An Expository Comment on 2 Corinthians 1

SERM. LXXXIII.

THere remain three particulars in this Text, which are at this time to be dispatched. The two former because of their affinity shall be joined together. For they contain the persons by whose prayers Paul 's gift was bestowed upon him, and whose praises are to be returned to God in his behalf. Those by whose means this gift was bestowed, are said to be 〈 in non-Latin alphabet 〉 , which expression hath caused very many conjectures amongst the learned.

I shall not be large about the word, for we shall meet with the word often in this second Epistle. Musculus observing the diversity of interpretations, doth offer his conjecture to the learned, that 〈 in non-Latin alphabet 〉 , was at first written, which by mistake was afterwards turned to 〈 in non-Latin alphabet 〉 . Now if this were so, viz. By many prayers, then the coherence would be very evident. But it is very dangerous to give way to the expunging of words in the original, and to substitute others in the room. Though human Authors may endure such critical hands, yet the Scripture being divinely inspired, both in respect of the matter, and also the very words, it behooveth us to be the more fearful herein. Chrysostom readeth the word in the singular number, 〈 in non-Latin alphabet 〉 , though afterwards he applieth it to many. Retaining then the word, the question is about the sense. Some by 〈 in non-Latin alphabet 〉 understand the face, especially the mouth; as if the meaning were, by many mouths. Others observe that the Greek word with the Septuagint is put for panim, which primarily signifieth the face and countenance, and from thence the respect and manner of a thing. So that the sense should be, That thanks should be given to God for many respects. There were many considerations in this one mercy, for which they were to bless God. Others read 〈 in non-Latin alphabet 〉 , In the face or presence of many, that is, in the public Congregation, as 2 Corinth. 8. 24. 〈 in non-Latin alphabet 〉 , Before the Churches. And certainly, though we will not contend for the reading of the words so, yet the meaning of Paul is, That in their Church-societies, and public meetings, they should both pray unto God, and praise God. But we shall pitch upon the ordinary use of the word, and understand it for as much as 〈 in non-Latin alphabet 〉 , By many persons, or by many men.

The second thing is, By whom thanks are to be given, and that is, 〈 in non-Latin alphabet 〉 , By many. Some do add the word 〈 in non-Latin alphabet 〉 , That several ways, or, for many things praises may be given to God, because they think it very redundant to have persons again expressed. Some render it great thanks, and eminent praises; but it is most consonant to interpret it of persons; That the same many, who did pray for this mercy, were also to praise God for it.

Therefore from both these joined together, we may take notice, That Paul doth not simply look at prayers and praises, from others singly and distributively, but as conjoined and collectively. The prayers of many met together, the praises of many assembled together, are more acceptable then of one alone. From whence observe,

That not only personal prayers and praises, but public and solemn ones performed by many, are very acceptable together.

Chrysostom doth from this enlarge himself, concerning the great power that a multitude hath, if met in an holy manner to prevail with God. They do (as it were) put God to shame (that is his expression) he knoweth not how to gain-say many, when they knock and importune: whereupon he takes occasion to speak of the public Church-prayers that were then made for the Catechumenoi, and doth in particular explicate every petition. But we shall keep to the Apostle, who doth desire their public prayers and praises, thereby commending the profit and efficacy of them.

To amplify this, consider this Caution,

First, That though God delights in the assembling of many, yet they must be such as are qualified according to God's will. It is not simply a multitude that God regardeth. We read of the Israelites, that in their distresses, they would make their approaches to God in great troops; yet the Lord abhorred their Sacrifices, because they did not wash themselves, nor make them clean, so as to put away their iniquities and transgressions far from them. If so be, the Wiseman saith, That one sinner destroyeth much good, then how much good do many destroy? If one dead fly spoil a box of ointment, what will many dead flies do? So that the more assembled together in this manner, the more is God provoked. For Matth. 18. our meeting must be in Christ's name; not only by his appointment, but also in that manner he hath required. Therefore you must take the Doctrine thus, Many godly persons met together, do more prevail than some few, or one only: Otherwise one Job, one Daniel, may obtain more at God's hand, then many thousands of wicked men; for they have crying sins which do out-cry their prayers.

This being premised, let us consider, Why public duties are to be preferred before private. And

First, Because hereby the glory and honor of God is more promoted. If the multitude of Subjects be the glory of a King, then also is the multitude of true and spiritual worshippers the glory of God. Hence David doth profess, That he will bless God in the great Congregation, Psal. 22. 25. and Psal. 26. 12. Psal. 40. 9, 10. The greater the Congregation is, if duly qualified, the more honor cometh to God. Hence it is that in the Old Testament God commanded set days for all the people to meet together, and worship God. And in the New Testament, we have frequent instances of the Churches meeting together to worship God. Insomuch that it is a very sinful reasoning which some have, What should they go to Church for? They can stay at home, and read of a good book, and so get as much good. Oh but know, ô vain man! Though that should be granted, which yet is not, that thou couldst profit as much, yet thou owest honor, and glory, and worship to God, and that in the Congregation. Do not the Angels in multitudes praise God together? Why is it called a Church, but because many are to have communion together? So that unless God doth dispense with thee, that he will have no honor or glory from thee, it is thy sin, if not otherwise necessarily detained, voluntarily to absent from these public Ordinances. The Apostle, Heb. 10. 25. doth reprove the manner of some in those days, who did not assemble themselves together. You see even in the Apostles days the Devil tempted some in this kind; yet they are reproved, though private Christians in those days had greater gifts, and abilities then now ordinarily men have; yea they are reproved, though some think the cause was not voluntary, but that it was fear of danger and persecution. It was criminal to meet together, and therefore fear of death, and other miseries might make some forbear to assemble themselves; yet for all this they are censured by the Apostle. Let this then be laid to heart by thee: look that no reason keep thee from this public worship of God, but what God himself will allow of: For in some cases God hath condescended that his own worship shall rather be omitted, then men's necessities not supplied.

Secondly, As God is more honored, so hereby The love and charity of the people of God is greatly quickened to one another. This public and holy meeting together, is a special means to enflame the affections of one believer to another. Hence you have it so often noted, That the Disciples met together with one accord, and they had one heart. And therefore diversities of opinions and alienation of affections, do cause commonly a public rent and division in Church-societies. David doth with affection express the advantage of the public Ordinances, We went to the house of the Lord, and we took sweet counsel together, Psal. 55. 14. This is the visible communion of the Saints, wherein as members of the same body, they are so firmly and nearly compacted together. There is nothing that the Devil doth so much design, as rents, schisms and differences in the Church of God, knowing that these, if not healed, will certainly destroy all at last. Now a right and orderly meeting in these public Assemblies, are a special means to preserve love. How shall those mouths speak against one another, that joined together to pray to God, and to praise God? You that called upon one Father, as Brethren, How shall ye disagree, as if one had not the same God, and the same Father with another? Therefore our Savior directs to say, Our Father, not my Father; hereby commanding our public meetings together, and also our union and brotherly love.

Thirdly, Therefore are these public duties to be the more prized, Because of God's special presence and power there. Mat. 18. You have a peculiar promise, for two or three meeting together in Christ's name, even as by way of type, God had promised his peculiar presence in the Temple. And for this reason you have David with such ardent and passionate affections expressing his esteem of the Ordinances of God, Psal. 63. 1, 2. My soul thirsteth, and my flesh longeth as in a dry land, where no water is, to see thy power. And at another time, How amiable are thy tabernacles, O Lord of hosts? And, As the Hart panteth after the brooks, so doth his soul after God in the Ordinances. Though David when he was banished, and by force could not come to the public Congregation, no doubt did enjoy God in a most comfortable and full manner, yet still he is not satisfied, but breaths for his presence in those Ordinances. And therefore for thee to think, that thou mayest meet God as well at home, is as if a cripple should have looked to be healed by going into some other water, then that of the pool of Bethesda.

Lastly, These public Ordinances are therefore to be highly esteemed, Because those who are quickened and enlivened, may prevail for those who are indisposed and unfit for prayer. So that the coldness and dullness of one man may be supplied by the zeal and fervency of another. Insomuch that happily the prayer, which if performed by thy own self, would not be successful, being now joined with others, doth obtain its desired effect; yea it may be in that public service, when thou through temptations canst or darest not pray for thyself; others accompanying of thee, do put up thy own thoughts, and speak the desires of thy own heart: So that thou art even astonished to see, how God ordereth the gracious gifts of others to be helpful unto thee. As it was with Job, his whole body, though full of ulcers and pains, yet because his mouth was free, that could plead with God in behalf of the whole body; Thus it may be, when many are gathered together, that Christian who could not speak for itself, which could not pray for itself, findeth the hearts and mouths of others opened in his behalf. So that as when many coals are laid together, some live ones may revive those that are ready to decay: Thus the zeal of others may help thy coldness: The life of others may quicken thee up against deadness; and thou find that spiritual heat come upon thee from others, which thou wouldst not have had alone.

Use of Exhortation, To prize these public Assemblies more than thou hast done. Pray for such strong and earnest affections, as thou findest David manifesting after them. Oh let these public meetings raise up thy heart, as if thou were in Heaven! The beholding of the faces, of the affections, and of the graces of others, let it assimilate thee also into them. As when Saul came among the Prophets, the spirit of prophecy fell upon him likewise. Oh let the Congregation of those who fear God work upon thee also! Be in these Assemblies, as Peter on the Mount of transfiguration, saying in an holy excess of spirit, It is good to be here. What high expressions are those of David, in reference to the solemn Ordinances? Psal. 65. 4. Blessed is the man thou choosest, and causest to approach unto thee, that he may dwell in thy Courts; we shall be satisfied with the goodness of thy house, even of thy holy Temple. Here is sweetness and fullness that the people of God find in these public approaches. All the merry meetings, all the fairs and markets, are nothing to this spiritual society. And Psalm. 84. 10. A day in thy Courts, is better than a thousand otherwhere. Hence he had rather be a door-keeper in the house of God, then dwell in the tents of wickedness. Oh heavenly and gracious frame! A Sabbath day is better than all the days of the week, he hath more rejoicing there, then a thousand days can afford that are spent in worldly affairs. But when these public duties are thus advanced (as you hear) you must always look, that they be done holily, spiritually, fervently, that they be not turned into a mere custom and external fashion, as it too often falleth out in Church-assemblies, their bodies are present, but their souls are absent; and therefore they have no more than the carcass and outside. Such prayers and praises God will not accept.

The third and last particular is to be spoken to in a word; and that is, In whose behalf these public prayers and praises are, and that is said, In our behalf. Some Copies have read it 〈 in non-Latin alphabet 〉 , but that is not probable. It is then for that deliverance vouchsafed to Paul, that they are to be thankful; and the reason is clear, because mercies vouchsafed to Paul, were their mercies also. From whence observe,

That the mercies vouchsafed to the pastors and guides of the Church, are to be accounted the Churches mercies.

What advantage comes to the shepherd, it redounds to the sheep. The rain that falls upon the mountains, descendeth to the benefit of the valleys. Your life, your comfort is bound up in theirs. Paul indeed said, We live, if you stand fast. It was his comfort, his life, to see them preserved from Apostasy by persecution, 1 Thess. 3. 8. And on the contrary, the Church may say of her guides, We stand fast, if you live. As mercies to the public Magistrates are to be accounted the people's mercies; so the mercies of Church-officers are to be reckoned the Churches. If the Pilotes be in danger, it can never be well with the ship. When Elijah was taken away, the cry was, The chariots of Israel, and the horsemen thereof. So great a mercy was one Prophet accounted to be. We have a notable instance of the holy care of the Philippians about their Pastor Epaphroditus, Phil. 2. 26, 27. when he was sick unto death, how heavily did they lay it to heart? Insomuch that Epaphroditus was exceedingly grieved, that they had heard of his being sick, he knew it would so greatly afflict them. Yea Paul accounted it a mercy to him also, that God did heal him. For though Paul did recover many out of their diseases, yet this gift was not when they pleased, and it was least of all extended to those that were of their intimate acquaintance, but rather to such as were brought to them, that so the truth of their miracles might be more manifested.

Use of Instruction. How happy and blessed a thing it is, when people are able to do their duty herein; To look upon all the favors and good providences of God to the Ministers of the Gospel, as their own mercies; their health, encouragements, preservations, as their own; but how bitterly doth Satan fill the hearts of some men, who out of love to their lusts, and their errors, look upon their godly guides, as the greatest burdens, and would heartily rejoice in any evil that should befall them? This is clean contrary to those gracious, loving and endeared affections, which ought to be in people to their spiritual shepherds.

SERM. LXXXIV.

THis verse (as appeareth by the raciocinative particular, or note of inference, For) is brought in as a reason of something which went before. But Interpreters do differ about the coherence thereof. Some make this to be a reason of that hope and trust he formerly spake of, which he had in God. Though he did trust in God's mercies, yet not in them alone, but in his own endeavors also. Hence Aquinas from this saith, That hope doth arise from the mercy of God, and man's merits. But this doth not consist with Scripture. Others do make it part of his Apologetical Narration, defending himself, as against that crime of inconstancy and levity, which was cast upon him, because of his promise to come to them, which yet he did not; and therefore they think these words look backward, and not forward. Calvin and others (which is most probable) refer it to the words immediately preceding, viz. their prayers and praises to God in his behalf. This is given as a reason, why they should be thus tender about him, because he had obtained grace to be faithful; he had not sought himself, or his own glory; he had not walked in hypocrisy and fraud, but had been kept by the grace of God in all sincerity in his conversation in the world, not only at Corinth, but everywhere else. Now it is a great motive and encouragement to pray for such. The Apostle useth this argument, Heb. 13. 18. Pray for us, for we trust we have a good conscience in all things.

The connection then being thus discovered, we come to the Text absolutely considered; and therein we may consider,

• 1. The ground and reason itself.
• 2. That which is affirmed and predicated of it. And this is set down in the fore-part of the verse, and therefore we shall begin with it.

The words are, This is our rejoicing, 〈 in non-Latin alphabet 〉 , it is rendered by most, our glory, or our boasting. The Apostle doth very often use the words, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , it seemeth to come of 〈 in non-Latin alphabet 〉 , which is of 〈 in non-Latin alphabet 〉 , the neck, and so is a metaphor, signifying for the most part pride and loftiness, taken from horses, whose pride will be discovered by their neck; and therefore called 〈 in non-Latin alphabet 〉 , or as Homer 〈 in non-Latin alphabet 〉 . So that for the most part it is taken in an ill sense. Hence Hesychius 〈 in non-Latin alphabet 〉 , and with Budaeus 〈 in non-Latin alphabet 〉 is a proud boaster and bragger; but with Paul it is used sometimes in a good sense, as here. For the word is used in a three-fold sense, gradual to one another.

• 1. To rest and rely upon a thing.
• 2. From thence to rejoice and to be glad in it.
• 3. From thence to declare and publish this with boasting.

Now though Paul did not put confidence and trust in his good and sincere conscience, yet from the perceiving of that, he did rejoice. Whereas then we see Paul rejoicing and glorying from the testimony and evidence of that grace he had in him. We may observe,

That an holy glorying, and rejoicing in the graces of God, we perceive in us, is allowed and lawful.

I say, an holy glorying, for the heart may quickly degenerate into a proud sinful boasting. Therefore this truth must be warily bounded: So that the dejected and tempted soul, may be quickened to its duty of comfort, and not to deny the work of grace that it may feel, and the proud pharisaical spirit may be debased. The valley must be exalted, and the mountain made low. It is true indeed, we have the Scripture saying, Let him that glorieth, glory in the Lord. Let not the wise man glory in his wisdom, 1 Cor. 1. 31, And if Abraham had not wherewith to glory, who can have? Yea the Apostle saith expressly, Rom. 3. 27. That glorying is excluded by the law of faith. But in what sense this is to be understood, will appear, when we come to manifest, how many ways it is not lawful to glory, or to rejoice, no not in our gifts and graces. Only this Text maketh it plain, that in some sense our graces may be matter of glory and rejoicing to us. So likewise Gal. 6. 4. the Apostle pressing every man to try his own works, to examine his intentions therein, giveth this as the consequent fruit thereof, That then he shall have rejoicing in himself, 〈 in non-Latin alphabet 〉 , a kind of glorying and boasting in himself.

To clear this truth, let us first show what is required to this glorying, and then in what respects it is lawful and allowed us. And for the former,

First, It is necessary to this rejoicing and glorying, in the first place, That we have an high esteem of the excellency and worth of that grace we discover to be in us. If so be we are to rejoice in these outward mercies, which yet are only for the body, what matter of joy should it be, to find those spiritual workings of God's Spirit in us, which are of eternal concernment? What Solomon saith concerning the esteem of wisdom, which is indeed nothing but grace, we should all make good, Prov. 2. 4. If thou seekest her as silver, and searchest for her, as for hid treasures. That soul then, which can rejoice in the discovery of grace, must esteem of it more than all the treasures of the world: To say, O Lord, I had rather find myself sanctified, I had rather see the powerful workings of grace upon me, then to be made the greatest or richest man in the world; we have many exhortations to examine ourselves, and try our hearts, to see if we can find this precious jewel in our souls. Now none will be cordial to examine and search herein, but those who look upon it as the greatest treasure. Did the woman in the Gospel make such diligent search for a lost groat only, and call her neighbors to rejoice with her, when she had found it? How large and boundless then should our thoughts be about the excellency of grace? And indeed to the godly soul this is the great question it labors to study, and to resolve, Whether it be in the state of grace or no, knowing that this only is the most blessed and happy estate in the world.

Secondly, As we must highly esteem this work of grace, so we must have a Certainty and persuasion that we have obtained it. Had not Paul known, that his heart had been sincere, that he was not acted by carnal wisdom, he could never have rejoiced. For Philosophers make joy to be in that good thing we do possess, and also the knowledge thereof. This Text then doth abundantly declare, that the people of God may have a certain knowledge of the work of grace. So that although the heart be indeed deceitful and full of hypocrisy, yet when sanctified, it hath some measure of truth and sincerity in it, and so far doth not deceive us. He then that would rejoice in the grace of God wrought in him, must press after assurance, must endeavor after a certain persuasion of the truth of grace in him. And although this persuasion be not justifying faith, yea it is separable from it. A man may be justified, may be sanctified, and not know it, yet it is such a privilege, yea and duty also, that we should diligently take heed of all those things, that may weaken our assurance, that may make us to doubt and question, whether Jesus Christ be in us or no.

Thirdly, A sure persuasion of the goodness and integrity of our hearts, is not enough, but it must be upon right grounds, and in a Scripture-demonstration. For if it be a false persuasion, it may produce indeed a rejoicing, but a false rejoicing also. It is more than probable, that Paul while a persecutor, being zealously affected to the tradition of his fathers, and thinking himself bound (as he professeth) to do what he did against Christ and his members, could then say, His rejoicing was the testimony of his conscience, being persuaded that in those ways he glorified God: And therefore some do extend that profession of his before the Council, That he had lived in all good conscience before God until that day. And if this be so, then we see plainly, That every persuasion, though never so confident, is not enough to make us rejoice; but we must look to Scripture-grounds. Doth not experience confirm this? Take any heretical person, any erroneous person, though it be to the destruction of the very fundamentals of Religion, yet he will proclaim a rejoicing in his heart, from the good testimony of his conscience. So that an erroneous conscience satisfied, doth bring peace and rejoicing, but it is an erroneous joy. It is either from mere human principles, or from diabolical delusions. But this will come in more properly, when we come to the ground or reason itself of Paul's rejoicing.

Fourthly, To this rejoicing there is required, The Spirit of God enabling us thereunto. So that the same spirit, which doth seal to us the assurance of our estate, doth also cause comfort in us. The Spirit of God doth enlighten and sanctify, after this it doth seal and comfort. And this latter work of God's Spirit is necessary, as well as the other. For we see it lieth not in the power of God's people to have comfort when they will. Hence Gal. 5. Joy is the fruit of the Spirit; and it's called Joy in the holy Ghost; not only objectively, because it is a joy in spiritual objects; but also efficiently, because it is wrought by him. Hence it is that the Spirit of God mouldeth the heart for comfort, removeth fears and doubts, restraineth and keepeth off Satan, whereby no sin, no Devil is able to deject and cast down, because God comforteth. • Thus you see what goeth to rejoicing in the graces of God, and thereby an holy glorying in them.

