this evidently, The Law that was for life, he found for death, Rom. 7. The Law was good and spiritual, yet it stirred up all sin in him, because he was carnal. It's that within thee, which defileth all without thee. Wicked men sin as willfully, and as industriously attend to pervert all things to their damnation, as if there were no contracted necessity upon them to offend against God in all things.

The third Doubt is, If all things be the Godlies, Why then are they so uncomfortable, so dejected, complaining of wants, as if nothing were theirs? If this be true, we would think, no godly man should ever be in a plunge; he may take up this Text, and it would be an antidote against all fears and cares. It can be no night with him, as long as this Sun shineth.

Answ. It's true, it should be so, but we are weak in faith, we do not live upon Scripture-principles and privileges, but sensible; and then we stagger and reel up and down. While we are clothed with the Sun, and have the Moon under our feet, we walk in light and comfort. David, when his faith is lively, then God is his shepherd, he shall want nothing; and he will lay him down and sleep, because God taketh care for him. But let him come from this Mountain of faith, and look on the waters of afflictions below, his head goeth round, and he knoweth not where he is. Now a twofold faith is necessary to bear up the head and heart, the one, Firmly assenting to the truth of the things: The other, Fiducially applying them to ourselves. If we have not the first faith, we look upon such things as mere good words, as bare expressions: Even as if a man should think he had such a Country, because he had the Map of it. Oh this divine historical faith, strongly persuading ourselves these things are God's truth; they cannot be a lie, they cannot deceive us, would greatly establish us. And then, Fiducial application is the hand that takes these things, making them to be ours. So that if you ask, How all present and future things, life and death are ours? It's by faith only. A quiet resting and reposing of the soul upon God's promise, puts us into the possession of all these things.

Secondly, As they want faith, So an heavenly prudence and skill how to improve them spiritually. Though all things be for their good, yet they must have wisdom to know how to use all things. Therefore Paul, who said, He had all things, saith, He was instructed in it, as in a mystery, Phil. 4.11, Prescribe the best medicines in the world, if men have not judgment rightly to order them, they can never get good. What is a fountain sealed up, or a Book that cannot be read, though it hath never such admirable matter? Thus are all things, though never so useful, if thou hast not Christian wisdom. There is no condition, affliction or event, but thou mayest say, if I had heavenly wisdom, I might make excellent use of it.

The last Doubt is, How are all things the Godly man's, seeing for the most part they are most wanting, they are in the greatest necessities? Had not Dives all things, when Lazarus had not not so much as crumbs? Doth not this Doctrine give a mock-comfort, as those in Jam. 2.16. who bid, some be clothed and warmed, but gave nothing?

Answ. 1. This place doth not so much speak of the possession of all things, as the spiritual serviceableness of them. Those things which they have no possession of, may yet serve for their souls good. He doth not so much mean what they have, as what tends to their good.

2. If the godly have not all things they would, that want is good for them The want of any outward mercy may sometimes be better than the having of them. To lose blood, when there is too much fullness, is healthful. So then, complain not, saying, I have not this, or that good thing; the not having it is good.

3. Thou hast what is best for thee, and that according to the wise God's ordering. Let this silence thee always. These afflictions, these exercises, these wants are the best: The wise great God of Heaven doth dispense them, and they come from his hand.

4. Thou hast better things, then any earthly thing thou wantest; thou hast Christ, thou hast a title to Heaven and eternal glory.

Use of Reproof to the Godly, that walk in dejections and discouragements, always complaining, they are many times cast down and disquieted. Be ashamed of such a childish, weak disposition; think of this Text, carry it about thee▪ in thy heart, in thy mind, in thy affections: Say, I will not disgrace the promise, nor dishonor the goodness of God anymore by these troublesome complaints. You see David called himself a fool, and a beast for such things, Psal. 73.22.

But then secondly, Here is duty as well as privilege. Pray for spiritual wisdom, how to make everything thine in a godly manner: Get that excellent art of profiting by everything. Be not as the foolish Cock, that knew not what to do with a pearl. How do you esteem an herb or a receipt of some special use? I tell thee, Every thing is precious, thy time, thy health, the creatures; thou mayest turn all things into gold.

Verse 22. Whether Paul, or Apollo, or Cephas.

FRom the General, the Apostle in this Verse descends to a particular enumeration of the several things that are for the use of the godly man; He giveth us an Inventory of the Churches goods. And first, he beginneth with the Officers, and their Gifts, and labors, Whether Paul, &c. He instanceth in the chiefest and highest, If Paul, and such as were Apostles immediately called and placed in the highest Offices, were not for themselves, but for the Church, then much less meaner and lower persons; whether Paul that plants, or Apollo that waters, or Cephas, that is Peter. Here you see he is placed after Paul, and from hence is plainly inferred, That Peter had not such an universal and absolute dominion over the Church, as the Papists dream of, but all for the Church, not the Church for them.

Observe, That all Offices and Gifts, howsoever diversified, are for the Churches of God.

The Churches edification is the end of their Institution. When God made the world, he made it for himself. The world is for God, not God for the world. But when Christ ascended on high, and set Officers in the Church, he made them for believers, not believers for them. Thus before verse 5. What is Paul and Apollo? but Ministers by whom ye believe. And so 2 Cor. 4.5. We preach not ourselves, but Jesus Christ, and ourselves your servants for Jesus sake. So that all the offices, all the ministerial power and abilities that are, be wholly for the Churches spiritual advantage. Even as the nurse of some great Emperors child, all the dainty fare, and good provision she hath, is only to cause milk, that may be good nourishment for the child. Hence are they compared to light and salt, which have their property for other things, and not themselves.

Now let us consider,

• 1. In what sense this is not true, that all Officers are the servants of the Church.
• 2. How it is true.

And first, When we say, Officers, and all their abilities, are for the Church, The meaning is not, as if they had their power and office from the Church, or from believers, so as that they should preach, and baptize, and dispense all Ordinances in the Churches name ; as the Brownists do earnestly contend, making all power and dominion to be in the number of the Church. This is not so; for the Officers and their power is of Christ. 1 Cor 2.28. God hath set in his Church. Ephes. 4.11. Christ gave some Pastors, some Teachers. Acts 20.28. Over which the holy Ghost hath made you Overseers. Hence they are called, The Ministers of Christ, and the stewards of God. By all which places it's clear, That the Officers of the Church have their power and authority from God and Christ, that they do all not in the Churches name, but Christ's name. They are not the Churches stewards, nor the Churches Ambassadors, but Christ's. Indeed by the Churches election or designation, such a man is received to be their Pastor or Shepherd, but the Church doth not give him his Office; but Christ or such Officers, that Christ hath appointed to do it. So that they are both the Churches servants, and Christ's servants. The Churches servants, because the end of their office is to benefit the Church. Christ's servants, because they come in his Name, and have their Commission and Authority from him.

Secondly, In that they are wholly the Churches, the Apostle doth not confound or make void that order appointed in the Church between Officers, and those they have a care over. He doth not nullify the relation they are in of Shepherds, Guides, Overseers, and such as rule over them, and watch for their souls good. Nor doth he take away that command of honor, reverence, love and respect; yea that submission and obedience unto them, as other places do require. There are those that would bring an Anarchy and confusion in the Church, making no difference between Shepherd and Sheep, Guides and Overseers, and those who are to submit to them: but the Scripture is very clear for this distinction, and God is not the God of confusion, but of order: Is the whole body an eye, or the whole body an head ? saith the Apostle, 1 Cor. 12.17. This would make the body of Christ a deformed monster, and worse than any human society.

But when he saith, All these Officers are yours, it implieth these things:

First, That the aim of all those who enter in any Church office, and all the while they are in, should not be principally their own advantage, or earthly accommodations, but the edification of the Church, the glory of Christ, and the good of people's souls. This is very difficult, when he saith, Paul and Apollo are yours ; he thereby teacheth all us Ministers, what should be the chiefest aim of our souls, to feed, not to shear the sheep. Thus Peter is instructed, Lovest thou me? Lovest thou me? then feed my sheep, feed my lambes, John 21.16. Not but that Christ taketh care for their maintenance, and they are lawfully to look to that, but it ought not to be the principal, He that desireth (1 Tim. 3.1.) the office of a Bishopric, desireth a good work. It's a work and labor for the good of others. So that this teacheth us, what sincere and public intentions ought to be in us? What tender and compassionate bowels we ought to have to the flock committed to our charge.

Secondly, It implieth, That all our preaching, and the whole labor of our Ministry must not be for ostentation, or self-advancement, but in the most profitable and advantageous way we can, to better men's souls. 1 Cor. 12.7. Everyone hath his gift to profit with all. The Apostle rejects all such Questions as do not profit, 2 Tim. 2.14. So that all our care should be in our preaching, in our study, so to handle the Word, that we may most benefit our people ; that our words may fall like the rain or dew upon the tender herb, as Moses saith, Deut. 32.2. that the meanest may be edified. The Apostles arguments against speaking in unknown tongues, 1 Cor. 14. do fully reach to this, Ministers may affect such obscure, unprofitable, and impertinent matter▪ as that the people may no more be bettered, then if all things were done in Latin. The Apostle had rather speak five words to edification, then five hundred other ways. Insomuch that a powerful, profitable way of preaching is a great gift of God, a special blessing unto a people: And though some Ministers partake of it, more than others, yet all are to bend themselves for the people's profit. Si non vis intelligi, cur vis legi, said he, we may add, cur vis audiri ; we see the nurses care is to make the child's meat most conveniently eatable, and fit for nourishment; and Ministers that do otherwise, are such unkind fathers, that our Savior speaketh of, as not possible, when the children ask bread, they give them a stone ; when they ask fish, they give them a serpent.

Thirdly, In that all things are the Churches, is implied, That no Officers have an absolute dominion over their people's faith, neither may lord it over them according to their lusts and ambitions, but to do all things for their souls good. Paul, though an Apostle, would not assume such dominion, 2 Cor. 1.24. Not that we have dominion over your faith. And 1 Pet. 5.3. forbids all lordship over God's inheritance. They are God's inheritance, they are his field that they are to dress and till, not for themselves, but their Masters use. The Pope of Rome with his Abettors, do infinitely transgress in this particular, who, though he style himself Servus servorum, the servant of servants, is yet the Lord of Lord's; whatsoever they give us to eat, we must swallow without choosing. All our Sacrifices must be without eyes ; the more ignorance in our faith, the more devotion. No, all the power and authority of Church-officers, is not Magisterial, but Ministerial ; we must come with, Thus saith the Lord, As it is written; That which we have received, that we are to deliver ; and when they keep to this, then, He that heareth them, heareth Christ ; and, He that despiseth them, despiseth Christ. No man may add to, or detract from the last will of a man, much less God's Testament, which is to be the rule to the Church, while she is in this world.

