An Expository Comment on 2 Corinthians 1

SERM. XCVI.

WE are enumerating the particulars of that grace, which the Apostle doth especially acknowledge in his ministerial course. We proceed therefore, and

First, The faithfulness of Paul to his Apostolical trust, fixing his heart upon that, and using no other means, then what are proportionable and commensurate to such a noble end, was wholly of the grace of God towards him. It is required of Stewards, that they be found faithful, saith this Apostle, 1 Cor. 4. 2. and with this grace God had honored him. Insomuch that we do not find in Paul any halting, any carnal compliance, which might contradict the holy end of his Apostolical Office. Those are two noble expressions, 2 Corinth. 10. 8. Our authority the Lord hath given us for edification, and not for destruction. The other is, 2 Cor. 13. 8. For we can do nothing against the truth, but for the truth. In these Texts we have expressed the end of all ministerial power, it is for edification: And therefore if any through the Word preached be more hardened in their sins, and made more obdurate in their evil ways, this is besides the intention of the Word. As when the Sun blindeth a man's eyes through the dazelling thereof, this is accidental; the proper and natural effect, being to illuminate, all spiritual authority is for edification. And in the other Text, you have the power of grace upon Paul 's heart, so affecting of him, that he cannot do anything against the truth. Neither doctrinally or practically would he indulge to any evil way; but thereby the end of his Ministry should be frustrated. Now this is a special work of God's grace so to sanctify, and keep tender our hearts, that we take heed of everything that may obstruct the happy course of the Gospel: Whereas the Jesuitical party will wander out into many by and extravagant ways, to accomplish their designs. Jansen a learned Papist (Jansen. Sanctus Augustinus liber proaemialis, pag. 9.) speaketh of one man, who not daring to do something out of favor to another, which he knew was contrary to the principles of morality; neither affirmed by any Authors; as probable, had this answer from a Jesuited Doctor, Aude, & nos efficiemus probable, Be bold to do it and we will make it probable. Here we see, their power is many times against the truth. But Paul was so kept by the grace of God, that not only deliberately he did not anything which might retard the progress of the Gospel; but also nor so much as by infirmity, or any sudden surprisal, as we see Peter did, and therefore Paul did withstand him to the face. This therefore is a blessed work of God's grace, when a Minister is kept so faithfully to the end of his Office, that neither in life or doctrine, will he do anything, that may be contrary to it.

Secondly, The grace of God extended itself mercifully to Paul, In that he was kept low and humble under all those signal favors and prerogatives that God hath bestowed upoh him. Was not everything in Paal almost extraordinary and miraculous, and yet who is kept lower in his own eyes, who is more emptied of himself, looking upon what he had been, more than what he was? So that it was of God's grace to Paul, to make him acknowledge God's grace not to trust in himself. And thus it is always in the Church of God; one special work of God's grace, is to make us sensible of it, to give all to it, to go out of ourselves: and thus God's fullness is most seen in our emptiness. We see the Jews went about wholly to establish their own righteousness. The Stoic Philosophers, who did so admire virtue, were thereby advancers of themselves: They looked upon virtue as their own work, that they were not beholding to God for it. Therefore Seneca maketh this the cause and foundation of all happiness, Fidere sibiipsi, to trust in himself. And the Pelagian, though Christian, yet his Doctrine driveth wholly to self-advancement. So that though he would acknowledge the necessity of that prayer, Forgive us our sins (yet so as when we had sinned, otherwise they pleaded perfection, and that a man might be without sin) yet for the ensuing Petition, Lead us not into temptation, &c. They would not understand it of spiritual temptations and occasions to sin, as if we needed to pray to God for grace to prevent future sins, our own will and strength was sufficient for that; but of external miseries, such as not to fall off an horse, or to be killed by a thief: These were the temptations only we prayed against in this Petition. But where the grace of God is effectually working, there it maketh a man apprehensive of the necessity of it; and that to every action all the day long: and truly this is from God; when the Minister of the Gospel shall go out of all parts, learning and studies whatsoever, acknowledging it's the grace of God alone that enableth him in his work: happily this would make the presence of God more powerful with us, if we did own his grace more.

Thirdly, The grace of God with Paul in his ministerial employment, was, The directing of him in meditations, and guiding of him to such thoughts and words as might most prevail upon those that hear him. For this we must know, that where God's presence is with a Minister, there he is directed to preach on such subject matter, rather than other which God will bless to a most happy and effectual issue. This made Paul say excellently, 2 Cor. 5. 6. Not that we are sufficient to think anything of ourselves, but our sufficiency is of God, who hath made us able Ministers of the New Testament. Here you see Paul acknowledging, that we are not able to think one thought in our ministerial way advantageous for the edification of others without the grace of God. As in prayer, we know not what to pray, or how to pray, without the Spirit of God enabling: So neither in preaching, we know not what to preach, or how to preach, unless the Lord guide us. That is observable, Eccles. 12. 9, 10. Because the preacher was wise, he taught the people knowledge, he gave good heed, and sought out, and set in order many proverbs. The preacher sought to find out acceptable words. By this we see, that there is special wisdom to search out fit matter and fit words, which cannot be obtained without God the fountain of wisdom. So that herein the Minister of God is to exercise himself daily in prayer to God, that he would teach him how to preach, and what to preach, that he may not sow chaff instead of wheat, and cockles instead of barley, that he may be so directed, as to pitch upon those arguments, those expressions which will be most effectually working upon the souls of those that do hear.

Fourthly, The grace of God was wonderfully manifest in Paul., By the spirit of self-denial, patience, zeal, and courage which was in him, while accomplishing his work. Indeed Paul is like a pleasant and choice Garden, wherein are so many precious flowers, that we know not which to pluck first. Thus Paul was so eminently bespangled with all the graces of God's Spirit, that we know not which to commend first. His self-denial was admirable, when he complained, All sought their own, and not the things of Jesus Christ. This argued how much he did abhor such courses, Phil. 3. 21. when he was so solicitous to bring off deluded souls from the false Apostles who reigned over them. It was not his honor or glory that he looked at, if so be they would own Christ and his ways in truth; let him be rejected, he mattered it not. This he plainly professeth, 2 Cor. 13. 7. I pray God ye do no evil, not that we should be approved, but that you should do that which is honest, though we be accounted as reprobates. It is plain therefore that it was their good, their salvation and glory, not his own that he aimed at. His patience also was no less remarkable, when he could quietly go through all the reproaches and calumnies that the false Apostles did charge upon him, especially his patience was even miraculous in those sufferings he was exercised with, for the Gospels sake. He that informed others, they had need of patience; how much more had he, being put to so many combats as he was? Yet under all this he fainted not, he forsook not Christ, and his cause; yea he rejoiced in his sufferings, and looked upon them as so many marks of honor. 2 Cor. 11. 23, 24, 25, 26, 27, 28. you have a long Catalogue of the manifold bitter trials he was put upon; yet he was gold in this fire, he was wheat in this winnowing; he doth not complain of the cause of Christ he had espoused, as Zipporah to Moses, Thou art a bloody husband; yea in all these things, He is more than a conqueror, as Rom. 8. 37. For the greatest Conquerors do for the most part receive some loss; but these tribulations were so far from making him a loser, that he was thereby a gainer. The grace of God was wonderfully in Paul, to make him so zealous for the Churches of Christ as he was; he learned of Christ himself to have the zeal of the Lord's house to eat him up, 2 Cor. 11. 29. Who is offended, and I burn not? There was nothing in the Church of God that fell out, which might be a stumbling block to any believer, which might any ways tend to make such an one fall; but his heart was affected therein, as if it had been his own cause. Therefore in the fore-mentioned Chapter, 2 Cor. 11, 28. he acknowledgeth the care of all the Churches to be upon him; and this made him so compassionately sympathizing with every member thereof. Thus Paul is like a spiritual Atlas, bearing up the Churches of God; not that he owneth himself in this, any further than to acknowledge the grace of God thereby to him. Now this zeal did necessarily imply public affections, whereby Paul was enlarged in his soul towards the glory of God, and the good of others; which heavenly constitution doth necessarily suppose the grace of God: Man naturally making himself the utmost end of all his actions: and his own self-love, like Phaeaoh 's lean kine, doth devour and swallow up all that is before it. Is not that passage of his public affection matter of amazement? Rom. 9. 2, 3. where he professeth his great heaviness, and continual sorrow of heart for the Israelites? Yea this did so far possess him, that he saith, I could wish myself acoursed from Christ for their sake. Such an high expression, that it hath troubled Interprete • s, how to explain it, and make it lawful; as if in public affections, as well as private, that were true, Difficile est amare & sapere, It is hard to love, and to be wise also. Now this is a blessed effect of God's grace upon the hearts of those who preach the Gospel, when they prefer Jerusalem above all their joy; when they preach not to live upon the Gospel, and to be maintained by the Gospel, but rather use these, as steps whereby they may ascend higher. That as the body is for the soul, not the soul for the body; so they make personal accommodations for the public, not public for the personal. Lastly, That I may not weary you out, the courage and spiritual fortitude that Paul did upon all occasions demonstrate, doth plainly demonstrate the grace of God towards him. The ministerial Office is compared to a soldiers employment, 2 Tim. 2. 3, 4. where Timothy is commanded to endure hardness as a soldier of Christ: And because he is set apart for this spiritual warfare, therefore he must not entangle himself with the affairs of this life; and herein Paul did show himself an excellent pattern. Was not he an excellent soldier, when Phil. 4. 11, 12. he had learned in whatsoever estate, to be content; he knew how to abound, and how to want, everywhere, and in all things. He must needs have spiritual fortitude that could thus endure hot and cold. No wonder then if at the close of his life, he hath this comfortable testimony from his conscience, That he had fought a good fight, 2 Tim. 4. 7. This is that which maketh the ministerial work so difficult; we are to conflict with the lusts of men; we are to demolish the Kingdom of Satan; all our work, if faithfully discharged, breedeth nothing but the malice and opposition of ungodly men. And that this is wholly the gift of God, appeareth, 2 Tim. 1. 7. God hath not given us the spirit of fear, but of power, and of love, and of a sound mind; of power, that subdueth all worldly fear, and man-pleasing; yet lest this power should make us too harsh and austere, there is love to mollify and sweeten it. For Dilige & loquere quod vis, said Austin, Love, and then reprove as much as you will. But lest love should make us foolish, and too indulgent, there is added a sound mind, as salt to season this Sacrifice. These are the qualifications of a Minister; but who giveth these? From whence doth this good and perfect gift come? Even from the Father of lights, Jam. 1. 17.

Fifthly, The grace of God proclaimed by Paul, was, In the heavenly wisdom that he did use in the managing of his Office. For although he disclaimeth fleshly wisdom, yet he attributeth to himself true heavenly wisdom, he considered his auditors, what they were able to bear; he did not put new wine into old bottles; he had serpentine wisdom, though Dove-like innocence. Wisdom and discretion is the eye in the body of all our holy actions. Zeal without knowledge maketh a man like Samson, when his eyes are pulled out; though he pull down the house upon the Philistines, yet he himself is also destroyed thereby. 1 Cor. 3. 1, 2. I could not speak unto you, as spiritual, but as carnal. I fed you with milk, and not with meat. Argus was not fuller of eyes, then a Minister is to be of wisdom and circumspection, to know the dispositions, capacities and temptations of the people to whom he preacheth. But above all the Ministers wisdom is seen in laying a good and sure foundation. This grace of God to him, Paul doth acknowledge, 1 Cor. 3. 10. According to the grace of God given to me, as a wise master-builder I have laid a foundation. For if we be not in justification built upon Christ, and in practice carried beyond morality, yea and religious duties to a principle of regeneration within; All other building, though never so glorious, and applauded in the world, is but like an house built upon the sand, whose fall will be great, when tempests shall arise. It was from this wisdom that Paul said, I became all things to all men, that I might save some, 1 Cor. 9. 22. Not in that sense as the Jesuit is said, to become all things to all men, for that is to save one, not to save, but rather destroy others: he did not sinfully comply with men's sins, but he did prudently accommodate himself to men's weaknesses, not defiling himself thereby, that to he might 〈◊〉 them out of their weaknesses.

Lastly, The grace of God acknowledged by Paul, is, The success he had in his ministerial labors. For though Paul was enabled to do many miracles to cure many diseased bodies▪ yet he could not open the eyes, or change the heart of any one man; whensoever therefore an effectual door was opened to him, in any place; this was God's work, not Paul 's, 1 Cor. 3. For though Paul planted, and Apollo watered, yet it is God that giveth the increase. Alas, it is not for a Minister to think his parts, his gifts, his learning, his diligent and zealous preaching shall bring men off from their wicked ways. For though the Minister is to do his duty, yet his success is of God's grace only: And therefore wonder not, if Paul triumph over all the learned and potent enemies of the Gospel, if Paul 's contemptibleness overcome the Grecians wisdom and excellency; for it's not Paul, but the grace of God with him that doth these wondrous things.

Use of Admonition, to us who are the Ministers of God, as we would have our studies, our labors, our ministerial employments have success, to go out of our parts and studies, and to importune the grace of God more. Thou art apt to think such expressions, such moving compassionate exhortations, such quick and penetrating arguments, will make men leave all their sins, and follow Christ, but look up to God's grace more; and take heed of anything that may provoke God to withwithdraw his gracious presence from thy studies and ministerial labors.

Use 2. Of Instruction. Whence it is that the faithful Ministry of God hath been upheld in all ages, when the Governors of the world have frowned on them, when endeavors have been to root it out, as a bitter plant not to be endured, when they themselves have been poor and weak, having neither outward greatness, or earthly policy to maintain them; This is wholly from the grace of God. As the Ark was not overwhelmed in the waters, though it had no Pilot to guide it, because God took care of it.

SERM. XCVII.

