An Expository Comment on 2 Corinthians 1

SERM. CXLII.

THe definition of an oath being delivered, we now come to satisfy that party, which holdeth an oath is absolutely unlawful under the Gospel: as also to show you, how it is lawful, and when it is lawful, that so common swearers may be ashamed and confounded, to see what guilt they daily bring upon themselves, and yet never lay it to heart. As for those who have abstained from an oath as unlawful, we find the sect of Essen's among the Jews reckoned by learned men as remarkable. This sect was at the same time with the Pharisees and Sadducees, whose manners and way Josephus relateth at large. yet (say some) our Savior did not reprove their superstitions, because they lived solitary in places remote from Towns and commerce of men: Eusebius upon a mistake doth suppose them to be Christians. Now their opinion was, that it did not beseem a man to swear. They thought a man's word should be as firm as an oath, yet that they were not absoluely against swearing, appeareth in that they took an oath of every member admitted into their society, to walk according to their rules. The Pelagians besides their doctrinal heresies, had two practical Positions, which seemed to savor of much piety and religion. The one was, that a rich man abiding rich, couldnot be saved; whatsoever was above necessity he was bound to abdicate. The other was, that it is wholly unlawful to swear upon any occasion; and as for Paul's examples, they denied them to be oaths; and as for the instance taken from God himself, that he did swear, their answer was, that though God the Master might swear, yet it did not follow that servants might, especially when their Master forbiddeth them. The Papists some of them, though they hold it lawful to swear, yet they judge abstinence from it a counsel belonging to perfect men, and not a precept. They usually likewise charge it upon the Waldenses, as if they judged an Oath absolutely unlawful. The Socinians they indeed grant an Oath lawful in necessary cases; only their error is, That whereas rash and vain swearing was not forbidden in the Old Testament; The Jews in their ordinary discourse might swear, so only false swearing was prohibited: Now Christ as a more perfect Law-giver doth not only forbid forswearing, but that common rash swearing. But this is built upon their false foundation, That Christ persected the moral Law, not by explication and declaration only, against Pharisaical glosses, but by addition of new precepts. Some Anabaptists in this latter age have positively condemned all Oaths, and therefore refused to swear before Magistrates, thinking that our Savior, Matthew • 5. did forbid it, because he saith, Swear not at all, but let your yea be yea, and nay nay, &c. Yea, some of the Fathers, as Tertullian, Basil, Chrysostom, and others, do seem as peremptorily to condemn all kind of swearing, as can be expressed; some of them thinking it was allowed the Jews no otherwise than he Bill of Divorce was, even for the hardness of their hearts. There are indeed learned men, as Sixtus Senensis, and others, who labor to excuse them; but by their words nothing seemeth to be more plain: yet Tertullian who said, Qucmodo pejerare quibus ne jurare est licitum? how shall Christians for swear, to whom it is not lawful to swear? acknowledgeth, that though the Christians, as Polycarpus would die rather than swear per genium imperatoris, which they judged a devil; yet they did, per salutem imperatoris, by the life, or safety of the Emperor, or rather God the cause of it. But whatsoever the thoughts of men might be, yet that in some urgent and necessary cases it is lawful, appeareth,

First, From the examples of it in Scripture, and that of God; of Angels, of godly and holy men; yea, of Chaist also, say some. That God did swear, appeareth by many places in the Old Testament; and the Apostle improveth it for the comfort of the godly, Heb. 6. 13. only his Oath is peculiar, as his Majesty is infinite; for he sweareth by himself, because he hath no greater to swear by. Some Learned men indeed have thought, that it is but an improper and metaphorical expression, when God is said to swear, and that it is not truly an Oath, but the Apostle doth expressly make his promise, and his Oath two things: Not that there is a need on God's part, to confirm his word, but on our part, who are subject to evil. Therefore it is our evil, that maketh God to swear. In some of those Oaths, there is an ellipsis, or defect; as Psal. 95. 11. Unto whom I sware in my wrath, if they shall enter into my rest. If, some make the supply of this Oath to be by execration, then let me not be God; but others more probably make it only for a more vehement attestation, conceiving such an execration undecent to the Majesty of God; as also because his infinite perfection is such as is not capable of any such execration. That Angels did swear, appeareth, Revel. 10. 6. where one is said to swear by him that liveth forever. The eternity of God is the attribute there mentioned, because of the fitness of it to the matter in hand, the Angel declaring what would befall the Church in future ages: although it is not likely that Angels swear to one another for the confirmation of anything; for this was done to John, for confirmation of the things foretold. That Christ did swear, some affirm in that expression, Amen, Amen, but other Learned men judge not that to be an Oath: but though he did not, it must be granted, that he might, both because as man he was capable of swearing as well as praying to God; and also hereby he might confirm the words that he said, but his wonderful miracles did abundantly establish that; That holy men also have upon necessary occasions taken an oath, appeareth by many examples of Paul. So that if our Savior had intended an absolute prohibition of all Oaths, this Apostle would have often offended against that command. It is true we told you, that all Oaths suppose sin, therefore in the state of integrity there would have been no oath; yet Suarez Dispute. de Juram. thinketh there might have been in that condition, though not so often, because many contingent things might have been known to one, which were not to another. Therefore he would have an Oath, not necessarily to suppose sin but lesser perfection. It is not worth the while to contend in this. By these examples we see plainly the lawfulness of swearing upon urgent occasions.

The second Argument is from the commands in the Old Testament, as Deut. 6. 13. Deut. 10. 20. The third Commandment in forbidding all irreverent use of God's Name, especially in swearing, doth thereby command the lawful and reverent use of his Name in Oaths; yea, there are promises of it under the Gospel-time, not indeed that it is a duty commanded absolutely, and for itself sake; so it's not commanded as prayer is, but upon supposition, where there is need: Thus in some difficult cases, in contracts between men for purgation of themselves, or discovering the truth, an oath is required, Num. 30, Lev. 5. 4. Num. 5. 19, 21.

Lastly, The Apostle is clear for this, Heb. 6. 16. For men verily swear by the greater, and an oath for confirmation is to them ahend of strife: That doth not weaken the proof, because he saith to men, as if he meant only the men of the world, they use such a custom, but Christians do not; for one kind of men is not there opposed to another; men of the world to believers, but men to God: Therefore you heard believers did swear, as Paul upon many occasions. Thus Athanasius did by an oath solemnly purge himself to Constantius the Emperor, that he had not spoken anything against him to his brother Constance. Thus you have Scripture-ground for the lawfulness of it: Neither doth anything in reason, or the nature of an oath, make it unlawful: yea, on the contrary God is thereby glorified, and the public edified. For if you do regard the original or rise of an Oath, that is for the honor of God; it being introduced upon a faith, that God beholds all things, that he loveth truth, and will be a severe avenger of all those who take his Name in vain. And then if you consider the end of it, it is to establish righteousness between man and man; and so is a bond of human society: And if you say, there is this unfitness in an Oath, because a spiritual thing is ordained to that which is temporal, a superior for an inferior, the worship of God to decide an human business. Because therefore of the awe and reverence to an Oath, some though they have thought it lawful to swear in sacred things, wherein God's honor is immediately concerned, yet judge it unlawful about many Controversies, and such human contracts. Hence Basil. Homil, de legend. lib. Gent. commendeth Clinias a Pythagorean, who being fined a very great sum of money, the paying whereof he might have escaped, by taking an oath, yet refused, and would rather suffer that great loss rather than take an oath. But the true answer is by distinguishing of the proxime and ultimate end, though an oath, which is a worship of God have for its proxime end a confirmation of some temporal matter, yet the ultimate end is to glorify God. Again, there may be this in reason against an Oath, that it seemeth to be a tempting of God, for can we make God witness to a thing when we will? To this the answer is, that if the intention of the swearer in his oath should be so, to call God to witness, that he should immediately by some sign in a sensible manner demonstrate his notice thereof; This indeed would be to tempt God, though sometimes God's judgments do immediately and visibly fall upon such as take his Name in vain, or invisibly by terrors and horrors of conscience; but that is not, or ought not to be the scope of him that sweareth, but thereby to commit the truth of God, who in his due time here or hereafter will be avenged upon such as swear not aright. Well then, you will say, all this may be granted, but what shall we say to those two places of Scripture, which seem as clearly to forbid all oaths at any time, as clearly, as can be expressed.

The first is, Matth. 5. 33, 34. &c. But I say unto you, Swear not at all, &c. where first our Savior doth universally prohibit, 〈 in non-Latin alphabet 〉 , at no time, in nothing, as it might seem. 2. He saith, Let your yea be yea; and nay, nay: that is, use no more than a bare affirmation, without calling God to witness. And lastly, he addeth, Whatsoever is more, is of sin. Now if you compare the Apostle James, who alludeth to this of our Savior, he speaketh more positively, Jam. 5. 12. Above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, lost you might think: He forbiddeth swearing by creatures, he addeth, neither by any other oath, lest ye fall into condemnation; or as Grotius, who showeth the word 〈 in non-Latin alphabet 〉 is used for falsehood and a lie left by swearing you come to forswearing. Thus you see how fairly these Texts seem to carry it against any kind of swearing; and by this private Christians are to be admonished, to compare one place of Scripture with another, and panciora per plura; for the minding of some Texts only, not comparing them with other, hath caused much error. As in the doctrine of Universal Redemption, because some places say, Christ died for all, they run away with them, not considering other places which do restrain them, and show in what sense that Universality is to be understood: So because it is said, Swear not at all, nor by any other oath, therefore they conclude, that no swearing is lawful, And how guilty then must Paul be, who yet bid us follow him as he did Christ, for he sweareth often? It is certain then, that our Savior Christ doth not forbid swearing in the general, for he saith at that time, he came not to destroy the Law, and swearing was lawful in the Old Testament: But the Pharisaical opinions and glosses for they had brought in corrupt positions.

1. That it was lawful to swear by creatures as well as God.

2. If a man did swear by creatures and not by God, he was not guilty of perjury, if he did not fulfill it. Our Savior therefore doth expressly condemn both these. This is the sum of this Prohibition, We are not to swear by creatures, but yet if we do, because they relate to God, it is by interpretation, as if we did swear by God himself: Grotius indeed thinketh, that this place, with that of James, is to be understood of promissory oaths: and Volkelius the Socinian, he seemeth to say, That though this place may not forbid all assertory oaths, when necessity requireth, yet promissory oaths are not allowable, when the thing is not certain, and it may not be in our power to fulfill it. But the Texts comprehend both. It is true, Learned Interpreters go contrary ways, though they both meet in the end. For some say, Our Savior doth not forbid all oaths, but all oaths by creatures; and some make the Word 〈 in non-Latin alphabet 〉 not to relate to swearing, but the words following, Neither by heaven or earth, as if it were a distribution of that 〈 in non-Latin alphabet 〉 . In this sense, the swearing not at all, or no other oath, is to be limited to creatures, not at all by the creatures, not any oath by them; he doth not forbid us to swear by God in just causes, or before a Magistrate, but by the creatures, and that in our ordinary discourse. For the Jews did not think it lawful to swear by anything but God, in their solemn Judicatories. Thus it is like that universal All; Whatsoever they bid you observe, do, Matth. 23. 3. that is, all lawful things: So when Paul saith, I became all things to all men, that is, in things lawful and indifferent; he did not become an Idolater: Others they grant, that our Savior forbiddeth all oaths, as well those by God as by the creatures, because he giveth this reason, That whosoever sweareth by the creatures sweareth by God in effect; and then they say, the meaning is, Swear not at all, that is, in unnecessary and causeless matters. The swearing is not so much forbidden, as the frequent and unncecessary use of it. As much as lieth in you, Swear not at all; and this is every man's duty.

Thus we have briefly vindicated that Text. In the next place, how may we swear lawfully? And in this the Prophet Jeremiah informeth us of three necessary concomitants of every oath, which all Writers almost upon this Subject take notice of, Jer. 4. 3. Thou shalt swear, the Lord liveth, (therefore not by any creature.)

1. In truth, that is, be sure that the thing thou swearest be true, not only in itself, but to thy conscience, that thou knowest the truth of it; or if thou hast not the certainty of it, that thou believest it to be so upon good grounds; and against this offend all those who swear falsely, and will bring, as much as lieth in them, God to witness a lie.

2. In judgment, that is, with prudence, deliberation, and caution. Be well advised before thou swearest: and against this offend all common swearers, that swear rashly, and for ordinary things; as also those who swear in passions, and when moved by anger.

3. In righteousness, that is, be sure the matter thou swearest, especially in promissory oaths, be lawful and just, such which is agreeable to God's Word. To these we may add two more.

1. That we swear in faith, believing not only that there is a God, but also that he is an observer of all that we speak or do, and an avenger of such who shall pollute his Name.

And then 2. that we do it with holy awe and reverence of God upon our spirits. We are to fear an oath: Oh what trembling and confusion may this work upon rash and passionate common swearers? How often hath the name of God been taken into thy mouth rashly and profanely? Thou who when thou art to do with a great man in place and honor, dost with all reverence approach to him, how cometh the Majesty of the great God to be thus contemned by thee?

In the last place, When may we swear? and that is in the general, when necessity doth compel, when the truth cannot be found out any other ways; for an oath is to be used when other means are deficient; and more particularly we are then only to swear, when the honor of God is concerned, or Religion and Christianity is falsely accused; and these are public grounds. To which we may add the good of the Common-wealth: or we are to swear upon a particular occasion to clear ourselves from false accusations and crimes charged upon us, if otherwise our innocence cannot appear; or in the behalf of others, when they shall suffer either in name, life, or estate, and we are required 〈◊〉 unto by the Magistrate, that so justice may proceed.

SERM. CXLIII.