Fourthly, In that all Officers are the Churches, there is implied, That not only finis operantis, but operis also, not only the end of all Ministers, but the end of the offices and gifts themselves, are for the Churches good. God when he set Pastors and Teachers, he gave them for the perfecting of the Saints, and completing their graces, and bringing them to a full stature in Christ, Eph. 4.11, 12, 13.

Now it's good to consider, the manifold ends, why God hath given such offices and gifts to his Church. And

First, It's to multiply and gather in more to the Church, even the whole number of the elect. Thus they are called fishers of men, Mat. 4.19. they cast in the spiritual net of the Gospel, and out of the bitter waters of the world, they take up many for God's Kingdom. Many thousands were taken at the beginning of the Gospel. Thus they are also called Fathers, because by the Word they beget many to eternal life. So then, the Officers of the Church are yours, to bring you home to God, of Wolfs to make you Lambs, of Beasts to make you Saints. Oh consider, whether the Ministry hath ever been yours in this sense, or no! Hath it removed those mountains, those high Towers of sin that exalt themselves against Christ? Hath it reformed thee of thy lusts, of thy beastliness: Oh may you not say in a contrary sense to Paul, You have ten thousand Instructers, yet no Fathers; you have had many preachers, but no father; none hath begot thee anew to a spiritual and heavenly life.

Secondly, It's to convince and reprove, to trouble and disquiet the soul for sin, and thus they are yours, though wretched man had rather be without them. Paul was very sharp and severe against the errors and vices of believers. All Ministers are commanded, To reprove and rebuke with all authority, Tit. 2.15. To lift up their voices like a trumpet, and to tell Israel of their transgressions. This is for your advantage more than all false and daubing delusions. You see God himself would not spare Aaron or Moses, though never any talked to God face to face, as he did, yet God reproved him for his rashness, Because he did not sanctify him before the people, and therefore would not let him enter into the Land of Canaan. Oh it's a good sign, when you can receive a sharp reproof, and rebuking Sermons as yours, as profitable to you, desiring not to be spared!

Thirdly, They are yours for quickening and increasing of grace. To bring us to a full stature, as you heard the Apostle calleth it. Desire the sincere milk of the Word, that you may grow thereby, 1 Pet. 2.2. There is watering as well as planting. Paul reproveth these Corinthians as carnal, that he could not speak to them as spiritual. And Heb. 6. he speaketh terribly to those that are still in their first principles, and are not carried on to further perfection. Consider then, here is the Ministry, and all the gifts and Sermons you have enjoyed for your benefit and profit: Is your understanding more enlightened, your hearts more tender, your lives more reformed? Is your knowledge bettered, your graces more quickened, and your whole conversation more fervent and zealous?

Fourthly, They are for consolation and comfort unto the tender and broken hearted for sins. Hence they are the Ministers of the Gospel, and they bring the glad tidings of peace. We are sent to comfort and give rest to those that are loaden with sin. Oh that we could meet with a people that need this balm of the Gospel, that want this oil of God's grace in their wounds! There are thousands of people, to whom we must not, we dare not dispense the comforts of the Gospel; we cannot say, these glad tidings are to be published to you.

Lastly, Not only their gifts and office, but all events whatsoever do befall them. Their honor, or disgrace; their life, or their death; their esteem, or their persecution, is for the Churches good. 2 Cor. 5.13. Whether we be besides ourselves, or sober, it is for you, saith Paul. And in another place he makes one end of all his sufferings to be for the Churches sake, Col. 1.24. If the Ministers of the Gospel run through good report, or bad report, life or death, it's for the Churches good. And therefore Chrysostom understands that life and death after mentioned of the Ministers: so that you are not only to learn by their Sermons, but by all their mercies, or by all their sufferings; not only their tongues, but all things else should teach you.

Use of Exhortation. Take heed that through thy unbelief, and other sins, the Ministry, and all the abilities and gifts thereof be not against thee. Paul said, He was the savor of death to some, (2 Cor. 2.15.) that perish. Oh tremble, that this Ministry, this preaching should be for the good of others, but not to thee! They can say, these are ours for conversion, quickening and consolation; but I stand like a dead tree under all the rain, sending forth no fruit at all. You would think it an heavy curse, to have your bread not yours to nourish you; your clothes not yours to warm you; but this is more terrible, the Word preached is not thine to convert thee, or reform thee. What? Shall God out of his great love provide these mercies for thee, and thou go away with no advantage at all? He is your Minister, and that is your Sermon, which is made yours in your life and obedience: otherwise he is yours to accuse and condemn you at the last day.

Use 2. Of Instruction. How precious and dear the salvation of men's souls is, that God hath appointed all things in the world, and in the Church for this end: All the creatures of God would teach thee this: All the Ministers and Ordinances are for this end: All thy mercies, thy afflictions, thy health, thy sickness is for this: Why then doest thou no more consider of it, and lay it to heart?

Or the world, all is yours.

We proceed to the second enumeration of those Goods the Apostle giveth an Inventory of, and that is a very large and comprehensive one, the world, with all things therein. The Devil once thought to tempt Christ, by promising him, All the glory of the world ; but here we see a gift made indeed of the whole world to every believer.

First, All the things of the Church are given. Then, All the things of the world. This is to have the fatness of heaven and earth together.

The word world, as for the nature of it is wide, so for the significations thereof it is also very large. Sometimes we read it in the plural number, Heb. 1.2. Heb. 11.3. Christ is said to make the worlds, not as if that fancy of some were true, That there are many worlds, but it supposeth the world in all the successive generations of it. Now the world is sometimes used for the mere Fabric of this universe, with all things therein, Heb. 4.3. Since the foundation of the world ; sometimes it's used only for the Elect and godly; as when it's said, John 12.47. I come not to judge the world, but save it. And John 6.33. he is said To give life to the world ; but this sense is very much questioned, yet the Orthodox propugn it.

Lastly, The world is used for the wicked inhabitants thereof. Thus John 15. the world is said to hate the Disciples of Christ. And 1 John 5.19. the whole world is said to lie in darkness: And well may the world be put for wicked men, because they are far the greater part; and therefore the world is used in opposition to the Church, 1 Cor. 5.10. because believers are called out of the world.

If you ask, In what sense world is taken here?

I answer principally in the first, for the fabric of the world, and all the contents therein ; the Cabinet, and all the treasure in it; this is a godly man's, not in a political civil sense, but a spiritual sanctified way; And thus he that hath not where to lay his head, or set the sole of his feet, may yet be said to have the whole world, as it was with Christ, and Abraham. Observe,

That the whole world with all things therein is for the spiritual advantage of a Godly man.

He may say of the whole Universe, All this is mine, for the advantage of my soul, one way or other. We have a pregnant place for this, Rom 4.13. where you have a promise of being heir of the world ; and to whom is this made? To Abraham and his seed ; What seed? verse. 12 Those that walk in the steps of the faith of Abraham. So that you see, the inheritance of the world i • made to Abraham, and to all believers; which is not true of the civil possession of it, but of the sanctified use of it. It's true, Interpreters do much dispute▪ in what sense Abraham, and so all believers can be said to be heirs of the world? But certainly this Text is a good exposition of it.

Come we therefore to show in how many particulars we may say, the whole world is a godly man's, it's for his use. And

First, It's the godly man's School or Academy, it is his study or library. The Heavens and all things therein are so many books, whereby he admireth the wisdom of God, Rom. 1. If the very Heathens might make this use of the world, How much rather the godly, who from God's making of the world, do gather many excellent and solid supports? As you may observe, David never encourageth himself more about God's support of the Church, than from this Argument, That he made Heaven and Earth: He that did so great a thing, what may he not do? Psal. 19.1. The Heavens declare the glory of God, viz objectively, as an excellent book declareth the glory of the Author; but as he who would understand the excellent sense of a book, must peruse it, and understand it: So he that would make a true use of the world, for the exalting of God's wisdom and power, must diligently meditate on it. This is that, which one man saith, the world is a godly man's mentaliter in his mind, because by that he takes the occasion to admire God, and to be affected in all love and fear. This is the right consideration of the Heavens, not to prognostic future contingencies, which God reserveth as a property to himself, but thereby to advance the wisdom and power of God: Thus every herb, every creature is a tongue; yea the whole world is but one great tongue, proclaiming aloud, that there is a God. Let then the world be thy study, all the creatures so many books: Do ye look on a watch, or some curious needle work, and admire the workmanship; and shall ye not much more the world, as God's work? Arianus Epictetus speaketh well to this, though an Heathen, condemning the negligence of men herein,

Secondly, The world is a godly man's, Because everything therein is given him for his necessary use. Though he hath not everything, yet he hath as much as is needful to him, Rom. 8. If he hath given us Christ, how shall he not with him give us all things else? If you take a man into your house, and bid him call for what he will, he may command everything in the house, though he doth not call for all things, but what is for his use, that is, as if he had all. And thus the whole world is for a godly man: What wealth, what honors, what health is necessary and needful, he is sure to have. He that dwelleth by the Ocean, he hath all the water in the Sea for his use, though it's not necessary he should make use of it all. He that hath the use of anything, hath the thing. Again, if a man have never so many things, and do not use them, he hath them not. As the great rich men of the world, Habent ne fruantur, non ut fruantur, The having of them keeps them from enjoying of them, as he said, In opem me copia fecit, and they are not theirs for use, because they are theirs in possession.

Thirdly, The world is a godly man's, as his shop, and place of service. It's that wherein he works and labors for God. It's the great shop for mankind to do that work God hath appointed them. It's the great vineyard, in which God hath set every man to work. This is the via, the other is patria. This world is for doing, the world to come for receiving. And our Savior spake many Parables to this purpose, that he giveth all talents, he be ru •• eth every man with several opportunities, and they must improve them; they must be merchants in making the best for God. And we are the more to attend to this, because we have but a day, the night cometh, and none can work, Oh that this were considered by us! The world is a working place for Heaven; all that is to be done must be done here; when thou art taken out of this world, all thy work is done for Heaven: Then thou art to receive a reward. Take heed either of spe •• ing thy talent upon sin, and in the service of Satan, or hiding it in a napkin, to do nothing with it. We see what toil and labor men take for the things of this world, But labor for the meat (saith our Savior) which perisheth not, John 6.27. There are eternal riches and treasures. Oh that our hearts were more upon these things! One thing is necessary; they choose the better part, who neglect all things to enjoy God.