WE are come now to the thing testified itself, which is this, We have had our conversation in the world. So that herein is expressed the ground of his comfort, and that in two particulars:

1. It was his conversation, 〈 in non-Latin alphabet 〉 . This word is used to signify the way, as the Scripture calleth it, or the life, and constant customary practice of man. Sometimes 〈 in non-Latin alphabet 〉 is added to it, not that it can be our conversation, unless it be universal, and everywhere so. But for further aggravation, as 1 Pet. 1. 15. But as he that hath called you is holy, so be ye holy in all manner of conversation. If a man be holy at sometimes, or in some fits, but not constantly, he doth not resemble God, for God is holy in all his ways. In every action, and all times, God doth manifest his holiness, he is a God, and changeth not, is always like himself: Thus it ought to be with the godly: No company, no condition, no temptations should make them change that holy way of life, they are to exercise themselves in. Hence also 2 Pet. 3. 11. we have it rendered in the plural number, 〈 in non-Latin alphabet 〉 , What manner of persons ought we to be in godly conversations; signifying, that the day of judgment powerfully believed, would have a strong influence upon every thought, word or action, that there cannot be any kind of godliness, though never so contrary to flesh and blood, but we should be thereby provoked to the accomplishment thereof. Varinus maketh the synonimous words to 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , that which is our perpetual exercise and life, as it were. Indeed there is the word 〈 in non-Latin alphabet 〉 rendered conversation, Phil. 3. 20. and so 〈 in non-Latin alphabet 〉 is used, Act. 23. 1. as also Philip. 1. 27. Let your conversation be as becometh the Gospel; but 〈 in non-Latin alphabet 〉 in Philip. 3. 20. is observed to signify rather our freedom and prerogative, which we have as Citizens of Jerusalem. Our privileges are in that spiritual corporation; which indeed doth also by consequence denote, that our lives and conversations ought to be answerable to such glorious advantages.

The second word expressive, is, In the world. It is not at one place, or in some company only, that Paul doth thus sincerely behave himself, but in the world, everywhere, in all places where he cometh, Locum, non animum, he may change his place, and his company, but never his godly life.

Whereas then we see, Paul gathering his comfort not from some particular actions done at some time, or in some place, but from the whole carriage, and constant deportment of himself. We may observe,

That it is not so much some good actions done at sometimes, as the universal carriage of ourselves in holy things, that doth bring solid comfort.

This Doctrine is of special use. For who will not be godly? Who may not be thought to belong to the Kingdom of Heaven? If you look upon them, in some fits, while under some dangers, while some sudden pangs are upon them; but God will judge thee, not according to these particulars, but the whole course of thy life. It is true, sometimes thou hast prayed, sometimes thy heart hath been smitten under the guilt of thy sins; but how quickly have these passed over again? These are not thy daily exercise: The harmony of thy life is not holy and godly. There are innumerable instances of men, who in some straits and imminent dangers have appeared penitent and reformed, but all hath been forced and compelled, as it were; their constant, habitual inclination was otherwise. Did not Pharaoh in some extremities cry out, He had sinned, and desired Moses to pray for him? Did not Ahab under God's judgments humble himself in sackcloth? Yea was it not the complaint of the Prophets concerning the people of the Israel, That in their tribulations they did call upon God? But then afterwards would return to their proper course again, Psalm. 78. 34, 35, 36, 37. When he slew them, then they sought him, they returned and inquired early after God. These words declare much activity and solicitude in them, for a while at least to become reconciled with God: But then what followeth? They did flatter with their mouth, for their heart was not right with him, neither were they steadfast in his Covenant. And before at verse. 8. they are said, To be a generation that set not their heart aright, and whose spirit was not steadfast with God. So that the Israelites are a perpetual instance to confirm this Doctrine, that it is not so much to be regarded how holy and repenting we may appear sometimes, but what we are constantly, that is to be regarded.

To clear this, take notice,

First, That the Scripture speaketh of a twofold conversation, and the one directly contrary to the other, whose ends also are contrary.

The first of these is, A wicked, carnal, and natural one, which all live in, till God by his gracious power deliver us from it. What is every man's conversation till grace change him, but a continual road of evil actions? he goeth from one sin to another, he is always like himself, as the worm is ever creeping upon the ground, you never see it flying like a bird up to the clouds. This is called 〈 in non-Latin alphabet 〉 , Our former conversation, Ephes. 4. 22. which is corrupt according the deceitful lusts thereof. The first conversation then of everyone by nature, is that of the old man, original and actual sins conjoined together into one body, as it were; so that he is a mass, or lump of sin: This is daily corrupted by deceitful lusts: That as worms are continually eating into the Tree, till they have destroyed it: Thus are lusts constantly breeding in a man, even till they have devoured him. Now, saith the Apostle, This must be put off; we must leave this former life, and take up a new one. Oh how few are there that can say, They have put off their former conversation! As they were profane, proud, earthly, so they are still: They cannot say, It was indeed their former drinking, their former swearing, but it is their present praying, their present humiliation of themselves: Their latter conversation differeth from the former, as much as the day doth from the night that went before it. This is also called a vain conversation received by tradition from our fathers, 1 Pet. 1. 18. It is a vain one: for all the life we live, till regenerated, is spent in vain; we attain not to the true and proper end of living. Thy eating, thy drinking, thy buying and selling is all in vain; by none of these things wilt thou please God, and so arrive at last at eternal glory: Yea it were well, if it were only vain missing its end, but it's meritorious of eternal flames in hell. This conversation is said to be traditional by our fathers. If the Apostle speak of Gentiles, then it is true, that children follow the evil, and ungodly examples of their parents; they will not seem to be better and wiser than they are; if of the Jews, which is more probable, then it relateth to those superstitious exercises of Religion, which their fathers added to the command of God. And although they rested and gloried in these, as thereby highly honoring of God, yet all was but a vain worship, a vain Religion. So then a man's evil conversation, is not only to be extended to his vices and sins, but also to his religious duties, when either not instituted, or if commanded, yet not performed in that spiritual manner, which the Law of God doth require. So that a man's conversation in his praying, in his coming to Church, in his religious deportments, must be altered, as well as profane ways. Thou must leave off thy former way of praying, thy former way of hearing.

The second kind of conversation mentioned in the Scripture, is, A godly and an heavenly one. So that although we live upon the earth, yet our principles, aims, and ends, carry us up to the enjoyment of God. This is called a good conversation, Jam. 3. 13. where all divine faith and spiritual wisdom is said to be demonstrated by a good conversation. It is not Doctrine, faith, profession, or gifts that men look at, but the conversation, that speaketh a Christian, that speaketh a Minister more than ten thousand excellent discourses; Plus oculis quam auribus creditor, said Seneca. So that a good conversation is more demonstrative of godliness, then good gifts, good parts, a good faith. Thy prayers are good, thy conference and discourse is good; Is thy conversation also? Hence Paul exhorteth Timothy as a Minister to be a 〈 in non-Latin alphabet 〉 , An example (1 Tim. 4. 12.) to believers in word, in conversation. In word, that is, in his Doctrine and preaching. In conversation, that is, in the exercise of all holy duties. So that you see a man is above all things to look to his convesation that it be good. For as this is a special means to edify and build up others; so none can take comfort from the choicest abilities, the most fervent duties, the purest Church-ways, unless there be a good conversation to uphold him. Hence you see Paul doth not run to his Apostolical Office, to his great miracles, to the wonderful revelations and gifts bestowed upon him, but to his conversation in the world, as if that were a greater conviction of all adversaries, then the most glorious Church-prerogatives or privileges that can be. Hence a godly conversation is a special means to convert others. The Apostle speaketh fully to this concerning godly women, who have Heathen, or wicked, and ungodly husbands, that they should look to their duty, That they may without the Word be won by the conversation of their wives, while they behold your chaste conversation coupled with fear, 1 Pet. 3. 1, 2. he saith, Without the Word; not but that the Word is the only ordinary means of conversion; but because their conversation may be an occasion and introductory means to bring them to the Word. As Austin said, He should not have believed the Scriptures, but for the Church, because that was the introductory motive, though the Scriptures themselves were the cause of his faith. By this we see how much regard we are to have to our conversation, for by it many may be converted, or be subverted. What a woeful thing will it be, if thou by thy life hast given a just occasion to drive men off from godliness; They were coming on, but thy conversation drove them back. It is true, when wicked men do wickedly from their own corrupt hearts, take an occasion to be offended at God's ways, as some did when they heard Christ preach, saying, It was an hard saying, who can bear it? And from thence took an occasion never to follow Christ more, John 6. 60. then the guilt of such men lieth at their own door; They are offended where there is no just cause; it's Scandalum acceptum, not datum. But if thou doest by any sinful and unwarrantable practices alienate men from Religion, make them think the worse of godliness for thy doings, then remember that dreadful sentence of our Savior, Woe be to that man by whom offenses come, Matth. 18. 7. This is likewise called, 〈 in non-Latin alphabet 〉 , Your good conversation in Christ. A Scripture-conversation is a conversation in Christ, that is partly by the rule and guidance of Christ. We live not according to the course of the world, not according to the lusts of men, but as Christ hath commanded, so we live; and then partly, because by Christ's blood we do obtain this life, he hath redeemed us from our former evil ways, he hath purchased a liberty for us: and then partly, because our life is terminated in Christ, and we do objectively propound him in all our ways, as Paul saith, Galat. 2. 20. I live, yet not I; but Christ liveth in me; Christ is the principle or author, Christ is the means and way, Christ is the finisher and end of this life.

In the next place, let us consider; What goeth to make a man's conversation godly, that we may say, it is not some sudden motions, or transitory workings, but his conversation that is according to the Gospel. For if some particular good actions at sometimes were enough to make a man godly, then the way to Heaven would be no longer a narrow, but a broad way. Now in this description you must not expect a metaphysical or punctual decision, of how many actions go to make a man's conversation: So that if he come up to such a number, yet if he want one more, then it cannot be called his conversation: but we must understand it morally and in a large sense. Briefly therefore to a man's conversation there is required as the foundation of all.

First, A principle of regeneration, to be made a new creature. There must be spiritual life, before there can be spiritual motions and actions. So that if men are brought sometimes to what is holy, by external motives, because they have godly parents, godly Magistrates, godly Governonrs, as Joash all the while Jehoiada the Priest, and his Uncle lived: This cannot be called a man's conversation; there is not a new nature within, but outward motives prevail with him, and thereupon as they ebb or flow, so is there a variation and change in his practices.

Secondly, There must be a predominancy in his heart and affections to what is holy. Christ must be his treasure, he must love him more than any thing in the world, then father, or mother, or life itself. For if the soul be not thus principally fixed on him, when that which is dearer, and more loved, doth suggest itself, then they leave Christ. This is plainly seen, Matth. 13. in those hearers who believed for a while, and brought forth some fruit, but then when persecutions did arise they fell off, then these seeming vines became thorns.

Thirdly, There must be an actual improvement of those habitual principles of grace that are within. For though a man have never so much grace within, yet if it be not improved by outward exercise, we cannot call it a godly conversation: and therefore it is a vain thing for men to appeal to the goodness of their heart, and their good meanings; for the conversation is more to be believed than all these. There must then be these streams as well as the fountain; we must show our faith (as you heard) by a godly conversation; so that this relateth most to the exercise of grace, though it presuppose the fountain and root within.

Lastly, To our conversation, There are required pure and heavenly motives, that we do holy duties for holiness sake; That we follow Christ for Christ's sake, not for loaves. The old Rule is, A quatenus ad omne valet consequentia; He that doth a godly duty, because godly, will do all godly duties. As the fire, because it burneth naturally, it burneth in one country as well as another: Thus a Christian, because carried out purely and naturally (as it were) to the things of God, doth own them everywhere, in all places, in all companies. That which is godliness at one place, and in one company, is godliness in another. Only we must necessarily take along one Caution, lest we condemn all the generation of the godly for hypocrites. A man's conversation is godly, though in many things he faileth by common infirmities, though in all things he cometh short of that perfection which is required of him: Yea, though for a season through prevailing temptations he fall into, and lie in some grievous sins. David 's conversation may be called godly, he was a man after God's own heart. And Peter's conversation may be godly, though he had such a foul fall: So that infirmities, yea sometimes gross sins fallen into through urging temptations, cannot be said to make a man's conversation wicked, when the general inclination of the soul is set for that which is good. It is true, he that doth customarily and habitually sin, he is not borne of God; neither can a regenerate man sin so, as the Apostle speaketh, 1 John. 3. 9. Every swoon or fainting is not death, yet such having the seed of grace within, will as Trees that seemed to be dead all winter, because there is life in the root, at last revive and flourish when the spring of God's grace shall draw it forth. This is necessary; lest the Doctrine of a godly conversation seem only an Idea, like Tullius Orator, and that it cannot be found anywhere in the world.

In the last place, let us see what profitable Uses may be drawn from this truth. And

First, Of Instruction, who are to inform themselves, their conversation is not holy, notwithstanding some good things may sometimes be found in their lives. And

1. Such who in fear of death only, and in times of sad dangers do call upon the Lord, and cry out of their sins. Is this your conversation? Do ye ever thus, but in sometimes of exigency? It is greatly disputed, Whether a death-bed repentance can ever be sincere? The Socinians are too rigid, denying the salvation of such persons, because they have no time to show forth good works in their conversation. But as this may be too rigid, so on the other side, Austin, and others put it greatly to the doubt, Non dico damnabitur, sed nec dico salvabitur, then is the conversation holy, when in all conditions, rich or poor, sick or well, living or dying, thou doest diligently seek the face of God.

2. Such cannot plead for an holy conversation in the world, Who are only such in some companies, and in some places. Many of the Nations became Jews for fear of them. Thus if thou because the company thou art with is religious, or in the place where thou livest, godliness is owned with credit, then thou wilt also do as they do, talk as they talk: This is not thy conversation. Paul was godly in all the places of the world, even at Rome, and where he was in the greatest danger. Lot was righteous in wicked Sodom. It is not with a godly man, as they say of some Trees, in one Country they bring pleasant and wholesome fruit, but if transplanted into another soil poisonous and destructive: So he in some places speaketh for godliness, and in other places to laugh and deride it. This is not thy conversation.

3. Neither can such pretend to a godly conversation, Who only with Herod do sometimes gladly, or with Saul obey in some things, but rebel in other. If it were godliness for godliness sake, then thou wouldst zealously set upon all the duties of godliness, great as well as little, self-denying, as well as more grateful and pleasing. Yea the more godliness, still the more desire and delight after it. If a drop be so precious, what would more plentiful drinkings of it? By what reason I am godly thus far, I am bound to proceed further.

In the next place, let it be an Use of Exhortation, to look to godliness in your conversation; it lieth there as well as in your hearts, in duties, in professions. By this the Gospel is adorned, by this Religion is honored, by this many others may be brought home to God, and glorify him for beholding thy pure, holy and unblameable conversation. It is a sign grace hath deep rooting in thy heart and affections, when it's made palpable and visible in operations: It's by these fruits that we must judge of trees. The hypocrite would be applauded as much as the godly. Gifts and parts would be exalted, as grace, were not our conversations to be the true touchstone herein; but above all things look to the purity of thy intentions in thy whole life, that alone maketh regular and uniform; without this thou wilt cry Hosanna to Christ at one time, and crucify him another. It's observable, that though a multitude did leave their own Towns and houses, outwardly showing much affection towards him, yet our Savior chargeth them with carnal motives in all that they did, John 6. 26. Verily, verily, I say unto you, ye seek me not, because ye saw the miracles, bus because ye did eat of the loaves, and were satisfied. Verily, verily] This sacred asseveration Christ useth in matters of high concernment; and here it is, because the Capernaites did not perceive this carnal frame in themselves, therefore doth he express it the more vehemently. Thus Austin complained in his time, Vix quaeritur Jesus propter Jesum, Jesus is scarcely sought for Jesus sake. So difficult is it to be sincere in our conversation.