I Shall now conclude the Subject, which the former part of this verse hath afforded unto us. From what hath been delivered concerning an Oath, I proceed to an Use of severe Reproof against that common Epidemical sin of ordinary swearing. It is a National sin; it is the City-sin, it is the Village-sin, it is the Family-sin, it is the rich man's sin, the poor man's sin, the old man's sin, the young man's; yea, the child's sin, who learneth to speak and swear together. But if an oath be a religious calling upon God as a witness, if it be a sacred worship of his holy Name, where will such profane contemners of the honor and glory of God appear? What mountains shall cover them from the wrath of God? What shall be done unto thee thou cursing swearing tongue? Not coals of juniper, but of hell fire shall be poured upon thee. We may be amazed and wonder, why such a sin should be thus universal; for other sins have either pleasure or profit, but this hath none at all. Certainly the custom of such a sin cometh from the mere wickedness and profaneness of a man's heart, having no fear of God in our souls; for there is no earthly advantage that tempteth to this common ordinary swearing: yet it hath been a general sin in the former ages of the Church, as well as now. How zealous and frequent is Chrysostom against that ungodly custom of swearing? Adhuc timeo, quia nullus timet, saith he. With no less godly affection doth Austin also set himself against it; yea, it seemeth there were such profane wretches in his days as are in ou • s, who did account juramentum in ore, magnum & suave aliquid. And have not we many who judge an oath to be a grace to their language, and deride at such who are so precise as to be offended at such passages? Oh therefore that God would so bless this Discourse at this time to you, that the profane swearing tongue may be converted into a praying tongue, a repenting and confessing tongue: that he who hath sworn may never do so more, but fear an oath as much as hell-fire; and for this purpose consider these motives thereunto.

First, That there is an express precept and command against such ordinary, rash swearing: and therefore you cannot with any forehead plead for the lawfulness of it: neither can you say, we did not know that it was a sin to do thus; for Christ hath set a command like a Beacon upon an hill, none can but see it. And it sp • aks almost as loud as the Trumpet at the day of judgment, none can but hear it. It is Mat. 5. 34. But I say unto you, Swear not at all, and ver. 37. Let your communication be yea, yea; nay, nay: he saith, Swear not at all; so that if it be but once an unlawful swearing in all thy life, thou hast transgressed this command; and as one tile of the house neglected, may in time make the whole covering consume; and one rent in the garment let alone, may at last destroy the whole: so even one sinful oath not repented of or humbled for, may bring on the damnation of the whole man. You see this command is laid down so strictly both in the negative and affirmative part, that some have judged it wholly unlawful to swear in any case; but that you heard was an error on the right hand: yet so far the command extendeth, as to forbid all customary, idle, rash, and unnecessary swearing. So that the common swearer may as much fear to come near this command, as the Israelite did to the mount, when the Law was given. Shall not this command of Christ be more to thee than all custom and example? But I say unto you (saith Christ) Swear not at all; who dareth then thus contradict Christ? Why dost thou not all the daylong mind thyself of this? Why doth not thy conscience put thee in remembrance of this command? Say, when thou risest, when thou walkest, when thou goest to bed, this commandment to thyself, Swear not. The Apostle James also because of the great necessity and utility of this precept doth repeat it to believers. For as Luther's saying is, principum literae sunt bis vel ter legendae, Princes letters and commands are to be read twice or thrice. And thus we are daily to meditate on this duty: by this gemination, it should appear, that the heart of man is very ready to break out into this filthy profaneness, though there be no alluring motive: Therefore he addeth, Above all things, my brethren, Swear not; above all things look to your tongue, set a watch before your lips, that you be not found guilty of this sin. And whereas the Apostle in the Verses following is to describe the suitable and particular duties to a man afflicted, and to a man merry, he doth seem to remove this sin of swearing in the first place, prohibiting that; for experience telleth us, that when men either are sadly afflicted, and in discontents, or joyful and merry, then they are most prone to forget themselves, and fall into this sin of swearing: therefore the Apostle by way of caution, saith, above all things swear not.

A second motive against this common sin of swearing, is from the character and description that is given of a godly man in this very particular; he is one that feareth an oath: he dare not swear in his ordinary discourse, and in unnecessary occasions. Therefore it is a presumptuous thing in thee to flatter thyself, that though thou fallest into this sin now and then, yet thou hast a good heart, and hopest that thou shalt do as well as the most precise, whom thou slanderest with that ordinary calumny, that though they will not swear, yet they will lie; whereas a godly man hateth both the one and the other. But to our purpose: Let a man pretend never so much devotion, let him be never so confident of his good heart: yet if an ordinary swearer, thou canst not have a principle of grace in thee. For Solomon making an opposition between a godly man and a wicked, describing them by contrary characters, Eccl. 9. 2. concludeth with this, he that sweareth, and he that feareth an oath: So that a common swearer is the same with a wicked man and an unclean man: but then the godly man is deciphered by this, that he feareth an oath: observe that he doth not say, he that swsareth not, but he that feareth an oath. So that a gracious man doth not only abstain from all customary swearing, but he hath an awe and a reverential fear in his soul about it; so that the profane swearer is directly opposite to this character. The Psalmist likewise, Psa. 24. 4. when he had propounded this Question, who shall ascend to the holy hill of God, and stand in his holy place? that is, who is a true member of the Church of God? he answereth by giving several properties of such; two whereof are, He who hath not lift up his soul to vanity, nor sworn deceitfully. By lifting up the soul to vanity, some learned men understand vain swearing; and then followeth another and greater sin, which is perjury and false swearing, which commonly followeth upon the frequent use of the former sin.

The 3 ^d motive is, From the nature of the sin, it is a very heinous and grievous sin. For this is a rule, all sins against the first Table, are more heinous than those against the 2 ^d , caeteris paribus, because they are immediately against God; these against our neighbor; & so by consequence against God. Though therefore oaths fall frequently from thy mouth, without any fear and trembling, yet they are sins of a bloody nature, as appeareth from the 3 ^d Commandment, thou shalt not take the Name of the Lord thy God in vain. It's God's Name who is infinite in Majesty, who is to be named always with a holy fear and reverence, and shalt thou pollute it in thy wicked mouth? This Commandment doth not only forbid ordinary swearing, but all light and irreverent using of God's Name; as you have many will say, O God, O Lord, and O Jesus: these are great sins, though thou dost not tremble under them. Let the common swearer then know, that his sin is a very heinous one, he contemneth the glory and worship of God. Observe that expression, Deut. 28. 58. that thou mayest fear this glorious and fearful Name, the Lord thy God. Do not then flatter thyself, make not this common swearing a light sin, for sins are weighty, according as God judgeth of them, and this he accounteth an immediate contempt of his Majesty. You would not make use of the name of a great man to witness every bable and trifle. Chrysostom saith, Common swearers show more respect to their new garments, than they do to God's Name; for they will not wear them but upon solemn occasions. Whereas these in every trifle, and upon every passion, do highly dishouour God.

Fourthly, As the sin of common swearing is grievous in its nature, so it's threatened in a special manner with more than ordinary judgments. Even in this life God many times doth punish remarkably the common swearer: Hence in the 3 ^d command, the threatening is added, the Lord will not hold him guiltless that taketh his Name in vain. It is a figure 〈 in non-Latin alphabet 〉 , less is said, and more is intended, that is, he will certainly deal with such a man as a guilty person, he shall find that sin doth provoke God in an high manner. The Apostle likewise, Jam. 5. when he had prohibited swearing, addeth, lest ye fall into condemnation; the judgment of God lieth at thy door, and will find thee out. The place also formerly mentioned, Zech. 5. 2, 3. is very dreadful. There is a flying roll, full of curses, and it is said to go into the house of the swearer, and to continue in the midst of his house, till it hath consumed all. The Septuagint and Greek Expositors for a flying roll read a flying hatchet, taking maggall for megillah; howsoever it is as terrible, as if an Angel should come with an hatchet, and cut down such a man's house. It's flying, therefore it cometh from heaven, and so all thy power cannot withstand it: and then it's very broad and long, it will meet with every swearer: and then it is an utter consumption, God will make him such an example, that all who go by, shall say, here lived such a profane swearer: and see what misery and ruin he and his are brought to. Suarez speaketh of a profane blasphemous Proverb, that the Spaniards have to excuse their common oaths, Qui been jurat (by been is meant multum) been credit, he that sweareth much, believeth well. It is a sign he believeth there is a God. And indeed an Atheist cannot swear properly unless it be by derision; but that proverb hath blasphemy in it, because the swearer discovereth faith in God rashly, and irreverently: Neither doth he intend in his common discourse to profess faith in God, when he doth swear.

Fifthly, This sin of swearing is of so great a guilt that it polluteth a land, it bringeth public judgments as well as private. Now all those sins that make the public obnoxious to God's judgments, are sins of a gross nature, Jer. 23. 10. because of swearing the land mourneth: and Hos. 4. 2. for swearing and lying, &c. therefore the Lord had a controversy with the land. Thus you see swearrers are like Jonahs in a Ship, they bring the Tempests of God's wrath upon the Land; only when Magistrates make good and severe Laws against swearing, and the under-Officers are diligent in execution (for good laws without execution are like a Bell without a clapper, as one said) then the guilt is taken off the land. And therefore it would be cruelty to the Nation, to spare a particular person; you are unwilling to make the swearer mourn, and thereby you make the land mourn. Therefore let justice be executed upon swearers, that so the nation may not incur God's displeasure.

Lastly, This sin or common and irreverent swearing is condemned by the very light of nature. Heathens as the Pythagoreans have thought it a reproach to a man to swear; his word should be as good as an oath. It is noted of Hercules, that he did never swear, and therefore judged by the Heathens most religious. The more inexcusable are those Christians, of whom Jerome complaineth, that would use those Latin Oaths, mehercule, medius fidius. Plutarch reports, that when some were to swear among the heathens, they took them out of the house, and made them swear in the open air; one reason whereof was to make them deliberating, and considering before they did so. Will not these heathens rise up in judgment against our common swearers, who yet glory in this Title of Christianity? But let us hear their excuses and cavils, such swearers use to make.

1. They say, It's a custom they have got, and they cannot leave it. But 1. the more desperate and incurable is thy disease; the more a sin is habituated, the worse it is; This is not an excuse but an aggravation. Doth a custom in drunkenness or uncleanness, alienate, and not rather inhance? And

2. Why may not this custom be left? Of all customs we might think this might be parted with most easily; for (as you heard) here is no profit or pleasure to tempt thee. Chrysostom answering this very cavil, saith, That many who have had a custom to stammer, have yet by diligence left it; yea, he speaketh of one who had a custom of lifting up one shoulder higher than another, that by naked swords upon the place to cut him, if he should do so anymore, did thereby leave that ill use; and may not this custom of swearing be parted with upon easier terms? Bid thy Wife tell thee of it, thy children, thy servants; saith the same Ancient: and then at last, as many joining together, do so stop a beast that they catch him, thus (saith he) they will at last we ary thee out of this custom.

In the next place, Many do so, even all generally (except some few Precisians) do swear, and why should not I do as most do? But to answer this, the command is clear, thou shalt not follow a multitude to do evil, Exo. 23. 2. Most men go in the broad way to hell, most men will be damned, and therefore this is no plea. Again, we are not to live by examples, but by precepts. What though all use to swear that live by thee? yet the command of Christ is to be more than the examples, even of holy men and Angels themselves; much more then of wicked and ungodly men.

In the third place, I think no hurt, I do nobody any wrong. But 1. there is no man that sinneth, intendeth to sin, the will of man cannot be carried out to will evil as it is evil; and so every sinner might excuse himself. Again, if thy oaths do not hurt others, yet they do thy own soul, thou art a murderer of that; and as much as lieth in thee, thou hurtest God, robbing him of the glory due to him. And lastly, thou dost hurt others, for if a father, thy children learn to swear from thee; if a Master, thy servants do; or thy neighbors are encouraged, and the godly they are grieved at it.

In the fourth place, Some plead, they swear but sometimes, it is when they are in a passion, when they are provoked. But, 1. Once is too much, any sin once committed is enough to damn forever without repentance. And whereas thou sayest, It is in thy passion, that will not excuse; if thou killest a man in thy passion, doth that free thee before God? The stronger thy passions are, the weaker thou art in grace, yea, in reason: Therefore thy condition is the more dangerous, because so easily moved into passion; many grievous sins are sometimes committed in passion, which may make thee ashamed and mourn all thy life long. Again, art thou in a passion? therefore the more unfit to take the Name of God in thy mouth, the greater thy irreverence, by how much more violent the passion is.

In the fifth place, But when I have sworn in my passion, and do recall myself, I am sorry for it, and ask God forgiveness. But 1. seeing the sin of irreverent swearing is a very grievous sin, committed immediately against the Majesty of God: it is not an ordinary confession, a transient [Lord have mercy upon me] that can be accounted repentance in this case: There must be a serious and solemn setting of our selves to humiliation for sins of this nature. And 2. if ye be so sorrowful as never to fall into such passionate swearing again, then it is good: but upon the very next provocation, the next passion, you fall a cursing and swearing again, as formerly: so that it is plain thou hast not repented. Thou sinnest, and then askest God forgiveness, and then thou sinnest again: what is this but to play the hypocrite with God, and to mock him.

In the sixth place, say some, I would not swear, but they will not believe me else. To this it is answered, happily it is thy fault, they do not think thee a man of truth and honesty; if they did, thy bare word would be enough: and in the next place, who will believe thee the more for thy ordinary swearing? they think it is so common with thee, that thou dost not matter it; and withal, he that is not afraid to dishonor God, I cannot believe him though he should swear a thousand oaths: and indeed who doth regard the word and speeches of a common swearer that is wise and prudent?

Lastly, Some excuse themselves, That they are but petty oaths, they do not take God's Name in vain; their oaths are petty oaths, by their faith and troth; and is that such an offense? To answer this, 1. there is no petty oath, no more than a petty God, or a petty damnation. And 2. While you think to honor God, you dishonor him; out of reverence you will not swear by him, but by a creature; this is more highly to offend him, while you give that which is due to him, to a creature. And therefore 3. here is not only unlawful swearing in those oaths, but idolatry also. Is your faith a God? Is your troth a God? Is your faith an alseeing witness? Can that damn thee, if thou swear falsely? Therefore in these oaths you do not only sin, but commit idolatry also.

SERM. CXLIV.

