An Expository Comment on 2 Corinthians 1

SERM. CXVIII.

WE are pursuing this truth, That inconstancy and contrariety in the Doctrine of Ministers, is a very great reproach to them. For the discovering whereof we have brought in some particulars, and proceed upon the same account. As

First, We must always distinguish between constancy and pertinency; for these differ as much as light and darkness, though one may seem very like the other. Insomuch that the rash, willful pertinency of some men in their ways and opinions, though never so false, is gloried in by them, as true constancy. Never is sin more ready to deceive us, then when it cometh in truths mantle, when the Devil appeareth like Samuel. For then this luster and glistering doth deceive us, taking vice for virtue, that we cannot be brought into any way of amendment. But this we must resolve upon, That constancy and pertinency, they differ as much as evil and good. To be a constant man is a duty; to be a pertinacious man is a sin. If you see a Papist, or an Heretic, that will endure the greatest torment, ere he will be Yea and Nay, as often it falleth out: This man is not to be commended for constancy, but condemned for his willfulness and pertinency. So that among many other differences constancy and pertinency are discriminated in their object; for constancy hath always that which is good and true for its object, as the Apostle saith, It is good to be zealously affected in a good thing, Gal. 4. 18. so it is good to be constant, and persevering in that which is a duty. But then pertinency is always in that which is false and evil; and therefore is commonly made to be a necessary concomitant of an heretical person. Though he hold a grievous error, yet if he doth it not with pertinency after frequent admonitions and convictions, he is not judged an Heretic; according to that known saying of Austin's, Errare possum, Haereticus esse nolo. The Apostle also supposeth willfulness and refractorinesse in Tit. 3. 10. when he biddeth us, Reject an heretic after the first and second admonition, implying that thereby he hath fully discovered his pertinency, and so his incorrigibility. If then in a sacred Oath, wherein we solemnly call upon God as a witness, when it is about a sinful and ungodly thing, it is our duty to break it. It was Herod 's sin, that he would fulfill his oath; then how much more, if thou art in an erroneous, or in a sinful and ungodly way to go on willfully, and wilt not change thy mind whatsoever cometh of it? This pertinency is also seen in wicked men, who will not be reformed; though the Ministry be never so potent and effectual; though light penetrate never so secretly into their breasts, yet like Balaam they go on desperately against the Angel of God, with a sword in his hand, and glory that they are no changelings; whereas, is to be of another mind, were always sin, their repentance would be a vice, and not a virtue. For what is that, but to be of another mind, to change our minds? whether it be in doctrinal errors, or practical impieties, there must be a repentance, a changing of our minds, else we shall never enter into the Kingdom of Heaven. Remember then this difference, be a constant man, not a pertinacious, self-willed man. The former's Yea, yea; and Nay, nay, in a good sense; the later in a bad sense. Solomon saith, Bray a fool in a mortar, yet his foolishness will not depart from him, Prov. 27. 22. What is he therefore to be commended, because he will not be changed? Yea, this change from all evil of mind, or life, is so necessary, that God hath appointed his Ministry for this end. For this end he afflicteth and chastiseth, that we should be men of other minds, of other persuasions than we have been. Arrianus's Epictetus hath a Chapter (Lib. 2. cap. 15.) against such who will contumaciously persist in what they have decreed; and instanceth in a friend, who had decreed to famish and starve himself, and was hardly persuaded to the contrary, merely because he would be as good as his purpose: whereas, first, we are to consider, whether the thing decreed be good and right or no. Mad men have strength, but they put it out in a furious way; so erroneous and wicked men, they will be the same, they will not alter or change; but this is in a sinful and damnable way. Oh that we could see many putting a Nay upon their former Yea! To cry as he did, Ego non sum ego: for unless such do become changed, they are sure to perish.

Secondly, Then therefore is yea and nay so reproachful, when they are mutable from truth as well as error, as also from corrupt and light motives. Some have an inconstancy and levity of mind, they do not adhere long to any one thing. These want solidity and weight, and therefore are like feathers and straws that are blown up and down with every wind of Doctrine. These are children wanting sound judgment, and so are easily deluded. Hence the Apostle exhorteth, Ephes. 4. 14. That we be not as children tossed up and down with every wind of Doctrine. How many are there that do not adhere to the truths of God upon constant divine motives, but light and corrupt, whereby it cometh to pass, that they have Annuam & menstruam fidem; They have a daily, monthly and yearly faith; and we may truly say of them, what Maldonado by scorn, deriding the division of faith, given by Protestants, Illis enim tot sunt fides, quot sunt in lyrâ. It is this unsettledness and inconstancy, that maketh the Protestant Religion so reproached by Papists; herein they boast; by this they insinuate, that you Protestants go from Religion to Religion, from opinion to opinion, and have no huc usque, but change their persuasions, as often as their fashions. Now it must be granted, that such giddiness and inconstancy, doth not consist with a sound faith and judgment. Men may be very learned men, and yet very unsettled in their judgment. Who will not acknowledge that Grotius was to be honored for his learning? But his inconstancy was the dead fly in his box of ointment. Hence Rivet relateth of him, That when he was in prison, some interceded with Prince Maurice for his liberty; but the Prince denied, and pointing to the weather-cock upon his house, said, En caput Grotii. On the other side, it was the commendation of John the Baptist, that he was not as a reed shaken with every wind. When we have once tried all things, and found out the truth, then we are to hold it fast; we are not to be always enquiring and seeking; this is perpetually to err in the wilderness, and never come into Canaan. Pray therefore to God against inconstancy and unsettledness in mind in matters of Religion, such a temptation hath fallen so foully upon some, that it hath even brought a distraction upon them. It is a mercy to be settled upon the Rock, to be rounded upon the truth, and then to be immovable; whereas the doubting and divided mind, is never satisfied, and flieth from one thing to another, never having any rest. If then thy saith be true, believe as thou hast done; if thy worship of God be according to his will, continue to do as thou hast done; and so if thy life be according to God's command, never change it, thou canst not do better; only be sure thy foundation be truly laid, and then abhor all temptations and opinions that would bring thee to doubting; for here will be no end, thou will be in daily restless thoughts of soul. Hence the Apostle James saith, A double-minded man is unstable in all his ways, Jam. 1. 6, 7. He is like a wave tossed up and down in the Sea. Oh how unfit and unable are such to confess the truth before a crooked generation, to give witness to it by the loss of the dearest comforts they do enjoy, when they do not know whether it be God's truth, or man's error that they plead for?

Now you may ask, What are the causes procreant of such lightness and inconstancy?

The first is Ignorance, when we are not able of ourselves to judge what is the truth of God, but receive it wholly from trust by tradition. This traditional Religion, receiving things merely from men, and because of their authority, must needs make men change, as that changeth. Solomon hath a full expression to this, The fool believeth every word, but the prudent man looketh well to his going, Prov. 14. 15. The more ignorant then a Ministry is, the more credulous it is; and so is like the materia prima, ready to receive different forms and shapes; when a man's faith is wholly borrowed, and he liveth by another man's faith, not his own; when he shutteth his own eyes, and will only see by another man's, then he must call black, white; and white, black, as often as those will have him do so, upon whom he doth depend. If then it be a shame for a private Christian not to live by his own faith, and to resolve all into an implicit belief of others; Is it not much more an heinous sin in Ministers, who are to be guides, and to lead others?

Secondly, An affectation of singularity and vain-glory in a Minister, may make him to be Yea and Nay. He seeth that by holding and preaching the old known way, he shall not be much admired; and therefore as people run in multitudes to new sights, so they do to such who bring unheard of opinions. This hath been one of the chiefest causes of all the heresies and errors that ever have been in the Church; they have been weary of the accustomed Manna; they have like the Athenians been always enquiring into what new thing is brought forth. And hereupon, as pride in apparel doth always bring forth new fashions; so pride in Religion, new opinions. And hence it is, that men affect new words, new phrases, new expressions, yea and new Doctrines; all which causeth a mutability and change. Now surely, if a man ever did find the lively power of the truths of God, he once professed, upon his own heart; when he should at any time be invited to taste of new wine, he would say, the old is better. When Peter knew, that with Christ alone was eternal life, then he saith, Whither shall we go? John 6. 68. Or to whom shall we go? We cannot be better than we are. Now the other Disciples had not fully tasted of the good Word of God; they depart from Christ, and never follow him more. We may say then to all those unstable souls, who wander from one opinion to another, and so from truth to falsehoods many time; Why do ye leave the Fountain to go to the Cisterns? Why do ye leave the fatness of the Olive, and the sweetness of the Vine, to go to the Briar?

Thirdly, Another cause of changeableness, is, Love to profit, to earthly greatness, and worldly advantages. There is none addicted to this, but he must be Yea and Nay, often and often again. Must not the shadow alter often, sometimes longer, sometimes shorter, sometimes straight, and sometimes bowed down, because it wholly followeth the body, and hath its dependence thereon? So it is here, when men regard Religion only for politick and self-seeking ends, then they must be hot and cold, they must be bitter and sweet, as their interest requireth. This hath always made Ecebolius 's in the Church; only it were well, if at last they would bewail this carnality, this inconstancy; as Ecebolius did, throwing himself down before the Church gathered together, crying out, Calcate me insipidum salem. This made one Bishop be surnamed Euripus, for his frequent compliances and accommodations of himself, that thereby he might be advanced.

Lastly, Another cause, though external, is, The example of others. When an whole Church, or an whole Nation, becometh Yea and Nay, then it is very difficult to be immovable. To be only Athanasius, when the whole world is Arian, that is difficult. We are apt to think that multitude is patronage enough for any inconstancy. Though we judge the usages in Religion superstitious, yet we are ready to say, as he did, Eamus ad communem errorem. Hence it is that we read some Nations have received the Popish Religion, and then after that Protestantisme, and so change them mutually again. Now unless a man be bottomed upon divine Motives, he cannot be Lot in a Sodom; he cannot be like that River that emptieth itself into the brackish Sea, and yet keeps its own sweetness. Not to turn when all turn, argueth there must be some strong principle within, some life within, else the dead fish would be carried away with the stream.

The conclusive particular to clear this whole Discourse, and which will antidote against the Objection at first mentioned, is this; We must distinguish between the Essentials of Religion, and External forms thereof, which are mutable and changeable. It may be the same Essential Religion sull, though the form of administrations may alter; even as it is the same man still, though he wear change of garments. This is on purpose mentioned to discover the ignorance of those, who charge levity and inconstancy upon the Ministers of the Gospel, because they use not the same public Liturgyl, nor administer Sacraments in the same order and form, as was formerly. Yea some are so far scandalized, as to think this is the removing of the Protestant Religion; but all this is built upon a false foundation, as if Protestant Religion were built upon Church-forms of administration. For if that were so, then there would be many Protestant Religions, because several Protestant Churches have always had several forms of administration; some more pure than other, though all retaining the essentials of Religion. Religion then is the same still, and the Ministers of the Gospel are the same still; we have also the same way still to Heaven, and the same Christ our Mediator, though the form of Church-administrations be altered; we have public prayer still, and the same Scripture-matter that is to be put in prayer, only the form is altered; and so about the Sacraments only the order may be altered. If therefore this offend thee, and cause thee to think that Ministers are light and inconstant, it is thy own ignorance; as if wine were altered, because emptied into divers cups. Yea it cannot appear out of good antiquity for many years, that ever the primitive Christians meeting together in a Church-way, for the solemn administration of Christ's Ordinances, ever had any public Liturgy, or set form. For as for those Liturgies that are fastened upon some of the Apostles, they are justly censured as supposititious. Let this then stop the mouth of such cavillers, as ask, Why is not the Cross and other Ceremonies still used? Why not the same form of Prayer? For hereby the true Religion is not altered at all. Now the reason why such inconstancy must needs be a reproach to Ministers, is because hereby it is plainly discovered, that they are not guided by the Spirit of God after his Word; for the Word is the same, and the Spirit of God is always like itself. When therefore men preach contrary Doctrines, we may certainly conclude, these are not in both guided by the Spirit of God, but that they are carried away according to the imaginations of their own heart. When therefore men do not appear as coming from God, nor as having Commission from him, all that they say is easily rejected: They see no more than of a mutable changeable man in them. Paul doth so often commend his Office with this character, that it is of God, and not of man; whereas if thy administration be of man, and not of God, it will not bring honor or majesty with it.

Secondly, It is not only thus a reproach, but also it rendereth a man useless, it hindereth that other good and truth, which may be in him. Some report of Luther, that he was convinced about his error of Consubstantiation, but yet thought it not wisdom to publish his recantation, lest all his other Doctrine should be likewise called into question. Certainly that was more carnal policy, than Scripture-wisdom, if it be a true report. However there is thus much truth may be deduced from it, That inconstancy in some truths, though of never so small concernment, is enough to bring all under examination. Yet the people of God they are always to remember this Caution, that they labor for the full assurance of God's truth so upon their own hearts, that though they see many Ministers alter and change, that they may remain immovable. It hath been a saying, Optima fides laicorum. And we read of a Martyr, though a woman, who being converted from Popery by a Minister, but revolting and denying the truth afterwards; when this example was brought to her, to make her change also, she replied; no, for now she believed the truth, not because that Minister said it, but because God's Word did confirm it.

SERM. CXIX.

THis verse containeth a new Argument for the constancy and immutability of Paul 's Doctrine, and it is from the object matter of his preaching. If Christ be always the same Christ; if there be no new Christ, then his preaching must always be the same, because he preached nothing but Christ.

So that in the words we have,

1. The Object matter of Paul 's preaching, what were the contents of his Sermon, not his own imaginations, not the Jewish Rites and Ceremonies, but Christ: and he is described,

• 1. From his two Natures, his Divine, The Son of God; His human Jesus, which name was given him by the Angel.
• 2. From his Office, Christ. The two Natures are united, but distinguished; there is aliud & aliud; there is not a confusion of them. Again, they are united into one person, so that there is not alius & alius.

In the next place you have,

• 1. The Instruments that do thus preach Christ, whereof Paul is set down as the principal, by me.
• 2. His associates and fellow-laborers, Sylvanus and Timothy.

Lastly, Here is the Predicate, or Property affirmed of this object matter thus preached, was not Yea and Nay, but in him was yea.

In all these parts we may find excellent substantial matter; but I shall be the briefer in some of the Doctrines, because I have handled them upon other occasions.

Let us begin with the Object Matter, the Son of God Jesus Christ, was preached. By Christ, some here understand the Doctrine of Christ, and give a Canon or Rule for interpreting Paul, that sometimes by Christ we must understand his Doctrine: so Ephes. 4. But ye have not so learned Christ. In like manner some expound that place, Hebr. 13. 8. which is parallel to the Text, Jesus Christ, the same yesterday, and today, and forever, that is, the Doctrine of Christ. We may understand both, Christ and the Doctrine of Christ: the one is preached, ut quod; the other, ut quo (as they say.) Indeed some Expositors do not make this an Argument from the Object Matter, but à pari, or majori; if Christ Jesus was not unfaithful, was not uncertain and inconstant; but whatsoever he promised, he made good; then neither are we his Ministers, who are deputed to this Office by him. But I rather go the former way proposed, and then the first Doctrine is,

That Christ only is to be the subject of all our preaching.

The Apostle argueth his Doctrine was always the same, and uniform; because Christ is so, he never altered and changed, now he preached only Christ. As therefore the subject of the whole Scripture is Christ: The whole Word of God tends to the exalting of Christ: So it ought to be with us the Ministers of the Word. As Christ is in himself the Alpha and Omega; so he should be in our whole Ministry: him whom God intended to exalt, we should also magnify. And to let you know, that you do not understand anything rightly, till it bring you to Christ, there is no truth, that you are simply to stay in; but you are to follow this stream, till it empty it self into the Ocean, which is Christ. When we preach of Faith, of Repentance, of a godly life, these are but the ladders (as it were) to tread upon, that you may lay hold on Christ.

To enlarge this truth, we must take notice how, or when Christ is preached. And

First, When we declare that Jesus of Nazareth, who was crucified at Jerusalem is the promised Messiah, that he is the Person, in whom all those glorious Prophecies that are mentioned in the Prophets, are exactly fulfilled. This is indeed the Fundamental Article, upon which all the other Doctrines about Christ do depend. For if that individual person be not the Messias, then do we in vain preach him to be the Mediator, and the Savior. Now this preaching of Christ is the more necessary, because of the Jews, that are desperate enemies to our Christianity, expecting another Messias, judging our Christ to be an Impostor, and that he deservedly died, upon the Law made against false Prophets and blasphemers. So that this was a great part of Paul 's preaching, to prove, that Jesus was the Christ promised for the Jews, being pre-possessed with false principles about a Messias, expecting he should come like a temporal Prince, to work external deliverance for them, the more difficult was it to persuade them of this truth. And for this ground it is, that we have the Scripture attributing so much to the believing of this truth, He that believeth Jesus is the Christ, is born of God, 1 Joh. 5. 1. & 4. 15. Whosoever confesseth that Jesus is the Son of God, dwelleth in him, and he in God. Hence also it is, that our Savior inquired about this faith so much, when any came to him, If they did believe he was the Son of God; If they did believe he was able to do what they desired. The Papists indeed would from hence infer, That there is no such thing required in Scripture, as by a special Faith to appropriate Christ to ourselves, to be mine and thy Savior; because this general faith will suffice (say they) and Christ required no more than to acknowledge he was the Savior sent of God into the world to heal sinners; but this doth not exclude justifying, special faith. Only the great reason, why they were required to make a confession of that dogmatical truth, viz. that he was the Messias, was, because that was the thing so greatly controverted at that time; if that were believed, all the rest would be quickly assented unto. So that this is the introductory work, with this we are to begin, That the Jesus crucified at Jerusalem is the Messias promised; and that it is in vain to look for any other, seeing that all the characters of a Messias, given by the Prophets, do so exactly andually meet in him. And as for that great Objection, that the Jews have, The temporal glorious things attributed to the Messias, were not accomplished in Christ. The weight of which seemeth so heavy, that some expect a second coming of Christ, when he will personally reign in a glorious manner upon the earth, and then those promises will be fulfilled. But the most proper and solid Answer is, That as the Old Testament doth describe Gospel-worship under the Names and Titles of the Levitical service; so it doth also declare spiritual and Gospel-privileges, under the names of earthly greatness. Neither is this any wonder, seeing even the New Testament describeth the joy and glory of Heaven, by that which is glorious and pleasing to our senses.

