An Expository Comment on 2 Corinthians 1

SERM. LIX.

THe next thing considerable in the Text, is the description of that tribulation which did fall upon the Apostle, which was so necessary and useful to be known. In which we have,

• 1. The Nature of this exercise, expressed in the name it hath 〈 in non-Latin alphabet 〉 .
• 2. There is the place where, in Afia.
• 3. There is the aggravation of it. Of which in its time.

The exercise itself is called 〈 in non-Latin alphabet 〉 . Beza (in Annotat. in Cor. cap. 13.) saith, this word is properly rendered affliction, not tribulation, for that is 〈 in non-Latin alphabet 〉 , rather than 〈 in non-Latin alphabet 〉 . Hence he showeth out of Tully, that Affligo is properly to throw a thing to the ground, so as to press it down, and therefore is the same with 〈 in non-Latin alphabet 〉 . The word then signifieth not an ordinary trouble, but such as doth most strictly constringe and bind, pressing a man to the ground; and this he saith, did come upon him in Asia, 〈 in non-Latin alphabet 〉 , not that it came by chance or fortune, or by the mere malice and power of men; no it came by the special appointment of God, in much wisdom and mercy, thereby propagating the Gospel. For afflictions are so many arrows delivered out of God's quiver, which are sure to hit the mark they are destined unto. Here is no more difficulty in the words; only Expositors question, What this trouble was, he met with in Asia? Where may we find anything about the particulars of it? Cajetan on the place acknowledgeth, That concerning this trouble in Asia, he could read nothing in any Book that was authentic; yet it seemeth not to refer generally to all the troubles he met with in publishing of the Gospel, but to some eminent singular one; and therefore he saith, the trouble, not troubles in the plural number. Some learned men therefore refer this to those passages mentioned in the former Epistle to the Corinthians, 1 Cor. 16. 9. where he said, A great door and effectual was opened to him at Ephesus, (that was in Asia the less) but there were many adversaries; and these no doubt did endeavor to bring him into much danger. So 1 Cor. 15. 32. he is said there, To fight with beasts at Ephesus; whether he understand beasts truly and properly, or metaphorically, men as wild and as savage as beasts, all showeth the extreme danger he was in. It may seem probable, that the Apostle related to this: only it is objected, That the trouble here mentioned was but lately done, and such as the Corinthians had not yet heard of. Therefore the general current of most Interpreters, do conclude, that the Apostle meaneth that danger he was in, mentioned Acts 19. by Demetrius, and others, when the whole City of Ephesus was in an uproar, because of the Temple of Diana, concerning which they so vehemently accused Paul; for there we read was a popular sedition, and the City was in a great confusion, Demetrius and his company were in a mad rage against Paul. So that although Luke doth not in particular mention the extreme and grievous danger Paul was in, yet it may well be concluded from the general. Thus Calvin, and many others. So that this foundation being laid, and this supposed to be the trouble. We may observe,

That the faithful Ministers of the Gospel, are sure to meet with much opposition from all such, who regard Religion no further, than it maketh for their carnal advantage and interest.

A necessary truth this is; for hereby everyone, whose heart riseth against the powerful preaching of the Word, may examine himself, What is the motive thereof? What is the cause thereof? Though he may pretend this specious color, and that fair gloss, yet it is some lust or other, some carnal advantage or other, that doth indeed kindle that flame in his breast.

That this Doctrine may be the better conceived, let us take notice, What was the cause that brought this trouble upon Paul at Ephesus; and we shall there see, how the same causes do still make men mad, and bitter enemies against the ways of God. The History we have related, Acts 19. from verse. 23. to the end of the Chapter: it is there declared, That no small stir did arise about that way, that is, the Evangelical way, the Gospel way preached by Paul. The occasion whereof was by one Demetrius a silver-smith, which made-silver shrines for Diana, that is, little Images, made for the worship of Diana, which was a trade of very great profit and advantage to him and others of the like craft; therefore he consults with them, and useth two arguments to enrage them.

First, That their craft would be in danger. The trade they lived upon would fall to the ground. And this certainly was that which did most prevail with him; and by this we see, how hard a matter it is to part with a profession or way of life, though never so sinful, if it be a profitable way. The matter of profit will be like dust in our eyes to hinder our sight; it is ready to put out all spiritual discerning in the conscience between good and evil, just and unjust. So that we are greatly to suspect our hearts in those things, that are matter of profit to us, lest they deceive us therein.

The second Argument is religious: Though his heart be carnal, yet he runneth to the Sanctuary of Religion. The former Argument was too gross, if it had been alone; and therefore he maketh Religion the greatest, The great Goddess Diana shall be despised; her magnificence destroyed. Now this he maketh a very heinous sin, because all Asia, and the world worshipped her. Thus you see multitude, universality, and the custom of others, that is the great reason he hath to persuade for the worshipping of Diana, which is the same argument that carnal and superstitious people do still possess their souls with.

So that from this historical passage, you see the Doctrine genuinely deduced, That men who regard Religion no further, than they have carnal advantages, are like so many Toads full of poison, full of rage against such as do faithfully preach the Gospel. Therefore in this very Chapter, we have a notable instance of the work of God's grace upon some who believed, for they brought their Books of curious Arts, which had been gainful and profitable to them, and burnt them before all men, though the price of them was found to be fifty pieces of silver; They mattered not their gain, nor their profit, they would part with all, now they had received the Gospel in the power of it. We have a parallel History with this of Demetrius, Act. 16. 19. where there was a possessed Damsel, that had a spirit of divination, which brought her Masters much gain by soothsaying; but Paul adjureth and dispossesseth that spirit, whereupon it is said, When her Masters saw that the hope of their gain was gone; They took Paul and Silas, and carried them to the Rulers, laying great crimes to their charge. Thus if we do search to the true ground of all that malice which the Chief-priests vented against Christ, never ceasing till they had crucified him; although they pretended Religion, and because he spake blasphemy, and did break the Sabbath, yet the real cause was, because he discovered their hypocrisy and covetousness, manifesting that they sought only great things for themselves. This also Paul chargeth upon his enemies, the false Apostles, who did create so much trouble and grief to him, That they were enemies to the cross of Christ, and did mind earthly things, Phil. 3. 19. Thus also Gal. 6. 12. They made a show in the flesh, that they might not suffer persecution.

But we come more more particularly to enlarge this. And

First, You may take notice, That there are two sorts of persons who do with much violence and despite oppose the holy truths, and ways of Christ.

First, Such who may have such an absolute blindness and mere error upon their mind, that they take the true Religion to be blasphemy and horrible reproach to God; and on the other side, they take Idolatry and superstition to be the only true service of God, and therefore that they cannot do more acceptable service unto God, then to oppose that way of Religion, which yet indeed is only approved of by God. Of such our Savior spake to his Disciples, John 16. 2. Whosoever killeth you, will think that he doth God service; and of this number was Paul, who professeth that he once thought himself bound to set against the Name of Jesus of Nazareth, Act. 26. 9. Here we see Paul so convinced in his judgment, that if he did not with all his power and might oppose the way of Christ, he thought, it would have been his great sin. And thus no doubt it may be the case of many deluded Heretics and Papists; so that they shall be persuaded there cannot be more acceptable work unto God, then that they should imprison and destroy those that do yet truly fear God. This ignorance upon them, though it may excuse in some degree, and make them less sinners, then such who do willfully oppose, and do despite maliciously against the Spirit of grace, yet it doth not totally free them; nay they are persecutors for all that; as you see Paul acknowledged concerning himself. Now such enemies as these are acted by religious principles, but in a false way; they commonly are more zealous and implacable than any other. Paul, because it was not any carnal advantage or profit he sought after, but a mere zeal for the Religion he had by tradition from his fathers, therefore did he pursue the Christians in such a bloody furious manner. Tantum Religio potuit, &c. said the Poet: Oppositions against the ways of God from such who are zealous and devout in their false ways, are constantly more dreadful and terrible than any others. So that we are again and again to try what spirit we are of, to examine, Whether it be the true Religion indeed that we give ourselves up to the profession thereof. For if it be not, the greater zeal, the greater forwardness therein, is but the greater condemnation; and like the Traveler out of the way, the more thou runnest, the further thou goest from the true way. But

The second sort of enemies to the truths of Christ, which are far the more numerous part, is of such, Who are addicted to such a way and persuasion in Religion, not because of any Divine work of God's Spirit upon them, but because it suiteth with their carnal interest, it agreeth with their external profit; and therefore they cry out, Great is Diana, when indeed in their heart they say, Great is their wealth, great is their gain; this is the Diana. We may justly charge this upon Popery. What was it that made Luther, and the other Reformers so odious to the Popish party? What made the Pope with his adherents, to breath nothing but fire and sword? Was it not because they touched the Popes Crown, and the Monks belly? Hence

Secondly, The faithful Ministers of the Gospel meet with opposition, not from the Pagans only that are without, but from the sons of the Church, which are within; from those who profess the same God, the same faith, the same Christ with them. And the reason is, because many that profess Christ, do so for earthly and carnal respects; and such titular and counterfeit Christians as these, cannot but hate those that are genuine. The Apostle in the large Catalogue of his manifold sufferings, reckoneth this up amongst the rest, Perils from false brethren, 2 Cor. 11. 26. Thus in Abraham's family, there will be an Ishmael to persecute Isaac, because one is of the bondwoman; and the other of the free. Think not then, that the Pagan or Jew, will become enemies to the powerful preaching of the Gospel, for every false Christian will. Everyone that followeth Christ only, because of loaves, or with Judas, becometh a Disciple, because of the bag. Doth not experience confirm this, that the profane Christian doth as bitterly rage at, and oppose the holy ways of Christ, as any Heathen would do? Thus the godly Ministers have trouble (as it were) from their own flock, their Sheep sometimes becomes Wolves and Bears to them; and with Ezekiel, They dwell among Scorpions, Ezekiel 2. 6.

Thirdly, The carnal interest and earthy sinful respects, are of divers sorts; even as the creeping things that are produced from the earth are innumerable. As

1. He knoweth Religion only for carnal ends, though it be the true one, that turns the grace of God into wantonness; That cries up Gospel truths only to encourage themselves in a licentious way. As many of the mixed multitude went out with the Israelites from Egypt, yet kept their old and corrupt natures still; So in the first Reformation many came out of Rome with the blessed Reformers; many gloried in the name of Evangelici, that they had shaken off the yoke of Antichristianism; but at the same time, they did not cast off the yoke of sin. The first Reformers sadly complained of such, that looked upon the Gospel, as the casting off not only the Popes Laws, but God's Law also; as if to renounce the Images and Mass had been enough, though in the mean time they did securely sleep in all wickedness. Now from such as these, the Ministers of the Gospel have found as much unkindness and malice, as from their Popish adversaries: So that both ot home and abroad, the Prophets of the Lord have been greatly afflicted. These spots in our feasts; these lovers of pleasures more than God; these are they that have in all places withstood the power and life of godliness, the holy Order and Discipline Christ hath instituted; as if the liberty Paul bids us stand fast in, were a liberty to sin without control, and an indulgence in all licentiousness. Such as these, when they come into the warm Sun, when they have Summer, an opportunity in their hand will discover that they are Serpents, and will sting. Tertullian apologized of old, That the Christian Religion had her greatest enemies in Ale-houses and Brothel-houses; and thus still the powerful way of godliness is opposed by those monsters in Christianity, that have the head of a Christian, but the heart and life of beasts; Mulier formosa superne desinit in piscem; Like those Locusts, Revel. 9. 6. that had faces like men, but teeth like Lions, and tails like Scorpions. Thus how many have the face of Christians, but in heart, in lives are beasts all over? From these the Ministers of God have received much opposition.

2. They know Religion only after carnal respects, who intend to enrich and to advance themselves by it, take up the profession of it for no other end, but to gain thereby. As this Demetrius made him shrines, not so much out of devotion to Diana, as to increase his wealth. Our Savior knowing such a self-seeking disposition was predominant in many, who proffered to be his Disciples, he therefore prevents their Hypocrisy and Apostasy, by telling them, The Foxes have holes, but the Son of man hath not where to lay his head; and requireth it as a fundamental qualification, That he who would be his Disciple, must love Christ more than father and mother, and life itself: Yea must not venture to win the whole world, if thereby he should lose his soul. Oh take heed of this Judas, this treacherous disposition in thee, to be of the mind with those Paul speaketh of, who supposed, That gain is Godliness, 1 Tim. 6. 5. Yea such are worse than Judas; for he sold Christ but once, thou doest continually; and he was grieved and troubled for what he had done; but thou, though thou preferrest earthy things all the day long before Christ, yet art not grieved in heart. Well, such as these are, will in case of profit and advantage, make all opposition against the preaching of the Gospel, when they cannot have Christ and their Mammon any longer, when their Dagon and Ark will consist no longer together, then you shall see all that poison vomited at the mouth, which before lay close up in the heart; then they will desire no Ministry, no Gospel, rather than be deprived of their gain.

SERM. LX.

THe word of God purely preached, with the faithful Ministers thereof, meet with no greater opposition in the world, then from such who regard Religion, no further than it maketh for their carnal interests.

This truth hath been in part opened; and because every Christian unregenerated, doth upon some false and carnal motive or other, take up the profession of Christ, whereby when he is put to the denial of that earthly respect, he can then no longer hold, but breaketh out in opposition to the pure ways of Christ. Therefore it is very useful to give further Characters of such who regard Religion only upon inferior and worldly respects. And

First, Such are led with corrupt respects, and in time of temptation will prove adversaries to the Ministers of the Gospel, who are not of a ready and prepared spirit, to take up the Cross, and to follow Christ in whatsoever condition he shall command; such who are Christ's Disciples only in the Summer time, while there are Halcyon days and times of plenty and encouragement to be a Christian. These when they are urged to part with all, to suffer, and to be undone for Christ, then they turn into anything; they will oppose and contradict that way, which once they did embrace and admire; yea they will become persecutors of such instruments of God's glory, which once they did honor; and all this ariseth from the earthly and carnal heart, which made them at first look to God's ways, Phil. 3. 18. Paul did with tears, and even weeping, speak of such, Who were enemies to the cross of Christ, who minded earthly things. So that by Paul's example, we see it is a thing to be bitterly monrned about, when we see men hopefully professing the true way of Christ; and then when adversity and persecution doth arise, they presently can change, and turn their faith again; They can withstand and contradict what once they pleaded for, and all because they are resolved to save themselves: They think Gain is godliness. Such an one as this, is an object greatly to be pitied, and mourned over; he loveth his ease, his liberty, his advantages more than Christ, and so is no ways fit to be his Disciple. And for this reason it is our Savior doth so oftten plainly, and in Parables urge all, to consider upon what terms they take up the profession of his name; he foretelleth them of all the hardship and difficulties they must encounter with, that so they may not prove enemies at last, who in the beginning seemed to be friends. Wonder not then to see this fall out often in the Christian Church, that those who were once friends, and went with us unto the house of God, afterwards to become like so many Hazaels to those who fear God. Alas, their earthly advantage, and the present world, hath made them change their opinions and affections: They never at first did own Christ upon sincere and pure motives, and therefore not being able to suffer for Christ, they set against him; and this always falleth out, that he who is an Apostate from the true profession of Christ, doth become a cruel and bloody enemy of that way he once walked in. Omnis Apostate est osor sui ordinis, All Apostate persons, whether in Doctrine or Practice, are implacable adversaries to truth and holiness. This hath been experimentally proved in all ages; and one reason is, because hereby they would be revenged upon those from whom they have departed; for their guilty conscience telleth them, they have justly incurred the censure of the godly; They have lost their repute and esteem, their good name is blasted; and this maketh them study all opposition and malignity that may be. Look then to thy motives at first, to those terms thou didst profess Christ at the beginning; if it was any human or false motive, if it was not such an entire and enduring principle, that will not make thee stand upon a Rock immovable; Let any winds or tempests arise, as great a friend, and as forward a well-wisher, as now thou seemest to be for good things. Had we a prophetical discerning, we might with the Prophet look steadfastly upon thee, as he did on Hazael, and weep to think what enmity and mischief thou mayest create to such as fear God. This man taketh up the old Rule, Ama tanquam osurus; He loveth this way of Christ, so as thinking his outward advantages may sometimes or other make him hate it.

Secondly, Such regard Religion only in a carnal way, Who though they may acknowledge some principles of the Christian Religion, yet at the same time maintain some damnable or heretical Doctrines that do overthrow the very foundation. Such as these take up Religion with carnal motives, and so in time become cruel enemies to the faithful Guides, that are in God's Church. Wonder not that I make an Heretic to regard Religion after the flesh; for Galat. 5. 20. Heresies are reckoned a fruit of the flesh. Insomuch that Austin made it an ingredient into the definition of an Heretic, that he either beget or propagate false opinions, Alicujus temporalis commodi causâ, for some temporal advantage. And although we cannot say thus of all, because God in just judgment doth deliver up some who receive not the truth in the love of it, to efficacy of error, to strong delusions, that they should believe a lie, 1 Thess. 2. 10, 11. yet this very delusion upon their judgment, this error and blindness upon their mind, is of the flesh. For you must know, that the flesh, or to be carnal, doth not in the Scripture signify the pollution upon the sensitive and bodily part only, but also upon the intellectual and rational: It's a fleshly mind, as well as fleshly affections. Thus all such, who though they do retain some principles of the Christian faith, do yet believe other damnable Doctrines, these are Religions only in a carnal respect; and thereupon when occasion serveth, do manifest the rancor and malice that is in their heart against the truths of Christ. Ecclesiastical History informeth us, of the bloody cruelty, which the Arians exercised against the Orthodox, when they had power in their hands. The Paganish persecutions were not much superior to the Heretical. Yea, as it is said, amongst brethren discord is the more vehement and flaming than any other: So it is amongst those that pretend to be of the same Church of God. So that we ought to walk humbly, and to pray earnestly unto God, to keep our hearts, to enlighten our minds, to give us tenderness and lowliness of mind, that we be not led aside with the error of the wicked; for error and heresy will break out into enmity, and make men think they do God good service, while they destroy you.