Now let us see in what respect it is lawful thus to rejoice. And

First, It is lawful to rejoice in them, as they are the effects and fruits of God's favor and love, as they signify the cause from whence they come. Rahab could not but rejoice to see the thread that was a sign of such a great mercy designed for her. If then the godly man have that spiritual skill, as to difference between trusting in his graces, as any way causes of his salvation, and thankfully receiving them assigns, from which he may be persuaded of it, then doth he hit the mark. It is usually said from Luther, That we are to take heed not only of evil deeds, but of good and holy works also, because the heart is apt to be carried away with pride and self-confidence insensibly, yet this much not so deter the people of God, that they may not take comfort from their graces. For how can they see them, and not rejoice, because they are the pledge of God's favor itself, and of an interest in Christ? So that though their graces be weak, and full of imperfections, yet they manifest that to be ours, which is fully perfect, and hath no fault at all in it. Imperfect graces do manifest God's perfect grace to us.

Secondly, We may rejoice in them so far as thereby to bear up our hearts against all accusations, whether internally from Satan, or externally from the malice of men. Is there any greater temptation in the world, then that when Satan accuseth the children of God, that they are hypocrites, that there is no truth of grace in them, that what they do is not from a right principle, but sel • seeking? Even as he accused Job to God, that he served God for carnal ends, because God had hedged him about; but if he were touched in these things, and stripped of them, then he would betray his hypocrisy. Now it is lawful for the children of God to defy these accusations of Satan; to rejoice in the sense of their uprigtness, though the Devil rage at it. While he roareth, do thou be glad and praise God. Oh how often are believers shaken in this very particular! They are afraid to own what God hath done for them; they think it their humility and lowliness thus to be in doubts, and to be perplexed with fears, not remembering how necessary it is, to acknowledge thankfully what God hath done for us, and to walk with joy, triumphing over all the fiery darts of Satan. It is the great blame of Christ's Disciples, that they do not more glory and rejoice in this respect. And then

2. This rejoicing is lawful, when we have to do with malicious enemies, that are ready to charge us with hypocrisy and self-seeking, that for all our religious pretences, we have rotten and earthly hearts; then is a time for thee to make use of rejoicing in the sincerity of thy soul. And this indeed is one great part of the Apostles meaning. The false Apostles they calumniated him, they made the cause of all his afflictions and troubles to be his evil life, and God's displeasure upon him. Now the Apostle hath this brazen wall within, as the Heathen called it, He hath the witness of a good conscience. As Austin to Secundinus, Senti de Augustino quid velis, &c. Think of Austin what you will, so that my own conscience doth not condemn me. This rejoicing therefore is necessarily seen in this particular.

In the third place, Let us see, wherein this rejoicing in our graces may be unlawful. And

1. It is when we dare rejoice, and that in the sight of God, as if there were no blemish or damnable matter in them. To rejoice as Perfectionists do in their holiness, daring to hold it up to God himself in his strict justice, this is highly provoking God. Hence this Apostle, 1 Cor. 4. 3, 4. Though he regarded not men's judgment concerning him, because he knew nothing by himself, yet he saith, He was not thereby justified, because it was God that judgeth: God that knew more evil, and saw more sin in him, then he could do in himself. Therefore though we may rejoice in them, yet take heed of opposing them to the strict and righteous judgment of God. And it is in this sense, that Paul, Rom. 3. saith, All boasting is excluded; and that Abraham in the matter of justification, had not wherewith to boast.

2. It is not lawful to rejoice in them, as if they had any inherent dignity or worth to rest upon. When we approach to God, we must rest alone upon God's grace, as the efficient cause, and Christ as the meritorious cause. These are the only foundation we can build upon. When therefore we have given God's grace, and Christ's merits their full due, then may we rejoice in our holiness. It is true, we read of Hezekiah, David, Nehemiah, and Paul here, as also in other places, pleading even in prayer their righteousness, and desiring God to remember them, and not wipe out their good deeds. But these instances are partly in some particular, wherein they were innocent, as in David: Or else they only plead these, as the qualifications in them, to which God's promises are made; they are such to whom God hath vouchsafed his promises; and therefore they may plead them in their prayers in this sense; otherwise to urge them, as having dignity, they could not. For at that very time Nehemiah prayeth, God would spare him, and have mercy on him.

3. We must not rejoice in these graces, as if we had them of ourselves, as if they were not the gift of God. Therefore Chrysostom 's note upon the place is dangerous, saying, The reason why this good conscience is called glorying, is, because we obtain it by our own strength; otherwise it would not be our glorying. But the Apostle directly opposeth this, 1 Cor. 4. 7. Why doest thou glory, as if thou hadst not received? But you may then say, The Papists are not to be found fault with in their rejoicing in their good works, for they make them the gifts of God's grace, and presuppose Christ's merits. But this will not acquit them. For the Apostle maketh that a contradiction, If of grace, then not of works: It cannot be of grace and works together. Besides, they make grace only an universal cause, and our own will to be the particular determining cause, and thereby give much more to that, then the grace of God. If then we take heed of these three rocks, we are allowed to rejoice in our graces.

Use 1. Of severe and sharp reproof, to such, who do indeed rejoice, but it is in their lusts, in the pleasures of sin, which is to rejoice in their shame, and that which will be terror and torment to them. What can these wretches say? But our rejoicing is an evil and a seared conscience, that we have lived in all profaneness and impiety? Oh remember into what howling and gnashing of teeth these short pleasures will at last be changed!

Use 2. Of Admonition to the godly, to take this rejoicing which God doth allow them. Why do they stand aloof off, and trembling? Why do they nourish doubts and fears? Why will ye not own what God hath done for you? Take an holy boldness, call that grace, which is grace. Let not the Devil and thy fears dispute thee out of what thou art. Be not so easily baffled and driven out of thy integrity. Because hypocrites do deceive themselves, do the sincere also? Because Copper may appear splendidly, is there therefore no gold? Because a dreamer deceiveth himself, shall he that is awakened?

SERM. LXXXV.

THe second particular, which is also the ground of that rejoicing which Paul had, doth in the next place come to be treated of, and that is said, to be The testimony of his conscience. The object matter whereof is afterwards declared.

Let us consider this as it is in the general set down. Concerning the word 〈 in non-Latin alphabet 〉 , also the nature of the conscience, what it is, I have elsewhere at large shown. It is enough to re-mind you of thus much, That in the Old Testament it is generally called the heart, as it is said, David's heart smote him, that is, his conscience did witness against him, and condemn him. And because of that remorsus, that regreting and displicency which conscience putteth forth, Durand is singular in his opinion, holding that the practical understanding is not the conscience only, but the will likewise is included in it. The Hebrew word Leb, signifying the Heart, doth also originally denote the sprinkling of the meal with leaven: Thus the heart hath naturally some principles in it, which are like leaven to it, as speculative and practical axioms concerning God, and just, and unjust. In the New Testament likewise it is called the heart, 1 John 3. 20. If our heart condemn us, (that is, our conscience) God is greater than our heart. But no more of this here.

This conscience is here described by one special act it hath, and that is, To bear witness, 〈 in non-Latin alphabet 〉 . The word in the Scripture is commonly used for that public testimony and witness, which either God did give unto the Gospel by miracles and signs, or men by their public profession and attestation. Hence 1 Cor. 2. 1. the Gospel is called the testimony of God, because so wonderfully confirmed by him: So to men it is applied, Act. 4. 3. The Apostles with great power gave witness of the Resurrection of Christ; and because believers by their deaths did give the greatest testimony to the truths of God, hence they are called Martyrs, and their death is called 〈 in non-Latin alphabet 〉 , a Martyrdom in a principal sense. Hence some have expounded that place, Heb. 11. 4, 39. where we render it, The Elders obtained a good report of their Martyrdom. They were made Martyrs, because it is the passive sense 〈 in non-Latin alphabet 〉 . Sometimes the word is used metaphorically, as James 5. 3. the rust of covetous, and wicked rich men's gold and silver, is said to be a witness against them: But here it is used concerning the work of conscience within a man, and is in other places compounded, denoting some joint-witness with another, Romans 2. 15. Their conscience bearing witness, 〈 in non-Latin alphabet 〉 . So Rom. 9. 1. My conscience also bearing me witness. The Preposition 〈 in non-Latin alphabet 〉 , though some think is not to be regarded, yet it doth denote, (as most say) a respect to God, who is our Superior, and to whom our conscience doth attend, and therefore called not Science, but Conscience. So that God's witness, and the witness of conscience, are both conjoined together, yea seem to be but one testimony, as it were. Hence the very Heathens could say, 〈 in non-Latin alphabet 〉 , Conscience is a God to every man. Therefore Paul useth an equivalent expression in other places, Rom. 1. 9. Phil. 1. 8. God is my witness. Salmeron out of Bernard speaks of a twofold testimony of the conscience, Testimonium conscientiae perhibentis, that which the conscience doth actively exhibit; and Conscientiae percipientis, that which it doth receive from the Spirit of God, of which we read Rom. 8. 16. and in this later sense he understands it: But we take both in, viz. that witness which the conscience did actually give of Paul 's sincerity. But because this could not be done without the Spirit of God enabling thereunto, therefore it is a witness received from God's Spirit first, and from that conscience is enabled to deliver it to us.

Now when so much rejoicing is attributed to the testimony of conscience, you must take along with you, who it is that speaketh thus, The testimony of our conscience, of Paul, who was sanctified, enlightened, and guided by the Word; otherwise there is a testimony of a deluded conscience, of a secure conscience, that speaketh peace, when there is no peace; and this doth not afford any true or solid ground of rejoicing; it must be therefore the testimony of such a conscience, which Paul had. And so observe,

That the witness of our conscience rightly guided in acquitting of us, is a ground of unspeakable comfort.

He that hath his conscience rightly clearing of him, he need not care for all the accusations of the Devils in hell, and wicked men upon the earth. It breedeth confidence both towards God and towards men. Towards God, 1 John 3. 21. If our hearts condemn us not, we have confidence towards God, and whatsoever we ask, we receive of him. This encourageth and imboldeneth in prayer. And towards men: As you see Paul justified himself by this, when called before the Council, and made to plead for himself, Act. 23. 1. Yea the Heathens, though they could never attain to a true spiritually sanctified conscience, yet not to live according to the natural dictates thereof, they accounted the only happiness, Nil conscire sibi —was the only thing that made happy. And Hic murus aheneus esto. Pindar called it, The good nurse in our old age. So great a matter is it to have the testimony of a good conscience, void of offense, for that is Mille testes, more than all the testimonies in the world.

Seeing therefore men have such constant recourse to this witness within, and their comfort is true or false, according as that is guided; Let us inquire first into the constituent or ingredient qualities, of a rightly guided conscience. And

First, There is necessarily required to a good and true testimony of our conscience, That it take the word of God as a Rule to judge by, to witness by, to accuse by, and to acquit by. The conscience of a man is not the supreme rule, but an inferior; and therefore is Regula regulata, as well as Regula regulans, a rule to be ruled by an higher rule, which is the Scripture. To the Law, to the testimony, if they speak not according to this, it is because there is no light in them, Isa. 8. 20. If a man pretend to never so much light within, if he rejoiceth never so much in the light that he hath, yet if it be not from the light of the Word, if it be not examined, tried and judged to be according to that it is but a false light, a light that will end in darkness. So then, though conscience be a testimony, yet you see that bath another testimony to be guided by; though it be a Law in a man, yet there is a superior Law to that, which is the word of God. By this you may see, what a rotten foundation they have to build their comforts upon, who take up other rules for their conscience, besides the Scripture. These joys are all but like the morning-dew. Some make their rule in Religion, to be the tradition of their Fathers. The Papist doth so extol tradition, that they think that alone without Scripture is star bright enough to guide us. Paul 's zeal while a persecutor seemed to be grounded much upon this, because they were the traditions of his fathers. And truly tradition is the greatest reason of most men's faith, whether it be in a right way, or a true. But this is an improper foundation for thy faith. As thy faith is hereby a blind faith, so thy comfort is but a blind comfort. How greatly do the Popish Casuists perplex their people with such cases of conscience, and about such superstitious things, that they have only tradition for, and that it may be not many years neither, without any stamp or superscription of the Scripture? Have not they comfort in their Penances, in their Indulgences? Will not their Friers and Monks (not those slow beasts and idle bellies) who from deluded principles of conscience, do severely and austeerly mortify themselves, say, They have the testimony of their consciences, and make a bulwark from thence? But where is the rule they go by? Is it not tradition? On the contrary side, in another extreme, there is the Enthusiast, who rejecteth the Scripture as a dead letter, and doth adhere only to revelations, to pretended workings of God's Spirit, to the manifest light within them: Do not these even boast in their joys and ravishments? Do they not, when unable to answer arguments, fly to a light within them? But what ground is there for this? Is not the Apostles command, That we should not believe every spirit, but try them? 1 John 4. 1. And how must that be but by the Scripture? You see then, that it is not conscience simply and alone, but a Scripture-conscience that is the ground of comfort. To leave that, and to trust in our conscience, is to make our consciences a Bible, to attribute infallibility to ourselves. Now this Scrigture is not only a Rule for our conscience in matters of faith, but also of manners, of righteousness towards man. Conscience must witness to thee, not only that thou art in the true Religion, but also doest walk in holy conversation. It must testify of thy righteousness towards man, as well as of Religion towards God. This was Paul's continual exercise, Act. 24. 26. To have a conscience void of offense towards God, and towards man. There are many voluminous Tractates of Cases of Conscience, De jure & justitiâ, Of Righteousness towards man. And although the Scripture doth not particularly decide Law-cases, yet it layeth down such general rules, that by them particulars may easily be decided, if our hearts were not corrupt. As for example, that famous rule, What you would have men do to you; do ye to them, Mat. 7. 12. Our Savior after he had given religious precepts about prayer; &c. he addeth this, to show that Religion and righteousness must always go together. And Adrian the Emperor was so affected with this Rule, saying, He had it from the Jews or Christians, that he commanded it to be written on the doors and gates of his Palace; and before he would punish any offender, would inform him of this Rule. And our Savior saith, This is the Law and the Prophets. A great expression. Look then to thy conscience, that it take the Scripture for a Rule in its adequate nature. For faith and conversation, this is no rule for conscience to go by. Others do say, every one is to look to himself; but the word of God that must bear evidence to thee by thy conscience.

Secondly, To the right guidance of our conscience, in witnessing to us, there is not only required the Word as a Rule, But the Spirit of God to enlighten thy mind to receive the true meaning thereof. Such are the powerful delusions of Satan, that when he can no longer dethrone the Scripture from its authority, but men will appeal to that, then he looketh about to advance his Kingdom by the Scriptures ill handled, and wrested to corrupt opinions; and by this means men are brought into a worse condition, and more incurable then those who walk by no Scripture at all. For if a man be delivered up to this persuasion, that his opinions and ways are allowed by Scripture, warranted by Scripture, what way shall we take to reduce him? The Apostle Peter telleth us of some unstable and unlearned men, 2 Pet. 3. 16. which did wrest the Scriptures to their own perdition; And nothing is more ordinary, which made Luther say, That the Bible was the Heretics book; not in the sense the Papists do, accusing it thereby of insufficiency and imperfection: But for the dignity of it, having such authority, that every Heretic would gladly run to this Sanctuary. The Scripture then, though a perfect Rule, yet is not enough to guide our conscience, unless the Spirit of God, as is promised, lead us into truth; As the Sun, though never so full of light, yet cannot guide a blind man. We grant indeed that the Scripture is but a dead letter, and of itself without God's Spirit, doth not enlighten the mind, and convert the heart. Only we say, The Spirit doth this, in and by the Scripture, and that all men's consciences, impulses, light, revelations and joys, must be examined, and stand or fall according to this Rule. Let this be granted, and then we plead as fervently as any can, for the work of God's Spirit. This must enlighten the conscience, to be able to understand and believe the things revealed there. Hence the Disciples could not attempt their office, of publishing the Gospel, without this assistance from the holy Ghost, John 16. 13. he is said, To guid them into all truth. To guide them, 〈 in non-Latin alphabet 〉 , this signifieth that they did not know the way; or if they were in, they would quickly divert into by-paths, if this Spirit did not guide them. When David said, The Word was a lamp and light to his feet: If we understand it effectually, so that it did not only propound the light objectively, but that also he was subjectively thereby illuminated, this doth necessarily presuppose the work of God's Spirit. No wonder then, if so many may be exceedingly acquainted with Scripture, be ready with some Texts upon every occasion, yet for all that be deluded with errors, because they want God's Spirit to enlighten them, and instruct them thereby. Let us look upon the Jews, the sad dest object in the world at this day; they have been so skillful in the Old Testament, that some could remember how many words and syllables were therein, and that is read to them daily; yet who more maliciously opposite unto the Lord Christ, promised in the Old Testament, than they are? But the Scripture giveth a full reason thereof, The veil is upon their eyes. And long before there was such a prediction of this spiritual judgment upon them, That seeing they should not see, hearing not hear, lest they understand and be converted. Therefore to have a pure and true conscience, we must be sure to pray and exercise ourselves herein, that the Spirit of God would direct us into the true sense and meaning of the Word, which is to be expected in the holy use of those means which are necessary to find out the sense thereof. For you must not expect that God's Spirit will immediately reveal the sense of the Scripture, without other helps, no more than he will make you understand Greek and Hebrew. Know then, it is a very sad, and almost incurable condition, when the holy Scriptures do become a snare to us, when we suck poison out of these sweet herbs. Although indeed we cannot from the Scripture get any hurt, but our own corruptions procure it to us, because we bring the Scripture to our ends and affections, not them to the Scripture.

Thirdly, To the having of a well-ordered conscience, There is greatly required pure aims and intentions. For although a good intention cannot sanctifile an unlawful action, yet corrupt intentions will blast, and defile the best actions. Insomuch that if we had the gifts and parts of the ablest men, yea of Angels themselves, yet sinful aims would be like Locusts and Caterpillars to devour this hopeful fruit. But oh the unsearchable hypocrisy and deceitfulness of man's heart, even in this very respect! How ready is every Pharisee, every Heretic and Papist to appropriate this to themselves? How often do we find them professing to the whole world, that it is not any outward advantage, any temporal emolument that they look at or regard, but the glory of God, and that therefore they have much rejoicing, because of this? But if the counterfeit will bring such peace, what will the real and sincere intentions of a man do? And certainly though a man be clothed with never so much glory in the Church of God; so that we are ready to say, not only a greater than Austin or Chrysostom, but even than Paul or Peter (For some have cried up the heads of their parties, as having greater gifts, than the Apostles themselves:) Yet without sincere intentions they are but as a tinkling cymbal. This therefore is the life, soul, and the all in a good conscience. But that will come in more seasonably afterwards.

Fourthly, To a right ordered conscience, whose witness may be received, and comfort taken thereby, That there is required the inward sanctification and effectual renovation thereof. So that till this be, every man's conscience is like a man himself, a mere liar; There is no believing of it, no trusting of it. When it is said, Jer. 17. That the heart of a man is deceitfully wicked, or crafty, and supplanting a man. This comprehends conscience, as well as any part else. For you have heard, that original sin is in this, as well as in other powers of the soul. So that in these two respects, the natural conscience doth always fail. For either it doth not witness that which is right, or not to a right end. Insomuch, that though a natural man is not to gainsay, or contradict his conscience, yet nothing lieth upon him more, than to have his conscience rightly informed or regulated by God's word. What is the reason you see every civil man, every formal man so applauding himself in his good condition? It is because his conscience is not a spiritual conscience, a Scripture-conscience; for that would make him abhor himself, and fly out of the Sodom he was in. For in most things the conscience doth not witness the truth at all, but it doth fl • tter and deceive thee. How seldom doth it tell thee, thou art the drunkard, the hypocrite, the neglecter of private duties, &c! Or if it doth, then it is to a false end, either to drive to despair, and to fly from Christ, whose blood only can cleanse the conscience; or else to quiet it again by some superstitious usages, and non- instituted remedies. And this is the reason, why so few are brought out of the troubles of their conscience into an Evangelical and Gospel way. Know then, here is the root of all thy misery, thy conscience being unsanctified, lulleth thee asleep, whereby thou rejoicest in thy condition, when thou hast cause to fear and tremble.