Fourthly, The world is a godly man's Inn or lodging place. It's a provision God makes for a season, till they are ripe for Heaven. Thus the godly are often compared to pilgrims and strangers ; and Abraham, Heb. 11. with the Patriarchs, though they had the promise of the world, yet they were as pilgrims, and declared it by all they did, That they sought for a City of God's own making, which abideth forever. So that the whole world is but a with-drawing room for the godly. They are as travellers in an Inn, who are not inordinately affected with the good things there, neither will they spend all they have there, but still look to their homes. And truly this showeth the excellent frame of godly men, though they are in the world, yet not of the world, John 17. As we see the vapors, though they arise out of the earth, yet they ascend and follow the motions of the Heavens. Thus it is here, though the godly are in the world, yet their affections, desires and motions of heart are according to heavenly directions. The wicked are in the world, as their proper place, their center; they would never go out of it; but the godly seek for another Country.

Fifthly, The godly have the world as the Stage or Artillary-yard, a place of Exercise, wherein all their graces are to be drawn out, by the opposition therein. Even as Paul, 2 Cor. 12. said, There was given him a thorn in the flesh ; and it's given to the godly to suffer, How is that? Because these exercises and oppositions they are to discover and draw out the godliness and power of believers. As some among the Romans were put to many fights and exercises to prove their valor. Thus the godly is in the world, as a soldier in the camp, or in the battle. Our Savior John 15.18. tells his Disciples of the hatred and opposition, they shall meet with in the world, if they were such as the world would have, the world would love them; but because they do not conform to their ways, therefore they are persecuted and driven up and down. Look upon the world, as a place of Exercise, do not think to find it otherwise than an Egypt to thee. It will therefore be thy wisdom, to get the rich spoils of it, as from an enemy. To be quickened to the height of all thy graces, by how much more the comba • e and conflict thou hast, is exceeding great. The greatness of the tempest will discover the great art of the Pilot.

Sixthly, The world is a godly man's, Because all things therein are sanctified, and made clean to his use. When Adam tell, we lost our dominion; and being ourselves unclean, everything becometh unclean to us, Tit. 1.15. To the pure all things are pure, but to the unbelieving all things are defiled You see then, that to wicked men nothing is pure, though they have great estates, great honors, yet nothing is clean to them: Though they have a civil right to such things, yet wanting the sanctified use of them, everything becomes defiled to them. So that everything they touch is pitch, everything they eat is poison; there is a spiritual leprosy upon them, Because without faith it's impossible to please God. Oh, if there were no other sense then this, that all things to the godly are sanctified and clean in their use, this were admirable! Having faith, thou art reconciled to God, and so thy eating, thy drinking, thy buying, thy selling, all thy actions are accepted of. Thus you see, how the world is a godly man's.

The Objection then is, Why have the godly the least possession of it, if they have the sanctified use of it? Doth not David complain, That wicked men have the fatness of the earth? Did not Christ tell those who proffered their service, That the Foxes had holes, and the Birds nests, but the Son of man hath not where to lay his head? Matth. 8.20 And can the Disciple be above his Master? Doth not Paul tell us of his hunger, nakedness, and all kind of straits? How are these promises anything but golden delusions?

To answer this, you must know, That even those wicked men, who are said to have the world at their will, yet they have not the world indeed, they have it not as the godly men, The little that the righteous hath, is better than great treasures of the wicked, Psal. 37.16. For,

First, Whatsoever the wicked man hath, he hath it in▪ wrath; it cometh from God's anger. God is angry with the wicked all the day long. And Heb. 11. Without faith it's impossible to please God. Those that are heirs of the world, have it by walking in the faith of Abraham. Think you, Dives that fared so deliciously every day▪ had all his wealth in a mercy? No, it was for his punishment, it was for his eternal torment. They call such things the blessing of God, and so indeed in themselves they are; but to wicked men they are curses. For, as the godly man's afflictions come from God's love, Whom he loveth, he chasteneth▪ Heb. 12. so wicked men's mercies come from God's anger. Had God loved thee, thou hadst had (it may be) more afflictions, more wants and exercises.

Secondly, Wicked men have not the world, Because they are overcome by it; the world hath them rather. Therefore they are called (as you heard) the world, as if their very souls, as well as bodies, were made of the dust of the earth; whereas the godly have the world, as if they had it not; they have God, and the world too; they have Heaven and Earth too; they do not pr •• the worse; their duties are not the more thin and distracted. As Abraham and David, these were rich and great men in the world, yet if you read David's Psalms, you will find his heart set on God above all these things.

Thirdly, Wicked men have not the world, Because they do not own and acknowledge God as the giver of all; neither do they live to him, but the things of the world are instruments to draw out their lusts, to make them the more wicked. They take the good creatures of God, and abu • e them to wickedness: Therefore Rom 8. The whole creation is said to groan under them, as being weary of them: The very Air, the very Earth is weary of them; yea, the timber in the house, and the stones of the wall do witness against them; they are by the things of the world made more wicked.

Lastly, They have not the world, Because they have not an holy contentation of mind. They are not quiet, or satisfied in their condition; they have no true peace, notwithstanding all their abundance; and the reason is, because they have not pardon of sin, and enjoyment of God's favor with these; and they are only blessed who are so, Matth 5. Blessed are the meek, for they shall inherit the earth. You see the whole earth is promised to a meek, humble, contented spirit, whereas a wicked man is compared to the Sea, that is always foaming, and never lieth still.

The Use is twofold, 1. Of Comfort and Exhortation to the godly Comfort in what distress and strait soever thou art in; Say not, I have not this, I want this, I am poor and miserable, for thou hast Heaven and Earth, only set faith on work. This is the hand to receive those treasures; This faith is not a fancy, it's not a foolish imagination, but a real investing of thee with all things. But it's of Exhortation also, to have the world for thy spiritual use. Take heed of the wickedness of it, We have not received the spirit of the world, 2 Corin. 4. Oh it's an excellent thing, not to have the spirit of the world, but of God!

Use 2. Of Instruction ; To show the power and miserable estate of the richest and greatest men in the world, that want godliness; none is so poor, so miserable as they. Thou sayest, this is thine, and that is thine: Alas, because Christ and the Promise are not thine, nothing is indeed thine: If they be thine, they are thy poison, thy destruction, thy damnation; and thus they are thine.

(Or Life.)

We proceed to the third thing in order, and that is, the several Conditions or Estates we are in; Life is yours, and Death is yours.

Chrysostom, and Grotius after him, limit this to the life and death of the Ministers in the Church: If they live enjoying their liberties, and outward comforts, it's for you: If they die, if they lose their liberties and lives, it's for the Churches sake. As Paul said, He was willing to be a Sacrifice offered up for the Philippians faith, Phil. 2.17.

This is indeed a truth; but as the world is a general, so there is no reason, but that we should take Life and Death in as General a sense. And indeed this limited one, may well come under the first enumeration, Paul, and Apollo, all are yours.

At this time, we shall treat of Life. The Scripture speaks of a three-fold Life:

• 1. Animal, which is in beasts.
• 2. Human, belonging to men as rational. And
• 3. Supernatural, or an heavenly life, which only deserveth the name of it.

The other being but shadows and dying lives.

Now we shall especially speak of this human life, being perfected with that supernatural life. Observe,

That Godly men do only live, or, The Godly only do make a spiritual use of their life.

Life is only theirs, 1 Pet. 3.10. He that loveth life, and would see good days, let him refrain his tongue from evil, let him eschew evil and do good. Here you see the only way to live, and to have good days, is to avoid all evil, and embrace all good. Hence Christ, John 6. calls himself, The bread of life, and he giveth the water of life ; none liveth, till they be united to him.

We shall insist on these things:

• 1. That only godly men live.
• 2. That wicked men, though in the midst of all their jollity, yet the Scripture doth not account of them, as living persons. And

First, The godly man only liveth, Because he is united to God and Christ the fountain of life. David doth often style God, The fountain of life, Psal. 36.9. And in his favor there is life. And in the New Testament, especially by John, Christ is made the Author of all life. He is therefore compared to the Head, and to the Vine. If the members or branches be separated from these, they die and wither presently, as John 15. This is so frequent an assertion, that we need not dilate on it. If not a member of Christ, there is no life in thee. Aut es in membris, aut in humoribus, said Austin. Thou art either among the members or the humors of the body of the Church. Gal. 3.20. Paul said, He no longer lived, but Christ in him; and the life he lived was by faith in the Son of God. What did not Paul eat and drink, and enjoy the common Air, as we do? Yes, this he doth not call his life; Oh they live, who no longer live, but Christ in them! Thy sense, thy carnal reason, thy corrupt affections, thy worldly inclinations, these no longer live, but Christ in thee, and his graces.

Secondly, Only the godly man liveth, Because he hath a spiritual and a new life added to his animal life. For as the soul is the life of the body; so grace is the life of the soul. Hence our Savior calls all wicked men dead men. Let the dead bury the dead, Matth. 8.22. That is a strange expression, but very true. No dead corpse is more destitute of life and apprehension, than their souls are of any heavenly motions, any spiritual hungerings or thirstings. All the merry and jolly men in the world, they are dead men, if living in their sins. Therefore among the Pythagoreans, who kept strict Discipline amongst themselves; if any of their company did commit any gross sin, they did cast him out of their company, and provided a coffin for him; intimating hereby, they looked upon him as a dead man. This heavenly, spiritual life, whereby a man doth all things by supernatural and holy principles, to holy and godly ends, deserveth the name of life. Hence Ephes. 4.18. it's called, The life of God ; either because of the conformity and likeness of it to God's life; or because God is the Author and worker of this life in his children. Tell us not then, that such a man liveth richly and happily, having a great Estate, a glorious Seat, large Revenues; he liveth that liveth this spiritual life; and without it, as the Apostle saith of those wanton widows, They are dead while alive, 1 Tim. 5.6. Oh now, thou wouldst weep over thy husband, thy child, if they were corporally dead, why doest thou not much more for their spiritual death? We read of the Egyptians, what an outcry they made for the death of one in every family? But how many families are there, that have none but dead persons in them? Alas, thou must needs be dead, for thou seest not with thy eyes the beauty of spiritual things: Thou hearest not with thy ears the lively word of God, neither canst thou walk with thy feet in the way to Heaven.

Thirdly, The godly man only liveth, Because he only hath the true blessedness and comfort of this life. He only hath true joy and peace of conscience; and this not only the Scripture calls life, viz. a prosperous, happy estate, as when they said, Live, ô King, but the Heathens also, Vivamus mî amica; vixit, dum vixit been; & vita non est vivere, sed valere. There are some men who live this life; and yet Job saith, they long for death: Their life is a burden and a torment to them; when it's day, they wish it were night; and when it's night, they wish it were day. This God threatens as a curse to everyone, that shall not keep the Law. Now the godly man, he only liveth, so as to have true joy, real happiness, because his sins are pardoned; God is only his portion and delight, At thy right hand are pleasures for evermore, said D • vid, Psal. 16.11. And although the godly may sometimes through their own sin, or for their exercise be deprived of this joyful and blessed life, yet that is for their good; as Lazarus's death was, that his Sisters faith, and God's glory may be the more magnified. And besides, as Christ's body, so their souls shall not always be kept under the cords of this death. This is therefore by accident. The promise to godliness is joy and gladness of heart; They are called upon to do it, they are commanded to it. Lay this then down for a sure Rule, That thou doest not live, thou hast not a prosperous, joyful and happy heart, till thus sanctified.