Secondly, Christ is to be preached as God and man, for so both his Natures are here mentioned. Wonderful hath been the violence of the Devil, in raising up cursed Heretics, who have with all their might endeavored to dis-robe him of either of his Natures. Some, and they quickly filled the whole world, denied the Divine Nature of Christ; others, though not so numerous, they denied his Human Nature. Which opinions, though so abominable, and very destructive of the Fundamentals, yet found many gates and doors set open for their entertainment. But if he be not preached as God-man, as Immanuel, as the Word made flesh, then also our faith and consolation is wholly destroyed. In the union of these two Natures is founded that aptness and fitness which is in him to be our Mediator: No mere creature could be a Mediator, no not the highest and sublimest Angel. He must be man, because man had sinned, because the curse of death must be removed by death. And he must be God also, else he could not satisfy Justice, nor remove the curse of the Law. It is true, God and man united together in one Person, is a wonder of wonders, there is not the like, nor an example thereof in all the world. Divines do bring many instances to illustrate it, but none are perfect: And indeed if there were the like, then it would not be singular. Now though Christ be thus often preached amongst us, How great is the ignorance of many people in this particular? Ask them, What was Christ? They will say, a Savior, or some such thing; but to give any understanding account about his God-head and Man-hood, therein they fail exceedingly. How canst thou be saved that knowest not what Christ was? Though it hath been a thousand times preached in thy ears, That Christ is God from all eternity, and that in time he became man, to die for our sins, yet thou remainest as ignorant, as if thou hadst lived amongst Pagans, where the Name of Christ is not heard. But let the true believer be daily exercising himself upon this mystery of Godliness, which the Apostle in a most compendious manner doth describe, 1 Timothy 3. 16. God was manifest in the flesh, &c. Neither is this speculatively to be believed, but it is to advance godliness; and therefore called the mystery of godliness. For what holiness, what love, what thankfulness, what reformation should this make, in that God is made man?

Thirdly, Christ is to be preached in his Person and Offices, as well as his Nature. That he is one Person, not two Persons, though he hath two Natures: And herein also faith doth transcend reason; here is a particular above the reach of the most intellectual capacity: How there can be an individual, human Nature, and yet not have a personal subsistency complete of itself, which yet it hath not in Christ; for then Christ would be two Persons, one as God, and another as man, which is absurd to think. It is well called Christian Faith, because in this the understanding of a man must only acquiesce upon the testimony of the Scripture. Therefore when the Scripture saith, Christ was made like us in all things, sin only excepted; we may also add the manner of his human subsistency, which is not as in other men: but his Office that is to be celebrated with great joy. How were the Angels affected with this, though they did not immediately reap the benefit by his death? Now this Office of Christ is made by Divines three-fold, a Priest, a Prophet, and a King; the sum of it consisteth in being a Savior and a Redeemer from all our sins, both in respect of the guilt of them, as also the power of them. It is woe with the Church, when Christ is not thus preached the alone Savior, the alone Mediator. Now how abominably derogatory the Popish preaching in many ages hath been to Christ herein, the world knoweth: Insomuch that S ^t Francis, or S ^t Dominick, or the Virgin Mary, or some other Saint, these were preached more than Christ. Insomuch that we may say, Till God raised up our Reformers, there was no preaching of Christ: Images, Saints, Pilgrimages, and works of Supererogations, these were made the whole of Christianity. It is true, they would sometimes mention Christ, but then they make him but a semi-Savior; they make others to join in this work. And although they run to many plausible distinctions; yea would persuade us, that they more honor Christ, then we do; yet all the water of their Tiber, cannot cleanse them herein. It was then blessed mercy, when the Sun-shine of the Gospel began to arise; so that Christ was exalted in his Glory and his Offices; that now there was no more robbery, making others equal to him. Yea the bold blaspheming picture, was not ashamed of this Inscription, That the way to Heaven by S ^t Francis, was easier than by Christ. The Papists then do not preach Christ. And as for the Socinian, he surpasseth the Papist, and deferveth not to be reckoned amongst Christians. For although they hold him to be a constituted God; and some of them say, That religious adoration is due to him: yet they say, This is merely from God's appointment. Hence as they dis-robe him of his Deity, so they deny him to be a Savior and Redeemer, by way of satisfaction and atonement to the justice of God, and therefore make him but as an eminent Prophet and Martyr, but having no essential God-head, nor procuring by his death any atonement for our sins to the vindicative justice of God. What cause then have we to rejoice under the full and exact preaching of Christ, where Christ in his Natures, in his Offices is so magnified, that he alone is to be our Mediator? In his obedience alone, in his death alone we put all our confidence. For if Christ be not known as the way, truth and life: If the Natures and Offices of Christ be not understood, all the way of consolation, of justification, of remission of sin, is wholly mistaken. Because Christ is not known in his Mediatory Office, therefore men either run into despair and tormenting fears on one side, or else into instituted ways of superstition and supererogation; to the works of the Law; and to merits, which hath been the poisonous Doctrine in God's Church for many years together, this was the wormwood that was in all their water. The Popish Casuists did give consciences troubled for sin, nothing but gall to drink; and instead of healing did provoke and irritate the wound far more.

Fifthly, Christ is preached, when he is set up as the King and Lord of his Church, to whose Laws and commands we are wholly to submit, else we shall hereafter find him to be the great Judge of the world, who will judge it in righteousness. People are deceived, when they think Christ must be preached only as a mere absolute Savior, that though they live in profaneness and dissoluteness, yet they are to trust in him as a Savior. Whosoever preacheth Christ thus, he preacheth another Christ than what is revealed in the Word. Therefore the Doctrines of Antinomians and Libertines, who turn the grace of God into wantonness, are to be abhorred with all abomination; though there may be a sinful setting up of righteousness, and our good works against Christ and his grace; so there may be also a licentious conjoining Christ and wickedness. We must therefore distinguish of what persons we have to do with. For, as Luther observed well to this effect, (Comment. in Gen.) The Antinomians, who cry down holiness and mortification, they maintain themselves by my words and doctrine which I have preached; but they must remember, that when we came out of Popery, we found the whole world in pharisaical admiration of superstitious works, as if by them they should be justified and saved, which made us so advance Christ. But under this pretence to cry down the preaching of the Law, to give way to all licentiousness; as if a Publican living in his sins might be saved by Christ, though not a Pharisee: This is to separate one Scripture from another.

But you will say, If we are only to preach Christ, then we must not preach the Law, we must not preach about regeneration, and the differencing characters between a temporary believer, and a true one: we must not then preach repentance, holy duties, nor the day of Judgment.

To this it is answered, That the right preaching of all these, is to preach Christ. Therefore the Law is preached, hell and damnation are preached, that so Christ may be the more welcome, that so the grace of the Gospel may be the more conspicuous. Even as it is with the Physician, it's health that he aimeth at, even while he maketh sick, while he putteth to pain, and seemeth to take the ready way to destroy and kill. The Husbandman, while he ploweth and harroweth the ground, it is the crop he looketh at in all this: So it is with the Ministers of God, while they convince, threaten, terrify; while they inform, direct; all is to bring you nearer to Christ; These are the Ladders to stand upon, while Christ is built in you.

SERM. CXX.

WE heard what was the Subject matter of Paul's Preaching, even the Lord Christ, who is described from his Natures, and Office.

The first is, His Divine Nature, in the former words, The Son of God. What is necessary for the Explication of this, shall be brought in the Amplification of the Doctrine; which is,

That The Lord Christ is the Son of God.

This is the greatest and most glorious Attribute that can be given to him. It is for this that all adoration and divine worship is due to him. It is for this that we are commanded to put our trust and confidence in him. Had he not been truly God, he could not have been our Mediator, nor purchased our Salvation for us. No mere, pure creature, Man or Angel, could accomplish this work, but he that is our Savior must be Immanuel, God with us. I shall not enlarge myself, concerning the dignity of this Subject, but briefly dispatch all I shall say at this time. And,

First, When we say, He is the Son of God; the meaning is, so that he is truly and properly of the same Nature with God. It is not to be understood diminitively, as if he were not the most High God, and Jehovah; but distinctively, in respect of the Father, he is the Son of the Father; so that, he hath the true nature with God, though not the same personal propriety with the Father. As then he is called the Son of man, because he hath the same nature of a man, so also the Son of God, because he hath the true nature of God; and therefore, Rom. 9. called God, blessed for evermore. And indeed, he that hath the Titles of Jehovah, the Properties of Jevovah, that doth those works only which Jehovah can do, he must needs be so the Son of God; that also he is God himself. And had not Christ been truly God, it be hoved him to have denied it, when it was attributed to him. But, Phil. 2. He thought it no robbery to be equal with God. Such was Christ's Humility, such was his love to his Fathers glory; such was his care to instruct his Disciples in that which was necessary to Salvation, that above all things he would have forewarned them, not to have taken him for the true High God, if he had not been so. How solicitous was John the Baptist, that he might not be thought the Christ? How passionately affected were Paul and Barnabas, when the Heathens called them God's, and would have attributed divine worship to him? Would not Christ have much more disclaimed these things, had it not been his due belonging to him? That he should be acknowledged the true God, equal with the Father. For, though indeed, at sometimes he saith, The Father is greater than I, and he maketh himself as sent from God, to do his will; yet, then he speaks that in respect of his Office, as Mediator; and so he is the Servant of God, appointed to do his will, in reference to the Salvation of Mankind.

2. Hence, he is not the son of God in those Respects, which others are called so in the Scripture: as First, Some are called The sons of God in respect of creation: because they had their being immediately from God. Thus Adam is called the Son of God. 2. Some are called the sons of God, because of Regeneration, and Adoption, as all the godly are: neither is thus Christ called the son of God. Lastly, some are called the sons of God, because of their excellent Dignity and Priviledg; in which sense the Angels are called the sons of God. But Christ is called in such a sense the Son of God, that it cannot be attributed to any but him; and therefore, sometimes is called the Only son of God; some imes the Only begotten son of God. And therefore none else may be called the Son of God in that respect he is.

3. He is therefore called the son of God, because begotten from Eternity of the Father. He is not called a Son in a metaphorical, but proper sense, and that by Generation; Thou art my Son, this day have I begotten thee, Psal. 27. which, though applied in the New Testament, Act. 13. 33. to Christ's Resurrection, when God raised him from the Grave, yet that is to be understood in respect of Manifestation and Declaration only: then he was powerfully manifested to be indeed the only begotten Son of God. That this begetting of him was from Eternity appeareth, Mich. 5. 2. Whose goings forth have been from of old, from everlasting. He is not then called the Son of God in the several senses the Socinians Assigne; as, because inaugrated to be a Prophet of his Church, nor because of that miraculous Conception and Nativity: nor, because, upon his Resurrection he was invested with Lordly Dignity and Dominion, but because he was from all Eternity begotten of the Father. As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost, addeth, Therefore also, that holy thing, which shall be born of thee, shall be called the Son of God: which hath prevailed with some, though Orthodox, so far, as to make that miraculous birth a ground of his Sonship to God. The best answer is, That it is an Argument from the sign, not from the cause; because he had such a miraculous conception, this did declare, that he was the Son of God. This must needs be so, because he was called the Son of Man from that birth: now he could not be called the son of man, and the Son of God, from the same fundamental respect. It is necessary then to inform yourselves in this fundamental Article, that Christ is the Son of God; and in what sense he is so. For the Socinians acknowledge him a God, but an appointed one; a made and constituted one. Therefore Smal • ius the Socinian inscribeth his Book, de Divinitate Jesu Christi, not Deitate; he confesseth the Divinity of Christ, but not the Deity. Now they were called Divi amongst the Heathens, who were made God's after their death.

4. When he is called the Son of God, and that properly, this doth necessarily imply, that he was begotten of the Father. And in this Consideration the human thoughts of men would be much scandalized, if they did not submit to Scripture. How many Heretics blasphemously have derided at this, because we say, God had a Son, and that he is begotten of the Father? But we must know, there is a threefold Generation. First, Physical, of man begetting a man, and this is accomplished with manifold Imperfections. 2. Metaphorical, in which sense Philosophers do often speak of the Conceptus mentis, that the mind doth degignere verbum; which instance some learned Divines delight to use in the Illustration of this Mysterious point. 3. There is an hyperphysical or supernatural Generation, above the way and course of nature; and in this sense the father is said to beget the son: so that, we are to remove all those Imperfections, which adhere to human Generation, especially that of Separation and Multiplication. For amongst men, when the Father begets the Son, there is a multiplication of a new Essence; and then a Division or Separation of the Sons Essence from the Father; so that, although the Son hath the same specifical Essence with the Father, yet not the same numerical Essence: whereas in this supernatural Mystery, there is no division, or distinction of the Essence, but of the Person.

5. Because these Mysteries seem very difficult to flesh and blood, therefore under all temptations we must adhere immoveably to the Word of God, believing the testimony thereof, and not attend to what human Arguments suggest. Thou must no more regard the Socinian Cavils, than Hezekiah was to do the railing Language of Rabshaketh; and we are the more solemnly engaged hereunto, by our Baptism; for that is a Dedication of us to the Name of the Father, Son, and Holy Ghost. Though there is a Distinction in Order; first the Father, then the Son; yet none in Dignity, and therefore, its the name, not the names. That place also of John, howsoever Socinians would wrest it, stands like Mount Zion, yea firmer than that, 1 John 5. 7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. When a man taketh off his heart from the Scripture, and beginneth to think, How can the Infinite Majesty of God have a Son, how can he have the same Essence, and yet be a distinct Person, whether did he beget this Son naturally or freely, whether from Eternity or in time; and if he might beget one Son, why not more? while (I say) thy Imperfect low Soul is arguing after this matter, fly from these temptations of Reason, as Joseph from his Mistress; captivate thy understanding to Scripture-testimony, hide thy head in this cloud, as it were, and put off thy discussion of it, till thou come to that perfect Academy in heaven, where we shall no longer know in part, but completely and perfectly. Hence those Heretics, who deny Christ's his Godhead, that they may the more securely indulge themelves in these Blasphemous Doctrines, make Reason the Judge of all Controversies in Faith, The Scripture must be submitted to reason, not Reason to Scripture. This Reason is made the standard to weigh all things by. But Bernard said well, quid tum contra rationem, &c. What is so much against Reason, as to think to comprehend by reason the things above reason? Such Pigmeis cannot measure the Pyramids. Yet this is not spoken as if that it were against true and solid Reason, that the Infinite God should have a Son: it is one thing, to be above Reason, another thing to be contrary to it. Now the cause of all that unhappy miscarriage in this matter is, because we are apt to judge of God, according to our thoughts of a man. When we hear of the Father, and his only begotten Son, we are apt to think it must be so in the Divine nature, as it is with the human: we apprehend all alike. But thou must know, as the nature of God is incomprehensible, so is this begetting of his Son. Thou that art not able to comprehend the nature of God, how canst thou reach to the manner of the Begetting of his Son? Let us therefore satisfy our souls with the belief that it is so, not daring curiously to search into the manner how, lest like moaths flying about this light, we be at last consumed by it.

6. That we may the more firmly believe this truth of Christ's being the Son of God, we are to remember, that the Scripture maketh this Antichristianism; So that, he is an Antichrist, that denieth the Son to be God, 1 John 2. 22, 23. He is Antichrist that shall deny the father, and the son. Whosoever denieth the Son, the same hath not the father. Here we see, that these are inseparable, the Son and the Father; he that denieth the one, must necessarily deny the other; for they are essential Relatives, depending upon one another. The Jews, the Turks, they hold one God; but because they deny Christ to be the Son of God, they deny the Father. It is not enough to acknowledge one true God, but we must also acknowledge him to be the Father of Christ, and Christ to be his Son: without this there is no Eternal life to be had, as 1 John 5. 20. We are in him that is true, even in his Son Jesus Christ; This is the true God, this is Eternallife. The Socinians also differ but gradually in their impiety from the Turks, and therefore, no wonder if some of them have fallen into Mahumetisme; for they make Christ to be a mere man, though a constituted Lord and God; and therefore they deny the Father and the Son: and although they pretend it is their conscience, that out of reverence and regard to the honor of God the Father, they dare not affirm the Son to be equal God with him, yet it is plain, that there is no jealousy between Father and Son in point of honor; but the Father commands us to honor the Son, and the Son also to honor the Father. For, how clear is that? John 5. 23. That all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father. And therefore all those Blasphemous Doctrines, which tend to the Dishonor of Christ, as the Son of God, do also tend to the dishonor of God the Father. So that, it is no wonder if he be made an Antichrist, that doth so. For their is a political Antichrist, who opposeth Christ in his Offices, and while pretending to Christ, doth oppose Christ: such is the Pope of Rome: and a Doctrinal Antichrist: and they are those who deny Christ, either to be God or man. When therefore you hear how much this pestilential Doctrine of Socinianism prevaileth, that men dare boldly plead against the Godhead of Christ, tremble at it, humble thyself under the want of love to the truths of God; take heed of pride, self-conceit, contempt of the faithful Guides God hath set over thee; for those sins do hurry men headlong into everlasting Perdition: those spiritual Judgments of God upon men's parts, and intellectual abilities are the most dreadful of all.

7. The spirit of giddiness and contradiction is justly fallen upon those, who have denied this essential Deity of Christ; insomuch that one party will not acknowledge the other Christian. For some of them hold, that because Christ is not truly God, therefore he is not to be prayed unto; neither doth Religious Adoration belong to him. The other, they affirm, because he is an appointed Lord over the whole world; and so, though not a God by nature, yet by Office: and seeing that the Father hath given him the Dominion of the world; therefore Prayer, and all Divine Worship is to be attributed unto him. Volkelius the Socinian handling this Question, de ver â Relig. lib. 4. c. 11. Whether it be lawful to pray to Christ, declareth his mind, in two Assertions. 1. That we may lawfully pray unto Christ always. And 2. That we are not always bound to it: yet addeth, that we might deservedly be thought not worthy of the Christian Name, if we should refuse to call upon him. But all this is mere impiety; for it is impossible to call upon God the Father, and not also to call upon Christ: and when one Person is prayed unto, the other is not neglected, but included. And therefore, how those Socinians by their Principles can maintain the Religious Adoration of Christ, against Franciscus David, let them look to it.

Let us proceed to make Use of this. Is Christ the Son of God? Then with the Scripture let us admire that Love and condescension of the Father, who sent his only Son to become a most ignominious and accursed man for our sakes. The Mystery of the Doctrine, and the Mystery of his love are both incomprehensible: the one is above our understanding, the other above our affections. What may not God expect from us, who hath done so much to us? God made man, God made weak, miserable, and crucified man, to redeem us from our sins. What strong Obligations doth this lay upon us, to make us forever to abhor all sin? All the Arguments of moral Philosophers against sin, are but like a wooden dagger to this Goliath's Sword. Here is fire enough to melt the toughest iron. Was God made man to remove sin, and shall thou yield thyself up to it? What remedy will prevail if this do not?

SERM. CXXI.