SERM. XCVIII.

WE are now arrived at the close and last particular of this verse, wherein is contained the ground of Paul 's comfort, from the testimony of his conscience. As the former particulars did declare his conversation, with the manner of it, universally without restriction or limitation to times, persons, or places, so this last clause is added to affect the Corinthians the more, who listened too much to false Apostles, from his peculiar conversation to them, it was more abundantly towards them, then to any other in the world. Not that Paul was less sincere, or less faithful in other places; but only there were more outward effects and demonstrations of it towards them, then to others. So that the Greek word 〈 in non-Latin alphabet 〉 , doth denote the abundance and overflowing evidences of the power of God in his Ministry towards them. And this comparative may be taken both intensively, his carriage towards them was fuller of love and compassion, fuller of care and diligence to them then others, because they were in greater danger, and under more temptations. As also extensively, there he had labored more, continued longer, and the power of God had been more successful in his Ministry amongst them. In the Greek it is 〈 in non-Latin alphabet 〉 , which some render amongst you; for 〈 in non-Latin alphabet 〉 , as Beza showeth the phrase used so out of Demosthenes. Others render it towards you, for 〈 in non-Latin alphabet 〉 , and so the Apostle hath this expression, 2 Cor. 2. 4. That ye might know the love which I have more abundantly towards you. The like is also applied to Titus, in reference to them, his inward affection was more abundantly towards them, 2 Cor. 7. 15. If you ask, Wherein this greater abundance of Paul 's sincere conversation was seen to the Corinthians, more than to others? Expositors give in several particulars. Chrysostom, and others following him, make it to be in this, that he preached the Gospel freely to them. Here saith he, 〈 in non-Latin alphabet 〉 , He went beyond his bounds, condescending to their infirmity. Now concerning this fact of Paul 's receiving no maintenance from these Corinthians, though he did from others; and pleadeth he might also by right take off them, alleging the plain Ordinance and Institution of Christ, 1 Cor. 9. 13. Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. There is a twofold controversy, the former is started by the Papists, who from hence held the Doctrine of Counsels, as also of supererogation, that a man may do more than he is commanded, as they say Paul did in this case. The later is from others, who from hence decry the maintenance of Ministers, and that they are with Paul to continue in some vocation, to maintain themselves and family with; but because here it is supposed only, and afterwards in the Epistle it is professedly owned by the Apostle, and insisted upon, we shall refer it, till God give opportunity to consider it in its proper place. 2 Cor. 11. 7, 8, 9. Others they understand this greater abundance in respect of the length of that time, he continued amongst them. For ye may read that Act. 18. 10, 11. Paul continued there a year and an half at Corinth, which was a great space of time, considering how his Apostolical Office required of him the visiting of other Churches, and planting also the Gospel, where yet it was not received. They had therefore time enough to see his whole deportment, to observe that he was no fraudulent impostor, that he did all things for their own good, not seeking himself. 3. Some refer it to the great success and wonderful power, that God did put forth in, and with his Ministry; for so God telleth him that vision he had there, Act. 18. 9, 10, Be not afraid Paul, for I am with thee, no man shall hurt thee, for I have much people in this City. So that this was a great conviction that Paul's Ministry should work such a mighty change among a people so proud, so rich, so glorying in parts and human learning, as they did: This was the hand of God. Lastly, It may refer to his love towards them, which he seemeth to express to them more than others, and therefore speaketh of it, 2 Cor. 2. 4. yea he reproveth them for their ingratitude herein, 2 Cor. 12. 15. I will very gladly be spent for you, though the more abundantly I love you, the less I be loved. Now the reason why Paul was thus affectionately carried out towards them more than others, was because of the dangerous temptations they were in by false Apostles; these came with enticing words, pretending much love, and also observed strictly every passage of Paul 's life; so that it behooved him, as to walk with more circumspection, so also to express his hearty love towards them, seeing they were in such a weak and uncertain condition. Even as Aristotle observeth, The affections of parents are most carried to those who are the weakest, and most infirm. And thus much for explication. From the words we observe,

That the more evidences and demonstrations a people have had of God's presence with the Ministry, the more inexcusable will they be, if they do not profit thereby.

The longer you have enjoyed the means of grace, and the more powerfully God hath manifested his presence therein: If still thou persist in thy rebellion and opposition to God, the greater will thy condemnation be. The Apostle doth much press this upon the Corinthians, as a special means to preserve them from revolting, 2 Corinth. 13. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but mighty in you; and thereupon biddeth them, Examine themselves, whether they be in the faith, or whether Christ be in them, or not. And if so, they must needs acknowledge this to be the fruit of his Ministry. Oh it is an high aggravation of a man's willfulness to sin, when he cannot but be convinced, that the Minister doth his duty, he dischargeth his Office, he hath informed me fully of my dangerous estate, yet for all that he will go on in disobedience! We read of the Apostles pressing this likewise, 1 Corinth. 4. 15. with much earnestness, Though you have ten thousand instructors in Christ, yet have ye not many fathers. He was the first that through the grace of God, begot them a new from their former impieties. So that the more good a people have received by a Minister, the more they stand obliged still to follow his Doctrine. Our Apostle dealeth in this Argument also with the Galatians, Chap. 3. 2, 3, 4. This would I learn of you, received ye the Spirit by the works of the Law, or by the hearing of faith? He appealeth to what they had found experimentally by the preaching of the Gospel upon their own souls: and would they who had thus begun in the spirit, end in the flesh? Our Savior also telleth the Jews concerning John, They did once rejoice in his light for a season, John 5. 35. At the first, while his preaching and life was new, before he came thoroughly to convince them of their hypocrisy and wickedness; and then when they saw his preaching was against them, and that he was not a man for their carnal interest; they who once rejoiced in him afterwards reproached him, and said, He had a Devil.

But let us amplify this point in several particulars.

First, The longer time a people have enjoyed a faithful Ministry, the more inexcusable will they be, if they answer not God's expectation. A great part of the world sitteth in darkness, and have nothing of this spiritual light arising upon them; They have had no Prophet amongst them, to warn and admonish every man to forsake his evil way. If therefore God hath fixed Pastors and Teachers amongst us, who continually inform us of our duties: How great will our condemnation be, if we shut our eyes against light? Though thou doest not account the years, yet God doth; he taketh notice of the precise time, that he hath been calling and inviting of thee, to come in, and submit unto him. We see this notably in that Parable, Luke 13. 7. Then said the Master to his Vine-dresser, Behold these three years I come seeking fruit on this fig-tree, and find none. It is but three years, and yet this is accounted a great matter; their unprofitableness, though they had but three years trial was so heinous, that there is a command to cut down the tree, as that which cumbreth the ground. What cause then hast thou to fear lest such a sentence pass upon thee, who hast not only for three years, but many threes been dressed and pruned, and yet continuest barren? How should you number every Lord's-day? How should you account and set down every Sermon? For though you let them pass, yet God will not. Thus we have God complaining concerning the people of Israel, mentioning the exact time, they had been froward and rebellious against him under his gracious dispensations, Psal. 95. 10. which is also also alleged by the Apostle, Hebr. 3. 9, 17. They saw God's works forty years in the wilderness. What a long time was here to convince them, to humble them under all these wonderful works which God did before their eyes, yet God complaineth, that these forty years, they did only grieve God by their sins and provocations? And is not this the sad case of too many? May not God say forty, yea fifty and threescore years; Ye have grieved him every Sabbath-day, because not reformed or changed by the Word? Remember this therefore, the longer that the Ministers of God have continued with you, the more is all excuse taken off from you, if ye repent not.

Secondly, The more faithful and diligent the Ministers of God have been by public preaching and other ways, to convert you from all your evil doings, the greater will your account be, if ye be negligent about your souls. Indeed people may have a Ministry, but because a lazy corrupt one, because a superstitious or profane one; men are encouraged more thereby in their wickedness. And although this will not free a people, they shall not think to escape by laying the fault upon their blind guides; for rather than their bodies should starve, they would break thorough stony walls, and go far before they would be famished: So if people were sensible of their souls undoing by such a Ministry; if they lived where the famine of the Word is, they would wander from sea to sea; and from the North even to the East, to look the word of God, as you have it, Amos, Chap. 8. 12. Though I say, the people will not be acquitted, they shall die and be damned in their sins; yet God will require their blood of such Idol-shepherds, Ezek. 33. 8, 9. But as it followeth there, If they be faithful shepherds, if they do warn every wicked man, and yet they will go on in their evil way, then such faithful Ministers have delivered their own souls, and the people's blood will lie upon their own head. The more pains then, and the greater labor that the Ministers of God have taken to reduce men from their evil ways, and yet thou continuest unreformed, the greater will thy confusion be: Their study, their Sermons, their prayers, their sweat, their weariness, will all witness against thee at that day. We may see this notably fulfilled in Christ himself, that great shepherd of our souls, Matth. 11. 20. It is there said, Then began he to upbraid those Cities, wherein most of his mighty works were done, because they repented not. Woe to thee Chorazin, woe to thee Bethsaida, &c. And thou Capernaum which art exalted unto Heaven. —By this we see, the more abundantly Christ had discovered his willingness for their salvation, and they refused him, the greater woe did belong to them; yea it would be worse with them at the Day of Judgment, than the Sodomites, the vilest of men, whom God destroyed with such a sudden and terrible destruction.

Thirdly, The more success that the Ministry hath had, where thou livest, the greater change and conversion it hath made, and yet thou continue the same profane person thou wast, the greater is thy guilt. When it shall be a converting Word to others, but not to thee; an enlightening Word to others, but not to thee: Oh do thou tremble under thy condition, lest God hath given thee up to a spiritual judgment, that no preaching, no Ministry, no, if Angels should come from Heaven, or men raised from the dead, yet they should do no good upon thee. If there be but one man, or woman in a Parish, that can bless God for the good their souls have got by the hearing of the Word; this person will arise at the Day of Judgment against thee, then God will say, Why was it not a converting Word to thee, as well as him? Why did thy neighbors hear and tremble, reform and tremble, but thou didst not?

Now the success of a faithful Ministry may be seen in these particulars.

1. To enlighten thee, to instruct and teach thee in the ways of God. For this end they are called Lights and Teachers. Observe then, if there be not many that have got knowledge in the truths of God, when thou art ignorant how many by thee do know the principles of Religion; the Ministry hath been instrumental to awaken them: so that those who were ignorant do now understand: this will condemn thee, who livest in thy sottish ignorance.

2. The success of the Ministry is seen, In the conversion and reforming of men from their evil ways. To turn swine into sheep, weeds into flowers, as we read of three thousand converted by one Sermon that Peter made. If then, God hath blessed our labors in this kind, though it should be but to one man in the Congregation, this will be a testimony against you. Was not he once profane, as thou art? Did not he follow all excess of riot, as thou doest? Did not he deride and scorn at the power of godliness, as thou doest? but now he is wholly altered, now he dare not do the things he once did: Now he crieth out, Oh such a Sermon struck to my very heart, such a passage was like a thunderbolt! Why then is it that thou doest not follow such a man, and do as he doth? He would not be the same worldling, the same profane person he was once for a world. Oh remember this man's conversion, this man's change will be a testimony against thee!

3. The success of the Ministry is not only to give spiritual life at first, but to quicken up, to edify and to cause to grow up more and more in godliness; that you may not be a people always in low principles, that you may not be babes always, but be more spiritual, and greater proficience in godliness than formerly. Thus our Savior prayed, Joh. 17. for the Disciples already converted, that they might be more sanctified. And here again is condemning matter to those who stand at a stay; yea it may be go back, and fall off from their first love. Oh lay this to heart? Seest thou not how such and such, that did but lately look towards Heaven, have overgone thee? they have more knowledge, more grace, more life and vigor than thou hast. Certainly this maketh thy case the sadder; they are planted by the same waters thou art, hear the same Sermons, receive the same Ordinances, and yet are far more fruitful than thou art.

4. Another particular wherein the successful efficacy of the Ministry doth appear, is, To antidote against errors, to preserve from giddiness and wantonness in matters of Religion. This great effect of the Ministry the Apostle taketh notice of, Ephes. 4. 14. where it is said, God gave gifts to men, Apostles and Pastors to his Church, that henceforth we be no more children, tossed up and down with every wind of dóctrine. This implieth, that before the Ministry came, they were tossed up and down; but now it must be no more so. This also will speak terrible guilt to some; who are fallen off from the wholesome truths of God, who have left their own stedfastness, being carried away with the error of the wicked. For those who have been preserved and confirmed by the Ministry, will be a testimony against such Apostates.

Lastly, The word of God preached, though it may not thoroughly reform, yet it doth sometimes restrain men from sin. Sometimes it maketh them with Felix tremble; at other times with Agrippa, almost to become a Christian. Oh let such remember those times. You have felt the word of God like fire in your bowels; you have found it to be like a two-edged sword within. Know that all those relentings and troubled agonies of soul, will be a condemnation one day. The Word preached hath more abundantly worked upon you than others, though it hath not yet obtained a full and perfect change upon thee. Thus you see, wheresoever the word of God hath appeared more abundantly in any one particular in that respect, the greater is the aggravation of those men's sins, who have not thereby been reformed.

Let us proceed to the Uses. And

1. This may aggravate the sin of all those who are now departed from the Ministry and the Ordinances, who are so arrogantly puffed up with a supposed perfection, that they think they need not either hear or pray, as if all fullness did dwell in them. Now to these men we propound this Question, How came you at first to that light, to that knowledge you have? How came you at first out of your profaneness? Whence was it that your consciences were awakened once? Was not all this at first by the Ministry! If there be any good in you, did you not receive it from these streams of God? Why then is it that you depart from us? Why is it that you despise what once you embraced? Certainly our Ministry hath had more of God's power and presence to you-wards, then to many ignorant profane persons: but this maketh your sin greater.