Fourthly, The godly only live, or life is theirs, Because they only know how to improve the days of their life for God They make the right u • e of their life and time here, which is to provide for eternity, to glorify God, and save their souls. When Paul could say, I have fought a good fight, I have finished my course, 2 Tim. 4 7. This was an argument he lived Our Savior spake many Parables, to show, how we should improve our Talents, and be always gaining, till our Master come; whereas if thou spendest thy time on thy losts and pleasures of sin; if thou art idle and negligent, thou hast not lived. Idleness is the burial of a man alive. We do not account our time of sleep so properly part of our life, because we do nothing then. And this is a full proof, that only godly men live, because they only make honey, while the Summer shines; they only husband their time, while it's day, calling upon God; They only accomplish that work and errand for which God sent them into the world. Remember this, he liveth that is active for God in his generation, that moveth continually for the good of his soul. Let it not be said of thee, as Seneca of one, who kept close in his house, Hic situs est Bascia, as if he were buried there.

Fifthly, Life is only the godly man's, Because he hath an interest, in eternal life. John 5.24. He hath passed from death unto life. He shall never die that liveth this life. Now (alas) this temporary, natural life, doth not deserve the name of a life. The very Heathens thought so; and the Scripture calls it but a shadow, not a substance. What are a few evil days here, and full of misery? Shall we judge it a life? No surely, eternal life deserveth only that name, where there is no fear of a change, where no power or violence can overcome, where mortality is swallowed up in immortality. This is the life that the Scripture inviteth all unto. Did Dives live, though he boasted good things were stored up for him? No, This night, thou fool, thy soul shall be taken away. Wilt thou call this a life, to have a few pleasures of sin for a season, and then to go into eternal torments. Do not the damned in hell wish, they had never been born, that this natural life had never been bestowed upon them? Do not thou then matter this moment, but set thy heart upon eternity. Is not this life a vapor, a bubble, but the life to come that must make me happy? When God promised several outward mercies to Abraham, O (saith Abraham ) that Ishmael might live before thee! All these outward things are nothing, if he live not this spiritual and eternal life.

Sixthly, The godly man only liveth, Because he taketh his life from God, and referreth it to his glory. Whether we live, we live to the Lord, said Paul, Rom. 14.8. They receive their life thankfully from God, and they live to his glory. Now we say, he hath a thing, that knoweth how to make the right use of it; and thus, because the godly know how to receive their life from God, and to return it again to him. Therefore it is that they have life; yea they have it, because they can readily part with it, at God's Command, I die daily, said Paul, 1 Cor. 15.31. And this is our Savior's sure Rule, Luke 17.23. He that will lose his life shall save it, and he that will save it shall lose it. You see the way to have life, is to part from it; he hath it, that hath it not; as the Martyrs, who as willingly laid down their lives, as we our garments.

Seventhly, The righteous only live, Because they mortify and subdue those sins that kill our bodies, that take away our lives. Wrath and quarrelling that depriveth a man of the peace of his life; now he refraineth his tongue, he is of a meek spirit; whereas anger is like a fire burning in the bowels; and so grief is a waster of the very bones; Worldly sorrow worketh death, 2 Cor. 7. the godly therefore take heed of it, as that which murders the body. So inordinate and worldly cares ; we see how such do even devour men; they have so many thorns in their flesh; and what life do such live? Impatience is a sudden Devil possessing a man's soul, In patience possess your souls, Luke 21.19. A man doth not possess himself, he is not master over his own spirit that is passionate and furious: So that men in such sins, they live but as those that have been thrown to wild beasts or serpents to be devoured by them.

Lastly, The godly man only liveth, Because even in the last breathings of this life, his hopes and comforts do most remain. The righteous hath hope in his death, Prov. 14.32. And this hope is called, A lively hope ▪ yea the godly die not at all, because all live to God; their very dead bodies, if you regard the Covenant of Grace, and God's power are alive, Luke 20 38. At that moment, when all a wicked man's hope perisheth, his life faileth him, his comforts, his friends, all forsake him; then are the godly to lift up their heads, for their redemption draweth nigh. Though they were dead they shall live. Dives had the good things of this life, but doth he not lose all with his soul at his death? Lazarus may say, Soul, take thy ease, when dying; which Dives could not. But

In the second place, How can it be said, that the wicked do not live, when they are said to have their portion chiefly in this life? And David by many Psalms informeth us, they do not only vivere, but valere, not only live, but flourish, Their eyes stick out with fatness, yet they do not live, because

1. They are dead in their sins: And hereby their faith, their Religion, their Christianity is all dead, as you heard.

2. They do not live, Because they are in a condemned estate, they are appointed to wrath. As Adam is said to die in the day he did eat of the forbidden fruit ; and as the Scripture calls some the sons of death, or dead men, because appointed thereunto. Oh this should enter deep into thy heart! As long as thou livest in thy sins, thou art a dead man, a damned man, as the malefactor condemned to die is a dead man, though he live a day or two before execution.

3. They do not live, Because all their time is lost, so all the time of a man's unreg • neracy is no life. All those days were lost, those duties lost, all that time lost.

4. They make everything an instrument of death. Their health, their wealth, their honors are all deadly herbs in the pot; their tongue speaks the words of death; their hands work the works of death.

Use of Instruction to the Godly, so live, that your life may appear to be yours, not the Devils, not sins, that thou doest not live to the world; Let thy mouth be a Well of life; Be thou a tree of life, Prov. 11.20. as Solomon speaks of the righteous. Do not thou only live, but cause others to live Let thy life put life in others, as one candle lightens another, one candle kindleth another.

Use 2. Of Terror to wicked men. You live not, you rejoice not, you have no true mirth or gladness. False joy is real misery. A man that hath an estate of brass for gold is not rich; thou art a dead man as yet, even condemned to Hell, every day the sentence may be executed on thee; and it's plain, thou art dead, because thou feelest not, thou complainest not under this heavy burden.

(Or Death) all things are yours.

We are upon the third part of the Apostles Enumeration, and that is the different conditions which are in the world, expressed under those two titles, Life and death Not only life is yours, but death also. And in this later lieth the greater wonder. For how Death, which was inflicted at first as a curse and punishment for sin, and is the period of all outward comforts in this life, should be for our advantage, is hard to imagine; and then, that two contraries should meet in the same issue, both life and death produce the like effects, makes it still the greater paradox. But the more unlikely and impossible it is to human reason, the easi • r it is to a divine faith.

In the Scripture, Death admits of several senses,

1 Sometimes it's taken for the spiritual death of the soul in sin. Thus men are often said to be dead ; and well may this want of grace be called Death, because such a man is like Lazarus buried, and even putrefied in the grave of sin. There is no sense, no motion; there is nothing but loathsomeness; they are putrifying carcasses, and not living men, though never so externally glorious in the world.

2. There is an eternal Death often mentioned in the Scripture, as the reward of every sin, who though they live, yet it is a dying life.

3. There is the natural Death, viz. the dissolution of those two dear friends the soul and the body.

Lastly, Death is put for any great extremity and misery ; in which sense God is said to raise the dead, 2 Cor. 1. And the Israelites captivity is expressed under the similitude pf dead men, dead bones, and their restauration is a resurrection, or living again, Ezek 37.1.

In these two later considerations we may take it, as death comprehends all outward afflictions and miseries, as also the separation of soul from body. Observe,

That even Death, which in itself is so terrible, yet is for a godly man's advantage.

It's his mercy, it's his gain, as well as life is. He may call it his death in a comfortable sense, as well as he may call any mercy his.

To open this, consider,

First, That God created man at first after his own Image, in righteousness and true holiness, and thereby he was immortal. Not as God, who is absolutely immortal, and therefore said, Only to have immortality, 1 Tim. 6.16. Now as the Angels, who are immortal from their intrinsical constitution, having no corruptible principles, only God can annihilate them; but he was made immortal conditionally; had he continued in that state of integrity, he had not been capable of death, as appeareth by the commination, In the day thou eatest thereof thou shalt die, Gen. 2.16. And the Apostle Rom. 5. concludeth, That by sin death reigned over the world ; where by death is not only meant actual death, but potential also, or a state of mortality. Now the original of death, or how it came into the world, was not known by the Heathens; They called it a tribute, that all must pay to nature; but why men should die, and how it came about at first, that they were ignorant of.

Secondly, Upon Adam 's fall, In quo uno omnes peccarunt, whose sin was the sin of all mankind, as Rom 5. Death was inflicted as a punishment upon all. So that if we consider death in the abstracted nature of it, it is a curse, a punishment, and so can be no more for good, then hell and damnation can be. Insomuch that to the wicked man, death and hell, are both alike, they are of the same nature. He can take no more comfort from one then from the other; when death is approaching, then also is hell and everlasting torments: This is decreed immutably for every man once to die. It was a vain boast of Paracelsus to think,

These are mad delusions: Where sin is, there death followeth; and it would be an excellent Antidote against sin, to consider what followeth it; When th • u entertainest any sin, thou biddest death also come in at the door ; as pleasant and as delightful as it is, yet it brings death.

Thirdly, Though death be in itself thus a curse, and cometh as a punishment to wicked men, yet unto the godly it is of a clean contrary nature. The guilt and curse of it is taken away. It's no more the execution of that dreadful sentence, Thou shalt die, but the chastisement of a loving Father; because God loveth his children, therefore they die; death is made like Jacob's Chariot, as the old man rejoiced when he saw that, because it would carry him to see Joseph, whom he so much longed for. Thus doth death to the godly man: It's the glad messenger that comes to carry him to his Father, to eternal glory. It's true, the godly man dieth as well as the wicked, he hath the same diseases, the same pains; but the Nature of them is far different; one is a curse to the wicked, a beginning of hell and torments. The other is, a mercy to the godly, and a passage to eternal glory. Even as the afflictions which befall the godly, they come from God's love, Whom I love I chasten, Heb. 12. Thus it is also with death itself.

Lastly, The ground why death is thus altered to the godly man, why he should thus differ from the wicked men, is wholly from Christ and his death, as appeareth 1 Cor. 15.54. O death, where is thy sting! Death is swallowed up. You would think the grave swalloweth up the godly man, but his body swalloweth up the grave. The sting of death is sin ; if that be taken away, the Snake cannot hurt, now the guilt of sin is removed by Christ. Do not then think it impossible that ever such a terrible thing as death should be made lovely, and the thoughts of it sweet and comfortable: Yes, by Christ, all the terror is done away. As death had no power over him, so neither shall it have over the godly.