Thirdly, Then we regard Religion after a carnal manner, When we make parties in it, when we promote factions and divisions, and such as do so are filled with much spite and malice against those that are contrary to them. This is a sin the members of the Church are prone to, and nothing inclineth more to oppositions and contentions, then such a frame upon men's spirits. The Apostle speaketh very clearly to this, 1 Cor. 3. 3. Whereas there is among you envying and strife; one is for Paul, another for Apollo, are ye not carnal? And verse. 4. Again, are ye not carnal? So that this doth plainly discover men not to be led by divine and holy principles, who are apt to foment differences, who are ready to set up one Minister against another; to admire the gifts and abilities of one to the contempt of others. This was the great sin of these Corinthians, that as they discovered much pride and ambition in the names which they gave persons, (Cappel Histor. A. M. 3168.) sometimes delighting in words, which signified power and principality, as Hegemon, &c. Or such as denoted victory, as Nicolaus, &c. Or such as declared glory, as Polycletus, &c. Thus such a carnal ambition did still remain in them, though made Christians, setting up and admiring men's persons, looking after gifts which brought applause more than grace and sanctification. Now those that are thus carnally affected, they do continually throw balls of fire into the Church, and make it a Babylon instead of a Jerusalem. Jude speaketh, verse. 16. Of having men's persons in admiration, because of advantage. It is some carnal advantage or other that maketh them advance this and that man against others. What the issue of such divisionsis, appeareth Jam. 3. 14, 15, 16. viz. To bring in all confusion, and every evil work. As also he showeth the nature and cause of this, It is earthly, sensual and devilish, though men may judge it zeal, and think they are active for God's glory, yet it's sensual, and cometh from the Devil; and it is good to observe how largely the Apostle expatiateth about the sinfulness of the tongue, That a world of evil is in it; and from that exhortation, Be not many Masters; that is, do not take upon you to be Teachers, and so to reprove and censure others in a carnal and sinful way. It is this that maketh not only the tongue, but the pen also to be full of gall and wormwood; it maketh the pen to be an unruly evil, that none can tame. Take we heed then of minding Religion only to make parties, and different ways therein; for this will at last break into an open enmity against the truly godly.

Fourthly, Then we look after Religion in a carnal way, When we make use of the Doctrine thereof only to show our parts or learning; when we earnestly contend about it, as it is our opinion, not as it is God's truth. For this reason the Apostle doth so frequently exhort Timothy, To take heed of disputes, and vain janglings, 1 Tim. 1. 6. where the end of the preaching of the Gospel, is said to be Charity out of a pure heart, and a good conscience, with faith unfeigned; but from these some did swerve, by turning aside unto vain jangling. Here you see, that those who have not pure and unfeigned hearts in the things of God, they fall into vain disputes and quarrels. So 2 Tim. 6. 4. it is called, Doting about questions and strifes of words, whereof cometh envy, railings, and evil surmises: And he addeth their character, Supposing that gain is godliness. Here you see, that in all these disputes and controversies there is no pure heart, no good conscience, all is to advantage themselves by it: yea if this be not discovered in any sordid or worldly manner, yet if thy pride, the loftiness of thy spirit be hereby advanced, and thou doest not mind Religion, to exercise thyself to godliness, but to have men admire thy gifts, and to wonder at thy abilities: Thy heart is a corrupt heart, and thou wilt manifest thy enmity against the ways of Christ, when opposed therein. Thy wit, thy parts, thy applause, thou mayest make thy great Diana, and oppose all that would destroy this Goddess.

Lastly, That we may conclude all, and leave nothing out, Whosoever doth not own the Christian faith from divine principles, and holy pure motives, this man is but a titular, and a false Christian, and so cannot, but when occasion serveth manifest his opposition to Christ's ways. And therefore it is, that as amongst the people of Israel there was an irreconcilable division between Israel and Judah, and a great opposition between David's house and Saul's; though all pretending to the only true God: So it is in the Church of God, though there may be an agreement in the same Doctrine, in the same Profession of faith; come to the same Ordinances together, yet because one hath not a supernatural life of grace within, hath no experimental feeling of the power of sanctification upon his soul; hence it is that he hath a spirit of antipathy and contrariety to those who are indeed born of God, and walk in ways of mortification. So that we may conclude, Whosoever is not regenerated, regardeth Religion no further than carnal and earthly respects, let his pretences be never so high and plausible. And therefore there is no unconverted man, though he hath never so high an Office, never so great repute in the Church of God, but he serveth Christ for loaves; some insincere and insufficient motive or other worketh upon him; he hath his shrines that he liveth by. And therefore as it was with that rich man, who boasted, He had kept all God's Commandments from the youth, when he was tried in one instance, where his heart was greatly affected, viz. To part with all, and follow Christ, it is said, He went away exceeding sorrowful. Thus when any such empty, nominal Christians are put upon such duties and ways, which are contrary to their lusts, they will go away, not it may be exceedingly grieved, but greatly enraged and disquieted: This will be like the jealousy-water, to discover the adulteress. To pull out their right eyes, and to cut off their right hands, will be like the pronouncing of Shibboleth, to discover what they are. And the ground of this whole truth is from the exceeding great purity and exactness that is in the word of God truly preached, it cometh to new mould, and change the whole man, All old things must pass away. This will not abide either a corrupt mind, or a carnal heart; and therefore one being contrary to the other, as light to darkness, and fire to water. No wonder if then the hypocrite be unmasked, and the carnal heart discovered. The Gospel either conquers men, and maketh them friends, or else leaveth them more provoked enemies; but the fault is not in the Gospel preached, neither are faithful Ministers the troublers of Israel, but thy whoredoms, thy idolatries, thy lusts are the cause of all this combat.

Use of Instruction, what all godly Ministers, and private Christians, who are zealous against sin must look for, not from Pagans and Heathens, but false carnal Christians, that regard no Religion any further then their lusts or advantages may be kept up. Will those that live by the sins of people, ever be willing to have sin destroyed? Do not many as Demetrius say, If this way of Religion go on, we shall not be able to live any longer? And therefore they fly with open mouth against all holy order, and good discipline against sin. But know thou that all thy profaneness and dissoluteness doth not so much provoke God, as thy opposition of the Gospel, and the Ministers thereof. Yea we see Paul using a divine imprecation against such in this case, which neither Christ or Stephen ever used against those that did put them to death, 2 Tim. 4. 14. Alexander the copper-smith did me much evil. And afterwards he instanceth wherein, He hath greatly withstood our words, or preachings. It was not any personal, or temporal evil that moved Paul, but the withstanding of his preaching; whereupon he poureth out this prayer, The Lord reward him accoeding to his work. Oh dreadful and terrible imprecation, especially coming from one acted by the Spirit of God in delivering of it!

Use 2. To exhort us seriously and impartially to examine ourselves about our motives and grounds, which make us to take up the title of Christianity. Is it for fear, or because of custom, the Laws of the Land require it? Doest thou not find the divine power of holy truths upon thy soul? Then know thy Religion is like thy life, a bubble, a vapor that will quickly go out: Especially we are the more diligently to observe our hearts, when we have any profit or preferment, when we have any external accommodations by our profession. Oh how hard is it then to discern between true and counterfeit, whether it be the truth of God, the love of God, or thy own interest that prevaileth with thee, when thy enemies and adversaries shall charge thee with it! What a comfort will it be, when thy conscience upon good ground can clear thee?

SERM. LXI.

WE have already considered this trouble which came upon Paul in Asia, in respect of the occasion of it. Let us proceed to the Aggravation of it; For out of the strong cometh sweet. From this affliction conquered doth arise much encouragement and consolation to those that are followers of Paul.

And in the Description, we have the Aggravation of it from the Quantity:

• 1. We were pressed out of measure.
• 2. The Quality, Above measure.
• 3. From the Event, So that we despaired of life. And in the next verse it is further illustrated from a twofold end; of which in its time.

Let us take notice of the first particular; wherein we have this trouble heightened, viz. from the Quantity or Extension of it, It was above measure, 〈 in non-Latin alphabet 〉 . The word 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , is applied sometimes to the enduring of a burden, Matth. 20. 12. Gal. 6. 2. whether it be a temporal burden, or a spiritual. Sometimes it is applied to the heaviness of the eyes by drowsiness, Mark 14. 40. In this place it seemeth to be taken from Porters, who have a burden imposed upon them more than they are able to stand under: or as Chrysostom, from ships who are overmuch burdened, and so are in danger of being lost: And as if there were not emphasis enough in the word pressed, he addeth another to aggravate it, 〈 in non-Latin alphabet 〉 . Pareus saith, The Scripture never useth an hyperbole, because that strictly taken is a lie. But this opinion cannot be justified, neither is an hyperbole, if you do regard the intention of the speaker a lie. For such an expression he meaneth not so much the thing signified by the words; as when the Evangelist saith, The world would not contain all the books that might be written about Christ's deeds; but thereby to represent to the Reader some further degree, then ordinarily is in other things. But the Apostle doth not here speak of a verbal hyperbole, but a real one, that which was above expression. The Apostle useth this expression, when he speaketh of the riches of God's grace and power to believers, 2 Cor. 9. 14. Ephes. 2. 7. Eph. 1. 19. No ordinary expression will serve Paul, when he cometh to speak of the admirable, and wonderful riches of God's grace, to those that do believe in him. As he thus speaketh of the grace of the Gospel, so also of his own sinfulness, both original and actual, there is an hyperbole in both, Rom. 7. 13. Original sin improved and excited by the Commandment, is said to be 〈 in non-Latin alphabet 〉 , Above measure sinful; and for his actual wickedness and impiety, Gal. 1. 13. there he saith, He did 〈 in non-Latin alphabet 〉 , persecute the Church, but when he cometh to speak of the glory in Heaven, there one hyperbole will not serve, according to that of Luther, Coelum & infernus, non patiuntur hyperbolen; but there he addeth, 〈 in non-Latin alphabet 〉 .

By the expression then in the Text we see, That this trouble the Apostle was exercised with, was no little inferior trouble, but that which was of the most pressing nature that could be, that was out of measure heavy and burdensome.

But you will say, How doth this agree with that which we have Paul speaking in the 4 ^th Chapter of this Epistle, where he calleth all the afflictions that do befall the godly, light, Our light affliction, verse. 17. Can it be light, and yes out of measure heavy also?

It may be answered and reconciled thus, It is called light in respect of everlasting glory. So that although it be exceeding heavy and pressing in itself, yet if compared with the weight of glory hereafter, so it is light. Or

Secondly, It may be answered, By distinguishing of the times, when Paul calleth his affliction heavy, it relateth to the time, that he was exercised with it. For Christianity doth not require Stoicism, yea patience is the more admirable, by how much the more apprehensive we are of the trouble upon us. Thus the Apostle, Heb. 12. 11. No chastisement is joyous for the present, but grievous. Or,

Thirdly, We may speak of afflictions when they are over, when we are delivered from them, and find the great good they have done to us, then we may call them light, and judge them nothing to the benefit we received by them. But

In the fourth place, I conceive that the most genuine answer is, That Paul doth here speak of his trouble according to the sense and apprehension of his flesh; even as afterwards he saith, It was above his strength, that is, his human, natural strength, as will appear afterwards. If therefore flesh and blood be consulted with, then Paul saith, It is an affliction above measure; but then at verse. 17. of the 2 Cor. 4. as also in other places, he speaketh according to the workings of faith, and the operations of God's Spirit within him. So that a godly man speaketh one thing according to the flesh, and another thing according to the Spirit. That is bitter and heavy to the flesh, which may be sweet and welcome to the Spirit. From whence observe,

That godly men judge otherwise of their afflictions by the principles of sense and flesh in them, then they do by the principles of grace and reason in them.

Paul calleth it, An affliction above measure, in the lower sphere of nature; but again he calleth it, A light one, in the higher sphere of grace. Even as an Astronomer, beholding the Sun with his bodily eye, judgeth it less than the Earth; but then again, beholding it with the instruments of Art, doth conclude, that it is many degrees bigger than the Earth. Thus the godly man, while he thinketh and speaketh according to the law of the flesh within him, he crieth out of his burdens, he is discontented at them, he lookat them as destructive: but then again, when the same man considereth them by the principles of faith, and Scripture-grounds, then he seeth that those stones may be turned into bread; and from these thorns he may gather grapes. Even as we see in Christ, because he had two distinct Natures in a personal Union; therefore we say, Christ died, Christ was in agonies, and that because of his human Nature; yea it is called, The blood of God. And again on the other side, Christ is said to be God, to create the world, to raise himself from the dead, and that because of his Divine Nature. As he was Son of God, so he was full of power and might upon the earth; As he was the Son of man, so he was subject to weakness and infirmity. Now here was no impossibility or repugnancy, that it should be thus different with Christ under several respects. Thus also it is with every member of Christ; As he is born of God, so he puts forth divine and gracious operations; but as he doth still retain some relics of his old birth: So there are sinful and infirm actions coming from him. Therefore when a godly man doth anything, we must consider from what fountain it is, either the sweet fountain, or the bitter fountain that it sloweth from.

To discover this truth:

First, We must know, That in every regenerate man, there are two selves, (as it were) the carnal self, and the spiritual self; From which issue all the works we do, Galat. 5. 17. and also Rom. 7. For although Amyraut. Expos. in cap. 7. ad Rom. (yet professing both against Socinians and Arminians) doth industriously labor to understand it of a man only legally wrought upon, and that it would be a dishonor to Paul, and injurious to the work of Sanctification, to affirm, That Paul speaketh those things in his own person while regenerated: yet by that Text in the Galatians, Chap. 5. 17. it is plain, That those who are godly like Rebekah, have these two twins struggling in their womb; and that as a man consisting of soul and body, we may say, he is mortal and immortal, visible and invisible; in different respects mortal and visible, in respect of his body; but immortal and invisible, in respect of his soul. Thus also it is with a godly man in a theological consideration; he hath both corruption and grace, he hath both flesh and spirit. Now although this be so, yet a godly man is not to be called an unregenerate person, as well as a regenerate; a sinner and a wicked person, as well as holy: Because denominations are always from the more noble part; and this corruption, though remaining, yet is to be subdued and conquered. Even as Canaan might be called the possession and inheritance of the Israelites, although many Jebusites did still continue therein, and could not be cast out. Let not then any godly man look for such perfection in this life, as to have only one principle within him, and that of grace. Do not look that it should be altogether as the Spirit will have it in thee, not finding the least opposition, or renitency from the flesh: No, this estate is to be enjoyed only in Heaven.

Secondly, As these two selves, or principles are in a man that is regenerate, so they do actually oppose and contradict one another. Hence cometh that Christian combat and conflict which the godly find within themselves. Not like that of the Heathens, Aristotle's incontinent person, or the Poets Medea, a conflict between reason, and their lusts only. But this opposition is universal and diffusive in every part of the soul. The carnal part in the mind opposeth the spiritual. The carnal part of the will contradicteth the spiritual. So that they have heart against heart, affections against affections. We are not therefore to conceive of these two principles, as dormant and latitant in the soul, but they are as fire and water in the same subject, laboring to expel each other; and according to the three-fold estate or degree, that we may conceive in persons regenerate, so is this fight and congress more or less vehement.

The first degree is of such who are newly converted. These although in Regeneration, they have the seed and root of all grace, yet because of their former custom in evil ways cannot so immediately conquer and subdue their lusts; and therefore like children that begin to walk, because of their feebleness they get many falls.

A second degree is of those, who are in some measure proficience, and have obtained much victory over sin. And although in such there be many combats, yet grace hath the possession of the whole man, notwithstanding the many assaults made against it. And then

Lastly, There are such, whom the Scripture calls perfect, not absolutely; but comparatively to others, because they are as Giants, when others are but Dwarfs; these are said, To have their senses exercised to discern between good and evil. Now such, although they do overcome the world, and the Devil by faith, yet they are not free from this combat within. It is true, some think, that though it be granted that Paul, Rom. 7. speaketh in the person of a regenerate man, yet it is of one in the lowest form, that is but newly come into the state of Christianity. And Amyraut doth therefore think Paul cannot mean those things of himself, because he had attained to an higher degree of grace: Insomuch that he inviteth others to follow him, and to take him for an example. Hence he is said to know nothing by himself: Whereby the same Author concludeth, That there would be no blame or fault to be found with that man, who should say, Paul had as much grace here in this life, as some shall have in the world to come. But although we grant Paul to be among other Christians, like Saul among other men, higher by the shoulders, yet that he did find the rebellion and corruption of the flesh debasing his best duties, appeareth by his accounting all things dross, and desiring to be found in the righteousness of Christ, Phil. 3. 8. So that while these endeavor to exalt the sanctifying grace of God in Paul, they eclipse his justifying; and while they advance his inherent righteousness, they obscure his imputed righteousness. Whether Paul then, or any other eminent servant of God, They all find a law of sin within them, rebelling against the law of the mind; by which they look upon themselves as miserable captives, and do groan for a perfect and full redemption by Christ.

Thirdly, These two principles therefore not only residing in them, but acting contrarily, it is very necessary in a Christian, exactly to observe, to what mother (as it were) the child doth belong. To which principle thou art to attribute thy actions. For the not duly dividing and separating here, doth many times cause great confusion in the godly soul. We see it many times in David 's Psalms, that there are such different expressions, sometimes of faith and joy, and then again of diffidence and dejection, that we would not think the Psalm was made by the same man; we would think there were contradictions, and all, because sometimes it is the voice of Esau, and sometimes the voice of Jacob, (as I may so say;) Sometimes grace speaketh, and sometimes the filth speaketh. In the Disciples also our Savior taketh notice of this, and thereby excuseth them, saying, The Spirit is willing, Matth. 26. 41. Now although it is very necessary in all our practicals to go to the bottom, to know what is of the flesh, and what is of the Spirit; yet in the matter of afflictions, and our bearing of them, there we are much more to attend to it. For afflictions being grievous to flesh and blood, draweth out the corruptions thereof very much. So that the voice of the flesh is many times far louder than the voice of the Spirit, which maketh the godly ready to conclude, that they are nothing but flesh, that they have not the Spirit of Christ dwelling in them, because they feel so much distrust, so much diffidence and disquietness of heart within them.

More useful particulars are to be insisted upon; only for the present, let those who truly fear God, make this Use of the Doctrine, viz. Not to conclude concerning their estate, as if it were wholly carnal, because they feel the strugglings and motions of sinful flesh within them; let them not despair, if they feel that they cannot always keep up spiritual apprehensions about their afflictions; if they cannot say, I bless God for these chastisements, I see the great advantage cometh to me by them. Though they appear like anger, yet they are indeed the effects of love. If this be not always the blessed and serene disposition of thy soul, but thy flesh like Job 's wife provoketh thee to charge God foolishly, to be impatient and diffident; remember that you have a twofold self, a carnal self, and a spiritual self; one saith one thing, and another saith another thing. It is as impossible to have a man's own heart free f • om divisions, as it is for the Church of God. That which faith saith is light, flesh saith is heavy. That which faith rejoiceth at, flesh repineth at. Thus it hath been, and thus it will be with the generation of those that seek God.