THe next thing to be considered in this Text, is the Matter of the Oath, which is indeed a full answer to the calumny charged upon him, verse. 17. about his lightness and inconstancy in altering of his purpose concerning his coming to them. In this he showeth the true reason, that there was no fault in him; but the blame that was, was to be laid at their doors; they were not prepared, and fitted for his coming; therefore he saith, To spare you, I did not yet come to Corinth. It was not then any mutability or carnal principles that moved him herein; but a prudent and merciful ordering of his coming to them, for their spiritual good. Should he have visited them according to his promise, he would have come with a rod, and not in the spirit of meekness, as 1 Cor. 4. 21. and so his presence would have been very ungrateful, and therefore he forbeareth a while, to see whether his former Epistle might work a full humiliation and reformation amongst them, being unwilling to proceed to further and more severe censures. And although there were some only of the Corinthians, who had thus sinned, and were accordingly to be censured, yet he saith you in the general, because the matter did concern the whole Church. The reason then given of delaying his coming, is, That he might spare them. This denoteth the paternal authority and power that Paul had, to admonish and censure obstinate offenders. For it is an expression from a father, as Mal. 3. 17. I will spare them, as a father spareth his own son. Thus it is often applied unto God, who ruleth in the world, as a Judge. Jon. 4. 11. Should I not spare Ni • eveh? And he is said, Not to spare the Angels, and the old world, 2 Pet. 2. 4. So that you see the Apostle doth hereby declare that power which God hath given him: but because he saith afterwards, 2 Cor. 10. 8. that this authority is given for edification and not destruction, which he repeateth, 2 Cor. 13. 10. as being very memorable and considerable, therefore he manageth this power with all wisdom and tenderness, that so he may attain his end of edification, that instead of converting, he doth not more harden men in impiety, as an indiscreet and unseasonable exercising of ministerial power may do. But you will say, This seemeth to be no good reason. For if Paul had gone to Corinth, he might have spared them: howsoever Paul surely did not fear his passions would prevail over his judgment, or his zeal devour his prudence. That is true, but yet if he had gone to Corinth, and found them obstinate and unhumbled, as he feared he should, 2 Cor. 12. 21. then if he did not put forth the power God had given him to punish their disobedience, his authority would have been contemned, and withal the wicked would have been hardened more in their impiety, and the godly who desired godly order in the Church would have been discouraged. Therefore to prevent this necessary severity, he doth in this Epistle, as in the former, admonish them, and warn them; so that if possible, they might of themselves reform, and so prevent the exercise of his power amongst them. For observe what he saith, 2 Cor. 13. 2. I told you before, and foretell you, as if I were present the second time; and being absent now, I write to them, which heretofore have sinned, and to all other, that if I come again, I will not spare. As then it is God's goodness and patience to threaten us with hell and damnation, that so we might prevent them: Thus doth the Apostle imitate the patience of God herein, threatening them with the exercise of Church-power upon them, that being thereby awakened, and repenting, there may be no need of it. From whence observe,

That the ministerial power, which God giveth the Officers of his Church, ought to be managed with much holy prudence and commiseration.

The end of their power is always to be in their mind; which is edification, and so are accordingly to use means proportionably thereunto, lest instead of edification there be destruction.

That God hath given the Ministers of his Gospel an ecclesiastical or Church-power, as also what the nature of it is, the acts and exercise of it; as also the objects to whom it extends, I shall here take for granted; there will be a more seasonable occasion to treat of these things in some ensuing passages of the Epistle. I shall only at this time briefly speak to this particular manner of managing it, which is specified in the Text; and that is, with holy prudence and pity, with much longsuffering and meekness. And

First, When we call it an holy prudence and moderation; let us consider what is meant hereby. And

First, We exclude carnal craft, and worldly policy. When men make use of Church-power, and the Ordinances of Christ only for carnal ends, and to advance themselves and their party thereby. It was far from Paul to make use of any such profane policy; therefore he often proclaimeth the integrity of his heart and intentions, that he was not in the number of those, who did corrupt the word of God, 2 Cor. 2. 17. & Chap. 3. 2. he there renounceth the hidden things of dishonesty, not walking in craftiness,—but commending ourselves to every man's conscience in the sight of God. So that there is a vast difference between godly prudence, which studieth to use the choicest means, and most fit for the spiritual good of others, and a crafty politick way, indulging men in their lusts, that so they may obtain their corrupt intentions. Our Savior speaketh very notably, when he saith, (Luke 16. 8.) The children of this world are wiser in their generation, than the children of light. Though they be light, yet they have not that subtle eye-sight in the things of the world; but yet do far surpass the greatest Ahithophel in the world in spiritual things: crafty and worldly wise men, are like the owls that see best in the dark; but when the Sun shineth, then their eyes are dazelled. Thus such men in outward affairs, in evil contrivements, are very subtle, but as dull as stocks and stones in any heavenly things. Let not then any under this pretence of holy prudence in Church-power, encourage himself in carnal and worldly craftiness: the Church of Rome is justly branded for this. For in antiquity, when any Church had excommunicated some for their profaneness and ill demeanors, who appealing to the Church of Rome for redress, hereby to advance their power, they would encourage such, and maintain them against those Church-officers who had cast them out. This carnal craft and ungodly policy, is used by too many Officers in the Church, that contemn Christ's order, that despise all wholesome means to true piety, that thereby they may satisfy their earthly ends. It is true, when the faithful Ministers of Christ do effectually move for the purity of Ordinances, and the promoting of godliness among their people, there are those who will maliciously traduce them for carnal and self-seeking ends, as if they proceeded wholly upon subtlety and policy, but the searcher of hearts witnesseth to their sincerity, and so they comfortably proceed in Christ's work, maugre all opposition. It's holy prudence then, not carnal policy, which must manage ministerial power.

Secondly, When we require holy prudence and meekness, we do not hereby exclude zeal; as if a man should not with much fervency and ardour of spirit set himself for the truth of God, as also against the kingdom of sin and Satan. No, it cannot be heavenly prudence, unless it be accompanied with this zeal. As zeal must be with knowledge and discretion; so must knowledge be with zeal. They must be as Castor and Pollux, always appearing together, which was represented in the Sacrifice, which was to have salt, as well as fire. Thus (Rom. 12.) We are to be fervent in spirit, serving the Lord. And it is the Lord Christ, who said, The zeal of thy house hath eaten me up, Joh. 12. 17. Here is a notable example for all godly Ministers. The zeal for God's glory, is even to consume them (as it were) as the fat of the Sacrifice was burnt in the fire to the Lord: to which some think our Savior doth allude in that expression. We are to come in the spirit of Elijah, even to be carried in a fiery Chariot. And truly without this zeal for God, a man is but a lump of earth. It is true, we must distinguish holy zeal from our own passions, and choleric distempers, but that which is the pure fire of God's Spirit kindled in our hearts, as it doth greatly conduce to God's glory, so it doth exceedingly tend to our own comfort. Let therefore those be magnified for wise and moderate men; let them be admired, as so many Angels, that live in a lukewarm and neutral way; they will reprove no sin; they will provoke no man to frown upon them; but (alas) the issue will discover their folly. Oh the throbs and pangs of conscience some have had, when going out of the world, for this very particular, because they did not with more zeal and forwardness appear for God. And on the other side, that Minister who hath with faithful zeal, according to the words direction, behaved himself in his ministerial labors, though great ones have frowned at him, though malicious people have vexed him, yet he dieth full of comfort. For they that are filled with the Spirit of God by zeal in their life time, are many times filled with heavenly consolations in their death.

Lastly, This holy prudence, is not to be confounded with that sinful man-pleasing, which is in many, indulging men in their lusts, and hardening them thereby in their impieties. Though the Apostle said, 1 Corinth. 10. 33. That he pleased all men, in all things, not seeking his own profit; yet that is not to be understood in sinful things; for in that respect he saith, Galat. 1. 10. If he pleased men, he should not be the servant of Christ; but in lawful things he did condescend to those that were weak, and would not always use his own liberty, which he might, being strong in judgment; but this doth nothing advantage such who have a flattering, complying way with men in their wickedness, like those false prophets of old, that daubed with untempered mortar, and cried Peace, peace to him, whom God hath promised no peace. This is highly offending God. Yet how many are admired, because they have the love of wicked and ungodly men, that they can keep in with them? Whereas this is not, because they have large parts, but a large conscience; and that which some make to be a very wise man, is indeed to be a man without any conscience. But I must not enlarge in this.

In the second place therefore we are to show, Wherein this holy prudence doth consist. And

First, In discovering our love to their persons, to be the ground of all our proceedings. If we reprove them, it is love; if we admonish them, it is love; if we do not admit them to the dreadful mysteries of Christ, it is love. Dilige & loquere quod vis, saith Austin; Love, and then say what ye will. This made the Apostle use a sacred oath at this time, to show it was his love to them, and no sinful end, that made him forbear his coming; so great a matter is it to be persuaded that what the Ministers of the Gospel do, though it distaste and displease us, yet it is out of their conscience to God, and love to us.

Secondly, Holy prudence lieth in this, when we observe the fit seasons and opportunities for exercising our power, which God hath given us; otherwise if unseasonably administered, it may do more hurt than good. It is special prudence to time it well; in this sense it is good to be a time-server, as some read that passage, 〈 in non-Latin alphabet 〉 , Rom. 12. applying it to this sense. Abigail would not speak to her husband in his drunken senseless fit, Isai. 50. 4. The tongue of the learned is to speak a word in season; though that be chiefly to be applied, to a word of comfort, yet a word of reproof in season, doth more good than ten thousand unseasonably spoken. Such a word so spoken, is said to be like Apples of gold in pictures of silver, Prov. 25. 11. wherein is implied both preciousness and excellency, as also delight and refreshment. A fit word, is called in the Hebrew, A word upon the wheels (as some think) because of the smoothness and readiness of it to enter into the hearts of others. Some render it, A word with its two faces, as looking on both sides, which is the property of prudence: and the next verse following showeth how happy it is, when a wise reproof, and an obedient ear meet together; such an obedient ear is more comely and glorious, than any ear-jewel. As then the Be doth not every day, but in fit seasons gather its honey; so doth a prudent Minister of the Gospel. Thus Solomon, Eccles. 12. 9, 10. Because the preacher was wise, he sought out acceptable words. Some trees that blossom last, are yet said to have their fruit first; which showeth, that it is not the first or sudden speaking, but the most opportune, that doth the greatest good; especially in reproof this is most necessary, because it is said, Genus quoddam Martyrii est, &c. It is a kind of Martyrdom to take a reproof patiently.

Thirdly, Our prudence is seen, when we discern of sins, not judging little and great alike. To excommunicate for lesser faults, is (saith Gerson) To strike off a fly from a man's fore-head with a beetle. The remedy is more dangerous than the disease. They were gross sins that the Apostle is thus zealous against in the Corinthians. Again, great sins are to be distinguished, whether personal in some few, or public and over-spreading all. For when sin hath infected a multitude, though it be a Ministers duty to bring them out of such an epidemical disease, and to withstand the torrent of such impiety, wherein God many times giveth unexpected and wonderful success, as appeareth in Luther, to whom one said, Abi in cellam, & dic miserere mei Domine, thinking it in vain to stir, though God vouchsafed unexpected effects to his labors, yet we are with more prudence to endeavor the reformation of a multitude, and not to be overhasty, lest we hinder that good which otherwise might be done. This was Austin 's known counsel to a Bishop, who desired his advice about the sin of drunkenness, which was general in all, he adviseth him to proceed by degrees, and Monendo magis quam minando, &c. But the next Chapter may give occasion to greater enlargement in this point.

Fourthly, Prudence is seen about the order of the means which God hath appointed to reclaim others. In private or personal sins, that is a golden ru • e full of wisdom, which our Savior prescribeth, Matth. 18. 15, 16, &c. To deal with such an offending brother first alone, and as we find him obstinate, so to proceed to a more public way. To give Ellebore or Opium at first, is too violent a remedy; such that do so, are no wise Physicians to men's souls.

Fifthly, It's a special part of prudence in our reproof of others, or other distasteful exercises to flesh and blood, to mingle a due praise, for what is lovely and good in them. To acknowledge any gift that God hath bestowed upon them, as Paul doth often, joining himself with other believers, sometimes as if they were not inferior to him; he doth not only use loving compellations of brethren and children, but also doth with much sympathy take their infirmities and sins as it were upon himself.

Lastly, Holy prudence doth not only make a Minister look to the good that may come, but the evil also that may probably issue. For although our duty is to be done, though the world shall fall upon our heads, yet we must consider, whether when so many evils are in great probability attending the action, whether it be a duty then, or no. It's a known passage of one Audas a Bishop, who out of great zeal, set a Persian Temple on fire, wherein they worshipped 〈 in non-Latin alphabet 〉 , or fire, as a god, which did so enrage the Persian King, that he commanded the Bishop to build the Temple again, or else he would put him to death. But the Bishop refusing, not only he himself suffered, but thereby brought a most cruel persecution upon many Christians. Now this fact is justly condemned, as a most indiscreet and rash action; he did not consider what evil would fall upon it. Although Sozomene saith of him, That he condemned his indiscretion that he demolished the Temple, but admired his zeal and constancy, that he would die rather than build it up again. Many good actions seeming full of zeal, for want of a due consideration, have brought more evil, than done good: yea have increased that evil the more, which they have endeavored to extinguish. Hence our Savior giveth us wise counsel, Matth. 7. 6. Give not that which is holy unto the dogs, nor cast ye your pearls before swine, lest they trample them under feet, and turn again and rent ye. Many times both the pearl, and the Minister also, at least the exercise of his Ministry is destroyed, because he did not consider that some persons are swine and dogs, maliciously endeavoring all evil against you, if they be provoked.

The first Use is Of Direction, to such who intend the Office of the Ministry, not only to labor after learning and godliness, but prudence also. Even Luther himself, though raised up by God for so great a work, doth sometimes bewail his imprudence and folly.

If a man have not so much learning, yet if he have godliness and prudence, he may do more good than more eminent Scholars. As it's noted of Atticus Bishop of Constantinople (one of the successors of Chrysostom) that he was far inferior to Chrysostom for learning and abilities, yet did more good in his Office by his prudence, being a very wise man, than he did. For Chrysostom, though so excellent a man, was very subject to passion; and being of a plain, single heart, did not discern of men, as he should do; by which means his adversaries prevailed over him, so to have him ejected from his place at last. But Atticus continued many years in that place, by his prudence and wisdom, yet a godly man also.