SERM. LXXXVI.

THere remain more particulars to be insisted upon, which are requisite to make a well-regulated conscience, whose testimony (you heard) is the cause of such unspeakable comfort. And

First, There is in a peculiar manner necessary, the witnessing and sealing power of the holy Ghost to, and with our consciences. The illumination and sanctification of God's Spirit, is not enough to make our consciences speak fully and clearly, so as to have rejoicing thereby, unless the Spirit of God doth also bear witness with it. Hence we have them both put together, Rom. 8. 16. The Spirit itself beareth witness with our spirit, that we are the children of God. And therefore you heard, that Bernard understood this testimony of conscience in the Text, of a Testimonium percipientis, not Perhibentis; but they are both included. For our conscience cannot give any eviden • e, and sure testimony of the grace inus, unless enabled thereunto by the Spirit of God; and this is called, The work of God's Spirit sealing and witnessing with our spirits. The Text is very famous, and greatly agitated in the controversy about the assurance of our sanctification and salvation. Grotius, and some others neglect the Preposition 〈 in non-Latin alphabet 〉 , and would have it no more than simply 〈 in non-Latin alphabet 〉 . But the word is not anywhere so used, the instances of Grotius are against him, Rom. 2. 15. For Conscience there is said to bear witness, 〈 in non-Latin alphabet 〉 , in respect of God, and so doth relate to his testimony. We therefore conclude, That the Spirit of God is here said to bear witness with our spirit; only the difficulty is, How this is done? And

1. It is not done by any external voice and sound made in the air, as Christ had, when it was said, This is my beloved Son. Neither may we apprehend any immediate testimony by an extraordinary revelation, as some have pleaded for; but in a mediate way, partly by exciting and enabling of our spirits to call God Father, against that slavishness and servility, which is apt to bear us down; and partly by working in us those heavenly and holy qualifications, by which we do certainly gather, that we are the children of God. Indeed the Papists make the testimony of God's Spirit, to be no more, as applied to particular subjects (though in itself they say, it is infallible) then a moral certainty by probable conjectures and signs. But this is derogatory to the Spirit of God, and taketh away all that Evangelical joy, and holy boldness, which we are allowed to have at the throue of grace.

This witnessing then of God's Spirit is two ways:

1. Effective, When it doth enable the conscience of man to cast off all legal terrors and tormenting fears, and so in serenity of spirit, to believe God is our Father. And for this end it is called, The Spirit of Adoption. For (alas) take the conscience of the most holy man, without this Spirit of Adoption. How legal and timorated is it? How slavish and unbelieving? Hence is it, that the people of God need so many instructions and informations. Hence is it, that they are often in prayers and groans unutterable, ere they can truly and cordially call God Father. They fear him as a Judge, and fly from him rather as an enemy. Even as if there be never such glorious and delightful objects to refresh the eyes with; yet if a man be in the dark, he cannot take any pleasure therein. Thus many of God's dear children, who walk with a tender conscience, who are diligent in all the ways of holiness, yet have not this testimony of conscience to comfort them, it is hid from their eyes, only because the Spirit of God doth not enable them thereunto. Now the Apostle telleth us, 1 Cor. 2. 17. It is the Spirit of God, whereby we know the things, that we have freely received of God.

2. The Spirit of God doth witness unto us Objectively, as I may so call it; and that is by some effects, and fruits of his grace upon our hearts, by which we gather, as by so many sure signs, that we are in the state of grace, and not hypocrites. But because this will come in more fully in the ensuing particulars; I shall only touch upon those effects by which the testimony of our conscience is rightly guided in witnessing to us. And

First, By having a full and serious purpose to avoid all sin, as it shall become manifested to us. As David professed, That he did hate every evil way, Psal. 119. 104. He that doth allow and indulge himself in any known sin, cannot have the testimony of this good conscience. It is true (as is to be shown) there is no man living, though never so holy, but his conscience convinceth him of much sin and many infirmities; and this maketh him so highly esteem Christ, and a Gospel-righteousness: but yet it doth not witness to him, that he liveth in the customary acting of gross sins; if it doth, the Spirit of God never witnesseth with such a man's conscience, that he is the child of God. No, if thou livest quietly, without the smitings and condemnations of conscience, it is because it is stupid, and the Devil hath deluded and hardened thee; for God's Spirit witnesseth with our conscience, and by this effect, that we have a tender respect to avoid all known sin.

Secondly, Another effect is, A zeal for the glory of God, to honor him, to magnify Christ, and to set up his Kingdom, as much as we are able. The more zeal and fervency men have had for God's honor, the more powerful testimony of a good conscience they always enjoyed. As we see in this Paul, in his whole ministerial course, with what burning zeal did he flame forth continually? and on the contrary so much remissness, so much negligence and lukewarmness, so much is the abating of consciences testimony.

Thirdly, An holy confidence and boldness in our approachings to God. And of this the Apostle speaketh, Rom. 8. The Spirit of Adoption, removing our fears, our unbelief, and dejection, raising us up also with an holy confidence and humble boldness, doth hereby testify with our consciences, that we are the children of God. Hence the more distrustful fears, the more tormenting doubts that we groan under, the weaker and more feeble is the witness of our conscience; yea if those prevail and are predominant, then our conscience is set against us, and witnesseth against us; and then the child of God is in sad desertions, when his heart witnesseth against him, that he is an hypocrite, that he did serve the Lord without integrity. For though this be false, yet till God's Spirit remove this darkness, and fill thee with an Evangelical confidence, thou art not able to hold up thy head.

Fourthly, Another effect, by which God's Spirit witnesseth with our conscience, is, An unfeigned love to the brethren, a delight in all those that love God. Where this is, that thou lovest godly men for their godliness sake, this demonstrateth thou art born of God, and hast the same Image in thee, as they have. And if thy love also extend to thy enemies, if thou findest that thou canst pray for them that curse thee, do good to them that revile, especially thou pitiest their souls, and wouldst be helpful to them in the way to Heaven; though they are enraged adversaries to thee, and that without cause: By this frame of heart, the conscience doth give a full and precious evidence.

Fifthly, In daily and faithful exercises of self-denial in the ways of God, doth the Spirit of God greatly assure the conscience. In sufferings for Christ, in enduring the loss of name, liberty, and li • e itself for God's cause, is the clearest testimony of our conscience. Hence the Martyrs had so much serenity of spirit, such unspeakable consolations, because they found they loved Christ, better than all things. As they gave a testimony to the word of God, called therefore Martyrs; so God also gave them a testimony within, whereby they did glory in tribulations, and triumph over all adversaries. We see that if men suffer in false ways, if they be Martyrs for the Devil, if they die for that which is highly offending God, they many times glory in the comfort they have from the testimony of their conscience. Now if a deluded conscience, if deluded joys can do so much, what shall not the Spirit of God do, sealing and confirming his love to us, by our patient sufferings for him? Thus when happily the world doth witness against thee, wicked men they condemn thee, and lay many heavy accusations against thee, as the false Apostles did here concerning Paul, yet this testimony with in will answer all, and God doth come in with fuller evidences of his love in such passages of self denial.

Lastly, The Spirit of God doth witness to our spirit, in this blessed effect, viz. When we do with delight and joy meditate, think and speak about heavenly things, when the Ordinances of God are matter of pleasure to us. David doth often pro • efs what delight he had in the Ordinances of God, how the word of God was more precious than gold, more sweet than the honey-comb. Now when the heart is thus affected to holy things, that they find more joy, as David professeth, Psal. 4. in the things of God, then worldly men do in their corn and wine, when these increase: By this excellent heavenly temper, the Spirit of God witnesseth with our conscience, that we are the children of God.

But I shall enlarge no more on this, because the Doctrine of Assurance will follow upon the next words.

We shall now lay down some distinctions, to clear this truth to you, because it is plain, That many times the people of God being cast down with black thoughts, that cannot say with Paul, The testimony of our conscience is our rejoicing. And on the other side, many heretical, pharisaical and self-deluded persons, will at least outwardly boast of this. Therefore

First, We may take notice, That there is a twofold testimony of our conscience, which doth afford matter of rejoicing; either particular, as to some matter of fact, or one particular business, especially when calummated by adversaries. Or secondly, General, which is to the whole frame of our heart, and our whole conversation. These two are greatly to be distinguished. For we see David in many places praying to God, That he would reward him according to his innocence, and deal with him according to the righteousness of his hands: and he doth many times appeal to God concerning his integrity. Now this was from a testimony of his conscience to a particular fact. Saul, and others did maliciously accuse him, laying to his charge things that he never did. Of this Paul speaketh also, 1 Cor. 4. 2. I know nothing by myself. He did not matter those crimes that the false Apostles burdened him with, because his conscience did clear him, as to any gross neglect in his ministerial course. Now you must know, that many a natural or moral man, may have in some cases this particular testimony of his conscience, and receive comfort from it, and yet be far enough from the state of grace. How many persons in the world are slandered by some malicious adversaries, as guilty of such crimes, which are altogether false? Now happily thou art pure and free from them, thy conscience justifieth thee, and thou hast comfort from this; but this is not all which God requireth. Therefore there is a second testimony of the conscience, which is General, and that speaketh to the whole man, witnessing that thy whole conversation is unblameable, and that thy heart in the universal inclination thereof, is wholly for God, and against sin. It is this general testimony that is the foundation of true comfort. A man may be free and innocent, as to some particular sins, and yet the state of his soul be in gall and bitterness.

Secondly, This testimony of the conscience even in general, witnessing unto thee thy state of grace, may be considered two ways. For either it may be supposed or expected, that it should testify unto thee an heart and life free from all sin, failing in nothing at all. Or else, To witness sincerity and uprightness for the main, though failing in many things. If then a Christian should resolve to take no joy, unless his conscience can witness perfection, and an immunity from any failings, such an one must resolve to have no comfort all his life time; but if it witness the main bent and frame of thy heart to be for God, though carried aside often through the violence and deceitfulness of temptations, from this thou mayest rejoice. This is much to be observed; for why are the discouragements and disconsolateness of God's own children so great, but because their conscience telleth them of several failings, and they desire some testimony of a perfection? Satisfie yourselves therefore, and regulate your thoughts in this particular. And thus we must expound that place, 1 John 3. 20, 21. which at first appearance seemeth to speak very terribly, If our hearts condemn us, God is greater than our heart, and knoweth all things. This Text if not rightly understood, is enough like Belshazzar's writing in the wall, to strike us with trembling. For is there any man living, whose heart doth not condemn him for sin? Doth not this very Apostle say, 1 John 1. 8. If we say we have no sin, we deceive ourselves, and no truth is in us? If then we have sin, how can our hearts but condemn us? And then God knowing our hearts, and seeing more evil and error in us, then we can understand, must condemn us much more. What is this then, but to fill every godly man with despair? But that the Apostle himself may not speak a contradiction, we must have recourse to the mentioned distinction, viz. That our hearts condemn us justly, for the main, that our foundation is rotten, that we love sin more than God, then we have cause to be wholly cast down; but if our hearts do not condemn us for the main, only for those imperfections and frailties, which we cannot perfectly be purged from in this life, then we may have confidence towards God.

Thirdly, Our conscience may be considered as Habitually able to testify, or as Actually and immediately prepared. This is necessary to be observed; For every regenerate man having his conscience sanctified, is thereby habitually able to give a good testimony, but many things may intervene that hinder it in its actings. Even as the Sun is able to give a clear light to the whole world; but clouds and mists may hinder the actual communication of it. And thus it is often with the children of God; their conscience is sanctified, but many doubts arise, many scruples and fears do interpose, so that they have not that actual witness in their conscience which they might have. So that as in sanctification there are the principles of grace, though the exercise of them may be stopped: So it is in matter of consolation, there is the foundation and fountain of it, though the stream may be troubled. And this should make us wary so to walk, as not to put stops and checks in the way of conscience, especially to labor for a sound judgment, and a full persuasion in things to be done. For the more doubtful and scrupulous we are, the less firm and clear is the testimony of our conscience, as appeareth, Rom. 14. 22, 23.

Fourthly, We are to distinguish of the testimony of conscience, as alone and separate, or relating wholly to the blood of Christ, in whom alone all our acceptance, and cause of comfort is contained. Whereas if a man should attend to the testimony of conscience alone, though to his best actions, he would have more cause to fear and tremble from that, then rejoice. Therefore the Scripture attributeth the purging of our conscience to the blood of Christ, there is no man's conscience can be good and truly peaceable, that doth not look to Christ, that saith not with John, Behold the lamb of God that taketh away thy sin, as well as behold the holy duties thou hast lived in. Heb. 9. 14. How much rather shall the blood of Christ purge your conscience from dead works? Let conscience then always eye Christ; look to him as well as to our graces. For the goodness of an evangelical conscience lieth not in this, to testify thou hast not been such a sinner, or thou hast not such failings; but though thou hast been such, yet repenting and believing through the blood of Christ, thy conscience is not to condemn thee for them, because pardoned. Now the conscience of a civil and pharisaical man, which comforts from works done, doth not at all relate to Christ; and by this thou mayest find the deceitfulness of it, seeing that by Christ's blood alone it cometh to be truly purified.

Use 1. Of Instruction. How few they are that have this right testimony of conscience within them, they have seared stupid consciences, or they have deluded ones, that make them trust in other things, then Christ's blood. Do not most men rest in this, that their conscience telleth them they are baptized, they are made partakers of the Ordinances of God, and this is all the witness they have? But the Apostle Peter layeth an Axe to the root of this, 1 Pet. 3. 21. Baptism saveth, but then by a rhetorical correction addeth, Not the putting away of the filth of the body, but an answer of a good conscience. It is generally thought to be an allusion to a Covenant or contract (for so Baptism is) wherein the person is asked, Do you take God for your God? Renounce the Devil, and all the lusts of the flesh? Now if a man can unseignedly, and with a good conscience answer that, he keepeth to baptismal engagements, this will save.

SERM. LXXXVII.

THe third part of the Text, as it stands divided, cometh under our consideration; and that is, the Declaration in particular, of what was spoken in the General. The General was, The testimony of his conscience. Now he showeth the Specials, wherein this is manifested, and that is set down, Positively, and Negatively, and Oppositely.

• 1. Positively, In simplicity, &c.
• 2. Negatively, Not with fleshly wisdom.
• 3. Oppositely, But by the grace of God.

Before we come to the particulars, and open the Greek words, we must take notice of the certainty and sure knowledge Paul had of his sincerity. For how could Paul glory and rejoice in his sincerity, if he did not know it, yea so know it, that his conscience with the Spirit of God did witness it to him? And therefore this is one of those places, that is brought in the controversy between Papists and us, about the certainty of our being in the state of grace, which Bellarmine indeed would enervate. But his labor is in vain. For what can be clearer, then that Paul had a certain knowledge of his upright heart, seeing he did make this public testimony of it, and take so much joy therein? Neither doth Paul in this pretend to any extraordinary revelation, as if he had some peculiar privilege in this above others, as when he was wrapped up into the third Heavens; but he avoucheth the testimony of his conscience, which must be in an ordinary way. From this we observe,

That a Believer may have a certain knowledge, not only that he performeth those gracious duties God requireth, but that he doth them with an upright and sincere heart.

Paul did not only know, that he was diligent in preaching of the Gospel, that he was faithful in dispensing of the word of God, but also that all this was done with faithful and sincere respects. We do not only know that we believe, that we repent, but that we do these things in the uprightness of our souls. Bellarmine urgeth this much, Though we do discharge the duties God requireth, yet how can we know, that we do them with an whole heart, with a sincere spirit? Many hypocrites (say they) are sure. Yea (saith he) among the Protestants, one is assured of his way, and another of another Sect, but we are assured that they are all deluded. So that he concludeth, Seeing all the Heretics of this age boast of this certainty, yet (saith he) even in their opinion many are deceived, and in ours all are. But we are to walk by the Scripture-light in this case. And indeed this being a truth, the knowledge whereof is obtained both by Scripture and experience, the savoury work of grace, and sense of Christ's Spirit dwelling in us, doth more to persuade of this truth, then voluminous controversies. This Question is best answered by diligent prayer, and an heavenly life; and therefore practical experimental Christians can speak more to this point, then the most learned speculative Doctors, unless they have a gracious broken heart, as well as a learned profound head. That a believer may be assured of the truth of grace, appeareth by several examples, and general assertions of Scriptures. Examples, as Hezekiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, 2 King. 20. 3. In Job, who though under sad temptations both from God and his dear friends, who charged upon him hypocrisy, yet he would never let go the persuasion of his integrity. David, how often doth he profess his love of God with all his heart? Peter, when Christ asked him again and again, he answered, Thou knowest Lord I love thee, John 21. 17. As for those places, which affirm this truth, I shall name one or two, John 14. 17. Ye know the Spirit, for he dwells with you, and shall be in you. And verse. 20. At that day ye shall know that I am in my Father, and you in me, and I in you. What is clearer then? As where the Sun is there is light to see it: so where the Spirit of God dwelleth and worketh in a man, there is an evident discovery of it. 2 Cor. 2. 11, 12. What man knoweth the things of a man, save the spirit of man within; even so the things of God knoweth no man, but the Spirit of God, that we might know the things freely given to us of God. By this we see, that as the soul by its rational powers doth discover and feel the workings of reason and understanding within itself; so also by those supernatural principles of grace infused into it, it is able to discern and feel the divine and heavenly motions of a supernatural life within him. The first Epistle of John doth in many places speak of this knowledge, whereby we perceive that God is in us, and we in him. But I intend not to enlarge on this subject.

Let us explain this truth, and consider, What is required to cause this certain knowledge in us, that we are sincere and in a state of grace, and so by consequent, that we are justified, elected, and shall assuredly be saved. And

First, There is required, A firm assent and faith of the truth of God's promises, which are in the general revealed in the Word; as such as these, He that believeth, hath passed from death to life. By faith we have remission of sins through the blood of Christ. Blessed are the poor in spirit, for theirs is the kingdom of Heaven. The promises also to such as do confess and forsake their sins, we are strongly to assure our souls of. Yea, not only the promises, but the whole truths revealed in God's word, we are firmly to assent to by a vigorous faith. For the lively actings of faith to its general objects, do wonderfully conduce to the application of it to particular and special objects. As men of quick animal actions, are thereby more enabled to rational; for seeing what is in the understanding was first in the sense; the more expedite they are, the more vigorous is the understanding.