SERM. LXII.

FRom the Explication of this passage, we have observed, That it is one thing what a godly man speaketh according to the principle of flesh and blood within him, and another thing what he saith according to faith, and the principle of grace. And because this truth is of perpetual practical use, let us a little more dilate upon it. And

First, Let us instance in some discoveries, whereby we may know when flesh speaketh, and when the Spirit doth. For these, though contrary one to another, yet are not discerned without spiritual illuminations, and senses exercised to know things that differ. And

First, The voice of flesh and blood in such kind of troubles, is to make a final conclusion and sentence upon ourselves, That God hath forsaken us, that we are cast out from his love. Insomuch that did not the principle of grace in some measure withstand, and at sometimes overcome these temptations, the soul would be swallowed up in this whirlpool: but let the godly know, that this is not the voice of Jacob, but of Esau. The regenerate principle will not, dare not give in such false testimony, Isai. 49. 14, 15. Zion hath said, The Lord hath forsaken me, and my Lord hath forgotten me. But in the next verse we see God expressly denying it, and that not only, he had not forsaken her, but that he could not forsake her, for his affections were more to her, then any mothers to her sucking child. The Church then was too hasty and precipitate, she should have considered God's Word, before she passed such a peremptory sentence concerning herself. Therefore when God saith one thing, and thy heart another; when the Scripture speaketh one thing, and thy flesh another thing, which is more to be regarded? See this distemper likewise in Jonah, Chap. 2. 6. Then I said, I am cast out of thy sight. Here the corrupt part in Jonah, made quick his desperate work, He was cast out of God's sight, but Nubecula fuit, cito transivit; it was a little storm, it was presently over; for immediately he doth (as it were) contradict himself, and saith, I will look again toward thy holy Temple. So that it was with corruption and grace at this time, as it was with Rebekah in her child-bearing; the first came out red and hairy, but the second came out smooth, and holding Esau by the heel. Thus the first motion of Jonah 's heart cometh forth red and hairy, bloody and rough; but then faith like Jacob followeth this Esau immediately, and supplants it. When therefore the godly do at any time find such motions, and workings of heart, as if their troubles were a demonstration of God's desertion of them, that if he loved them, he would never let it be so with them, rebuke these immediately, and be as much affected as Hezekiah was, when he heard Rabshakeh blaspheme God. For indeed such thoughts do highly dishonor God, and represent him otherwise than he is. For the Apostle directed by the Spirit of God, which searcheth the deep things of God, speaketh far otherwise, making these troubles to be an effect of his love, and that if he did not deal thus with us, we might then conclude, we did not belong to him. Heb. 12. 6, 7, 8. If ye be without chastening, ye are bastards, and no children, for whom he loveth he chasteneth. It behooveth thee to make this difference in thyself, else thy destruction will come upon thee suddenly.

Secondly, The voice of flesh and blood also speaketh after this manner in heavy troubles, That they will unto thee, that there can never come any good out of this to thyself; that it would have been far better for soul and body, if the Lord's hand had not been in this manner upon thee. Here also that false and corrupt principle is a liar within thee. For David, who at sometimes is apt enough to be cast down, and exceedingly troubled, yet upon his recoveries can say, Out of very faithfulness thou hast afflicted me; and before I was afflicted I went astray, Psal. 119. 75, 67. Thou shouldest therefore do as the Apostle in another case, making objections against God's dispensations, Rom. 3. 5. saith, Is God unrighteous? And then correcteth his speech, I speak as a man. Thus art thou also bound in all the unsavory workings and discontents of thy soul, to rebuke thyself, saying, I think now as a man, I speak as a corrupt sinful man. Yea David, getting some power against these sinful motions within him, abhorreth himself in an higher degree, Psalm 73. 22. So foolish was I and ignorant, even like a 〈◊〉 before thee. Hearken not then to those tumultuous thoughts and reasonings within thee, which would persuade thee, that there can never any good come to thee out of the present evil upon thee, that God cannot create light out of this darkness. For as Adam was undone by hearkening to Eve, and yielding to her temptation: Thus flesh is like an Eve within thee, that will betray and destroy all at last.

Thirdly, Flesh and blood under these heavy troubles, doth also speak sinfully about the Perpetuity of them; as if after such a black night, there would never arise a fair day. This froward and peevish corruption within thee, saith, It will never be otherwise. Thus it spake in David, when he said, I shall one day perish by the house of Saul. Yea in several Psalms, the Church complaineth, As if God had cast off forever, and that he would remember her no more. Thus the corrupt principle lieth continually in thy bosom, not like a Delilah, enticing and deceiving, but like a thorn in thy side daily vexing and tormenting of thee. David being experimentally exercised, both in the sense of corruption, and also in the sense of grace, we find him sometimes speaking this voice within him, Psal. 31. 22. I said in my haste, I am cut off from thine eyes. Psal. 94. 18. When I said, my foot slippeth, thy mercy, O Lord, held me up. Psal. 116. 11. I said in my haste all men are liars. By these instances we see, what an hasty principle a man hath within him under troubles. For, who can expect to have a better heart than David, that was after God's own heart? and yet we hear him often complaining, that in his haste he was ready to speak such and such things, especially that there would never come any help to him, and that the Prophets of God were but liars, deceiving him with vain hopes. But the voice of God's Spirit speaketh far otherwise, in a more calm and sweet manner. As it was in the vision to Elijah, God was not in the fire, nor in the tempest, but in the still voice: So commonly grace is not seen in those hasty, boisterous, impetuous thoughts, but in a more serene and calm way. Now (I say) if we sit still, and hear what God speaketh to his people in such great pressures, it is the clean contrary, Isa. 54. 7. As it were for a little moment have I forsaken, but with everlasting kindness will I have mercy on thee. We see the holy practice of Harbakkuk likewise notably to this purpose, Habak. 2. 1, 3. Because God did delay, he would stand upon the Tower, and watch to see what God would say to him. Thus do thou in thy expectations of deliverance.

Fourthly, The principle of flesh and blood doth notoriously press to do any sinful action, neglect any duty, so that we may come out of such troubles. And this affection or sense within a man hath a most immediate opposition to the work of grace within him. It is with the flesh in this case, as it was with Peter to our Savior, Master (saith he) save thyself; But with what indignation did Christ rebuke him, saying, Get thee behind me Satan? Mat. 16. 23. for thou savorest not the things of God, but of man. Such a Peter, such a Satan is the flesh to thee, that saith, Save thyself, do anything to escape these troubles: It is not any matter for righteousness or holiness, but look to thy safety. When these whisperings are within thy heart, then rise up in an holy zeal against them: Say, Get thee behind me Satan; This is not to savor the things of God. Had David been filled with such holy zeal, as he was sometimes, against his wife Michal, despising him for his adoration of God, then he had not used so many unlawful shifts as he did to escape danger; his counterfeiting himself mad, his pretending to join with Achish, and to fight against Israel. These were sad snares that he fell into, because he did not ask counsel of the Lord, but consulted only with flesh and blood. Do thou then in thy troubles, as Paul in his extraordinary Call, Obeying immediately the heavenly vision, and not consulting with flesh and blood. In thy troubles wait on God, take his way, put not forth thy hand to any sin: Say, it is better to have misery upon thee, then the guilt of sin. It was Abraham's defect of faith, though he was the Father of the faithful, and though his faith staggered not in the trial about offering up of his son, yet in a far more inferior, and less temptation, there he began to reel out of the way, and from carnal fear did use sinful equivocation to Abimeleoh, saying, Sarah was his sister, when she was his wife. This unlawful shift he used to prevent those things he feared. But as Jonah could observe by his own experience, Jon. 3. 8. So it will always prove true, Those that observe lying vanities, forsake their own mercies; when we take not God's way, we forsake that mercy we might have had, and so make ous selves miserable for fear of misery. Raynardus the Jesuit, (Lib. de Mart. part. 1. cap. 21.) reckoning up several kinds of Martyrs, that may be called so in a large, and an improper sense, doth out of Austin, and more profusely out of Chrysostom show, That those Christians who lay in great pains, and extreme diseases, and yet would not use such superstitious and magical remedies that happily might have healed them, but would die rather than take any one of these medicines, highly commending their faith and patience, were accounted Martyrs; he is Martyr in lecto, who dieth of his pain, and his disease rather than he will use magical helps to be cured. It seemeth in the days of those Fathers, there was that wicked practice, which is now also too much used by many ungodly wretches, by going to Wisemen and Wizards, in their diseases, and to make use of their superstitious remedies to cure them. But as the zeal of these Ancients did burn like fire against such unjustifiable ways, so do they highly commend the patience and mortification of such, who would rather die than be healed in this manner, making it in some sense an holy Martyrdom. I bring this, not only to put them to confusion who are guilty of such sins, but to confirm the truth I intended, That whatsoever flesh and blood doth suggest, yet faith and grace will make a man go through any troubles, rather than do that which is unlawful, to come out of trouble.

Lastly, The flesh within a man doth only attend to what is troublesome and grievous, yea aggravateth and heightens everything, as if there were no promise, no Christ, no grace, or promise from God to rely upon. So that this corrupt principle maketh them like those, who by continual and steadfast looking upon the water, have their apprehensions disturbed, so that they know not where they are. It's flesh and blood in Paul, that maketh him put this hyperbole upon the trouble he was in. For although no doubt, it was in itself very great, and more than ordinary, yet Paul at another time saith, I know how to abound, and how to want; I can do all things through Christ that strengtheneth me, Phil. 4. 12, 13. Here you see he accounteth nothing too great for him, nothing above his strength. Again at another time in this Epistle, Chap. 12. 10. he is not afraid to say, When he is weak, then he is strong. So that corrupt flesh is apt to make a man look only at that which is grievous and troublesome; it maketh a man attend only to the dark and displeasing part in the affliction; whereas faith would show us the clear and comfortable part also. The flesh doth with us, as the Devil with possessed persons, he kept the Demoniac always in the Tombs and Monuments about sad objects. Thus that corrupt part in a man, detaineth us about those things which are sad and desolate: And as a man looking upon anything through water, it seemeth as big again, as it would out of water: So everything to the sadded and afflicted spirit appeareth double or treble to what it is, whereas faith would make us lay all things together; lay the good and the bad together; regard the flowers as well as the thistles. And thus much may suffice about the tongue of the flesh speaking in a godly man, while he is under burdens, which like that tongue the Apostle James speaketh of, Is an unruly evil, Chap. 3. 6, 7. set on fire of hell, full of deadly poison.

In the next place, Let us consider, why it is so useful for a godly man, exactly to study and know himself, that he may be able to discern between flesh and spirit within him. And

First, If he do not make this distinction, He will quickly pass a false sentence of condemnation upon himself, Because he finds the flesh speaketh within him after that disquieting manner, he will conclude that he is nothing but flesh. It is from want of spiritual discerning herein, that so many tender hearts are discouraged and hopeless under their troubles. For they say, If the Spirit of Christ did work and breath in them, how could there be such carnal froward and impetuous risings of heart? Now all this is, because they give both ears (like an unwise Judge) to one party, and do not keep one for the other also, to see what that can say; hear what the groans and desires of grace speak, as well as the sinful motions of the flesh within thee. Paul, Rom. 7. when he had largely discovered this combat of flesh, and the Law of the mind within him, yet doth never give the flesh the total predominancy over him; he maketh it but a part, and the inferior part, I know that in me, verse. 18. dwelleth no good; but lest this should be thought his whole self, he telleth us what he meaneth by that me, even my flesh, and concludeth the Chapter, So then with the mend I myself serve the Law of God, but with the flesh the Law of sin. Let the godly soul then in all its exercises, acknowledge this distinction: Do not say, thy whole self is carnal, because part is: Say not all the field is weeds, because some are in it.

Secondly, Hereby we shall be able to prevent the end and drift of Satan, who is so busy in these troubled waters. For what would he work out of all these confusions in thy soul, but to press thee to despair, to judge thy condition hopeless? Why should I wait upon the Lord any longer? To say as Cain, My sins are greater than I can bear; and he indeed doth hotly pursue it, saying, Are not such thoughts in thee? Do not such motions work in thee? Canst thou deny thy heart to be as it is? Now the godly soul answereth, I cannot deny but such foul stirrings of heart are within me: But I deny the consequence, that therefore I am all over carnal: I distinguish between that which is spiritual absolutely and completely, and that which is gradual, and in some measure only. It is true, I find the workings of sin, but I also find the workings of grace. Therefore avoid Satan, though thou mayest bruise my heel, yet in time, I shall break thy head.

SERM. LXIII.

THe next particular to be considered in this Description of Paul 's trouble, is the Aggravation of it from the Quality, It was above strength, 〈 in non-Latin alphabet 〉 . Chrysostom observeth this differeth from the other. For a burden may be exceeding heavy, yet to some mighty man, it may not be above his strength. When Samson, Judge. 16. 3. carried away the gates of the City Gaza, with the posts and bar upon his shoulders: here was a burden out of measure heavy, no ordinary man could do so; but yet to Samson it was not above his strength. Thus it was with Paul, who may be called a spiritual Samson, for that heavenly might and power, which God had endowed him with; he is assaulted with a trouble, that was not only hyperbolically weighty, but also above his strength. Paul had no more power to stand under it. The Greek word 〈 in non-Latin alphabet 〉 , doth often signify that inward power and ability, which a man hath to do anything; and some distinguish it from 〈 in non-Latin alphabet 〉 , Right or Authority: The one they call Potentia, the other Potestas: The one is Natural, the other is Moral. Many a man hath a power to do a thing, when yet he hath no right or authority to do it. But in the Scripture we may observe these words promiscuously used for one another; yea sometimes they are put together, as signifying the same thing, Luke 4. 36. 1 Cor. 15. 24. In the Scripture we find this word often used for that power to work miracles; yea and miracles themselves are called 〈 in non-Latin alphabet 〉 , Act. 2. 22. Rom. 15. 19. Sometimes the word is applied to Angels, because of their great strength and power, 1 Pet. 3. 22. In Heb. 6. 5. we have an expression of the powers of the world to come, which some are said, to have tasted of; but what that is, is greatly controverted.

As to our purpose, we may take notice from the Scripture of a twofold power:

1. The power of God, which is put forth in us by his grace, which we receive and partake of; and so in that sense may be called our power, viz. objectively; yea and in some sense subjectively, though not efficiently, Ephes. 3. 20. According to his power which worketh in us. Again saith Paul, I can do all things through Christ that strengtheneth me, Phil. 4. 13.

2. There is our own human and natural strength, what we can do by our selves only. Now the Question is, Whether Paul mean that this affliction was above even his divine strength, or that measure of grace and power which God had given him. So that if the Lord had not come in with extraordinary supply, and more than wonted grace, this trouble had overcome him? Or whether he mean only of his natural strength and power? So that his meaning should be; as a man he could not bear it, though as a Christian he did. It is very probable, that both these are included. So that neither the natural strength Paul had, nor that divine strength which usually he enjoyed, could have carried him through that difficulty.

Now to this expression which Paul useth in the Text, we have another place in Paul, which seemeth directly, and in express words to contradict this; it is 1 Cor. 10. 13. There hath no temptation taken you, but what is common to man; but God is faithful, who will not suffer you to be tempted above what you are able, &c. There Paul saith, God will not let his people be tempted above what they are able. And here Paul speaketh the contrary, He is troubled above what he is able: How can this be reconciled? Some untie this knot from the difference between temptation and affliction; There is no temptation (say they) befalleth the godly above what they are able; but there may some trouble and affliction. For it is a temptation, when it doth induce us into sin, and maketh us to offend God. Therefore we pray, God would not lead us into temptation; but it may be an affliction, even when it is so far from being a temptation, that we do thereby more exercise and put forth our graces. Thus (say they) it was with Paul, It was an affliction above his strength, but not a temptation above his strength. For at that time Paul kept up his graces, his faith and patience were made more illustrious, as file getteth off rust. I cannot say this is solid enough.

For the Text therefore, though Expositors go several ways, yet I shall pitch on this as most probable.

The former part of the verse, is a reason of that good exhortation, and necessary to everyone, which he had given before, Let him that thinketh he standeth, take heed lest he fall: Why? Because there hath no temptation as yet taken hold of you, but such as all men are capable of. An human temptation, that is, little, short and attemperated to man's strength, or what is usual amongst men; As the rod of a man: And Isa. 8. 1. The pen of a man. Rom. 6. 19. I speak after the manner of men, ye have not yet been afflicted for Christianity. Nero hath not yet commanded the Christians to be vexed and tormented for the faith you profess: Like that expression, Heb. 12. 4. Ye have not yet resisted to blood. So that they had just cause to walk humbly, and to be afraid of falling, because God had not put them yet upon any hard trials for Christ's sake. What they hitherto suffered was such as other men, though not Christians, did endure as well as they. But lest this should deject too much, as if the time were coming, when their persecutions should make them Apostates, he giveth them this wine to comfort their hearts with. This gracious promise which every Christian should call his promise, a continual Antidote, a daily Cordial, God is faithful, &c. where everything ingredient to it, is of admirable comfort, God is faithful. It belongs to the faithfulness of God to preserve you, he hath taken you for his, and therefore his dishonor would be more than thy loss, if thou shouldst perish. No husbandman will lay a greater burden upon his beast, than he can bear: Shall man be pitiful to beasts, and not God a gracious Father to his children? The Artificer or Refiner likewise, he will not suffer his gold to lie longer in the fire, than the dross will be purged away; and shall not God so faithful regard his children under their burdens? Again, He will not suffer you to be tempted. No Devil, no wicked man in the world can go further than God suffereth: Further, Not above that ye are able] He knoweth your strength, he knoweth what will hurt you; he knoweth the time when he must take off the affliction: Therefore the issue will be comfortable, He will give to escape, 〈 in non-Latin alphabet 〉 . Some make it a Metaphor from the soldier, who escapes out of the war with victory and conquest. Others from one, who is shut in, in some place, so that he is compassed about, but at last finds a way to get out: Yea the issue is not only to escape, but God will so plentifully come in upon us as that we shall 〈 in non-Latin alphabet 〉 , more than suffer, more than bear. As a strong man that is not only able to carry his burden to such a place he is commanded, but further also, if need require. Thus the godly have no more laid upon them than they can bear, by this promise; yea they can more than bear it, how then was Paul 's above his strength? The Answer is, That this promise is to be understood of the final issue of any affliction, though for the present they may seem even to sink under it: They cry out, they cannot hold, they cannot bear any longer, yet God doth secretly support, and at last will give them strength, not only to bear, but more than bear, even to glory and rejoice in it. And thus it was with Paul; this trouble, though so exceedingly presting, though for the present above his strength; yet see how much strength he feeleth at the latter end. This trouble did not overcome him, but he overcame by the trouble by the grace of God. For by this he was brought not to trust in himself, but in God, who did deliver him; and thereupon he concludeth, he doth and will deliver him. So that God never suffereth any trouble, though it be for the present never so heavy and burdensome, totally and finally to overcome a man, but at last he proveth even more than a conqueror. These things thus explained, Observe,

That it's not the natural strength of any man, no not of Paul, that is able to carry a man through such afflictions, that God may exercise him with.