But how shall we have this wisdom?

We must earnestly pray to God for it, as the Apostle directeth, James 1. and Solomon practiced. And withal, we must read and study the Scripture much, following that as a star.

And lastly, It is good to be acquainted with Ecclesiastical History. For both from the godliness, wisdom, and also from the miscarriages of those that are mentioned, we may get experience, and they may be as so many pillars of salt to season us. Lege Historiam, ne fias Historia. And if those who would get civil prudence, be required to read human Histories, and to observe all occurrences therein, how much rather are the Ministers of the Gospel to exercise themselves in Ecclesiastical History, not only to know what was done formerly, or to be able to speak about the Ancients, when they lived, and what their Doctrine was; but also to get prudence, by observing either their wise deportments, or imprudent miscarriages.

Use 2. Of Instruction. Of what consequence it is for a people to be persuaded of the love and faithful intentions of their Pastors to their souls good; not to think they seek themselves, they ambiciously affect great things over them. For this made Paul take this solemn Oath in the Text, which he would not have done, had not the occasion been urgent. What is it that maketh the ministerial labors, either in preaching or establishing good order among their flock be so disgusted and disrelished, but because they will not be convinced of the Ministers faithful aims, and their great love in all this?

SERM. CXLV.

THis Text is brought in by way of correction, as the Rhetoricians figure is called. For having said, That to spare them, he did not yet come to Corinth, and he that spareth may also punish; lest he should seem hereby to assume to himself some absolute dominion, and lordly power over them, he addeth, Not that we have dominion over your faith. Because in the Greek it is 〈 in non-Latin alphabet 〉 ; Erasmus thinketh the Preposition 〈 in non-Latin alphabet 〉 is to be understood; as if the sense were, We have not dominion over you, for your faiths sake. Whereupon he enlargeth himself, that none is to be compelled to the faith; and those (saith he) who are vehement herein, it is that their Kingdom might be more enlarged. Hence he wisheth that Text in Peter, 1 Pet. 5. 3. Not being lords over God's heritage, &c. were written upon all Bishops halls or palaces, Vel aureis literis, even in golden letters. The Greek word is 〈 in non-Latin alphabet 〉 ; therefore when we urge that place of our Savior's, reproving the ambition of the Disciples, (Mat. 20. 25. The Gentiles exercise dominion, but so shall not ye) against the political dominion of the Pope and his Bishops, Bellarmine's solution is frigid. It is (saith he) 〈 in non-Latin alphabet 〉 in the Greek, which signifieth a tyrannical exercise of any power; as if such an imperious abuse of power, not the power itself were condemned. But though 〈 in non-Latin alphabet 〉 doth sometimes aggravate, yet that it doth not there, appeareth in that the same passage, in Luk. 22. 25. is related by the simple Verb 〈 in non-Latin alphabet 〉 , and here in the Text is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . The Apostle then doth here disclaim all absolute dominion over their faith, all lordliness over their consciences; he may not dictate; or prescribe to them what he pleaseth. Now if Paul, so eminent an Apostle, made so not by men, but having immediate revelation from God, who was also infallible in his Doctrine, doth yet disclaim this dominion; What mortal man may do it? What Minister is equal to Paul? Yea this Church of Corinth, was wholly planted by him, they were converted by him; and therefore he might plead more sovereignty over them, being not an instructer, but a father, rather than other; yet for all that he challengeth no such primacy. So that this Text confoundeth all Papal Church-government, with the upholders thereof. For how abominable are the expressions of the Popish flatterers? affirming; That the Pope hath the same tribunal with Christ, that he can dispense against Paul' s Epistles, that he can do anything, praeter, super and extra jus; and that he is to judge all, but to be judged of none, with such kind of blasphemies. Yea Bellarmine doth apply that prophecy of Isaiah, Behold I lay in Zion a foundation-stone, which doth directly belong to Christ, even unto the Pope, though secondarily, but most blasphemously. The Observation is,

That though Christ hath invested the Officers of the Church, with some kind of ministerial power, yet they have not thereby any dominion over the faith of believers.

They may not preach what they will, nor command, and dictate what they will. Insomuch that although their Pastors say, Virtue is a vice, and vice a virtue, yet the people are bound to believe it, as Bellarmine in his first Edition affirmed, but afterwards left it out. That all such dominion by compulsion and force is excluded from the Ministry, appeareth plainly by those two Texts, Luk. 22. 15. & 1 Pet. 5. 2. Those places do not forbid such a fatherly pastor-like power, that Christ hath bestowed upon his Church-officers, but a civil domination, as also an ecclesiastical-magisterial power in the Church, as if we were to believe, because they say so. No our Savior absolutely prohibiteth that, when he saith, Be ye not called masters, for one is your master, even Christ, Mat. 23. 10. Where also we are commanded, to call no man father. Hence the Papists exceedingly err, in calling those Ancients Fathers, thereby urging their dominion over our faith, as if we were bound to believe, what ever a Father saith. Indeed if by Father we mean no more, than an Ancient, who hath lived long before us; so the word may be allowed; but they call them so in a doctrinal and authoritative respect, as if we might not gain-say them, no more than sons their father; but this doth contradict our Savior's command. Christ then is the only Lord, and Head of his Church; whatsoever he saith, we are commanded to hear him, and that for his own authority; there is no disputing, no doubting, no examination allowed of what he saith: but all Ministers since the Apostles days are subject to error, and may be deceived, and withal by their office they are stewards, not lords in the family; they are Ambassadors only, not Princes: Now such have a limited power, they cannot do anything of themselves, any further than their Commission extends, their power doth not extend. And truly (as was said) if the Apostles, though infallible, would not challenge such a dominion, such a commanding power in the Church, (1 Cor. 7. 6. I speak this not by commandment) but referreth all his doctrine, his power, and what he did to Christ, as the original; yea Christ as Mediator referred his doctrine and will to the Father. What shall become of those ambitious Diotrephesses, who affect a greater power in the Church? But the Doctrine needeth explication in several particulars. And

First, Let us see negatively, What is not forbidden or disclaimed by the Apostles, and then positively. What is for the negative,

1. The Apostle doth not here exclude that lawful Ecclesiastical power which the Ministers of God have after a spiritual manner in dispensing of the Ordinances appointed by Christ. Some indeed think it is not power or authority, but a gift. Others, that all their power is swallowed up by the Magistrate, when he becometh Christian; but certainly Christ appointed Pastors and Teachers in his Church till his second coming, and gave them power to preach the Word, to administer Sacraments, to exercise Church-discipline, as might at large be proved, if this were a fit occasion. The Apostle attributeth to himself a power once or twice; only he saith, it is for edification, not destruction, 2 Cor. 13. 10. And he telleth these Corinthians, If he come again, he will not spare, 2 Cor. 13. 2. & 2 Cor. 10. 6. he saith, He was in a readiness to revenge all disobedience: And that command of his, To cast out the incestuous person, argued his power. Yea the names given them, that they are called Pastors and Rulers, and that the people are to obey them, argue plainly there is a spiritual ministerial power appointed by Christ in his Church. Of which more largely (God assisting) in subsequent passages.

2. Neither doth this expression imply, That the Ministers of the Gospel have their power from the people. As if they were Embassadonrs in their name, and acted with a power derived from them, as some have pleaded; for the office is of Christ, the designation and application of the person to the office, is by the Ministry of the Church, but they have not the office itself from them. It's true, they are sometimes called, The servants of the Church, but that is finaliter, not originaliter, because the end of their office is for the good of the people; They have not these Offices for their own honor and dignity, but merely for the good of others. So that although in respect of Christ, they are merely Ministers and servants, yet in respect of the Church and the people, they are Fathers and Pastors, having a spiritual rule over them.

3. Neither doth this expression encourage a licentious boundless questioning of the Doctrine, that the Ministers of the Gospel do deliver, because they are not infallible, because they are not commanded absolutely to depend on them. Therefore some run into a disorderly extreme, cavilling and questioning everything that is taught. But you must know, that although every Christian be allowed a judgment of discretion, and he is by his own faith to be saved. Hence the Bereans are accounted more noble, because they compared the Doctrine delivered with the Scriptures; yet withal they are commanded to hear the Ministers, highly to esteem of them for the works sake; To obey them, and to submit themselves to them. So that the liberty a believer is allowed must not tend to the overthrow of the office of the Ministry. It is true, here is much wisdom and grace required in bounding the people's liberty; and yet asserting their dependence upon the Ministers whom God hath set over them, and from whom they are to seek direction and guidance: but this work is not to be done here. It is certain, they may mutually stand together; yea they were appointed by God for the mutual good of each other; and therefore it's nothing but corruption that maketh a contrariety herein; sometimes by the Ministers pride, and affectation of power; and sometimes by the people's pride and conceitedness, whereby they refuse humbly to submit to such order and officers as God hath commanded them. But this deserveth a large Tractate. For all evil ariseth in the Church, because these bounds are transgressed. In some ages the officers tyranny, in other ages the people's licentiousness have much hindered the power of godliness, and the beauty of Ordinances.

Lastly, By this is not excluded that duty, whereby Ministers ought with holy zeal and courage, reprove sin, and that in the greatest of men. Yea and whosoever are obstinate and impenitent sinners to refuse the administration of the seals of Church-communion unto them. When the Apostle commanded this incestuous person (whom some think to be a man of great place among the Corinthians) to be cast out, when he delivered Hymenaeus and Philetus up to Satan; when he commands, If any walk disorderly, to withdraw from such, 2 Thess. 3. 6. Yea and if any obey not his word, to note, or signify such a man. All these are demonstrations of power, but not lordly dominion; yea where reproof, admonition, and excommunication are rightly administered to a spiritual heart awakened, they become more dreadful than civil, or bodily punishments; because what is done this way, God bindeth in Heaven; God casteth such out of his communion, and commands them, as David to Absalom, not to come in his presence. Thus the Apostle doth not exclude these necessary ministerial duties, although distasteful to flesh and blood. Yea though corrupt persons account them nothing, but the expression of lordliness. Even as when Lot reproved those wicked Sodomites, they replied, He would be a Judge over them, Gen. 19. 9. and Moses, when he rebuked the Hebrews, striving one with another. How scornfully did the injurious person answer him? Who made thee a Prince and a Judge over us? Exod. 2. 14. By this we see, how imbred a thing it is in all sinners, if they be reproved and controlled in their wickedness, to account all nothing but dominion and lordliness. Even the holy Government of the Church appointed by Christ for spiritual and supernatural ends, and so wholly for the good of those that go astray, yet by evil men hath been complained of, as worse than Turkish slavery. How little do such men consider, what their Christianity obligeth them unto? What it is to be baptized into the name of Christ, and to acknowledge him the Head, Lord, and Governor of his Church? For if they did, they would not say, Let us break his bends, and cast his cords away from us. Is not the Discipline of Christ to be received, as well as his Doctrine? Did not the Apostle rejoice to behold the faith and order of the Colossians? Col. 2. 5.

Thus you see what is not excluded. Let us then consider in the next place, What the Apostle doth positively shut out by this negative expression, Not that we have dominion over you. And

1. It doth exclude all abuse and excess even of lawful power. For those who are true officers of Christ, having a lawful power committed to them, may yet abuse it, they may show much rashness, too much austerity in the exercise of it. Therefore in the next Chapter, we see this holy Apostle, though zealous to have this incestuous person cast out, yet when truly humbled and repenting, he is no less careful to have him received again, requiring them to confirm their love to him, lest he should be swallowed up with too much grief. Some learned men have thought, that the primitive Bishops did exceed in their austerity herein, as appeareth by many Canons made against some sinners, who for two or three years were not to be received into Church-communion, though truly repenting; yet some excuse them, because the condition of the times did then, they say, require it, that the Churches zeal against sin, might vindicate her against those abominable calumnies cast upon her by the Heathens, as if she did secretly nourish all impiety. And although she was thus severe, yet the Novatians did refuse communion with the Church, as being too remiss, in that she would at any time receive such, who through fear apostatized in time of persecution, though never so sincerely manifesting their humiliation. Thus all unlawful austerity, even in lawful power, is excluded.

2. By this the Apostle doth disclaim all civil and political Government. Hence the word 〈 in non-Latin alphabet 〉 , signifieth one in 〈 in non-Latin alphabet 〉 , saith Varinus; and one that hath 〈 in non-Latin alphabet 〉 , saith Budaeus. The Apostles did not invade the Magistrates office, neither would Christ the fountain of all Church-power, be a divider of an inheritance. A civil power is coactive and compelling by force, which Church-power is not. And although Bellarmine say, Ecclesiastical power is ridiculous and in vain, if it may not civilly compel. Yea a profane Papist saith, Our Lord Christ had been indiscreet, if he had not given this temporal power also. Yet they speak this according to their human apprehensions, transforming Christ's kingdom into an earthly and external one.

3. Hereby he excludeth a magisterial power, though in an ecclesiastical way, over consciences. That is, he doth not assume to himself to be Lord in the Church, but an Ambassador or Steward only. He doth not say, his Doctrine is his, the Sacraments are his; but as he received of the Lord, so he delivered to them. And this is that, for which the Protestants accuse the Roman Church, That their Officers arrogate to themselves a Magisterial power in the Church, pleading an infallibility in Doctrine, by which they anathematize all as heretics, who will not subscribe thereunto. The Protestants do acknowledge a ministerial power, but they will have a magisterial one. There must be a supreme visible Judge in the Church (say they) as there is in Commonwealths; else Christ hath not wisely provided in his Church a sufficient remedy against all heresies and schism • .