Secondly, There is required, A particular application of Christ and the promises to ourselves by faith. For herein lieth the efficacy of faith, when with Thomas it saith, My Lord, my God: Or with Paul, Who loved me, and gave himself for me. For as the seeing of meat, though never so excellent and wholesome doth not nourish, but the eating of it: So the beholding of Christ revealed in the Word, as a Savior in the general, doth not justify and pardon, but the applying of him to be my Christ and my Savior. For this reason faith is called, John 6. The eating of Christ's flesh, and drinking of Christ's blood. And the Sacrament of the Lord's Supper doth require this particular applying act of faith; and this is the foundation for our future knowledge; till Christ be ours, we cannot know he is ours; till Christ be received by faith to dwell in our hearts, we cannot perceive that he doth dwell there. Happily then the Apostle Peter exhorteth us, 2 Pet. 1. 5. To adds to faith virtue; By that is meant the efficacy and liveliness of faith in receiving of Christ. And then to this we must add knowledge: Knowledge is to follow this efficacious application of Christ. Now this is the greater work of our faith, as to our justification. This is that which the Papists do so declaim against, and for which Estius calleth us Specialistas, Specialists. But certainly this is the acting of faith that maketh us rich, that bringeth Christ the treasure into our soul, and it is this, which the Devil doth so oppose in all the godly. Hence are all those fiery darts of Satan, all those sad and black aggravations of sin, whereby the soul, like that woman with the bloody flux, is afraid and trembleth to come directly to Christ. It is that applying act of faith, that the Devil so diligently would keep thee off, whereas if thou didst but taste of this honey, as Jonathan; or rather plentifully fill thyself with it, thou wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies. This was the blessed truth that our Reformers rescued out of Popery, being enabled thereunto by the word of God as a Rule, and the experimental work of grace upon their souls, as a sure witness to confirm them therein. But this is not all. Therefore to obtain this knowledge, there is required an Internal sense and feeling of the fit frame of our heart, whereby we perceive that we are such who do believe, and do love God, who do repent of our sins upon firm and pure grounds. For unless there be this inward discerning of what is in us, how is it possible to arrive at any certainty? Now it is this that the Popish adversaries do most batter, supposing it to be the weakest part in the Wall. It is true (say they) we believe the Scripture that speaketh generally, Whosoever believeth and repenteth, shall have his sins pardoned: But when you come to the Assumption: But I believe, I repent, here you are subject to many mistakes, here you may be deceived. And certainly all hypocrites are deluded in this respect; They make false applications to themselves; through self-love they deceive themselves, thinking they have good hearts, when they have them not. But this doth not infer, that the truly godly are therefore deceived; no more then because an Heretic hath great confidence that he is in the truth, yet is deceived, it followeth that therefore the orthodox man is also in an error. Because men in a dream are deluded, doth it follow that men cannot tell, when they be indeed awake? We must know then, That as we have a certain knowledge, by the bodily senses, we are certain we hear, we see: So the soul in her immaterial operations, hath a sense and feeling of them; We feel, we know, we understand, we love, we delight. These internal motions of the soul are perceived, as well as the things of sense; and to say, we may be decived here, and no truth can be discovered, is to turn all knowledge into Skepticism, and to hold Nihil scitur; yea that that also is not known, That nothing is known. And besides, it is directly against Scripture, No man knoweth the things of a man, save the spirit of a man, 1 Cor. 2. 11.

This then being laid as a foundation, That a man's own spirit doth feel and percieve what are the motions thereof, it followeth, That when a man doth uprightly and sincerely love God, and walk in his way, he doth experimentally discern this he knoweth, he believeth, he knoweth he loveth God. But that this may be done, there is required,

First, An humble broken heart, and poverty of spirit, whereby we are emptied of all our own righteousness, renouncing everything that is ours, hungering and thirsting after Christ and his righteousness. Every gracious heart that cometh to the knowledge of its sincerity, hath this concomitant disposition, there is an humble, lowly, broken spirit, it feeleth itself undone and lost. It feareth all that it hath done, and therefore can rest nowhere, but on Christ only. Now although many do deceive themselves, many do flatter and delude their own souls, yet where there is this frame of heart, there will never be any miscarriage.

Secondly, Besides this brokenness of heart, there is required, A regular and undistempered disposition in the soul. For though the sense cannot be deceived about its proper object; hence is that saying, Non est disputandum de gustu, We must not dispute about taste; yet if the palate be diseased, nothing is more ordinary, than to judge that bitter which is sweet. And this falleth out sometimes to the choicest people of God; there are troublesome and disquieting temptations upon them, they are in blackness and sadness. Now in such a case, we are no more able to know what we are, than we can see our faces in troubled waters. So that this due and prepared qualification of the soul, must be always present in the judging of ourselves; As in all faculties, whether the intellective or visive, if they have any impediment in their operation, they cannot produce their convenient operations. The understanding in a mad man, and in a man fast asleep, is wholly hindered in its workings: So may the senses be either by some hurt upon the sensitive powers, or by the indisposition of the medium, or through the distance of the object. Thus it is in the soul when sanctified; there may be many distempers, several impediments, which may hinder it from passing a true judgment about its state; and therefore the advise of Casuists in such cases is, not to seek for this assurance and evidence, but to put forth acts of faith by mere dependence and recumbance on the promises of the Gospel. Even as David and Job sometimes did: For Job saith, Though he kill me, yet will I trust in him, Job 13. 15.

Thirdly, This frame of heart whereby we are enabled to know our condition is always accompanied with a godly filial and holy fear. That fear which is so often commanded in Scripture, and with which we are to work out our salvation, Phil. 2. 12. It is true, there is a slavish, and servile fear, tormenting us with daily doubts, and this is properly expelled by this knowledge of our sincerity, and there is no greater enemy to an Evangelical and Gospel life, which is in faith, peace, and joy in the holy Ghost, then these tormenting doubts about ourselves. And therefore the Papists who teach and encourage these doubtings, under the color of humility, do thereby drive us from Christ. Yea Luther said, If there were no other cause, then this, we had ground enough to depart from the Church of Rome. But though this Ishmael must be cast out, yet not Isaac too. There is a lawful fear, whereby as children we reverence God, are afraid of any frown from him, and do thereby diligently attend to all those duties he hath commanded; and this is necessary to beget a true knowledge of our upright hearts, and by this that rash presumption of Epicures, of impenitent and secure sins, is wholly excluded; for they do in a presumptuous manner indulge themselves in all sins, having no holy fear in the godly use of all those means God hath commanded.

Fourthly, To enable the soul of a believer thus to know and be assured of its sincerity, there is above all required, The help of God's Spirit. For the Texts above-mentioned do attribute it to the Spirit of God dwelling in us, whereby we come to know what God hath wrought in us. It's the Spirit of God which helpeth our infirmities in prayer, and doth seal and witness unto us, that we are the children of God. Therefore though a godly man's soul be as fully bespangled with graces, as the firmament with stars; yet if the Spirit of God enable not to discern of these, we are in daily fluctuations of spirit. As Hagar had a fountain of water by her, but she was ready to perish with thirst, till God opened her eyes to see it. And as the Prophets man could not behold that great company which was on his side, till his eyes were enabled thereunto; so neither do we know what are the gracious workings of God's Spirit in us, without this sealing witness of God's Spirit. But of this more largely, when we come to the 22 ^th verse in this Chapter. Now when all these are concurrent together, Doth the godly soul with a certain knowledge conclude, that it is in a state of grace, and so justified with God. Whether this be a knowledge of faith, or of sense, or mixed of both, is disputed. But it seemeth to be the later. For as faith in the assenting act is carried out to principles clearly revealed in the Word. And then secondarily to conclusions by good and sure consequence deduced from them: So is faith in the fiducial actings of it to the promises, as laid down in the general; and then to the same, as particularly applied; So that faith and experience concur to make up this certain knowledge, a glorious and rare privilege. For because men do live so dissolutely and carelessly, because they do so little exercise themselves in holiness and close walking with God, therefore they think such a thing is impossible. Yea, because the people of God are so sensible of their infirmities, and constant weaknesses, they think it is no duty, but sinful presumption, to believe any such thing concerning themselves. But in the next place we are to show you, that it it is a duty which we ought to press after.

SERM. LXXXVIII.

THe next thing to be pursued concerning the Doctrine already observed, viz. That a believer may certainly know, that he doth not only do the duties God requireth, but also that he doth them with a sincere and single heart. The manner as well as the matter is manifested to him) is to show our duty herein, that we are bound by God's command, not to rest, till we come to some assured knowledge herein. Therefore of all the Questions in Divinity, thou art to study to exercise thyself most in this, Whether doest thou know, that thou art in a state of grace, that thou art no hypocrite, no self-deluded wretch in the ways of Religion, but that thou hast sincerity and truth in the inward parts? How much more advantageous would it be to Christians, if they studied the resolution of this case more? It is strange that many can spend their time in disputes about either unnecessary things, or too sublime for their capacities, or such Questions, that they are not concerned in. And as for this, which is the main fundamental one, as to their particulars, be wholly negligent about it. Certainly a good resolution herein, is of so great importance, that we may wonder, that we do not lay all other studies aside; yea bid all other businesses stand alooff off, till the Spirit of God upon sure grounds, hath persuaded us herein. If your temporal estate were questioned; if all your livelihood were called into question, and it began to be doubtful, whether the estate you enjoy were your own by the right of the Laws, or no; especially if others did solicit and endeavor to take it from you: Would not this make you run and ride night and day, till you had obtained such firm evidences, that all your adversaries could not invalidate? How then cometh it about, that we will thus desperately put the state of our souls to a venture, if I be regenerated, I am regenerated; if but a temporary believer, I am no more, I will put it to the event, let it fall out how it will? Oh the sad blindness and heavy judgments of men in this particular; and yet thou that livest thus doubtfully, and wilt die thus doubtfully. How uncertain is thy life? What a bubble and vapor art thou? Oh remember that the time is coming, that a godly ability to answer thyself in this doubt and temptation, will be more worth, then all the world, when thou art to be snatched from this world, to enjoy the comforts thereof no more, when thou apprehendest thyself summoned by death to stand at God's Tribunal; where grace, and only grace through the blood of Christ, will be a sure plea. What agonies, what perplexities, what confusions will be upon thy soul? If thou criest out then, Oh I know not what I am, what will become of me, whether I am going; Live I must not, die I dare not! Oh that I could hear a voice from Heaven immediately witnessing unto me, that my spiritual estate is safe and good! Be sure that of all the Questions in the world, you will one day be put most to answer this, Not so much what knowledge you had, what gifts and enlargements you had, what not, what remarkable external duties you have done for God; but with what sincerity and singleness of heart, all this hath been performed? Therefore meditate on this lesson, as it were, every day be studying of it, to know all the practical mysteries about it. And as the Husbandman before he can sow his ground with corn must cut up the roots and bushes, which are in the way; so do thou. That thou mayest the better set thyself upon this duty of pressing after sure knowledge in this great matter, remove first, All those impediments and hindrances that keep thee from exercising thyself therein, and they are these,

First, A self-fullness, and presumptuous security that thou art already in a good estate. This is the condemnation and eternal ruin of many a man's soul, he will not so much as put it to the Question, Whether he be in a state of grace and salvation, or no; he will not so much as entertain one doubt about it? No, this is the way to bring him in despair; by this means he may have trouble and disquietness of conscience; he cannot live so jollily and securely as he doth: Therefore whatsoever God's word, or the Ministry speaketh, though never so terribly about the deceitfulness of man's heart, that we delude ourselves, taking that which is like grace for true grace, they matter it not; they will persuade themselves that their souls are in a good estate, and none in the world shall make them question it. Of all the men in the world, such secure confident spirits have the most cause to doubt and fear. Never to doubt, or search into thy heart, and to compare thyself with the Rule, is a very ill sign. To take all for granted thus concerning thy soul, and never to commune with thy own heart, is a great argument that thou art rotten in the foundation. Doth not the Wiseman observe it, as a general Rule, Prov. 16. 2. The ways of a man are clean in his own eyes, but the Lord pondereth the heart? Though thou sayest with the Church of Laodicea, Thou art rich clothed, and wantest nothing, yet God knoweth thou art poor, cursed and miserable. God knoweth otherwise by thee, then thou doest. We charge it upon the Church of Rome, that she is incurable, because of this principle she holdeth, That she cannot err. For if she would yield that, if she would grant happily for so many years they have been grossly deceived, then there would be some principles to proceed upon to reform them. So it is, if we meet with a man that confesseth his heart is deceitful, his condition may be very miserable, though he hath applauded himself thus many years; if I may be found out not to have laid a good foundation about the work of grace, I would gladly be convinced of it; It is the great desire of my soul, not to be deceived about the nature of grace in me. There are fearful and sad instances of hypocrites and temporary believers, therefore I would gladly be informed, Whether I came not too short as yet? Whether there be not a more excellent way then I have attained unto? This man is not far from the Kingdom of Heaven; this man is in a way to be secured; But the self-righteous man, that supposeth himself good, it is the first principle with him, that he will never suffer to be questioned; this man is remediless as to human appearance, Such a presumptuous man in practicals, is like an Heretic in doctrinals; and so after the first and second admonition, we may even reject, knowing that he doth willingly damn himself. Be sure then to take heed of this rock, at which so many have split themselves.

A second cause that must be removed, is, A profane careless spirit; whereby men do not at all matter their souls, nor in what relation they do stand in towards God. If their bodies be well, if their worldly affairs prosper, then they say, Soul, take thy ease. But as for their spiritual condition, whether God be reconciled, or an enemy, whether yet they have been ever taken off that natural and cursed estate they were born in, they never look after it. Oh foolish and brutish man! If the Spirit of God shall once convince thee of thy sinful and dangerous estate, of the curses of the Law which may fall upon thee every moment, then thou mayest have no rest day or night, till thou obtainest some assurance herein.

The third cause is, The over-greediness and importunate minding of our earthly businesses. We rise with the world in our heart, and go to bed with it in our heart, so that we never set time apart seriously to think, how it is with us. Hence come those constant delays and procrastinations, promising ourselves we will after such and such businesses are over, set ourselves to the examination of our ways; but still the work is not done, our days pass away, our hearts grow more hardened and indisposed every day, till at last death unexpectedly seizeth upon us, and then we would gladly have oil, when it is too late, then with Isaiah we cry out for a blessing with tears and bitterness, but we come too late. How comfortable on the other side is it for a godly man dying, to say his soul hath been set in order long before, he hath not his evidences now to seek? The knowing of his heart, hath been all his study in his life time, Satan can object no new thing, which he hath not already thought upon.

Lastly, There is another cause in the other extreme, which is to be removed, if we would arrive to this certainty, and that is, To shake off all despairing and discouraging thoughts, as so many vipers fastened upon thee. This valley must be exalted, as well as the other mountains levelled. Paper too much wetted as well as foul, receiveth no characters: So the heart sinfully dejected and disquieted, is indisposed for assurance, as well as the presumptuous one. For this reason we need the Spirit of God to seal us, and to confirm us: yea we need God's Spirit more in this work of confirmation, then of illumination. Darkness and ignorance is sooner removed out of the mind, than unbelief and diffidence out of the heart. Do ye not see it thus often with the children of God, who are very tender in respect of illumination, are very quick and Eagle-eyed in respect of conviction, are wonderfully ingenuous to find out all the secret pollution and guile of their souls. But then for assurance and confirmation in the grace and favor of God towards them, they are exceedingly fearful, and very weak. Therefore the believer must look upon slavish and disquieting fears, as adversaries to his peace, as well as presumptuous and secure thoughts.

These impediments being thus rolled out of the way, the next thing he hath to do, is to awe his foul with those Commands of God, that require us to get a certain knowledge of our estate. For we see by the Popish objections, yea and of many others against this way, as if it did nourish security, as if it were the great wisdom of God to keep every man in this life uncertain about his spiritual estate, that so he may be kept in humility and fear: (I say) by such plausible objections as these are, a man hath made a good progress, that can despise them all, that is convinced it is his duty to press after this certain knowledge; and also that God hath promised to give his Spirit to work this in us. And that therefore if we complain of our fears and uncertain doubts we are to blame ourselves, who like the people of Israel, do peevishly keep ourselves in this wilderness, if we consider those places, which speak so universally, that God hath given his Spirit to all those that are his sons, whereby they are enabled to call him Father. Is it not disputed, Whether all that are truly godly have not this certain knowledge, especially considering, how the first Reformers went very high this way. Hence is that expression of Calvin, which may startle the Reader, Lib. 3. Institut. cap. 2. Sect 16. Vere fidelis non est, nisi qui solidâ persuasione, &c. He is not truly a believer, who being not persuaded by a solid persuasion, that God is a propitious and merciful Father to him, from whose benignity he promiseth himself all things, who doth not upon the confidence of the promises of God's good will to him, assuredly conclude of his salvation, which he repeateth again. But this will be better considered at verse. 22.

For the commands to this duty, I shall only commend two places unto you, 2 Cor. 13. 5. Examine yourselves, whether ye be in the faith, prove yourselves, know ye not that Christ is in you, except ye be 〈 in non-Latin alphabet 〉 , men of an unsound mind, that have no spiritual skill and experience to know, what is of God in you, and what of the Devil; what is of the Spirit, and what of the flesh and nature in you. Here you see this duty is commanded, and that earnestly with ingemination; and the Greek words do signify, that the truth of grace, and the life of Christ in us, is not easily found out: We must take pains, and exactly distinguish; the bottom may be copper, when the superficies be gold. There are many resemblances of grace, which are not grace. That expression of Calvin's is true, though so much abused by Papists, Reprobi simili fere modo afficiuntur, &c. (Calvin. Institut. lib. 3. cap. 2 ^do . Sect. 11.) That even some reprobates are affected almost with the same experimental sense and feeling as the elect are, and therefore they must have their senses exercised to discern between good and evil. As the Gemmary by his skill can find the difference between true metal and counterfeit.

The second Text is, 2 Pet. 1. 10. Wherefore the rather Brethren, give all diligence to make your calling and election sure. Give all diligence] This supposeth, That the Christian who liveth carelessly and negligently, who is not servant in spirit, and vigorous in the actings of holiness, is subject to many doubts and uncertain disputations about his estate. Now it would be a vain exhortation, to bid us, Use all diligence for the attaining of that which is impossible.

This may suffice to show it is our duty, and truly we may be the more encouraged in the pursuance of this, if we do consider the blessed and happy effects of such a certain knowledge of ourselves. For

1. Hereby we shall live. With a quiet, peaceable frame of heart. David doth often profess the great tranquility of his soul, Ps. 4. That he will lay him down and sleep, because the Lord taketh care of him. And Paul, Rom. 8. doth confidently triumph, That nothing shall separate him from the love of God in Christ. This is an Heaven upon the Earth. Oh the blessed estate of that man whose soul is always on this Mount (as it were) of transfiguration! This man is always safe in the haven, while others are tossed up and down with various temptations.

2. This peace doth also breed joy and unspeakable comfort, which the Gospel often doth speak of. For want of this the people of God live not suitably to Evangelical principles; They walk as if they were to be justified by the Law, as if they were to look for righteousness by the Covenant of works: whereas we are to consider, that the Spirit of the Gospel, is the Spirit of Adoption, and that subdueth tormenting fears, and overcometh disturbing doubts, making him to rejoice always in the Lord.

3. This joy causeth Thankfulness, filleth the heart and mouth with Hallelujahs unto the Lord. How can a child of God be thankful for that which he questioneth, whether it be in him or no? The wonderful effects of God's grace converting of thee, and discriminating thee from those millions of persons that on thy right hand, and left hand fall into hell, should overwhelm thee by amazing thoughts thereat. But all this goodness and free grace of God is neglected, not take notice of, whilst thou sittest in the darkness, and feelest no light.

Lastly, This will be a great quickener of thee in the ways of holiness. This will be wings and legs, and all to thee. The joy of the Lord is your strength, Neh. 8. 10. If then thou complainest of thy barrenness, thy deadness and lukewarmness in holy things; examine, whether this be not the root that lieth undiscernably under ground (as it were) that causeth all thy unprofitableness? The Devil he labors to cut these Conduit-pipes, that would convey all consolation to thee. It's against sense and experience to say, This certain knowledge will breed laziness, and carnal confidence; as if the Suns beams would cause coldness. No, it cannot be. Who laboreth more abundantly than Paul? Who was more active in the ways of godliness, being like a spiritual Joshua, subduing all the enemies of the Gospel before him? And did not the love of Christ, which he felt in his bosom thus constrain him? Only take a Caution or two to prevent mistakes.

1. This certain knowledge is never so glorious, that it removeth all doubts and temptations; neither is it always permanent and abiding in us. The people of God have their nights, as well as days; and the Devil is not only watchful to deprive believers of their graces, but also of their consolations. Therefore be not discouraged, if thou find the flesh combat against the Spirit in the way of comfort, as well as of duty.

The second Caution is, That although our constant and strict walking be not the cause of our assurance, yet it is maintained and preserved in the lively exercise of grace. To him that overcometh, I will give to eat of the hidden manua, and will give him a white stone, and in the stone a new name written, which none knoweth but • e that hath it. These are allegorical and allusive expressions, to declare the assurance that God giveth to his; but all this is, To him that overcometh. If sin prevail over thee; if the world and the Devil entice thee off from God, then expect not to have this merciful refreshment, as thou usest to have. This assurance is like the manna that fell in the wilderness, refreshing the Israelites in their extremities. It is the hidden manna, alluding to that which was kept in the Ark that might not be seen. It is the new name that none knoweth, but he that hath it. So that it is the sincere practice of godliness, that maketh us to believe this truth; he that hath it cannot declare it to another, when profane scoffers' by derision bid us demonstrate and prove that we have it. This cannot be no more than you can persuade a man honey is sweet, unless he do eat of it. These Cautions observed, then wrestle and strive with God, for the Spirit of God, that adopting and sealing Spirit: Say, Lord, thou hast given me grace, give me also the assurance of it. How can I praise thee, how can I glorify thee, while unbelief doth shut up my mouth?