Paul saith here, It was above his strength; not to complain, not to accuse God, as if he were too severe; but thereby to debase himself, and to give all glory to God. Thus Isai. 40. 28, 29. when the Church began even to despair under her long calamities, saying, Her way was hid from God, he took no notice of her condition. With what encouragement doth God speak, and that from this property in him? The Creator of the earth fainteth not, neither is weary. God sinketh not under the government of the world, nor the preservation of the Church. For if the Sun that hath run its course so many years, is not weary, but can perform it as swiftly as ever: Do we think God will be weary? But this is not all the comfort. As he hath this power, so he communicateth it to his weak people. To them that have no might, he increaseth strength. So that the more sensible we are of our own impotency, the more ready is God to put forth his power.

To explain this, Let us consider,

First, That the sense of the Doctrine is, That no man can bear any burden of affliction in a gracious manner without divine assistance from Christ. Men may be naturally patient under great troubles; yea they may have that fortitude, as to be able to despise death itself; but all this is not done in a godly way. There is not the least temptation or affliction that cometh upon thee, but if God should leave thee to thyself, thou wouldst be broken under it; nothing but sin and corruption would manifest itself therein. Peters case is abundantly known, a temptation did befall him, that was more than he could bear for the present, though he had a good issue out of it. Now this was a very little one in itself; Peter had not yet resisted to blood; It was but a Damsel, and some others that told him he was of Christ's company. Here was no arraigning of him, no impleading of him: Here is no sentence of death pronounced against him, and yet for all that he falls under it, and in a most dreadful manner denieth Christ. What will any one say here, Peter was pressed above measure? No: but from hence we may gather, That there is not the least, or most inconsiderable trouble that is, but falling upon thee in thy own strength, as Sampson with his hair cut off, but it is able to overwhelm thee. Therefore in all thy exercises, consider thy infirmity: Know that to bear the least burden as a Christian, thou canst not do it, unless it be given thee from above. For if (John 15.) We are not able to do any good, separated from Christ; if we cannot perform any holy action without the help of grace, then much less are we able to bear any affliction graciously. Conclude then on this, That so great is thy sinful infirmity and impotency, that thou canst no more in a godly manner bear thy burden, then the lame Cripple could rise up, and take his bed, and walk, till Christ bid him, and gave him power to do it.

Hence in the second place, All those opinions, which hold, That a man is able to resist the temptations of sin, whether by prosperity or adversity, so that they be not very extreme and grievous, without grace and strength from Christ, are very injurious to the glory of God, though never so much coloured with specious distinctions. A man cannot do the least good, or bear the least evil without God's power, in an holy manner: And (besides many Texts in Scripture) the reason is plain, Because the power of man, and supernatural objects have no proportion or habitude between them. Ordo Naturae, and Ordo Gratiae, differ as much as Heaven and Earth. For this reason the people of God are so earnestly to pray to God, that they be not lead into temptation. For let what temptation soever arise, if God leaveth thee to thyself, it will be to thy ruin.

Therefore in the third place, Experience doth confirm it, That many men through the natural strength they have, are able to bear up themselves under extreme troubles. Therefore we must acknowledge a vast difference between a Natural bearing, and a Spiritual bearing of troubles: And it is the duty for everyone to examine, whether Nature or Grace doth support. Rom. 4. 18. it is there said of Abraham, That against hope, he believed in hope; against natural hope, he believed in divine and supernatural hope. Thus the godly they do above strength with strength endure afflictions, above natural strength, with divine.

But because many men naturally have patient dispositions; others stout and strong stomachs, it is good to know, whether Nature or Grace support thee. When Solomon saith, Prov. 18. 14. The spirit of a man will sustain his infirmities, but a wounded spirit who can bear! He doth by that give us a distinction of two sorts of troubles, The former External, such as fall upon our Body, Estate, or good Name. And now under these, many a man hath so much natural courage and boldness, that he will not shrink under them. But then

The second sort is Internal, because of the guilt of sins, when the wrath of God falleth upon the conscience being now awakened and made tender; this he calleth a wounded spirit; and concerning this he saith, None can bear it. So that although for outward troubles, many men do with their natural power and strength go through them, yet a troubled conscience no human power is able to bear, if God withdraw his helping hand. Cain cried out, It was greater than he could bear. Judas was so overwhelmed with it, that he destroyed his own self. Oh then take heed of bringing a burden upon thy conscience, that is heavier than any weight! Poverty may be borne, misery and straits may be borne, but a wounded conscience, who can bear?

In the fourth place, There is not only a great difference between the natural spirit of a man to bear infirmities and a gracious, but also that moral virtue called Fortitude by Philosophers, which is so commended by them. They make Fortitude as a virtue, to lie in attempting difficult things, or bearing great evils for virtues sake. The Romans boast of many such virtuous persons amongst them, and for patient enduring of bitter torments, what expressions do the Stoics delight in? They make all Philosophy to be in these two words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Sustine and abstine. Now although by their rules they would teach a man to bear afflictions, yet this is but a splendid sin. It's from Christ only we can be strengthened to such things. And Paul, Phil. 4. 12. saith, 〈 in non-Latin alphabet 〉 , I am instructed as in a secret mystery, to know how to abound, and how to suffer need. Wonder not then if you read of what fortitude and patience, even to admiration Heathens have excelled in, who yet were not strengthened by Christ: for vain-glory and corrupt aims may make men contemn their lives; yea, and the Devil many times filleth such with boldness and presumption; as we see in blasphemous Heretics, who have shown great confidence in their death. For as the Devil, when he possessed the bodies of some persons, filled them with more strength than naturally they had, so that they have been able to break iron chains in pieces; thus when he filleth the hearts of men by God's just judgment with impudency and mad undaunted boldness, they will willingly adventure any danger whatsoever. The Devil hurrieth such into danger, yea death itself, as he did the swine into the sea.

Use of Instruction, to all that fear God, to humble themselves under every trouble God brings upon them; to go out of themselves, to acknowledge God's strength only. Say, O Lord, if I had no more power than my own, there is no cross I could bear; I am such a bruised reed, that I could not stand under any tribulation: Therefore I cast my burden upon thee; thou canst make me bear it, though of myself I cannot urge God: When thou feelest thy infirmities with that gracious promise, Isai. 40. 30, 31. All shall lose their strength, rather than the people of God. What? hath God given thee strength to love him, to believe in him, and hast thou no strength to suffer afflictions? Be strong in the power of the Lord, Ephes. 6. 10.

SERM. LXIV.

THis last clause in the Text is a further Aggravation of the greatness of this trouble, which came upon him in Asia, and it is from the Event or Consequent; It was so great, that he could not escape death. The Greek word 〈 in non-Latin alphabet 〉 , hath an emphasis in the Preposition, and so is more than 〈 in non-Latin alphabet 〉 , for that doth properly signify, When a man is indeed doubting and full of debates within himself, not well concluding what to do. Joh. 13. 22. Gal. 4. 20. but when this Preposition 〈 in non-Latin alphabet 〉 is added it denoteth such a perplexing that a man cannot any way evade out of it. Therefore the Apostle, you would think, speaketh the contrary to this passage (as we shown he did seemingly to the former.) For 2 Cor. 4. 8. there the Apostle doth expressly say, 〈 in non-Latin alphabet 〉 . This word is used only there and in my Text. It may seem then a contradiction for the Apostle here to say, He was without all help or means, and there to say, The godly never are. But the answer is easy. For when in the Text Paul saith, He was without all help or means, he meaneth natural and visible; There was no outward way to help him. Not but that God might deliver him in a way he did not see or apprehend; and so indeed God did deliver him, as appeareth afterwards. Therefore when in that fourth Chapter he saith, The godly are never so destitute as to be without help, he meaneth so as to have neither divine or human help. Even as in the same place Paul saith of the godly 〈 in non-Latin alphabet 〉 , We are not distressed; yet 2 Cor. 6. 4. he saith, He was in necessities, in distress, 〈 in non-Latin alphabet 〉 , so 2 Cor. 12. 10.

The word thus explained, the sum of his meaning is, That this trouble was so great, that it brought him into such a straight, that in respect of any human help, there was a necessity of his death, and this fear of death did much afflict and assault the spirit of Paul. Some render the word taederet, so that Paul was even weary of his life, as if he desired to die, his trouble was so great. Some with our Translators, We despaired of life. But Beza doth willingly abstain from that word; therefore that which doth most express the significancy of the word, is such a perplexity and doubting in his mind about his life, that he could not see any ways to escape; he was like Jonah in the Whales belly, out of which there was no visible way to be delivered. So that the word implieth these two things:

• 1. That Paul was very anxious about his life, and was afraid of death.
• 2. That flesh and blood did conclude there was no help for him, because outwardly there did not appear any. From whence we may observe this Doctrine,

That Grace, though it be never so lively and active, yet doth not remove the natural fear of death.

Grace doth not destroy nature. This holy Apostle, who is so confident of the love of God, and can triumph in all distresses, is yet afraid of death, is yet very solicitous about the preserving of his life. There is a natural fear of death, because there is implanted in a man a desire of self-preservation, so that to be without it would be a sin. And then there is a sinful fear of death, which ariseth from sin, or tendeth to sin. Now the grace of God doth at least in some measure conquer the latter, but it cannot overcome the former. Hence Jacob for fear of death, we see him in a great straight upon his meeting with his brother Esau, greatly praying to God to turn the heart of his brother, and also studying to mollify his spirit, with presents he sent to him. David likewise was very solicitous in the preservation of his life, when Saul did so bitterly pursue him. Yea Hezekiah, though he had the testimony of a good conscience, and could appeal even to God, That he had served him with an upright heart, and in truth, yet when the Prophet Isaiah declared to him, that he must die, it is said, He wept sore, Isa. 28. 2, 3. and at the ninth verse, we have a description of the bitterness of his soul under those fears. Yea the Lord Christ himself, In whom was found no sin, yet we find him greatly affected with the fear of death. And although he had a peculiar reason, because he tasted of death for our sake, and so did therein bare our sins, conflicting with the wrath of God due to us, yet there was included in this a natural fear of death. They that make Christ's fear of death only natural, and say, therefore he was more sadly affected with it, than any of the Prophets or Martyrs, because of the exquisite and tender constitution of his body, do greatly derogate from that work of mediation for us, and satisfaction, which was done by his blood to the justice of God.

From these examples you see, that though grace can subdue sin, conquer lusts, overcome the Devil, yet it cannot totally take away the anxiety and fear of death, which is altogether natural, though the sinfulness of it may be mortified. But to this it may be objected, How could Paul be so solicitous about death, when Phil. 1. 23. he saith, He had a desire to depart, and to be with Christ? Yea he did not know what to choose, whether life or death, He was in a straight betwixt two, a desire to be with Christ, and a desire to live, that he might be serviceable to the Church? That this may be answered, it is good to take more exact notice of that place; for it is an admirable demonstration of the gracious frame of Paul 's heart: lest the Philippians should think that he desired their prayers for himself now in bonds for the Gospel, as being too inordinately affected to the desire of life, he showeth what a blessed frame of heart he had obtained unto; even that if it were put to his choice, whether he should live or die. he should be straightened what to do; The desire to be with Christ on one side, did so affect him, and the desire of the Churches good by his labors on the other side did so much work upon him: where we may observe, that his desire to depart was not because he had troubles and calamities here, it was not because of the miseries and afflictions he met with, but want of love to Christ, That I may be with Christ, saith he; he doth not say, that I may have glory, that I may reign in Heaven, but be with Christ. Christ's presence maketh Heaven to be Heaven. Though Paul in this life was in Christ, yet he was not with Christ. Further, he doth not say merely, I desire, but 〈 in non-Latin alphabet 〉 , Having a desire; it was a constant, settled, permanent desire in him, and that 〈 in non-Latin alphabet 〉 , to cut the rope (as it were) and to set fail to Heaven, to return to him from whom he had his spiritual being. The Apostle then did not only desire to be with Christ, but he judged it the far better condition for him.

Therefore we must distinguish of a twofold desire; there is a Natural Desire, and an Elicite Desire. A Natural Desire is that which floweth from the mere principles of Nature, desiring to preserve itself; and this Paul could not but have as he was a man. Even as our Savior told Peter, He should be bound, and should be carried whether he would not, Joh. 21. 18. that is, according to his natural will, otherwise according to his will as sanctified, did with readiness and joy go to the place of his Martyrdom. An Elicite Desire is that which a man putteth forth according to the principles of reason and grace, so that we may desire one thing with a natural desire, another thing with an elicit. A man that hath a putrefied arm, doth with a natural desire will to continue his arm still in his body, but with an elicit desire following reason, so he willeth to cut it off: And thus Paul did with an elicit desire, so he willed Heaven and being with Christ, rather than to continue in the flesh.

To amplify this, Consider,

First, That death is not according to man's creation at first, he was not made mortal or corruptible: But as the sentence of God doth witness, In the day Adam did eat of the forbidden fruit, he fell into a dying condition. It is true, The Question is of a large dispute, Whether Adam was made immortal or no? The Papists say, he was made mortal; and the Socinians they do more frowardly oppose this truth, affirming, Adam would have died, though there had not been any eating of the forbidden fruit. So that with them actual death was necessary before Adams sin; only it became a punishment after. But Rom. 5. the Apostle at large showeth, That by one man's sin death came into the world. And Rom. 6. 23. The wages of sin is death. Death then being wholly against the natural institution: At first Adam had an implanted love of his life in him. And although his estate was so blessed, that there could not be place for any fear, yet had he been capable of losing his life, his love to it would have made him afraid of being deprived of it. This then is the great mystery, that the natural wise men of the world were ignorant of. Death they would not deny, they called it, The tribute of Nature, which all must pay; only they did not know the cause of it, they understood not how it came to se • se upon all mankind.

Secondly, Seeing that death is thus connatural, and the effect of sin and the Devil, Hence it is that which maketh Death far more terrible than otherwise it would be, is sin. Whatsoever bitterness and gall is in death, it doth chiefly come from sin, 1 Cor. 15. 56. The sting of death is sin. So many sins as thou committest, thou puttest so many stings into death to make it more dreadful. Could a man die, and have not any sin laid to his charge, though it would be pain, yet it would not be terror. When Aristotle calleth death 〈 in non-Latin alphabet 〉 , The terrible of terribles. He speaketh of death as now it is. Now in death, as ordinarily men die, there is not a bare apprehension of the dissolution of soul and body, but there is the guilt of sin likewise interposing, whereby a dying man is usually terrified with the thoughts of what he hath done, and in Christians, what will become of them when they are dead. Animula blandula, quae nunc abibis in loca. Die I dare not, live I cannot; and thus his soul is miserably in agonies, and grievous tormenting fears, and all because sin is the sting of death. Oh it were easy to die were it not for sin, for hell, for judgment, were it not for conscience accusing and condemning. But this is it which maketh the thoughts of it so grievous and terrible.

Therefore in the third place, The Lord Christ came into the world to destroy and remove this sting of death. To change the nature of death that it should not be matter of terror, but of joy and comfort; being like Joseph 's Chariot to carry us to the place of our hope and desire. Thus we have the Apostle insulting over death, 1 Cor. 15. 54, 55. Death is swallowed up in victory. Death doth not swallow the godly man, but he doth swallow that up: O death, where is thy sting? Thanks be to God which giveth us victory by our Lord Jesus Christ. Were it not then for Christ, what would become of a poor humbled sinner? What terror would compass him about? This powerful effect of Christ's death (for death overcometh death) is notably spoken of, Heb. 2. 14. That through death he might deliver them, who through fear of death, were all their life time subject to bondage. A learned man Cocceius understands this of the Jews especially, who because of those many Ceremonial Laws, they were in bondage to, were in continual fear of death, because the transgressing of many of those Laws God made capital, they were to die for it: hence they could not be, but in constant fear of death. But it seemeth more genuine to interpret more largely, as an effect of Christ's death to believing Gentiles, as well as to the Jews. It is from Christ only that the terrible thoughts of death can be mitigated, otherwise to a man not in Christ it is the beginning of hell.

But in the fourth place, Though to the godly thus death is changed in its Nature. The Serpent hath its sting taken out; Moses need not run from it, it is only turned into a rod of a fatherly chastisement, yet Nature cannot but tremble at the approaches of it. The heart of that man, who is most heavenly, though he would gladly be in Canaan, yet he is not willing to pass through this wilderness to it; he would be clothed with immortality, but is unwilling to put off this garment of the body. We would be happy, but we would not die. As children cry for a new garment to have it on, and yet cry while it is putting on: so greatly is the love of life, and the fear of death engraffed in the very heart of a man. And so far as this fear of death is only natural, not immoderate, it is of great use. For

First, Hereby men do more patiently abide under their afflictions. As long as it is not death, they do the more willingly bear it. Lament. 3. 39. Wherefore doth a living man complain? If a man be greatly punished for his sins, yet if God keep him alive, he hath cause to be more patient. Thus Satan thought (Job 2. 4.) Skin for skin, and all that a man hath he will give for life. Therefore he would have Job tried in that. Fear then of death is a mercy, because hereby men may the more readily sit down under other afflictions that are not so bad as death. When therefore men come to such high discontents as Ahithophel, because his counsel was neglected: or such despairing terrors of conscience as Judas did, that they choose to die, yea to make away them selves. This as it is an heavy temptation and desertion from God, so it argueth that by the fear of death, men do patiently abide under their distresses; but when they care not for this, they voluntarily throw themselves into the flame of hell.

Secondly, The natural fear of death is of great use in this respect, That it doth keep men from the committing of many sins, which otherwise they would securely offend in. Hence God appointed in the Law, the punishment of death for many sins. And Rom. 13. the Apostle biddeth him that doth evil, be afraid of the powers, Because they bear not the sword in vain. It is therefore the fear of death that maketh men keep within bounds of righteousness and honesty. It is not the fear of God, nor the fear of hell, nor the fear of sin itself, but a bodily corporal death that restraineth men from sin. So that if men come to that height of obstinacy, as not to fear death, they are prepared for any impiety, Vitam qui contempsit suam tuae Dominus est. When the Devil would persuade Eve to sin, he telleth her, She shall not die; he giveth her hopes of life.