WE have in a brief manner declared the former description of Christ, in respect of his divine nature, The Son of God; whose Deity, so much oppugned by blasphemous Heretics, is yet the Foundation of our Christianity. Therefore, those Socinians, who would reckon the manner how he is God, among the Accessories, and not Fundamentals in Religion, are justly to be exploded. If we believe he is God (say they) it is enough to salvation: but, whether he be an essential God, or made and constituted one, that is not necessary. Even as (they instance profanely concerning Alexander) to some he was accounted a God, to others a man: but because both these, though different in their Opinions, did reverence and obey him, as a King, that was enough. But, oh profane mouth! The Lord rebuke such spirits, and let not the Godly so much as bid God speed, or receive into their houses such as bring this blasphemous Doctrine. But let us proceed to the other descriptions of Christ, which are partly in respect of his Human Nature, Jesus; and partly, in respect of his Office, Christ. We have already said enough from the first Verse, to clear the Grammatical Interpretation of these words; as also, what the judgments of Learned men are about those two Names: So that I may not actum agere, I shall insist upon New matter, not then delivered, and first we Observe.

That the Lord Christ is a Jesus, and a Savior to his people.

This Name containeth the glad Tydings of the Gospel. If so be the news of a Physician, that can cure all Diseases be so welcome to diseased Persons: if the year of Jubilee was so acceptable to all those whose Lands were mortgaged amongst the Jews, and they perplexed in extreme Debts: how precious and dear should the name of a Savior be to poor undone sinners, who while they look upon themselves only, and their own power, see no way to escape Eternal wrath? Did the Angels so much rejoice, when this Jesus came into the World, who were not concerned so much in his Redemption? and shall distressed and sinful man not have his heart leap within him, for joy hereat? That we may be affected herein, let us consider, what is implied in this Title, He is a Savior. 2. Of whom he is a Savior.

First, In that Christ is thus called a Savior, their is necessarily implied, that all mankind are lost, that we are all in an undone and hopeless condition. Thus our Savior, Mat, 18. 11. For the son of man is come to save that which is lost. What blessed words of comfort are here! He is come to save; it is of his own accord, of his own good will he cometh; there is no necessity, he might have chosen whether he would or no; but, of his own mere will, he is come: and then he is come to save: that implieth, this is the work, he had no other thing to do: if man had not been lost, he had not come into the world. If then it be Christ's proper work and Office to save, shall we think, he will be frustrated therein? and then it is to save, in that it comprehended all things. He came to convert, to sanctify, to justify, to glorify; for Salvation includeth all these. Hence the Scripture speaketh of the Godly, as saved already, though but in the way, 2 Tim. 1. 9. who hath saved us, and called us.

Lastly, He came to save that, which was lost, actually lost, not in danger to be lost, not in probability to be lost; but lost; and then lost; that doth imply our hopeless estate. Its grace must find us out, its Christ that must seek us out; as the good Shepherd did his wandering sheep. So that we see in what condition every man is, though never so great, wise, and learned, till he hath an Interest in Christ; though a Great man, a lost man; though a Rich man, yet a lost man, and that to all Eternity, forever lost, till this Savior doth recover. What then hast thou to do, but to sit down, and bewail thy loss? to aggravate thy loss? Oh wretched and undone man, I have lost God, I have lost his image, I have lost Eternal glory. Is it not a reproach to thee, to see how thy heart can mourn, and mert, for outward losses? I have lost my dear Relations, I have lost all I am worth; and to have it like a stone and a rock, in this particular? It is one thing to be lost, and another thing to be sensible of this. All men by nature are lost, though they do not feel it, though they rejoice, and are carnally jolly: but then, some few only, whose hearts God doth soften by his Grace, they feel, and groan under this lost estate.

2. We are to consider, what kind of Savior he his, and what kind of Salvation it is: And now that is plain, he is not a temporal Savior, but a spiritual one. so the Angel interpreteth it, for he shall save his people from their sins, Mat. 17. 21. In the Old Testament we read, that God did raise up his people many temporal Savior's. Thus Moses was a Savior, Joshua, who hath the same name with Jesus, he was a Savior: and the Apostle to the Hebrews maketh Joshua the son of Nun, delivering the Israelites from their dangers and enemies, so that at last, he bringeth them into the Land of Rest; to be a Type of Christ, our spiritual Savior, who delivereth us from all our spiritual enemies, sin, and Satan, not leaving us, till he hath made us sit on Thrones of Glory. Now this carnal Opinion, that Christ would come as a temporal Savior, did almost infect the whole Nation of the Jews; yea the Disciples were leavened with this sower leaven. And because some places of Scripture did plainly speak of the lowliness and afflictions of the Messiah, and other of his glory and greatness, therefore some Jews fancied two Messiahs, one humble, lowly, and poor, the other magnificent and glorious. And certainly, if Christ had come as a temporal Messias, to vindicate his people from all external bondage, and to bestow on them outward pomp, and greatness, this world would have suited with flesh and blood; but it is a spiritual Salvation he bringeth; and though natural men do not think so, yet this is the greatest Salvation, this alone deserveth to be called Salvation: To be saved from thy sins, to be saved from hell, to be saved from damnation. This is that which alone makes happy. The Romans they sacrificed to Jupiter, as their Savior, and that was only for temporal Deliverances. But with what praise and joy are we to acknowledge Christ our Savior, who doth thus vanquish our most potent and spiritual enemies? But no hearer can relish this truth, unless he be spiritual; he must be like the man of Jericho, wounded not in body, but in soul, crying out, I am not a dead man, but a damned man, that desireth this oil to be poured into his wounds.

3. As it is a spiritual Salvation, so it is an efficacious, full salvation. Hence he is called 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in the abstract Salvation itself: and we have an excellent Expression, He is able to save those to the uttermost, that come unto him, Heb. 7. 25. He is not an half savior, he doth not save in part. It is true, this salvation is not in one instant perfected, it is done by degrees; the Lord doth not perfectly save us from the spot and blemish of our sins. There is the guilt of sin, the power of sin, the filth of sin. Now, even in this life, Christ doth save us perfectly from the guilt of sin; so that, Rom. 8. 1. There is no condemnation to those that are in Christ Jesus: as also from the power of sin he delivereth us so, that Sin shall not have dominion over us, because we are under grace: only for the presence of sin, and the lusts thereof, exciting and tempting; these are left as the Jebusites in the land. Christ could perfect his Salvation in one instant, but for wise ends, he doth it by degrees. With him it is easy to save, there is no difficulty in it. Indeed this salvation is purchased upon hard terms; he was willing to be in those Agonies, and conflicts, he was willing to dy that ignominous death, that we might be saved, so that, he himself seemed to be lost a while, that he might save us; otherwise, by his death he hath obtained a plentiful Salvation. There are no sins too many, or too great, from which he cannot save. It is true, we meet with an expression, 1 Pet. 4. 18. That the righteous are scarcely saved; which some indeed apply to a temporal deliverance, that they do hardly escape outward afflictions; for the Apostle had formerly spoken that Judgment must begin at the house of God. But if we apply it to the spiritual Salvation of a godly man, then it is true, even a godly man is scarcely saved. Not, that there is want, or any defect in Christ; not that his blood can difficulty do it, but, because the way to Salvation is so straight a way, so contrary to flesh and blood, and the Oppositions are so many, to retard, and divert, that therefore he is hardly saved. Were it not for the preserving Grace of God keeping of us, when we do not keep ourselves, it is impossible, that the most holy man should be saved. Yet, if we consider Christ himself, the Savior, the godly soul may take so much encouragement from his Fulness; and see more in him to save, then can be with his sins, (yea, if all the sins of the world were likewise upon his score,) to condemn and destroy him.

In the next place, let us consider, Who they are, to whom he is a savior. For, though he be a savior, yet it is not of all men; the greater part, not only of mankind in the general, but of such as are within the Church, will be damned. Therefore the Apostle distinguisheth mankind into two sorts of persons, 2 Cor. 3. 15. the 〈 in non-Latin alphabet 〉 , and the 〈 in non-Latin alphabet 〉 : such as are to be saved, and such as are to perish. not that this doth redound to the blame of any Decrees of God, about the salvation of some men only, or to the particularity of Christ's death; as if some had a desire, and would have been saved, but Christ would not save them; but because, in the men to perish, their own sins do indispose them for salvation, and they do willfully and obstinately thrust it away far from them. And then the 〈 in non-Latin alphabet 〉 , they are such, who by the mere grace of God are saved from Hell, that would have been damned as well as others; only the Grace of God did from the first to the last preserve them for this Blessedness. In this sense it is, Act. 2. 47. The Lord added to the Church such as should be saved. Not that this word denoteth a present Disposition, where by a man doth escape the sins of the world, (though all that are saved shall do that,) but the merciful Grace of God pulling them out, as he did Lot from Sodom; (for there its said) When he lingered, the Lord being merciful to him. So it is here, we are unwilling to come out of this Sodom, unwilling to be delivered from our lusts; and so are unwilling to be saved. But God being merciful to us, by his omnipotent power he changeth our hearts, and maketh us, of refractory and unwilling, ready and obedient. Well then, who are these saved ones? A great Question, and necessary. For would it not be more than all the world, to find thyself one in the number of these saved ones, when thousands, and thousands shall perish in everlasting flames.

I shall not enlarge in this, but give some brief Descriptions of them.

First, It's some of mankind that he cometh to save: not any of the Apostate Angels; which doth infinitely commend the love of this Savior to lost man. The Apostle taketh notice of this aggravation, Heb. 2. 16. For verily he took not upon him the nature of Angels. Who would not have thought, Christ would come rather to save lost Angels, than lost men? Angels are of more noble and excellent natures than men. Angels, if saved, would have done God more service, and brought him more glory than men. We see, if a learned, if a great man in place and power, be converted, how much he may do for God beyond an inferior man: and then, much more would a saved Angel have done, than the most able men. Yet such was the love of God, that his only Son must come from his bosom, to save lost man.

But Secondly, It is not all lost men that he cometh to save, but the humbled sinner; the repenting and believing sinner. He must be a sinner, for if he were not so, he needed not a Savior; hence he saith, Matth. 9. 13. He came not to call the righteous, but sinners to Repentance: that is, either such as thought themselves righteous, that were presumptuously confident thereof; or else, (as others) those that are indeed righteous, if any such could be, Christ came not to them. Hence this consideration of being a sinner is not to discourage thee is not to keep thee off from a savior; for if thou wert not a sinner thou didst not need a Savior: Who should come to a savior but a sinner? to the Physician but the sick? Hence Paul comforted himself under this, when he had been such a Persecutor, and Blasphemer, that Christ came to save sinners, whereof he was chief, 1 Tim. 1. 15. But I add, it must be the humbled sinner, the wounded sinner, that feeleth himself perishing; as the Disciples in the waters, feeling themselves ready to sink, cried out, Master, save us, we perish, Matth. 8. 25. So it must be such a broken-hearted sinner, that feeleth himself dropping into Hell, falling into those eternal flames, and therefore crieth out, O Lord Christ save me, else I perish. We may read, Mat. 11. 28. who they are that have the Scepter of Grace held out towards them, and are invited to come into his presence, even such as labor, and are heavy laden, that have no rest in their souls as yet, because of sin; neither their bids, nor their houses, neither their gardens, nor their wealth can give them any rest.

Hence, in the third place, They are such as are saved already from the evil and wicked ways of the world. There is a twofold salvation; the one, from Hell and damnation: and many look only upon this as salvation. But then, there is a salvation from the evil customs, and wicked ways of the world: and he that hath not this salvation will never have the latter. Therefore Act. 2. 37. when Peters hearers were pricked in their heart, (that is a preparatory way to conversion) they asked, Men and brethren what shall we do? They would gladly be saved from the guilt of these sins. Then observe, what counsel the Apostle giveth, yea, he did it with much exhorting and testifying, v. 40. save yourselves, or be ye saved from this untoward generation: that is, Be not in the number of those that do resist Christ; that will not believe his Doctrine, and miracles, but escape from them: they are in a dangerous estate. Therefore if thou wouldest be saved hereafter, see, Art thou saved already? art thou delivered from the number of those wicked and ungodly men who will not obey Christ? How greatly would a man roaring in Hell be affected with such mercy, as to be delivered from those torments? But, it is no less to be saved from those ungodly ways, thou didst once live in: to be saved from the wicked companions, and the enticements of lusts, that once thou wast entangled in.

Fourthly, They who are to be saved are Christ's people and none else. Such as take him for a Lord, as well as a savior. Every wicked wretch loveth to hear, that Christ is a savior: but then, if thou enquirest to whom, this will mar all thy hopes; He will save his people from their sins, Mat. 1. 21. his people, that is, such as do accept of him, and receive him, as their Lord and Master; who do cordially submit to his Laws, and Ordinances. So that, these two words, Christ's people do shut out a very great part of of the world from this Salvation; they have neither part or lot herein. Is the praphane man one of Christ's people? no, he is one of his enemies, one of his adversaries; he saith, We will not have Christ reign over us.

Fifthly, They that are saved are very few, comparatively, to those that are damned. Christ, though he be a sufficient savior, to save the whole world, yet he is an actual efficacious savior but to few only: therefore, they are called a little flock. Hence when one put that Question to our Savior, Whether there would but few be saved, Luke 13. 23. Though our Savior did not directly answer him, as proceeding from curiosity, yet he did implicitly resolve it, when he bid that man strive to enter in at the straight gate, for many will seek to enter in, and shall not be able. There will be a time, when a savior will be in request, though for the present we seek after other saviors. But alas, Will thy riches save thee? will thy wealth save thee at that day? If Christ then be a Savior, and salvation is the great end of thy soul, to prepare for that ought to be thy greatest care and delight. Better never have been born, then not to be saved hereafter. Oh remember, now is the acceptable time of thy salvation, now Christ proffereth to be a Savior. In his first coming his profession is, that he came not to judge, but to save the world, John 12. 47. But at his last coming, he will then appear, not to save, but to juge the world. Oh then that men should be so besotted, and bewitched, as to neglect this salvation offered! Oh what terror will it be, to hear millions of persons adjudged for their sins to eternal destruction! then in horror to cry out, Oh Christ save us, Lord save us, but it will be too late.

The Second Doctrine I shall but only name; which is,

That the Lord Jesus is Christ; that is, the Messias, the anointed one, he is a Christ, that he may be a Jesus.

Now Christ is no more then Anointed: and because in the Old Testament Kings, and Priests, and sometimes Prophets were anointed to that Office, and thereby were made sacred, and inviolable; Touch not my anointed, and do my Prophets no harm: hence in allusion Christ is said to be anointed, not indeed with material oil, but with the holy Ghost; which is called the oil of gladness, Psal. 45. 7. And from hence we have our names, Christians, as much as anointed ones; A glorions title implying our participation of God's Spirit, and his Graces. Hence the Apostle 1 John 2. 20. But ye have an unction from the Holy One. and at the 21 ^th verse in this Chapter, God is said, to have anointed us. I shall therefore put off this excellent point of our anointing by Christ, till we arrive at that Text.

SERM. CXXII.

THe next Particular considerable is, The Ministerial and instrumental Cause of the preaching of Christ: and there we have three named. The First and principal is, Paul himself. The other two Colleagues and Associates are, Sylvanus, and Timothy. Calvin propounds the Question, Why Apollo was not named as well as these? and he giveth this Answer, That probably these only were charged with the same Calumnies that Paul was, because they were his Attendants, and Companions in his spiritual peregrinations: and therefore he would defend their names as well as his own. Concerning Timothy, which is Timothy, we have spoken already from the first verse. Only concerning this Sylvanus, there is some doubt; but the most learned do make him to be the same with Silas, mentioned often in the Acts of the Apostles, as a companion of Paul: hence some would expound that Periphrastical expression, 2 Cor. 8. 18. The brother whose praise is in the Gospel of Silas, as not being applicable to Luke. Silas and Sylvanus are generally thought to be the same name, though some would make them two names of one person: yea, some would make them two distinct persons, which hath no probability. The word cometh from an Hebrew root, which is to send, and so is the same with Apostolus, an Apostle, one that is sent. We may read often of this man, as being eminent in the Gospel-Ministry. Paul inscribeth both his Epistles to the Thessalonians, with his name, as well as his own, putting it also before Timothy. He with Barsabas were chosen by the Synodat Jerusalem, to distribute the Apostolical letters, having this character, They were chief among the brethren; they were in great eminency and esteem. We read also, when there was that 〈 in non-Latin alphabet 〉 , a sharp contention between Barnabas and Paul, (we see the frailties of the best in this; for I cannot approve of those that take the word in a good sense, because it is so used Heb. 10. 24.) that Paul chose Silas to be his companion (and no wonder he nameth him here) in this text; for he was a special coadjutor to Paul in the planting of the Gospel at Corinth; for you may read, Act. 18. 5. how that, when Silas and Timothy were come to him thither, being afore sent for by him, it is said, Paul was pressed in spirit, and testified unto the Jews, that Jesus was Christ. Paul then took more courage, having these Companions, and was the more animated to discharge his office: so that, it was not for modesty, as Chrysostom hinteth, that Paul doth assume him to this Colleagueship, but also, because there was need of his help: the harvest being great at Corinth, there needed many laborers: and withal he conjoineth these himself, to show the harmony and consent that was between him and the other Ministers in preaching of Christ. So that from the conjoining of these with Paul, there are three Observations deducible, which shall be briefly dispatched at this time. The first is,

That whereas the Ministerial labor and work is great, there needeth the more assistance, and help from others.