SERM. LXXXIX.

HAving finished the general, we now come to the particular, wherein his conscience did give this good testimony; and that is concerning his conversation in the world. Of which in its time. Which is amplified (as you heard) in the manner of it, Positively, Negatively and Oppositely. Positively, and that is set down in two words, In simplicity, and Godly sincerity.

Of the first at this time, 〈 in non-Latin alphabet 〉 . The Vulgar Latin addeth heart, In singleness of heart, for so we find it used in other places, Ephes. 6. 5. Colos. 3. 22. But that is supposed in the word, though it be not expressed. Grotius speaketh of a Manuscript that readeth 〈 in non-Latin alphabet 〉 , but the Context is clear for this.

Now when he saith, In simplicity, by that he meaneth, he did nothing craftily, crookedly, hypocritically, deceitfully, as Chrysostom interpreteth it in many synonymous words. Varinus maketh the contrary to 〈 in non-Latin alphabet 〉 , &c. almost the same words Chrysostom hath. The word is often used for bounty and liberality, as 2 Cor. 9. 11, 13. because those who have a single plain spirit, are hearty, ready and free in all duties that are required. It differeth from the next word 〈 in non-Latin alphabet 〉 , because that doth properly respect the aims and intentions of men in all their ways; although we are not to be too exact in making a distinction between them. This simplicity is as much as sine plicis, that which is smooth and plain, that hath not many folds and coverings, and so is opposite to that which is in the Old Testament called an heart, and an heart, a man that hath two hearts. So that this is a most blessed temperature of the soul, when its internals and externals are both alike; when its inwardly towards God, what it outwardly pretends to be. From whence observe,

That godly simplicity and singleness of heart, doth afford much comfort.

The hypocritical and crafty self-seeking man, that maketh use of God and holy things for his own advantage and interest, hath never any solid true comfort. He is compared to the rush that groweth in the mire, and if plucked from thence, quickly withereth, Job 8. 11. An hypocrite will not serve God, but where his own advantages do induce him; for hypocrisy is large, and so contrary both to simplicity and sincerity. The Apostle doth excellently comfort himself in this; and thereby appealeth to the consciences of the Thessalonians, 1 Thess. 2. 3. Our exhortation was not of deceit or guile, neither used we flattering words, or a cloak of covetousness, nor if men sought we glory. Oh the admirable simplicity that here we find in Paul 's spirit!

Now it is necessary to consider the nature of this. And

First, It floweth from an heart sanctified and truly regenerated. No man but he that is godly, hath this singleness of spirit. Jer. 17. 9. The heart is deceitful above all things. The word signifieth the crookedness of it: How ready it is to supplant us. Jacob had his name from that root, because he supplanted Esau about his birthright. This is the heart of man by nature, full of concavities, secret recesses and holes (as it were) deceiving himself and others; and therefore till grace doth make pure, and we have truth in the inward parts, all is but a lie in us: Our Religion is a lie, our goodness is a lie, there is no solidity at all. It is true indeed, there is in some men a natural ingenuous candour, they abhor dissimulation and hypocrisy; but yet this is only one of Aristotle's virtues, which is indeed but a splendid vice. For if the tree be not good the fruit cannot be: If the spring be bitter, so is the stream; and so if a man be a thorn, no sweet grapes can grow upon him. This then we are to do, to look to the bottom, to search to the original. Hath the Spirit of God made thee a new creature? then thou doest become faithful and true both to God and man; otherwise we see what the Scripture speaketh of everyone by nature, that he is a liar, Rom. 3. 4. Therefore till the heart be purified by grace, there is no truth and soundness within.

Secondly, This simplicity and singleness of spirit doth eye God, and looketh upon his will, as the motive of his duty. The presence of God, the omniscience of God, whereby he trieth and searcheth the heart, is frequently in his meditation. It is the glory of God, the honor of God, that stirreth up his heart: It's not glory from men, or pleasing of men, which doth quicken him up. For although we told you, the next word signifieth purity of intentions, yet one is so intimately connected with the other, that they cannot be separated; singleness then of heart is remarkably seen in those motives that move his soul; they are arguments drawn from God. You see this fully comprehended in that exhortation to servants, Colos. 3. 22. where they are commanded, To obey their masters, not with eye service, as men pleasers, but in singleness of heart, fearing God. They must look above Masters and Governors, even to God himself. Now we are all servants to God; and therefore we ought the more diligently to have singleness of spirit towards him, by how much he doth infinitely exceed all other masters. And this particular doth likewise show, that all the moral ingenuity and verity which some Heathens have been famous for, was but a glistering Glow-worm; for they had no eye to God, neither did they respect him, but looked at their own glory and honor in all that they did.

Thirdly, Simplicity of heart is essentially consisting in the fixedness of it upon God only, when the heart doth in the chiefest manner close with God, and center upon him, as the ultimate end through Christ. And therefore simplicity of heart is the same with oneness of heart. When a man doth not love God, and the world too, serve God, and lusts also. For though our Savior say, This is impossible, yet many whose whole souls are engaged to the world, and the things of the world, do yet please themselves, as if they loved God also, which yet is as impossible, as with one eye to look downwards, and another to look upwards. That heart and heart which some Kings in the Old Testament are charged with, was, because they did halt between God and Belial; They would not serve God alone. Simplicity then is opposed to inconstancy and unsettledness of spirit, when a man doth not with full purpose of heart cleave to Christ, and take him upon all his terms, but in some things is for him, and in some things is against him: At sometimes he prayeth and calleth upon God; at other times again he giveth all over. This is opposite to singleness of heart. The Apostle James calleth such an one, Chap. 1. 8. A double minded man, 〈 in non-Latin alphabet 〉 , a man with with two souls, as it were. So that this very particular is greatly to be heeded, it will penetrate and search to the very bottom of the soul. Most men undo their souls in this point; they have but wishings and wouldings in religious things; they have aguish workings of heart, sometimes hot, and sometimes cold: They have not taken our Savior's counsel, To sit down, and bethink themselves, what it will cost them to be the Disciples of Christ, what lusts they can part with, what sufferings they can endure, what powerful and fervent service they can do for God: And hence it is they are like a reed shaken with every wind. Instability and inconstancy cannot in a predominant manner consist with this simplicity of heart, no more than heat and cold in gradu intenso. There is no godly man but bewaileth the unsettledness, the unevenness of his heart, that he is not always as believing, as heavenly-minded, as weaned from the world, as he is at sometimes; but this is gradual only, his heart hath for the main fixed on God, though it be thus tossed up and down; even as the ship may be anchored fast to the earth, yet the waves and winds may move it up and down, but they cannot remove it. Thus the heart which hath godly simplicity, is fundamentally fastened upon Christ, although many temptations intruding may sometimes cause it to shake and totter.

Fourthly, Simplicity of heart is consistent in the uncompounded frame thereof. It is not made up of several heterogeneals, as if there were metal of silver and lead, or gold and copper, and so is the same with purity. Every hypocrite hath a mixed heart, it is compounded of several ingredients; for being it is glued to the creatures, and to several lusts, because these are many; therefore he hath not a simplicity, but multiplicity in his heart. Divines do usually make simplicity to be one of God's Attributes, because he is a most pure act compounded of no parts: Therefore he hath the highest simplicity in his Essence. And the Angels, they are also called simple substances, because they are next unto God. Yea the Philosophers call the Heavens, though a body, yet simple, because not compounded of elements, as sublunary things are. The notion then of the simplicity of the heart is seen in this, when it is not compounded, it hath not the mixture of other things with spiritual: and hence it doth appear, that no man in this life hath perfect and absolute simplicity; none hath his graces wholly pure, because some corruption is mingled with our duties. There is a composition of wine and water, of flesh and Spirit, of Grace and Nature in the best, but yet it is not predominant in the godly. The tares do not choke the wheat. The Jebusite doth not drive out the Israelite. Only this may serve to keep the godly humble and low in their own eyes; they have not that purity and singleness of heart they ought to have, yea and earnestly desire. Doest thou ever go about any holy duty, wherein thou doest not find corruption presently intermingling itself? Doth pure grace work always? How much of flesh and self doth interpose? But yet for the main thy heart hath simplicity.

Fifthly, Simplicity consisteth in an even, equal and uniform way of obedience. The course of a man's life is for the general of the same complexion, always praying, always believing, always mortifying of sin, always heavenly mindedness. I do not speak this, as if there were never any interruption, sometimes natural, as in sleep; and other ways, because the soul being finite, cannot attend to many things at once; sometimes moral by sin, or at least careless and dull affections, but the course of his life, or as the Scripture calls it, The way of a man, that is, generally of the same consonancy: Whereas Hypocrisy is full of uneven and unequal actions, sometimes mountains, sometimes valleys. There are many Hyperbatons, (as it were) in the oration of his life; his life doth speak in different Dialects; he can say Sibboleth, and Shibboleth too. Thus David describeth the godly man, as Meditating and delighting in the Law of God day and night. And the Apostle John speaketh once or twice, That those who are borne of God, sin not, neither can they: Not because they have not divers infirmities, but because the full purpose, and habitual inclination of such a man's heart is uniformly to God's commands. Therefore you heard, that the opposite to 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 . If you look upon many examples of those, who did many things for God, yet wanted this simplicity, you shall find a great difformity in their lives; their lives speak contradiction, they are not the same men at one time, they are at another. Thus Soul at first very zealous to promote the will of God; yea from this he did put all the Witches to death, and yet at another time he himself maketh recourse to such. So Jehu, how active is he to destroy Baal 's worship, but yet he retaineth Jeroboam 's worship? If it was good to destroy Ahab 's worship, because not commanded by God, was it not also good to demolish Jeroboam 's, seeing that also had no command from God? But where there is no simplicity of heart, you may observe a great deal of unevenness, yea and contradiction in that man's conversation.

Sixthly, Simplicity of heart doth mainly lie in this, To have our outwards and inwards all of the same nature. To be such cordially and internally to God, as outwardly we appear to be. So that if you ask, What is this simplicity? In the general we may say, the adequate conformity and agreement between the heart and our profession. Out of the heart, we pray, we hear, we profess. So that a godly man can more securely make that wish, than the Heathen, who wished, that he had a window in his breast, that all men might see what he thought, what lay in his heart; This was great confidence. For certainly if God should take a man, as he did Ezekiel, and make a man look into the secret corners of many men's souls, we should see every day more abominations. A man of this godly simplicity careth not if other men knew his heart, because God, whom he feareth more than man, knoweth all the motions of his soul. It is the complaint that God maketh of some by the Prophet Isaiah, Chap. 29. 13. This people draw nigh me with their mouth, and with their lips they honor me, but remove their hearts far from me. This is to have a double heart, such want this godly simplicity. But oh the lamentation and bitter mourning that we may take up in this respect! Have not most of our Congregations this double heart, and this double tongue? For what contrariety is there between thy religious approaches, and thy ordinary actions? Are ye not here today, as if ye were an holy people, a repenting people, as if you did own and acknowledge the Lord in all his commands? But what are you in your shops, in your markets, yea it may be in ale-houses, and such places, that do foment iniquity? What gross double dealing is this with God? You have a tongue to pray to God here, and then you have a tongue to curse and swear after. You appear here today for the service and honor of God, and then in the weekday you serve the Devil and the world. What impudent hypocrisy is this? Will God be thus grossly mocked by you? What doth not God remember? Is he an Idol-god? Oh yield yourselves up to that exhortation of the Apostle, before God's wrath consume you, and you cannot escape, James, Chap. 4. 8. Cleanse your hands ye sinners, and purify your hearts ye double-minded? Your hypocrisy and dissimulation is so gross and visible, that did not the Devil exceedingly blind you, you could not but take notice of it; it would rise up in your consciences, and •• ing like a Scorpion.

Seventhly, Simplicity of heart is seen in this, That it dare not hide or cover any sin, or mince it, and by distinctions lessen it as much as may be. You heard simplex is sine plicis: It is a metaphor from garments that have not folds in them, you may see what they are. Saul did exceedingly discover the guile of his heart, when he did so mince his sin to Samuel, and did pretend sometimes necessity, and sometimes religious respects to God; whereas David, though for a while he had too much of this double heart in him about Uriah 's matter, yet at last he confesseth all, Psal. 51. Against thee, against thee only have I sinned, and done this evil in thy sight. It was because the eye of God was upon him, that he was so much troubled; it was because he had used so much fraud and cunning in accomplishing his iniquity, that he was wounded at the very heart; therefore saith he, Create in me a right spirit, and thou desirest truth in the inward parts. When a man once cometh to this simplicity of heart, he will justify God, and condemn himself, he will confess to God, hide nothing from him, deal plainly with him; not with Adam excuse or put it off to others; he will say, I am the man, I charge myself with all that evil, and all the aggravations of it, that the Scripture requireth.

Eighthly, Simplicity of heart maketh a man wonderful free and willing in the service of God. It doth not limit and stint his work to God suitably to his own advantages, but his Modus diligendi Deum est sine modo, his measure is to put no measure. Therefore all those who love not strictness, zeal, fervency and activity for God, they discover much unsoundness of spirit. Were thy heart single for God thou wouldst strive forward, and forget all things that are behind. This is the reason you heard, why the Greek word 〈 in non-Latin alphabet 〉 is many times used for bounty and liberality, because he who hath a plain heart for God, he doth not walk by politick rules, and prescripts of human moderation, but conformeth to the rule with as much exactness and zeal as he can.

SERM. XC.

WE are treating upon this special grace of simplicity, which doth afford unspeakable comfort to him that enjoyeth it. There remain more particulars to declare the nature of it. And

First, Where this simplicity is, there is an humble submission of the mind to the truths of God revealed in believing of them, and an obediential resignation of the will to the commands of God, without cavils and froward disputations. In this particular, the grace of simplicity doth triumph. Although to speak properly simplicity and sincerity are not so much a distinct specifical grace, as a qualification and modification of the powers of the soul, and their operations. In these two channels of faith and obedience, doctrine and duty, simplicity doth greatly discover itself. We can neither believe soundly, or walk holily without this. For the former, it is plain, that seeing the truths of Christianity are made known to us by divine Revelation, and therefore are above reason (though not contrary to it) there is no such requisite to believe, as a simplicity of the mind, whereby we do acquiesce upon the authority of the Word, never curiously disputing and cavilling, how it can be. This the Apostle calleth Captivating every thought, 2 Cor. 10. 5. And herein Christianity differeth from Philosophy; the later requireth science by disputes and discourses; the former requireth an humble assent to the testimony, affirming such a thing to be so. So that we may say, It's the want of this simplicity of the mind that maketh so many absurd and damnable heresies in the Church. What causeth the Socinian, the Arminian, but the want of this humility of mind? It is said to be the Emblem of Nazianzen, Theologia nostra est Pythagorica, Our Divinity is pythagorical; as amongst Pythagoras his Disciples 〈 in non-Latin alphabet 〉 , was enough to silence all disputes, So much more ought this amongst Christians to quiet all disputations, The Lord hath said it, Christ hath spoken it, Thus it is written. But how sadly may we lament, to see all Divinity turned into Quaerees, and Utrum's, videtur's quod sic, and videtur's quod non? How is this holy simplicity in believing laid aside, and ra •• onal scientifical inquisitions advanced, as if now the just were to live by reason, not by faith; as if reason were the substance of things hoped for, and the evidence of things not seen? Certainly this maketh men so uncertain, so inconstant, they look not after faith; which as the Schoolmen well say, is not only apprehensiva, but quietativa, not only apprehensive, but quietative; it brings the soul to its center, to its non ultra; whereas reason doth but satisfy, till a man come with a stronger; and one argument like the circles in the water begets another. So that whereas it was Julian 's objection against the Christian Religion, as low and contemptible, because it was 〈 in non-Latin alphabet 〉 , only believe; yet this indeed is the glory of it; this settleth and composeth, when philosophical ratiocinations did carry them into endless contentions. Therefore that is good counsel of Austin's, Noveris te esse fidelem, non rationalem. It is faith, not syllogisms, that brings an established mind in Religion. It is true indeed, Christianity hath her use of Reason and Arguments, and there is an Habitus Theology, whereby we do demonstrate the points of Divinity; but this is, when faith hath laid the foundation, Fides facit argumentum, non argumentum fidem, as it doth in the liberal Arts: Reason buildeth upon Faith, not Faith upon Reason. If therefore thou complainest of the diversity of Sects, of the multitude of opinions that swarm everywhere, there is no such way to escape splitting thy soul at such rocks, as to pray for this godly simplicity of mind. I say holy simplicity, not a foolish, popish, blind obedience, that is not faith. The fool believeth everything: Faith hath always an evidence, and knowledge of the testimony, though the thing believed may be above the comprehension. But when truths out of the Scripture are with sufficient evidence held out to thee, then simplicity is required to yield firm assent thereunto, and not to dispute by human arguments, whether it can be so, or no. Therefore the wisdom which is from above, Jam. 3. 17. is said to be 〈 in non-Latin alphabet 〉 , easily to be persuaded; As in respect of the objects to be believed, and the instruments who propound it, there is necessary, Piscatoria simplicitas, which is more than Aristotle 's subtlety, or his Minutiloquium, as Tertullian calleth it. So there is such an humble simplicity required on the subjects part, who are to receive these divine truths. I am the larger on this, as being assured the best antidote against all heresies, and the surest remedy to preserve from doctrinal Apostasy, is this simplicity of mind. But

Secondly, This simplicity is no less signally seen in the Will, which is to cast away its contumacy, stubbornness and propriety, resigning itself wholly up to God's command. The Lord hath commanded it, therefore I obey, not disputing with flesh and blood, whether this will be for my advantage, honor or profit; but the will of God boweth him into all ready compliance. It is the Apostles advice, Phil. 2. 14. Do all things without mumurings and disputings, that ye may be sincere. Here it is plain, that sincerity is manifested, when we willingly do our duty, not murmuring and quarrelling at it. Even as we read of Abraham, though commanded by God to sacrifice his own son with his own hands, when he might have had so many fair arguments against it, yet he readily applieth himself to his duty; and so when commanded to come out of his own country, and to go he did not know whether, yet he willingly obeyeth; this is simplicity. And so it was with Paul, Galat. 1. who immediately obeyed the call of God, Not consulting with flesh and blood; whereas Saul, because he did not obey in simplicity, but waved the commands of God upon religious pretences, his rebellion was accounted a • witchcraft, not believing that Obedience was better than Sacrifice, 1 Sam. 15. 22.

Thirdly, This simplicity is seen in an holy boldness to do our duty, to be zealous for God, to reprove sin, though there be never so many Lions in the way. It is true, the wisemen of the world call this simplicity indeed, making it the same with folly. Thus most of our Christian duties, if fervently and zealously performed, are nothing but folly and silliness to carnal policy. But to appear for God, and to own his ways among a crooked and malicious people, is an excellent mark of simplicity, whereas hypocrisy measuring all things by its safety, honor and profit, becometh like the shadow to the body, su • eth itself to every corrupt humor of others. But this plainness of heart maketh us with David, Psal. 119. to speak of the Law even before Kings, and always to obey God, rather than men. So much shrinking from thy duty, because of the fear or favors of men is so much want of simplicity. Hence Varinus makes 〈 in non-Latin alphabet 〉 the same with 〈 in non-Latin alphabet 〉 , boldness and freedom. Oh then pray exceedingly for this simplicity of spirit, that will make thee constant, bold and zealous for God! How often may thy conscience convince thee, that sinful fear, or foolish shame, or carnal affections have made thee not do th • se duties with singleness of heart, as thou shouldst have done? How many times hast thou betrayed the truth, by sinful silence? How many times hast thou wounded thy spirit, by holding thy tongue, whereas this holy simplicity would have imbo • dened thee? It is true, there is Christian prudence required also, there must be the wisdom of a Serpent, as well as the innocence of the Dove. Discretion is the salt to season our Sacrifices, and there must be this salt, as well as the fire of zeal; but we must look the Serpent doth not eat up this Dove; that discretion doth not devour this simplicity.