Use 2. To instruct us, how inexcusable all they are, who live now under Gospel-light, and yet are not reclaimed from their evil ways. For though one particular Ministry may have more of life and power than another, yet wheresoever Christ is faithfully preached, there is the strongest argument that can be used to bring you to God. All that do now refuse us preaching, refuse Christ speaking from Heaven, as the Apostle argueth, Heb. 12. 25. This is more than to refuse Moses, or the Prophets, yea then Angels, as Heb. 2. 3. And therefore the Apostle propoundeth this Question, How shall we escape, if we neglect so great salvation, which at first began to be spoken by the Lord, and afterwards was confirmed by others, God bearing them witness by signs and many wonders? So that now the things of Religion cannot be more abundantly confirmed to you than they are; you are not to expect more powerful means to convert you, than have been used; and this will make Hell seven times hotter for all ungodly and profane persons, who are so under these Gospel-dispensations.

SERM. XCIX.

THe Apostle having formerly asserted the sincerity and holy simplicity of his conversation, and that more abundantly to the Corinthians; lest this should be a vain, boasting of himself, and that in giving testimony of himself, that would not be valid, or sufficient: He doth in this verse appeal to the very consciences of the Corinthians likewise. So that not only the testimony of his own conscience, but of their consciences also, must needs justify him. And indeed this is a good demonstration of that uprightness which is within us, when we can appeal to the consciences of others. For although men, especially such as are prejudiced and alienated from us, may suffocate and smother as much as lie in them, that they have any such convictions of our integrity, yet secretly their consciences cannot but bear witness to us. The matter then wherein he doth appeal, as it were, to their own consciences, is set down in the beginning of the verse, For we write no other things unto you, &c. There is one expression in this passage, that hath much perplexed Interpreters, and made them go different ways; it is, that we write no other things unto you, then what you do, 〈 in non-Latin alphabet 〉 , read; so we translate it, and likewise many others. Now this is wondered at by some, yea by Calvin accounted, Nimis fligidum, ne dicam ineptum, saith he, in loc. It is too frigid and absurd, to make this the sense, I write to you no other things, then what you read, &c. For who doubted of that? And how could any man read otherwise than he wrote, saith Musculus? Estius also doth confess, that the rendering the word 〈 in non-Latin alphabet 〉 , Ye read, did cause great perplexity to Expositors; and therefore showeth, that Theophylact, when he could not satisfy himself about that sense of the word, did run to another. Yet there are learned men, that endeavor to make a good sense of it, though it be translated [Ye read:] For Beza, though he taketh notice of what Calvin saith against it, yet followeth this translation, and would make this Paul 's meaning, That he did not write cunningly, artificially what they did read in the plain letter of the words that he did write, he had no equivocations, nor intended any delusions by his words. Cajetan in loc. he maketh this expression to refer to the former Epistle, and also to this part of the second which we are now upon, We write no more now, then what ye have read formerly. Therefore some render it in the preterperfect tense. Others they make the general sense to be this, Our words, and our actions do agree, we write no more than what may be read, and acknowledged by all. Though these interpretations may pass very well; yet because the expression is not so full and proper to say, We write no other things, then what you read, I shall rather go with those, who say, the word 〈 in non-Latin alphabet 〉 , though it many times signifieth to read, yet it doth also, to take notice of, to know, to remember, &c. Indeed I find it not in this sense used in the New Testament, but constantly for to read; yet Varinus, he maketh it to signify as well 〈 in non-Latin alphabet 〉 , To know, to call to mind, to remember, to be convinced of a thing. So that the meaning is, We write to you no other things, then what you know, what you remember, yea what ye are experimentally convinced of. And thus it differeth from the word 〈 in non-Latin alphabet 〉 , which followeth, and signifieth more. For a man may know, and remember, yea and be convinced of many things, which yet through some corruption within, he will not acknowledge: for that is, when we do with a ready and willing consent approve and own such a thing. The Pharisees were often convinced about Christ's Doctrine, yet they would not acknowledge it. But the Apostle attributeth both these to the Corinthians: for the 〈 in non-Latin alphabet 〉 , rendered [Or] Erasmus suspects it crept in for 〈 in non-Latin alphabet 〉 , which things. Vorstius preferreth that reading, which is 〈 in non-Latin alphabet 〉 , and so paraphraseth, If so be you do acknowledge; but there is no necessity of this.

From the words thus explained, we observe,

That a godly convincing life in a Christian, especially in a Minister, is of special advantage for many excellent effects.

Every Christian, and much more every Minister, are by their lives and examples so to convince, that others may acknowledge, verily God is with them, verily the Spirit of Christ dwelleth in them. This is no more, then what our Savior expresseth, Let your light so shine before men, Mat. 5. 16. that they may see your good works, and glorify your Father which is in Heaven. Some make this exhortation given to Christians in the general: Others to the Ministers of the Gospel in particular. However by this we see, that God cannot bear mere titles, names and opinions, unless there be an holy life accompanying of them; he saith, That they may see your good works, not titles, not professions, not your ceremonious, and instituted worship, but good works; good works then are necessary; but such as flow from men enlightened by the Gospel-truth. Many mistake about good works, not knowing what the nature of them is; and then Christ showeth the end of these good works, That they may glorify your Father which is in Heaven; not that they may glorify you, and honor you. We are not to do good things for applause and esteem; neither doth he say, that ye may merit a reward in Heaven. Vain-glory and merit, with self-confidence, are the end why pharisaical men cause their light to shine before others; but the Evangelical Christian, he doth it, That God may be glorified.

But let us cause the light of this Doctrine also to shine before you. And

First, We are to know, That godliness and exact holiness hath a convincing and converting effect with it. The sincere practice of it doth awe and conquer the conscience, even of the vilest men. Godliness is the image of God. Now when God created man, in that he gave him dominion over all the beasts of the field, they stood in awe of him: And thus where the image of God is repaired, there it hath a convincing work upon the conscience of the most beastly men. Thus it is said of Herod, though a King, who had command over John Baptists life, as the event shown, yet he feared John, because he was a just man, Mark 6. 20. As the luster of the Sun-beams do dazzle the Owls and the Bats eyes: Thus doth the lively expression of holiness even amaze the most profligate sinners; neither is this the less true, though wicked men rage, blaspheme and raise all manner of calumnies against such who walk uprightly, for in the midst of this madness their conscience is still awed and convinced. So that this doth discover the excellency of a godly life, that it breedeth a reverential awe, it maketh the consciences of men secretly to own such, and to wish that they were as such, and that their latter end might be like theirs.

Secondly, Although a godly life be thus necessary in every Christian, and especially in a Minister, yet the efficacy of the Ministry, and sacramental administrations, doth not depend upon the holy life of a Minister, no more than the Papists say, it doth upon a Ministers intention. This was a Donatistical error of old, so much opposed by Austin, that the wickedness of a Ministers life, did frustrate the work of the Sacraments. Certainly Christ's promise is made to the Office, and to the right administration of the Ordinances; neither can the evil life of the Minister make void God's promise of presence to his own Ordinances, where people come in a prepared and holy manner. This our Savior seemeth fully to confirm, Mat. 23. 23. where he directed his hearers, To hear the Pharisees and Scribes, because sitting in Moses his chair, and to observe what those teachers should bid them observe and do; but (saith he) do not after their works, for they say, and do not. This Text doth confute two sorts of men; first, Those of the Roman party, who make use of this against the Protestants, as if it were their sin to depart from their Bishops and Pastors, though it be granted they superadded many superstitious and corrupt doctrines, which we would easily yield unto: if as the Pharisees sat in Moses his chair; so they did in Christ's chair. For this phrase denoteth two things: 1. A lawful Call and Office. 2. True and sound Doctrine; our Savior did not mean they were to do everything the Pharisees said. For at another time he bid them, Beware of the leaven of the Pharisees, which was their doctrine, Mat. 16. 6. But his universal expression is to be limited to the subject matter, while they did teach what Moses commanded. But we deny that the Roman Bishops have Christ's chair, either in respect of their Office, or their doctrine. Again the second error which this Text doth confute, is the extremity of those, who because of some corruption in the Ministers, do wholly cry down the Ministry itself, or out of their opposition to what is bad, will not receive that which is wholesome and good. Our Savior being to reprove the Pharisees in a most sharp way, as hypocrites and blind guides, knowing how apt people are to run from one extremity to another; doth therefore advise them, that so far as they keep to Moses his doctrine, so far they are to be attended unto, though by their ill lives they destroy all. Thus hungry men will eat the meat provided for them at the feast, not considering whether the Masters of the feast do eat or no: Yea though they do not, yet they will not forbear; or as Chrysostom, Men that dig for gold, will gladly take their fullness of that, although the ground that yieldeth it, be barren and unfruitful in respect of grass and flowers: But I cannot say all that is to be said on this point. Therefore

In the third place, Though the efficacy of Ordinences dependeth not upon the godliness of him that doth administer, yet all such dispensers can have no comfort from God; neither may they expect acceptance from him, while they live in their iniquities. Mat. 7. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils? Yet you read of that terrible denunciation towards them, Depart from me, I know ye not. It is a very sad thing to consider how much Christians will rest on titles and names, upon Ordinances and external duties, thinking these will carry them to Heaven, though otherwise full of impiety. The Apostle James argueth against this position that faith without a holy conversation will save, as if it were a Doctrine plausibly received. Certainly in Austin 's time it was so universally entertained, that a right faith would save, though separated from a godly life, that he doth warily, though sincerely sit himself against it. As it is thus with Christians, so also with Ministers and Officers of the Church, how apt are they to be confident, and to be pussed up, because if they have a true Call, Church-government and Order according to Christ's Institution? not so diligently attending to the strict and holy practice of godliness, as they ought to do. The Apostle speaketh notably to this point, 1 Cor. 5. 6, 7. where he taxeth them for their boasting in many Church-privileges, when impiety was not censured amongst them, Your glorifying is not good; They gloried in their teachers, they magnified their abilities and gifts; but saith the Apostle, This is not good: All this is vanity as long as wicked men are suffered amongst you. So that you see, neither parts or gifts, nor divine Institutions and Officers in the Church of God, without godly and holy lives are matter of any true and solid comfort. Therefore we cannot pass by that serious and holy observation which Musculus hath upon this passage of Paul 's encouraging himself, not from his Apostolical office, not from his miraculous and extraordinary gifts, but his sincere conversation. The Catholical corruption of the Church came in, when this pestilence had infected the Officers of the Church, that they did not think it so much material, how they had their conversation in the world, so that they kept faithful to the Roman Sea. And would to God (as he goeth on) these vanities did not prevail in those Churches, which are freed from Antichristianism; and this poisonous root (saith he) is not a little watered of those, who cannot speak of the dispensation of the mysteries of God, unless they often inculcate, that it is not so material how the Minister liveth, so that Christ's Institutions are exactly observed. Thus he, adding more also to this point. This is enough to show, That the Reformed Churches are not to rest upon their Reformed Doctrine, Reformed Discipline, unless also the lives of all in their respective places be commensurated to the rule of God.

In the fourth place, When we speak of a convincing holy life, that may be understood two ways, either, 1. Potentially, such as is apt to convince, and of its own nature tendeth thereunto. Or, 2. Actually and eventually, which doth so convince, as that it draweth out an acknowledgement, when they do 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . This distinction is to be observed; for the former many times is without the later. Even as the Sun is in itself most visible, and yet to a blind man it doth not enlighten him: so it many times falleth out, that godly Ministers and godly Christians do live convincing lives; so that they will be a testimony at the day of judgment against all impenitent sinners, and yet the world will not acknowledge this. It is plain in Christ; whose life could be every way way more convincing than his? What sin could they charge upon him? He was not even as the best Ministers of God are, so subject to infirmities, to rashness, to passions, to worldliness, or any other evil; and yet for all that his Ministry and life did not so actually convince many of his hearers, as that they did acknowledge him to be the Son of God, the true Messias, and Savior of the world. Some indeed did acknowledge him, but the Pharisees and Sadducees, these said, He was an impostor, a blasphemer, and therefore they put him to death, as judging him a false Prophet. Thus you see that there may be a convincing life, and yet for all that men will be obstinate and malicious, hardening themselves against the duties required of them.

Now it is good to take notice of some of those causes that keep men from being convinced that such Ministers, or such people walk in the ways of the Lord, and therefore we are to walk in their steps: As

1. Prejudice and prepossessed principles already received, whereby we stop the ear like the Adder, and will not hear the voice of the best charmer and wisest. Thus it was with many of the Jews, they had a tradition that no good, no Prophet could arise out of Galilee; They expected a Messias that in a temporal pompous manner should deliver them from all external bondage, and therefore they would not be convinced by anything that Christ did, or said.

2. Corrupt and earthly affections, when our hearts are set upon any worldly or self-interest; This will keep us from being convinced, though Angels should come and preach to us. Thus the Pharisees they were moved by self-respects, if they should yield to Christ, their applause, their gain would quickly perish. And no doubt such clay as this lieth upon the eyes of many men, that seeing, they do not see; knowing, they will not be convinced.

3. Mistake about the nature and way of godliness, may keep many off from being convinced. I shall instance only in two principles.

1. When men do judge nothing Godliness, but what is exactly perfect: And therefore if they see Ministers or Christians subject to any infirmities, this hardens them in their impieties, they see such men have failings. If this were a good principle, no godly man in the world (except Christ, in whom all fullness did dwell) had a convincing life. Was there any Prophet, or an Apostle that had not some failings, that did not pray for the pardon of sin; If we say we have no sin (saith John in the name of the most holy) we deceive ourselves, and have no truth in us, 1 Joh. 1. 8.

2. Another false principle that keepeth from convincing, is, When we think godliness lieth in the actual abdication and renouncing of all earthly, worldly things. It is true, in our afflictions we are to have these things, as if we had them not. There is to be an habitual preparation of heart, to leave all, when Christ shall command. It is true, We cannot serve God and Mammon; the love of the Father, and the love of the world cannot consist together; but the love of God, and the use and possession of these things may. Now by this error many Papists are not convinced of the holiness that is in reformed Churches. Why so? Oh, say they, you have no Monasteries; you have no public places for religious persons; you have no votaries, that part with their earthly substance, and vow a life of poverty, your Ministers marry, and have children. Thus the Papist is not convinced, because he mistaketh about godliness; and not only they, but many deluded persons amongst us, are offended, because Ministers take maintenance, provide for their families; as if this were against godliness, whereas the neglect of this would be to offend to God.

Use of Exhortation, to all Ministers and private Christians, to study for convincing lives. The more power and conviction is therein, the greater is Religion honored, the more is God glorified; the easier is the conversion of others, and the more is the mouth of profane men stopped. Consider not only what is lawful, but what is convincing; especially take heed of such actions, or a life that is the contrary; scandalizing, offending, and causing Religion to be the worse thought of by thy means.