Paul himself alone is not able to do all the work that this Church of Corinth doth require, and therefore he calleth in other Laborers to assist him therein. Hence our Savior directs us to pray unto God, that where there is work for a Ministry, suitable Ministers may be sent thither, Matth. 9. 37, 38. The harvest truly is plenteous, and the laborers are few. He compareth a people prepared by grace for the Ministry, to the harvest: now, as it is a high degree of laziness to be idle in harvest; thus it would be inexcusable in the Ministers of God, if they should be loitering and sluggish, when the souls of people are ready to received the good message of the Lord. Two things the Scripture taketh notice of in harvest; the joy of harvest, and the labor in harvest; and both these are to be seen in a people fitted for Ministerial work, for Instruction, for Reformation. There is infinite matter of joy to the people, and to the Minister: whereas, to meet with a people that are like a field of briars and thorns, as Ezekiel did, this is wholly discouraging. The people may rejoice, because God gave them such a willing mind. How many Congregations are there, that cannot be called an harvest-field, but a wilderness, an heath, a dunghill? Now, it is the mere goodness of God, that maketh such a difference between Congregations: some are a stiff-necked, obdurate, and profane people: others, a willing, attentive, and a ready people. But God makes Congregations as well as persons, to differ one from another. Then there is joy to a Minister; it is comfortable to be plowing and sowing upon fruitful ground. What joy is there to plow and sow upon a rock? The same it is to preach to a senseless and stupid people. As there is joy, so there is labor; none must be a sluggard at that time: and truly the people must labor, and the Minister must labor; and so both join together, for the bringing of men to Heaven. Now, because it is such pity to see a field of corn perish, because there cannot any workmen be had, to cut it down; how much more is it to have a people damned for want of a faithful and diligent Minister? Therefore saith our Savior, Pray the Lord of the harvest that he would send laborers into his harvest. It's God's harvest; it's his corn, and therefore we may the more effectually prevail with him in prayer, for this matter. And you see here what the title of the Ministers is, they are Laborers, and laborers in harvest, which is the sorest. He saith, The laborers are few: there were many Priests and Scribes, but few Laborers. Hence, though the people lived under their Ministry, who read and expounded the Law every day, yet, because it was done so corruptly, our Savior had compassion on them, as sheep without a shepherd. So that such as enter upon this work, must not dream of ease and idleness. All the Names the Scripture giveth them, denote hard work and labor. It is matter of solicitude and care, more than honor and dignity. And truly, What Minister is there, who reading the labors, zeal and diligence of Paul in his Ministry, may not cry out, Oh me adwarf to such a Giant! If no Minister should be saved, unless he be a Paul, what would become of most of us? Again, they are called Laborers; therefore this confuteth the fancies of common people, that think the Ministers doth not labor at all, that he hath his Maintenance for his ease and idleness. As if there were no labor, but what is bodily: the labor of the mind, of the heart is greater than that. The Labor of a godly Magistrate, and of a godly Minister, is transcendent to all other Labors. Indeed, Who is sufficient for these things? saith Paul, 2 Cor. 2. 16. Men are sufficient for earthly employments: we cannot say, Who is able to be a Tradesman, to be an Husbandman: but we must, Who is able to be a Minister? So that is a monstrous inconsiderateness, though coming from pride and covetousness, that the Pope would have all the Churches in the world to be his charge, and Bishops but his Curates; yea some, Bishops, Metropolitans and Diocesans, they plead to have all the Dioceses to be their charge, only not assuming other Pastors, in partem sollicitudinis, as Cyprian did. Even as Ignatius also in his Epistle ad Trallianos, calleth Presbyters 〈 in non-Latin alphabet 〉 to the Bishops. But alas! if a man be not able to be a Pastor to one Congregation, how can he be to many? If Paul would have Sylvanus and Timothy to help in this Church of Corinth, how much more doth the Pope and such Metropolitans need assistance? As for their distinction of inspection per se, vel per alium, that will not be made good by the Scripture; which commandeth Pastors to have a personal residency, and government over their own flock. Hence God hath appointed several Officers in the Church, and given various gifts, that all may be employed for the good of the Church: whereas, though Paul was supposed only faulty about his breach of promise, yet they charge Sylvanus and Timothy with the same inconstancy, thinking all were alike. In the second place we observe,

That where there is any one real or supposed fault in one Minister, people are apt to charge it upon all other Ministers, as if they were all alike.

It was for this that Paul doth not only apologize for himself, but his Associates also. But how unreasonable is this, grant that some were truly blame-worthy, must all be so? If in the Old Testament there were many false prophets, that daubed with untempered mortar, that cried peace, peace to sinners, when destruction was at hand; shall we therefore condemn the good Prophets, who reproved even the greatest and most mighty for their sins? Because Judas was a thief, and for filthy lucre sake betrayed Christ, shall we condemn all the Apostles, making them to be no better? Must Sylvanus and Timothy be accused, Because they thought Paul was inconstant and light? yet thus it falleth out continually, and that from these Grounds,

First, The policy and enmity of false teachers, who like Haman think it a small matter to destroy one Mordecai, unless they root out the whole race of the Jews. Thus the false Apostles concluded; Though Paul was disgraced and vilified, yet if Sylvanus and Timothy be in esteem and authority, our Kingdom will fall to the ground. It is therefore the adversaries design to cast dung in the faces of all the faithful Ministers of Christ, that so there might not one be left, that should be useful in their place.

A second Ground is, From the injudiciousnesse and indiscretion of people; who are credulous, and apt to believe all rumors and reports. How could it be, that the Pharisees by their calumniating Christ as an Impostor, and a Blasphemer, should prevail with the greater part of the people to be on their side? because they were blind, and led by the blind, they would not make use of their own judgment; they would not examine, and try, whether things were so, or no.

And then the third Ground is, From the natural enmity that is in all wicked men to the Office of the Ministry, when faithfully discharged. That is a burden to them; they must needs say with Ahab to such faithful Michaiahs, We hate him, because he always prophesieth evil. Alas! godly Ministers cannot give any comfort, cannot promise peace to such ungodly persons, therefore they have hatred against them, and are glad to receive any false report concerning them. Ministers are compared to Light, and to salt; now the Light must needs be offensive to distempered eyes, and Salt to soars. Thus if the Ministry be powerful to enlighten, to convince, to reprove, no ungodly man can endure this. Therefore it is, that the office of the Ministry, when faithfully managed, is so great a trouble to wicked men. They are thievs, therefore cannot endure this light: they cry out with Ahab, hast thou found me, O my enemy? Every Sermon that is powerful is as bitter as gall and wormwood to them; and therefore there being such an enmity and ill-will against them, it is no wonder, if they be quickly prejudiced, and will not believe there is a godly or faithful Minister in the whole Church of God. But I hasten to the Last Observation; and that is,

It is a most blessed and happy thing, when all the Ministers of God agree with one consent to advance Christ.

As Luke calleth it, chap. 1. The mouth of all the holy Prophets which have been since the beginning of the world. It was but one mouth as it were. They all agreed in the same Doctrine, Paul and Sylvanus and Timothy; they all preach the same Christ; they were not yea, or nay. This accord and agreement among the Ministers of the Gospel is of so great concernment, that our Savior in his valedictory prayer, doth with much efficacy and vigor press this Petition, That his Disciples may be one, and one in the most near manner imaginable, even as the father and son are one. I shall not enlarge on this, because heretofore much spoken off: only I shall instance in some useful Effects and consequences of this happy Agreement. Only before I do that, we have cause to take notice of the goodness of God, and that 〈 in non-Latin alphabet 〉 , manifold wisdom of God, whereby he hath provided many Offices, many Officers for his Church, and those variously gifted; and all for the spiritual benefit of our souls: some are Barnabasses, some are Boanergeses. Thus as the Kings Daughter is said to be clothed with needle work of divers colors; so hath God richly adorned his Church with variety of abilities, that if men be not converted, the greater will be their condemnation. For whereas Auditors are of divers appetites, some are for doctrinal Preaching, some for affectionate; some are for legal terrible Sermons, others for sweet Evangelical discourses: if Christ send Ambassadors thus qualified every way, what can they look for, who are not by these several baits allured and taken? For this cause we have Christ himself upbraiding the Jews, that no kind of heavenly way would please, no kind of dressing the Word of life was acceptable to their palates, Matth. 11. 18. John came neither eating nor drinking, and they say, he hath a devil. The son of man came eating and drinking; and they say. Behold a friend of publicans and sinners. Hereupon he compareth them to children playing in the markets; saying, we have piped to you, and ye have not danced; we have mourned unto you, and ye have not lamented. Thus nothing would do any good to them. Admire then God's goodness, that hath thus abundantly provided for thee. Do not simply and enviously compare one Ministers gifts above another, but adore the mercy of God, that useth all the different abilities of men for the Churches good. This premised, we may from the harmony and Agreement of Ministers, in advancing Christ's Kingdom see

First, The greater Confirmation of the truth. If out of the mouth of two or three witnesses, then how much more out of the mouth of many thousand witnesses is every truth abundantly confirmed. How canst thou give way to any atheistical thoughts? whether there be a God, or a day of Judgment, or an heaven, or an hell; when thou shalt hear so many thousands of God's servants in all ages witness to this thing. All the Prophets and Apostles, men renowned for holiness, for miracles, they all preached the same Doctrines that we do to you. And therefore consider with thyself what a cloud of witnesses thou gainsayest by thy unbelief.

2. The greater consent and harmony, the greater defense there is for the truth. The old rule is, vis unita fortior. Our Savior confirmeth it, when he saith, A Kingdom divided against itself cannot stand. What advantages do the enemies of God's Church make by the Divisions, and different Judgments of men, in the Reformed Church? The Papist doth confidently conclude, that all will turn to them at last; for, say they, you have so many Sects amongst you, and one saith he hath the spirit of God; and another he hath; but all contrary to one another. Now although it were easy to recriminate, yet this difference and division is greatly to be lamented. A late Papist saith, (Ford against Taylor) That seeing Protestants write against Protestants, and fight against Protestants; and that for the Protestant Religion: he hopeth, that at last all will see cause to turn to the Catholic Religion. But, not to tell them of their Divisions, though our differences are a great stumbling-block, yet to any settled judicious Christian they should not prove so; for the Scripture doth so evidently foretell, that there must be heresies: and that false Prophets will arise, that shall come in such deceivable ways, that they would deceive the very Elect, if possible: and also, that God doth for wise ends suffer all such rents to be, that none should stagger thereat, yea the approved will be made more manifest: and this file will get off the rust from the iron: this winnowing will drive the chaff from the wheat.

Lastly, This harmony will be for the greater conviction of everyone that shall abide in his unbelief and impiety. For what a stock or stone art thou, if so many droppings will not at last enter into thee? Go from one Minister to another, doest thou not hear everyone cry down profaneness, encourage to godliness? If you hear hundreds of faithful Ministers, what is the work of all, but to subdue sin, to dispossess Satan, to bring men into obedience unto Christ: Do we not all come with the same Embassage? Intreating of you to be reconciled to God; and to agree with this adversary while you are in the way. What can more convince, yea confound than this? It was this which brought utter destruction upon Jerusalem: there was then no more remedy, 2 Chron. 36. 15, 16. It was not one or two, but many Messengers he sent; and yet all these were refused, with the same disobedient heart. All the Prophets and faithful Pastors that have ever been in several ages will rise up against thee for thy condemnation in that day, directly, or indirectly, one way or other they will witness against thee.

SERM. CXXIII.

WE are now arrived at the last Particular to be considered in this Verse; which is, The Predicate affirmed of the Doctrine preached by Paul and his Associates: and that is, It's not Yea, and Nay, but Yea. The expression hath been explained already. The sense is, That the Doctrine of Christ is certain, constant, and immutable. As also, that such only are to be accounted of, as true Doctors, who do adhere to the same truth. For Calvin saith gravely upon the Text, That this taxeth all versatil and Proteus- like men, who can transform themselves into any shape; preach one time one Doctrine, for their advantage; and then again change, and preach the contrary: or else, for sinful fear, do at one time assert such Doctrines, as true, and afterwards retract and recant them again: whereas the truth of Christ is like Christ himself, The same yesterday, today, and forever, Heb. 13. 8. and like God himself, who changeth not: yea, in whom is no shadow of change. So that from the words we may observe,

That it is a proper note of God's truth, and true preachers thereof, that they are always the same.

There is no change, no contrariety in their Doctrines. As the Apostle (you heard) expressed it, If I build again the things which I destroyed, I make myself a transgressor, Gal. 2. 18. It is in an heinous manner to transgress, when a Minister is thus contradictory. This Doctrine is the more to be observed, because Stapleton in his Antidotes upon this Text maketh a long harangue, to demonstrate, that Luther, Melanchthon, Zwinglius, Calvin, all the eminent Reformers, cannot be the true Apostles of Christ; because in their writings there was yea and nay; one while they preached such and such things; at another time the clean contrary. Hence he brings a passage out of Zwinglius confessing that he did tempori, not rei scribere, he did write to serve the time, not the matter: that he could not deliver pearl, because for the present auditors like swine would trample it under their feet, and rend him also; especially Melanchthon is instanced in, as a very inconstant man, in whose judgment they could put no confidence. Hence he alledgeth a Synod of the Flaccians, who were rigid Lutherans, that call his Common-places, Jocos communes, and not Locos communes; and much more to this purpose. We find him triumphing in the incertainty of the Protestants Doctrine; so that although we know what they hold this year, we cannot tell what they will the next, and in the constancy of their Popish Religion, which they have adhered unto for many years. To all this we will readily grant, that the truths of Christ are always the same; there cannot be anymore new truths, than a new Christ, than a new Bible; and therefore we will grant the Thesis, but deny the Hypothesis, or application of it to Protestants; that wheresoever there is yea and nay, there cannot be the truths of Christ. But that we may thoroughly understand this point, let us consider these particulars,

First, That we must distinguish between the external administrations, and forms of God's worship, and the doctrinalls; between the Diducticalls and the Rituals. For the former, though appointed by God himself, yet we plainly see a great a teration therein. What a vast difference is there between the service and Sacraments of God, in the old, and in the New Testament? There was Circumcision, and the Paschal Lamb; we have Baptism, and the Lord's Supper: there were Sacrifices, and many external Rites, and Ceremonies, which when Christ the substance came, they presently vanished, as the blossom falleth when the bud cometh. This great change, with some other Arguments, made the Marcionites of old conclude, that it was not the same God of the Old, and New Testament, but different; but that is absurd. The Church administrations, though by God's command, are now altered; so that it would be a heinous thing to circumcise children, to offer Sacrifices to God; though once it was the people's duty. Here you see then, there is a lawful yea and nay; a time when we might circumcise, and a time when we must not circumcise. And if you say, Doth not this argue inconstancy in God? doth not this contradict that glorious Attribute of his immutability? I answer, No; for God doth here as the Physician with a diseased person, that sometimes administereth one kind of Physic, and sometimes another; according as the nature of the disease requireth: or, as the husbandman soweth his ground, sometimes with one seed, and sometimes with another. God then was pleased to appoint such a temporary worship, and afterwards to appoint another, which was more suitable to the Church, being now no longer an infant, as the Apostle insinuateth, Gal. 3. 1. As therefore the mother ordereth her child otherwise, while a child, than when an adult person; so did God with his Church. But then, if we come to the Doctrinals, we shall find, that the same truths necessary to salvation were in the Old Testament, as the New; Abraham, David, and all the Godly were justified by faith in Christ, as well as the Believers in the Gospel. This indeed is that which the Socinians pertinaciously deny: they think that the Godly in the Old Testament did not believe in Christ; that this is a peculiar new duty required under the Gospel, and never before, viz. to believe in Christ. But the Apostle in his Epistle to the Hebrews doth admirably open the mysterious signification of those Jewish ceremonies and sacrifices, showing that Christ was represented therein, and that it was not the blood of Rams and goats, but of Christ, that did take away sin. Hence Abraham is said to see Christ's day, and rejoice. 1 Cor. 10. they are said to drink of the spiritual rock, which was Christ: and Act. 15. 10, 11. Peter and the Council speaking of the yoke laid upon our fathers, addeth, But we believe, that through the grace of the Lord Jesus Christ, we shall be saved, even as they. The Doctrine then of Jesus Christ, of the Trinity, of eternal Life were in the Old Testament as well as the New; only more implicitly and obscurely; the Old Testament being the New hidden and covered; the New being the Old revealed and explained: so that, the Old and New Testament do not contain old and new Doctrine essentially, but gradually; as we say, the old and new moon, not meaning two moons, but distinct discoveries of light therein.

2. We are to distinguish between progress and growth in the same truth, and the alteration or change of truth into error. And truly this is of great consideration; for this very particular will obviate all the calumnies of the Papist. Let it be granted, that the first Reformers did not did not at first view, see all the truths of the Christian Religion, but that by degrees they had scales fall off from their eyes, and some things that at first they thought true, or tolerable, afterwards they rejected, as false and abominable. And thus Calvin (de scandalis) answereth the Papists, who calumniate us, saying, If you had the spirit of God, why did ye not see all truth presently? Why was it that some things did appear false to you afterwards, which did not so at first? This, saith he, is to envy us proficiency in the truth; and to expect, that the Sun in the morning should shine as gloriously as at noon day. So that it is one thing addere aedificium fundamento, as Austin calleth it, and another thing to make a new Foundation; Thus Lyrinensis, when he made this Objection, To what use are Doctors and Officers of the Church, if so be they must only receive the Doctrine delivered, and not excogitate new by their own wit? He answereth, There is profectus, but not permutatio allowed, a growth, but not a change. The work of the Ministers of the Gospel is not to find out new, real, fundamental truths, no more than a new Christ, or a new Bible. he that cannot see by one Sun, would not by twenty; and he that will not be convinced by one Bible, would not, if there were more. Yet they are not useless, for these Fundamentals they are daily to confirm, to explain, to polish, and affectionately to improve for Sanctification more and more: so that, as he saith▪ they must not deliver nova, yet they may nova: not new things, but in a new manner. When a child groweth up into a man, he still retaineth his human nature, though there be an increase in his stature; but if this child should grow into a horse, or a bear, then this would be a change of his species, and his na • u • e: Thus the Church and her Officers they are to grow in more light, in more knowledge, in more faith; but still in the same truth: whereas, if they degenerate into Errors and false Doctrines, then the species is altered: now it is not honey but gall, it is not gold but dross, not meat but poison: So that if we see eminent men growing out of those errors, and those Superstitions they were once entangled in, you must not call this yea and nay, but a laudable duty: for we see the spirit of God communicating itself by degrees: Even as the Sun doth not presently arise to its vertical point: so neither doth the spirit of God reveal all things at once: It cometh in by degrees, he could perfect our understandings even in this life, as much as they shall be in heaven, so that, we shall no longer know in part: but he is pleased to work gradually, even as he did make the world, not in an instant, but successively. Thus we see he did to the very Apostles, they were under his Instruction and Government a good while, and yet were ignorant in many particulars, till at last he confirmed them from his spirit from above. The Protestants then are not guilty of yea and nay, though they did not at first d • scover all the abominations of Popery. Neither may we charge any particular Minister for yea and nay, if out of error he proceed to truth, if from darkness he attaineth to more light: For, although many Heretical persons may shroud themselves under the serious name of new light, yet it is plain; that both Pastors and people are to grow in new light gradually, though not specifically. Thus the Apostle Peter, 1 Pet. 1. 19. commendeth the believers, for attending unto the word of God, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in their hearts: not as if ever they could come to light enough, that they need not to attend to Scripture any further, that they may throw away the Bible as useless, having light enough within them. No, but that donec, that until, is continual and always, as sometimes it is used.