Thus much of simplicity, as it relateth immediately to God. Now because the Apostle useth the word largely, relating to his ministerial conversation, as it did reach to men, we shall take in briefly the consideration of that also. And

First, Godly simplicity maketh a man inoffensive to men. This simplicity maketh a man harmless and unblameable, as to others. Christ's Disciples are compared to Sheep, not to Bears for cruelty, or Foxes for craft in doing mischief; therefore 〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉 . The Apostle saith, I would have you simple in malice, Rom. 16. 19. The leaven that was forbidden in the Sacrifices did signify malice and sourness. So that where this simplicity is, a man is wonderful harmless, is not injurious, doth no wrong. The word used in that place of Rom. 16. 19. is 〈 in non-Latin alphabet 〉 , which though it properly come from 〈 in non-Latin alphabet 〉 , yet some make it from 〈 in non-Latin alphabet 〉 , as if to say, without horns. The people of God are meek and lowly, as it's said of Jacob, He was a plain man, but Esau rough and hairy; which may relate to their manners, as well as bodily constitutions; not but that they can be as bold as Lions in the cause of God. Simplicity is consistent with zeal and courage for God. Moses was the meekest man upon earth, yet in the case of Idolatry, and the people's uncleanness, how forward was he to have severe punishment inflicted on the offenders?

Secondly, This simplicity of spirit in reference to man is accompanied with ingenuity, candour and truth. His heart and his words, his promises and his hands go along together. And therefore 〈 in non-Latin alphabet 〉 , is made the same with 〈 in non-Latin alphabet 〉 , a man of a transparent breast, that doth abhor all lying, cosening, and a double tongue. How careful is the Apostle towards the end of this Chapter (and something this Text is relating to that) to clear himself from inconstancy and falsehood, as if he were yea and nay? So that simplicity is accompanied with verity in affections, and veracity in promises. There is a conformity between the mind and words. The Jesuit by his principles of equivocation, calling it prudens defentio, is far from this simplicity the Apostle here doth rejoice in. Aristotle, (lib. 4. Ethic. cap. 17.) maketh this verity to be a moral virtue, though he saith the Greeks have no name for it, he placeth it in the middle between two extremes, the one is 〈 in non-Latin alphabet 〉 , when a man doth boast and brag of such things in him, which are not indeed. Thus the Pharisee and the civil man, yea Aristotle himself for all his moral Philosophy, were guilty of this arrogancy, attributing that to themselves, which was not in them. Simplicity giveth all to God, nothing to his own power. The other extreme is 〈 in non-Latin alphabet 〉 , when men do dissemble the good things that are in them, will not own them. Aristotle maketh Socrates guilty of this. Now it's true, there may be much hypocrisy in dispraising ourselves; and we may affect humility, when thereby we exalt our pride. So that the child of God which hath this simplicity, is bound to acknowledge the good things God hath done for him, and in him; it is not pride but thankfulness to do so. Paul did not arrogantly boast, when he professeth his simplicity; it was not pride to own his sincerity. And this is necessary for the godly to be informed in; for they are so jealous and suspicious of themselves, that they dare not say, they feel what they do feel. If Christ should ask them as Peter, Lovest thou me? They would stand amazed, not knowing, what to say, when yet at the same time all their trouble is, because they love Christ no more, and because they do not arrive at such a pitch of holiness as they desire. Know then, as Aristotle by the light of nature, so much more a Christian by the light of grace may conclude, that it is a sin, contrary to that simplicity that should be in us, not to acknowledge what God hath done for us. Thus Hezekiah pleaded the truth of his soul; and Paul here, and also in many other places, professeth his uprightness of heart, and abundant laboring for the propagation of the Gospel; neither could they be charged with pride and arrogancy herein. By which we see, that as a man in the simplicity of his heart is carried out to the whole service of God; so he doth herein take notice of, and acknowledge the grace of God towards him. Therefore it is our duty to observe, and thankfully acknowledge the graces of God in us, provided always we avoid those particulars, which Carthusian mentioneth, Lib. 2 ^d . dist. in a verse, that do always pollute or puff up.

1. That we do not think we have these good things by our own power and ability. 2. That it is not for any merit, or desert of ours, that God giveth us grace, and passeth others by. 3. That we do not falsely boast of such things, as are not indeed in us. 4. That we do not Pharisaically prefer ourselves above others. These four things do overthrow the very foundation of many popish principles.

From these things thus declared, there is, first an Use of Instruction, by way of Corollary, viz. That godly simplicity is not natural simplicity, or mere childishness. God for many ends causeth some to be born natural fools and idiots, such are not excluded from salvation. God may have his ways unknown to us of reaching home to their hearts, and infusing grace into them. But this simplicity is that which doth consist in subduing the guile and hypocrisy that is in man's heart, whereby we are prone to do the things of God for sinister respects, and thereby lose our spiritual reward. Again, Much more doth this Christian simplicity differ from sinful and affected simplicity, when men by their laziness and negligence attain not to any sound knowledge in Religion. How many simple old persons are there, that have lived many years in this world, and yet know no more than a child about the principles of Religion? Yea every wicked man is often by Solomon called the simple one; and therefore wisdom doth earnestly invite them to forsake this folly. Thou that art apt to censure the generation of such as fear God, as so many weak simple persons, they are very contemptible in thy eyes. Oh remember, that all impiety is gross simplicity: You are the Devils fools, for his babbles you lose a crown of glory. In Hell, when it is too late, you will then rage and rave to see what fools you have been, when you shall see these despised ones received into glory, and you cast into eternal torments.

Use 2. Of Admonition to all such, who seem to walk in the ways to Heaven, who are often in hearing, in praying, often in the religious duties God requireth: above all things look to the singleness of thy heart in these things, thou wilt else have no glory from God, nor true comfort in thy own conscience. As Solomon said, Whatsoever thou doest, do with all thy might; so whatsoever thou doest, do it in plainness of heart, looking up to God only; and remember, though men see not thy carnal motives, nor the crooked windings of thy heart, yet the all-seeing eye of God, beholds the very atoms (as it were) within thee: How great will thy confusion be, if at the day of judgment God shall reject all thy glistering holiness, saying, you did it not to me; in all these duties you served not me? Even as God complaineth of those hypocritical Jews, Zech. 7. 5. When ye fasted and mourned in those months, did ye it to me, even to me? This want of singleness of heart, respecting God only, was that which made all their Religion abominable unto God.

SERM. XCI.

THis is the second word, wherein is positively expressed, the manner of Paul's conversation in the world. Although both the words tend to the same purpose, yet simplicity doth more respect the frame and inward constitution of the heart: and sincerity doth more denote the purity and integrity of our aims and ends in holy things.

In the expression we may take notice,

• 1. Of the grace itself, viz. Sincerity.
• 2. The limitation, or qualification of it, Godly sincerity.

The grace, or rather the gracious modification of Paul 's life, is said to be in 〈 in non-Latin alphabet 〉 in sincerity. The word as Lexicographers observe, cometh of 〈 in non-Latin alphabet 〉 the Sun-beams, and 〈 in non-Latin alphabet 〉 , to judge. Now in them there are two things:

The 〈 in non-Latin alphabet 〉 , luster and light, and so it is the same with 〈 in non-Latin alphabet 〉 , that which is clear, transparent and manifest. Thus 2 Pet. 3. 1. it is called, your sincere mind.

2. In the Sun-beams there is 〈 in non-Latin alphabet 〉 , heat, whereby heterogeneals are separated, and homogeneals congregated; and then it is the same with 〈 in non-Latin alphabet 〉 , unmixed, as the word sincere is pure honey, sine cerâ, without wax. So that in this expression is denoted the purity of the heart in all its aims and intentions, not mingling other things of a contrary nature with holy actions; and then such an open, clear and diaphanous frame of soul, that it hideth not, or covereth anything, but delighteth to have all things open and naked to the eyes of God.

Hence in the next place, you have the limitation or amplification, In the sincerity of God; 〈 in non-Latin alphabet 〉 , we render it godly sincerity: Now this may be thus understood:

1. By way of opposition, to that Natural, or Moral Truth, and Ingenuity, which may be in men destitute of grace. The Romana fides was proverbial, because of the truth and sincerity that was in all their dealings; but because they did not know God, or look up to him, referring their actions to lower and more inferior ends; therefore it was not godly sincerity. Thus many civil men have an honest, upright heart to do truly and righteously in all things relating to men, but they want the soul of all, which is to refer this to the glory of God, and to eye him principally in their actions.

2. It may be called, The sincerity of God, effective, because it is that which is wrought in us by God. The heart naturally is full of guile and hypocrisy, never performing holy things upon holy motives. So that it is the grace of God, which putteth truth in the inward parts, and maketh us Sheep of Foxes, Doves of Kites.

3. It is the sincerity of God, by way of direction and command, because he hath commanded, that with a pure and upright heart, we are to serve him in all our ways. And this our Translators seem to aim at, rendering it godly sincerity, that is, such which is according to the rules of God's word. And this excludeth that sincerity of conscience, which many heretical and deluded persons may have in their zealous prosecution of their false ways. Paul had a good conscience, and a sincere heart, while a Pharisee, that he did not go against the dictates of his conscience; yea he thought himself bound to do what he did: But this is not enough to godly sincerity, this is human sincerity, thou hast a clear persuasion in thy own heart of the goodness of thy ways; but if it be godly, it must be according to the rule of godliness, and that is the Scripture. A man's own conscience or heart is not the supreme rule of sincerity, but the Scripture. And this is very necessary to be observed, because we are apt to rest in our hearts, the sincerity we feel there, the comfort and quietness we have from thence, as if they were the utmost rule we were to resolve all into; whereas it must not be, what say our hearts, but what say the Scriptures informing and regulating our hearts?

4. It may be called sincerity of God, finaliter, because whatsoever a man doth, that is thus sincere, he doth it to the glory of God; that is his mark, if he falleth short of that, if he findeth his own glory, his own applause, his own advantages interposing, this doth exceedingly grieve and trouble him; he accounts that as dross, and not gold, he saith, This duty I have lost.

Lastly, It is called sincerity of God, objective, because he that is sincere, doth all things as in the presence of God, knowing that God beholdeth him, that he trieth the reins, and searcheth the hearts of all men. And this is principally meant in this place (though the other be not excluded.) And so we have Paul explaining himself in the next Chapter, verse. 17. As of sincerity, as of God, in the sight of God, speak we in Christ.

These things explained, Observe,

That godly sincerity carrieth a man above all self-respects in religious ways, even to God himself.

It is not man, either glory, or praise from him, but God alone that his heart is fixed upon. As those that did run in a race (such is our Christianity) did not matter the acclamations of spectators, but the judgment of him who was the Moderator, to judge on whose side the victory was. Thus Paul, 1 Cor. 4. It is a very small thing with me, that I should be judged of you, or of man's judgment, but he that judgeth me is the Lord. It is a miserable bondage to please men, and to be like a looking-glass to everyone, seeming to be what he is, that he talketh with: such a man is inconstant, hypocritical, changeth the ways of Religion often, according as human advantages do intervene; whereas the sincere man, like Christ himself, is the same yesterday, and today, and forever. Like those fishes, Nazianzen in his contemplations, by the Sea side, observed that keeping close to the rock were not moved, but the rest were cast out, and are fetched in again according to the ebbing and flowing of the waters: but he that walketh with sincerity, as God is the same, the Scriptures the same, godliness is always the same, so also is he the same. As the Pilot hath his eye always to the Star in the Heavens, not regarding the tempests, or tos • ings of his ship. Thus it is with the sincere man.

To work this upon our hearts, let us consider,

First, What are those things in God, that the sincere man doth thus fix himself upon, living as if there were none in the world, but he and God alone. And

First, The Omniscience of God, that all-seeing eye of his, whereby he knoweth every secret turning, and winding of the soul, yea our thoughts afar off, while they are but in the minting and womb, and thereby seeth that in us, which we cannot ourselves. This is that, which is often in the thoughts of a sincere man. This all searching knowledge of God, David largely celebrateth, Psal. 139. 1, 2, 3, &c. Thus God commandeth Abraham, To walk before him, and be perfect, Gen. 17. The consideration of God's presence, that he is with us, that he knoweth every thought, and every word, this will make us perfect and upright. Had Gehazi thought that Elijah's spirit would have gone along with him, as it were, and taken notice of the actions he did, he would not with such confidence have come into the Prophets presence, as if all had been well. Oh then, how vain is it to hide thy designs and intentions to men, to make protestations and professions of thy integrity to men, if the all-seeing eye of God behold other things in thee? What greater obligation can there be, to have all the motions and turnings of thy heart cordial and faithful towards God, seeing no man can more perfectly behold the outward gestures of thy body, then he doth the inward motions of thy soul? Oh say. God knoweth what I think, what my heart is upon, what is the spring of every duty I do!

Secondly, Sincerity respecteth God, As he is the first cause, and the last end. The Alpha and Omega, the beginning and the end, of whom are all things, and to whom are all things, Rom. 11. 36. Now this twofold property in God, the sincere man doth greatly improve. First, As he is the Efficient cause, so that he expects all-sufficiency and power from the grace of God alone. The Scripture dot frequently affirm, That it is by the grace of God alone, that we are able to do any good thing; therefore the sincere man dareth not sacrifice to his own nets, dare not give anything to his own power and free-will, neither dare he rob Christ of his glory, by setting up Angels and Saints, as Mediators, under any nice distinctions whatsoever; he trembleth to dispute against the grace of God, lest he want the blessed effects of it in the greatest necessities. You may observe David and Paul, who express such remarkable sincerity towards God, that they go out of themselves, depend on God alone: and not only do they acknowledge God the supreme giver of all the good they enjoy, but also they make him the ultimate end, to whom they refer all things; remembering the Apostles rule, 1 Cor. 10 31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. This is a very hard lesson to do, a very difficult duty to be performed; but yet the sincere man, he overlooketh all second causes and instruments with his Eagles-eye; he gets up (as it were) into the mountain, and leaveth all his carnal interests below, as Abraham did his beasts and servants, when he went to sacrifice Isaac. This single and pure intention of God's glory, is not so easily accomplished, as it is quickly and commonly pretended. Oh how rare a thing is it to eat and drink, to study and preach, that hereby God may be glorified? How closely doth some carnal respect, or vain-glorious motive follow thee in the duty, as Asahel did Joab, which thou canst not make depart from thee, till thou thrust it (as it were) thorough the fifth rib, till thou give it its mortal blow by mortification.

Thirdly, The sincere heart relateth all to God, In regard of his Sovereignty and dominion over him. Because God is the supreme Lord and Lawgiver, who only can impose Laws upon the conscience; therefore in his obedience he doth principally look to the will and authority of the Lawgiver. This is a notable character of since • ity, to obey, because thus saith the Lord; it is his will, and as the supreme orb doth carry along with it the inferior orbs, though against their particular inclination: Thus doth the will of God, because supreme, bring the creatures will into obedience, when corrupt inclinations do propound a contrary way. It is the matter of our prayer which we are constantly to pour forth unto God, That his will may be done, his will, not our will. Therefore if sincerity have a throne in thy heart, thy sense will be as soft wax to receive any stamp or impression from God; what God commands, though against pleasures, profits, and all the inclinations of thy corrupt heart, thou doest readily submit unto. Thus thou offerest up thyself as an whole burnt-offering unto God.

Lastly, This sincerity doth respect the wisdom of God, in all those sharp, and bitter providential temptations that a man may be exercised with, for his faithful service to God. The Scripture doth frequently inform of this, what cups of wormwood they must drink that will be Christ's Disciples, what crowns of thorns they must endure upon their heads, who expect crowns of glory from him. Now the heart that is sincere, doth not cavil and murmur at God's dispensations herein, though so unpleasing to flesh and blood, but doth wholly acquiesce in the wisdom of God, filencing the impetuous motions of his Spirit; God is wiser than I, he knoweth this is better for me, then I think it is. For certainly all discontents do arise from this, we think God might have shown more love to us, and more wisdom, if he did not suffer such and such things to come upon us: Therefore afflictions and persecutions are the special Touchstone to discover our sincerity. This fire will manifest whether we be gold or dross, these winnowings whether chaffor wheat. The hypocrite wanting root, doth commonly begin to wither, when the Suns scorching heat doth arise; and if they are at any times afflicted for Christ, it is against their wills, so that with Simon, they are compelled to carry the cross of Christ; but sincerity doth not only admire the wisdom of God in such dispensations, but justifieth him, and condemneth its self. Thus you see, what are those high and sublime things a sincere man looketh at in all his religious ways: That whereas in a bodily way, the beast looketh to the ground, when man hath an upright look towards Heaven: So even every natural man hath a soul bowed down only to earthly respects, while the sincere heart ascends up to God himself. Therefore it is that he doth prudently escape all those ambushments that low inferior ends, are apt to lay in his way, thereby to intercept him from arriving at God himself. We cannot reckon all the inferior and unworthy ends that are apt to interpose, no more than the creeping things in the Sea; only some few we may instance in. As

1. Vain-glory and Self-applause, that many times clippeth the wings of our souls, that while we are moving to Heaven, this maketh us fall to the ground. This made the Pharisees lose the heavenly reward of all their religious duties. And how often have the holiest of men complained of this Delilah, this sweet poison, this flattering enemy; Is it not the worm that devoureth the sweetest flowers, and the ripest fruit? This maketh death in the pot, even damnation in excellent duties; therefore the sincere man doth constantly watch and ward, keeping a strict search into his heart, that no such thief enter in and steal away his treasure.

A second inferior and base end, which would corrupt us in the service of God, is The external greatness of honor, or the seeming profit of wealth. This dust hath often blown into the eyes, that they have not been able to look up. What glorious things did Jehu do for God? If you look upon the external actions only? But his heart was not sincere in this, it was a temporal Kingdom that he aimed at, and the earthly advancing of himself. And the third kind of hearers, they did not apostatize, but the love of the world, and the deceiveableness of riches; these things like weeds did grow up with the good corn. It was Simon Magus his heinous transgression, to desire the Holy Ghost for money. And hath not this been as wickedly practiced sometimes to make use of the gifts of the Holy Ghost, or at least the pretence of them for earthly gain? To be religious for gain, to make a profession for earthly advantages, what is this but to make use of God and his ways for money? And if you say, These are base and unworthy ends indeed, this is to be a Judas, to sell Christ for money, an Esau, to sell our birthright for pottage. Therefore you must know, that if we could as the Peripatetics enjoin, do virtuous actions for virtues sake; yet this were too low an end for a sincere Christian; when men do righteous actions for the public good; when men perform religious duties merely to please and content their consciences. These that are good, as proxime and secondary ends, being made the ultimate, do deprive the duties of their true, proper sincere Christianity. This is to take John the Baptist for Christ; or as some did, to take Christ only for some great Prophet. This is to judge sincerity and godliness a less thing than it is; to take a counterfeit, for a precious pearl. And therefore the motive of duties in Popery, is wonderfully short of true spiritual ones; even as their faith of true divine motives, as they resolve their faith into the Authority of their Church, so their religious duties into their own power and merit. Whereas to be holy, so as to rest in our holiness, and to make that our utmost end, is to unthrone Christ, and to put our graces in the room of God's grace. So that we are not only by sincerity to overlook all earthly objects, but even all duties and inherent graces, joining with Christ only as the beloved of our souls. This sincerity is that which maketh the way to Heaven so narrow. This is the reason why many are called, but few chosen. If the external performance of duties were enough, many thousands would go to Heaven, more than do: but sincerity is that which makes every holy duty so difficult.

SERM. XCII.

GOdly Sincerity (you heard) did raise up the heart of a man above all low and inferior ends, fixing it upon God only.