These things premised, Let us consider in how many particulars death is a godly man's; it's for his benefit and comfort. And

First, In this respect, Because by death he gaineth, he is invested with greater glory, joy and happiness than this world can afford. All the while a godly man liveth in this world, he is a loser, he is kept from his best treasures, he is not enjoying his best blessings, which will be vouchsafed to him. This the Apostle you have admirably expressing, Phil. 1.23. Paul is there in a great strait, he knoweth not how to be content to live, he can hardly satisfy himself to be kept from Christ so long; To die is gain (saith the Apostle) and to depart and to be with Christ is far better. Paul is willing to live for the Churches good, but yet that is not so good to him, as to die. Oh, if a godly man could raise up his heart to such faith, as Paul had, he would even think this world an Egypt, this life a prison, it's to my loss to be here, I might have better company, better glory, better joy, everything transcendently better! Indeed we read of Elisha and Jonah desiring death from impatiency, because of the vexations upon them, but that was sinful. But to long for, and hasten the coming of Christ, to be above the love of life, and all outward comforts above the fear of death, because of the heavenly affections the soul is transported with to Christ, this is admirable Oh then, that we were not such worms, but like Larks could rise out of the earth, and soar up into Heaven with holy joy, and delight of spirit, then death would be as a gain to us, and life as a loss! Yet this is not so to be understood, as if death in itself were to be desired, or to be prayed for, for in itself it is a natural evil, and so is only to be submitted to patiently, not desired; but the consequent of it, viz. eternal glory, this is to be prayed for, as the Apostle doth fully express it, 2 Cor. 5.4. We would gladly be clothed with immortality, yet to put off this mortal body is grievous; as little children cry for their new garments, and yet cry while they are putting them on.

Secondly, Death is a godly man's, Because it putteth a period to all those miseries and troubles he was here exercised with. It's the haven, after all the tossings he had in this world. If we had hope only in this life (saith Paul, 1 Cor. 15.) we were of all men most miserable ; therefore death is that which makes them happy. Alas, were it not for death, their reproaches would be eternal, their persecutions would be everlasting: Insomuch that death must be as welcome to them, as the divisions of the waters of Jordan were to the Israelites, to come out of Egypt. Mat. 24. Lift up your he • d, for your redemption draweth nigh. And Christ's coming, not only at the Day of Judgment, but at the particular death of every godly man, is the coming of the Bridegroom; Then all tears are washed from their eyes: Their happiness doth not begin, till death arrests them. Now in this world, for the most part, the godly have the bitter things thereof. Dives had the good things of this life, when Lazarus had the bitter. Besides, the hatred and opposition in the world, They groan under the guilt of sin, under the power of sin. Now death puts a stop, not only to worldly troubles, but all spiritual diseases. This flux of blood will run no more; they shall have no more pride, no more unbelief, no more doubting about the pardon of sin; in a moment their souls will be made like a paradise, like the upper region, no clouds, no fears at all.

Thirdly, Death is theirs, Because it's the finishing of all their work and serv • ce, and by that they come for their wages. How doth the laboring man long for the end of the day, or the week, that he may come to receive his wages? Thus is death, God putteth all his children on work▪ he giveth them all talents, and he takes them not away, till they have done their work, for which he appointed them. Thus Moses God's servant dieth. Thus David served in his generation. Thus Paul finished his course. When they have done all their work, then they die to receive their wages. And this certainly is very comfortable to all the children of God, especially Ministers, that God will give them their liberties and lives, till they have done their work. No man can stop God's way and power, no more than they can hinder the Sun in running its race. Why should death then be grievous to thee, when God hath no more for thee to do here, when thou canst be no more useful to promote his glory?

Fourthly, Death is the godly man's, Because the meditation and thoughts of it are sanctified to him. He liveth as one that expecteth it daily. And although everyone knoweth he must die, yet we cannot have the sanctified knowledge of it without God's grace. Teach me to number my days (saith the Psalmist, Psal. 90.) that we may apply our hearts to wisdom. And Paul, I die daily. Thus the Scripture bids us not put confidence in future things, what we will do, or whither we will go, because our life is a vapor, Jam 4 13. Oh it's great proficiency in Christianity to live as a mortal dying man! Alas, such an one will provide for eternity, not account anything in this world can make him truly happy, his heart is weaned from all worldly comforts and delights. Thus that there is such a thing as death, it is a great argument to the godly man, to live with all heavenly and holy affections.

Fifthly, Death is the godly man's, Because he only knoweth how to d • e well: as we told you, Life was his, Because he only could tell how to live: So death is his, because he only knoweth how to die. Simeon saith, Luk • 2.29. Now Lord let thy servant depart in peace, when he had taken Christ in his arms, and seen his salvation. Thus they only by faith lay hold on Christ; they only have oil to their lamps; they only are prepared to give up their accounts. Oh it's an art of arts to die well! Few are so prepared and disposed, that at what hour soever the Master shall come, he shall find them doing his will. It's true, many wicked men are not afraid to die, they flatter themselves, and can bid death welcome; but it is their ignorance, their boldness makes them thus: they know not what it is do die, upon what terms to appear before God, and therefore do suddenly drop into hell.

Sixthly, The godly man hath death as an advantage, if you respect the time and season of his death. His death is not only mercy, but the time of his death is mercy. The term of every man's life is appointed by God, To him belong the issues of death, Psal. 68.20. Now God in great wisdom and mercy hath determined the time of thy death. And although we cannot always see how it is a mercy to die at such and such a time, yet it is so. The righteous is gathered from the evil to come, Isa. 57.1. as jewels, when the house is on fire, as cattle are driven into a refuge before the storm beginneth. Hezekiah must not live to see all that public ruin, which was coming on Israel. Thus though they die in their younger years, it's a mercy. Hence the death of righteous men is accounted a sad prognostique of future calamities.

Lastly, Even the violent death of Martyrdom, which cometh by the cruel and bloody oppression of implacable enemies, that is theirs. It's a mercy, a gain, and honor. The Apostles rejoiced, that they were accounted worthy to lose what they had for Christ's sake. To you it's given not only to believe, but to suffer, Phil. 1, 19. If any man suffer as a Christian, blessed is he, for the spirit of glory shall rest upon him, 1 Pet. 4.14 It's the greatest honor that can be put upon thee: Though it be matter of scorn and reproach with the world, yet God and the holy Angels approve such. As Christ is said to be exalted, and glorified by dying; so it is with his children.

Use of unspeakable Consolation to the godly in their temptations and fears about death. Oh that is terrible to thee, thou knowest not what to do! But why so? If thou art one of the members of Christ, who by faith art engraffed in him; this should be matter of joy: Then, and never till then, doest thou begin to be happy; then thy bridegroom cometh to meet thee; then the gates of Heaven are set open to give thee glorious entertainment; if yet these things do not raise thee, it's because thou art not heavenly, thou doest not by faith live on Scripture arguments.

Use 2. Of Terror to wicked men, who must die, and yet to die is only loss to them. They lose their wealth, their friends, their greatness, all the mirth they had, and then beginneth thy eternal woe. Oh the very name of death and mortality should strike terror into thee; for this is the beginning of hell, it putteth an end to all the comforts of this life.

Or things present, or things to come.

We are now come to the last Enumeration of those several things, which belong to the Churches treasure; and that is, all kind of events, distributed according to their time, either things present, or future.

By present things, some understand those gifts in the Church, which were extraordinary of healing, and such like cures; and by future things, the gift of revelation concerning things to come. But this is too much restrained.

We rather take the largest sense, and by present things understand all those events which for the present do befall us: And by future, whatsoever may in time come upon us.

So that this Text is a sovereign cordial to the godly; whatsoever falls out, they are sure to be gainers by. Nothing comes amiss; they are in a sure Ark, while others float on the waters. Observe,

That whatsoever falls out for the present to a godly man, it is for his good.

Every day is in travel, and brings forth some new thing or other. Now as often as there is any new event, so often is there a new mercy. Our Savior, Matth. 6.34. saith, Sufficient to the day, is the evil thereof ; implying thereby, that every day hath a womb (as it were) and it brings forth some affliction, some evil or other; and it is sufficient to the day, we need not trouble ourselves afore-hand, Qui dolet antequam necesse est, dolet plusquam necesse est, yet the evil of the day, is the good of the day to the believer. A godly man may say, he never had an ill day since his regeneration. As we read of a devout man, who being wished a good day, he said, He never had an ill one in all his life: And being asked, How that could be? He answered, Every morning he labored to conform his will to God's will, that what pleased God, should please him; and by this means every day was a good day to him.

Now the things which fall out may be divided into two contrary heads; and you shall find both of them meeting in this, they bring good to the godly man. And

• 1. There are happy and prosperous events. Or,
• 2. Adverse and afflicting ones. And

For the first, What ever mercies, or good things come about, they are the godly-man's, in these respects:

First, They are for his necessary use and supply. They come as so many gifts immediately given by God for thy necessities. And when I say use; I mean a sanctified use. All the food, raiment and wealth he hath, are sanctified in their use to him; and this the Scripture speaks of, as a property to the godly only. Wicked men may abound in wealth, honors, greatness; but they are a curse to them, they have them not from God, as intending good to them thereby: But as the Rule is, Corpora impura, quanto plus nutrias▪ impuriora reddis. The more you nourish unwholesome bodies, the better food they have, the more doth their disease increase. So these worldly mercies draw out the lusts of wicked men the more. Take notice of these two Texts, Tit. 1.15. and 1 Tim. 4.5. There we may see a curse is upon every creature; It's unclean to a wicked man; though he hath a civil right to his estate and comforts, yet he can make no sanctified use of them, for their own persons are not pure and sanctified, and so nothing belonging to them is pure. Seeing therefore there is a curse by Adams fall upon every creature; Thy food, thy raiment, thy goods, thy estate, they nee • • anctification by the Word and prayer: Therefore the godly only have the sanctified use of them, because they are humble in prayer for the cleansing of them. But how atheistical are the men of the world? They labor to have this state, and that state, still more and more, not at all enquiring, whether this come sanctified to them, or not. Doth not health, wealth, and all outward mercies come with the curse upon them they had at first? The Devils, Have not they a life? Are not they preserved in their being? Yet this is no mercy to them And thus it is with all wicked men. We see what Paul saith, Rom. 11.9. Let their table be made a snare and a trap, and a stumbling block. It's a terrible place. A man's table, his dainties, his greatest pleasure, may be made a snare to thee. Wouldst thou receive the richest goods that are brought into thy house, if the plague or infection were on them? Couldst thou endure to have one at thy table to lay a snare to catch thee in thy words, to bring thee in temporal danger? And art not thou afraid thy house, thy estate, thy wealth, may be made by God a snare to thee? But how happy are the godly, that how great soever the outward mercies are, yet they are pure and sanctified to them? The danger is taken off by Christ's death.