3. We are to distinguish between Yea and Nay indeed, and a seeming yea and nay: between 〈◊〉 constant new Doctrines indeed, and those that are apparently so. We grant, that such corruptions, such darkness may cover the face of the Church, that the true Doctrines of Christ may seem new, and be condemned for novelllsm; and the Doctor who preached them, be thought to come with his yea and nay. And thus again Luther and Melancthon with many others are condemned for their inconstancy. They were once ours, say the Papists, they did once believe as we believed, worship as we worshipped; but now they are a nay to their yea. This calumny will easily vanish, if you distinguish between new things indeed, and new things appearingly so. The Protestant Doctrine was not new indeed, if you look to the Scripture and Christ, it is old as they are; but then we grant, that if we consider the Chaos, the Church was in at that time, what superstitious abominations did then prevail; we grant, what the Reformers did, all was new, their service new, their Doctrine new; but the iniquity and the corruption of the times made it appear to be so. And indeed Popery is properly the great Novellisme: for the Popish Doctrines, the Popish Worship began to creep in, when the Churches of Christ began to degenerate from their Primitive Institution. The change then that is many times in the face of Religion, which doth so offend many, is not indeed so, but in appearance. Those truths of God were formerly professed in the Church; only an Eclipse did arise, which obscured the light of the Sun. As then the Sun is not changed after an Eclipse, we do not see a new Sun: thus it is also with the truths of Christ; the Reformers do not bring new truths, only the darkness is dispelled, and we see them which were long before. It is with us, as with men, whose heads are distempered; we think, such and such things run round, whereas indeed it is a distemper upon us, and it is a sign that we have been corrupted, when old truths seem new to us.

4. We may therefore truly conclude, that antiquity and consent are inseparable properties of a true Church. That Church which retaineth Doctrines of the greatest Antiquity, and which doth agree with the Primitive Apostolical Churches, that must needs be a true Church, for truth is always alike. That cannot be true Doctrine in one age which is not in another: though men are apt to be changed by the times they live in, yet God's truth cannot be. When therefore the Papists bring antiquity, and consent as notes of a true Church, we deny they can, or are to be called notes, because it is not Antiquity barely, but antiqvity in the true Doctrine: nor Consent merely so, but consent with the Primitive Churches Doctrine. So that True Doctrine is properly the note of the Church; only we add, that Antiquity and Consent with the Primitive times do inseparably follow the true Doctrine. Now the ground of this certainty and equality of the truths of Christ is, because they are God's truths, Christ's truths: if they were the truths of men's making, then they might alter and change as they please, then it might be formed, reformed, and transformed into all the shapes that men's Interests could put them upon; then truth might alter according to the climates, customs, and advantages of men; then truth might be one thing at Rome, and another thing at Constantinople: then we might say, such things were truth in one age, and ye the contrary truth in another. Popery was truth in Queen Mary's days, and Protestantisme in Queen Elizabeth's. And truly some men are so Atheistical, or self-seeking, that they account truth, as the Apostle said, some did godliness, even outward gain; and therefore, when such an opinion is gainful, then it is truth, but when not so, then it is Heresy.

Use of Instruction. How odious Instability and Inconstancy is in matter of Religion, whether it be in private Christians, or public Officers? It plainly discovereth, that not the truth of Christ, but some other uncertain motive prevaileth with thee; either thy profit, or thy applause, or the times, or customs, or the Laws of the Land, or some other mutable respect doth work upon thee: and if so, then thou canst not but be a reed shaken with every wind of Doctrine. Thou art then but as an Instrument of music, making no other sound, nor no longer then thou art breathed into. Profit will make thee a Papist, profit will make thee a protestant, profit will make thee an Heretic. How contrary is such a fickle temper to the nature of Faith? which is the substance of things hoped for, and the evidence of things not seen.

Use 2 ^d of Instruction. How false that position is of some Papists, That the Church may make Articles of Faith; and that the Authority of the Church maketh the Authority of the Scripture, at least towards us? So that the Scriptures would have no more authority then Titus Livius, or Aesop's fables, in respect of our duty to believe, were it not for the Churches Authority. No less blasphemous is that other comparison of another Papist, resembling the Scripture to a nose of wax? If so, then no wonder, if they make what truths, and what religions they please; then we may call it, the Popes truth, the Churches truth, and not the truth of God. It is a ridiculous passage of a Papist (Ford against Taylor) saying, that it is probable, the Church will make that Opinion about the immaculate Conception of the Virgin Mary to be an Article of Faith. As if the Church could make that necessary to be believed, if we would be saved, that was not always so. Why may she not as well make a new Bible, set up a new Christ, as they establish a new Article of Faith?

SERM. CXXIV.

THis Verse is a further confirmation of the constancy and immutability of the Lord Christ, and so by consequence of Paul's doctrine. For that Christ is unchangeable, he proveth, in that all the promises which God hath made, they receive their fullness and complement in him, and so are therefore true, because fulfilled both in him and by him. This is the Apostles sense in this assertion, which Calvin doth well call, memorabilis sententia, &c. a memorable sentence, and one of the chiefest Articles of our Religion; for herein is all our faith and confidence seated, that in Christ God maketh his gracious promises to us, by whose efficacy and impetration they be accomplished; so that a promise is fulfilled, not because of any worth or dignity in us, but because of of the fullness and worth that is in Christ.

1. The words may be taken as an entire Proposition; wherein we have the subject and predicate, with the amplification of it from the final cause.

The subject is described from the nature of it, 〈 in non-Latin alphabet 〉 promises.

2. From the universality and extent, 〈 in non-Latin alphabet 〉 all promises, as many as are made.

3. From the efficient cause, the promises of God.

4. The predicate, are yea, and are amen in him: Of which in their order.

Let us begin with the Subject, 〈 in non-Latin alphabet 〉 the promises, many times in the plural number, at other times in the singular; for indeed the covenant of grace is but one large promise, or an ocean emptying itself into many streams; yet sometimes called promises, because of the many things both spiritual and temporal that are particularly promised by God, the sum whereof is contained in that great promise, or Magna Charta of the Church, I will be their God, and they shall be my people: or else it may be promises in the plural number, because of the frequent repetition and reiteration of the grand promise of Christ to the Church. Now the word promise is sometimes used for the things promised; as when any are said to inherit the promise, Heb. 6. 12. and sometimes for the promise itself. The Greek word, 〈 in non-Latin alphabet 〉 is used often in the New Testament, whereas the Ancients did use the word 〈 in non-Latin alphabet 〉 more frequently for a promise: though the Apostle Peter useth that also twice, 2 Pet. 1. 4. 2 Pet. 3. 13. The theme of it is 〈 in non-Latin alphabet 〉 , which cometh of 〈 in non-Latin alphabet 〉 , say some; and for better pronunciation, 〈 in non-Latin alphabet 〉 . But Eustathius maketh it to come of 〈 in non-Latin alphabet 〉 . From this root we have the word 〈 in non-Latin alphabet 〉 in the singular number, and 〈 in non-Latin alphabet 〉 applied to the Gospel; Whereas among human Authors the word is for the most part in the plural number, signifying both glad tidings, and also the reward given to those that brought them; but the Gospel doth only deserve this name of glad tidings, and therefore the word is now appropriated unto that, though sometimes it signifieth, besides the good thing preached, the very preaching itself, as 1 Cor. 4. 15. and therefore when the Apostle speaketh of one whose praise is in the Gospel, 2 Cor. 8. 18. the meaning is, one whose praise was in preaching the Gospel, and laboring therein; not of the Gospel written by Evangelists: for Evangelium and Evangelist, in that sense, as it signifieth the Gospel written, or a writer of the Gospel, is not used in the Scripture, but came in afterwards by Ecclesiastical use. The Greek word 〈 in non-Latin alphabet 〉 signifieth in the general to declare, to denounce, sometimes to accuse; hence is that phrase 〈 in non-Latin alphabet 〉 spoken of by Budeus; but in Scripture use it is often taken more particularly for to promise: Hence Hesychius, and out of him Varinus rendereth 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; but this is enough for the word: the thing itself hath much comfort and treasure in it, and so observe,

That God hath made promises to his people, all the promises of God in Christ are Amen.

This doctrine deserveth to be opened theologically, as being the foundation of all our hope; for on God's promise only we can plead, as we see the godly often in their prayers urging that; Not anything of ours, O Lord, but merely thy promise we do plead before thee.

And 1. take notice, That God might only have dealt with man by his absolute Sovereignty and dominion; imposing only upon him commands to do his duty, without adjoining any promise of a reward, especially such a reward as eternal happiness, and truly this maketh much as for our comfort, so also for our humiliation under all the holy works we do. For it is of God's mere goodness, that he hath promised glory to thy repentance, to thy obedience; after thou hast done all, God might have annihilated thee; neither would he have done thee any wrong, if he did not put a crown of glory upon thee, after thy holy life; so that its gods great condescension to deal by way of promise with us, and not by way of dominion and command alone; as he might do, he being our Creator and we his creatures.

Secondly, The promises that God maketh to us are truly and properly promises; They are more then simple and bare assertions of what good he will do to us. We know amongst men, there is a great difference between a bare affirmation what he will do, and a promise; for that addeth a new bond and obligation to a man, for fulfilling his word. Now some have thought, that those passages which we call promises are not so properly and truly promises, as mere insinuations and significations of God's will and purpose what he will do. Thus Durand expresseth himself, lib. 2. dist. 27. quest. 2. because happily it may be thought that we attribute imperfection to God, when we say, that he promiseth properly; for then thereby would accrue justice on man's part, and a right or claim in him to the things promised, hereby also the liberty of God would seem to be infringed, as if he could not bestow his gifts any other way then he promised, but these are no cogent reasons. And seeing the Scripture doth so often call them promises, and doth so constantly say, God doth promise; there is no reason why we should go from the proper signification of the word to an improper, especially there being no imperfection in the act of promising. For merely as so, that denoteth a dominion and power in him that promiseth: and certainly if the actual giving and collation of any good thing, doth not declare any imperfection in God, why should the promising of it do? For when God hath bestowed anything upon us, that is not so alienated, as it were, but that still it is his, and at his disposing, to continue or takeaway, as he pleaseth: we therefore conclude, that God doth truly and properly, not in a metaphorical sense make promises to his people. Yet

In the third place, the reason of God's promising, is not as if that were to add more confirmation to his simple affirmation, but for condescension to confirm us against our unbelief and diffidence. Hence there is a vast difference between man's promise and God's promise. For the promise of a man doth add a new tie and obligation to his word, and so his word is made surer in itself, as well as to those whom he promiseth; but when God doth barely declare his will to do such good things for a believer, this hath truth enough, yea, so much that nothing can be added to make it truer; only because we are apt to conceive of God, after the manner of men, it doth greatly conduce to strengthen our faith, as well as his affirming word; yea, sometimes to his promise, God is also pleased to add his oath; all which is not in respect of himself, as if his word could be made truer, but only to antidote the more strongly against that diffidence and distrust which is apt to rise up in our hearts. This the Apostle notably considereth, Heb. 6. 7. when he saith, That God to declare the immutability of his counsel, confirmed the promise by an oath, so that by two immutable things in which it was impossible for God to lie, we might have a strong consolation. It is not for his own sake that he promiseth, yea, that he sweareth, but for our sakes, that we might have not only consolation but strong consolation. O beatos nos, &c. cried Tertullian, Oh happy us, for whose sakes God doth thus swear; but oh us wretched and miserable, if we do not believe him thus confirming his promise: so that the right understanding of God's promise will make us see, that it is not for his own sake, but our sakes, that he dealeth in a promise-way with us.

Hence in the 4 ^th place, The mere original and rise of God's promising any good to us, is the bounty, liberality, and free mercy of God. The Apostate Angels have not the least promise of any good to them, so that being without a promise, they are in that respect altogether miserable; but the Lord having a love to mankind, did freely and graciously make his promise of Christ, and in him all blessedness to those that are his; Insomuch that the spring of all our happiness is God's promise. We cannot plead any worthiness, only thy promises (Lord) that we put thee in mind of, which is like the rainbow, when God beholdeth, that he will not drown the world more; and when God remembereth his covenant, then he worketh all good for his people. Thus when God would delay his help no longer, but deliver his people groaning under their oppressions; It is said, God remembered his Covenant with Abraham, Isaac and Jacob, Exod. 2. 24. there was no natural necessity, nor no moral necessity that could induce God to make these promises to us. No natural necessity, for God is a free agent, and so doth not as the Be, that necessarily maketh his honey, God doth not necessarily communicate his goodness to us: As God is a free agent, so he is all-sufficient; he is perfect and blessed in himself, he needeth not man, he wanteth not his service; and therefore he did not upon this account make any promise, but it was his mere voluntary goodness. Again, there was no moral necessity, that is, there was no supposed worth or dignity in us, for which it behooved God to make such promises; He found nothing in us but matter of his displeasure and wrath: to us all the threatenings in the Law did belong, and not one promise, Insomuch as the damned in hell have not any promise made to them; they have not the least ground for any hope, no not for a drop of water to relieve them in those scorching flames, so it might be with every man if God's grace did not interpose; not any promise might have been made for thee, to have the least dependence upon. Thus you see God's mercy alone to be the ground of all promises.

Fifthly, Because God doth this out of his mere bounty, make a promise of good things to us, the fulfilling of them is not of debt to us, but from his grace and verity. And thus it differeth from the promises between man and man, that are made in contracts, or otherwise; there a promise is made, but upon some consideration or work done, which is equivalent to the thing promised: but it is otherwise with God, he promiseth out of grace, and fullfilleth it likewise out of grace. Thus when God hath promised pardon to the humbled sinner, and believing not only the promise, but the actual pardoning is of grace; neither is God by his promise become a debtor to us, as if God would be unjust, if he did not bestow such a privilege upon us; but because, as the Scripture saith, he cannot lie, or he cannot deny himself. So that the reason why he maketh good his promises, is not because we have any condignity in ourselves to claim those things, but because he is immutable and unchangeable: so that upon this account he maketh good his promises, even because he is God, and cannot lie, or change his mind. Therefore Divines speak well of a twofold debitum about God's promises, debitum fidelitatis, and debitum justitiae; a debt of fidelity, and a debt of justice. When God maketh a promise of eternal life to a godly man, he may urge God with his promise; and there is a debt of fidelity, whereby God hath engaged himself to do this; but we cannot say, God is a debtor to man hereby; no, he is a debtor, as it were, to himself, he cannot go against his own word, his truth will not suffer him to change; but in no respect must we say he is a debtor to man, reddis debita nulli debens, it was said of old. This is necessarily to be understood, that so under all the promises of God made to us, we may not look upon ourselves, but God's promise only. But then there is a debt of justice and righteousness, and herein many Papists are proud and arrogant; for they distinguish of God's promises, those that are for the first grace, and those that are for the second and after grace. They grant the promise of the first grace to be only from a debt of fidelity, but then for the second grace, they maintain a debt of justice. Hence it is that they conclude, that heaven and salvation, though we have it by the promise of God, yet it is by debt of justice, and not mere grace. Hence we read of a dying Monk, who blasphemously uttered these words, Redde mihi, Domine, vitam aeternam, quam debes, sive velis, sive nolis; but a gracious heart cannot but tremble at such arrogancies. It is true, Paul calleth God a righteous Judge, who will give him a crown of glory: and he telleth the Hebrews, that God is not unrighteous to forget their labor of love, Heb. 6. 10. but righteousness is not here taken strictly for proper justice, but for fidelity and faithfulness. If God should not give heaven to his people, who endure persecution for his Name sake, he would go against his own nature, he would deny his truth, and so even cease to be God; not that he would be unjust properly to man, as if man by doing or suffering anything for his sake, did that which was equivalent to eternal glory. We see the Apostle defying this, 2 Cor. 4. 17. calling it, but a light affliction, and for a moment, in respect of that eternal weight of glory. And Aristotle observed, that there cannot be justice, or righteousness between us and the gods, and our Parents; for their is no equality, and we owe all to them. And as Durand well argueth, it is so far from justice or righteousness that we may claim glory, that the more grace God hath given us to prepare thereunto, the more we are beholding to him, and can the less plead for ourselves, by how much the more we receive of his grace; so that the more gracious acts we do, we are so far from meriting, that we are the more obliged to God. Yet

Sixthly, Lest because all the promises of God are said to be fulfilled of his grace only, and because all works of ours are rejected as causal and meritorious, we should fall into Antinomianisin, and fancy to ourselves such absolute and irrespective promises, that though abiding and wallowing in our sins, yet we might think it lawful to run to them as to a city of refuge, and there to be delivered from the guilt of our sins: we must know that the promises of God are of two sorts, absolute and conditional; Absolute, and such are the promises of God, for the working of our first grace in us of conversion, and taking away the heart of stone from us, of which promise the Prophets Jeremiah and Ezechiet speak; Though some will not allow those to be promises, but predictions, yet the very tenor of them doth evidence it. Now these do not suppose, but work all conditions and qualifications in us for other mercies, for it would be absurd to say, God promiseth to give us faith if we do believe, or to renew and change our wills if we will: These absolute promises then are the executions of his decrees of grace and salvation upon the Elect. But then there are conditional promises, and such are the promises of pardon to the believer, of eternal glory to him that is godly; only you must know, that they are conditions only in a large sense; they are more properly called qualifications and determinations of those who are thus to be justified and saved: faith indeed in our justification hath a peculiar notion of being an instrument or supernatural means to lay hold on Christ, and is not to be called a condition, when we speak exactly: You see then that there is no ground for licentiousness and dissoluteness, to venture all upon the gracious promises of God, for they are determined and specified by such qualifications, who shall have either pardon here, or salvation hereafter: Only you must know, that when we call them conditional promises, the meaning is not as if we had power of our own to fulfill these conditions, and so the promises remain suspense till we perform them; no, these conditions we are enabled to accomplish by the grace of God, they are his gifts as well as our duties; so that there are no conditions required of us, which also we are not enabled unto by the grace of God; that all may glory in God's grace, and not in themselves, and therefore God hath appointed an order between his gracious gifts; this god • nesse is for happiness, holiness is for glory, faith is for justification, and if we speak exactly, we cannot so well say, God's promises are conditional, as the things promised may be conditions to one another by God's appointment.

Lastly, There may be good reasons assigned why God is pleased thus to promise; he might have given and never have made any promise at all; but before he is pleased to bestow the actual benefits, he is pleased to give us many sure and gracious promises, that he will do such things for us in time: The reasons may be

First, Because hereby God would exercise our faith, and teach us to live upon him only; for when we cannot see any possibility in second causes, when they with Sarah have a dead womb, yet because of God's promise we shall keep up our hearts, as Abraham did: Why is it then that the promises of God are in no more esteem and request with us? were it not for them, how many times might thy heart break. Yea, to put our faith to greater experiment, hence it is, that though he hath promised such things, yet his providences seem to cross all, and after God's promise, as it was in the Israelites deliverance, all things seem to be more unlikely than before.

A second Reason (for I shall instance in no more) may be to teach us humility and thankfulness, acknowledging God's promise alone to be the fountain of all the good we enjoy; by the promise we are regenerated, by the promise we are justified, by the promise we are glorified; we are what we are only by the promise: hence all the godly are said with Isaac to be the children of the promise, Gal. 4. 28. by the promise we had our spiritual being, and by the promise we are Preserved in it; but this deserveth more improvement.