Now because I have spoken much of this upon other occasions, I shall briefly dispatch this subject at this time, laying down several Propositions, which will partly be descriptive of the nature of this sincerity, and partly manifestative of what are the effects of it. And

First, This sincerity doth comprehend an Universality in it. Hypocrisy dealeth in pieces and parcels, it doth many things, and it omitteth many things; whereas sincerity comprehendeth all the essential parts of Religion, it is not defective in necessaries; though it hath not perfection of degrees, yet it hath of parts: Therefore sincerity is the same with 〈 in non-Latin alphabet 〉 , completeness of all parts and limbs, when a man hath every part of the body, that is his 〈 in non-Latin alphabet 〉 , lot, or condition, or portion to have, 1 Thess. 5. 23. Hence Jam. 1. 4. it is called entire, that ye may be entire, wanting nothing. It was the fault that Christ found with the Church of Sardis, Revel. 3. 2. That he had not found her works perfect before God, 〈 in non-Latin alphabet 〉 , filled up. There were many empty hollow places and vacuities, as it were, wanting this grace, and that duty which would have made her complete. Now there are several kinds of Universalities, wherein this sincerity doth discover itself. There is an universality of the Object matter, about which it is exercised: It maketh a man careful to perform the greatest duties, and the less duties: It accounteth nothing little, wherein the command of God is concerned, that is a great God: It abstaineth from great sins and little sins: It accounteth no sin little, which cannot be purged away, but by the blood of Christ. Again, it doth faithfully respect all the Commandments of God, such as are terminated upon God himself, or such as relate to man. Paul expressed this sincerity, when he called it, A conscience void of offense both towards God and man, Act. 24. 16. He knoweth true Religion cannot be without righteousness; nor godly righteousness without the duties of Religion. Furthermoee, there are duties of suffering for Christ, as well as of doing for him: Sometimes it is far more unpleasing to flesh and blood to suffer for Christ, then to be doing for him. But the sincere heart is prepared for both, he doth not capitulate with Christ about what he shall be put upon: Therefore it is that he is willing to take up the cross, and to follow Christ; he accepteth of those duties, where self-denial, and self-mortification are requisite, as those which may be more grateful and acceptable unto a man. Oh how much easier is it to preach these things, and to hear these things, then to practice them! As there is an universality of the Object, so also of the Subject where this is; every part of the soul is sanctified. There is not illumination without sanctification; gifts without grace: but the whole man is rightly constituted. Hence we told you, sincerity is not properly a grace, but it's the modification of grace, every grace is to be sincere, 1 Tim. 1. 5. There is a pure heart, a good conscience, and faith unfeigned. So that sincerity is a property, and an affection of every grace; it's not repentance, unless sincere; it's not faith, except sincere. Again, There is an Universality of time and place. A sincere man is godly in times of prosperity, as well as of adversity; in times of health, as well as of sickness; on the week day, as well as the Sabbath. And so for places, Paul saith in the Text, it was in the world, as well as at Corinth. At sometimes, in some places, and with some company to pretend only for God, this discovereth hypocrisy in the bottom.

Secondly, Sincerity is herein remarkable, That it goeth to the bottom and root of sin. It doth not only take away the external acts, and so make a smooth skin, but it giveth good vitals and inwards: especially it setteth against that rotten core, that is in every man, (viz.) a deceitful and false heart towards God and man. It is known, what the Psalmist concludeth of every man, Psal. 116. 11. which the Apostle maketh use of, Rom. 3. 4. Every man is a liar; that is of himself, and in his own nature; otherwise David and Paul, were not liars in delivering of this truth, neither are regenerate men liars, so far as the Spirit of God doth sanctify them. But naturally the hearts of all men are deceitful, full of lies and falsehoods towards God, as if they loved him, as if they repented, when yet self is the motive that setteth all on work: and no less false is it to man also. It is true indeed, commonly it is interpreted by good Expositors, as if this speech did come from David in unbelief, that it was the weakness of his faith, thinking as if Samuel, and other Prophets had deceived him about the Kingdom. But in this sense, there would have been a falsehood in the speech; neither would the Apostle then have made that use of it, as he doth. Besides, at the verse before, he saith, I believed, therefore have I spoken, which the Apostle also maketh use of, 2 Cor. 4. 13. for freedom and boldness in the profession of our faith; therefore it may very well be, that David from the strength of his faith now in his persecutions (for that haste he speaketh of, is to be understood of his flight, and running from place to place) doth encourage himself from the truth of God, and is not dismayed to see Absalom, and all his people prove false and perfidious: for the corrupt nature of man inclineth him to no better. If then the heart of a man be so naturally prone to be false towards God and man, to be mercenary to seek ourselves, to be hypocrites. This is the excellency of sincerity, that it eateth away the rotten flesh at the bottom. Hence

In the third place, It is because of this sincerity, that the way to Heaven is such a straight, and narrow way: That Godliness is so rare a Jewel, That many are called, but few are chosen; because though there be many duties, many religious professions, yet little sincerity of spirit. Oh, if there were no more required to go to Heaven, than to hear, pray, keep up an external form of Religion, different from the course of the world, How easy and broad would the way to Heaven be? Many thousands more would go to Heaven than do: But this is that which makes it so difficult a thing to be saved; because no duty, no religious performances are entertained, but rejected by God, which come not from a sincere and true principle of grace within: It is not then praying, but sincere praying: It is not hearing, but sincere hearing: Yea Martyrdom without sincerity, is but the Devils Sacrifice: So that experience will teach thee to set upon religious duties, from principles of sincerity, is a far more difficult task, then thou ever thoughtest of; while going on in a formal, customary way, Heaven could never be so difficultly obtained; neither could those Texts of Scripture, which speak of the holy violence and agonies that must be in the way to Heaven, were the externals of Religion enough; but it is sincerity in these actings that maketh the straits. When we set upon that, then we see how far nature, education, custom, and formality may carry us, and yet want the soul and life of all.

Therefore, Fourthly, Sincerity is the proper characteristical difference, between a temporary in Christianity, and a true convert. It is one of the greatest practical Questions in Divinity that is, What is that, which differences between the common graces of God's Spirit, and the special? Or, What are the bounds and limits, whereby we may know to distinguish between an enlightened hypocrite, fervent in all external, religious duties, and he who is cordially, and truly so? The Question is, Whether it be a specifical or gradual difference? And what is that, which the truly godly doth? And the foolish Virgin, or foolish builder cannot do? And if we descend not to particulars, but speak in the general, then we must say, Sincerity is the essential difference. So that as rationality maketh the essential difference between a man, and a beast: so doth sincerity between the truly godly, and the seeming so only. This made the difference between Saul and David, between Peter and Judas, between many Kings recorded in the Old Testament, who did very much in the ways of the Lord; and those who did seek God with all their heart. So that by this you see, how much it lieth us upon to look after sincerity in duties, more than duties; after sincerity in gifts and religious abilities, more than gifts: for this maketh the Christian. The other are but as the body and garments, this is the soul. All thy glorious building must be pulled down, if this be not the foundation. It is no matter what standing thy Discipleship to Christ is of, nor how famous thy gifts and parts are, nor what an interest thou hast in the thoughts of Professors, nor what a stricter way of Church-order, thou mayest seem to set upon, if sincerity be not the salt to season all. Oh then that Christians would study more in this point, meditate about it, read about it, knowing that this is all in all! If this be not the first stone laid in thy spiritual building; when storms arise, thy building will fall, and thy fall will be the greater, by how much the appearances of holiness have been the greater. Therefore it is that sincerity is usually called by Divines the Gospel-perfection, when many are said, To seek God with a perfect heart; the meaning is not, as if there were no sins or imperfections cleaving to them; but because they were upright and sincere: Though weak faith, yet if sincere faith: Though imperfect love, yet if sincere love; this hath a kind of Gospel-perfection. Hence of all the deceits in the world, none is more dangerous and pernicious, then when we take ourselves for upright and sincere, but are not.

Fifthly, Sincerity doth carry a man on in religious ways from principles of voluntariness and delight within. Outward motives may make false hearts towards God set upon many notable services; as we see in Jehu and Judas, &c. But here was no voluntary and delightsome principle within. For a man will never sincerely leave the sweetness of his lusts and profits he had in a carnal way, till he find infinitely more sweetness, and delight in heavenly things. So that this doth necessarily accompany sincerity, that it maketh a man voluntary and willing, with joy and delight in the whole work of God; Psalm 110. 3. Thy people shall be willing (willingnesses) in the day of thy power. It is true, even the most upright do sometimes find much deadness and unwillingness to ho y things; there is a wearisomeness and averseness they sometimes feel; but this is an heavy burden to them: They cry out to God, to quicken them, to draw them, to enliven them; whereas the insincere man is carried out by external motives: Even as when the water maketh the Mill run round, that of itself would never move, because it wanteth life within. Therefore that expression of Job is observable, Job 27. 10. Will he delight himself in the Almighty? Will he always call upon God? The insincere man cannot delight in God, and therefore his duties are not constant and perpetual: whereas this sincerity doth fill the heart with internal principles of joy, readiness and delight in the ways of God. Hence it is that the favor of God, and the light of his countenance enjoyed by faith, do take him off from all the delight he formerly had in other things. As Austin who was carried out with a vehement and most flagrant desire after knowledge and learning, which made him try all the several Sects of the Philosophers, as also to fall into the Maniehee- heresy: When it pleased God to make a powerful, sincere and effectual change upon his soul, then he said of all the sciences, formerly so dear to him, Nunc prae illius amore vix veniunt in mentem. The love of God made him scarce ever think of them. This makes grace natural (as it were) because the principle is within.

Sixthly, Sincerity making a man thus to work from a principle of readiness and delight within, Therefore it is that he finds grace to be a real lively thing within him. Insincerity maketh a man have only confused and general apprehensions about grace: whereas uprightness giveth a man a real taste and experimental feeling of the same within him. A man without this real power of grace, under the most glorious profession, is but as a pictured man, or a painted fire. Who were more diligent in the external study of the Law, than the Jews? How greatly did they glory in the knowledge thereof, as if they had come out of the Fathers bosom? Yet observe what our Savior saith, (John 5. 37.) to them, Ye have neither heard his voice, or seen his shape at any time: That is, either they had not powerful, experimental discoveries of God upon their souls: or though they had heard God's voice many times in their Ancestors, and had seen many apparitions of God by Angels, yet because Christ's word did not abide in them, it's accounted, as if they never had any knowledge at all. Hence grace is often compared to life. Now as a man that is alive, feeleth and knoweth himself to be so: Thus, where this spiritual work of grace is sincerely putting it self forth, there the soul hath much reality in the sense of it. It maketh a man discourse and confer about that, of which he hath experience; as Paul, Galat. 2. 26. I no longer live, but Christ in me. Many speak of grace, as some do of strance Countries, wherein they never travelled. What they have by Books and Maps that they discover. Thus it is with many, they know nothing of Regeneration, of the New-creature, but what they have by Books, or by hearing of Sermons, and therefore have not such a real, evident and clear apprehension of God's grace, as they should have. Now it's sincerity that maketh all things to be real, and in power, not in name and words only. And from this real lively working of grace sincerely in us, we come to have much assurance and comfort in our hearts, as Paul here in the Text, his rejoicing was from the testimony of his conscience concerning his sincerity. Therefore the hypocrite he never attaineth to any solid joy, or any powerful assurance about the favor of God towards him. This experience of the love of God sincerely and really working in the heart of Peter, as fire in the bosom, made him again and again say to Christ, That he loved him. And thus Austin in those real and affectionate workings of God's grace upon him, made him so bold as to say, (Lib. 10. Confess. cap. 6.) So Jansen conjoineth the words, Non dubiâ, sed certâ conscientiâ Domine, amo te, percussisti cor meum verbo tuo, & amavi. O Lord, I am sure in my conscience that I love thee; Thou hast smitten me, and wounded my heart with thy Word, and therefore I love thee. So that let a man go on in a formal, customary, empty way of Religion: Let him pray, hear and profess Godliness, but all this while without sincerity, and the power of it; and afterwards God break his heart, new mould him, make him a new creature, he will then find such a wonderful change, and see grace to be such another powerful thing in his soul over once he thought; that he will even stand amazed to see, what he is. Oh little did I know, did I feel what now I do! When some few dropp • of this precious ointment shall fall into his soul, then the sweetness will be incredible, not only to others, but also to himself, which he finds within him. Thus sincerity doth cause real, lively, and assured comfortable motions of the soul in heavenly things. Not that the sincere are always on this Mount of transfiguration: No, they are in a wilderness sometimes, as well as in a Canaan; but only this is the nature of sincerity so to do. Thus it is in the Idea, though in the subject there are many times divers imperfections and weaknesses. To be sure no spiritual thing, whether it be of grace or comfort in a Christian heart, can be carried on without much combat and conflict.

SERM. XCIII.

THe next particular considerable, is the manner of Paul 's conversation in this world, expressed negatively, Not with fleshly wisdom. This is made contrary to that simplicity and sincerity he had mentioned before. Only the expression doth imply a twofold wisdom, the one heavenly, and from above; This the Apostle doth not deny, but at other times doth assume to himself. There is a civil prudence necessary in all Church-Officers to feed and govern their flock. There is also a spiritual wisdom, whereby we are able to understand, and to discover the mysteries of God. These are an excellent gift of God. And therefore, 1 Cor. 1. 2, 3, 4. when the Apostle had renounced all excellency of speech, and man's wisdom, as he calleth it, yet verse. 6. he correcteth his expression, saying, Howbeit we speak wisdom, yet not the wisdom of this world. So then, Mans wisdom, the wisdom of the world, is the same which is here called fleshly wisdom. So that (I say) the expression doth imply a division of wisdom into heavenly or divine; The wisdom from above; and that which is carnal or fleshly, the Apostle calleth it sensual and devilish, Jam. 3. 15, 17.

Now this wisdom in the Text may be called fleshly,

1. Because of the root and original of it, which is the sinful corruption in man. For flesh is many times taken for sinfulness, as well as for weakness.

2. It may be called fleshly, Because it forsaketh the rules given in God's word, that is the proper fountain of wisdom, which alone is able to make us wise to salvation, 2 Tim. 3. 15. and walketh according to the prescripts of human and sinful policy.

3. It may be called fleshly, Because the end and effects of it, are only to advance man, and carnal interest; not that all glory and honor may be given to Christ alone.

So that by this fleshly wisdom, we are to understand all crafty, false and deceitful ways; yea and all that pride and swelling in human learning and oratory, which the false Apostles gloried in. From whence observe,

That the Ministers of the Gospel are to carry on their work without any fleshly wisdom, or sinful policy.

God's truth doth not need man's lie. The Gospel doth not want for its propagation, the craft and fraud of ungodly policy. Howsoever Politicians take up many rules about worldly greatness; as, Qui nescit dissimulare, nescit regnare, &c. And with Plato, to say, That a lie is as necessary in a Common-wealth, as physic to a diseased body. Yet as Christ himself, so all the Ministers of Christ are to be without guile in their mouth. The Gospel of Christ is preserved and propagated only by such heavenly and holy means, that God will own, and give a blessing unto. Christ compareth his Disciples to Sheep, not to Foxes. It is true, there is a Serpentine wisdom commended by Christ. And our Savior commissionating his Disciples to preach the Gospel, biddeth them, To beware of men, Mat. 10. 17. but an offensive, or a deceitful way of walking, that is not beseeming the Ministers of Christ. And therefore Paul doth frequently disclaim it, especially, 1 Thess. 2. 3, 4, 5. There are two false ways of propagating Religion, as Gerhard observeth, (Cathol. confess. parte prim.) Media violentiae, and Media fraudulentiae. The means of violence may be either in external, temporal punishments; or in tyrannical unreasonable Church impositions, which later the Apostle doth also renounce, verse. 24. Both which ways the Antichristian party are notorious in. And there are Media fraudulentiae, ways of hypocrisy and deceit, using subtle and unjustifiable ways to bring about their religious designs. Now although it be the Gospel that we would extol; though the holy truths, and pure worship of Christ, yet we must not make use of fleshly wisdom herein, but walk by Scripture-rules. For it's God's grace, not man's policy, gives success to the Gospel.

Of this latter we are to treat. And we are the more to consider this point, for three Reasons:

First, Because it is the nature of all enemies to the truth and holiness of Christ, to charge the godly and innocent defenders thereof with hypocrisy and policy, that they do only seek themselves, that they drive on politick designs under religious pretences. That whereas it is the property of heretical persons to broach new opinions, Alicujus temporalis commodi causâ, as Austin putteth in the definition of an Heretic, these judging of others by themselves, do think that even the faithful servants of God, do only seek their own earthly greatness and advancement. Hence we see even our Savior himself so diligent to remove this charge from him, I seek not my own glory, but the glory of him, who sent me, John 8. 50. So John 7. 18. where our Savior giveth the character of a false teacher, of one that speaketh of himself, that he seeketh his own glory: Thus the Popish party charge lies and calumnies upon the Protestants, as if they had used all politick and crafty ways to disseminate their Doctrines. Therefore Lessius the Jesuit, among his reasons, why the Protestant Religion is not to be embraced, maketh this one, That Religion (saith he) which useth lies and falsehoods to propagate itself, cannot be of God; which he applieth to the Protestant Churches. But as for the Major, we grant it, as a sure truth: True Religion is only advanced by truth and sincerity; whereas errors being in themselves lies, are increasing by the father of lies. But then we say, the Church of Rome is notoriously guilty in this way; from them first came that expression of Piae frauds, applied by some to indulgences. It is the Church of Rome that hath (Revel. 17. 5.) upon her forehead written Mystery; she is the harlot, that like Solomon's, doth wipe her mouth, and speak of vows, pretending Religion, when she hath been acting her lewdness. But by how much the more the enemies of God's Church, are apt to charge the guides therein with policy and deceitfulness, the more are they to watch to their ways, and to walk with all sincerity. For these accusations are believed by many. And withal there is a generation of Atheistical, politick men in the world, that hereby are hardened in their impiety, as if Religion were but a politick devise of men, and therefore matter not any further than their advantages are served thereby, Whose damnation sleepeth not, if they do not awaken betimes.

Secondly, The second Reason why this is to be attended, is, Because all pretenders to any Religion in the world, they would all be thought to be sincere. None will own and justify hypocrisy and guile to be lawful. Indeed the Jesuits they go high this way, when they defend mental reservations, and make equivocation, Prudens defensio rei, as Valentia. These are not only deceitful, and use fleshly wisdom, but also plead for it, yet at other times would be thought very free from all such carnal policy, and way of lying. As Bellarmine in a Sermon of his, (Conc. 9. de • probitate doct. Eccles.) inveigheth against Protestants, whom he calleth Heretics, Although (saith he) their Doctrine were true, yet ought they to confirm it with lies? Nonne satius esset millies obmutescere, quam semel mentiri? Were it not better suffer to be a thousand times silent, then once to lie? What is the work of the Devil, if this be not? Thus a great Champion of the Romish Church, which you would think did all things in great candour and ingenuity: And yet in that very Sermon reporteth forged lies against eminent men, continuing the same bitterness in Conc. 10, 11, 12. as if his tongue were set on fire from hell. But there are two famous places in the Scripture, which may abundantly confirm us of the deceivable and false ways in the Roman Church. The first is, 1 Tim. 4. 2. where they are said, To speak lies in hypocrisy, forbidding to marry, &c. who are therefore said, To have seducing spirits, yea and a conscience seared with an hot iron; that is, because they can so abominably dissemble both with God and man. The second place is, 2 Thes. 2. 9. where the coming of that wicked one is said to be after the working of Satan, with all power, and signs, and lying wonders, in all deceiveableness of unrighteousness. Here you see, that fraud and impostures are (as it were) the true note of their false Church. But though this be so, yet they would wash their Blackmoor skin, and charge that crime upon those Churches, who departed from them. Seeing then that this cozening, deceiving way is charged mutually by all parties upon one another, with what integrity and fidelity doth it behove those to walk, who are indeed the faithful Ministers of Christ? But

Thirdly, The preaching of this truth is to take off those prejudices that do too closely adhere even to such, who are come out of that spiritual Babylon. There is a causeless and sinful suspicion in people, that if the faithful Pastors in God's Church do endeavor a Reformation from the accustomed superstitions, or evil and profane disorders, that through length of time have taken full and quiet possession; they presently attribute this to carnal and corrupt ends; they will not believe that these things are undertaken from pure and holy ends; they will not be persuaded, that the motive to these things, is pure respect to God's glory: but that the Ministers of God have their carnal and sinister respects in all this, either to get dominion, or to advance themselves in one way or other. Now although it may not be denied, but that in perusing of Ecclesiastical History; we may observe that carnal interest, and human respects were eminently dominative in Church-affairs, yet God forbid that any should be given up to such a temptation, as to think that there is no truth or fidelity in any. When Lot did but courteously and civilly reprove the Sodomites for their high impieties; see how wickedly they interpret this, Genes. 19. 9. He will needs be a judge over us. They construed his endeavor against sin to be nothing but usurpation. Thus also Corah and his complices accounted all that Moses and Aaron did, tyranny and pride, Numb. 16. 5. Ye take too much upon you, seeing all the Congregation is holy, &c. Wherefore do ye lift up your selves above the Congregation of the Lord. And we may see by many Apologies that Paul maketh, the Galatians and other Churches could hardly be persuaded of his sincerity and love to them. If then thou shalt once satisfy thyself with this, that those Ministers of God, who endeavor to bring a people out of their disorders, and to make them conformable to Scripture-directions, dare not look to themselves herein: yea they go against themselves, and show no fleshly wisdom at all; but rather if they consulted with that, they would let people go quietly in the broad way to perdition, as they have done. If (I say) this be once believed by thee, it will make thee with all alacrity and cheerfulness to go along with them, and encourage them in their work. But it is the Devil that moveth upon that unruly sea of thy heart; he putteth thee into many vexations and commotions, whereas if the Spirit of God should rebuke both Satan and thy own corruptions, thou wouldst with clamnesse reflect upon thyself, yea reprove thyself, saying, Why should I be offended at those ways which are for the good of my soul, which make to the getting of knowledge, and to the overcoming of those former lusts I have been entangled with, which would have done me no good, but have destroyed my soul?