Thirdly, The natural fear of death is thus far advantageous, That it maketh a man more thankful for the mercies of his life, for his food and raiment, which go to the preservation of his life. Therefore a godly man doth make advantage of this fear of death, to stir up himself to all thankfulness, to look up unto God, as knowing, That in him only we live, move, and have our being. It is also from this fear of death, that the godly are more quickened to improve the day of grace; to be working while it is called today. Those that had made a Covenant with death, they grew desperate, Let us eat and drink, for tomorrow we shall die, whereas rather to have concluded, Let us pray, mourn rnd repent, lest tomorrow we die. If therefore the godly are at any time greatly dejected with the fear of death, the thoughts of it are a great temptation, they sadly complain, that they cannot conquer those slavish thoughts; the memory of death is bitter to them, they cannot take any joy, when they think of it: Let them, among other things remember, to turn this water into wine by faith: Let them make an advantage of this natural infirmity. Doest thou fear to die? Then be more thankful to God for the days and years he hath given thee in this world. Doest thou fear to die? Oh then be fruitful, live holily, make a good use of thy health, that so when death shall come, it may be only death thou shalt grapple with, not death and sin also, death and the anger of God with it. Death enough is terrible, do not thou make it fuller of horror.

Fifthly, This natural fear of death is very difficultly kept from being a sinful fear. It is very hard to regulate and order it aright, so that in some respect or other it doth not go beyond its bounds. It's hard so to fear, and not to over-fear. Even the most godly have found this fear of death to be a great snare to them; They have not done the good they should have done, because of this fear: They have gone against conscience, wounded their spirits, because of fear. Abraham, though he was the Father of the faithful, yet did use sinful equivocation with Abimelech about Sarah, from which many sad evils might have been committed, and all was this sinful fear of death. Though a godly man be allowed to have a natural fear of death, yet he must take heed of a sinful fear. This hath brought many into such grievous sins, that the fear of their consciences about God's anger, about hell and damnation, have quite swallowed up the fears of death, at last the greater fear hath devoured the less. To whom are woes and wounds of conscience by apostasy and forsaking of Christ, but to those who have too excessively been afraid of death? As we see in Peter, and many others. Our next work therefore is to show, when the natural fear of death goeth beyond its bounds, and becometh sinful.

SERM. LXV.

THis last aggravating particular in the description of Paul 's trouble in Asia, hath been explained, and in some measure enlarged. The sum whereof was, That grace even in a Paul, doth not wholly remove the natural fear of death. Grace doth regulate and direct Nature, but not extinguish it. Stoicism and Christianity differ as much as Heaven and Earth. Not to fear, not to grieve about due objects in a due manner, is a sin, not a virtue. But though grace doth not extirpate this natural fear of death, yet it subdueth and conquereth the sinful fear of death. Our natural fear doth quickly become immoderate, and so offensive unto God. Therefore the proper work of grace is to mortify this, that it may not be over-fearing, that this fear may not prove a temptation to sin.

Our work therefore in the next place, is to direct a Christian in the discerning between a Natural fear, and a Sinful fear, that he may know what is of mere nature and what is of corrupt nature. Only it is good to take notice of this:

1. That a natural fear of death may be in some more, and in some less, from the very constitution and temperament of their body. Some are very fearful by their very natural complexion, and to such death is more dreadful than to others, who are of a more bold and stout constitution: Even as some are more prone to anger than others; so some are more prone to fear than others; and this being a natural passion, they cannot conquer it, no more than grace can change the temperament of the body. Only to the godly, such a natural fear is sanctified: They go out of themselves, they depend much upon God. And therefore some who have been assaulted exceedingly with fears in the times of persecution, suspecting their own selves, that they should prove perfidious to Christ, and Apostates, have found unexpected courage and boldness, because they have gone out of themselves, and trusted in God only. These Lambs have proved Lions. Hence the Scripture, antidotes and comfortable promises against this fear, Isa. 53. 4. Say to them that are of a fearful heart, Be strong, fear not. Yea we have a precious promise to the godly, that under Christ's government and protection over them, Ier. 23. 4. They shall fear no more, nor be dismayed. If then the godly find himself of a fearful disposition, that it is a natural passion tyrannizing over him, let him pray for the sanctification of it, that God would turn it to his good; and many times such are preserved from those wounds of conscience, and those sad falls, which those that are more presumptuous and self-confident do fall into. As there is thus a natural passion of fear about death in some more than in others, so also sometimes (by God's permission) the children of God have been assaulted by it as a peculiar temptation, and that improved by Satan. So that whereas there are several kinds of temptations, whereby the Devil doth molest and disquiet the godly, sometimes by blasphemous thoughts, sometimes by fear of committing that unpardonable sin against the holy Ghost, &c. So sometimes it is by a daily and constant fear of death, such a persuasion of death doth fall upon them, and that accompanied with much distracting fear and tembling, that it takes away the comfortable enjoyment of all those mercies God bestoweth upon them. This hath been the case of many of the children of God, and the Devils design is by these unprofitable and needless fears, to keep them from that service, which otherwise they might do for God. For as Timber too moist, and not well dried, will deceive the builder, and not support the house, as it is expected: so neither can a Christian, amazed with such dividing fears, do God that service in his place, as he ought to do. These are like worms in the wood, that at last eat up the heart of it. Such therefore that are buffeted with these temptations, they have no other ways to take, but to fly unto God: He is the Jehovah, who can give power and strength to them, as was done to Daniel, in his great amazement, and unto the Scripture, as a directive Rule, from whence he may wisely observe many remedies against such preposterous fears. Let him also possess his soul with this as an undoubted principle, That the Lord bindeth him in this chain (as it were) to prevent other sins that he may boldly venture upon; and that these fears con • inually annoying, are a means to keep off some great sins or others. They are like barking curres, that keep off thieves, when they hear such a noise within.

These things premised, Let us now consider, When, and wherein the fear of death doth manifest itself to be sinful. And

First, When it becometh a snare to a man, so that by it, he either commits some sin, or omits some duty. When the fear of death hath this influence upon thee, then know it exceedeth its limits. Thou fearest men more than God, thou fearest death more than hell and damnation, Prov. 29. 25. The fear of a man bringeth a snare. When it bringeth a snare upon thee, conscience saith, Do not this; the Word of God saith, Do not this; but fear of death saith, Do this, then this becometh very sad in the issue; as you see it was in Peter, fear made him deny his Master. So in Abraham, and Isaac, though so great examples of holiness, yet fear of death put them upon lying and dissimulation. Now to sin for fear of death, is a most absurd and irrational fear; to fear the less, and not to fear the greater. Thou doest not fear to be damned, yet thou fearest to die. How fully doth our Savior convince us of the folly of this fear? Luk. 12. 4, 5. I say to you my friends. Though the Disciples had this comfortable title and encouraging relation upon them (what could be greater than to be Christ's friend? Will Christ forsake his friend in adversity? Shall any have cause to say to Christ, as Absalom to Hushai, Is this thy kindness to thy friend?) Yet how ready are they to fear men and death immoderately? Therefore he exhorteth them, Not to be afraid of men, who can kill the body, and after that have no more than they can do; but I will forewarn you whom you shall fear. They need premonitions about it; the object whereof is, God who hath power to cast into hell, which he redoubleth, yea I say to you, fear him. So that by this place we see, that it is a most and unreasonable fear, to venture the damnation of our souls for fear of death: Yet how often hath this been done? but sometimes it hath proved so dismal, as in Spira, and others, that the guilt of sin, and the terrors of God's wrath falling upon their conscience, have so greatly overwhelmed them, that the fear of death hath been quite put out by a greater fear. They have desired death, yea they have hastened to it, by offering violence to themselves. As the fear of death is thus sinful when it putteth thee upon sin: so when it maketh thee omit any duty that God requireth; thou darest not confess God and his truth in the midst of a perverse generation; thou darest not be valiant for the truth, nor plead for righteousness, this fear is excessive. Love to God, love to his glory should cast out the fear of death. Observe then thyself in dangers or temptations, how thou findest thy fear to put thee upon sinful compliances or omissions, and presently, as Jehoshaphat in the midst of a battle being in great danger, cried out unto God for help, so do thou to be delivered from this sinful fear, that is a deadly enemy encompassing thee about.

Secondly, Thy fear about death is sinful, when it is immoderate and disquieting of thee, so that thou doest not walk with a cheerful quiet and calm spirit. So that although it may not put thee upon any sinful or unlawful enterprize, yet if it fill thee with anxieties, with trepidations, so that it depriveth thee of that Evangelical joy and peace; in this excess it is a sin. All that are truly godly, Being justified by faith they are to have peace in their hearts; yea they are to rejoice always in the Lord; but the inordinate fear of death causeth this Sun to be in an eclipse: and as men subject to swooning fits, or convulsions, cannot go with that courage and confidence up and down, as those who are freed from such distempers; Thus also the slavish and immoderate fear of death putteth millstones about our neck, is a continual Ephialtes upon the soul, filleth the spirit with heaviness, whereby that Evangelical life and Gospel-conversation that we are called unto, is seldom or never exercised. Observe then thyself, doth such fears of death make thy soul full of tumults and distractions? Doth it oppose any Evangelical grace, or retard the Spirit of Adoption upon thy soul? Then humble thyself, know thou sinnest against God, and pray for the mortification of it; and this thou art to do, though it doth not make thee put out thy hand to any evil way; though it doth not make thee omit any known duty. For as worldly and distrustful cares, though lodging only in the heart, are greatly displeasing to God, though we do not thereby fall into covetous and unjust ways, yet the very cares and distractions of the heart are forbidden, as appeareth by that reproof given to Martha, by our Savior himself, Luke 10. 41. Martha, Martha, thou art troubled about many things, but one thing is needful. Thus it is also in fears, though thou art not instigated thereby to unlawful ways to preserve thyself, yet the distractions and divisions of thy heart are offensive to God. Therefore as the Apostle saith, Phil. 4. 6. Be careful in nothing, but let your requests be made known to God. Let prayer rebuke all storms and tempests of sinful cares, so in nothing be fearful, no not about death itself, but commit thyself by prayer to God, to whom the issues of life and death do belong

Thirdly, This fear of death is sinful, when it excludeth better and more profitable, and seasonable fear. The Scripture doth frequently command a fear of God, and the serving of him with godly trembling, Psal. 2. 11. Yea the whole work of grace is expressed in this, That God will put his fear in our hearts, Jer. 32. 40. If then this fear of God did more prevail and rule in our hearts, we should not fear diseases and death so much as we do: The fear of God would put a due moderation upon all the powers of the soul: This would regulate the fear of all other things, so that we dare not fear other ways than God hath commanded, then this natural fear is compatible with gracious fear. For as our love to the creatures must be animated and regulated by our love to God, so that we are never to love anything, that thereby our love to God may be abated or diminished: Thus it must be in fear, we are never to dread anything further than it is consistent with the fear of God; therefore it may fall out sometimes, that the fear of God may justly put us upon the fear of death, as when we walk negligently, coldly and formally; when we do not make up our daily accounts with God; when we do not make our daily peace with God, with renewed repentance and faith. If we live in this manner, then we have good cause to fear death, because we are unprovided for it, it seizeth on us before we are prepared; and the fear of God may justly put us into this fear of death. For we know how great, holy and just God is, how dreadful his appearance will be at the day of judgment; and all that we can do, it must be done before death; then the night is come, and none can work. To repent, to bewail our unprofitableness, our neglect of the seasons of grace in hell, will then be as unprofitable, as Esau 's tears when he had lost his birth-right. There is therefore a just and holy fear about death, lest it should take us not doing the work of God; lest it should come so unexpectedly, that we be forced to cry out with him, Inducias usque ad mane! O spare me till tomorrow! Let one live another day to make peace with God, and the fear of God will put us upon this fear, as the Apostle said, 2 Cor. 5. 11. Knowing the terror of the Lord, we persuade men. Thus it is here, Knowing the terror of the Lord, that he is greater than our hearts, that if they condemn us, then God will much more; This will put a fear of death upon us, because that is nothing but the presenting of our souls in his presence. We read Judge. 6. 23. and in many other places, when God made any glorious apparition, the persons who beheld it were so amazed and stricken with the sense of their imbecillty, that they thought they should die presently; and shall not the thoughts about death, that it's the dislodging of the soul and bringing it immediately before God, strike much terror into us? This holy and reverential fear about death is laudable, and is the fruit of the fear of God; but when this fear of death maketh thee fear God the less, or hindereth thee in the service of him, then cast this Hagar out of doors.

Fourthly, The fear of death is sinful, when it doth proceed from a sinful cause. If the fountain be bitter, then the stream is bitter. Now there are these sinful causes of the fear of death.

1. When it proceedeth from an inordinate love of life. An excessive love of life doth always beget an immoderate fear of death. So that we may judge of the sinfulness of fear by the sinfulness of love: If thy heart be not mortified and crucified to the world, if thy heart be not loosened and weaned from earthly comforts; and this maketh thee afraid to die, this is sinful. It is a fundamental qualification required in every Disciple of Christ; he cannot be Christ's, unless he be above the love of all things, Matth. 10. 37. He that loveth father, or mother, or life itself, more than me, cannot be my Disoiple. Why then art thou so afraid to die? Is it because thy heart is so dearly engaged in such relations, to such creatures? Be humbled for this, and reform.

A second sinful cause which floweth from the former, is, The want of love to God, and to Christ. Thy desire is not with Paul, To be with Christ; thou doest not judge this best of all. Not to be willing to die upon this account, must also be very sinful. Do we not pray for the Kingdom of God? Are we not to look for, and hasten the coming of Christ? Are we not to be as pilgrims and strangers in this world? Now if these things were real upon thee, though thou couldst not avoid a natural fear, yet thou wouldst greatly subdue a sinful fear.

3. There is a sinful cause of the fear of death, When we produce those actions, and live such a life, which will justly make death terrible. Thou complainest, I am afraid to die, I dare not think of death, and why? Thou doest put stings into death, thou increasest the guilt of thy conscienne, by living without repentance and reformation; and then it is no wonder if such a sinful cause make a sinful effect. Sin less, keep thy conscience clear, and then thou wilt fear death less.

The last sinful cause of the sinful fear of death, is, Want of faith in Christ, and this even the godly are subject to, though they live holily and unblameably, though they have kept a good conscience towards God and men, yet they have sometimes uncomfortable fears about death, because they do not look upon Christ, they consider not that Christ hath conquered death. So that now every Christian may with Paul triumph, Death is swallowed up in victory, O death, where is thy sting? 1 Cor. 15. 54, 55. but want of faith depriveth of this holy comfort and boldness. See then if thy want of faith maketh thee fear death; and consider that if so, this is very injurious to Christ, as if still death were not subdued, as if death had conquered Christ, and not Christ death. Faith will make thee see a loveliness and another nature in death, than what it had at first.

SERM. LXVI.

THe second Doctrine remaining from the clause of the former verse, viz. That the children of God judge otherwise, while they attend to second causes and human helps, then they do, while they look to the power and promise of God, will come in very seasonably, as a branch of that general useful matter, which this Text will afford us.

Come we therefore to the consideration of it.

1. It is a further amplification of this trouble which came upon him in Asia, and that is the most extreme and highest aggravation that yet hath been used, which is expressed in the beginning, We had the sentence of death in ourselves.

2. It is illustrated from the wholesome and saving end of this trouble laid on him, It was not brought upon him by God for his destruction, but his spiritual good. His soul might have been in danger, if his body had not been. He might have perished spiritually, if he had not been in danger of perishing temporally.

Now this blessed effect of his trouble is set down:

• 1. Negatively, That we might not trust in ourselves.
• 2. Positively, But in God. Described by a suitable property, Who raiseth the dead.

Let us begin with the aggravation; his trouble was so great, That he had received the sentence of death in himself. This is more than the clause in the precedent verse, for there it was 〈 in non-Latin alphabet 〉 , He was in such a doubt and perplexity about his life, that he did not see any way to evade; but here he is positive, he comes now to make resolute conclusions, He must die, He had received the sentence of death. The Greek word is 〈 in non-Latin alphabet 〉 , used here in this place only in the New Testament. The Verb from whence it cometh 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Budeus showeth to have two more eminent significations; the one is, to separate and secerne one thing from another; in which sense I do not observe it used in the New Testament. It useth 〈 in non-Latin alphabet 〉 in that sense, even as human Authors also do most frequently. 1 Cor. 1. 15. The spiritual man judgeth all things, by searching and judging he cometh to discern the truth from error. The other signification is to answer, in which sense it is always used in the New Testament. Favorinus in his Lexicon maketh this difference between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . The former is a bare simple Answer made to any Question; the later is an Answer by way of defense against some accusation. The proper word for an Answer is 〈 in non-Latin alphabet 〉 , as Luke 2. 47. Luke 20. 26. Joh. 1. 22. 〈 in non-Latin alphabet 〉 is seldom used for an Answer, yet Stephen showeth out of Soudas an expression 〈 in non-Latin alphabet 〉 , like that à secretis, one whose office was to answer requests. Hence some translate it answer, as it is in the margin. But the most genuine translation is sentence; for so Hesychius expounds the word 〈 in non-Latin alphabet 〉 , whom Favorinus followeth verbatim in this, as in many other particulars. It is true Heinsius on the place maketh the word in a contrary sense, to signify an answer or inspiration from God, secretly assuring of him that he should not die; like that Act. 24. 24. Fear not Paul, such answers were by the Urim and Thummim. So that in his sense it should imply God's suretyship or undertaking for his preservation: But the other is more generally received, and the following words argue such a sense.

The word then doth signify a sentence passing upon him, That he must die. This he had received; but from whom? Not from God, for God delivered him, nor from the Magistrate, there was no such Decree that we read of against him: Therefore it was only from his own fears, his own thoughts, which maketh him say, He had received it in himself. You see then, that God's thoughts were others then Paul's. Paul absolutely concluded he should die, but God had purposed the contrary. From whence observe,

That the godly themselves are sometimes greatly deceived about God's administrations to them.

They are apt to err in their judgments about God's dispensation. They gather such conclusions, and make such inferences as are wholly opposite to God's intentions. Though it be said that the people of God do communicate with Christ in some measure, as with his priestly and Kingly Office, so with his Prophetical, as if they were able to know the mind of God in many things, yet we must take heed that such a principle doth not draw us into spiritual delusions. For nothing is more ordinary even to a godly man, then to take his strong affections and vehement conjectures for impulses and inspirations from God. Paul in this trouble did absolutely conclude, He should die; he had past this sentence upon himself, but God had determined otherwise.