SERM. CXXV.

OUr work is to enlarge more upon this useful and necessary subject, viz. The promises of God. And

In the first place, we may give in divisions of the Promises, or the distribution of them, as there are Legal Promises and Evangelical Promises; the ignorant confusion whereof hath caused much mischief in the Church of God. The Legal Promise is nothing but the Covenant of works, contained in that expression, Do this and live. For as they are cursed, who continue not in all things that the Law requireth: So again, they are blessed, and eternal life is promised to all such, who perfectly obey the Law of God. By this promise God dealt with Adam. And although God never transacted with man, when fallen, by this way of promise; yet he was pleased to have the Doctrine of the Law in its full perfection manifested to the people of Israel; but in an Evangelical intention, that so the Israelites being humbled under their utter impotency and inability ever to perform it, might make their earnest applications unto Christ for help and succor. For what was impossible by the Law, through our weakness, Christ made possible through his obedience. Now this Legal Promise the Jews generally attended unto, neglecting the Evangelical consideration of promises in Christ. The promises to works made unto Adam are not intended in this Text: they were not Yea and Amen, seeing there was no need of a Mediator, if Adam had not fallen; only now all the promises of grace become firm and sure in him. But naturally we regard the Legal promise more than Evangelical. What labor did the Apostle show to bring the Jews off from the Covenant of works? And whence is that Pharisaical and Popish principle of self-righteousness; but because we trust in our works, and not in the promise? So that it is an excellent proficiency in Christianity, when persons are taken off from being Legal, to be Evangelical; when they do not slavishly rely upon their works done, but filially depend upon the promise. The Apostle doth excellently, and at large declare the difference between these two, Galat. 3. and 4. Chapters. It is strange that any should desire to be under the Law, rather than the promise; yet all Pharisaical Justiciaries are propense that way. What is this but to desire to be under a curse, and perpetual malediction? Whereas the Evangelical promise is like the City of refuge to the pursued malefactor. It is better than Jonah 's gourd against the scorching heat of God's wrath, because of sin; for no worm can arise and consume this. So that the Evangelical promise being wholly of free grace, God thereby pardoning us freely, sanctifying us freely, justifying us freely, is like the Land of promise flowing with milk and honey. It's to 〈◊〉 is promise, that every humbled sinner must look, as the Israelites stung did upon the brazen srepent. Let therefore the people of God look more to the promise without them: They poreupon their own hearts; they perplex themselves with many doubts and fears; but if thou didst consider what an Evangelical Promise meaneth, this would be like oil poured into thy wounds, when temptations aggravated by Satan, have left thee not so much half dead, as half damned.

In the next place, Promises are divided in respect of their object matter into spiritual and temporal. Spiritual are such as concern the welfare of the soul: Temporal are such as relate to the body and the outward man; for there is no external mercy, but God hath promised it to the godly. Therefore godliness is said to have the promise of this life, and that which is to come, 1 Tim. 4. 8. In deed in the Old Testament temporal promises were more frequent, and spiritual more rare; and many times shadowed out by the temporal ones. In the New Testament, spiritual promises are far more frequent, and temporal ones more rare; yet the New Testament doth abundantly testify this, That all things are the godly man's, whether life or death, 1 Cor. 3. 23. and that only they have the promise of this life, as well as that which is to come. And certainly, If God hath given us Christ, as the Apostle argueth, Rom. 18. how shall he not with him give us all things else? So that we see the treasure of a Christian, it lieth in God's promises, both for this life, and the life to come. So that as it falleth out sometimes, a man may have little money for his present use, and yet be very rich in bonds and bills. Thus it is sometimes with a godly man, though he hath a promise of all things, yet for the present he may want all things. As Abraham had a promise for the possession of the Land of Canaan; and yet for the present had not where to set his foot, as upon his own ground. Only we must distinguish between the spiritual and temporal promises, these later are not absolutely promised, but with the exception of the Cross, and with this limitation, when they are good for us. For seeing these earthly mercies are not ablutely and as indipensably necessary, as Christand grace are, so therefore no wonder if they be not absolutely promised. If a godly man could not be saved, unless he had riches and wealth, unless he had health and strength, then he was as sure to have them, as he hath Christ; but that not being so, therefore it is that they have Christ, and yet many times want other things. They have the Ocean, when they cannot have a drop. Again, Temporal good things are not absolutely good, but conditionally, and upon supposition; though they may be good in themselves, yet not to thee. As wine may be in itself comforting, but not unto a man in a fever: Thus it may be, if thou shouldst have riches, they would do thee hurt; if thou shouldst have health and strength, thy corruptions also would be the stronger. Those things are not called good, because they make us good; no, we may make them good or evil. But now Christ is such an infinite good, that thy having of him can never be hurtful to thee:? Yea, when he finds thee evil, he can make thee good. It is good to inform ourselves thus about the nature of temporal promises; for we are ready to murmur and repine, when we find not these promises made good to us; whereas we should rather be thankful and rejoice, in that God will not give us that which would do us so much hurt. And certainly, if thou wert spiritual, as thou shouldst be, this would be enough to thee, that spiritual things are absolutely promised, that thou art sure to have Christ, to have Heaven, how sad and afflicted soever thy portion may be in this world. Doth it not argue thy heart to be too carnal, when thou mournest for want of outward mercies, and yet Christ is thine, God hath sanctified thee, God hath converted thee. Alas hath not God in this done more for thee, than the greatest Emperors in the world, that have not godliness? What if thou hast not riches, the greatness others have? It may be they have not the Christ, the grace that God hath bestowed on thee. Only when we say spiritual things are absolutely promised, you must distinguish of spiritual things: some are essential and necessarily conjoined with eternal glory; so that if he have them not, he cannot be saved; such is Regeneration and Justification. Again, others do much conduce to our eternal happiness, but are not inseparably joined with it; such are the degrees of grace, spiritual consolation and joy, as also the assurance of God's favor. These are precions-advantages; more to be desired than the gold of Ophir, but they are not absolutely promised to every godly man.

In the second general place, We are to know, that the promises of God, they are the executions in time of what he had decreed to do from all eternity. Insomuch that from God's promise, we may argue to his predestination; when God promiseth Justification, and pardon of sin to thee, it is because he hath purposed this according to the counsel of his own will. So when he promiseth to give grace to thee, and the increase thereof, it is because he hath in mercy ordained thee for this. If you ask then, why is it, such and such promises are fulfilled? You must not have recourse to man's free-will, or any works that he doth, but to the will of God and his gracious counsel. Hence some expound that place, (Titus 1. 2. where it is said; That God who cannot lie, had promised eternal life before the world began;) of his decree to promise: for it is not proper to say, God promised before the world was. Seeing then there was no men to whom the promise could be made; therefore (say they) the meaning is, He decreed to promise. But there is another interpretation more probable, which is to render the Greek words, 〈 in non-Latin alphabet 〉 , before the ancient ages, alluding to the first promise that God made to Adam upon his fall concerning the woman's seed, which was Christ. For till that promise was manifested, there was no difference in respect of hope and comfort between lost mankind, and the Apostate Angels. The promises then of God are but God's predestination put into execution.

Hence in the third place, No wicked men have any promises of God belong to them. Therefore the state of the Heathens, Ephes. 2. is said to be without Christ, and without the promises; which argueth as desperate a condition, as when those of the old world, were without the Ark, there was a necessity of perishing. It is true, all wicked men, who live within the Church, they cannot in that sense be said to be without the promises, as Heathens are; for they are under the offer of promises, they are under the external dispensation of them; and because they manifest an outward acceptance of God's offer with the conditions tendered, therefore we may call them the children of the promise in an external sense. In which sense, Rom. 9. 4. the Apostle speaking of the Israelites in the general, saith, Of whom is the service of God and the promises. In this sense many were the seed of Abraham, not only after the flesh, but of the promise also; else circumcision, the seal of the promise had not been applied to them: yet they were not the seed of the promise, in the sense the Apostle intendeth, as Isaac was; that is, so as to have the true and real benefits of the promise; and in this respect we say, no ungodly man hath any promise of any privilege made to him, abiding in that condition. No promise of pardon, no promise of God's favor, no promise of any earthly comfort, not a morsel of bread, or drop of drink; he cannot plead any promise in his prayers. And therefore when we may enjoy many outward mercies, these come not by virtue of a promise to him, but only through the providence of God, God out of a general love doth bestow such comforts upon him, it is not from any promise made to him. And indeed seeing the Text saith, The promises of God are confirmed in Christ; unless a man be in Christ, there is no promise can be effectual to him. Oh the sad condition of all ungodly men! For if thou hast no promise, what hope canst thou have? Are not the Devils therefore eternally wretched, because they have no promise? Hope in this is compared to an Anchor, Heb. 6. 19. Now what shipwreck must that ship needs endure, which under waves and tempests hath no Anchor for a defense?

Fourthly, God's promise for the accomplishing of it, doth suppose faith on our part; for the promise on God's part, and faith on our part, are correlates. We cannot put forth faith for any mercy, where we have not God's promise; neither is God's promise accomplished to any but the believer. Thus the Apostle, Rom. 4. 16. saith, The promise is of faith, that it might be not only by grace, but also made sure to such who do believe. So that it is with a godly man according to his faith. Christ saith to thee, Be thou justified according to thy faith; receive pardon and comfort according to thy faith. If thou complainest God hath made great and precious promises, but I cannot taste of this honey, I perish notwithstanding this fullness: Then remember it is not, because there is not enough in the promise, but thy faith is weak, thy vessel is narrow to receive: As if the woman should have refused to borrow vessels, when the Prophet multiplied her oil. For the oil did not cease, till her vessels ceased: So neither will God's promise cease working, till thy faith cease to operate. Indeed in God's comminations and threatenings they are fulfilled, whether man will or no: Let him believe, or not believe, God will throw the ungodly into Hell; but in the promises it is otherwise; then they do good to us, when by faith we embrace them. So that by this we see how dangerous and noxious it is, not to put forth faith; it both dishonors God, and depriveth us of all good: it dishonors God, as if he were not true, as if it were not impossible for him to lie, as if he were no more than a man. Therefore Abraham is said, To give glory unto God by believing, Rom. 4. 20. because he did not regard the dead womb, or the improbability in second causes, but rested upon the promise alone. If it be so heinous a matter to accuse man of a lie, who yet is by nature a liar, as the Scripture pronounceth of him, how unsufferable is it to attribute it unto God. And then it is a very destructive sin; for it evacuateth all promises as to us; it maketh thy condition as hopeless, as if never any promises had been made: This is to cut the Conduit-pipes of all comfort and consolation. This is with the Philistines, as it were to throw earth into all the Wells of water. Therefore above all things look to thy faith, for it maketh God no God, Christ no Christ, promises no promises, as to thee.

Fifthly, That our faith may be the more confirmed, he is not only pleased to make promises to his people, but also to give signs for the confirmation thereof. Therefore Sacraments are confirming signs of God's promise, they are visible promises: so that our unbelief will still be the greater sin; if neither the promises nor the seals visibly annexed thereunto, shall not establish us against all doubting and uncertainty. It is true, the Sacraments cannot make God's word surer in itself, but they do in respect of us, God graciously condescending to our human weakness: By which merciful provision of God, that his people might live a life of faith in his promise', we may gather as the necessity of faith, so also the great proneness that is in us to unbelief, that we rather live by sense, than by saith. Hence it is that when we have outward supports and comforts, our hearts are kept up; but when all these leave us, are taken away, then like Peter upon the water, we are afraid, and should even sink, did not the Lord support us.

Sixthly, It is therefore a very great skill to make use of the promises of God by faith. It is the Gospel-wisdom, a mystery it is, that even the Disciples of Christ are a long while ere they can learn it. For though God doth promise to do such and such wonderful things, yet he suffereth so many cross providences to fall out, that we would think God had wholly forgot his promise. Hence the Church complaineth; Doth his promises fail forever? Yea the Apostle Peter doth speak of some profane scoffers, that asked, Where was the promise of his coming? 2 Pet. 3. 4. because they saw all things continue as they did, therefore they thought God's promise was in vain. It behooveth the people of God therefore to acquaint themselves with God's Riddles, to plough with the Scriptures Heifer: for their unskilfullnesse herein, is that which maketh them so full of dejections, which doth so often perplex them, not knowing what to think or say: yea they are apt to question the truth and righteousness of God: but take heed of this, it is a very great sin, when God giveth thee a sufficient testimony of his grace and favor to thee, by his promises and seals thereof, still to question and doubt, whether God will do it or no. This is grievously to tempt God, as the people of Israel did, Exod. 17. 7. who though they had so many miraculous discoveries of God's presence with them, yet still they ask, Is the Lord amongst us, or not? Oh take heed of saying, Is the Lord mine? Will he do good to me? When he hath given proof enough, both by his promises, and seals, of his favor. Oh satisfy thy soul with this! Lord, I have thy promise, before thou promisedst, thou wast free whether thou wouldst do it or no; but since thy mouth hath promised it, how can thy hand but fulfill it? Let thy temptations, thy straits be never so great, yet know the promise of God cannot be straitened. Though thy friends die, though thy goods are lost, yet God's promise cannot die, neither can that perish. And if thou sayest. Oh but I am unworthy, I am a poor wretch! What then? Say, Lord though I am noworthy to be helped, yet thy promise is worthy to be made good! O Lord, though I have sinned, yet thy promise hath not sinned! But more of this in the next particular, which is the Predicate in the Proposition.

SERM. CXXVI.

HAving dispatched the Subject in this Proposition, we proceed to the Predicate, that which is affirmed of the promises of God; and that is their stability and immutability; they are Yea and Amen: with the meritorious or fundamental cause, [In him] that is, Christ. Some indeed take the latter clause, viz. in him they are Amen, with relation to the final cause, and so explain it of our duty, that we are to set our Amen to the truth of God's promises.

In the former expression is denoted the certainty and firmness of the promises, when they are said to be Yea.

In the latter our duty, and what obligation lieth upon us in reference to them, viz. that we should set to our seal of Amen, giving our assent of confirmation; and this will greatly redound to God's glory. Calvin goeth in this latter explication, as being most congruous and adapted to the Apostles meaning: Though he confesseth he will not be contentious, if the common path be trodden in. I shall therefore follow our Translators, which seem to go the genuine way. It is affirmed of God's promises, that they are Yea; by that you heard the Apostle meaneth a constant affirmation, and verity. Hath God promised any good thing to an humbled soul? This will always be Yea; God will always grant it, he will say Yea, yea. How comfortable would this meditation be to a gracious heart? How often doth thy trembling, desponding soul go into his presence, fearing that God will give a Nay to thee? Because thou art apt to change, and to be mutable, therefore thou fearest God will be so also.

Now the Apostle for the greater certainty sake, doth double his expression to the same sense, [In him they are Amen, In him they are Yea,] In him they are Amen.] The one is a Greek word, the other Hebrew: and it is to show, that both to Jew and Greek the promises are confirmed in Christ. For whereas the Jews persuasion was, That the Messias should come only to their Nation; therefore the Apostles dared not to preach Christ to the Gentiles, till Peter was confirmed by a vision from above. By Christ, this partition wall is broken down: so that the promises of grace are made to the believing Gentile, as well as the believing Jew. To the Gentile the promises are Yea: to the Jews they are Amen. To this purpose the Apostle also, Galat. 4. 6. speaking of the Spirit of Adoption, which is sent into the hearts of believers, addeth, That thereby we are enabled to call him Abba, Father. Father for the Gentile, Abba for the Jew. So that whereas the believing Gentile might have doubted, whether he being as a dog, the children's bread should belong to him: Hereby is certified, that Christ is a Christ to them, the promises are promises to them as well as to the Jews. The word Amen is used sometimes nominally. Thus Christ is called the Amen, Revel. 3. 14. These things saith the Amen; well then may the promises be Amen in Christ, seeing Christ is the Amen. Sometimes it is used adverbially, and so is to be understood by way of desire and wish, Let it be so; or by way of attestation and confirmation, It is so. Hence translated by the Interpreters of the Old Testament, sometimes 〈 in non-Latin alphabet 〉 , and sometimes 〈 in non-Latin alphabet 〉 . When it beginneth a speech, it is a note of affirmation, as often our Savior, Amen, Amen, I say unto you, &c. When it concludeth, then it is a note of confirmation; and in this sense Calvin and others take it, as our duty by way of consent, confirming: the promise, as you heard. The Rabbin's speak of a twofold Amen, a perfect Amen, and an imperfect. The imperfect Amen, they make three-fold, Amen Pupillum, when one saith Amen to the prayer he doth not understand. Amen subreptitium, when a man saith it before the end of a prayer. Amen sectile, when a man saith Amen, but distracted and divided in his thoughts, so that he doth not attend to what he saith Amen. And certainly this latter Amen, most are guilty of that use to say it. The words being thus explained, the Observation is,

That in Christ alone all the promises of God are confirmed, and made good.

Thus you have also at another time asserted by the Apostle, Rom. 15. 8. I say that Jesus Christ was a Minister of circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for his mercy. This is a notable place, which the Apostle affirmeth with much vehemency. This I say (and the matter is this) that by Christ all promises both to Jews and Gentiles are confirmed. The Jews they were apt to think, that by their own works the promises were confirmed. Yea, how secretly doth this Pharisaical sin lodge in our breasts, as if the promises were performed not for Christ's sake, but our own sake? This is that Ivy-sin, which adhering so close to our natures, doth secretly consume and devour all. Insomuch that we may say, the whole Gospel consisteth in this truth, and that the whole treasure of Christian consolation is bound up in this.

And therefore that we may both understand, and be affected with it, consider these things:

First, By the promises of God we mean the promises of grace only. There is no grace to a sinner, but through Christ; and hereby we exclude the promises by works, or the Covenant of works, of which we spake the last day. Although the Law doth continue still in its force to us Christians; as it is a Rule to order our conversation by, yet as it is a Covenant, so it is abolished: No man being able to plead eternal life, by a Do this but by believing; and therefore the Law as a Covenant, is so far from, being established or made good by Christ, that it is directly opposite to him. So that the Law and the promise are made by the Apostle two contra- distinct ways of justification: He that seeketh to be justified by the Law, falleth off from Christ, and maketh him to be of none effect. Thus the promise by works is contrary to the promise of grace through Christ; yet there have been some always in the Church, who have endeavored to join those things which God hath put so far asunder, and that is the Law and the Gospel, the promise of works, and the promise of grace; by which confusion they have made void the grace of God. For if God's promise be not solely of the grace of God, and every way of grace, then it is not at all of grace, If of works, then not of grace. It is the Apostles infallible argument, Rom. 11. 6. It cannot be of grace and works also. Luther (Comment. in Genes.) maketh this properly Simony, when we would have Heaven for the works we do; and thereupon saith, Omnis homo naturaliter est Simoniacus. Now how necessary is this truth to be known by every humbled and afflicted sinner? How difficultly is he brought to the promise of grace, as if it were the forbidden fruit, that he might not taste of it? This was the precious gold that the first Reformers with much labor digged out of the mines of the Scripture: it was the oil they poured into wounded hearts. In what a wilderness doth the child of God wander, till he hath this pillar of fire to guide him? Peace and joy cannot be obtained, till he come to this promise of grace in Christ. How slavish, how servile is he; till he know that this only is the way of justification, this only is the way of pardon and acceptance with God? And God's children, especially while in the pangs of conversion, or at any time under deserlions and black fears about their estate, are to fly unto this, as a City of Refuge. Many an heavy temptation, many an heart-breaking doubt would be overcome, wert thou once persuaded, that in the matter of justification, thou must know nothing, live upon nothing, but the gracious promise of God in Christ.