Lastly, By this he doth exclude any sinful or wicked end. As if he did make the Church subservient to any corrupt interest of his own. Officers are for the Church, the Church is not for them. He that hath a lordly government or despotical, saith Aristotle, administereth it, 〈 in non-Latin alphabet 〉 . It's not the public good, but the personal good he looketh at: it is not Res publica, but Res propria. All tyrannical administrations are for the tyrants profit, they Non praesunt ut prosint; whereas good Governors, they relate to the public good, knowing they are for it, not it for them. And thus it is in Church-officers, all their names are names of care, of diligence and labor. God hath not set them there for their carnal advantages, as if the people were made for them; but they are to promote the Kingdom of Christ, and to advance the souls of their hearers. Alas, the Church is Christ's Spouse, not theirs; it's Christ's flock, not theirs; they died not for it, they were not crucified for it; neither are believers baptized into their name, but the name of Christ.

Use of Instruction. How happy and blessed a thing it is to see the Church of God in unity between Pastors and people; the Officers not abusing their power to ambition and tyranny, nor the people their liberty to licentiousness and wantonness; when Pastors and people strive not about their respective power, but who shall most faithfully discharge their duties to one another. All disorder in the Church hath for the most part come in at this breach. If a Church be Plebs adunita clero, as Cyprian said, Church and people united together, then what goeth to the dissolving of this, tendeth to the destruction of the Church itself. How much doth Ignatius (if they be his genuine Epistles) press this subjection of people to Pastors? And the Apostle Peter doth as earnestly press a loving and meek government in Officers. And no doubt, when God is angry with a people, then he sends an evil spirit, as between Abimelech and the Shechemites, which tendeth to the consumption of both. Let Ministers therefore carefully avoid all affectation of unlawful power, and people of unlawful liberty. Let Pastors look upon their people, as the Spouse of Christ, as purchased by his blood, and this will keep them from lordly dominion; and let people look upon Pastors, as the Officers of Christ, coming in his name to them; and this will make them honor them, and have them in high esteem, both for their office, and works sake. But other parts of this Epistle will provoke to greater enlargement herein.

SERM. CXLVI.

THe Apostle having removed the negative in his Ministerial power, he cometh to affirm the positive, which is, That we are helpers of your joy; 〈 in non-Latin alphabet 〉 , helpers or co-workers; for the word relateth to a concurrence with others, and therefore by some is made to respect the Corinthians themselves, as if he did work with them for the establishing of their joy. Others relate it to his fellow-Ministers and workmen in the Lord, in which sense he often speaketh of his 〈 in non-Latin alphabet 〉 , Rom. 16. 21. Phil. 1. 2. & 24. Phil. 4. 3. and this is very probable. But then 3. others make it to refer to God, as if the Apostles did work with God but ministerially and subordinately, to the salvation of men; and this the Apostle plainly affirmeth, 1 Cor. 3. 9. This also may be granted; and then the Apostles scope is to show that they have not indeed any dominion; but yet lest any should judge them therefore useless, and conclude they have no power at all, therefore he addeth, We are helpers and Ministers under God. For though God immediately created the world, without any instruments, yet he doth not so in propagation of the Gospel. Therefore Stapleton need not be in such rage at Calvin, for not taking notice of the word, or at Beza for rendering it helpers; seeing that Beza doth not thereby exclude a ministerial help, but a magisteriall authority, which the Papal party plead for, calling it 〈 in non-Latin alphabet 〉 , whereas it is rather 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . Neither doth the Ministry immediately produce spiritual effects in the hearts of hearers, though subordinately only, but doth externally apply the means of grace, in the exercise whereof God doth put forth his glorious power. The next thing considerable is the object of this, We are helpers of your joy. We might have thought he would rather have said your grace, or your faith; but he saith joy, by which some understand heaven and happiness, as the word is used, Heb. 12. 1. Matth. 25. 23. This indeed is necessarily implied, and so must not be excluded: but the proxime and immediate sense is their spiritual joy and comfort. For this is made opposite to that imperious and austere exercise of Church-power, which some being guilty of, do exceedingly grieve and discourage the hearts of such who fear God, as the Prophet Ezekiel complaineth of such fiery Pastors. Hence he speaks of heaviness and sorrow so much in the next Chapter, from whence observe,

That the ministerial work in a great measure of it consisteth in administering comfort and consolation to such as stand in need thereof.

Our work is not only to endeavor the conversion of such who are turned aside from God, but also the comfort and consolation of such who are sadly dejected. We see our Savior himself, after whose example all Ministers are to walk, was very careful herein, Joh. 17. 13. These things have I spoken that my joy might be fulfilled in you, not only joy, but perfected and completed joy. Therefore when his Disciples were cast down with sorrow about his departure from them, how ready and willing is he to suggest all such arguments as might administer joy, yea, and promiseth his spirit as a Comforter, which would effectually set home those arguments upon their hearts? This Apostle also, how frequent is he in pressing this duty, ingeminating of it? Rejoice in the Lord always, again I say rejoice. Phil. 4. 4. Hence he saith to these Philippians, cap. 1. 25. that he had confidence of abiding with them for the furtherance and joy of their faith: where you see the more growth and increase in grace, the more joy; and it is called the joy of faith, because by believing we come to partake of this joy. Let not then any people nourish prejudices in their hearts against the faithful Ministers of the Gospel, as if they endeavored only to discourage men, to fill the hearts of people with despair, to drive them into me • ancholy, and turn them out of their wits, as profane persons calumniate: for our great work is to provide comfort for such as are fit Subjects to receive it. That must always be remembered, oil is for the wounded in soul: this wine is not for such who are transported with feverish lusts of their sins, but if thy sins be a burden to thee, and thou hast cast them off, then manna is prepared for thee in this wilderness; then a year of Jubilee is to be proclaimed to thee who didst mourn under thy spiritual debts. But let us explicate this Truth.

And first, There is a twofold joy, a carnal and worldly joy, whereby men delight in the pleasures of • in, and the jolly pastimes and customs that are in the world; and there is a spiritual joy arising from God's love in Christ, whereby we are quickened to all holiness with great delight; now God forbid that any Ministers should be helpers of the former joy. There have indeed been such unsavory salt, profane Ministers of the Gospel, whose work hath been to strengthen the hands of wicked men, to preach peace and mercy to them while wallowing in their sins; but woe to such Pastors, and such a people. These are sharply reproved in the Scripture, for there always will be such men-pleasers, such daubers with untempered mortar, as Jer. 6. 14. They heal the hurt of my daughter slightly, saying, Peace, Peace, when there is no peace. Would you have such a Physician that should flatter you about the wounds of your body, saying, it will heal, it will heal, when thou feelest it to putrefy more and more? Such spiritual Mountebanks the Prophet Ezekiel complaineth of also, cap. 13. 10. They have seduced my people, saying, peace, peace, especially at 22. verse. these wicked Prophets are said to make sad the hearts of such whom God would not have made sad, and strengthened the hands of the wicked by promising them life. Thus you see what an unfaithful Minister will do, all that he can and dare, he will uphold and encourage a profane person; and all that he can and dare, he will uphold and discourage, vex and grieve such who fear God, and whom God would have comforted: but such men in time meet with an overflowing storm and great hailstones fallling upon them, as v. 11. which shall destroy them, and rend the wall down they have daubed up. Do not then think this is the joy we should help you in: in your profane pleasures, in your superstitious and vain customs to encourage you; no, this were to deprive both ourselves and you of true solid joy.

Hence in the second place, We are to help the joy of those whose grace we have helped before. Joy cannot be the first stone in God's building, grace and holiness is first, and then consolation; The spirit of God is first a sanctifier, and then a comforter. So that many people take a preposterous method; if they be sick, they look the Minister should presently give them comfort; there must not a word be said of their sins, of the necessity of repentance, this will make them despair. Fond and foolish people, why would ye be tickled into hell? why would ye be pleased into damnation? oh it cannot be that thou shouldst have comfort before godliness, this would be to falsify the covenant of God, to abuse the seal of pardon, applying it to him; whom God doth still hold guilty, Understand then God's method, and submit thereunto, saying, I do not expect comfort; I would not have the promises of grace applied to me while thus obstinate and impenitent in my sinful ways, but if thou art found godly, then we are to comfort and to comfort, as Isa. 40. 1. again and again, not giving over till that evil spirit of unbelief be cast out: And this spiritual comfort is seen in two particulars.

1. Comfort under the guilt of sin, and truly herein we do a most acceptable work. Then it is indeed the tongue of the learned, when we speak a word in season to such afflicted spirits; how ready and willing are the faithful Ministers of the Gospel to bring the balm of Gilead to such persons? how pitiful and compassionate because they know the terror of the Lord? God hath commanded us to be Messengers of peace, and like Noah's dove to come with an Olivebranch, assuring them that the waters are abated; and oh that God would provide such comforting work for us; It is very seldom to meet with such: we have work enough to reprove the profane, to instruct the erroneous; but how few do need comfort because their sins are a heavy burden upon them.

In the 2. place, we are to help the comfort of the godly in respect of their outward afflictions. For they are more chastened than other men; there is no godly man but God hath appointed a cross for him; yea, sometimes many crosses together. Now how necessary is it to have a faithful and wise comforter in such cases? for alas, our own hearts are full of discouragements, and everything is ready to appear more terrible than it is, and the devil he is very ready to make the waters overflow more than they would do. So that to administer comfort to such disconsolate persons, is the best act of love, and the most suitable alms that can be desired. Seeing then that grace must be laid, as a foundation for comfort;

Hence in the third place, Before the Ministers of the Gospel can administer comfort to unregenerate persons, they must necessarily use sharp and bitter means, as preparatory there unto. Neither are we then to be blamed, or judged too cruel and austere, but sin is to be condemned as the cause of it. It is your sin that maketh all bitter things necessary. When the Physician administereth bitter Physic, which maketh thee exceeding sick, is he to be blamed? and not rather those peccant humors within us. The ground must be plowed up, and have its bowels as it were moved, ere the good seed can be sown into it: The wool must be carded, and torn as it were in pieces, ere it be made for a garment. The stone must come under the hammer and saw, ere it be prepared for the building. And thus ere the heart of man be fit to receive Gospelcomfort, it must be humbled and broken by the Law of God: So that we are making way for your comfort even while we denounce the curses of the Law: To preach of hell and damnation, though it be grievous to you, yet it is wholesome; Therefore do not thou cry out against such men that have the Law, hell and damnation so much in their mouths, for this is the way to polish and prepare thee for comfort; we do not forget the Gospel while we preach so: neither are we to be accounted as legal Preachers; and not such as preach Christ, for hereby we level the mountain for Christ to come, hereby we straighten the camels back, that it may go through the eye of the needle; yea, all those spiritual censures inflicted upon offenders, are for comfort; if thou art reproved, and that sharply and zealously, it is for thy comfort: yea, if thou art for thy scandalous and impenitent ways cast out from Church-communion, and denied the seals of comfort: yet all this is medicinal, and maketh a way for comfort. The incestuous person is by Paul cast into spiritual sorrow, that so he may partake of spiritual joy and consolation; of which blessed effect more in •• s time, when we come (God willing) to the next Chapter.

In the next place, let us consider the grounds, why Ministers are to promote the comfort of such who are fit subjects for it.

And first, Because they are Ministers of the Gospel: and what is that but the glad tidings of pardon of sin, of reconciliation, and of everlasting happiness? 〈 in non-Latin alphabet 〉 is noted to signify not only glad tidings but the reward also given unto the messengers thereof. What then is more suitable to the Ministers of comfort but to bring comfort, that we may say, as David of Ahimaaz, he is a good man, and bringeth good tidings? If a Minister be a Boanerges, a son of thunder, it is that he may be a son of consolation. It is not contrary to their commission to preach of sin, and of the day of judgment, for so Paul did to Felix, which made him tremble; only we are not to stay here; we must not keep you always under this Schoolmaster, but bring you at last to Christ. Insomuch that all our duties tend to this, even to advance the Gospel in the hearts of hearers; yea, every doctrine of Christ, as it is a doctrine after godliness, so it is also after consolation. And therefore if any opinion do properly make against godliness, we may reject it: and so if any do truly make against solid comfort, we may refuse that, as not being of Christ. It is true, many heretical and erroneous persons may pretend to great comforts and ravishments; They usually say, they never had so much comfort as since they engaged in such ways; but then you must remember that the devil may be transformed into an angel of light: and as there is a counterfeit pie y, so there is also a counterfeit comfort. It is not enough then to have comfort, but it is to be judged and tried by God's word. Neither may we say, this is a comfortable doctrine, therefore I will embrace it, but first see it be a true Scripture-doctrine, and then receive it, for such to be sure will also be comfortable.

2. We are to help forward the godly man's comfort, because the heart of man awakened for sin is very much indisposed to receive it, and the devil he is a vehement opposer of it. That the heart of man wounded for sin doth difficultly receive consolation, is plain, because joy is the fruit of God's spirit, and the spirit of God is given not only to sanctify us, but to vouchsafe consolation also, so that as a man hath a dead womb, in respect of grace, he is not able to have one good thought without God's spirit, so he hath also a dead womb in respect of comfort, he is not able to have one comfortable thought, unless God who is called the God of all consolation, infuse it into him: and then the devil is a daily opposer of our comforts as well as our graces; as he is a tempter to sin, so to unbelief and discouragements: he loveth to keep us as he did the lunatic person about the tombs, in thoughts of our hypocrisy and damnation, that God doth not love us, that he hath cast us off. Is it not then necessary to endeavor the comfort of a godly man, when it is so greatly gainsaid both within and without?

3. Our duty is to persuade to comfort, because hereby the heart is more enlarged and quickened unto all godliness: The joy of the Lord is our strength, as Nehemiah said, Nehem. 8. 10. It is like oil to the wheels. With what delight and gladness doth a joyful believer exercise himself in all holihesse? with what courage and confidence doth he discharge all the duties required of him? The spirit of God did come upon the Prophet when he played upon the harp; The more cheerful, the more prepared to receive power from God; as the drier the paper is, the fitter to receive characters; whereas upon wet paper none can write. As it doth thus enable us to do, no less also doth it fortify us to suffer: We see with what readiness and undaunted courage the Martyrs endured the most exquisite torments; and why so? but because they were filled with unspeakable joy: insomuch that their condition was sar better than the most prosperous and flourishing estate of any wicked men. They were infeliciter felices, and these were feliciter infelices, as Austin said: So that in promoting holy joy we advance grace and godliness also.