These things premised, let us instance in some principles of fleshly wisdom, that men have used, and do use in the matters of Religion. And

First, This is the Proprium quarto modo, as it were of all heretical persons, To cover their falsehoods with pretended Authority from the Scripture. Now this is merely fleshly wisdom to regard the Scripture no further then by the words and phrases thereof thou canst protect thy errors. Not to go to the word of God, as that Rule by which thou wilt stand, or fall, to give up thy heart and soul, and all thy thoughts to be molded and framed by that; but having afore-hand swallowed down thy corrupt tenets, then to go to Scripture, to wrest and compel it (as it were) to speak for thee. There is a great deal of fleshly wisdom in managing of false ways, but it is never more heinous, yea and sacrilegious, then when it doth thus profanely and irreverently handle Scripture. If we expostulate with the Socinian, he will grant the Scripture words, he will tell you, he holdeth Christ to be a God, that by Christ's blood we have remission of sins: but then come to ask him, In what sense Christ is a God, and in what manner we have remission of sins by Christ's death? then the poison of the Viper doth break forth. So if we contend with the Pelagian, Arminian, and others, about the injury they do to the Grace of Christ, they will tell you, they are for Christ, they do own all the Texts of Scripture that speak of grace. But then ask, what they mean by grace? And how far they extend the efficacy of grace? then their deceit will appear. So that it it is true of most Heretics, 〈 in non-Latin alphabet 〉 , They speak the same words, but do not think the same things. Let then all fleshly wisdom be abhorred, whereby we go to the Scripture only to apply the words thereof to our lies, and so would father them upon the Spirit of God; not that we love the purity and holiness of the Scriptures, but because we cannot be received with any approbation, unless we bring our authority, pretended at least from that. Therefore it falleth out many times, as Tertullian observeth, When such erroneous persons can no longer hide themselves by Scripture-words, that they directly fall to accuse the Scripture, either to deny it to be the word of God, or debasing of it, as but a dead letter, that so their corrupt hearts may be more believed, than the Scripture itself.

Secondly, A second principle of fleshly wisdom, is, To hide and conceal those monstrous births we have brought forth, or else secretly and in a clandestine manner to acquaint others with them, that so many weak persons may be infected before those who are able and skillful had any opportunity to gain-say them. 2 Pet. 2. 1. The Apostle Peter speaketh of some, Who should privily bring in damnable heresies: Privily, because as the thief hateth the light, seeing he only comes to steal: so do those who vent their false errors delight in secrecy, because the light will quickly manifest their falsehoods. As it is with Moles, all the while they are under ground, you can hardly take them, but if once above ground, then they are presently destroyed: Thus all the while errors and falsehoods creep under ground, will not come to the light, they are hardly discovered and stopped: but when once found out, then they are easily overcome. Now all this is but fleshly wisdom, to appear nowhere but in the dark, to be always hiding ourselves under ground. Therefore they are said, 2 Tim. 3. 6. To creep into houses, as thieves do by night; they do all things closely and secretly, not willing to be brought to the light: Whereas we have our Savior professing the clean contrary concerning himself, John 18. 20. I spake openly to the world, I ever taught in the Synagogue, and in the Temple, whither the Jews resort, and in secret have I said nothing. Thus the Ministers of Christ imitate him in an open public way. Not but that in times of persecution, the Disciples of Christ have had their private meetings, and have fled from the wrath of Magistrates, which the Apostle attributeth to the faith of the godly, not their fear, Heb. 11. 37. Only when it was a case of confession, and their duty publicly to give testimony to the truths of God, then no torments could make them decline it.

SERM. XCIV.

WE are describing the several particulars of fleshly wisdom, which men have made in the matters of Religion, all which are renounced by the Apostle in this Text.

The first in order I shall now propound is, To advance those men who have been of their way, by lies attributing glorious things to them, and as much disparaging and falsely accusing all such who have been in a contrary way of Religion to them. This hath been the subtle policy and stratagem in the Church of Rome. For no Church in the world hath abounded more in fleshly wisdom then she hath done. How notoriously absurd and ridiculous are they in relating many foolish miracles done by their Saints? Yea they attribute many wonderful things to some as Saints, when there were never any such persons in the world, as many learned Writers hold there were never such persons as S ^t George, and S ^t Christopher, and yet what fabulous miracles are reported of them? And truly to read the lives of their Popish Saints, would make a man nauseate their Religion, they are written by such who did so much serve their affections, and drive on their designs: Which made Cano, even a Papist, complain of it, though he saith he doth, Dolenter dicere magis quam contumeliose, speak it with grief rather than with reproach. The lives of Heathens (saith he) [Cano loc. Theolog. Lib. 11. cap. 6.] are written with more truth by Heathenish Writers, then of Saints by Catholic Writers. Laertius hath more faithfully related the lives of the Philosophers, and Suetonius the lives of the Caesar's, then ours have done the lives of Saints. Which maketh him go on, and say, That he who wrote that Book, which is called Aurea Legenda, was a man Perrei oris, and Plumbei cordis: He that wrote the Golden Legend, was a man of an iron Fore-head, and a leaden-Heart. Now all this is nothing but fleshly wisdom, not to regard the truth: But only what will make for advantage, whereas we may see wonderful sincerity in the Apostles in this very matter; They did use no fleshly wisdom at all, but do record their own infirmities as well as miracles. Doth not the Evangelist Matthew relate how he was a Publican? Is not Peter 's denial of his Master, in all the aggravations of it recorded? Are not the strifes of the Disciples about primacy mentioned? Do we not read of Paul and Barnabas their sharp contention? Did not Paul withstand Peter to the face, because he was worthy to be reproved? Certainly the want of fleshly wisdom, and carnal policy in the Apostles, doing all things with sincerity and integrity, as well when it maketh against them as for them, doth plainly evidence, that they were of God. Christ doth not need the concealment of our imperfections. The more unworthy the instruments are, the more is his glory in bringing about his ends by them. Thus Austin was not ashamed to leave to the world a public confession of his youthful vanities and follies. And Beza doth 〈 in non-Latin alphabet 〉 , expose himself to shame upon that very word, Matth. 1. 19. where showing that in Plutarch one Archilochus a Poet, for dishonest verses which he had made, he did 〈 in non-Latin alphabet 〉 , expose himself to shame, Quod mihi aliquando accidit, &c. Which was once my case (saith he) while a young man, and not yet admitted into the Church; which blot, I hope, I have washed away both by sayings and deeds. He was a Papist while he made those wanton verses: Therefore they need not upbraid him so for them, especially seeing he manifested his repentance for them. Therefore Beza did say of his adversaries, Isti homines invident mihi gratiam Dei. These men envy me the grace of God. As fleshly wisdom is seen thus in an hyperbolical admiration of men of our own way, not at all taking notice of their imperfections: so is it no less manifest in the dispraising, disgraceing and falsely traducing those who are dissentients from us. This is fleshly wisdom to disgrace and calumniate those who are against us by forged lies. As the Heathens of old said, The Christians worshipped an Asses head, and that at their love-feasts all wantonness and uncleanness were committed. It is Bellarmine 's boast, That no Catholics are found to praise the Doctrine or lives of Heretics, which is it self false. For to omit many instances, Stapleton saith of Calvin, though he subjoineth enough to mar all, That he is an Interpreter for the letter of the Scripture, Ita diligens, ita elegans, ita suavis, &c. (In Antid. Evang. in Praefat.) So diligent, so elegant, so sweet that many Papists did read him. Yea (saith he) I have heard many wish that those things which are disputed in his Commentaries against the Church, and its faith, were taken out, and then they would be very greatly useful. But if it were true, that no Papists did praise the Protestants; this is not for their honor, but reproach; it being a duty to acknowledge the gifts and abilities that are in men, though we abominate their errors and vices. So that it is wholly fleshly wisdom in them thus to suppress the excellency of those who are against them. Yea, if they stayed here, it were pardonable; but they do most prodigiously vent, and publish horrible lies about Luther and Calvin, as if they had been monsters of men for their impieties. But all this is wisdom from the Devil, and God hath turned all their cursing into blessing.

In the second place, It is fleshly wisdom to maintain any such pernicious and deceitful Doctrines, as do maintain falsehood and deceit, and thereby as much as lieth in them, overthrow all human societies. The Priscillianists of old did maintain, That it was lawful to lie, and swear, and say anything, so that they kept the heart pure. And the Papists (I mean the Jesuited ones) they come near them; for they do professedly dipute for the lawfulness of Equivocation and Mental Reservation; yea they call it prudence. And as the Pelagians of old, who privately to their Disciples, did plainly declare their opinions, but in public spake craftily and ambiguously, thereby to deceive others, as if they were Orthodox, alleging Christ's example, who to the multitude spake in Parables, but opened them plainly to his Disciples: so would these fasten upon Christ, and holy men recorded in Scripture, instances of equivocation. But the Scripture commands us, To lay aside lying, speaking every man the truth to his neighbor, Ephes. 4. 25. And this is subjoined as a necessary consequent of putting on the new man. Austin wrote much against this way of lying. And certainly seeing that words are appointed to signify our mind to another; if we pervert them to the contrary end to deceive them, we do overthrow the foundation of spiritual and civil societies. It is one thing indeed not to reveal all the truth, when not required, or commanded, this may sometimes be done; but to deny the truth, or equivocate, this doth no ways become those, who with sincerity, and not with fleshly wisdom, are to propagate the Gospel. If you say, for all the Church of Rome hath used such carnal policy, yet she continueth in her external prosperity, she is not blasted and crossed in her designs: and therefore Bellarmine would take advantages of the Protestants by this, If (saith he) the Church of Rome be so vile and impure as you say she is; if she use! all those unlawful and ungodly ways to keep up her glory, then it's the greater argument, that her constitution is of God, that all her craft and wickedness hath not yet ruined her. But to this doubt it is easily answered, That by the Scripture we know it is foretold, that he must prevail for a long time in the Church: and therefore their success, notwithstanding all their cruelty and craft, is not to be any stumbling block to such who believe the Scriptures.

The third instance of fleshly wisdom to propagate Religion by, is, To indulge men in their lusts and sins, that so the party which followeth them, may be the more numerous. This is fleshly wisdom in an high degree of impiety; and yet in this also the Church of Rome hath been notorious, when other Churches have by their good Discipline cast out some offenders for scandalous impieties; They have appealed to the Church of Rome in that case and she craftily laying hold on the opportunity, hoping thereby to establish her Supremacy, would like Absalom say to everyone that came, that his cause was good; and by this policy in indulging and encouraging such licentious offenders, whom other Churches would not endure as members: At last with other politick devises, she arrived to that amplitude of power, she now glorieth in. We might instance in other subtle forgeries, as the corrupting or denying some Canons made in the Council of Nice, thereby to translate the chief Patriarchship to herself; a famous cheat, and discovered most palpably to the shame of the Roman party, of which there is much in Ecclesiastical Authors; as also the pretence of Constantine's donation, a forged he like the rest. This I shall insist upon, as greatly considerable, The indulging of people in profaneness, as also in horrible ignorance, that so they may rule without control. And how well were it if this fleshly wisdom were enclosed in the Roman Conclave? Are there not too many in the Protestant Churches, that out of a desire either to please men, or increase their earthly advantages promote a promiscuous admission of all to the Lord's Table, making no difference between the clean and unclean. This I confess is the way to be applauded by the most: This is that which will give best content to all: This is accounted wisdom and moderation; but Wisdom is justified of her children; and the holy institution of Christ's, will be owned by those who worship God in Spirit and truth: But this fleshly wisoome whereby we please all, and indulge men in their lusts, is seldom successful; but fire will come out of the Bramble, when it doth not out of the Fig-tree to consume: I mean even profane and wicked spirits are many times stirred up by God to oppose such corrupt Teachers, when the godly meddle not at all. For God doth many times make use of the wickedness of one ungodly man, to torment another. Yea Luther 's first stirrings against the abuses of Popery, were not so pure and sincere, as afterwards when the light and grace of God came more upon him. It is therefore a great duty incumbent upon the Ministers of the Gospel, to walk sincerely by Christ's rule in their pastoral exercises, avoiding this fleshly wisdom, which though it may seem sometimes to prevent a mischief, yet as it did to David, doth afterwards plunge in a greater calamity. And indeed going to carnal policy in Church-administrations, is but like going to witches and wizards, forsaking God's way, which never bringeth a perfect cure.

Fourthly, Then is carnal wisdom used to propagate Religion, When by it we propound carnal and selfish ends to ourselves, not the glory of God, and advancing the power and purity of his Ordinances. This is that which Paul doth principally disclaim, I seek not you but yours, saith he in this Epistle, 2 Cor. 12. 14. And that they might be persuaded hereof, he would take no maintenance of them, but made use of other Churches, that he might spare them; yea sometimes working with his own hands. How far this is imitable by the Ministers of the Gospel now, as many do upbraid them with this example of Paul, will be clearly and fully evidenced (God assisting in its time) for we shall meet with this part of Paul expressly mentioned and insisted on by him in this Epistle. But it is worth the observation, that Paul by no way he took, could escape the slander of a selfseeker. For if in that case he had burdened the Church of Corinth, the false Apostles would have calumniated him, as using a cloak of covetousness, and seeking himself: But now because he will not do so, see how this is interpreted as a carnal design also; for so he bringeth in their objection, verse. 16, Be it so, I did not burden you, but being crafty, I took you with guile. This was suggested against Paul, they made this construction of Paul 's not burdening them, that he did this out of craft, that they should think themselves the more engaged unto him; and so by this means, he get the more dominion over them. Thus what shall Paul do, if he doth not take maintenance, it is his craft, and if he doth, it is his craft? By this instance we see, how much we are to avoid all fleshly wisdom, for do what we will, it shall be charged upon us. Only when we have this sincerity of conscience within to comfort and support us, this will be a means to make us bear the slanders of enemies with greater alacrity. Now as we said, then we may certainly conclude, we are guided by fleshly wisdom; when our aims in our ministerial way is either glory, and applause, which was the poison of the Pharisees duties; or earthly wealth and external pomp; which motives do easily creep in, unless grace be the porter to keep the door of the soul. We see even the Disciples themselves, and that twice contending about superiority; and once this was done when our Savior was fore-telling them of his sad sufferings, and how they should be scattered. And truly this should much prevail with us to walk by sincere rules, because nothing doth more awe people's hearts, nothing doth more erect a throne of fear and reverence in men's hearts, so much as integrity. Even Herod did fear John, because he was a just man; he saw he was not carried by carnal pinciples, and that made Herod reverence him, Mark 6. 20. And thus it was with Christ himself also, this made the people so greatly flock after him, because the hypocrise and self-seeking of the Pharisees began to be made clear to them. And thus the integrity of our Reformers was precious: whereas the luxury, pride and ambition of the Roman Clergy began to be apparent. Yea before Luther 's time, the Church generally groaned under them, which made Berengarius call them Romanos Pompifices, and Pulpifices, as regarding their pomp and belly more than their ministerial duty.

Lastly, (For the differences I promised to speak to between fleshly wisdom, and heavenly wisdom, as also civil prudence, may be considered in the next particular.) Fleshly wisdom is seen, In glorying and boasting of human eloquence and philosophical demonstrations. This some make to be a great part of, if not the only sense of fleshly wisdom. And certainly this is that which Paul renounceth, 1 Cor. 2. 1, 3, 4. the end whereof was, that their faith might not stand in the wisdom of men, but the power of God. And therefore the Thessalonians are commended, 1 Thess. 2. 13. That they received the Gospel, not as the word of men, but as of God, which effectually worketh in those that believe. That there may be no use made of human learning, much less that it is not lawful to improve the gifts and abilities of learned men in our Ministry, I think is scarcely in an absolute sense denied by any orthodox. But then they give this Caution, That such things must not be done out of ostentation, but edification, and conviction; neither must we so preach that our auditors should be more affected with the oratory or learning, than the matter, the gifts and parts of a Minister, more than the holy truths which are delivered for information and conversion. And therefore as we the Ministers of the Gospel are to take heed of all fleshly wisdom, especially this latter, which is so subtle a thief, ready to steal away our treasure: So ought you the hearers to take heed of all fleshly wisdom. For it is this only maketh you go away unconverted, unhumbled, unreformed, your conscience, your mind condemns you for it, but only fleshly wisdom will not let you obey. As (I say) we are to take heed of this universally; so especially that you do not regard the parts, learning and oratory of a Minister more than holy matter. You must hear from a sincere heart, you must come to our Ministry with godly simplicity, as well as we are to preach so; and it is hard to say, whether is more difficult, to preach without fleshly wisdom, or hear without it. Do you desire to know nothing, but Jesus Christ crucified? Are ye not like children that look upon Books, more to see the gayes and gaudy flourishes, than the matter contained therein? Do ye not mind more what may tickle your ear, please your fancy, then what may wound your heart? Aristotle even to his Lecture of moral Philosophy, doth require one who is purged from his lusts. How much rather is the word of God to be received with a pure and mortified heart? Oh this flesnly wisdom will prove cursed folly at last! In the flames of hell thou wilt cry out of this, Oh wretch that I was, I thought to be wise for myself, and how unspeakably am I undone thereby!

SERM. XCV.

THe third particular, which qualifieth the Apostles conversation in this world, cometh in order to be treated on, which is set down Oppositely, But by the grace of God. This is added; partly to exclude all pride and presumption in himself. For having declared his integrity, lest it might be thought, that though he did not confide in carnal wisdom, yet he might in his own integrity; he addeth, The grace of God; showing thereby, that he trusted in that alone. And then partly it is spoken, in opposition to fleshly wisdom. For seeing it might be demanded, If Paul did not use the wisdom of the world, How could it come about, that he should have such success in his preaching, that the Gospel should have such a full and glorious course by his Ministry? He resolveth it into the grace of God, that did go along with him: it was neither his gifts, or his graces, but the power and grace of God, directing and protecting of him, in his ministerial employment. Thus Paul and Barnabas, Acts 14. 26. are by the brethren recommended to the grace of God for the work, which they fulfilled. So that whereas the word Grace in the New Testament, hath several significations; the principal whereof is the favor and mere mercy of God without us. The less principal, is the Effects thereof; and the Effects of this Grace, are either of sanctification, or administration and service. We may comprehend all these in the word [Grace;] but especially the latter, the effects of grace; and of those effects, chiefly those ministerial gifts, with the success thereof, that