SERM. C.

THe Apostle having declared, that he had his testimonials, not only from his own conscience, but theirs also: he further addeth, that he trusteth this will hold and continue. For it is nothing to have hopeful beginnings, and afterwards to revolt from all again. Blossoms without fruit will not answer God's expectation.

Now this his hope is expressed in this last clause of the verse, I trust you shall acknowledge, even to the end. To the end] that is, say some, fully and perfectly, opposite to that 〈 in non-Latin alphabet 〉 , in part, mentioned in the next verse; or else as it is used several times for the end and utmost of a thing; as Christ is said, John 13. 1. To love his to the end. And 1 Thessal. 2. 16. Wrath is said to come upon the Jews, 〈 in non-Latin alphabet 〉 , that is, to the end, as some expound it, who are against the Jews National conversion. But it may be understood of the heaviness and quality of the judgments which are inflicted upon them, being so great that they cannot be more. Or else it may be interpreted of that end, which God hath appointed for the judgments which are to come upon them, till which end be accomplished, there is no possibility of escaping that wrath, which is upon them. When the Apostle saith, He trusts they shall acknowledge to the end, some understand it wholly of Paul, as if his meaning was, My conversation hath hitherto been acknowledged by you to be sincere and upright, and I trust in God, that by his grace he will so preserve me, that you shall never see otherwise by me. I hope, by the assistance of God, always to keep up this integrity of life. Others understand it of the Corinthians, I hope as you do acknowledge us, so notwithstanding all the calumnies and subtle endeavors of the false Apostles to draw you away from me, yet you will persevere and continue in your right judgment concerning me.

We may very well take in both together; for the latter doth necessarily suppose the former; they could not continue in their acknowledgement of his integrity, unless Paul also did persist in his uprightness.

Now in that Paul saith, He trusteth (viz.) in God, that he shall be thus preserved: you see the humble and holy frame of his heart; he doth not put confidence in his own strength, in his own gifts and graces, but alone in God; which might teach us, That though never so godly, yet we are to depend upon God alone for our perseverance in the way to Heaven. But we have already spoken to this in the general, That it's the property of the godly to acknowledge the grace of God towards them in all things. We shall therefore pitch upon another, which floweth from both the interpretations joined together, viz.

That hopeful beginnings in the ways of Religion, are not enough without a faithful perseverance therein.

It is not enough for a man that runneth a race, to set out at first with all speed and swiftness, unless also he hold out to the end. Neither doth it avail a Traveler to get up betimes, and to begin his journey with all haste, if afterwards he loiter, or come back again. Now this falleth out too often very sadly in our course of Christianity; many that were once first, are now last: Yea are now nothing at all, but turned clear out of the narrow way, into the broad way that leadeth to Hell and destruction. Thus the Apostle upbraideth the Galatians, Galat. 3. 3. For ginning in the Spirit, and ending in • he flesh; are you so foolish, saith he? It is the greatest folly that can be. For hereby all our former zeal, all our by-past activity for God is forgotten, all is in vain, Have ye suffered so many things in vain? as it followeth in the next verse. And again, it is extreme folly, because we part with God for sin; with Heaven for Hell, with honey for gall; we lose our sweetness and fatness, to become briars and brambles, that are fit for nothing but to be burnt.

To enlarge this, consider,

First, That a man who doth first set upon the way of Religion, who will become a Disciple of Christ, must above all things look to his foundation well. He must have a special care that he layeth a good beginning, otherwise though he may make a glorious show for a while, his fall at last will be very great and terrible. Therefore our Savior knowing the hypocrisy and inconstancy of man's heart, doth much press this point, and that to such hearers, who did show exceeding great zeal and forwardness in following after him. witness the Parable of the several kinds of grounds that received the good seed, Matth. 13. and Luke 8. The difference between the good and bad lay in this, that one had a good and honest heart, wherein the word of God had deep rooting; The other had only a superficial work, and therefore when hardship came, could not endure. So likewise the Parable of the foolish and wise builders, Luke 6. 47. is expressly to this purpose, that none should please themselves in hearing of the Word, in public duties and profession; but look to their foundation, to observe what all their duties and expressions are built upon. For what is built only upon a Rock will endure, when storms and tempests shall arise. It is necessary to instance in some of those particulars that will thus qualify our beginnings. For as in diseases, yea and in sins, the Rule is, To look to the beginnings; So in another sense, it is good counsel to observe, what was the first beginning that ever brought you into the ways of God. How came you to leave off what was formerly done by you, and to appear in a contrary way? For in some sense we may say here, not dimidium, but principium est plus toto. And

First, We are to look to our motives, whether they were temporal, external upon some outward advantages; or whether holy and spiritual. Christ had many followers, because of the loaves. There are many that know Christ after the flesh; that come with the petition of Zebedee 's children, Grant that we may sit in thy Kingdom, one on the right hand, and another on the left, thinking Christ's Kingdom would be outward and glorious. Now such as these will never continue: It is but painting, and near the fire it will melt: It is but the morning-dew, when the Sun ariseth it will vanish away. Oh then above all things look to thy motives! Consider what it was that brought thee off from thy former ways? Was it from beholding a spiritual excellency in Christ and holy things? Was it for godliness sake? Then because Christ is the same, and godliness is the same, thou wilt also be the same; but if to get the favor of men, to get wealth, to obtain paces of credit and profit, then thou art but a meteor compounded of terrestrial materials, and so wilt be tossed up and down, as any wind driveth thee.

A second thing necessary to look to in thy beginnings, is to see, That the workings of God's Spirit make impressions deep enough, that it have full rooting. For Matth. 13. and in many other places, we read of many common gifts of God's Spirit bestowed upon men, whereby they may make very hopeful beginnings; they may be furnished with excellent gifts and abilities, so as to be able to work miracles; they may taste of the good word of God, they may be enlightened, they may believe, they may receive the Word with joy; and are not these great and rare things? How few are there that attain to thus much? They have not that common illumination, nor those transitory affections, whereby we may say, they do for a season rejoice in the light. When therefore we begin to take the first step to Heaven, we are to consider whether we have anymore than the common breathings and inspirations of God's Spirit, whether we have more than gifts or abilities, more than some bodily ravishments or ecstasies. For all these do not necessarily infer the new creature, o • a divine nature within us. Indeed we could not have these things without the assistance of God's Spirit; and therefore when carnal and natural men are partakers of these, they admire them, they take these for grace, they never had such workings upon their souls before; there is a vast difference in themselves, as they find, between what they were once, and what they now feel; and this maketh them very secure and confident; but because a good foundation, was not at first laid, therefore many of such a frame of spirit going no further, do greatly apostatize, and are more taken with their opinions, experiences and apprehensions, than Christ dwelling in them; they are affected with them, and not renouncing all, go out of everything, that Christ may be exalted, and they debased.

Thirdly, And I will instance in no more, It behooveth those who are beginners in Christianity, deliberately and seriously to consider how much it will c • st t • be godly. They are not only to look to their motives, but to the nature of such duties as they must be continually exercised in. For when a man findeth that the way of godliness is a more self-denying, mortified way, a more opposed and persecuted way than he expected; this maketh him to be offended, and he is ready with Judas to betray Christ for a piece of silver; or with Esau, to sell his birth-right for a mess of pottage. Our Savior speaketh fully to this, Luke 14. 28, 29, 31, 32. where pressing those who are to be his Disciples to these great and difficult duties of hating father and mother, and life itself for him; Yea to take up his cross, and to follow him: No more forever to own any object, as the chiefest delight of his soul, but Christ; he illustrateth this by two similitudes, one of a builder, who if he be wise, will consider what expenses he is able to bear, before he setteth upon it, lest his folly be known to all: And another of a King going to war, who will first consider what his strength is; and whether he be able to meet his adversary or no. Thus it ought to be with everyone that will profess the name of Christ: How come you to to do it? Have you seriously considered what it is to be a Christian indeed? Can you hate all, leave all, if Christ require? Can you part with your lusts, your pleasures and profits? If you could have these, and Christ too, then the way to Heaven would not be so difficult, then many would be saved. But this is that which maketh so many apostasies, so many revoltings and scandals in the way of Religion, that men come on a sudden into the profession of Christ, either for education only, or the national example, or some external encouragements; and then when they meet with harder brunts than they looked for; when they see Christ will have them to be godly in good earnest, to be self-denying indeed, else they shall not be owned by him, then they discover [that Insipientis est dicere, non putabam,] the language of the unwise, I did not look for this, I will go back into Egypt again, rather than endure in this wilderness. Thus you see that a man's beginnings in Religion is all in all: It is not so much to ask, Doth he pray, doth he hear, doth he walk otherwise then he did? But what was the cause of this? How cometh it about that he doth so?

Hence the second particular to clear this truth is, That true, solid, and sincere beginnings are the cause of our perseverance and continuance in what is holy. Wheresoever a principle of supernatural life is infused, Whosoever is borne of God; The man who hath the fear of God put into his inward parts, this man will be preserved, that nothing shall either totally or finally separate that soul and Christ: So that good and true beginnings, will be sure to have holy and comfortable endings. That place shall suffice for the present, John 10. 27, 28, 29, 30. My sheep hear my voice,—and I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand, &c. To say they may by their own negligence throw themselves out of God's hand, is to thwart the comfort intended there for true believers. For if the Devil, or wicked men could not make them to perish, yet if they should do it themselves, if the grace of God did not keep back their own corrupt inclinations, as well as keep off the Devil, they should remain in continual perplexing fears and uncertainties. Where then the foundation-stones of this spiritual building are truly and soundly laid, there no tempests can wholly overwhelm, though they may cause terrible shakings; and therefore perseverance is not the condition upon which the truth of grace depends, but it is the effect of it; that is, we are not to say (as Arminians do) If you persevere in believing, if you continue in loving of God, then this will make your grace effectual; then this will make you to be sincere and not hypocrites. For if so, then till we die, we cannot have any true ground of comfort, because we know not how irrecoverably we may fall off from Christ, before that time come. And this is to thwart the general torrent of the Scripture, who calleth upon the people of God, To rejoice, and to have peace with God, as a Father; and to encourage ourselves from the present state of grace we are in, so that we shall never be deprived thereof. Perseverance then doth not make our grace to be true, but true grace maketh us to persevere, as the wheel runneth round (which is Austin 's comparison) not that it may be round, but because it is round. It is true, our Savior saith, John 8. 31. If ye continue in my Word, then are ye my Disciples indeed; not that this made them so, but because this would declare and manifest them to be so.

Thirdly, Therefore it is not enough for the grace of God once to put us into a state of holiness, and then to leave us to ourselves; but it is necessary that we should have his constant quickening grace, to enable us to hold out to the end. Christ is not only the Author, but the finisher of our faith, Heb. 12. 2. And therefore we have the godly so often praying, that God would keep them, that he would teach them, that he would increase their saith, that he would not lead them into temptation; which necessarily suppose, that the same grace of God, which began the foundation, must also build up all, and finish whatsoever is begun. It is not then from ourselves, or from the nature of grace, as if it were not amissible: Adam, and the apostate Angels are a clear instance to the contrary; but from the assistance and help of Christ without us.

Lastly, Though perseverance to the end be thus the promised effect of God's grace, yet that doth not exclude, but include an holy fear, lost we that stand should fall; a diligent working out of our salvation with fear and trembling; a constant watching over our hearts, and a daily keeping down of our body, lest after we have appeared so long in the ways of Christ, we afterwards turn aside into the Devils paths. For there are sad instances in Scripture of such, who in outward appearance were eminent in the Church of God (as Judas was) but having not a sure bottom, and neglecting such means, which Christ required of them, they became sad scandals in the Church of God, for their fall was great.

Use of Exhortation, Not to rest upon what we have been. What though so many years thou hast appeared a Disciple of Christ? For if the foundation was not well laid at first, one time or other there will be a breaking upon thee. What moved thee, what prevailed over thee to become a Disciple of Christ at first, and be moved hereunto? because if thou continuest not in the good way thou didst begin in,

1. Thy revoltings will do more hurt, then ever thy hopeful beginnings will do good. Thy later end will more offend God, more scandalize Religion, than ever thy former zeal could exalt it. Oh what a sad thing is it to be a destroyer of what thou didst once build up!

2. Remember the folly (as you heard) that is in doing so. For godliness is the same, Christ is the same, Heaven is as good as it was at first: Why then should it not be so to thee? What art thou weary of gold for dross and dirt? Is it better to lie roaring in hell, than to be blessing and praising of God to all eternity?

3. This maketh thy condemnation greater. Those profane wretches that never set their face towards Heaven, that have continued in that wickedness, which of old they were accustomed unto, these will meet with more easy punishment then thou shalt. The Apostle Peter speaketh terribly to such a man, 2 Pet. 2. 20. If when they have escaped the pollutions of the world, they are again entangled and overcome, the latter end is worse with them than the beginning. Better never have known the way of godliness, better never have set thy hand to the plough, then to look back again to thy former lusts.

4. The anger of God even in this life, doth break out most dreadfully upon such, blasting their parts, cursing them, that no fruit should grow more upon them; giving them up to abominable lusts, and to such an obstinate, senseless heart, that they are never able to recover again, as appeareth, Heb. 6. 6. Oh pitiful and wretched, who are thus cast out from God, and the good thoughts of those that fear God!

SERM. CI.