Use first of instruction to the Ministers of the Gospel, to answer the main end of their office, which is to be comforters; not to be Marahs but Naomi’s: Spiritual consolation is the proper fruit of the spirit of Adoption, and therefore a pearl highly to be esteemed: and that they may do this, they must attend to their doctrine and their practice: Their doctrine, and thus in Popery instead of building up they destroy comfort; the doctrine of uncertainty and doubting about the state of grace; the doctrine of satisfaction and merits, these are uncomfortable doctrines. Indeed some adversaries say, the doctrine of absolute predestination, and that Christ died but for some only, and not all, is an uncomfortable doctrine. Hence their saying is spiritus Calvinianus est spiritus Melancholicus. The Antinomians they also say, to preach the Law and repentance, thereby as in a way to obtain remission of sins, is a method of preaching, that destroyeth all comfort, but these might easily be confuted if it were our business. It is a Ministers duty to see the doctrine he preacheth, doth not in its own genius, and as a proper effect work despair or discouragement; And then for their practice, they must be careful that all reproofs, admonitions, and spiritual censures be so managed, that though for the while they may seem bitter, yet at the last they will bring much comfort; and that though they be in pain for a while, yet they shall at last rejoice to see a manchild born.

2. Use of Exhortation, to be such a prepared people, as that comfort may be applied to you; how can ye have comfort if ye live in the ways of sin? do not anything that may chase away this comfort; if we preach never such comfortable truths, if thou by thy negligence and unmortified walking dost deprive thyself of consolation, then know the blame lieth in thyself, and not in the Ministry: Thou criest give me a word of comfort, how can we comfort him, whom God would not have comforted?

SERM. CXLVII.

THis last clause (saith Calvin) other Interpreters either take no notice of, or else do not clearly instruct about it; for whereas it is plain by the causal particle 〈 in non-Latin alphabet 〉 , it is brought in as an argument of something preceding, it is very difficult to find out the reason: Those Interpreters that take notice of it are divided, Some do make it a reason of the words immediately foregoing: Paul was a helper of their joy, because they stood firmly in the faith; for although there were some who denied the resurrection, yet that was not the doctrine of the Church in general, nor was it puhlikely professed by them: It is true, many abuses there were in practice both civil and religious, yet because they did firmly retain the true faith, therefore it was that he would not wholly cast them off as no Church; Their true doctrine which they professed made him the more hopeful of them; and certainly the pure sound faith professed by a Church, though otherwise greatly corrupted, maketh it to have the essence and life of a Church, and withal suggesteth hope, that God in time will make them an holy practical Church, as well as a sound Orthodox one, Hence Paul in his first Epistle to the Thessalonians, c. 3. v. 5, 6, 7. doth much rejoice in their faith, that they stood steadfast therein; When I could no longer forbear I sent to know your faith. As also Timothy brought him glad tidings of their faith: And again, we were comforted in our affliction by your faith, and this interpretation is very probable, and not to be wholly rejected. But then a second is more probable, and that maketh it a reason of the former part of the verse. We have not dominion over your faith, for by faith ye stand steadfast: Insomuch that if I Paul, or an Angel from heaven should preach unto you another doctrine, yet you believe in the truth, as God's truth, and not man's truth; So that God alone hath the dominion over your hearts in believing. Thus it is a very fit and proper reason. Hence Heinsius thinketh there is a transposition of the words, which is usual with Paul, and that they should be inserted before the later clause, thus; Not that we have dominion over your faith, for by faith you stand; Whether we read it objectively, you stand in the faith; or instrumentally, by faith you stand; it is not much material: Neither are we to render it in the past signification, you have stood, because it is 〈 in non-Latin alphabet 〉 in the Greek, as if the Apostle did imply they formerly had indeed stood in the faith, though lately they grew wavering: for it is usual to use the preterperfect for the present, especially when a continuance or perseverance is intended, as Matth. 20, Why stand ye here ( 〈 in non-Latin alphabet 〉 ) idle all the day long? Both these interpretations may be conjoined, but because the latter is the most considerable: Therefore I shall insist on that, and observe,

That the Christian faith is of that nature, that it doth respect and relate unto God only.

We believe not in men, but in God. Whether we speak of dogmatical or fiducial faith, they cannot have any other bottom to stand upon, but the authority of God himself, Thus saith the Lord, Thus it is written, is the ground of all true Christian faith; which truth deserve • h explication in some particular Propositions. As

First, There is an human, and there is a divine faith, which only deserveth the name of Christian faith, and to which only the promises of God do belong. An human faith, I call that, when men do believe principles of Religion merely upon human motives; that is the ultimate reason and motive, into which their faith is resolved. These human motives are manifold, as the Authority of the Church, the Authority of Ministers and Pastors, our education by parents, custom and universality, as also the Laws and Edicts of a Magistrate, commanding such a Religion to be received, and no other. Now whosoever maketh this the chief reason of the profession of his faith, is upon no better ground than the Turks, is for their Mohammedan, the Papists for their Popish faith. Insomuch that many Protestants, Turks and Papists, though they exceedingly differ in the materials of Religion, yet agree in the formali motivo; they believe so and so, because brought up in it, because commanded by their Civil Magistrates. It is that which the Papists upbraid us with, that our Religion is but a Parliament-Religion, or a Queen Elizabeth's-Religion, because when they established it, the Land generally received it. Now to this we say, That no doubt the generality of people, except such as are enlightened by God's Spirit, do receive even the Christian or true Religion, but upon civil and human respects; and therefore when Emperors have been Arians, the people have been Arians; when the Kings of Israel were Idolaters, the inhabitants became Idolaters. And thus when the Kings of the Earth have been Papists, the people have been Papists also. So that they cannot object anything more against the Protestant Religion, than we may against the Papist. Only we add a further position, which introduceth a divir • e faith, which they overthrow, and so by consequence teach no more than an Lumane faith. For we hold, That every private believer is bound to have an explicit faith, of the things necessary to salvation; and this faith we say is knowledge, the ground whereof is, the Authority and Testimony of God in the Scripture. So that we do not believe in Magistrates, nor in Ministers, nor in the Church, trusting our faith and salvation upon them, but the word of God only; whereas the Papists do expressly affirm, That a private Christians faith is enough to salvation, if he content himself with this, That he believeth as the Church believeth, never troubling himself in reading of books, or searching of the Scripture. As Valentia's known instance of a Merchant, brought in by him, disputing, What Religion he should be of? doth evidently declare. So then, a Papist, as a Papist, cannot reach any higher than to an human faith. For though they will not yield the Authority of the Church to be an human Authority, yet both reason and experience doth fully convince that. But let us come to our own people, and sadly bewail the ignorance and stupidity of Protestants in general, who are not moved by any divine motives or Scripture-respects to embrace their Religion, but only are persuaded herein by external motives, very few being able to give a reason of the faith or hope that is in them, which yet the Apostle Peter requireth of every man and woman, 1 Pet. 3. 15. What reason have they, but their fathers example, and the Laws of the Land? So that it is merely accidental, that they do receive a true Religion; for it had been Heretical and Idololatrical, it had been all one to them, they would have entertained it however. But to this particular, you must observe one Caution: It's one thing to speak of the Introductory and Preparatory means of faith; and another thing of the ultimate and formal motive or reason, why I do believe. We do readily grant, That the true Churches Ministry may prepare for a divine faith: What is Paul, and what is Apollo, but Ministers by whom ye believe? saith the Scripture (1 Corinth. 3.) Thus Timothy had his faith by the godly education of his Mother and Grandmother. Yea (John 4.) we read of the woman of Samaria, instrumental to bring many people to believe on Christ only; yet observe that expression, verse. 42. Now we believe not, because of thy saying, for we have heard him ourselves. Godly Ministers then, and godly parents may be greatly helpful to us in true believing; but then the reason and chief motive is, from the Divine Authority of the Scripture, declaring this truth. We do not believe in Ministers, nor in the Church. And thus you must understand that passage of Jehoshaphat’s, (Chron. 20. 20.) Believe in the Lord your God, so shall ye be established: believe the Prophets, so shall ye prosper. Believe in God ultimately, but believe the Prophets ministerially. So that it would be a fanatic presumption, out of a persuasion that only worketh faith, thereby to cast off those useful helps and means which he hath appointed for the producing of faith.

In the next general place, we are to know, That two things are necessarily required to the working of a divine faith: The one Effectively; The other Objectively: The principle that worketh faith in us, and the reason or motive thereof: The principle that worketh faith in us, is God alone. None can make the heart of man to believe Scripture-truths, but God only. Hence Faith is the gift of God; so some are said, To believe through grace, Act. 18. 27. Is it not plain in the Pharisees, notwithstanding they heard our Savior preach, and also saw his wonderful miracles, yet to them it was not given to believe, or to know the mysteries of God; but to others more unlearned and contemptible it was. Hence it falleth out, that the most learned men are many times most Atheistical, or at least Sceptical and doubting in Religion. Insomuch that we are to be importunate with God in prayer, that he would both work and increase faith in us. Hence Christ is said to be, both the author and finisher of our faith, Hebr. 12. 2. It's the mighty power of God, so enlightening and enabling thee, that thou doest adhere to the truth. For how many specious arguments may be produced against the faith? How mutable are many in forsaking the faith they once professed, and turn Heretical? So that it is a special work of God's grace to make thee stand firm in the faith, especially in times of temptation. To be a pillar in the Temple of the Lord, and not a reed shaken with every wind, is a glorious preservation. For it's plain, that it's fancy, error, or humor that lead many in Religion, and not this holy precious faith.

Again, The second thing necessarily concurring to a divine faith, is a Divine testimony; it must be God's word. We must have the Doctrine from Christ, else our faith is but an human faith, and so our Religion, but an human Religion. The Thessalonians are commended by Paul, That they received the Word, not as the word of men, but as it is indeed the word of God; and when so received, it effectually worketh in those that believe. Alas, what is the reason, there is so little holiness, so little godliness? It is because there is so little divine faith. The truths we preach are not received as the word of God; we look no further or higher than to a man in these things: we do not hear and tremble, we do not believe and tremble; we rise not up with heart-reverence, as Eglon, though an Heathen did to Ehud, when he said, He had a message from the Lord.

In the third place, In that the true Christian faith floweth from such a divine principle, and ariseth from such a divine motive, Hence it is that no kind of persons have an absolute Sovereignty over the faith of a believer; and whosoever do arrogate it to themselves, they assume the property of the Almighty, and most infinite God. They arrogate to themselves the peculiar and incommunicable property of Christ, which is to be the Head of the Church, and a Law-giver in respect of any Doctrine, Worship or Ordinances. It is true, there have been such, especially the Pope of Rome, who hath thus arrogated to himself, setting himself in the Temple of God, as God; but the blasphemies of such have been written (as it were) in their fore-heads, and hereby they are justly deemed to be a Political, or Church-Antichrist, as there is a Doctrinal Antichrist. But we affirm, That no kind of persons can have dominion over a man's faith, seeing it hath such a peculiar reference to God.

First, Not spiritual and Church Rulers, or Ecclesiastical Governors. If the Apostles would not assume it, who then may? It is true, there are several Texts in Scripture, which command us to hear our Pastors, to obey them, to submit unto them, to have them highly in esteem for their works sake. Such as do not hear them, are to be accounted as Heathens and Publicans. They are endowed with power to Admonish and rebuke sharply: Yea, where obstinacy is in sinners, To cast them out of the Church. But all this doth not arise to a Magisterial Domination over men's consciences. And although they have power to bind and loose, which God himself promiseth to confirm in Heaven; yet all this is declaratively and ministerially only. How far there is a decisive power in Councils to extinguish all errors and heresies, is not here to be debated. This is enough, that as no particular person, so no Councils, though never so oecomenical can say, we have dominion over your faith. And

Secondly, No civil power hath dominion over any man's faith. No Magistrate can make Articles of Faith, can appoint another worship of God, or other Sacraments than Christ hath appointed. Faith is not Caesar's gift, neither can any man believe, Praecise quia vult, as Mirandula declareth, merely because he will. How far Magistrates have power in matters of Religion is greatly disputed and determined by the excess in some, and by the defect in others. But however no Kings or Emperors can say, We have dominion over your faith, no more than they can say, We are the true and great Jehovah. They cannot make a Religion, make Sacraments, but enjoin the observance of that which is required in the Word; and the reason which excludeth both spiritual and civil Governors, is general to all. We are not baptized into any man's name, neither hath any Emperor or Church-officer died for us; they have not been crucified for us; neither have they power over our hearts, to impose a command upon them, which must necessarily be in the duty of faith; neither can they damn or save men. Hence the Apostle saith, There is one Law-giver, which is able to save and to destroy, Jam. 4. 12.

Fourthly, Although divine faith be such a noble and excellent work, coming from Heaven, and ascending up to Heaven again, Yet it doth admit of degrees in the subject where it is. Some have stronger faith, some weaker, some have more explicit and extensive faith, than others; yea and the most settled believers are subject to temptations; they are often assaulted, and that even in their faith about the principles and fundamentals, about God, about the Scriptures, about the immortality of the Soul, about the state of Glory, and eternal Torments. Fiery darts are sometimes injected, for which the people of God do abhor and loath themselves. Therefore we must distinguish between little faith, and no faith, between doubtings and Atheism. And truly for this end doth God suffer errors and heresies to arise in his Church, that truth may be more confirmed, and the approved may be made manifest. It's to exercise the spiritual wisdom and faith of the godly, whether they can discern of things that differ, and can tell which is the strangers voice, and which is the true shepherds. It is a very grievous temptation to be assaulted about fiducial faith, whether the promises belong to thee in particular; but in some respects it is far more terrible to be exercised in doubts about dogmatical faith: for this tendeth to the razing of the foundations, and the arguments or remedies to cure this distemper are more difficult.