Secondly, These prosperous things are not only in a sanctified way to the godly, but God all • o requireth, that with joy and gladness we should make use of them for his glory. It's lawful for them to eat and drink, and enjoy the good mercies they h • ve with a cheerful, joyful spirit. I speak not of carnal and sinful joy, which quickly ends in terror and trembling, and is like the crackling of thorns, that make a blaze, but immediately go out. No, but of a well-ordered gladness, and joy in the good things God bestoweth on them. For God doth not call his people to a worldly dejected sorrow, which worketh death, but to a godly sorrow, which causeth great joy, and serenity of spirit. Insomuch that Scripture speaks of it, as a provoking sin, if we do not serve the Lord with joy and and gladness of spirit, when he bestoweth these outward mercies upon us. Deut. 28 47. Many terrible curses are there threatened to Israel, Because they did not serve God with joyfulness and gladness of heart for the abundance of all things. If therefore God giveth thee plenty of outward things, and thou doest not serve him with joyfulness and thankfulness of heart, it is a provoking sin. God doth not only love a cheerful giver, but a cheerful receiver also of his mercies. So then, when prosperous things befall thee, thou mayest with great joy of heart make use of them.

Thirdly, These prosperous things are not only sanctified to them, but they are also made sanctifying of them. God giveth them those good things of the body, to make their souls better. Abraham had many outward mercies, but these also were helpful to his graces: he was rich in faith, as well as in cattle and great substance. Thus, Godliness hath the promise of this life, and the life to come, 1 Tim. 4.8. To have the good things of the world, and not the gracious things of the Gospel, and the glorious things of Heaven, is to have a cistern, but to be without the fountain; to have a star, but to want the Sun. Art thou drawn near to God, more improved in holiness, by all the merciful things thou hast? Then art thou beloved of God. God hath chosen the poor of this world, rich in faith, Jam. 5. And, The poor receive the Gospel. Be afraid lest wealth and greatness make thee reject the Gospel. When thy outward mercies are sanctified, then art thou happy.

Fourthly, These prosperous present things are theirs, Because they know how to make the present use of them for God's glory. As life was theirs, and death theirs, because they only could live well and die well; so present riches, present death, present comforts are theirs, because they know how to make the present improvement of them. The Scripture still presseth, While we have opportunity to do good, to lay hold on it, and while it is called today, 2 Heb. 3.15. Do good with thy present wealth, improve thy present strength, thy present health; for who knoweth how long thou mayest enjoy it? especially of all present things, the present time is a godly man's. Redeem the time, Ephes. 5.16. And now is the acceptable time, 2 Cor. 6.2. This is a great part of wisdom, to make the present time ours, even now to turn to God, now to reform and amend. One Heathen complained, that his friends were fures temporis, the thieves of his time; they stole that precious jewel away from him by their visits. Oh take heed, that no lusts, no pleasures, no enticements and worldly delights steal away thy present time; it is all thou hast, and it's but a moment, yet on this moment depends eternity. Well therefore is it for the godly, who knoweth how to make the best improvement of all prices put into his hand. A Christian is not called to ease, but labor, to a spiritual merchandize, to make profit of everything. And thus it should be with every godly man; there is nothing befalls thee, no good comes to thee, but thou shouldst bethink thyself, how can this be improved for God? How may I make heavenly advantages of these things? Thus be like the Be sucking honey out of every herb.

Fifthly, Present good things are a godly man's, Because they are accompanied with the love and favor of God, which is infinitely more than the good things themselves. Non tam donis quam à Deo datis. That all these good things are the effects of God's favor and gracious reconciliation through Christ, this makes them ours in an eminent manner. When God gave Abraham such large worldly revenues, and withal said, He himself would be his great reward, Gen. 15.1. This was the fullness of happiness. And so you may see David accounting it, when he esteemeth more of God's favor, the light of his countenance, and justification of his person, more than all his victory and success which he had. To have these good things and Christ also; to have these mercies, and the light of God's countenance, is to have the fullness of earth and Heaven also. And this is the reason, why a little that a righteous man hath, is better than great treasures of the wicked, because he hath God's favor, and his love with it. A good conscience is a continual feast. Now no man hath a good conscience, but he who is reconciled with God through Christ, and doth enjoy the pardon of his sins, which is evidenced by his repentance, and forsaking of them; but no wicked man is thus; he may have a stupefied conscience, not a good conscience, he may be at ease, not be tormented and disquieted within, but yet have no solid joy.

Lastly, These prosperous events are theirs, Because God giveth contentation of spirit. The blessing of the Lord maketh rich, and he addeth no sorrow with it, Prov. 10.22. Many men have these outward mercies, but then many thorns grow up with them. There is so much gall in their honey, that all the sweetness is gone. This contentation is also accompanied with a faithful dependence and steadfast trusting in God for present provision. Hence we are directed to pray for our daily bread, which implieth a present provision fit for us in every state.

We come now to the second sort of present events, and those are tribulations and afflictions. There are none of these present troubles upon thee, though grievous and burdensome, but it is for thy good. Though the Apostle saith, No affliction for the present seemeth joyous but grievous, Heb. 12.11. Yet truly for the very present, though not to thy sense, yet to thy judgment it ought to be joyous. Hence Jam. 1. we are commanded To count it all joy, when we fall into divers temptations. Now they may well be called ours:

First, Because they come from God's gracious love to us. That same love which is the fountain of all thy earthly comforts, is also the cause of all thy earthly afflictions. It's the same hand that doth stroke thee and strike thee. What a comfortable passage is that Heb. 12.6. Whom I love I chasten? and if ye were without chastisement, ye were bastards, and no children? David also affirmeth, Ps. 119.15. Out of very faithfulness thou hast afflicted me. So that in this dead Lion thou mayest find honey: Even out of this Rock may come refreshing waters. What a stay should this be to thee? Why art thou dejected? Why doest thou cry out, that none is like thee? Thy trouble, thy blackness, thy tribulations are for thy advantage, as much as all the mercies thou ever enjoyedst. Go to the fountain from whence they came, and that is nothing but precious love.

Secondly, They are thine for the blessed and heavenly effects they work on the godly, so that they could not be so well without them. Now of many excellent effects, Consider,

• 1. They are to humble us for sin, to make us feel how bitter it is to go out of God's way. And is not this lesson of great consequence? Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And I opened not my mouth, because thou Lord didst it, Psal 39.9. So that the bitterness of sin makes it terrible and grievous to them. Now they cry out, What have I to do with sin anymore? What profit have I of such sins that now do so wound me?
• 2. Another end is, To make us more vigilant for the future, to preserve us against future temptations. We have been burnt already, the rod of the Almighty hath been already on our backs, and can we entertain such stinging vipers again? Oh they remember the wounds, the desolation and darkness of soul they were plunged in!

Thirdly, These afflictions are ours, Because they are exercises to draw out our graces, our faith, our patience, our heavenly mindedness, and thereby our crown of glory is greater. Thus the Apostle saith, These light and momentary afflictions work an eternal weight of glory, 2 Cor. 4.17. And afflictions are called The precious trial of our faith, 1 Pet. 1.7. As gold to the fire, as winnowing to the corn, as washing and rinsing to the foul clothes, the same are tribulations to a godly man. These are the file to get off all their rust. These are the waters of Noah to raise the Ark up higher to Heaven. Thus you see the bitterest event every day is thy good and happiness, thou art blessed full, and blessed empty, blessed laughing, and blessed mourning, blessed having all things, and blessed having nothing.

Use of Terror to wicked men. They are in such a state, that whatsoever befalls them, makes them more sinful, and so more miserable. Thy good things, thy evil things, they all tend to make thee more evil. It's like drink to the Dropsy. It's like oil to the flames, if God give thee plenty and abundance of these things. Oh then, judge not yourselves happy by having these things, but by the sanctified use of them! Every night thou mayest make up thy accounts, and say, my soul is the worse for this, and that today. Wicked men will not believe that all things are thus a snare to them, but the event will show it.

Use 2, Of Comfort, and again of comfort to the godly. Whatsoever is come upon thee, though never so sudden, never so great and terrifying, this is from love, and with love.

Or things to come, all are yours.

We now come to the last particular in the last Enumeration, [Or things to come.]

By things to come ] Some we told you understood, the Revelations and Prophesies that were about things to happen in after ages. But we are to take it as largely as the words bear. Now the things to come are of two sorts:

First, What is to come in this life. For no man knoweth what may befall him ere he dieth, or at death: which made the Heathen say, that knew not this Text, Ante obitum nemo foelix, &c. Or else they may be future things in the world to come. For God doth keep the best wine till the last. The godly have but clusters of grapes here, they come into the Land of Canaan itself hereafter.

Now of both these future things we are to speak; and for the things that are to come in this life, they are of two sorts: Either

• 1. Merciful and good things. Or,
• 2. Grievous and sad things. For God can quickly turn a fair day into thunder and tempest. Job felt a sudden alteration upon himself, which was from the richest in the East, to become the poorest in a moment.

Now both these kinds are the godly man's mercy. No evil that is truly so, can befall him.

But I shall not pursue these particulars, for that will coincide with the former matter. I shall therefore treat of it in a more general way. Observe,

That all things which are to come, or may fall out hereafter, are a godly man's mercy and advantage.

This Doctrine speaketh the height of happiness and comfort to the godly; for there is no greater temptation we are subject unto, then to be tormented about what may fall out hereafter. Though for the present it be never so well, yet we forethink our possible miseries, as David, One day I shall fall by the hand of Saul, 1 Sam. 27.1. So that many times needless troubles about what is to come, takes away the enjoyment of the present mercies we have. But here we see the Text giving such a cordial to the godly, that he may go and take his rest, wholly relying upon the Lord; for come what can come, or will come, nothing can come amiss, it will be a mercy, an advantage to him.

Now that this Doctrine is true, I may prove à posteriori, from such signs and effects, that do evidently demonstrate, the people of God are quietly to sit down with this conclusion. Though the Lord only knoweth, what will come upon me, yet I know it will be only for my good. For

First, It appeareth by this, The Scripture commands the godly to avoid all distrustful and distracting cares about what will be; that he should quietly compose himself, committing all to his heavenly Father, who knoweth all he hath need of. So that as little children are cheerful and play, never troubling themselves, how they shall subsist, and what if such miseries arise? Thus ought the godly, Matth. 6.34. Take no thought for tomorrow, for the morrow shall take thought for the things of itself, (q.d.) God will then provide, when other conditions, other exercises come. Do not thou distract thyself, God will then upon any new trial, or exercise, come in upon thee to help and deliver. See here then the blessed estate of a godly man, he is commanded to shut out all distrustful cares for the future; he is to cast his burden upon the Lord, whatsoever shall befall, it will be well with him.