THe former part of this verse containeth a reason, why his hope is so steadfast concerning their perseverance in acknowledgement of him, viz. from what hath been past, what they have done already, they had acknowledged him, and therefore hopeth they will. Hence Chrysostom readeth this passage, before the last clause in the former verse: He maketh those words [I trust you shall acknowledge even to the end] to follow these words. But why doth the Apostle say, You have acknowledged us in part? Chrysostom attributeth it to his modesty and humility. For being to say, That they did acknowledge him to be their rejoicing: Lest this should seem pride and arrogancy, he addeth, in part. Others as Grotius relateth it to the persons acknowledging, in this sense, that part of them, some of them did so. They were not all carried away with the delusions of talse Apostles: Some did keep their integrity and sound judgment. And thus it is used, Rom. 11. 18. Hardness of heart is happened in part to Israel, which is not to be understood of the hardness of heart, for the Jews were wholly delivered up to that; but of part of them, yea the far greater part; yet somes Jews were converted, and did believe in Christ; but it is far more probable to interpret it of the acknowledgement itself. Though they did not so fully as at first acknowledge him, yet since his former Epistle to them, and diligent information of them, they began in some measure to recover out of their error, and so in part entertained better thoughts of him, than before. So that it is like that expression, I know but in part, 1 Cor. 13. 12. though there it be 〈 in non-Latin alphabet 〉 , or rather like that, 2 Cor. 2. 5. where Paul saith, He hath not grieved me, but in part; and Rom. 15. 15. I have written more boldly to you in part; and Rom. 15. 24. That I may in part be filled with you; in which places it is 〈 in non-Latin alphabet 〉 . This expression then doth not relate to the first time of the Corinthians acknowledgement of Paul, which was in their conversion from their Heathenism, for then they did wholly and universally receive him; but to the time of their repentance and recovery out of those decays in their affections towards him, which by the false Apostles had been procured, they began to be something awakened, they saw they had foolishly given ear to other teachers; and now being thus in their recovery, Paul to encourage them that they may acknowledge him, 〈 in non-Latin alphabet 〉 , both to the end, and fully and perfectly, not in part only, doth take notice of this acknowledgement. We see then here the inconstancy and unsettledness of these Corinthians; at first none but Paul; he was their father, afterwards through the eloquence and human persuasions of false teachers, they began to despise Paul, to leave him, to admire others. But when Paul by his Epistle had severely and thoroughly dealt with them, informing them of several errors and vices that were amongst them, then they begin to apply themselves to him again; and this indeed was the good hand of God, that they did not wholly apostatize, but their withering love to Paul did begin to flourish again. From whence observe,

That the best Churches are full of mutability and changeablenesses, of affections to their spiritual guides and officers, though never so faithful.

What fault could these Corinthians find with Paul? Was he not the first instrument used by God to bring them out of that miserable darkness they sat in? Did not they find the mighty power of God going along with his ministerial labors? Did not their own experience inform them of the great good they had got by him? Yet we see that afterwards the plausible eloquence and subtle crafty insinuations of false teachers had brought Paul wholly out of request, he was contemprible. They began to question his Apostleship, and to argue against his office. Thus you see what levity and fickleness may be even in good men. This was Paul 's case with other Churches likewise, which maketh him so apologetical in commending his office and call, because they compelled him thereunto, he was forced thereunto; it was not his own credit and glory that he stood upon; he could be contented to be despised by them; but his Office he was bound to vindicate. For this was for their own good, their own souls might perish, if they miscarried herein. Let us instance only in the Church of the Galatians, Paul is put to an amazement about them, Galatians 1. 4. I marvel you are so soon removed from him that called you, unto another Gospel. So soon removed.] How quickly may false teachers demolish that which the faithful Officers of Christ have been many years with much zeal and diligence building up? Tares sown by envious persons will quickly come and overgrow the wheat. Hereupon Chap. 3. he showeth their folly by many convincing and piercing arguments in falling off thus from him; and Chap. 4. 15. puts them in mind, that they had other thoughts of him once. Paul was once a blessed man, and his preaching blessed preaching; Where is the blessedness you once spake of? Yea he saith, their affections were so vehement and hyperbolical, That they would have plucked out their eyes (their dearest and tenderest part) and have given them him, if this could have done him good: yet how quickly did these boiling affections turn into ice? They will receive other men's doctrines rather than his. And if we see the Apostles of Christ that had their call immediately from him, that were furnished with a large measure of the Spirit, and enabled to do such wonderful miracles before their eyes, may come to be contemned and vilified, and that by their own people, who had once so highly honored them: No wonder if ordinary Pastors and Officers do often meet with such entertainment in the world. Yea, was it not thus with Christ himself? Did not he find the gross mutability of the people, when one while they honor him, crying Hosanna, and at another time, Crucify him? If they do thus to the green tree, will they not much rather to the dry? And shall the servant be above his master?

To enlarge this, Consider,

First, That it is an imbred corruption in all inferiors, to be mutable and changeable to their Superiors. Wise men do observe this mobility in the people, even to their best Governors, so unthankful and ungrateful are people by nature. Is not this plain in Moses? What a faithful Governor had he been to the people of Israel; like a tender father, he even carried them in his arms; God had honored him exceedingly before their eyes, working many miraculous mercies for them by his means; yet how often did they murmur against him? which was a great sin, because as Moses telleth them, Exod. 16. 8. Your murmurings are not against us, but the Lord. Yea they are ready to fall off from Moses, and to make themselves a Captain, that they may go again into Egypt. Thus the people also dealt with David, when they were in bitterness of spirit for the loss of their wives, they spake of stoning David. Among the Heathens there are plentiful examples of this unthankful mutability; Camillus and Themistocles, with others; which made the latter say, when they had cast him off, after all the good service he had none for them, That they did with him, as beasts do, in a storm run to a tree to shelter themselves, and when that is over, they fall a browzing on it, and breaking the boughs thereof. How many of their famous Worthies have the Heathens banished most ingratefully, and then in their necessities entreated them to come again? Which made one wise Roman say, when persuaded to enter upon some public design for the common good, but dangerous, deny, saying, Why should wise men venture themselves for fools? The Athenians were impetuous to put Socrates to death, and after he was dead, then they were grieved and impatient, till they had destroyed those that were the Authors of it. Now if it be thus in civil affairs, no wonder if there be more changeableness, and more ingratitude in Church-matters. For in the faithful discharge of our spiritual office, there we directly oppose the natural inclination and love of men to their sinful pleasures; we deal chiefly with the inward man, and the matter we propound for the Doctrine of it to be believed, is wholly transcendent to their human apprehensions, and the goodness of it is altogether supernatural; Yea contra-natural, take man in his sinful naturals. Hence it is that spiritual governing is far more difficult than civil; men being more willing to receive what maketh for their bodily good and welfare, then for their souls and spiritual estate.

Secondly, This inclination to changeableness and mutability in matters of Religion, hath greater temptations in rich and famous Cities, than in villages and small parochial places. Now Corinth (as you heard) was a famous and rich City, eminent for trading, yea and for earning and gifts. Hence Paul doth in none of his Epistles, so much debase the wisdom of the world, endeavoring to exalt Christ above all things, as in his Epistles to these Corinthians; and it seemeth they did a bound with many excellent gifts and abilities, as the Apostle many times witnesseth. Now this was their snare and temptation; this made them proud of their knowledge; this made them admire gifts more than grace; this caused them to make parties and factions; some cried up one teacher, some another: So that their wealth and gifts did prove a great temptation to them; and by this means Paul came to be undervalued. Thus it falleth out many times in great and populous places, where are variety of Ministers, and of gifts, and a people raised up in knowledge and wealth; it is very hard for them to keep in a constant, real esteem of sound and soul-saving truths; but with the people of Israel, to be weary of Manna, to desire even garlic and onions above it. The Gospel was at first preached and planted in Cities, and their Churches were first constituted, it being a long time ere the little villages in the Country did receive the Christian faith. Hence to this day (say some) we call Heathens Pagans, à pagis, from villages, because they did last of all receive the Christian faith. But then they have this advantage, that they are freed from those many temptations that are in the Churches of Cities; for they having not many Officers, nor hearing variety of gifts, are not so tempted to be always lusting after some new thing, as in the fore-mentioned places; yet for all this they have the same corrupt inclination; and if they have not the temptation brought to them, they will seek out for the temptations: and hence many villages are quickly poisoned with corrupt and erroneous ways. For the Devil he goeth up and down roaring, to seek whom he may devour, whether in Cities or villages.

Now let us consider of the Causes which make such a change and alteration, and that many times in those who are very good, or at least apparently so. And

1. This ariseth from the fickleness and inconstancy that is in many men. There are few that profess Religion, that do obtain to a sound mind, that are well rooted in the first principles of Religion; They content themselves with general and confused apprehensions, and therefore can speak of those things, which yet they have no clear understanding about. Now how can such straws and feathers as these, but be blown away with every wind of doctrine? It is the Apostles expression, Ephes. 4. 14. implying, that it is childishness, levity, want of a serious, weighty and solid judgment, that maketh us leave the faithful Ministers of God, and greedily run after false teachers.

2. An overhasty and unadvised receiving of the Ministers of the Gospel, before we well consider what we do. For thou who receivest a man to be the Pastor of thy soul, thou must not look that he should come down to thee, but thou to him: I mean, you must not expect that he should comply with you in your lusts, in your sins, in your superstitions. But on the contrary, that you will readily submit to whatsoever he shall from the word of God make known to you. It is unreasonable to look that a Minister should go from his Commission; he hath not a magisterial, but ministerial Authority; he cannot make virtue, vice; or vice, virtue; he cannot make the way to Heaven broader than it is; he may not dispense Ordinances, otherwise than according to the order of Christ: and if so, judge whether is more reasonable, that you yield yourselves to Christ's commands, or we comply with your unlawful ways? Certainly we cannot come off to your principles; we shall be damned, if we do. If I please men (viz. in sinful things) I should not be the servant of Christ, Gal. 1. 10. said Paul. And we must with Elihu profess, Job 32. 21, 22. We know not to give flattering titles, in so doing God our maker would soon take us away. If it be thus with us, that we are bound up; and you on the contrary are commanded to come out of all evil ways, and receive the good word of God from out hands, then it ought not to be any offense or staggering unto you, if you find us out of God's word, enjoining those things which the corrupt nature of man is against. But this many times maketh a great change in a people; they expected that the Ministers of God should comply with their ends, their lusts, and then they would never alter their affections from them; but when it proveth otherwise, then they did never so much advance and exalt, as they will afterwards condemn and vilify. This was plain in John 's hearers; his strict life and unusual conversation made them come into the wilderness to see him; they rejoiced to see such a Prophet that was of their own, and therefore they flocked after him, John 5. 35. They did for a while rejoice in his light; but when they saw he gave testimony to Christ, and would not be a Prophet to serve their ends, then they railed on him, and said, He had a Devil.

3. Curiosity, and an itching affection after new things, doth make us very changeable. An ill stomach must have variety of sauces; and what we are used to, is apt to breed contempt. It is a brand upon the Athenians, Act. 17. 21. That they spent their time in nothing else, but to tell or hear, 〈 in non-Latin alphabet 〉 , some new thing. This is a dangerous disease in a man's soul, not to love and delight in sound and known truths, but to affect things that were never heard of before; some new Religion, some new expression, some new notion. Oh pray to God against such a sinful distemper 〈◊〉 it hath been the undoing of many souls. Do you lik the Sun the worse, because every day it riseth upon you? It is the same Sun, and yet you are not weary of it: no more ought ye to be of divine and holy truths.

4. Sometimes mistakes about the Doctrine they deliver, maketh them change their affections. Some speeches are hard speeches, they take offense at some expressions; and this hath altered many, when the fault was in their understandings, not in the Doctrine delivered. Thus it was with Christ himself, Joh. 6. 34, 35. when he said, My flesh is meat indeed, and my blood is drink indeed. Many of his Disciples said, This was an hard saying, who can bear it? and from that time many went back from him, and walked no more with him.

5. A faithful and conscionable discharge of their duties, in reproving, admonishing or setting up the pure ways of Christ, do many times cause men to fly off, and from friends sometimes to become enemies and opposers. This did in part so enrage the Galatians, which made Paul say, Am I become your enemy, because I tell you the truth? Gal. 4. 16. What made the Israelites of old oppose and persecute the holy Prophets of God? Was it not because they reproved them for their sins and false worship, and endeavored the restoring of his Ordinances accorning to his own primitive and pure institution? This maketh men acknowledge their Ministers but in part; some things they will praise, but other things as much dispraise; and all is, because we are unwilling the Officers of Christ should faithfully and sincerely discharge their duty.

Lastly, Many times the members of Christ's Church are alienated from their Pastors, by the importunity of such men, who lie in wait to deceive. All the mischief that was done to Paul in this point, it was by false teachers: Nothing hindered so much the comfortable progress of his Ministry, as the subtle stratagems of such wolves in sheep's clothing, they hod a more pleasing taking way with them; they had their 〈 in non-Latin alphabet 〉 , Rom. 16. 18. their sweet fair speeches; their insinuating orations, and by this means these glistering serpents crept into them. Again, they pretend much love and compassion to them, it grieveth them to see how Paul seduceth them, how self-seeking and severe he is; as for them they have tender bowels towards them; and thus by this loving pretence they catch them in their snares. Thus Paul, Gal. 4. 17. They zealously affect you, but not well; yea they would exclude us, that ye might affect them. Thus you see what their design was, to take them off wholly from Paul, to exclude him, that so they might have all the love and honor. Thus you see causes that may make people abate or decay in their affections to their spiritual guides.

Let the Use be, 1. Of Instruction to the Ministers of God, To expect such ingratitude in the world, to look for such ebbings and flowings of men's affections in the faithful discharge of their Ministry, every man is a liar, every man is a reed shaken with the wind, if they be not thoroughly consolidated by grace: Only do thou look thou givest no just occasion of such a change, either by thy negligence in the Ministry, or indiscreet rash actions; and then if they will leave thee, thou hast no more to say, than Christ himself, Will ye also go away? John 6. 67.

Use 2. Of Exhortation, To you that are people, Is there such a mutable disposition in your nature, so much inconstancy, curiosity and love to yourselves, as to make you hate what you once loved? Then take heed to yourselves, watch against such a disposition. It is an excellent sign to love and delight in old known truths, and not to be weary of them; yea the more thou hearest, the longer thou livest under a Ministry, the more thy heart is affected with it.

SERM. CII.

THis is the Second particular in the Text, and doth contain the Specification wherein this acknowledgment of the Corinthians did consist, viz. That he was their Rejoicing. However some false teachers had endeavored to take off their affections from him, yet they had acknowledged him to be their Father, and Master, by whom they were faithfully instructed in the ways of Godliness; and for this they did bless God, and rejoice that they had such a Teacher; which was so great a mercy, that few did enjoy the like. Now the Apostle addeth, That this rejoicing was mutual; he did as well rejoice in such apt and obedient Scholars. Chrysostom observeth this Addition to be a great Expression of Paul's Modesty and Humility, for that the Corinthians should glory and rejoice in such an eminent Teacher as Paul was; It is no wonder but that he should rejoice in them, who were so inconstant, and so uncertain in their affections to him; yea, who were to be blamed so much in Doctrinalls, and practicalls: This may make us admire. But (says Chrysostom, This Paul doth for humility sake, that he might not procure envy, us if he thought two arrogantly of himself, therefore he assumeth them into a co-partnership with his glory and rejoicing, The Original word 〈 in non-Latin alphabet 〉 lieth already bear opened: There is nothing difficult in the words, only when Paul and the Corinthians are thus said to be one another's rejoicing, we are to understand, that the Act is here put for the Object of it, as often in the Scripture. Thus rejoicing is put for the Object, Matter, and Cause of our rejoicing; and if you say, We are to rejoice in God only, in the Lord, not in men, that is true, We are to rejoice in God, only as the Author of all our good; yet we may in men, as they are instruments used by God to communicate his benefits to us. Thus a people may rejoice in a faithful Minister, not principally and originally, but secondarily, as the Instrument which God hath made very successful to their souls.