Secondly, We are to distinguish of promises: they are either fulfilled in him, or fulfilled by him. For according to this division, so some do differently understand the Text. For there are Interpreters that make this the meaning, All the promises, viz. which have of old been fore-told by the Prophets, they were all Yea and Amen in him, that is, They were all fulfilled in him; and in this sense all the promises are true, in him, ut subjecto. But then others, they say, not only the promises of the Old Testament, but of the New also, they are sure in him, because through his worth and dignity they are accomplished; and thus the promises of God are Yea in him, ut fundamento, & causâ meritoriâ. But we are not to oppose these interpretations. For if we take the promises of both kinds, they may well be applied to the Text: Yea the latter do necessarily suppose the former: The former is to support our assenting faith; the other, our siducial faith. For the first, we read of many promises in the Old Testament, concerning a Messias to come: and these were all accomplished in that person, Jesus of Nazareth. The first promise that was made concerning him, is Genes. 3. 15. where he is promised, As the seed of the woman that should destroy the seed of the Serpent. Afterwards he is more particularly promised, As the seed of Abraham in whom all Nations should be blessed; which the Apostle doth industriously apply to Christ, and to Christ only, Galat. 3. 16. So that we may say, the promise made to Adam, the promise made to Abraham, are fulfilled in Christ, they are Yea and Amen in him. Thus also the promise of a Shiloh, the promise of a great Prophet whom God would raise up, the promise of a King, who should sit upon David's threne, and of his Kingdom there should be no end. The promise of a Messias by the Prophet Daniel, were all yea in Christ. When he came into the world, we might truly say, Behold the seed of the woman, behold Abraham's seed, behold David's King, Jacob's Shiloh, Daniel's Messiah. Yea the Prophet Isaiah, who is justly called the fifth Evangelist, because he doth as plainly and clearly speak of Christ, as the Evangelists do, All his promises concerning him, especially in Chap. 9. 6. To us a Child is borne, to us a Son is given, and the Government shall be upon his shoulder. As also Chap. 7. 14. Behold a Virgin shall conceive and bear a Son, and shall call his Name Immanuel. But chiefly Chap. 53. where at large his sufferings are fore-told for our sins, That he was wounded for our transgressions, and bruised for our iniquities, and that by his stripes we are healed. All these are made evidently Yea and Amen in him. And not only the promises, but all the Levitical administrations, the Sacrifices, the Scape-Goat, the whole burnt Offering, the Paschal Lamb, these were types of Christ, and were Yea in him; which made John the Baptist say, Behold the Lamb of God that taketh away the sins of the world, John 1. 29. Now the consideration of this serveth greatly to confirm our faith against Jews, who blaspheme the Lord Christ, cavilling that those promises could not be applied to him, and therefore they do expect another Messiah. Neither doth the usefulness of this truth stay there, but when it hath persuaded us of the true dogmatical faith, then it further inclineth us to a fiducial recumbency and reposing of our souls upon him, as our Prophet, and King, as our Christ, who is to bring us into reconciliation with God. And this sense of the Text we are to acknowledge; but then the other, which floweth from this, is, That in Christ all the promises of God to his Church are confirmed, they have their virtue and efficacy from him. Without Christ there could not have been such promises made, neither without him could they have been accomplished, as may appear in the third particular; which is,

That the promises being the signs of God's grace and favor, there could neither have been the existency of promises, or the fulfilling of them without Christ. And the reason is, because of that infinite holiness which is in God, whereby he cannot but loath sinners, and his glorious Attribute of Justice, whereby he is carried out to punish every such offender. This Justice of God causeth such a great gulf between us and God, that neither a gracious promise can come to us, or we to it, till by the blood of Christ, this justice be atoned, and a sufficient expiation made by his blood. No wonder then if all Gospel-promises are said to be made in him, because the least good thing promised could never be vouchsafed to us without Christ's mediation: There could not be remission of sin, there could not be accepting of our persons, there could not be the least drop of any blessing communicated to us, had not Christ as our Surety interposed. Therefore it is not the promise, but Christ in the promise, that the soul is by faith to receive. The Ens incomplexum, not Complexum, is Objectum fidei, saith the learned. The promise or proposition is only Objectum quo; Christ, or the matter promised, is the Objectum quod. In all promises then we are still to have our eye upon Christ, as without whom they could not have any efficacy at all. So that as it is with the creatures, they all subsist by his power, In him we live, and move, and have our being: And if God should withdraw his arm, they would all fall into nothing. Thus it is with the promises recorded in the Scripture, they all move and act (as it were) in him; They all live, and work in him; were it nor for his merit, and his Spirit, they would be but as empty words, or as a tinkling cymbal. Therefore

In the fourth place, The Covenant of Grace, which is virtually all the promises of God, it is not only called a Covenant, and a Promise, but a Testament likewise. And that for this end, because it doth necessarily relate to the death of the Testator: So that God's promise is not to be conceived, as when one man maketh a promise to another absolutely, and without anything intervening. For here we have God indeed promising from his mere absolute goodness and mercy: but then the execution of this cannot be without the blood of Christ: so that all the force of the promise ariseth from the death of Christ. The Apostle therefore argueth the validity of this Covenant from that, which is amongst men, Galat. 3. 15. A man's testament when it is confirmed, cannot be disanulled or added unto; how much rather then must the testament of Christ be confirmed forever? The Apostle doth excellently consider this, Heb. 9. 15. For this cause Christ is a Mediator of the New Testament, that by means of death,—they which are called might receive the promise of eternal inheritance. For where a testament is, there also must of necessity be the death of the testatour. By which it appeareth, that the promises of God are established upon a sure and unchangeable foundation, even the blood of Christ: and therefore as sure as Christ died, so sure will those promises of God be made effectual to thee. Indeed if God's promises were Yea and Amen, according to thy works, to thy worth and dignity, woe would be unto thee. Yea, though God doth require faith and repentance, yet the promises are not settled upon these, as a foundation, but on Christ; and therefore it is, that our hopes, our comforts can never be shaken. The promises then of God have two Pillars to bear them up, though one be enough: The first is, The immutability and verity of God's Nature; he cannot change, he cannot lie. The other is, From the Merit and Efficacy of Christ's death, whereby the things promised are deserved, and that at a dear rate, even Christ's blood. Now then can any godly soul, give way to unbelief, to sinful dejections, seeing that God cannot lie, and the blood of Christ cannot but obtain, God cannot deny himself, neither can he deny his only Son? Therefore let the godly soul remember this, God's promise is not only a bare promise, but Christ's Testament also: Insomuch that all spiritual benefits are the fruit of his death; and shall we think that blood will be shed in vain? Shall we give no more to Christ's Testament, then we will to a man's? But this Doctrine deserveth further enlarging.

SERM. CXXVII.

ALl the promises of grace, you have heard, are established upon two immovable pillars, God's unchangablenesse, and the blood of Christ. To proceed from this, followeth First, That Deus absolutus, as Luther was wont to say, or Deus in praedicamento substantiae, is a consuming fire, and we are nothing but stubble before him: it must be God as in praedicamento relationis, as he is a God promising mercy unto us in Christ; that is the ground of all our commerce and fellowship with him. We are not to appear before God in confidence of our obedience to his commands, but by faith in his promises: insomuch that the only foundation we have to build upon in all our approaches unto him, is God's promise alone in Christ. The godly soul is to look with as much or more cheerfulness on that, than Rahab could do on the scarlet thread held out, as a commemorative sign to preserve her life: were it not for this promise in Christ, who could, who might, who dare draw nigh to God the Father? So that it is through Christ that the way is opened for us to come unto God. We may see this notably prefigured, as it were in God's dispensation with the people of Israel, Exo. 33. 2, 3. for when they had by their sins greatly provoked God, the Lord denied his presence to go along with them: I will not go up with thee, lest I consume thee in the way: this showeth, that such was God's anger against their iniquity that he could not bear it; It's a speech taken from the humor of men, otherwise the anger of the Lord is subject to his own power, only this is spoken to show what distasteful objects they were to him; But though his anger be thus against them, yet see what he promiseth, ver. 2. I will send my Angel before thee: Here God would not go, but his Angel, now this Angel is Christ, as appeareth Exod. 22. 20, 21, 22. where he is described as one, in whose power it is to pardon iniquities, with this addition, for my Name is in him. Observe then here a sweet Economy or dispensation of God's dealing with the people of Israel, as a President to inform us about all mankind; God would not look upon mankind, neither would he behold, as it were, if he did, he should immediately destroy them all; but he sends an Angel, he sendeth Christ into the world, and so in and through him he becomes propitious to us: Now how little is this understood by Christians, who do go to the promises upon their own obedience? they think they believe, they repent, and in the mean while Christ is not all in all, as if in our graces, in our performances: The promises of God were yea and Amen, and not in God himself: It is a long while ere the ministry of the Law hath any efficacy upon men's hearts, ere they are sensible of the weight and the heaviness of sin, ere they go bowed down because of this burden; and when that hath broken them, it is many times longer ere they are directed to an Evangelical life, ere they can tell how to make use of the proper remedy, which is the promise of God in Christ; for all their disputes and doubts arise from this, as if the fulfilling of the promises were established upon themselves, and not upon Christ's blood. Truly if the humbled sinner were well instructed in this principle, it would be like the rising of the Sun, to dispel all darkness, for either the promises are made good because of thy faith, and of thy repentance, or because of Christ's blood and atonement through that; if because of the former, then no wonder thou art no more quieted in thy mind, no wonder thy heart is so full of fears: for how weak is thy faith? how strong and heavy is thy heart? if thou must be justified by their worth, thou art undone. But then if Christ be the surety, if he hath undertaken for thee, and performed for thee what was required by the Law, then thou mayest plead, though not for my sake, yet for Christ's sake let thy promise be made good to me.

But the troubled soul will object very plausibly against this, Though God's promises are made good in Christ, yet there is the duty of faith and repentance required of me, so that if I do not believe, if I do not repent, there is no promise through Christ's blood established, that will do me any good: what? is it your meaning, that though I am a sinner, and while I abide in my sins, I should plead the promise of God in Christ? Is not this to dash my soul at the Antinomian rock? This deserveth a full answer.

And first, It must be acknowledged, that in this point it is hard to sail between the Scylla and Charybdis of the Arminian error on one hand, and Antinomian on the other side. For the Arminians they indeed make Christ to be the atonement for our sins, but so that we must believe and repent, all which is true. But then if it be asked, how come we to believe, and to repent? here they fly, in part at least; to our own free will, for they deny that faith is purchased by Christ's death; so that by their doctrine the whole fruit of Christ's death standeth suspense and indeterminate, till it be determined by our faith. Christ's death is made effectual to us by our believing; and this believing is not wrought in us by Christ's Spirit, nor is it bestowed on us as the fruit of his death, but only we joining with the grace of God do make the redimibility which was before faith, by faith to be actual redemption. And the Papist he erreth more grossly herein, for he addeth further, that our faith and repentance, yea, all holy works are causal conditions, such as are meritorious, and have an inward condignity and proportion to the reward. Thus generally the Papists, though some of them deny this merit and causality; But the Antinomian falleth into another extremity, for he doth so offer Christ and his promises to a man, as if nothing at all were required on man's part, and therefore tells a sinner that it is his duty while a sinner, and abiding in that state, to receive the promise; yea, one goeth so far as to say, that Christ did believe for us, Christ did repent for us, and therefore that we are not bound to believe or repent, but only to rest on Christ that he hath done these things for us. Thus you see, here are two extreme opinions, and it is very hard for the soul in its first troubles and pangs to be guided out of this wilderness: how many have been seduced by Antinomian errors, under the specious pretence of free grace? and how many again have fallen into Armintan and Popish principles, thinking that way to asswage their bleeding hearts? but the Scripture truth doth lie between these two; for Christ, and so the promises, are not applicable to sinners as sinners, whether they believe or not believe, whether they repent or not repent, but do require indispensably of all grown persons faith and repentance; but yet on the other side, this faith and repentance of ours, have no merit or dignity in them, nor are they the effect and fruit of our own will and power, but are the gifts of God's grace, and the consequent of Christ's death, so that Christ did not only die for our sins, he did not only die to confirm the promises to us, but he died also to give us faith and repentance, that by them we might be qualified subjects for such glorious mercies. Hence the Scripture maketh faith and repentance to be the gifts of God's grace, as well as remission and pardon of sin. These duties then are necessarily required of us, that the promises may be made good to us, against the Antinomians; yet these duties are God's gift, and the work of his spirit, not the issues of our free-will; against the Arminians.

Therefore in the second place, when a Christian cometh to make use of a promise, he must not oppose Christ and his duties, but compose them together: he must subordinate his duties to Christ. We complain that the Popish doctrines oppose Christ and duties, even as the Apostle argueth against the Galatians, who by works of the Law made Christ of none effect: and we cannot deny but the heart of man is so prone to put confidence in what we do, and although we disclaim the merit of works, yet to have a secret rest of the soul upon them, that it is very difficult to keep within our bounds, but yet we are also to know that everything in Christianity is very hard to flesh and blood. Any thing graciously done, is exact, and accurately commensurated to the rule of God: whereas such is the instability and unruliness of man naturally, that he is apt to run from one extreme to another, and while he seeketh to avoid one, to fall into another: our duty therefore is, to rest upon Christ alone in the promises, as the meritorious and fundamental cause, yet diligently to pursue after holiness, as that which qualifieth the subject for the glorious things promised: God hath required these duties of thee, therefore be thou as faithful and diligent in the performance of them, as if there were no Christ, no Mediator: And again, be thou as wholly recumbent on Christ, as if thou hadst no faith, no repentance at all; distinguish between the necessary presence of them, and the causality of them. Thus it ought to be the wisdom and skill of Ministers so to preach and exalt Christ, as thereby no duties are to be omitted or neglected: And again so powerfully and exactly to press duties, that Christ be not in the least manner disrobed of his glory; for although Christ interposeth between the Fathers wrath and us, yet you must not so understand it, as if by our sins we could not provoke Christ; as if through our unbelief and impenitency, we might not cause him of a lamb to be like a roaring lion: We must not apprehend Christ to have only mercy in him, and all wrath to be in God the Father only: for observe that counsel given to the people of Israel concerning this Angel, who was to guide them, which is Christ, Exod. 23. 21. Beware of him, and obey his voice, provoke him not, for my Name is in him. Though then the promises are established upon Christ, yet take heed of provoking him by impenitency, for even Christ will be a judge against thee because of thy disobedience: Well, let all this be granted, yet still the tender and broken heart will object: I dare not lay hold on the promises, they do not belong to me; I find so much unworthiness, so much dullness and stupidity, that though others may plead the promise, yet my heart is so full of fears and confusion, that I dare not do it. What therefore should a Christian, doubting whether the promises do belong to him, do in that darkness and perplexity which is upon him?

And first, we grant, That a Christian so exercised, is not to ascend up to those high points of predestination, or the universal redemption by Christ's death. We do not require of thee to ascend up into heaven, as it were, to search into the Book of life, whether thy Name be written there, and then to say, the promise belongs to thee. This absurd and preposterous course some would fasten upon those, who hold the doctrine of God's absolute election; as if from that it did necessarily follow, that no Christian humbled for sin might apply the promises, till they first know whether they be elected or no. And again, those that plead for Universal redemption by Christ, they think, that unless that be received, we cannot rationally persuade any humbled sinner to apply a particular promise to himself, that Christ loved him, and gave himself for him; but no afflicted sinner is to run to any of these doctrines, but is out of the sense of his unworthiness, to go as boldly to Christ in the promise, as if none of those doctrines had ever been disputed by learned men.

For in the second place, We are to make God's commands and invitations the ground of our drawing nigh to the promise. If then the Scripture be full of such gracious invitations to all that are hungry and thirsty, to all that are humbled and debased under their unworthiness, to come and find rest for their souls; yea, if the Scripture commands such as are poor in spirit, with all holy boldness to draw nigh to the throne of grace, then here is their warrant, from this, they are to encourage themselves; so that the truly humbled sinner is only to hearken what the word of God commands. Art thou one who findest thyself undone? Dost thou f • el thyself to be a lost man? then know it is God's will and command to come unto him for pardon: Thou art bound in conscience, if thou wilt not dishonor God, nor damn thy own soul, to eat of this tree of life. Never then perplex thyself about these thoughts, whether the promises of God belong to thee or no; for it's plain, They belong to such who are sick under the sense of sin, who are burdened under the weight of it; and if the promises belong not to such as thou art, they belong to none in the world: and withal set this home upon thy soul, that the longer thou keepest off from the promise, the worse it is with thee; the work of faith will be the more difficult; the longer thou sufferest this wound to fester, the more difficultly will it be cured: The longer thou wandrest in this wilderness, the more hard it will be at last to enter into Canaan: the longer the water is muddied, the harder will it be to see the face. For when all is done, and thou hast disputed thyself out of breath, thou must come to this at last, even to lay hold upon the promise by particular application, Shall Esther resolve to go into the Kings presence, though no Scepter of Invitation were held out, saying, If I perish, I perish? how inexcusable then wilt thou be if thou drawest back, when the Scepter is held out? No wonder if Adam did run from God, endeavoring to hide himself from his presence upon his transgression; for as yet he had received no promise from God. But how wilt thou plead for thyself, when the promise is indefinitely propounded to everyone that findeth the need thereof? This is certain, it is inevitable ruin to run from the promise; where wilt thou help thyself, if thou flyest from it? There is no other way, but this Ark to escape drowning: Therefore remember, it is not disputing, but resting of thy soul on Christ, that will at last quiet thy spirit.