Use of Instruction. Is faith thus immediately respecting God above all instruments, though making use of them? Then

First, Theirs is not faith, which doth wholly depend upon the Authority of a man, though never so eminent. We may not rely on Augustine, on Chrysostom; neither do we own those expressions of Lutherans and Calvinists. For although we acknowledge them eminent instruments in propagating of the Gospel, yet we believe not upon their authority merely, because Luther and Calvin saith so. It is true, nothing is more ordinary, than to admire men's persons, and while we extol their gifts and abilities, we are secretly enticed to think of worthy men • , above what we ought, and find an awe in our consciences to recede from any opinion they have delivered: But we must take heed, we do not hereby become guilty of spiritual Idolatry, setting up men as Idols in our hearts.

Secondly, This instructeth, that gross ignorant men cannot have any divine faith; for they feel nothing of any work of God's Spirit, or illumination upon their understandings; hence they believe as other men believe, as if a man were not to be saved by his own faith.

Thirdly, It showeth the Sceptical and Pyrrhonian man in Religion, the mere Seeker, that he hath no faith. If he had the substance of things hoped for, and the evidence of things not seen upon his soul, he would not be tossed up and down, as he is.

Fourthly, It showeth, that the mere carnal Politician hath no divine faith, for he looketh upon Religion, but as an human device, or a State-engine, and therefore can transform into all shapes and times. How contrary is this to true faith?

A

Administrations.
• T He godly sometimes deceived about God's Administrations towards them, pag. 293, 294, 295, 296, 297
• Reasons of it, 298
• Rules for the preventing it, 299, 300

Afflictions.
• God comforts his people in all their Afflictions, both spiritual, 167
  • And temporal, 168
• 'It is a special duty to comfort the Afflicted. See Comfort.
• The most eminent Saints when Afflicted need comfort, 188, 189, 190
  • See Sufferings.
• 'It is of great use to know what are the Afflictions of the people of God, 256
  • Reasons of it. ibid.
• What use is to be made of preaching about those Afflictions which Paul and others suffered from the Heathens, 257, 258, 259
• The Afflictions of the godly heavy and yet light, 270
• Faith and flesh pass different judgments upon Afflictions, 270, 271
  • Propositions clearing it, 271, 272
• How we may know when flesh and when faith speaketh in Afflictions, 274, 275 276
  • 'It is very useful to know that, 277
• Natural strength not able to carry a man through all Afflictions, 280
  • Propositions clearing it, 280, 281, 282
  • See Troubles and Sufferings.

Anointing.
• All true believers have a spiritual Anointing from God, 620
  • Propositions clearing it, 620, 621

Apostle.
• What an Apostle was, 15
  • Two kinds of them, ibid.
  • They were appointed by Christ in the first building of the Church, 16
• The properties of an Apostle, 16, 17, 18 19
• Of the difference betwixt the Office of an Apostle, and of an ordinary Pastor, 506, 507

Assurance.
• A believer may be Assured he performeth duties with an upright heart, 394
• What is required to an Assurance of our being in a state of grace, 395, 396
• The impediments of Assurance, 400, 401
  • God's command to look after it, 401, 402
  • The effects of it, 402
  • Cautions about it, 403

B

Blessing.
• A Threefold Blessing mentioned in Scripture, 127
• Christians ought to Bless God for all his mercies, ibid.
• What is required to our Blessing God aright, 128, 129, 130, 131
• We should Bless God more for spiritual mercies than for other, 134
  • See Praising God.

C

Call.
• THe divine Call of Ministers necessary to be known, 19
• Two things premised concerning a Ministers Call, 20
• What are the practical concernments which will follow those who have a true Call from God to the Ministers, 21
  • To the people, 22
• The Call to Church-offices proceeds merely from the will and pleasure of God, 33, 34
  • What is there meant by the will of God, 34, 35, 36

Changing.
• Of Changing in matters of Religion, 546

Christ.
• Why our Savior called Christ, 36
  • What it doth imply, 27
  • He is the Son of God, 135
• Propositions explaining how Christ is the Son of God, 136, 137. 561, 562, 563, 564
  • This truth is the foundation of all Christian comfort, 138, 139
• Christ the only object of all preaching, 557
• When Christ is preached, 557, 558, 559, 560
• Jesus is the Christ, the anointed of God, 569
  • See Jesus.

Church.
• Of the name Church, 50, 51
• The nature and description of a Church, 51
  • It is a society 52
  • Called of God, 52, 53, 54
• By the preaching of the Word, to the profession of Christ and Church- communion, 55, 56
• Wherein Church communion consisteth, 56, 57
• The notes and signs of a Church, 58, 59
  • Why necessary to be known, ibid.
  • All are not of equal necessity, ibid.
  • A latitude to be granted in the application of them, 60
• Of the twofold form of the Church, internal and external, ib.
• The marks of the visible, not to be confounded with the properties of the invisible Church. 61
• Why Paul writeth to the Church, and not to the Churches of Corinth, 63
• A Church is God's people in a more peculiar manner, 64
• Seven things implied in the Churches being said to be of God, 64, 65, 66, 67
• A Church sometimes gathered amongst the most profane people. 69
• A Church may be a true one, though defiled with many corruptions, 70
  • Three propositions clearing it, 73
  • Three reasons demonstrating it, 76
• What corruptions were in the Church of Corinth, 71, 72
• The soundness and purity of a Church admits of degrees, 73
• The Church of God, as 'tis a Church doth far surpass all civil societies and temporal dignities, 77
  • Three propositions clearing it, 78, 79
  • The grounds of it, 79, 80
• 'It is hard for Churches to keep within their proper bounds about Church administrations, 80
• 'It is a Ministers duty by all lawful means to promote the Church he is related to, 81
• All that are in the Church are Saints by profession, 83
• What is comprehended under Church- Saintship, 84, 85
• All Saints ought to join themselves to Church communion, 91
  • Yet some causes may excuse them, 91, 92
• What are those sinful grounds why many do not join themselves to Church communion, 93, 94
• The best Churches changeable in their affections to their guides, 464
  • Propositions clearing it, 464, 465
  • The causes of it, 466, 467
• The Church esteems many things which the world despises, 31, 32

Church-officers.
• Church-officers appointed by Christ as the head. 28
  • Propositions clearing it. 29, 30
• Two things Church-officers are to take heed of, pride and idleness, 30, 31
• How it concerns Church-officers to agree in matters of Religion, 46
  • Three propositions clearing it, 46, 47
  • Three things conducing to that happy agreement, 47, 48

Comfort.
• God a God of all Comfort to his, 148
  • What is implied in that expression, 149
• What in the word Comfort, 150, 151
• Propositions about the Comforts of God, 152
  • It is so to be managed as to be made an antidote against despair, and yet a curb to presumption, ib.
• Comfort not to be judged of without Scripture-light. 153
• God actually Comforts his people, 157
• How God comforts his people, 158, 159, 160
• God a God of Comfort only to believers, 161
  • Six propositions clearing the truth, 162, 163, 164, 165
• God Comforts his people in all afflictions, 166, 167
• No Philosophers ever had the true art or grounds of Comfort, 169
• God Comforts only by the Scriptures, 170
• What are the grounds of Comfort in Scripture. 171, 172, 173
• How God is said to Comfort his people in all their afflictions, notwithstanding they are oft disconsolate, 174, 175, 176, 177
• Comfort not absolutely necessary to salvation. 175
• These only are fit to Comfort others who have the experimental work of God's grace upon their own hearts, 182
  • Four propositions clearing it, 182, 183, 184
  • Four reasons confirming it, 184, 185, 186
• It is a special duty to Comfort the afflicted. 187
  • Propositions clearing it, 187, 188, 189, 190
• Two things required to the Comforting others in a right manner, 190, 191
• The same grounds of Comforts which revive one, may revive another also, 191
• What are the general grounds of Comfort in afflictions, 192, 193
  • Reasons of it, 193, 194, 195
• Our Comforts are and abound by Christ, 209, 210
• How Christ makes our Comforts to abound in our sufferings for his sake, 210, 211, 212
• God commonly proportions our comforts to our sufferings, 214
  • And sometimes makes them to exceed 215
  • The reasons of it, 216, 217
• Why God often denies Comfort in trouble 217, 218
• Our Comfort is promoted by others suffering for Christ, 223, 224, 225, 226 227
• 'It is universal holiness that is the ground of Comfort, 443

Communion.
• Two sorts of Communion, 251
• Communion with the sufferers for Christ a good way to interest us in their glory, ibid.

Confidence and self-confidence.
• Self- confidence a great sin, 302
• Propositions clearing the nature of Self- confidence, 302, 303, 304
  • A godly man sometimes guilty of it 309, 310
  • Of the sinfulness of it, 313, 314, 315
  • Confirme, vide Establish.

Conscience.
• Of the Conscience, 384
• The witness of a good Conscience a great ground of comfort, 385
• What is required to a good Conscience, 385, 386, 387, 388, 389
• How the Spirit witnesses with our Consciences, 389
• What are those effects of the Spirit by which our Consciences are rightly guided in witnessing to us, 390, 391
• Distinctions concerning Conscience and its testimonies, 392, 393
  • Consolation, vide Comfort.

Conversation.
• Of a twofold Conversation, 443
• What is required to a good Conversation, 445, 446

Conversion.
• A great deal of difference in the persons the Converted, 42
• And in the manner of their Conversion, 43
  • The reasons of both, 44

Corinth.
• Of the City Corinth, 68

D

Day.
• CHrist hath a solemn Day wherein great changes will be made, 479
  • Wherein these great changes will be, 479, 480, 481, 482, &c.

Dead.
• Of God's raising the Dead, 326
  • What it implies, 328, 329

Death.
• The natural fear of Death not removed by grace, 284
  • Propositions clearing it, 285, 286
• Of what use the natural fear of Death is, 286
• There is a natural fear of Death in all, though in some more, in some less, 288
• When the fear of Death is sinful, 289, 290, 291

Deliverance.
• Deliverance both temporal and spiritual from God, 341, 342

Despair.
• Whence Despair arises, 352

Dispensation.
• All God's Dispensations further the salvation of his people, 242, &c.
• Two sorts of Dispensations which conduce to that end. 244
  • Vide Administrations.

E

Earnest.
• GRace the Earnest of glory, 651
  • How grace and an Earnest differ, 652, 653
• What is implied in the Earnest of God's Spirit, 654, 655, 656
• They who have the Earnest of the Spirit cannot fall away, 657, 658

Education.
• Education not to be rested upon, 44, 45

Ends.
• What are these inferior Ends interposing betwixt God and us, which we are apt to look upon, 416, 417

Enjoyments.
• Temporal Enjoyments as well as spiritual mercies are the gift of God, 369
  • Propositions clearing it, 370, 371, 372
  • Reasons for it, 373

Establish.
• Wherein the Establishing work of God's grace lieth, 607, 608, 609, 610, 611, 612
• Arguments proving all Establishing to be from God, 613
• The most eminent need Establishment as well as the we • kest, 614
  • Demonstrations of it, 615, 616, 617
• 'It is in Christ alone that we are Established, 617, 618
• Reasons why we cannot Establish ourselves, 636, 637

Experience.
• Experience in former, should encourage to trust in God for future mercies, 345
  • Propositions clearing it, 346, 347

F

Faith.
• OF the different judgments which Faith and flesh put upon afflictions, 274, &c.
• The division of Faith as to the object, 638
• Whether in Faith, and by Faith be oaths 665
• Ministers have no power over a Christians Faith, 684
• A Christians Faith relates only to God, 694
  • Propositions clearing it, 696, 697

Father.
• What is implied in God's being our Father, 120
• What in the expression Our Father, 121
• God is the Father of mercies, 140
• What is implied in God's being the Father of mercies, 141, 142, 143, 144
  • Fear of Death, vid. Death.

Flesh.
• Faith and Flesh pass different judgments upon afflictions, 274, &c.
• Of the phrase; walking according to the Flesh, 520
• Walking by principles of Flesh makes men inconstant, 521
• What are the principles of Flesh, 521, 522, 523

Form;
• How the Form of a thing may be a note or mark of it, 61

G

Glory of God.
• 'TIs the duty of all Christians, especially Ministers, to lay out themselves for the Glory of God, 500, 501
  • Propositions clearing it, 501, 502, 503
• What is required to enable us to do all things for God's glory, 504
  • Glorying, vid. Rejoicing.

God.
• Of the Names of God, 117
• God alone can give grace and peace to his people. 118, 119
• God a Father, especially to true believers, 120
  • What it implies, ib.
  • He is a Father to the weakest as well as strongest believer, 121
• He is a true God, 536
  • He is the Father of mercies.
    • V i de Father.

Godly.
• Truly Godly, though eminent, yet humble, 37
• Godliness and a Godly life is very convincing, and of great advantage, 455, 456
  • Why oft not convincing, 456, 457

Grace.
• Four acceptions of the word Grace, 66
• Grace to be desired before all other things 100
• Seven propositions discovering the nature of the Grace of God, 100, 101, 102
• What are the opposites of Grace, 102
• Who are fit subjects of the Grace of God, 103, 104, 105
• Many err about the Grace of God, and yet are extremely opposite one to another 105
• Four Scripture-characters of the Grace of God, 106, 107
• What is requisite to a certain knowledge of our being in a state of Grace, 395, 396
• What to an experimental discerning of our Graces, 397, 398
• The godly ascribe all to Grace, 433
  • Propositions clearing it, 433, 434
• What is that Grace which the Apostle exalts above fleshly wisdom, 434, 435 436
• What are the Graces which the Apostle acknowledgeth in his Ministay, 434, 435, 436, 437, &c.
• Grace the earnest of glory.
  • Vid. Earnest.

Growing.
• In what things believers are to be always Growing, 497, 498

H

Hope.
• OF Paul 's Hope concerning the Corinthians. 245
• Hope Divine and Moral. 246
• 'It is great encouragement in a Minister to see good grounds of Hope in his people. ibid.
• What things are they which made Paul have such an Hope of the Corinthians, and other Ministers of their people, 247, 248, 249

Humility.
• Humility in the godly, though eminent 37
  • Wherein it discovers itself, 38, 39
  • What are the grounds of it, 39, 40

I

Jesus.
• OF the name Jesus, 24
  • How Christ is a Jesus a Savior, 25, 565
  • What kind of Savior he is. 26
  • He is a Lord. 122
  • Four propositions clearing it. 123, 124, 125
  • What is implied in his being a Savior. 565, 566, 567
  • To whom he is a Savior, 567, 568

Inconstancy.
• Inconstancy a great sin in all, especially in Ministers, 510, 546, 547, 548, &c.
  • Of its sinfulness in civil respects. 511, 512
  • Its aggravations, 513, 514
  • Its sinfulesse in spiritual respects, 515, 516
  • Motives against it, 517, 518
  • The causes of it, 553

Joy.
• A twofold Joy direct or reflex. 175.
  • 'It is either spiritual or corporeal. 176
  • Judgment-day, vid. Day.