I shall handle this truth more generally than the Text doth intend, yet including that also. And

First, Herein the heart of a good man doth deceive him, in that he is ready to give such advise to others sometimes, which he may apprehend is of God, and yet it ariseth from human persuasion only. Those that are godly are constantly and judiciously to examine, what is human, and what is divine in them; what cometh from God, and what from their own spirits. Sad and miserable have the deceits of many been in this case. No wonder it may be so with a godly man. For it hath sometimes fared thus with those, who besides the spirit of sanctification, have also been endowed with prophetical illumination. Nathan, 1 Chron. 17. 2. bid David do all that was in his heart, when he purposed to build an house to God; but we see afterwards God did forbid it. It is true, there were in the Old Testament false prophets, who did wittingly and willingly sin, pretending they had a word from God, when it was only a lying spirit in them; but of such we speak not. Yea we read of a true Prophet of the Lord, yet pretending a word from God, when he did willfully dissemble all that while, 1 King. 13. 18. For when a Prophet had command from God not to eat or drink in his journey; This other Prophet persuadeth him to eat, saying, An Angel of God spake to him for that purpose. Here was a great temptation to the former Prophet to eat; it could not but work some scruples in him. So that from this instance Divines do argue, That it is lawful for a man to go against scruples. But because the Prophet did not, but was persuaded against God's former command, therefore he was severely punished. But this instance is not fully to my purpose; only from that example we may see, That the corruption in man inclineth him to make pretences from God to get the more credit. Even as in Paul 's time, some pretended the Spirit and Revelations about the day of judgment. But the example of Nathan is wholly to our purpose; and therefore all that fear God, are to pray for an exact judgment, to discern between things that differ, and that more in ourselves than others. For such is our self-love that we are difficultly brought to know the truth: As a sensible object put immediately upon the sense, hindereth it in its operations. We see Paul very imitable in this thing, 1 Cor. 7. in answering that case about marriage, which the Corinthians had propounded to him. Hence verse. 10. & 12. how careful is he to distinguish between that which he had from the Lord directly, and was his expressed will, and what he advised as a faithful Officer in the Church, Not I, but the Lord, saith he. Hence he concludeth his Discourse in a most humble and modest manner, calling it his judgment, only adding, I think also that I have the Spirit of God. Though you must know, that in all this Paul was acted infallibly by the Spirit; he speaketh not as an human Author in this thing.

Secondly, The godly are deceived, when they have some prepossessed principles of error in them, and then think God's dispensations are to abet and countenance them. This hath commonly caused great mistakes, whereby men have thought they had God's approbation to their deceits. We see this plainly in the Disciples, this false principle they had imbibed, that the Messiah would come as a temporal and external King, to vindicate their Nation from all the bondage they were under. Therefore when Christ speaketh of his Kingdom, and his Glory, when he speaketh of being exalted, they apply all consonantly to their false principles. Upon this mistake the sons of Zebedee come to ask Christ for the chiefest places of honor in his Kingdom, and upon Christ's Ascension in Heaven, Act. 1. 6. when he had for forty days together been speaking of the Kingdom of God to them: Then they asked him, Wilt thou at this time restore the Kingdom of Israel? Here you see how much even the Apostles, the first fruits (as it were) of the Spirit were decived; But what was the 〈 in non-Latin alphabet 〉 , what was the deceitful foundation in this building? Even a carnal and an erroneous persuasion about the temporal dignity and honor of Christ. Take then much heed that the first concoction be not naught, that there be not Laesum principium, some principle received, that thou must not so much as question the truth of it; and then according to this thou makest many false and erroneous conjectures about God's proceedings to thee.

Thirdly, Then the godly are very apt to be deceived about God's ways to themselves or others, when they judge of God after outward and human appearance. When they expect that God should do, as some high and mighty Monarch of the world would do. We see hom Samuel, a man so highly proficient in the fear of God, and all integrity, yet when he came to choose out the man God had designed for the Kingdom, how quickly he mistook, and was at a loss, 1 Sam. 16. 6, 7. For when Eliab came into his presence, he said, Surely the Lord's anointed is here. But then observe how God did reprove his human judgment, when he said to Samuel, Look not upon his high stature, for the Lord seeth not as man seeth, adding also the ground of it, because man judgeth by outward appearance, but God judgeth the heart. It is true, the godly have this promise, that many things shall be manifested to them, which to others the Lord will not reveal, Psal. 25. 14. The secret of the Lord is with them that fear him. Hence we have that notable expression to Abraham by God, when he was purposed to destroy Sodom, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? and one reason is, because he will command his children, and his household to keep the way of the Lord. We have likewise a very comfortable expression which our Savior useth to his Disciples, John 15. 15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth, but I have called you friends, for all things I have heard of my Father I have made known to you. From this it is, that some eminently godly men have been endowed with a prophetical spirit, and have used much boldness in prayer to God, as that known expression of Luther's, Fiat voluntas mea Domine. In Savo •• r • la likewise, even Machiavil did acknowledge a Divine Spirit in him: Many things he fore-told, which came to pass, and had bold access to the throne of grace, as if he had been another Moses, speaking to God face to face. In his Homilies upon Micah he hath wonderful assertions about his predictions. But extraordinary privileges, and that in some cases only, must not be extended to all. When the glory of God, and the good of his Church is concerned, God doth come with more familiar discoveries of himthan at other times. But though this be so, yet the godly are many times deceived in themselves and about others, and that because they judge according to outward appearance.

Fourthly, Then are the people of God apt to be deceived about themselves, When they yield too much, or give too much credit to the strong affections, and raised zeal, as they think, for the glory of God. In such particulars they have many times failed as men, yea so as they have sinned thereby, and offended God. Thus Peter did exceedingly fail, Matth. 16. 23. when out of his great affection to his Master, he said, Master, save thyself; What a severe reproof did his human affections meet with? Get thee behind me Satan, for thou savorest not the things of God, but of man. Little did Peter expect such words for that which he thought was his good will, if not piety to Christ. The like also we find in those Disciples, Luke 9. 55. when they would have fire come from Heaven to be avenged on the Samaritans, because they would not receive Christ; for there Christ gave them a check, saying, Ye know not what spirit ye are of. They thought that to be a Divine Spirit, they thought the same heavenly breathing and motion to be upon them, as was upon Elias; but (alas) they did not know what spirit it was. We find also Paul deceived, or at least forbidden in some passages which he thought greatly promoting the glory of God, Act. 16. 6. Paul was forbidden to preach the Word in Asia, which implieth a desire and an attempt in him to do it. And verse. 7. Paul essayed to go into Bythinia, but the Spirit suffered him not. And often he purposed to come to the Churches he had planted. And although he saith in one place, 1 Thess. 2. 18. I Paul would have come to you once and again, but Satan hindered; yet Satan could not have hindered, had not God permitted him. So that though Satan hindered Paul sinfully, yet God did hinder him justly, and for wise ends. Which instances show, what vehement affections the godly may have, and that as they think for God's glory, when yet God disposeth far otherwise. So that as God may sometimes for just and holy ends let false prophets speak truth, as Deut. 13. 1. a false prophet or dreamer may tell a thing which may come to pass, and the Lord suffer this, to tempt and try his people. Thus Balaam, though a wicked man, and a Sorcerer, did prophesy of the happy things that were long after to come upon Israel. Yea the Philistines Priests and Diviners, did by God's special permission, 1 Sam. 6. direct to such means about the Ark, and order strange ways about the milch Kine, to discover whether their evil was of God, or not; and all this proved successful. As (I say) God may for wise and just ends suffer the Devils instruments to foretell that which is true, and speak aforehrnd of things that shall and will come to pass; so on the other side, God may sometimes hide things from his own people, yea his own Prophets, so that they may not know them. As Elijah told Gehazi, The Lord had hid from him what the Shunamites grief was. The people of God then are to walk in all humility; and as they are not to believe every spirit, but try the spirit of others; so also they are not to believe their own spirit, but to try that.

Fifthly, The people of God are apt to be deceived about themselves, thinking otherwise than indeed it is, and that about the frames of their heart, in respect of the workings of grace. As Paul received a sentence of death upon himself, so sometimes the children of God, a more terrible sentence upon themselves, even that they are damned, that they are cast-awayes, that God hath forsaken them, that they have no true grace, that all their Religion is but hypocrisy. Even these sad decrees the godly in their temptations do receive in themselves; but God doth not pass this sentence upon them, neither doth the word of God; it is their deceived and tempted heart. Thus also it is for grace, they many times are deceived, thinking they can do those things for God, which when put upon the trial, they cannot. As Peter thought, Though all men should for sake him, yet he would not. Oh how little do the godly know of their hearts, how mutable, how contradictory to themselves? And all because they think that is not in them, which indeed is. As there are dangerous Rocks in the Sea, when you would think by the waters that cover them all were safe and harmless. It was this made David so affectionately cry out, Psal. 19. Who can understand his errors? Cleanse me from secret sins; and thereupon prayeth, Keep back thy servant from presumptuous sins. Remember that in thy heart there are secret concavities and windings, that it will put on many shapes and forms, seeming an humble heart, when it is proud, an heavenly heart, when it is earthly.

SERM. LXVII.

WE have observed from the first part in this Verse, That even the godly themselves are apt to be deceived about God's dispensation towards them. They make false conclusions because they err in some premisses. It remaineth that after some general and remote instances, we come to insist on that which the Text affordeth, viz.

That then the People of God are deceived, when they judge of God's dealings according to sense and human helps, not according to God's power and his promise. And with this deceit the Children of God are frequently overtaken. How often do we find David in many of his Psalms thus deluded? what false conclusions doth he many times make about himself and his affairs, and all this did arise because he limiteth God to his own thoughts and expectations; if God remove not such impediments; if his helps come not in before such a time, then they conclude all is hopeless. It is said of the people of Israel, that they limited the holy one of Israel, Isa. 78. 41. And wherein did this appear? The Psalmist spake of it before, viz. Can God furnish a Table in the Wilderness; They grant he provided water for them even out of the Rock the streams overflowed: But can he give bread, can he give flesh also? Oh blind and foolish unbelief, Is it not as easy for God to provide bread as water in a dry Wilderness! but they limited God to their own thoughts and ways. Now this sin of limiting God to such human helps and ways as we propound to ourselves, doth insinuate very much into the hearts of those those that are godly. What was that expression of David, I shall one day perish by the hand of Saul, but bitter fruit from that bitter root? Oh how often do the people of God in their extremities say, Can God furnish a Table in the Wilderness? Those millions of thoughts which eat thee up in a dividing distrusting way, how shall this difficulty be overcome, how shall that want be supplied, what if God suffer such a thing to be, then where am I? Is not all this to say, Cen God prepare bread in the Wilderness? And this way Paul 's desponding thought in this trouble. The extremity is great, death is at hand, there is no way to escape it; but that which deceiveth him, is because he looketh only to sensible helps, he considers the instruments, not the hand in which they are. This is a very secret insinuating sin, and therefore the godly are more diligently to watch and pray against it, that it do not at any time overcome them. Take heed of living by sense, The Apostle disclaimeth such a life in the behalf of the godly, 2 Cor. 5. 7. We walk by faith, and not by sense. Did faith make us overlook instruments, second causes and all Creatures, how certain and constant would the hopes of the godly man be? The Sun would always go down upon a peaceable fixed, serene frame of heat; but when faith prevaileth and for that composeth the soul, and maketh it like the Rock, which though one wave after another fiercely assault, yet that abideth in the same place still; so though conditions alter, though unheard causes and helps be mutable, yet because God is the same, and the promise is the same, he therefore continueth the same: Let then the Children of God examine and search their hearts more in this particular, see if the cause of all thy disquietness, of all thy troubles and fears do not arise from this, that thou art deceived, that thou passest false judgment upon thyself; certainly the Devil is enemy enough to thy comfort, he endeavors to seduce thee and deceive thee; Do not thou join with him against thy own true and solid comfort. But let us proceed to examine the grounds of this truth. And

The first is, Because the godly are apt to be hasty and too quick in judging these things. They do not consider and well weigh all things together. They do not compare God's promises and his providences together; They do not set God's word and his works together, Insipientis est aspicere ad pauca, they cast their eyes only upon that which is discouraging. They look upon the dead womb and not on the power of God, and this inconsiderateness makes them pass false judgment, Psal. 31. 22. I said in my haste I am cut off from before thy eyes, and again Psal. 116. 11. I said in my haste all men are liars. You see what hasty and sudden thoughts and words may come from those that fear God. Oh do not judge in thy rashness, do not conclude this or that in thy haste, but consider, debate and compare all things together. Moses though so meek a man, and the faithful Servant of God, yet in a sudden haste spake unadvisedly with his lips. Examine then, whether most of those thoughts whereby thou hast wronged God and wronged thyself, have not risen from unadvised hastiness. Thou sayest in thy haste, God forsaketh thee, thou sayest in thy haste, thou shalt be undone.

2. Another reason why the godly are so apt to be deceived in God's administrations, is because they are apt to be passionately transported with anger and fear; and these are like a misty foggy vapor to the Sun, that doth obnubilate it, and obscure the light. When David doth conclude he is cast off, and cut off, he doth not only this in his haste, but in his passions also. It is anger maketh him say so; it is grief maketh him say so; his spirit is often troubled, leavened, and overwhelmed within; so that as when the water is bemuddied, we are not able to see those little stones in the bottom, which when clear we might do: Thus it is here, when the heart is moved with fear and grief, when it is in sad commotions, then it is no wonder if it judge erroneously, anima sedendo & quiescendo sit sapiens. Let reason and wisdom, or faith, rather meet thy passionate heart, as Abigail did David, and this may prevent many sad things, which prove a trouble to thee afterwards: let it therefore be thy wisdom when thou art ready to give this censure, and pass that sentence about thy affairs, or God's dealings with thee, to stay till the heat and commotions of thy soul be over: fear and anger and grief, these are ill counselors; erect such a Tribunal in thyself, as they say that of the Areopagite was, no man was to move the affections by any Rhetorical endeavors, least thereby the judgment might be perverted.

3. Therefore the godly may misjudge and conclude contrary to what God intendeth, because of the want of that spiritual skill and wisdom, which is requisite, when we are to inquire or determine about God's proceedings. Clouds and darkness saith the Psalmist, Psal. 29. 7. are round about his pavilion, and as his essence is a light that none can draw nigh unto; so also his administrations do far exceed our natural capacity, and therefore we are not able to comprehend his counsel and ways. Now although this be so, yet as the Scripture is a Directory to us, how we are to conceive of his nature, so it doth also teach us how we are to understand his actions. The Scripture is a Key that doth in some particulars even open the deep things of God; and as Sampson out of love did disclose to Delilah such secret things, that none else did or could know, so (setting aside many imperfections in the comparison) doth God out of his love to his Church reveal to them, wherein his strength lieth, how she may prevail with him, which way if she take, she is sure to have good acceptance with him; but to receive this, there is a Heavenly wisdom and skill required. When the Apostle 1 Cor. 2. 14, 15, 16. made a distinction between a natural man and a spiritual as to their judgment and discerning, (for by the natural man cannot be meant a weak Christian, as a late Writer would have it, which is the greater wonder, because those of his way (I mean the Arminians,) think they strongly conclude Paul doth not speak Rom. 7. in the person of a regenerate man, because he calls himself carnal, and yet this Author though of the same judgemen with them will by a natural man understand a babe in Christ, or a weak Christian.) The Apostle (I say) making this distinction between these two, saith, The natural man receiveth not the things of God, because they are spiritually discerned. Now there must be always some proportion between the faculty and the object. The eye cannot see music, nor the ear hear colors, nor doth a Beast understand reason; but then the spiritual man having received the Spirit of God, he judgeth all things, and such have the mind of Christ. There is then that Heavenly and holy wisdom which if we receive from above, if we plow with this Heifer, we are able more exactly and certainly to judge of God's proceedings then otherwise we could do; for as God giveth it to his people to understand the mysteries of the Gospel, when they are hid from other men's eyes; so to the godly it is impart given to understand the ways and works of the Lord, that thereby they may prevent those delusions or deceits which otherwise they are liable unto. Whereupon it is, that because in this particular as well as in other, we know but in part, we have heavenly wisdom but in part. Therefore it is that we do so often miscarry. As in all civil Governement there are arcana imperii, secrets of state, which only the wise favorite is admitted unto, the single and credulous Subject he believeth the pretences and appearances of things. Thus God also, though in a wise and just manner hath his secrets in governing of his Church, he proceedeth in such methods that to the judgment of flesh and blood do appear very improbable and unlikely ever to produce any blessed end; and hence it is that the carnal wise men of the world are so often taken in their own craft, and wherein they deal not only proudly, but wisely, God is above them; whereas if they had understood the method of God's proceedings, they would not have been found so foolishly to fight against God: but the godly have Scripture wisdom and prudence, and therefore are not wholly in the dark, but while they follow them, are kept from those bogs and pits, which others are very ready to fall into; we may instance in some of those Divine Maxims of state. As

1. The understanding of this truth will prevent much false judgment, viz. When we consider that God delights to carry on the great things of his Church in a contrary way to human thoughts and expectations, let us instance in that main foundation of all our comfort and duty; Christ Crucified with the benefits and effects flowing from him. Was not this the master piece of God's wisdom, and power, and mercy, yet how contrary and unsuitable to the judgment of flesh and blood, for God to be made Man, and Man not in a glorious external way as the great Potentates of the world, but in a most abject and ignominious way; and then by such an accursed and reproachful death, to procure our pardon of sin, and acceptation with God; it hath so much absurdity in it to flesh and blood, that to the Jews it was a stumbling block, and to the Gentiles foolishness. Non pudet, quia pudendum omnino credibile, quia prorsus impossible. What the thoughts of men were about Christ, while working out our redemption, appeareth Isa. 13. 2, 3, 4. There is no beauty that we should desire him, he is despised and rejected of men, we did esteem him smitten of God; So that generally all the Nations of the Jews were deceived about a Messiah; yea the Disciples themselves were full of prejudices in this Point. This then is God's way to do the great things of his Church, in a super-human way; So that even then when the things themselves are not super-natural, yet the manner of accomplishing them is wholly above nature. What therefore God speaketh in one case to his people about the pardon of sin, Isa. 55. 8, 9. is true in all the rest of God's administrations, My thoughts are not as your thoughts; For as the Heavens are higher then the Earth, so are my ways higher then yours. By this it is plain, that a Dwarfe is as able to reach to the Heavens, as we are to comprehend God's ways; so that whatsoever God doth for thee whether body or soul, it is a mystery. All will be wonderful, and marvelous in thy eyes; As he said that was not worthy the name of eloquence which did not beget admiration in the Hearers; So the Lord accounteth of nothing as beseeming his Majesty which may not put the soul in admiration: possess thy soul with this principle, and thou wilt not be often in thy complaints; I looked for this and hoped for that, but God hath taken away that I never dreamed off.