Secondly, They are to persuade themselves, that nothing shall fall out, that can separate from God's love. And what a support is this? Rom. 8. Paul there is triumphing, and that not for himself, but for all the people of God, who are justified; What shall separate us from the love of God in Christ? Shall things present, shall things to come? verse. 38. Is not this to bring the people of God up into the Mount of transfiguration? Whatsoever shall befall thee before thou diest, yet nothing shall separate between God's love and thee. Though it should come about, that no friend love thee, none in the world will own thee, yet God will own thee. Certainly, this may rejoice the heart of the godly, if anything hereafter might divide between God and thee, might deprive thee of God, and part thee from him; then thou mightest tremble and quake, fearing the worst is not past; but when all is thus provided afore-hand; that thou art sure to be in God's love, be thy estate never so disconsolate, this may keep up thy heart.

Thirdly, The godly concerning all future things, may thus also conclude, That there is no evil, no temptation that shall fall upon them, but he will give strength to bear, and give a way to escape. You have a Text more precious than the gold of Ophir to this purpose, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able; but with the temptation will make a way to escape. Doth not this Text speak to the heart of some godly people? Oh they lie under sad temptations, heavy exercises are upon them, such as the world knoweth not, and they are afraid; these will overwhelm them, they shall never get out, it will undo them! But what saith the Text? God will not suffer you to be tempted above measure, and he will make a way to escape. See then thy fears, thy unbelief makes thee go contrary to the Text. Thou sayest, thou shalt never be able to bear it, God saith, I will lay no more upon thee, then thou art able. Fear saith, I shall never escape this, never overcome this; Faith saith, he will make a way to escape. Now whether wilt thou believe God, or thy own fearful heart? Oh then, let the godly that are tempted, and lie in deep waters, that are like Jonas swallowed up in the whales belly, take this Text, and hide it in their heart, so they will not fear what will be to come!

Fourthly, For things to come, they have this promise, That in all outward things, God will never leave them, nor forsake them. Thus things to come are theirs, for they have this promise. And Heb. 13.5. the Apostle urgeth this against covetousness, and to be content with what they have, God will never leave thee, nor forsake thee. Now this temptation many times troubleth (at least) some godly persons; they are afraid, they, or their posterity may be brought to wants; they fear poverty may come upon them as an armed man; especially they know not, what they shall do in old age, if God should let them live, till they should lose their sight, or their limbs, or their parts, what should become of them? To live a burden to themselves or others. Aristotle hath a wicked Position,

Old people are many times a burden to wicked young people. Therefore God commands us, Not to despise our mother when she is old, Prov. 23.22. Now we shall see David himself tempted about his old age, Psal. 71.19. When I am old and gray headed, forsake me not. Thus you see what wants or straits, especially what decays of grace the godly may fear; they shall not have the same vigor and strength, not the same memory and judgment. But the Scripture gives a good promise, Psal. 92.14. They shall bring forth fruit in old age. So Isa. 46.4. To your old age, I am he, and even to hoary hairs I will carry thee. He will have as much care of thee, as a mother of a child in her arms. Well then you see, in that God hath said, he will never leave or forsake us, we need not fear poverty, want, the diseases, and miseries of old age, for these things are ours.

Fifthly, The people of God may be persuaded of their perseverance in the state of grace, that they shall never totally and finally fall off from the favor of God. For this is the greatest thing that might be feared; not the loss of riches, honors, or our estates, but the loss of grace is to be feared. Oh, if left to myself, I may prove a Prodigal, become destitute of all holiness! There is nothing should more make the godly afraid than this. Hence they are commanded to have a godly trembling about it. He that standeth, let him, take heed, that he do not fall, 1 Corinth. 10.12. Works out your salvation with fear and trembling, Philip. 2.12. Blessed is he that feareth always, Prov. 28.14. Now, though there be such a godly fear required, yet the godly at the same time are to be persuaded, that what grace God hath begun, he will perfect; and therefore this fear is promised as a means to preserve them, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. So that we have many glorious promises for our continuance and steadfastness in the way of God, that neither the subtle devices of false prophets shall be able to deceive them, nor open and violent persecutions shall take them out of Christ's arms, for they must be stronger than Christ that can do this.

Lastly, Death, which is surely to come upon everyone, even about that the godly need not be troubled. You heard, it was their gain, it was the time of their redemption, it was Jacob's Chariot. Now although it be so, yet the most godly have trembling thoughts about it. Christ himself as he was a man, had a natural fear of death; and many of God's children are tempted about it, lest they should have no comfort, be filled with despair, or not able with readiness and willingness to resign themselves into God's hands. But the Scripture doth excellently fortify against this, The righteous hath hope in his death, Prov. 14.32. And 1 Cor. 15.55. O death, where is thy sting? And Psal. 4.15. see what an expression there is, The Lord will strengthen him on the bed of languishing, and the Lord will make all his bed in his sickness. All his bed ] Do not then fear to be left comfortless at that hour. This must come, and it will come blessed unto thee. And as for the things to come in the world to come, they are so theirs, that they are prepared only for them. Here riches and honors, the good have them, and the bad have them, but there only the godly do possess the good things of that life. Now, what tongue of men or Angels is able to speak of them? The Scripture calls it, Life, eternal life, Glory and immortality, The Kingdom of Heaven, A Crown that never withereth ; nay, whatsoever may be said of it, comes short, because it may be said, Then we rightly esteem of it, when we account it inestimable. Now this everlasting glory is so sure, though to come, that they are said to have it already, He hath already passed from death to life, 1 John 3.14. He is already set down with Christ in heavenly places, Ephes. 2.6. And Heb. 1. They have faith, which is the substance and evidence of things not seen. So that were the godly for the present to lie under all imaginable misery, yet that which is to come, would make amends for all. Thus Paul, We account these light afflictions not comparable to that eternal weight of glory, 2 Cor. 4.17. It's no matter what is for the present, so that what is to come be so glorious.

Now let us pass from the Mount of Blessing to that of Cursing. Let us see how it is with the wicked man in respect of what is to come. And

First, How rich, and pleasant, and full their condition is for the present, yet they may expect fullness of wrath to come upon them every day. Jam. 5.1. Go to now ye rich men, howl and weep for the miseries that are to come upon you. God storeth up vengeance, he hath a treasure of it; and the ungodly may tremble every hour, lest it fall upon them. Therefore thou that art now jolly and confident, fear what is to come, what the next day may bring upon thee. Sodom had a fair morning, but fire and brimstone quickly fell upon them. In Deut. 28. we have the curses of a wicked man described, That in the morning he should wish for evening, and he should be in continual fear of what may come upon them. Even as Cain went up and down fearing everyone would kill him. So that all the curses in the Word, all the wrath of God may justly be feared by thee every day thou arisest or walkest abroad.

Secondly, Although they have the good things of this life, yet they are rather to tremble, then to be confident thereby. For the Parable of Dives and Lazarus, instructeth us of God's proceedings herein, Luke 16. Abraham told Dives, He had received the good things of this life, and therefore was to have the evil things of the life to come. As Ishmael had part of the earthly possessions of this world, but nothing of Canaan or the promise: Thy misery and confusion hereafter will be the greater, by how much the rather thou hast been accustomed to ease and pleasures; and the longer God keeps off his wrath, the more heavy and weighty will it be, when it shall come.

Use 1. Of Instruction. He only is happy, who shall be so in the world to come. Judge not of a man's blessedness by this moment; our lives are shadows that pass away, what shalt thou be to all eternity? Say that to thy soul, Oh profane Atheist, that crieth, Give me the present, and let others take the future! Thou doest not believe the great things coming, therefore thou thinkest and speakest so. Oh what a vast difference will there be between thy laughing here, and thy roaring in hell, thy pleasures here, and thy torments there! Oh that this eternity coming, that this world to come should not be more in your minds and hearts!

Use 2. Of Consolation to the godly, who may say, Soul, take thy spiritual ease: If they may not, who may lay themselves down and sleep, if not such; for whatsoever falls out, it shall be well with them. They have a promise for the future, and therefore it's their weakness and unbelief; if they torment themselves, saying, what if this be, and that be? How shall I do, if such things come upon me? What shall not such promises as I have named quiet thee? Mayest thou not trust God upon his Word?

Use 3. Of Terror to the wicked. Do not with Agag rise up comfortably, and walk delicately, saying, The worst is past: No, God reserveth his bitter gall to come. All the grief, pain and misery thou hast had in this life, is nothing to those dregs thou must drink up hereafter. Break off thy sins quickly by repentance; think, what will those cost me hereafter? How do the damned in hell think of those wicked ways, which have brought them thither? Do they not curse and blaspheme the day they were born, and that ever they hearkened to Satan's temptations.

Verse 23. And ye are Christ's.

WE shall now come down from this Text, this Mount of Transfiguration, concerning which every believer might say, It is good to be here ; and pursue the other matter that is behind. Where we may observe the Apostle in a Climax rising higher, All things are yours, you are Christ's, and Christ is God's. So that the highest round in this ladder reacheth to Heaven, as Jacob's did, and the lowest one is in the earth. So that you may observe the Apostle now changing his speech; before all things are yours ; all in the Church, and in the world, is yours. Now he doth not also say, Christ is yours, but you are Christ's ; whereby we see, that as the former things spoken of were not for themselves, but the godly; so neither are the godly for themselves, but Christ.

Thus we have the Apostle mixing water with wine, lest it should be too much drunk off, and so make giddy, All things are yours, there is your Privilege ; but you are Christ's, there is your Duty ; even to see that what ever you are, or can do, it be in reference to him. Even as at the first God created all the world, with the creatures therein for man, but man for himself, so all things are for the godly, and the godly is for Christ.

We may then observe the difference in this expression and sense between the former and the later:

First, When he said, All these things were the godly man's, he meant it of spiritual use only, not of dominion and power ; but when he saith, We are Christ's, the meaning is, We are wholly his creatures, he hath absolute dominion and sovereignty over us. And then,

Secondly, All the things are a godly man's, he is the end of them; but he is finis indigentiae, he needs them, and wants them, he could not tell what to do without them, but Christ is Finis assimilationis, they are for him, not that he needs them, but that he might make them more perfect in communicating his grace and holiness unto them. Observe then,

That a godly man in all that he is, or can do, is wholly Christ's.

Ye are Christ's. ] The Apostle driveth it to this, that therefore they should glory only in him. They are not Paul's or Apolloes, but Christ's; and therefore in him only must they glory and judge themselves complete.