K

Knowledge.
• CErtain Knowledge, vid. Assurance.

L

Learning.
• LEarning an excellent qualification, 7
  • Sometimes through the corruption of man 'tis made use of for the promoting the Devils kingdom. ibid.
• 'It is not from the nature of Learning. 8
• Learning not sufficient without the Spirit for the understanding of the Scriptures ib

Lord.
• Christ our Lord, vid. Christ.

Lying.
• Lying not consistent with godliness, 530
• Propositions concerning the nature and kinds of Lying. 531, 532, 533
  • Means against it, 534
  • The causes of it. 534, 535

M

Means.
• MEans to be made use of notwithstanding our trusting in God, 355
  • Two propositions clearing it, 355, 356
• How we should make use of Means, and yet rely wholly upon Christ, 356, 357 358

Meditation.
• Meditation upon God's mercies very useful, 133

Mercies.
• Of the variety of God's Mercies, 144, 145, 146
• The properties of God's Mercies, 146
• Who are the fit object of God's Mercies, 147
• 'It is dangerous to conceive of God's Mercies without Scripture-light, 155
• Mercies acknowledged by believers, not only in general, but with all their aggravations, 330, 331
• Wherein they use to aggravate their Mercies, 331, 332, 333, 334
• Mercies not only positive, but privative, and preventing, to be accounted of. 335
  • Propositions clearing it, 335, 336, &c.
• Rules to affect our hearts concerning preventing Mercies, 337, 338, 339
• Mercies are not only bestowed, but continued by God. 340
  • Reasons of it. 342, 343
• All Mercies come from God. 369
• God is the Father of Mercies, vid. Father.

Minister.
• It is a Ministers duty by all lawful means to promote the Church he is related to. 81
• Ministers meet with much opposition from worldly professors, 260, 261
• Mercies vouchsafed to Ministers, are to be accounted as Church-mercies. 378
• Ministers ought not to use fleshly wisdom. 423
• Godliness in a Minister especially advantageous. 454, 455, 456
• 'It is an happy thing for Minister and people to rejoice in one another, 468
  • Propositions clearing it, 469, 470
• How a people ought to rejoice in their Minister, 470, 471
• Wherein a Minister hath cause to rejoice over his people. 473, 474, 475, &c.
• Where a Minister hath hopes of doing good, he is encouraged to abide. 490
  • Propositions clearing it, 490, 491, 492
• A Ministers hope of doing good should be matter of joy to him. 493
• Ministers especially ought to lay out themselves for the glory of God, 501, 502, 503
• A Ministers changeableness makes his Ministry useless. 546
  • Propositions clearing it, 546, 547, 548, &c.
• Where there is any fault in one Minister, the people are apt to lay it upon all. 572
• 'It is an happy thing when all Ministers agree to advance Christ, 273
  • The effects of that agreement, 573, 574
• The true Ministers of God's truth always the same. 575
• Ministers have no dominion over their people's faith. 684
  • What is not implied in that truth. 684, 685
  • What is, 686, 687
• Ministers ought to comfort their people. 689
  • Propositions clearing it, 689, 690
  • Reasons of it. 691
• 'It is of great consequence that the young Ministers should have the guidance of the more experienced. 49

Ministry.
• What are the graces the Apostle acknowledged in his Ministry, 435, 436, 437, 438, &c.
• God's presence with the Ministry, renders the people inexcusable, 448, 449
  • Propositions clearing it, 450, 451
• Wherein the success of a faithful Ministry is seen, 451, 452
• A constant Ministry necessary for every Church. 495
  • For what ends. 495, 496, 497
• Where the Ministry hath wrought spiritually 'tis esteemed highly. 509
• The failings of Ministers are oft cast upon the Ministry, 541
  • Propositions illustrating it, 541, 542 543
• Where the work of the Ministry is great the help of others is required. 571
• Ministerial power is to be managed with much prudence. 678
• The Ministerial work consisteth in a great measure in comforting the afflicted. 689

N

Names.
• THe prefixing of a Name is not a sufficient argument to prove the Authority of any Scripture. 11

Note.
• What things are necessary to make a Note 59

O

Oath.
• WHat an Oath is, 659, 660, 661
• Whether words be necessary to an Oath, 663
• Whether in faith, and by faith be Oaths, 665
  • Officers of the Church, vid. Church-officers.

Ordinances.
• Public Ordinances useful and acceptable, 374 375
  • Reasons for it. 375, 376, 377

Oil.
• The properties of material Oil compared with spiritual. 621, 622, 623

P

Patience.
• 'TIs Patience in sufferings that makes them conduce to our salvation, 232
• Patience commended by all. 233
  • What goeth to the producing of it, 234, 235
• Motives to Patience. 236, 237, 238, 239

Paul.
• Why Saul called Paul, 2
• Paul 's sins, 3
  • His serviceableness, 3, 4
  • His learning. 6
• Of the Name Paul being prefixed before his Epistles. 10, 11
  • That argues them to be of Divine Authority. 11
  • Why he styles himself an Apostle of Jesus Christ. 31

Peace.
• Peace from God and Christ earnestly to be prayed for. 108
  • Wherein it consisteth, how wrought and preserved, 109, 110, &c.
  • What are the effects of it, 114, 115
  • Directions for the attaining of it, 116
  • People as related to Minister, Vide Ministers.

Perseverance.
• 'It is Perseverance that is the crown of holiness. 458
• Hopefull beginnings in the ways of Religion are not enough without Perseverance. 459
  • Propositions clearing it. 459, 460, 461

Prayer.
• The most eminent in gifts and graces still need the Prayers of the meanest. 359
  • Reasons of it, 360
• People ought to Pray for their Minister, 361, 362, 363
• Prayers to be made not only privately but publicly. 375
  • Reasons of it. 375, 376

Praising.
• It is our duty to Praise God for all his mercies, 364
• What is required to our Praising God. 365, 366, 367
  • Motives to it. 367, 368

Vide Blessing.
• Public Praises, vid. Public Prayer.

Preaching.
• Christ is the only object of our Preaching, 557
• When Christ is Preached, 557, 558, 559

Presumption.
• Signs of Presumption. 350, 351

Principles.
• Two distinct Principles in every regenerate man. 271, 272
• Of Principles in general. 525, 526, 527
• Of the Principles of a godly man. 527, 528, 529
  • Principles of flesh, vid. Flesh.

Professors.
• Carnal Professors make great opposition to the Ministry. 261, 262, 263
• Who are they which Professe Religion merely upon carnal ends, 263, 264, &c.

Promises.
• God hath made many Promises to us in Christ. 581
  • Propositions clearing it. 581, 582, 583, 584
• Of the several sorts of Promises. 585, 586
• Promises are the executions of God's Decrees. 587
• No wicked man hath any right to the Promises. ibid.
• The Promises suppose faith. 588
  • God hath sealed them to us. ibid.
• 'It is great skill to make use of the Promises. 589
• The Promises are all confirmed in Christ, 591
  • Propositions clearing it, 591, 592, 593
• What a Christian should do that doubts whether the Promises belong to him, or no. 596, 597, 598
• The Promises of God will never be altered. 598, 599
• The Promises give glory to God, both as made by him, and as believed by us. 600, 601
• Wherein the glory of God is manifested in his Promises. 601, 602
• How faith in the Promises gives glory to him. 602, 603
• Our establishment in the Promises is the work of G •… lone 605
  • Propositions clearing it. 606, 607
• Signs of our interest in the Promises. 640

Prudence.
• What is that holy Prudence that Ministers are to use in the exercise of their Ministerial power. 678, 679
  • Wherein it doth consist. 680, 681

R

Raising.
• WHat is implied in God's Raising from the dead. 328, 329

Rejoicing.
• An holy Rejoicing and glorying in the graces of God lawful, 380
• What is required to this holy Rejoicing, 380, 381
  • In what respect 'tis lawful. 381
  • Wherein unlawful. 382, 383

Religion.
• Religion opposed by two sorts of people, 262
• Who are those who profess Religion only upon carnal grounds. 263, 264, &c.

S

Saints.
• GOd of great sinners oft makes eminent Saints. 2
  • Reasons for it. 4, 5
• All that are of the Church are Saints by profession, and ought to be so by conversation. 83
• Of the nature of real Saintship. 86, 87, 89
  • Two motives to it. 88, 89
• Saints ought to join themselves in a Church-way. 91
  • Yet some reasons may excuse them 90
  • What those reasons are, 91, 92
  • What reasons are not justifiable. 93, 94
• The soul of the poorest Saint not to be neglected. 94

Salvation.
• The Salvation of believers is promoted by their suffering for Christ. 228
• There is a twofold Salvation, temporal and spiritual. 241
• The Salvation of God's people is furthered by all his dispensations. 242
• What this Salvation doth imply. 242, 243
• Two sorts of dispensations whereby Salvation is promoted. 244

Savior.
• Our Savior how called Jesus Christ. 1, 24, 26
• How Christ is a Savior. 25
• What kind of Savior he is, 26
  • Vide Jesus.

Saul.
• Why Saul was called Paul. 2

Scripture.
• The Penmen of the holy Scriptures were instruments, not the authors. 12
• We are to rest satisfied with the style and method of Scripture, 12
• The authority of Scripture not to be questioned, 13.
• Four considerations whereby to arm ourselves against the opposers of Scripture 13, 14

Sealing.
• The people of God are his Sealed ones, 625
  • Propositions clearing it, 625, 626
• What the Sealing of the godly implies, 626, 627, 628, 629
• The description of the Sealing of God's Spirit, 632, 633, 634, &c.
• Whether all the people of God be his Sealed ones, 645, 646
• How this Sealing may be stopped, 647, 648
  • Self-confidence, Vide Confidence.

Simplicity.
• Godly Simplicity affords much comfort, 404
• Of the nature of Simplicity, as it relateth to God, 405, 406, 407, 408, &c.
  • As it relateth to man, 411, 412

Sincerity.
• How 'tis called godly Sincerity, 413
• Godly Sincerity carries a man above all other things to God himself, 414
• What it is in God that a Sincere heart looks upon, 415, 416
• Propositions discovering the nature and effects of godly Sincerity, 418, 419, 420

Spirit.
• How the Spirit witnesseth with our consciences, 390

Spiritual.
• Spiritual mercies to be desired before temporal, 96
• A natural man cannot desire Spiritual things, ibid
  • Only the regenerate, 97
• What ars the qualifications which provoke the godly to esteem Spiritual favors before others, ibid.
  • The reasons of it, 98
• God's Spiritual works upon his people are not only for their, but also for others good, 179
• Two kinds of Spiritual gifts, ibid.
• What are these Spiritual things whereby we may be serviceable to others, 180, 181

Suffering.
• What is implied in the Sufferings of Christ, 196, 197
• What in the Sufferings of Christ abounding, 197
• The profession of Christ is accompanied with Sufferings sometimes excessive, ibid.
  • Propositions clearing it, 198, 199, 200
• What is required in our Suffering for Christ ex parate objecti, 201, 202, 203
  • What ex parte subjecti, 205, 206, 207, 208
• How Christ makes our comforts to abound in our Sufferings for him, 210
• The advantages of our Suffering for Christ, 213
• Our Sufferings for Christ are for the Churches good, 218, 219
  • Four Propositions clearing it, 220, 221
• The general good of such Sufferings is God's glory, and the Gospels enlargement 222
• Others Sufferings for Christ may much conduce to our comfort and salvation, 223
• Three things premised concerning such Sufferings, 223, 224
• How our Sufferings for Christ work our comfort, 225, 226, 227
  • How they promote our salvation, 228 229, 230
• Sufferings not barely in themselves, but as improved by patience, conduce to our salvation, 232
• Communion with those that Suffer for Christ a sure way to interest us in their glory and comfort. 251
  • Two propositions clearing it, 251, 252
  • The reasons of it. 253, 254
    • Vid. Afflictions.

Swearing.
• 'It is lawful to Swear under the Gospel upon urgent occasions after a right manner, 658, 668, 669
• Whether it be lawful to Swear by any creature, 663
• How we may mention a creature in an oath, and not Swear by it. 664
• How and when we may lawfully Swear.
• Motives against ordinary Swearing, 672 673, 674, 675
• The excuses and cavils for Swearing answered, 675, 676

T

• Thankfulness to God, vide
• Blessing and Praising God.

Timothy.
• OF the name Timothy, 41
  • Two things observed concerning him. 41, 42

Trouble.
• Trouble whence it ariseth. 113
• God is both able and willing to help his people in hopeless Troubles, 325, 326, 327

Truth.
• God is a God of Truth, and a true God, 536
• Propositions clearing the nature and kinds of Truth, 537, 538, 539, 540
• The truth of God is always the same, 575, 576, 577, 578

Trust.
• Two sorts of Trust human and divine, 301
• What are the sinful objects we are apt to Trust in, 304, 305, 306, 307, 308
• God always the proper object of our Trust. 315
• Propositions concerning our Trusting in God. 315, 316, 317, 318
• What is the matter for which we Trust in him, 318
• What is required to our Trusting in the Lord, 320, 321, 322
• Of the excellency of this grace of Trusting in the Lord, 322, 323, 324
• There are motives to Trust in God, both from personal and general privileges. 349
• Of the opposites to Trusting in God. 350
• The grace of Trusting in God cannot be perfect in this life. 352
• Trusting in God, and the use of means not to be separated. 355

W

Wisdom.
• WHy the Wisdom of this world is called fleshly Wisdom, 423
• Ministers ought not to use fleshly Wisdom, 423, 424, 425
• Principles of fleshly Wisdom, 426, 427, 428, 429, 430, 431