2. Another Rule is, That when God hath promised to do anything for his people, yet he doth for the most part seem to go contrary to it, especially at first, as when Abraham was promised a great Posterity; David a Kingdom, they met at first with nothing, but what did make against these, so that his providence did seem to gainsay his promise. Now if this be not known, how quickly will the godly be deceived. The world was a great Chaos and confusion before it was made so glorious as now it is.

3. This will prevent mistake also, when we consider, That God doth usually hide himself and deny help, till everything be desperate, and then he cometh to help. When the poor creple that lay so many years, and could not be put into the Poole, said, I have no help, then Christ healed him; Christ did not provide Wine at the Marriage Feast till all was spent; Moses cometh when the • ask of brick is doubled; in the Mount the Lord will be seen. Would not this truth alone deliver thee from many conclusions, as if God had forsaken thee, and would be merciful no more. What if Christ do with thee as that Woman of Canaan to put thee off, to call thee Dog? Is it not to provoke thy faith and importunity more?

4. The Heavenly Artist remembers this Rule also, That God will sometimes alter his ordinary ways, do things because of his sovereignty and prerogative. What Disputes and different thoughts had Job and his friends about God's dealing with him in his particular, wherein both Job and his friends were at a loss; only Job spake more rightly then they? Yet God discovereth his greatness and Najesty to Job, thereby informing of him that he did not sufficiently consider his own weakness, and God's infinite greatness.

5. And lastly, God delights to put his people upon a life of faith, and that in temporal and spiritual mercies, The just shall live by his faith. This faith doth exalt God and debase man; now saith and sense they are opposite, one flieth up to Heaven, the other crawleth on the ground; and therefore the most believing Christian is the least erring. As the Astronomer judgeth not by sense, but his Artificial Instruments, of the celestial bodies, and that maketh him not deceived: Thus judge by faith, speak by faith, conclude by faith, and then thou wilt not fall into the Ditch.

SERM. LXVIII.

THe trouble which came upon Paul in Asia being described in several aggravating particulars, the next thing he intends, is to inform us about the holy and gracious end which God intended in all this. The Lord's purpose was by this heavy exercise to bring Paul off from all self-confidence, to wean him from all human props, to teach him to depend upon God alone. Even Paul though so great a proficient in holiness, who doth propound himself a pattern for others to follow, yet he needeth this self-emptying, he is prone to have some secret confidence in himself, and therefore God as the wise physician provideth some bitter pills to kill such Wormes as these. The last spiritual enemy which grace is to destroy in a regenerate man, is self-dependence: so hard a matter is it to be wholly wrought out of our self, that God may be all and we nothing. The final cause therefore of this trouble we have here most divinely described by Paul, which is set down first Negatively, That we might not trust in ourselves, Then Positively, but in God, with the reason of it, he raiseth from the dead; Let us consider the Negative that we may not trust in ourselves. The Greek word 〈 in non-Latin alphabet 〉 , is used sometimes in Scripture of a divine trust, and sometimes of an human, of a divine trust, Heb. 2. 13. 〈 in non-Latin alphabet 〉 , I will trust in him, Eph. 3. 12. In whom we have access 〈 in non-Latin alphabet 〉 , with confidence. In the Old Testament the expression of trusting in God is often used, so that by this word is excellently described one act of faith, whereby the soul sinking as it were under difficulties doth firmly and powerfully lay hold on Christ. Thus the grace of faith putteth us upon the renouncing of all the wisdom, power, and excellency of Men and Angels, to judge every Creature, but an easy shadow in comparison of God. This fiducial resting of the soul on God by faith, is constantly to be put forth in all spirituals and temporals of the soul; it is indeed à spiritual and supernatural lesson, very hard for flesh and blood to learn, which useth to swim with bladders, to walk with clutches, to have always some human and earthly prop or other; but yet God doth teach his people this mystery, and acquaints them with this Heavenly art to trust in him only, and not in any Creature. This • iduciall resting of the soul is made by some Learned Men to be only an effect of • aith. The papists make it an act of divine hope. But the most Orthodox do maintain that this is an essential thing in faith, yea that the greatest perfection of faith lieth not in knowing, or giving firm assent, but in confidence; and therefore by this they do chiefly define it, although it may be granted that there is also a confidence, or trust which is produced by faith, as that place Ephes. 3. 12. seemeth to intimate, where we are said to have confidence by faith. There is then a divine trust, which is nothing but faith, whereby the heart of a godly man is enabled under all discouragements though the Fig tree fail, though the Olive tree blossom not, to depend upon the Lord; yea with Paul to know how to abound and to want, because it is not Creatures, not this or that condition which supports him, but God alone, and therefore the goodness and power of God being always the same, his heart is the same. This is like an Ark to him in the midst of waters. This trusting in God must be while we have means, as well as when we have them not; so when we have outward supports, its hard to know whether the heart doth rest on them or God only; But of this more in the Positive part.

2. There is an human trust on confidence, and that is either in a good sense or a bad sense: A good sense, as when the Apostle writing to believers, doth often profess his confidence in them concerning their faithfulness and perseverance Gal. 5. 10. 2 Thess. 3. 4. Which confidence (unless Paul spake as having the gift of discerning of spirits) was within the bounds of human principles, and so not like that confidence which a man may have about his own estate, as when Paul saith of himself, Heb. 13. 18. 〈 in non-Latin alphabet 〉 , we trust we have a good conscience, for this confidence is either an act of faith, or the sense of it in the soul. In the next place, the Scripture speaketh of an human confidence, but in an ill and sinful sense, as Luke 18. 9. When the Pharisees are said to trust in themselves, and Rom. 2. 19. some were confident they were leaders of the blind, and yet lived in evil ways, so Phil. 3. 3. There is a putting confidence in the flesh, which was a sin, that Paul was highly guilty, of while a Pharisee, and that which did chiefly keep him off from faith in Christ. Now it is this human sinful trusting in ourselves, that the Apostle here speaketh of, and which God would prevent in Paul. From the end of God then so graciously intended in Paul's trouble, two things are observable.

1. That self confidence or trusting in ourselves, is a sin so highly displeasing to God, that he doth often chastise his people in an heavy manner to prevent it.

2. That even the most eminent of the Children of God are very prone to trust in themselves. Concerning the first, it will be very useful to open the nature of this self-trusting, it being a sin secretly involved and latent in our breasts, that without much spiritual illumination and sanctification, we are not able to know when we are guilty of it. To clear therefore the nature of it, we are to consider:

1. That a man being a very infirm and weak miserable thing, is therefore necessitated to trust in something or other. Our very trusting doth denote our great impotency; for God because he is omnipotent, wise, all-sufficient • , and happy in himself, therefore he cannot trust in any, he is able to bring about what he willeth; but the rational Creature, even because a Creature, whether Men or Angels, do necessarily put their trust some where; so that what the center is to the stone in its motion it is restless till it come thither; Thus the soul of a man is in restless motions and constant trepidations till it fix itself upon that object it trusteth to, and when it is there, the soul is no longer in motu, but in quiet. The very nature then of trusting, and the actings thereof do proclaim thy inability and insufficiency. It is because thou art a depending Creature, and not like God all-sufficient, that thou art necessitated to trust in something without.

2. This trusting by original sin is horribly corrupted and perverted as well as the other actings and powers of the soul, for it is wholly perverted in respect of the object. We trust in that, we ought not to do, setting a Creature in the room of God, and thereby become guilty of secret, but horrible idolatry, and that which is the true and adequate object of our trusting, that we neglect. Insomuch that there is no man living till regenerated, that doth put his trust in God, but trusteth in man, in the second causes, in his own self. Thus like a Worm he is always crawling upon the ground, and therefore if the Creatures and human helps are removed from him he looketh upon himself as undone, he hath no more hope abiding in him. This argueth the Creature, not God, is the object of our trusting; whereas there ought to be the same object of faith, and trust (I speak as these are divine acts, not of human faith and hope) and therefore as we may not believe in any but God; so neither trust in any. Every thing that is divine and supernatural, must be terminated upon God himself. Therefore we say that the Church of Rome by her principles can teach no higher a faith then what is mere human, because the ultimate motive, in which they resolve their belief, is the Authority of the Church, which though they would make a divine motive, yet cannot by anymore then human. This it is in Practicalls as well as Doctrinalls. A man carried by no higher principle then nature, can never trust in anything but a Creature. There is required as much supernatural and divine influence to trust in God, as to the exercise of any other grace; yea in some respects more. But man being so enslaved to lust, and to a concupiscentiall love of the Creature some way or other: Hence it is that a great part of his sinfulness against God is in perverse and corrupted trusting, which is a sin that doth not make such a terrible guilt and noise in the Conscience of a man; but it is that which is almost the life and vigor of every sin. All sin is therefore committed because a man doth trust in some Creature or other, and that admirable choice way of Evangelical Righteousness of Gospel justification, yea and the whole treasury of riches of grace in Christ, is opposed by no sin, so much as a self righteousness; as we see in Paul before his conversion: Paul was no profane man, no lover of excess and riot, his conversation was very holy and unblameable as to the Law. But his self-trusting, his self-righteousness made him a greater enemy to the Gospel-grace, then any propaneness did most enormious men.

3. Our trusting and confidence being naturally thus put from God the right object, hence it is that it emptyeth it self into many streams, insomuch that we have as many sinful confidences almost as there are Creatures in the world. As the Prophet told the people of Israel, that his gods multiplied according to their Cities, they had as many Idols as such places; so we may enlarge it about carnal confidence, and say, it is according to all the Creatures and comforts we do enjoy. Insomuch that when our Savior said Mark 10. 24. That it was impossible for such who trust in riches to be saved; the Disciples cry out, Who then can be saved? signifying thereby, that every man hath somewhat he doth trust in, as well as the rich man, his riches: And because particular things do most affect, let us instance in some things which are commonly made the objects of men's trust. And do you apply which of all these thy heart is fixed upon by trusting in it; for thou wilt find whatsoever it is beside God, it will prove a lie to thee; and as they did by imsultation say to Christ, he trusted in God, let him save him; so this will be a true derision at the day of judgment to every man offending this way. Thou didst trust in the power and favor of men, let them save thee from Hell, let them free thee from damnation. Another he did put his trust in his wealth, he boasted himself of that, now let thy wealth save thee, let that make thee escape those everlasting torments if they can. Every man hath something or other in his heart he trusteth to, as the Ivy that textilis silva, a weaved wood, as Tertullian calls it, cannot grow without some Tree or Wall to lean upon; so neither can the heart of a man move or stir without dependence upon some Creature or other. They did in their Sacrifice for the Muses and Learning offer Ivy to Apollo, to show that Learning would not or could not grow without civil encouragement; yea and the Scripture doth often compare the Church of God to a Vine, and amongst other reasons this may be one, because the Vine cannot grow unless something else bear it up. It is not like other Trees that bear up themselves. Thus both the world and the Church of God, one is like a Vine, the other like Ivy. They cannot like the earth be centred on nothing, there must be suppeditaments to bear them up. And because a natural man wants the life of faith, which would settle him on God only; therefore he runeth out to innumerable Crutches to help himself with; as some Creatures for want of blood abound with many feet to help them in their motion. Now the Scripture doth suggest most of these to us. And

1. Which is indeed the worst of all, is, When a man trusteth in his own wickedness, and beareth himself up with that. There are such Sons of Belial, such monsters of impiety, that do only comfort and support themselves with the iniquities they have committed, Isai. 30. 12. Some are there shrapely reproved for trusting in oppression, in perverseness, and fraud, and stay thereon: An expression the Scripture doth much delight to use, when it speaketh of trusting. Here you see because men are subtle, and powerful, and successful in wickedness, they are apt to trust in this; but see what bitterness will be in the latter end, Verse 13. Their iniquity should be like a Wall swelling out ready to make a breach, when a man thinketh to lean on it, presently it falleth and overwhelmeth him. The Psalmist also Psalm 62. 10. speaking of the vanity of men even in the highest degree, he adviseth them not to trust in oppression and robbery, in unjust and sinful ways. Not to say with him in the Poet, Virtus mihi numen, & ensis, quem teneo, My Manhood and my Sword is my God; for how often hath God by tragical instances in the world made it appear that such mighty Nimrods had no more then à Spiders Web to trust in: To trust then in sinful ways is the highest degree of folly.

2. The Scripture informeth of another sinful object we are apt to trust in, and that is human power and strength. Who would not think, that where the greatest might is, there is the greatest cause of confidence. Yet how often doth God infeeble the greatest power, and blast the greatest strength, and all that men should not trust in themselves. God would have the Symbole of Samson's strength to be in his hair, the weakest part about him, that so he might see his power was from God only. How often doth God complain of Israel of his sinful confidence? Isaiah 36. 7. They would go down to Egypt, they would rest in the Chariots and Horses of Egypt; when yet they were but flesh, and not spirit. Nothing that is weak must we lean upon, least it break under us, Psalm 146. 3. Put not your trust in Princes, and the reason is, because his breath goeth forth, he returneth to the earth, Jerem. 17. 5, 6. You have there a curse pronounced against everyone that shall trust in man; the unpr • ofitableness also and ill success of all such trusting in man, yet how natural is this sin to us. To think if we have the favor, the help of those who are great in the world to trust in this more then in God, though it be such a sin that the Scripture doth scarce speak more terribly against any other. There is a political and civil Idolatry, as well as a spiritual and ecclesiastical one; and never did superstitious souls more devoutly pray to their Saints and adore those Images than these do flatter, and attend upon such human helps and powers, that may outwardly advance them. As it hath been the high impiety of some Potentates in the world to arrogate a deity to themselves; no less impiety is it in inferiors to depend upon them for their help as if they were God's, and to fear to offend them more then God himself.

3. Another sinful way of trusting, Is when we put our confidence in our wealth and riches and such outward greatness. It is so hard to have riches and not to trust in them, that what our Evangelist calleth having riches, Mark calleth it trusting in them. It is the mighty work of God's grace, if thou dost not trust in these, when God maketh them increase, and not to say of them as the Israelites of their molten Calf, these are thy gods O Israel. Hence it is that Paul 1 Tim. 6. 17. will have the Ministers of God deal with great zeal and boldness to such; Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God. Though they be uncertain riches; though they make themselves wings and fly away; yet how apt are we to put trust in them, but God is the living God, always the same; whether thou art living or dying, he is the same God; for this end covetousness is called Idolatry, Col. 3. 5. There is no rich man, unless made humble by grace, and rich in God, but his wealth is his God. No godly man can so heartily trust in God, as he doth in his wealth. Job was forced to purge himself from this sin, as that which could not stand with integrity. If I have made Gold my hope, or have said to fine Gold thou art my confidence; If I have rejoiced because my wealth was great, Job. 3. 25, 26. If Job had done thus, he must have acknowledged then he had been an Hypocrite. Take heed then of this close lurking sin. It would be endless to reckon up all the external objects that we may sinfully trust in. Therefore the next kind of sinful trusting to be named, is concerning that which is spiritual and more subtly carried on; for Paul could not trust in himself after this manner, he had no outward power, nor wealth to put confidence in. It was therefore something more close and refined.

SERM. LXIX.

THe Lord (we heard) doth so greatly abhor self-trusting, that the end of these manifold troubles which are brought on the godly, is to mortify and kill this sin.

There are two streams into which this sinful trusting doth empty itself.

The first is External and visible, such as power and riches; for this may be called trusting in ourselves; partly because we look upon them, as ours; and partly it is opposite to trusting in God.

Thesecond stream into which sinful trusting conveys itself, is that which is Internal and invisible; and of this Paul doth principally speak. So that it will be very useful to inquire into those secret and soul-things, which a man may put his trust in. No man can live without trusting in something or other, anymore than a man can walk without legs, or a bird fly without wings: But of all trustings, those are most dangerous and unobservable, which are put forth about that which lieth latent in us. And

First, The Scripture speaketh of that sinful trusting, which every natural man is in an high manner guilty of, and that is, To trust in a man's own heart. Pro. 28. 26. He that trusteth in his own heart, is a fool. Now is not the world full of such fools? Yea the Church of God? Is not every unregenerate man this fool? Can you persuade him that his heart is naught, that he is in a state of gall and bitterness? What is the reason, that under so many powerful discoveries out of God's word, every hearer doth not wring his hands, smite upon the breast, cry out, he is undone, he is found out to be a sinner, he cannot flatter and deceive himself any longer? Whence (I say) is it, that most do sit so sottishly, so securely and senselessly under the preaching of the Word? Is it not because they trust in their hearts? They thank God they have a good heart, their heart is right; and all this while, if they did truly know, what true grace meaneth, and how short they come of it, they would be amazed, and not able to open their mouths for their justification any longer. And the truth is we may call this the damning sin. This is that which destroyeth soul and body, that though men are afar off from the way of grace, though they wallow in their lusts, yet they trust in their hearts for all this. Prov. 21. 2. Every man's way is right in his own eyes, but the Lord poudereth the hearts. It is no matter what thy thoughts, thy persuasions are, but how doth the Lord account thee? Men are subject to a twofold great mistake:

1. They mistake about the Nature of Godliness, they understand not what it is, how high and rare a thing that few do attain it; They take civility for godliness, they take the outward performance of religious duties for godliness; they take some sudden pangs and fits of devotion for godliness: Thus they judge copper to be gold. But

In the next place, if they do understand what it is to be regenerated, how great a matter it is to be a New Creature, then such is their self-love, that they presently apply it to themselves, and do believe they are such ones. For this end is that duty so often commended, To commune with our own hearts, to try and search our own hearts. For this end we are informed of the deceitfulness and desperate wickedness of the heart, that no man knoweth it, that God only knoweth it. Thou boastest of thy heart, thou trustest in thy heart. Ah poor deluded wretch, thou knowest not what a sea of evil thy heart is; till grace shine into that dark dungeon, thou canst never perceive the loathsome lusts that crawl there. Pray therefore to be delivered from this heart-trusting, as from hell itself. It is this that is the Beelzebub sin. This maketh thee shut thy eyes, stop thy ears, harden thy heart; and therefore till this root be pulled up, no preaching, no Ministry can do thee any good. For the first thing done by converting grace, is to take away this trusting in ourselves, and instead thereof to work an holy despair in ourselves. This the Spirit of God doth by convincing of sin through the Law: by this we see ourselves a sinful people, and a cursed people; we are also convinced of our impotency and insufficiency to help ourselves. By this we are convinced that it must be the righteousness of another, even of Christ himself, and not our own, that we must appear in, when we approach unto God. Till therefore thou art in this heart-trusting way, as long as this good persuasion and secure thoughts are in thyself, thou art wholly out of the way to Heaven. This is not the way to Christ; if thou art not wounded, the good Samaritan will pour no oil into thee; if thou doest not judge all things husks, and seest thyself ready to famish, there will no entertainment be given to thee at thy fathers house. Oh then that the Spirit of God would in a mighty and powerful manner fall upon such sinful considers, that he would shake the very foundations of their souls. For as long as this self-trusting a bideth in thee, thy condition is incurable; if the heart be deceitful above all things, why doest thou believe it above all things? Thou believest thy own heart more than God's word, more than the Ministers of God. No man doubteth of his heart, none questioneth or examineth his heart, and therefore cometh not to the Word preached, to have that purged, to have that cleansed, but takes it for an undoubted principle, that his heart is good already. But how cometh it to be good? When was it made good? by nature it is full of evil, and therefore it can never be sanctified, but by the grace of God effectually working by the Ministry.