The Observation then is,

That it is a most happy and blessed thing, when Minister and people can, upon just and holy grounds rejoice mutually in each other.

When the people can bless God for the Ministerial gifts and graces bestowed upon their Pastor; and he again can praise God, that he hath a willing, teachable, and obedient people, ready to receive the Ordinances of Christ in the power and purity of them. This is a rare privilege, Oh there are but few Churches, of which the Ministers may say, as Paul to the Colossians, Chap. 2. That he doth rejoice in beholding their order, and faith in Christ, To meet with a people that are neither ignorant, heretical, nor profane, but willing to walk according to Christ's rule, and his order; this is to see heaven upon earth: The Apostle findeth such matter of joy, not only in those Corinthians, but in many other Churches; For as he had more Labors, more Oppositions, more Persecutions than others, so also God gave him more joy and comefort in beholding the spiritual success of his Labors; for this was the only comefort of his spiritual heart, to see men embrace Christ, and to live worthy of the Gospel, it was not his own Glory, Honor, and greatness, that he aimed at; which is an excellent example to us Ministers of the Gospel, that our Matter of joy should not be any earthly riches, or wealth, any great fame, or worldly esteem, but that we are to win people to Christ alone, not ourselves; Thus the Apostle calleth the Philipians his joy and crown, Phil. 4. 1. and 1 Thes. 2. 19, 20. speaking of his ardent affections to see their face, by way of interrogation, the more emphatically to express himself, he saith, What is our hope, or joy, or crown of rejoicing? Are not even ye? And then addeth positively the same thing, for, or rather, surely, certainly, ye are our rejoicing, 〈 in non-Latin alphabet 〉 is not a note of reasoning, for then the Apostle would prove Idem for Idem, as they say, but of Affirmation, and asseveration, Ye are our crown of rejoicing. Grotius saith, It is an allusion to Kings, who on their solemn festival days have not an ordinary, but extraordinary Crown to wear, for the greater pomp and glory: Such extraordinary honor would the Thessalonians be to Christ, at the great day.

But let us consider this in the general, and then amplify it respectively, to Minister, and people. And

First, The Relation of Pastor and people is by divine Institution. Christ himself hath appointed the Office itself, and the application of it to this or that man through the desire of the Church; so that, as Churches are of God's gathering: They are his creature, in a more special manner than the world is; so likewise are the Officers, and spiritual Guides to teach them, 1 Cor. 12. 28. God hath set in his Church Apostles and Teachers. Thus Act 20. 28. The Holy Ghost is said to set them Overseers over their flock. • eeing therefore that this relation is built on a Divine Foundation, no wonder if managed according to Divine Rules, that it is the cause of exceeding great joy. These Relations are respectively for supernatural and spiritual ends, and effects: The Minister is for illumination, Conversion, Edification; for the destroying of the power and Kingdom of Satan, as also the establishing and promoting the Kingdom of grace in the hearts of the people: The people also, they are to be matter of encouragement to him; they are to be helpful and assistant in their way, that Godliness may flourish, that the ends of the Ministry may not be frustrated. The Apostle sometimes taketh notice of the great usefulness, and serviceableness even of some women in that kind; For, though Ministers be compared to Light, to the Sun, and Starrs, yet in this there is a difference. The Starrs give Light and Influence into these sublunary things, but receive no benefit at all from them again; but the Ministers of the Church, even though as eminent as Paul; yet they acknowledge the manifold benefits, and that in a spiritual way, which they may receive from their people again: now then, how happy is it when there is a reciprocal and circular helping of each other, when spiritual guides do convert, edify, and quicken up their people; and again the people do assist, help, and quicken up their Officers; certainly, as spiritual delights are greater than any bodily ones, because the objects are more excellent and useful; so should this mutual rejoicing in our spiritual joy surpass all the delight that we take in our natural and civil relation, neither the delight of a Wife in her Husband, or of a Child in his Father, should be equal to the joy of a people in Faithful Officers: And so, e contra; the Reason is evident, because the effects of this Relation are spiritual, heavenly, and so infinitely transcending all earthly comeforts; and therefore such who find no matter of rejoicing herein, it is because they are carnal, sensual; they abide under the Dominion of their lusts, they never found the Ministry spiritual and powerful to them; They never had the experience of the blessed effects thereof upon their hearts, and then, How can they rejoice in i • ?

3. Seeing that this mutual assistance is appointed by God as a special means to destroy the Kingdom of Satan: Hence it is, that he doth most assault this endeavoring to make discords, and differences between Minister, and people, That so both the benefit and comefort of such unity might be frustrated.

It is true, the Devil delights to sow his Tares in every field; therefore in civil estates, in domestical relations, he throweth his Firebrands, and loveth to see all in Passions, and discontents; but especially his design is against those spiritual relations, because the well managing of them doth more immediately oppose his throne of darkness. For this end he stirred up so many falls Prophets and Teachers, whose works was to divide between the people and their faithful guides. And can we think, the Apostles would have written so Apologetically in many places, condescended so much in the ways of Humility, and diligence, to win their affections, but that he knew by such Dissensions, the Devil would enlarge his Dominions? Hence it is, that Calvin upon that place of 2 Cor. 2. 11. Lest Satan should get an advantage of us, though he take notice of their exposition, who refer it to the Incestuous person; as if Satan's design was upon that occasion to have him swallowed up with excessive sorrow, yet he doth in a great part relate it, to the Dissention that the Devil endeavored to make between them and Paul: for if Paul was for the confirming of their love to that person now repenting; but the Corinthians, under a pretence of zeal against sin, should be against him: This would have caused sad Divisions, and so thereby Satan would have prevailed. It is observed, as one of Julians devilish designs against Christianity, to make a difference between the Christians and their godly Pastors; and therefore he did craftily and secretly pour all the oil he could into such flames, to make them greater: and truly the Instances of such differences, even in the Reformed Churches do give too full a testimony of the Devils labor herein. Should we speak of the Churches troubles at Franckford, though exiled, and under Persecution, The sharpest whereof was between the Flock and their Shepherd; yea, of the hot contention between Geneva and Calvin, and in many other Churches, we may easily be persuaded, that there is scarce any one thing, wherein the Devil goeth more about as a roaring Lyon to deceive them, than to break the slaves of beauty, and bands between Shepherd and Sheep, which should make both Minister and people the more watchful and diligent; and also much in Prayer, that God would disapoint all such purposes of Satan, and his Instruments. This may suffice in the General.

Let us now proceed to the respective particulars: and first,

In what sense, and how a people may rejoice in their faithful Guides.

And first, They are to rejoye in them as those instruments which God hath used to bring spiritual light unto their mind, and heavenly heat into their heart.

For this it is the Apostle doth so much insist upon, to convince the Corinthians, That if ever they did believe, if ever they felt anything of the saving efficacy of God's spirit upon their hearts, it was by his Ministry; and therefore they would be unthankful to God, if they did not take notice of God's special blessing to them by his means. It is true, 1 Cor. 3. we see there the Apostle zealously beating down their factions and Contentions, which they raised by setting up one Officer, and Teacher to the despising of another; and thereupon exalteth Christ only: But yet, though Christ be the principal only, and he alone giveth the increase, yet he granteth the Necessity of the Ministry withal; Paul must Plant, Apollo must water, and these are Ministers by whom they believed, Ver. 5. Although then it be our duty to lift up our hearts to God alone, as he in whom and by whom all spiritual success doth arise to us; yet we are to rejoice in such instruments as God useth. For if we may be glad of such Instruments that cause our temporal comforts and supports: If the Child may rejoice in the father, if an indigent man in him who is potent, and bountiful; no wonder then, if we do cry out, How welcome are the feet of those who bring glad tidings of peace, Rom. 10. 15. How beautiful are the very feet of such? So that it plainly demonstrateth all such to be delivered up to the spirit of slumber and profaneness, or of Error and Heresy, who do not find this cause to rejoice in them, as God's Instruments to their Souls.

2. We are to rejoice in them because of their works sake, and the Faithful discharge of their duties.

And the more powerful they are herein, the greater ought our joy to be; Thus the Apostle, 1 Cor. 4. 1. Let a man account of us as the Ambassadors of God, and Stewards of Christ. Thus the Apostle also commandeth 1 Thessal. 11. 13. To esteem very highly of those who are over them, and admonish them, and that for their works sake. Though they do admonish and reprove you, which is as unpleasing to a sin, as salt to a sore; yet you are to esteem highly of them, This requireth not only external respect, but cordial and Internal, and this must be for their works sake. Many times a people may glory in the Abilities, in the Learning and admirable gifts of their Teachers, thinking that thereby they surpass other Congregations; This is a vain-glorious thing, too often seen in great Cities; but the Apostle saith, it must be for their works sake, because they do faithfully and powerfully lead you into the paths of Eternal Life. Thus, as David esteemed the word of God above gold and silver, because thereby he was forewarned from sin; The spiritual, and holy commands of God not enduring any sin, made him thus in love with it; So it should also be with our people, they should delight and rejoice in the Ministry, because it is efficacious against sin, because it enlighteneth, it converteth, it destroyeth the works of the Devil; so that this particular discovers the Prophanenesse and impiety of such men, who rejoice most in such Ministers as are either lazy and negligent, or that are dissolute, and carnally humouring men in their evil ways: These they boast in, and rejoice in; they account none like them. Thus God of old complained of the people of Israel, that they loved such who did sow pillows under their arms, and encouraged the hearts of those that were wicked; but made those sad, whom the Lord would not have made sad, Ezek. 13. 10, 22. How miserable are such a people who rejoice in the greatest judgment that can befall them? Rejoice not in this, but weep and mourn rather, when those who should deal faithfully with thee, do flatter and seduce thee, daubing with untempered mortar: For God will destroy both such Prophets and such a People.

Thirdly, We are to rejoice in the spiritual success and prosperity of their work.

It is very sad to hear those complaints in the Scripture, Who hath believed our report? and All the day long have we stretched out our hands unto a rebellious people: To have much rain fall upon the ground, and nothing but briars and thorns coming up thereupon. When therefore we shall find that God makes the Ministry a savor of life, and not of death, unto many; this ought greatly to rejoice us, when thou findest it to be a mighty word upon thy own heart, or upon the hearts of others, wherein we ought to be exceeding glad. For, Is there any greater mercy can befall thee, than to have the Word thus a converting and saving Word to thee? Thou mayest admire thy Pleasures, thy profit, thy lusts, and judge them sweet; But know, that the Saving efficacy of the Ministry upon thy soul will be the blessedness indeed that shall endure forever; and therefore, when you hear men praise a Ministry, admire that; examine what is the spiritual good they have found thereby, what Reformation, what a change hath it made? The Apostle telleth these very Corinthians, 1 Cor. 5. 6. that their glorying was not good: why so? because they did not purge out the old leaven: They did not cast out that wicked person from amongst them; now all this while they gloried in their able Teachers, they magnified the wisdom and Eloquence of many that preached amongst them; but saith he, your glorying is not good: where is the holy Order, the godly Discipline, the spiritual Reformation, that you should have attained unto by the Gifts and Ministry of your Teachers? This alone will cause us truly and solidly to rejoice.

Use of Instruction: How impossible is it for men upon true and spiritual grounds to rejoice in the Ministry, unless they have felt some special efficacy upon it in their hearts? They may glory in the parts, in the Eloquence, in the abilities of men, but not for the spiritual success of the work. In Popery they will have their people glory in their Church-Officers because of the external pomp and stateliness they live in, and so they become reverenced for their outward glory: But this is wholly unsuitable with the Scripture-glory, and the Scripture-rejoicing: for this alone will make thee praise God, if thou hast found his Ministers to be the happy Instruments of grace and peace to thy soul.

SERM. CIII.

THere remaineth the Second part of the Doctrine to be dispatched, which is,

The Ministers rejoicing upon good grounds in his people.

For you heard how happy and blessed a thing it was when there was cause for a mutual and reciprocal rejoicing in one another, between Minister and People. For God many times, upon wise ends, doth divide those who should be conjoined: sometimes he sends faithful Ambassadors to a froward and rebellious people, as God in Ezekiel, that the people were briars and thorns to him, and that he did dwell among scorpions; yet he must not be afraid, or dismayed at their looks, though they were a rebellious house, Chap. 2. 6. Now what comefort could Ezekiel have from such a people? They were so many briars and thorns scratching and tearing of him; so many scorpions that had stings: and what danger was it to dwell with such? Sometimes again there may be a godly and holy people, highly prising the means of grace; and yet God set over them dumb or wicked Pastors, that are Idols, and no shepherds. Now when this is so, their is little rejoicing in one another: and if Jehoash, the King of Israel, 2 Kings 13. 9. compared an unequal Warr to an unequal and unfit Marriage, the thistle in Lebanon with the Cedar in Lebanon, which proved destructive immediately; for the wild beast in Lebanon came, and trode down the Thistle: How much more now is this true in this spiritual relation? When an Ignorant or profane Minister is over a gracious people, then the Thistle is married to the Cedar, but but this cannot hold long; for the Devil, which is like the wild beast, the roaring Lyon, he will come, and devour all; so that, what the Apostle speaketh, 2 Cor. 6. 14. may well be applied here, Be not unequally yoked: what communion hath light with darkness? It is then very uncomfortable, when a Godly people hath an unfaithful Minister, or a faithful Minister an ungodly and a froward people; This will make him sadly to bewail his condition, crying out with Isaiah, Woe unto me, for I dwell among men of polluted lips, Isaiah chap. 6. 12. This maketh him like Lot to torment his righteous soul by seeing and hearing the wickedness of those he dwelleth amongst, 2 Pet. 2. 8. This is a bitter and sad Persecution: as it were, thou dost not only persecute a Minister by the malicious opposition, and violent courses against him, but even thy ungodly life, that thou wilt not be reformed, that thou wilt not hear and humbly receive the word of God; this maketh them grieved, and wearied in their work; This is a perfecution of their righteous souls, as Jeremy said, chap. 13. 17. If you will not here it, my soul shall weep in secret places, for your pride. Thus the wickedness and ungodly ways of a stubborn people are the very heart-breaking of a godly Minister; while they deride, and scorn, his soul mourneth for them; while they revile, and reproach him maliciously, he giveth himself to prayer for them; Even as it is with some tender Father, who hath a Son grievously distracted, and bereaved of his wits, while he rageth, and raveth at his Father, while he miscalleth him and striketh at him; The Father stands by sadly affected, weeping, and praying for his child, that he might be brought to his sound mind again. Thus doth a godly tender Pastor mourn over a wicked, scornful, and rebellious People.