To understand this, Let us consider in what respects the godly man is Christ's. And

First, He is bought and purchased by his blood, so that he oweth all his being, comforts and privileges only to Christ. 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price. So then, well may the godly man be said to be Christ's, for he cometh to be his at a dear rate. Never did King yet subject, or master a servant at so dear a prize, as Christ obtained thee. He did undergo all that agony and shameful death, to free thee from the bondage thou wert in, and to make thee his: For you must know, the clean contrary was true of the godly; before made Christ's, they were the Devils; they were wholly his, Of him, and through him, and to him, they lived from him; all their thoughts, affections and actions were from him, who ruled in their hearts, and they were to him, because they wholly did his work, and advanced his kingdom. But now, Oh wonderful and happy change, they are brought out of the dark prison they were in; all the chains and fetters upon them, are taken off, and now they have the robes of Christ put upon them, and are made free indeed! Consider then, how the godly become Christ's, it is by shedding his blood: we were Satan's captives before, and now made Christ's. Oh then, why should the godly live to sin or Satan, or the world anymore? Were they crucified for thee? Have they obtained thee at so dear a price, as Christ hath?

Secondly, The godly they are Christ's, Because by his Spirit they are made new Creatures. They have a new being. For it cannot be, that any should be Christ's, who live in the flesh, and are carnally minded. Therefore the Spirit of Christ communicateth unto them a new being, gives them an heavenly nature, enables them to mortify sin in all the lusts thereof. For this is a true Rule, Christ's merit, and Christ's Spirit go together; Where his death is effectual, his Spirit is efficacious. None can say, they are Christ's by his death for them, that may not say, they are Christ's by his Spirit forming and fashioning of them. Hence they are said, To have his Spirit, to be in the Spirit, to walk in the Spirit, to be led by the Spirit. Oh then, let carnal and earthly men stand aloof off! This matter, as it doth not belong to them, so they understand it not. If thou art Christ's, his Spirit dwells in thee, leads thee, guides thee, enables thee, quickens thee: So that there are very few who can challenge an interest in Christ after this manner. Are not most men destitute of Christ's Spirit? For the Apostle Romans 18. saith, That if the Spirit of Christ be in us, then as that raised up Christ from the grave, so it would raise us from sin.

Thirdly, They are Christ's, Because he is the Alpha and Omega, the first and the last, the beginning and the end. He is the Alpha, he is the AUTHOUR and FOUNTAIN of all the spiritual good we have; compared theerefore to the Head, that gives of its fullness to every Member ; and to the Vine from which every Branch deriveth its nourishment. And the Apostle calls him, The Author and finisher of our faith, Heb. 12.2. It's he that giveth life and motion, and all spiritual strength to us. Now every effect is more the causes, then it is its own. Seeing therefore thou hast no good, but what thou hast received from Christ, thou art wholly to depend on him, as the stream is on the fountain, as the light is on the Sun; for take them away, and these immediately perish. Thus he is the Alpha, and he is also the Omega and end. We are not to live to ourselves, but to him. Paul saith, Gal. 3.20. He doth not live, but Christ in him. All our graces are to carry us out of ourselves to Christ, our faith in Christ, our love and affections to be pitched on Christ: If we preach, it is to set up Christ; if we eat, or drink, it is thereby to strengthen us, that we may the better serve him; if what ever we do, or what ever we suffer, it is to promote the glory and honor of Christ.

Fourthly, We are Christ's, in that all our Christian completeness is in him. Colos. 1.19. It pleased the Father, that in him should all fullness dwell. And again, Ye are complete in him, Colos. 2.10. So Christ is said, To be made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Cor. 1.30. Seeing therefore that in Christ is all fullness, and in us nothing but sin and emptiness; no marvael if we be his more than our own. Now this is of admirable comfort to the godly, as well as it inferreth duty. For seeing thou art Christ's, the Question is not in matter of Justification, What thou art? but, what Christ is? Not what sin thou hast; but what righteousness Christ hath? Therefore if the Law come and demand perfect obedience, say, I am Christ's: If thy conscience accuse thee, say, I am Christ's: If the Devil tempt thee, and arraign thee, still say, I am Christ's. To be Christ's must needs answer all Objections. Who shall impeach Christ? Who shall accuse Christ? So that it is an excellent evangelical life, when we can by faith fill our souls with this assurance, We are Christ's. Then, as far as the fullness and sufficiency of Christ will bear us out, and bear down all oppositions, so long may we be confident. This is a great Gospel sin, that we live in ourselves, and upon ourselves in our works, in our righteousness; or are slavishly dejected, because of sins, when humbled for them, whereas we should live by faith in Christ, as Christ dwells in our hearts by faith, so we should dwell in him. How is the Apostle ravished always with the grace that comes by Christ. The privileges of Justification, and Adoption, and Sanctification, that we have by him, are to be more than meat or drink unto us.

Fifthly, We are Christ's, Because we are wholly to be disposed by him in all conditions, in all exercises and temptations For Christ being made a Lord and King over us, he orders us in all things, he ruleth and governeth us according to his will. Sometimes he calls us to labor, and work for him; sometimes to suffer for him. Now in what ever condition or exercise we are in, this should teach us patience and submission, we should not think much of suffering for his Name, Truth and Glory. Our Savior doth not think such a Disciple worthy of him, that doth not love his father, mother, and life itself less than him. Thus we see the Apostles, and all the Martyrs, because they were Christ's, their bodies, their estates, all they had they did not grudge to give all to him, when he called for them. Seeing therefore we are Christ's, he is our Lord, all is in reference to him, we should not repine at any labor or suffering for him. Thou art worth ten thousand of us, (said the people to David ) thou shalt not anymore endanger thyself in battle. Thus shouldest thou say, Christ's Name, his Truth, his Glory is ten thousand times better than all my wealth, or life itself. But as we see God hath made all things for men, the beasts of the field and the birds of the air are killed for man, and there is no pity therein, because they were created for this end; and this is their perfection: So are we made for Christ, our wealth, our health, our estates, our parts, they are all to be sacrificed for Christ; and this is the proper perfection of them; this is the best improvement; They do then attain that glorious end for which they were given us. Oh how would this make us deny ourselves, and prefer Christ more, that as God hath given him the preeminence in all things, so we should!

Now in the next place, let us consider, Some Characters or Properties of such as are Christ's. And

First, They desire more knowledge of him, more acquaintance with him; they prize him above all worldly things. Paul, Phil. 3.8. accounts all things dung for the excellency of the knowledge of Christ. The Church in the Canticles is enamored with his beauty; all which Song is to be understood spiritually of that spiritual fullness and excellency which is in him. Hence the godly are said, To have their conversation in Heaven, because there is Christ, whom they look for, Phil. 2.31. Thus faith represents the Lord Christ in all loveliness and excellency: So that the voluptuous man is not more taken up with the love of pleasures, than the Christian is with Christ. There are the treasures of wisdom and grace in him, all which the godly soul is searching into.

2. Those that are Christ's, they abhor and have no communion with any sin or wickedness, because that only Christ hateth. Though we be poor and miserable, Christ may love us, but if sinful then Christ abhorreth us, 2 Cor. 6. What concord between Christ and Belial? What agreement between light and darkness? Christ indeed conversed with sinners, but it was as the Physician with diseased persons, to make them better, even to heal them; and thus may we, But no fellowship of approbation are we to have with the works of darkness, but rather to reprove them. You may read then in the very fore-head and life of many, whether they belong to Christ or no. For would Christ defile himself with such ungodly ways? Oh blasphemy to think so! Now he that is Christ's, he labors to be like him, he hath his Image upon him. They are said, to put on Christ, as men do a garment, nothing but Christ appeareth in them, and on them.

3. Those that are Christ's, they live not to themselves, but to him. They please not themselves or others in a sinful way. If I should please men, I were not the servant of Christ, Gal. 1.10. Thou canst not give content to the world, please them, and please Christ too. And therefore as Christ, so Christians are always hated, opposed by the world. It doth not look upon them as their own, for then they would love them. The Disciple must not think to be above his Master. And truly no wonder at this, for if Christ sought not his own glory and greatness, but humbled himself in that despicable way of a servant, how much more ought we not to exalt ourselves, but to be debased, that he may be magnified?

Use of Exhortation to those who are Christ's, to be self-denying, to take up Christ's cross, to love him more than all they have: for Christ is not for thee, but thou for Christ ; as man was not for the Sabbath, but the Sabbath for man; and therefore the duties of that day were to yield to man's necessity: so Christ and his Truth, and his Gospel, they are not for thy life, or thy credit, but these are for them. Let then the less give place to the greater. It's not so necessary that thou shouldst be rich, great and honored in the world, as that Christ and all things of Christ should be preserved. How ungodly then is it to pretend Christ, or make use of the Name of Christ for thy carnal advantages? This is to make the head be under the feet.

Use 2. Of Terror to all those who live in the constant practice of wickedness: they are none of Christ's, and so they have no portion in his blood, no share in his mediation. How miserably did Esau cry out, because he was shut out of his fathers blessing? But this is far greater to be shut out of Christ's prayers Christ's intercession, and Christ's expiation. Thou canst not retain sin, and Christ too: Thou canst not love the world, and Christ too. What hope then and refuge remains for thee? If Christ cast thee off, Is there any other remedy left? Can any Angels help thee? Are there anymore Christ's? No, thy case is altogether desperate, who art cast off by him; yet men sit and hear these things without fear or trembling.

And Christ is God's.

We are now come to the last round in the Ladder, à primo ad ultimum ; we are now at the last step, we cannot go further, to say, God is anything else beside himself, for he is of himself, and to himself. All the other particulars may well be received without any difficulty; but this seemeth to be a pill hardly taken down. The expression seemeth hard, Christ is God's ; as if Christ were not God, but made for God, as the world is for the godly. But Chrysostom saith well,

This is true; but yet this is not fully the Apostles meaning. Therefore Christ is considered two ways: Either,

First, As an absolute God, in which sense, he is said, To think it no robbery to be equal with God, Phil. 3.6. And thus, though he be the Son of God, yet he is equal with God. Or,

Secondly, As a Mediator, consisting of two Natures, Divine and Human. Now if we consider Christ in respect of his Human ; so that is a creature, and wholly to be referred to God. Or if we consider him as a Mediator, thus he is in reference to God the Father. For a Mediator is to bring us to him, who is at distance from us. Thus Christ both as a man, and as a Mediator in his whole Mediatory Office, is not for himself, but for God the Father, as it is 1 Cor. 15.24. When the Son shall give up the Kingdom, that God may be all in all. We have two places like this, 1 Cor. 11.3. The head of the woman is man, and the head of Christ is God ; that is not in respect of his Divine Nature; for the first Person cannot be said to be the Head, or cause of the second, but the beginning, but in respect of his Mediatory Office.