Secondly, The Scripture instanceth in another object of sinful trusting, that is secret and close, but also very dangerous, and that is in the righteousness we conceit we have; and this was the great pharisaical sin. This was the Camels bunch; this made them stand in such immediate opposition to Christ, that they rejected his Person and Offices; They did not look upon themselves as sick, and therefore would not admit of a Physician. And oh that this sin had been like Jonah 's gourd that sprang up for a day only, and presently was consumed; but it is a sin that passeth from one generation to another, to put confidence in their own righteousness, to seek to be justified by the works they do; Doth not this reign in Popish spirits, in all formalists, in civil and moral men? Do they not look to be saved, to be justified by their works of righteousness and charity? How often doth the Scripture thunder against this sin? And indeed well it may, for it maketh ourselves our own Christ's, our own Savior's. It maketh Christ to die in vain. Now how natural and imbred a sin this is, appeareth by the Jews, Rom. 10. 3. They went about to establish their own righteousness, and would not submit themselves to the righteousness of faith. Hence because this sin did so reign in the Pharisees, our Savior spake that excellent Parable, Luke 18. 9. concerning a Publican humbling himself, and sensible of his unworthiness, as being justified rather than a Pharisee; He spake this (saith the Text) to certain who trusted in themselves, that they were righteous. And why doth our savior make those blessed, that mourn, that are poor in spirit, that hunger and thirst after righteousness? but to show in what a blasted and cursed estate they are, who put any trust in the good works they do to be justified by them. You see then by this, how dangerous and damnable a thing that common sin is, which every civil, every just and righteous man is apt to lean upon; if his eyes were opened, and his heart made tender, he would not dare to eat, or sleep, or stay one night in it, as good and safe, as now he believeth it to be.

Thirdly, Another object of this sinful secret trusting, is in spiritual or Church-privileges, or Ordinances, that we have more than others. This is also like the Psalmists plague, which destroyeth at Mid-day, thousands fall dead into hell, because of this religious trusting in privileges and Ordinances. They trust in them, not regarding what holiness and godliness God doth require of them. How palpably did the Prophet Jeremiah reprove this in the Jews, Jer. 7. 4. Trust ye not in lying words, saying, The Temple, the Temple of the Lord are these; but amend your ways, and your doings, as verse. 3. When the Prophet exhorts them to repentance and reformation, then they plead, The Temple of the Lord, and the Ordinances. This is so enticing a sin, that in the Christian Church many were persuaded by false Teachers, That unless they were circumcised, and kept up the Rites of the Ceremonial Law, they could not be justified. Therefore the Apostle speaketh excellently, Phil. 3. 3. We are the circumcision, which rejoice in Christ Jesus, and have no confidence in the flesh. When it cometh to this, that thou doest not trust in Duties, or in Ordinances, but in Christ, in them then art thou a true worshipper of God in the Spirit. In the same Chapter Paul layeth upon his own heart, what trust and confidence he once had in his being a Jew, in being circumcised, in his legal righteousness. But when it pleased God to reveal Christ to him, What, doth he trust in these privileges any longer? No by no means, for he accounts all things but dung and loss in comparison of that righteousness which is by faith in Christ. Is not this likewise an universal predominant sin amongst Christians? Do they not trust in their Christianity, in their prayers, in their Baptism, in receiving of the Lord's Supper? They put confidence in these things, as if they were God and Christ. Neither have the Ministers of the Gospel less work to do with Christians in this respect, than the Prophets had of old with the Jews. Insomuch that then only we come to be a spiritual people, when we can discern between Ordinances and Christ in the Ordinances; when we look upon Duties as the field, and Christ as the pearl hid in that field. When we look upon the Ordinances as the hem of Christ's garment we touch, but we look for virtue to come forth from Christ himself. But when shall the Ministers of the Gospel persuade in this matter? How long will it be ere you put a difference between doing a duty, and trusting in a duty, between presence at an Ordinance, and enjoying Christ himself in that Ordinance. And thus far men destitute of true solid grace, may yet have some external apparent righteousness, and other spiritual objects to rest upon.

Let us in the next place consider, Wherein a godly man, yea an eminent Paul may become guilty of trusting in himself. For seeing God hath taken that way for our justification, which is wholly to take us off ourselves; and the Gospel-grace is therefore exalted, that we may be debased; how can it come about that the dregs of this sin should still be polluting the most holy man? But

First, Even a Paul, an eminent godly man, may sinfully trust in those spiritual gifts and assistance, which God hath vouchsafed to him rather than others. This spark of fire will quickly kindle in tinder. Hath God given a man great gifts, great abilities in prayer, great enlargements above others: It must be the great work of grace to keep this man humble and low, so as not to trust on them. 2 Cor. 12. 7. Paul there declareth what wonderful honor God had vouchsafed to him; he was lifted up to the third Heaven; he had abundance of revelations. So that God did in many extraordinary ways communicate himself to Paul. But could Paul be thus lifted up upon the pinnacle, and his head not turn round? Can he drink of this wine, and not be giddy? No, he is in much danger; and therefore observe what way God taketh with him at the seventh verse, Lest I should be puffed up above measure, there was given me a thorn in the flesh, a messenger from Satan to buffet me. What this was is greatly disputed by the learned; to be sure it was so heavy and burdensome a temptation, that he prayed to God often, That it might be removed, but God would not take it off; and the reason is twice declared, Lest I should be puffed up above measure; what is this but to have confidence in his gifts and revelations with those extraordinary dispensations of God's love to him. If then the green Tree be so apt to receive these sparks of vain-glory and selfconfidence, what shall the dry Tree do? Examine then thyself, the more God's assistance is with thee, Art thou the more lowly in thy own eyes? Doest thou find an holy fear and trembling under these approaches of God to thy soul? Art thou affected at these wonderful workings of God upon thee, as Peter, when he saw that great miracle about the fishes, presently to remember his own sinfulness: Or as those in the Old Testament, who when they had any glorious apparitions of God vouchsafed to them, were so considerative of their own frailty and imbecility, that they generally thought they should die immediately? Thus the more God's gifts abound in thee, doest thou the more go out of thyself? And think, now I am in a temptation, the Devil is ready to puff up with self-content, and so to make these great gifts to become a snare to thee; to turn these earrings (as it were) of gold, into an Idol to worship it. This is the reason (say some) why Ezekiel is so often called Son of man, because of those great visions he had in reference to Jerusalem. And Daniel likewise is once called the Son of man, for he had great revelations concerning the Church of God. Now this Title of Son of man might greatly debase him under those great privileges. God seldom useth his people as great instruments in his service, but he doth something or other that shall be like a Memento esse hominem. Even as that hand of Moses, in the stretching out whereof so many miracles were wrought, was affected with a Leprosy, that so the power might be given to God, and not to Moses. Thus God doth wisely mingle gifts and infirmities, dispenseth glorious privileges, and manifold chastisements, that so the balance may descend downwards, as much as it ascends upwards: That a gracious man should have that true in him, which is said of the Element, In tantum ascendit, in quantum descendit.

Secondly, A godly man may sinfully trust in his Graces, in his Holiness, in his faith, and love of Christ. So that what the pharisaical man doth about his apparent and external holiness, the godly man in some measure may do about his real graces. Insomuch that many times they have not the reward of a duty, and the comfort of it in their own hearts, by secret pride and confidence arising in their heart after they have done. Therefore as pure motives are to begin, so be sure in the same to conclude thy holy duties. Let not the Dragon devour the child as soon as it is borne. Take heed of that Euge Bernard, benedicis. Thou preachest well, thou prayest well, thy heart hath been as thou wouldst have it. For this is the danger of self-confidence, it breedeth out of holy duties; other sins are committed, because of sinful temptations; but here poison is sucked from the sweet herb, and thy evil ariseth from thy good. No wonder then if the godly have many exhortations, To work out their salvation with fear and trembling. Not to be high-minded but fear. Though they stand, to take heed lest they fall; for they are apt to trust in their own strength, and their own power; and this maketh way for their fall, as in Peter, Mark 14. 31. He would not believe he should deny Christ, though the Lord told him he would: Yea the more vehemently he affirmed he would not, though he should die: Yea, saith the same Evangelist, Likewise also said they all. They were all confident as well as Peter, though not so much; yet as Peter did grossly deny Christ, so all the rest fled from him. By this you see how dangerous it is to put any trust in our own graces. Remember that place Ezek. 33. 13. If a righteous man trust to his own righteousness, and commit iniquity, &c. By trusting to himself he begins to fall.

Let then the Use be even to those who are most godly, to take heed and watch against this subtle sin that may be in thy heart, that may creep into thy graces, into thy duties: When thou thinkest thyself most free, even then may it have the greatest hold upon thee: Others sins come like a roaring Lion, this like a glisteriug Serpent. In other things thy sins hurt thee, here thy graces and duties make thee fall. Hezekiah humbled himself in his sickness, but in his mercies, his heart was lifted up. Come off from all duties, and all religious performances, with trembling reflections upon thyself.

SERM. LXX.

THe second Observation from the words was, That even the Paul' s, the most holy and eminent men, are prone to this sin of trusting in themselves. The great end why God did thus exercise Paul, it was to prevent this sin above any other. Paul (you heard) had no riches, no honors, no earthly power to confide in. Therefore his parts, his revelations, his graces, from these did arise his danger.

But before we come to explain the Doctrine and amplify it, one Question is to be answered, and that is, Whether the Apostle speak this in regard of his own person, or by a figure assumes the person of other godly men? For that is many times the custom of the Apostle to join himself in number with such, whose infirmities he doth not partake of, or is guilty of, as 1 Cor. 11. 31. If we would judge ourselves, we should not be judged of the Lord, putting himself in the number of those who came unworthily to the Lord's Supper. For Chrysostom doth so admire the high degree of grace in Paul, that he thinketh Paul doth not say this, because of himself, but by way of instruction to others. There is also a late learned Writer (Amyraut Consid. in 7. cap. ad Romanos, & contra Gul. Rivetum.) who thinketh it an assertion no way worthy of reproof, if we say Paul had even in this life more grace than some glorified Saints may have in Heaven. So that he will acknowledge Paul, if not the other Apostles, by a singular and extraordinary privilege, to have obtained perfection. From whence he gathers, that to expound that Rom. 7. of Paul as regenerated, as if he found the law of sin captivating of him, is to be highly dishonoring of that great Apostle, and is signally injurious to the grace of the Gospel. And if this be so, then we cannot say, that Paul spake this for himself, but for others. For if he had attained to such a state of perfection, there was no danger of pride or self-confidence. To make this his opinion good, he observeth. That we do not find Paul charged with any 〈 in non-Latin alphabet 〉 , any defect, after he was converted. And besides, he propounds himself, as an example and a pattern, which could not be, if what is said in Rom. 7. were true in his own person.

I shall not enter upon the Exposition of that Chapter. But certainly that which is here attributed to Paul, he would with the same fear and trembling reject, as he did the divine worship the Barbarians would have given to him. For although it cannot be denied, but that God did furnish Paul with much grace, far above many others, yet that he thought not of any perfection in him, appeareth 1 Cor. 4. 4. where he saith, though he knew nothing concerning himself, as to the discharge of his public Ministry in any willful careless way, yet he was not justified thereby, because it was God that did judge him. God knew more evil and corruption in Paul, than Paul himself was ever able to discover. Besides this Doctrine of Paul's perfection would overthrow his justification by the righteousness of Christ, whereas he doth in a most affectionate manner, Phil. 3. 8, 9. Count all things dung and dross, to be found in Christ, not having his own righteousness, but that which is by faith. Hence he saith, Not as if I had already attained, or were made perfect. Yea we read of defects in Paul after his conversion, as that which Amyraut instanceth in, of the paroxysm or bitter contention between Paul and Barnabas. For although the Scripture, as he observeth, doth not relate who was in the fault, yet it appeareth very probably, that both had their passions too inordinately breaking forth at that time. Besides that was a plain defect of a sudden perturbation in Paul, when being smitten by the High priest, he replied as it seemeth in a sinful commotion, God shall smite thee thou painted wall; which upon information he presently retracts. Neither can that be an excuse which some make, that he did not know him to be the High priest, because of the corrupt customs they had about bestowing the Priesthood as they pleased. For Paul said to him that did sit to judge him, Sittest thou to judge me (saith he) after the Law? Act. 23. 3. Therefore I suppose that the best interpretation of 〈 in non-Latin alphabet 〉 , I know not, I wist not, is this, I attended not, I minded it not. The injurious dealing Paul met with, made him forget his duty; so that he did not attend to this, that he was a Magistrate, and though a wicked and unjust one, yet not to be reviled. And that Paul had corruption within him ready to break forth upon occasions, appeareth 2 Cor. 12. by God's dispensation to him in that affliction, which he calleth a thorn in the flesh, and the messenger of Satan buffeting of him. I would easily yield to that learned man, That the thorn in the flesh was not libidinous or lustful temptations, which some have thought, not so much for that reason which he giveth, that it is likely God would cure one sin by another sin, a less sin by a greater. (For carnal sins are said to be less than spiritual; and it is often God's way, to cure the sins of his people by letting them fall into sin, driving out poison by poison) as because the Context doth more incline another way, as might be shown. Yea there is one place, which puts it out of all doubt, that Paul needed both afflictions from God, and voluntary humiliations of himself, lest sparks within should quickly become a flame, by that known place, 1 Cor. 9. 22. I keep under my body, and bring it in subjection, lest when I have preached to others I myself become a cast-away. It's an allusion to those who run in a race, as the verse precedent showeth, who did strictly observe their diet and order, their body being temperate in all things, that they might obtain victory. Thus Paul in his Christian race was jealous of corruption arising in him, and clogging of him, and so retard him therein.

This I have been the larger upon, because it maketh the more for the comfort of the godly to know, that even such as Paul had so much corruption and evil within them, as well as they, that did not the Lord use several means to humble them, were he not always filing of their rust, cleansing out their spots, they would quickly become very loath some and unclean.

Now in the pursuing of this Doctrine, because I have already opened the nature of this self-trusting; I shall only aggravate the evil of it, that because the godly are so prone to it, they may the more bewail it, and watch against it. And certainly the people of God do not think and meditate upon the evil of this sin enough, you hear them complaining often of other sins, they lie heavy upon their hearts, but very little of this whereas this is like sweet poison, it destroyeth, and you feel it not. And

First, It must nneds be a sin highly displeasing God, Because he doth so severely chastise his own people to prevent this sin. The sharper physic is given, the greater danger of the disease. God would not have exercised Paul, thus above his strength, but that he might see his own feebleness and infirmity, and might accordingly trust in God only. Lighter and lesser afflictions do not drive thee out of all human props; thou hast some creature-consideration or other, that doth make thee bear up thy heart; but when God cuts every rope, and drives the ship into the midst of the Sea, among waves and tempests, then thou art provoked to look up unto God. Let then the children of God lay to heart this sin more, and examine themselves in every affliction that doth befall them. Thou many times sayest, Oh that I could find out the sin, the Jonah that hath raised this tempest! Oh that I knew what was the peculiar corruption God would bring me in mind of by this trouble upon me! Why, try and search, whether thou hast not secretly trusted in thy own self, or in some earthly hopes? Whether thy heart hath been weaned from all things? It may be there is this or that creature thou doest inordinately lean upon, and therefore because thou doest not yet trust in God with all thy heart, he doth thus embitter thy condition to thee. Insomuch that were the children of God in no danger of self-dependence or creature-dependence, they should seldom meet with the rod of God upon their backs. Who was a man of greater afflictions and exercises than David was? And who speaketh more of trusting in God than he doth? This he learned by all his temptations.

Secondly, This sin is to be aggravated, Because it is such a secret, close imbred sin, it is the last sin that will be mortified. There is a difficulty of finding it out, and a difficulty of overcoming it, when it is discovered, and both these make it the more dangerous and damnable sin. It is difficult to find it out: This sin like Saul hideth itself behind the stuff; you may search and search, as they did for the Spies in Rahab's house; but because something or other covereth this sin, therefore you pass it by undiscerned. How apt are we to say, I do not trust in my graces. I do not trust in my gifts? Would you not have me to take notice of them? How can I then be thankful to God? How can I bless God for them? And for my graces, Do not all Divines say, though they may not trust in them, yet they may take them as comfortable signs of God's favor, and thereupon rejoice before God, yea and plead them against the accusation of Satan, or as an argument to God, not by way of merit, but because of the gracious promise made by God to our graces after this manner? Hezekiah under the sentence of death prayed, Remember, O Lord, how I have walked before thee in truth, and with an upright heart, 2 King. 20. 3. Thus also Paul did, I have fought a good fight, henceforth is laid up for me a crown of glory, 2 Tim. 4. 7. All this is true, godly men are allowed to take comfort from their graces, and thankfully to receive the evidences of God's love thereby; but how hard a matter is it to stay there, and go no further? How difficultly are consolations from them, and confidence in them, separated one from another? Even as to have riches, and not to trust in riches, so to have grace, and not trust in grace; and the rather, by how much grace is accounted a more excellent thing then wealth. As it is hard to find it out, so no less difficult to overcome it.