In the next place, in that all the promises of God are thus Amen in Christ; it followeth, That they will never be altered and changed; that they are more immovable than the Laws of Medes and Persians: so that although David and others of God's Children, have sometimes sadly complained, Hath the Lord forgot forever? yet this was from their imbecility, attending more to the dead womb of second causes than to God's truth. For God can no more break his promise, than he can ceafe to be God; and truly herein the heart of a godly man should greatly rejoice. The promises depend not upon thy strength, upon thy perseverance, upon thy good use of the opportunities enjoyed by thee, but upon Christ alone. How often hast thou, as much as lieth in thee, made the promises of none effect to thee? but the promises keep thee, and not thou the promises, God cannot break his promise. Oh pray to God for an heart that is yea and Amen, as well as the promises: say, O Lord, I would gladly have faith as firm as the promises; I desire my soul may be Yea and Amen as well as they are. Oh how full is the Scripture of sweet and comfortable promises? But we are dejected and desolate, not at all attending to them; so that it is with us, as Pythagoras fancied about the heavens, viz. that they made most admirable music in their motion, but our ears through continual use are stupefied, and hear them not. To be sure, the Scripture vouchsafeth excellent music and ravishing joy to a gracious heart, but that many times attendeth not to it. But you may say, If this be so, that God breaketh not his promise, how shall we understand that place, Num. 14. 34? where God threatening the people of Israel for their murmuring against them, and that their carcases should fall in the wilderness; then saith God, ye shall know my breach of promise, or as in the margin, my altering of my purpose. Here it should seem God may break his promise: to this it may be answered, if we follow this Translation, that God speaketh of that particular promise about their entering into the land of Canaan, which was conditional, if they did not rebel against him; and so they not fulfilling the condition, God is there said to break his promise. But others render the Hebrew word otherwise, as some translate it, ultionem meam, my revenge: The Hebrew word Tenuathi, cometh of Noah to break; and as it is applied to words and promises, so also to other things; and therefore the most genuine translation is abruptionem meam, you shall know my breaking, that is as some, that disobedience whereby you have broken yourselves from me; or else, which is most probable, that breaking which I have made upon you, because of your sins; you shall know I have divided myself from you for your iniquites; and this I conceive most genuine.

The Use is of Instruction: would we ever have the promises of God fulfilled to us, then the way is to get an interest in Christ; the promises are fulfilled in him, and therefore without Christ, without the promises. He is the heir, and therefore contrary to those in the Parable; Let us not kill him, but obey him, and receive him for our Lord, and then the inheritance will be ours. Canst thou upon good grounds say, Christ is mine? then thou mayest also say, all the promises are mine: but know Christ cannot be thine upon any other terms than by forsaking all thy sins, though never so pleasant and profitable: Christ cannot be thine, unless you leave everything else for him. This is the pearl that we must sell all to make ours; and truly no tongue is able to express, or heart to conceive the desperate condition of those, to whom no promise of grace doth belong: they are herein like the damned in hell. It is true, in your extremities, in your terrors, you will call for mercy, cry out for pardon; but where is the Christ, in whose name this is to be obtained? Certainly if Christ be yours, the spirit of Christ also, subduing your lusts and sins for you.

SERM. CXXVIII.

WE are now arrived at the final cause or end of God's promises, and their confirmation in Christ, which is said to be God's glory, and that by us. The Ministers of the Gospel are the instruments who do offer these promises, and so God is glorified by their ministerial labors. Some copies indeed read our glory 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , expounding it in this sense, that it is the glory of the Ministers of the Gospel to proclaim the year of Jubilee, the acceptable time of God's promises; but that is not so probable. Some also, as we have formerly hinted, read it thus; and therefore in him is Amen, to the glory of God. Thus the Vulgar Latin, and one Manuscript Greek copy, which Calvin doth commend, calling that connection we have, frigida, a frigid and cold one; whereas this doth notably discover the duty of all believers, that they are to set to their Amen as a Seal to God's Promises: and certainly it is a blessed thing for the people of God to be nourished up in the Evangelical Amen. We do with more ease use the word Amen optatively, Let it be so, then confirmatively, So it is. For if we did give our Amen in this latter sense to the promises, our hearts would have full quietness and serenity after our prayers: when we had cast our burden upon the Lord, then we should no more disquiet ourselves with doubting thoughts, whether the Lord will fulfill his promises or no. So that this Amen would exclude all ergo's, all arguings and doubtful disputations we are apt to molest ourselves with. Now although we shall not follow those copies that read it so, yet that sense must necessarily be included; for then are promises to God's glory, when they are believed and received by us. Let us then seriously consider the end of God's promises; why hath he taken such a full and sure way for believers? The Text telleth us, it is for the glory of God; we would think the promises had this rather for their end, to bring salvation to us; and so indeed that is a subordinate end, but the Apostle he instanceth in the principal and chiefest end of all, which is God's glory. And therefore Chrysostom doth well observe upon this Text, that this is a sure argument to prevail with God in our Petitions, for the accomplishment of God's promises; for though he might neglect our salvation, yet he will not his own glory, saith he: though thy happiness be no argument, yet his own honor will be a motive to prevail: so that the words then afford this Observation.

That the promises of God are made on his part, and are to be believed on our part to the glory of God.

When we believe Promises, we do not only advantage ourselves, but we also glorify God: This is not sufficiently thought of, for we are apt to look upon faith in a Promise as that which is for our comfort, our profit only, and do not attend that. hereby also we do exceedingly glorify God. Hence Abraham is said, Rom. 4. 20. to be strong in faith, giving glory unto God: That the usefulness of this doctrine may appear, we will consider the Promises, first on God's part who promiseth them, and show how this maketh to the great glory of God, and then on the believers part, while he giveth his Amen to them.

And for the first, God's glory is exceedingly manifested in promises, by these particularly.

First, Hereby his bounty and goodness is made known. The Lord, as you heard; formerly, was infinitely sufficient in his own self: Nothing can add to the blessedness of God, no more than a feather can to the weight of a mountain. Had God created no world, or creatures therein, he had been altogether happy in himself when he made the creatures: It was not for that end that Eve was to Adam, to be a meet help to him; No, it was his plentiful goodness, for bonum quo melius, eo magis diffusivum. God is said indeed to make all things for himself, he is the end of all: but as Lessius the Jesuit expresseth it, he is not finis indigentiae, but assimilationis; not an end of indigency; as if he wanted anything by us, but an end of assimilation and perfection, whereby he would reduce the rational creatures to his own likeness: we may then with enlarged hearts admire the goodness of God in all his promises: Hath the Lord promised to be gracious, to pardon sin, to sanctify and subdue corruptions, give glory to God in all these things: Be like a David, a sweet singer of the praises of God, thou mayest read in every promise the glorious attribute of God's goodness and bounty.

Secondly, As we may see the glory of his goodness in promises, so also the glory of his love: We may there read how great his affections are to us, he layeth aside as it were his absolute Majesty, his terrible greatness, and condescendeth to deal with us in a way of promise; he giveth us leave by this to have confident and familiar converse with him: so that as it was the unspeakable love of God to become man for our sakes; thus also it is to become in promise to us: so that whereas the Majesty of God might affright us, his commands and threatenings might amaze us. Now his promises they give us encouragement, and we are with Moses admitted as it were to speak to God face to face, as one familiar friend to another; he giveth us the key when he maketh a promise, to come into his chamber of presence when we will, or to go in his wine-cellar for all spiritual refreshments: when you come with a promise, you have a mandamus as it were for every door to open to you, and to receive you in: These promises of God, like Peters Angel, doth break up all the strong bars of any prison we are in; any difficulty we are afflicted with: As Delilah gathered Sampson loved her, when he would manifest where his strength was, so may we assure ourselves of God's love to us, by revealing his promises; oh if you bring the promises, you bind the hands as it were of the Almighty, he can do nothing against his promises: when therefore any thoughts of God's Majesty, of God's purity and holiness, may affright thee, run to his promise; and as the people of Israel when amazed, under the terrible lightnings and thunderings at God's presence, in giving the Law cried out, Let not God speak anymore to us but Moses: so do thou: let not thy Majesty speak, thy Justice speak, thy Holiness speak, but thy Promise, let that speak, and we will hear.

Lastly, The freeness of God's grace is made very glorious and resplendent in the promises of grace: Free-grace is more than love or goodness and bounty. for Adam while in the state of integrity had those, but free grace is only where a miserable and hopeless sinner is: Now to such an one belong only curses and threatenings: when therefore instead of a threatening like a roaring lion to devour thee, thou meetest with a gracious promise to embrace thee, this must needs rejoice thy heart: Go to the spring head of every promise, and thou wilt find it to be alone free grace. The Scripture useth these Arguments as equivalent, to have a thing by grace, to have it by a promise, and to have it by faith, for grace is the original and fountain: Promises are on God's part the active and communicative means, faith on our part is the receptive and applicative; so that when we enjoy any mercy by God's promise, thereby is excluded all works and all boasting, and thus God is altogether exalted and man debased.

Again, if we come to the second particular, there we shall see how that our Amen, subscribed to the promises, or our firm believing in them, doth give glory to God: and this is the more to be pressed, because we are apt to have low thoughts of faith; as we see in Popery, where Charity is far preferred before it, and withal, to believe is accounted an easy thing: Thus also the Papists charge us, as if we made the way to heaven a broad way, because we say, they must believe, that is the soul and life of all. And further, it is good to press this, because the people of God look upon faith (as was hinted before) only as their ease, not as bringing any glory to God: Hence, though they never doubt whether they should repent of sin, or love God, yet they do very much doubt about their duty of believing. Now all this preposterousnesse ariseth from the want of consideration in this particular, that Faith giveth glory to God as well as procureth mercies to ourselves, yea, to believe in the promise is the great and signal eminent way of giving glory to God.

First, because by believing in God's promises, we thereby proclaim our dependence upon him in all things, that we live both spiritually and corporally upon him only; so that faith in this consideration is the great duty of the first commandment, That requireth us we should have no other God's besides him: Thus faith doth, it taketh off from all supports of sense of second causes, of all human advancements, and settleth us upon the promise of God alone: Now must not this needs give glory to God, when God alone is set up, no creature, no other help is looked upon; This is that which maketh faith in the promises so difficult, because it is so hard to be weaned from the breasts of the creature: we know not how to swim without these bladders; Though we have ten thousand promises to support us, yet one cross providence doth more to unsettle us, then all these promises to confirm and quiet us; Some have observed, that all the letters in the Name Jehovah, are literae quiefcentes, teaching us thereby to rest our souls alone upon him, it may be that is too curious, howsoever faith may be called the acquiescent or quietative grace; therefore to believe in the promises is to give glory to God,

Secondly, By believing in the promises we glorify God, because hereby we manifest him to be truth itself, the supreme and infallible truth, Therefore the Scripture maketh the contrary to this a very heinous sin, highly dishonoring God, as when it is said, John 3. 33. He that receiveth the testimony of Christ (which is by faith) hath set to his seal, that God is true: Then on the contrary, he that doth not receive it, he setteth to his seal, that God is a liar: Oh execrable blasphemy, so much unbelief is so much giving the lie to God; and if this be so heinous a sin, then believing doth God as much honor. And truly it must be unpardonable, if we who do upon a man's promise rest ourselves contented, and never doubt of the performance; especially when a just and honest man; that we should not much rather rely upon God, of whom the Scripture saith, It is impossible he should lie.

Thirdly, Herein doth believing in God's promise so exceedingly glorify God, because it exalteth that Evangelical way of our justification and salvation, which God above all things purposed for his own glory. The works of Creation are for the demonstration of God's glory: Whether we eat or drink, we are to do all for the glory of God. But the way of man's salvation is in a more signal and eminent manner ordered for God's glory. This is the mystery that hath astonished all the world; This is that glorious truth which the Angels desire to search into more and more; Now by faith this glory of God is published and acknowledged. Take the despairing sinner, look upon the damned in hell, do they give God the glory of his grace, and of his wisdom and mercy? Do they with cordial ravishments speak of the unsearchable riches of God's grace in Christ? No, they cannot do it; therefore the Believer only is he who giveth God the glory due to him for all Gospel-ways, and all Evangelical Privileges. Therefore hath God exalted Faith above all its fellow-graces, because that above all graces doth give God the glory due to him. Indeed in the state of Integrity, their love of God had the preeminence, as it shall also have in Heaven; but in the state of grace, there Faith hath the Excellency: God hath taken off the royal Crown from that Vashti, and put it upon this Esther, this despicable grace, as it were, and which hath no Pomp at all in it; Only as it is said of Christ, who being poor made many rich; So this poor grace doth not only enrich us, but every way advanceth the Glory of God; Insomuch that from the unbeliever God hath no more glory than if he had never sent his Son into the world; No more glory than if there were no promise, no grace, no mercy and pardon: Let not then the People of God have low thoughts of Faith: No, thou dost more in believing, and b • ingest more glory to God thereby, than thou couldest do by all thy other obedience. Shouldest thou mortify sin to thy desire? Shouldest thou die a Martyr for the Cause of God? thou wouldest not so glorify God as thou dost by believing. I know this seemeth very Paradoxical to the humbled sinner: I know he is difficultly persuaded, that by trusting in God, he doth thus glorify God; but if thou understandest the Scripture-way, then thou wilt quickly see, as to believe is the most difficult duty, so it is the most consequential for God's glory: And indeed what have other Duties admirable in them, that Faith itself in the Promise hath not? in believing the understanding is mortified, in believing the will is crucified, in believing the Heart and Affections are martyred: So that faith maketh a man to be offered up as an whole burnt-offering unto God.

Use of Instruction, That the only way to make a man live a joyful life in himself, and a glorifying life of God, is by faith in the Promises. This is that Faith by which a just man is said to live; so that thy doubts, thy fears, thy unbelieving thoughts, these bring a dishonor to God, these reproach the Gospel-way: these obscure the honor of Christ. Let then the godly soul take heed how it giveth way unto such temptations; if your own consolation, if the glory of God be dear unto you, then bolt out unbelief. No wonder if the devil that is so great an enemy to the glory of God, doth assault your souls most in this; if he have broken down this part of the wall, what legions of other sins may not he bring with them. For this reason many Divines say, Sola infidelit as damnat, which is not to be understood as if other sins were not meritorious of damnation, yea, and did actually damn; only that opposeth the Physician, that would heal us, that refuseth the atonement that is made for us.

Secondly, As the Promises are thus to be improved for God's glory by believing, so also attend to another effect, which the Scripture doth infer from them, and that is to cleanse ourselves, to be every day perfecting holiness. For so the Apostle notably exhorts us, 2 Cor. 7. 1. Having these Promises, let us cleanse ourselves from all filthiness of flesh and spirit: Promises are no ways incentives to sin, or encouragements to evil works: No, but a strong antidote against them. Neither is faith in them a light superficial assent, swimming upon the heart as a fowl in the water, said Luther: but as water calefied doth no more manifest its own coldness, but the heat of the water, so doth faith fermentate and leaven the whole soul of a man, that human things do not so much appear as divine things in him: As the Apostle expresseth the energy of it, when he said, I no longer live, but Christ in me; and that life is by faith in the Son of God, Gal. 2. 20. Thou then that sayest, all thy trust is in the Promises, thou hopest in them for mercy and pardon: Are they cleansing Promises, purifying Promises? Do they perfect holiness every day in thee through the fear of God?

SERM. CXXIX.

THe Apostle having formerly spoken of his constancy and unchangeableness in the preaching of the Gospel, lest this should be attributed to his own power, he informeth them, who is the fountain of this strength, even God himself: For the Apostle doth upon all occasions delight to exalt grace, having experimentally found the mighty work of it upon his own soul. Or we may make the coherence this, The Apostle in the verse preceding spake of the certainty of God's Promises in themselves; they were in themselves Yea and Amen; which is called, certitudo objecti, though some learned men think, that it is not a proper expression. Now in this Verse he cometh to the certitudo subjecti, or to show whence it is that the children of God have this assured persuasion in their own hearts, that they are true and constant; whence it is that we are able to give our Amen, as a note of confirmation to them, and therefore in the words we may take notice of

The blessed and happy Effect itself, and that is 1. Confirmation, he which stablisheth.

2. The Subject of this, us with you.

3. The Object in whom, in Christ.

4. The efficient Cause of this, is God.

5. The Illustration of this Establishment, by a threefold Similitude, of anointing, sealing, and giving the earnest.

6. By whom God doth this, and that is, by his Spirit, as it followeth in the next verse.

So that in these two Verses is the proper seat of that excellent and precious Doctrine, Which is, The assuring and sealing of the Spirit of God that is given unto Believers. But I begin with the First.

It is God that establisheth us, 〈 in non-Latin alphabet 〉 , though we render it now, yet some make it causal, for he that stablisheth us, &c. and that seemeth more probable. The Greek word is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , which Varinus maketh the same with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as if the Adjective 〈 in non-Latin alphabet 〉 used by the Apostle, 2 Pet. 1. 10. is made the same by Hesychius, with 〈 in non-Latin alphabet 〉 , that which cannot be shaken, or altered; this word is sometimes used of the Doctrine of Christ, when that was confirmed, and made sure by miracles, or otherwise, Mark. 16. 20. Thus an oath is said to be the confirmation of the end of a strife, Heb. 6. 16. or else of persons, as here in the Text, and Col. 2. 7. stablished in the Faith. which being used passively, denoteth that this strength and power we have, cometh from God only. That we of ourselves are like reeds shaken with every wind. It is the grace of God that maketh us pillars in his Church. So that, from the Text we may observe,

That our establishing and confirming in the faith of the promises is alone the gracious work of God.

Though the Promises be never so lovely and precious, though never so profitable and necessary for us, yet we are not able to rest ourselves upon them, but by the power of God strengthening us. Our hearts do so quake and tremble with the consideration of our own sins, and unworthiness, that unless the Lord make it steadfast and immovable, we are tossed up and down like the leaves of a tree. That it is God alone who doth thus preserve and confirm us is plain, by that notable place, 1 Pet. 5. 10. where the Apostle prayeth, that God who had called them would make them perfect, stablish, strengthen, and settle them. The Apostle having before spoken of resisting the Devil, and of expecting afflictions, because flesh and blood would soon sink under these burdens, he directeth his prayer unto God for them, as knowing, if they had no better preservers than themselves, they were utterly undone. Now, although by that multiplication of words, the Apostle might seem to mean the same thing, yet every word hath its peculiar emphasis: for the word 〈 in non-Latin alphabet 〉 , that is used of nets, when they are to be mended, as Mark 1. 19. and thereby is implied, That the work of Grace, which we are as it were weaving every day, would quickly be all broken, did not the Grace of God constantly restore it. It is also used of members and parts of the body, when broken and set fast again by the skill of the Surgeon; and thus it supposeth how apt every believer is of himself to break all his grace into pieces, did not the power of God daily preserve him. It showeth hereby, that there is no such thing as perfection in this life. The other word is