But let us proceed to show Wherein a faithful Minister of Christ hath cause to rejoice over his people:

And first, When they are a teachable and learning people, very tractable, and ready to receive Instruction. This is a great joy and Encouragement: There are many, who, as they are sottishly ignorant in matters of Religion, so they will continue obstinately therein: They are not desirous and hearkening after knowledge; that say with those in Job 21. 14. unto God, Depart from us, for we desire not the knowledge of thy ways. Now it is for want of a true knowledge of God, that iniquity and profaneness doth abound everywhere; as Hos. 4. 1. Is it not better, and more comfortable to be a Shepherd to the brute beasts, than to such men; for the Shepherd driveth his sheep into what Pasture he pleaseth, and ordereth them according to his desire: but these, though brutish in knowledge, yet are devilish in willfulness and obstinacy, and therefore, as they ignorant, so they will live and die, and go to Hell in it, go from darkness here to darkness hereafter. It is a very great comfort to preach to a knowing people, to men of understanding, and that are desirous to be more and more and more instructed: There is great hope of such a people's conversion, afterwards, as you see by that expression, Isa. 6. 10. Lest they understand with their heart, and be converted. What good doth the light at nown day to a blind man? This makes Preaching in vain, and Hearing in vain.

Now, that you may be matter of rejoicing to your Minister in this respect, consider these things;

First, The necessity of knowledge in holy things: There is no salvation without it, 1 Tim. 2. 4. God would have all men to be saved, and to come to the knowledge of the truth; If they will be saved, they must first come to the knowledge of the truth. Thou that art sottishly ignorant of the Principles of Christianity, there is no way for thy salvation; such Ignorance as well as Profaneness will necessarily damn, Isa. 26. 11. It is a people of no understanding; therefore he that made them, will not have mercy on them. This very Text breaketh the staff of your confidence; for you are ready to say, Alas, we are poor ignorant people, we know nothing, What then will this help you? No, God that made you, will not have mercy on you. It is true, we pity poor old blind men, because they are blind against their will, They would use any means to have their sight: but you that are Ignorant, are no ways to be pitied, for it is affected and willful, your eyes might be opened, and you will not: Oh how sad is it to preach to stones, to preach to posts, for so we do, while to the grossly ignorant. Therefore as one said, when asked what was the benefit of Learning; saith he, ne lapis sedeat super lupidem, that when a man is grown up, he may not in the Counsel-House sit as a stone upon a stone; implying, that a man without knowledge was no better than a senseless stone: and truly this good would you have by getting knowledge, that in the Congregation thou mayest not sit a block upon a block. How grievous is it to have Idol- hearers, that have eyes but see not, and ears but hear not? Know then, to be an ignorant people is matter of grief to a godly Minister; for such carry about with them, the visible mark as it were, of condemnation.

Secondly, That ye may be a knowing people, Consider, not only the necessity, but the usefulness and profitableness of Christian knowledge: By this we come to know how to please God, how to be saved, how to enjoy eternal life. All are convinced of the necessity of knowledge of earthly things, They must know how to plow and sow. Do you not set your children to know a Trade, do you not say, They must do something that they may live, implying they are outwardly undone, if they know not these things? Oh foolish and unwise! Must men know how to live here, and not know how to live hereafter? Must men know how to keep of poverty, and not how to keep off damnation? Why then do you not lay aside all things, to get some competent knowledge of Christian Principles, without which you cannot get any good by Sermons, by acraments; without which ye cannot tell how to live, or how to die? And never complain, saying, Thou art two old, or thy memory is bad, It is plain, thou hast no heart to it, no zeal and affection for it. For how many as unlikely as thou art have by diligence got knowledge, even to the admiration of others? And God, he useth to bless those, and to increase their gifts, that are serious in their desires after these things: But the truth is, The world hath thy heart, Lusts have thy heart; If thou didst follow the wise man's Counsel, to seek for it more than gold or silver, more then any precious treasure, thou wouldest not be such a blind wretch as thou art; Then, saith Solomon, thou shalt understand the fear of the Lord, and find the knowledge of God, Prov. 2. 3, 4, 5. If then thou diest in thy ignorance, and without instruction, which is threatened as a dread full judgment, Prov. 11. 23. blame thy own corrupt, lazy, and wicked heart: now this universal ignorance is the more abominable, because we enjoy the plentiful means of knowledge we have constant Preaching, we have the Word read, and Ordinances administered in our known tongue. How intolerable then is it, if generally people be still as ignorant as if the Bible were not translated, and all Church Administrations dispensed in an unknown tongue?

Secondly, Then are people matter of rejoicing to a ministry, when they are believing of the word of God, and receiving it as God's word, thereby awing their hearts, and captivating the whole man thereunto. For knowledge is not enough. How many know, and can remember places of Scripture, can understand most Sermons? But they do not believe those things to be true, neither are they engrafted in their hearts by faith, saying, This is God's word, how can I go against it? this is the word of God, and not man, that condemneth this sin, commands that duty. Woe then be unto me if I gainsay it, for this the Apostle doth exceedingly commend the Thessalonians, 1 Thes. 2. 13. ye he is so affected with it, that he did thank God without ceasing in his respect, even because they received the word of God, which they heard of Paul, not as the word of men, but (as it is in truth) the word of God, which effectually worketh in those that believe. How comfortable a thing is this, for a Minister to see his people receiving the truths he preaches of God's word? They hear and tremble, they believe and tremble; so that without this saith, as it is impossible to please God, so it is to get any good by the Ministry. As its not the seeing of meat, but the eating of it, and digesting, that doth nourish: so neither is it the hearing and knowing, but the believing of it that maketh a powerful change upon a people.

Thirdly, Then a people rejoice a faithful Minister, when to knowledge and Faith there is added that complete efficacy of the Word, as to regenerate us, and make us to become new creatures. Even men who yet will lie roaring forever in Hell, may have great knowledge, and some faith; yet, because not regenerated, not delivered fully from their bondage of sin they lived in, do therefore come short of Eternal glory. Now this is the most noble effect of the Preaching of the Word, that it becomes spiritual seed, to give men a new spiritual life, as well to feed, to nourish them therein, James, chap. 4. 18. Of his own will begat he us, with the word of truth. and John. 17. Sanctify them by thy word. When therefore the Ministers of God do not only become Instructers, but Fathers, as the Apostle saith he was to these Corinthians: this is matter of great joy, Though ye have ten thousand Instructors, yet not many Fathers; for in Christ Jesus I have begotten you through the Gospel, 1 Corinth. chap. 4. 15. This then is a foundation of much endearing comfort, when a people can own their Minister to be a Father to them, and he them for his spiritual children; when by his Ministry they are able to say, I was enlightened, I was converted, I was sanctified. Surely, if Aristotle say, We can never recompense the God's, nor our natural Fathers; neither are we able to requite our spiritual Fathers. Although as in nature it is observed, that love, though it be fire, yet it doth descend, not ascend; so it is in spiritual relations. Such Ministers who have been instrumental to the conversion of any, do far more rejoice in such a people, then they can in the Minister. Hence the Apostle speaketh most affectionately, in an overflowing manner, 2 Cor. 6. 11, 12, 13. O ye Corinthians, our mouth is open unto you, our heart is enlarged, ye are not streightened in us, but in your own bowels; now, for a recompense in the same (I speak, as unto children) be ye also enlarged. Here you see Paul's heart was more enlarged to them than theirs to his. This then is an unspeakable mercy, when we shall be able to say with the prophet, (though in another sense) Behold I, and the children which thou hast given me, Isa. chap. 8. 18. Or, as it is said of Christ, after all his sufferings for us, He shall see of the travail of his soul, and be satisfied. He shall see his seed, and the pleasure of the Lord shall prosper in his hand, Isa. 53. 10, 11.

Fourthly, Then are they rejoicing to a Minister, when they are a ready and willing people in all Gospel Duties: when they are his living Sermons, his walking Sermons; when they endeavor to adorn the Gospel by their conversation, when there are no profane persons, no bitter roots growing up amongst them, but a Garden without weeds, a floor of pure wheat without chaff; a net of good fish only; a field of wheat without tares. It is true, there is no such people, no such Church to be expected in this life: But the less weeds, the fewer brambles, the greater joy to the Husbandman. What a glorious commendation doth the Apostle give this Church, 2 Cor. 2, 3. when he calleth them his Epistle to be read and known of all men? Yea he saith, They are manifestly declared to be the Epistle of Christ. O what unspeakable gladness of heart would it be to a Minister to be able to make such an holy boast of his people, That they are his Sermons to be read, and known of all men? we may know what he preacheth by the lives of his people. The Apostle instanceth in one Duty, viz. their Liberality to the poor Saints of God, 2 Cor. 9. 13. For thereby they did glorify God, by their professed Subjection to the Gospel. This is blessed, when a people in all Gospel Duties will not cavil, and be contentious, but declare their professed subjection thereunto.

5. When they are a people willing and ready to submit to the whole Order of Christ. To re • orm all corruptions and abuses; as also, with much Repentance to manifest their sorrow for any negligence and remission herein. These very Corinthians, as they were matter of joy, so also of much trouble, of much trouble, of much sorrow, and Humiliation. Hence he speaketh remarkeably, 2 Cor. 12. 20. I fear least when I come, I shall not find you such as I would, and that I shall not be found unto you, such as ye would; and least when I come again, my God humble me among you, and that I shall bewail many which have sinned already, and have not repented of their uncleanness. By this you see, that though the Apostle had much rejoicing from them, yet he had also much Humiliation: Many did not repent, and therefore put him to more severity than he would. Now then that Paul may not contradict himself, They could not be his rejoicing, and mourning also. Therefore we must either hereby gather that the Corinthians were inconstant, sometimes hopfull and reforming, and afterwards again relapsing: or else this is spoken not in respect of all, but some of them, who did grossly fail in their duty. For if we consult with 2 Cor. 17. there we shall see the Apostle wonderfully affected with the joy that he had by seeing the good effect of his former Epistle upon them; for thereby they did set upon Church-order, they purged out the old leaven, they manifested much godly sorrow, indignation and zeal, and every way endeavored to approve themselves unto Paul, and this did so exceedingly rejoice him, that he saith, Vers. 4. Great is my glorying of you, I am filled with comefort, I am exceeding joyful in all our tribulation. In the midst of all his troubles this rejoiced his heart, that they did themselves assist to the casting out of wicked persons, and were exceeding sorrowful for their former negligence herein. Thus then, when a people are ready to observe all the Orders, and Instituions of Christ, this is matter of great joy. But because many Churches have received but half Christ, as it were; hence also their Ministers have received but half joy: Some Protestant Churches received the Doctrine of Christ, but not the Discipline: Some were for Orthodoxy in judgment, but not purity in lives; Some were willing to cast of the Antichristian yoke, but then would not submit to the rod of Christ: And by this means many faithful Pastors have gone to the grave with great grief of heart. Oh it is a sad thing when people are so willful, as to necessitate a Minister to remove from them, because they will not receive the whole Order of Christ, so that he is limited in his Ministerial Administrations, and cannot do all he desireth. Thus these Corinthians failed also about holy Order, in reference to the Lord's Supper, which maketh him begin his discourse about it after this manner, Shall I praise you in this? I praise you not, 1 Cor. 11. 22. There are many other particulars, which rejoice a Faithful Minister, as when they continue from not falling off from the truth, either by false Teachers, or afflictions, (which is so great a matter, that the Apostle saith, 1 Thes. 3. 8. We live, if ye stand fast in the Lord) likewise, when they are a growing people, and do not continue as babes, but are carried unto perfection, and do not stand still, but walk in the truth, 〈◊〉 I have no greater joy, than to see my children walk in the truth, so 2 Epist. Ver. 4.

Lastly, When they live in accord and Love: when they think the same things, and speak the same things, Phil 2. 2. Fulfill ye my joy, that ye be like minded, and let nothing be done through strife, and vain glory: But these may suffice.

Use of Instruction: How much it lieth a people upon so to live, and so to walk, that they may rejoice the Ministers of God: To take heed of that ignorance, of that Impiety and wickedness which may grieve them; and so they shall give an account with heaviness, and not with joy, at the great Day. Though for the present these things are a fable, or a scorn to thee, yet remember, all the Sermons and Admonitions thou hast had, all the pains and studies taken for the Salvation of thy soul, will one day witness against thee. This will make us with sadness and trembling to think what account can we give of such persons at that great Day: we that have prayed for you, preached to you, mourned for you, must then be your Accusers; we cannot help it: The Lord will require your souls at our hands, and then must we say, O Lord, such a sinner, and such a sinner, we have reproved him, we have declared thy will to him, but he would have his lusts though he were damned for them, he regardeth his sins more than heaven, and eternal life. Let us conclude all with that sad and serious place; and oh that it might never out of your heart, but be with you sitting and walking, rising and going to bed, Heb. 13. 17. Obey them that rule over you, and submit yourselves, &c. In which Text is much excellent matter, but I shall touch at it only. First, There is the Sanction and establishment of a Ministry and Pastors over a people; For they are commanded to obey such. Where are they then that cry down a ministry, think it needless, at least no Institution of Christ? Secondly, Here is established the dignity of Ministers, partly by their Titles, 〈 in non-Latin alphabet 〉 , they are Guides, Leaders, such as are set over you; and partly in the duty enjoined the people, which is to obey, and submit. The first signifieth obedience, the other reverence and submission, so that they are to yield to the wholesome Counsels of their Pastors, and that with honor to them. 3. Here is the office of a Pastor to watch for the people's souls, so that, if the Honor tempt, here is the Duty and danger which may deter. 4. There is the duty of the people, as you heard, to obey and submit. 5. Here is a Reason of it, They are to give an account of your souls; we are Stewards, and to see that one sheep be not lost. So that the Ministers office is more dangerous, because he must account for himself and many others also; which made Chrysostom wonder, if any Guide or Officer of a Church could be saved; but that he speaketh, saith Estius, because of the many evil and negligent ones; otherwise, such as Chrysostom himself would be saved. Neither is this Text to discourage good and Faithful Pastors, but rather to comefort them, because God will, in a special manner be with them, and bless their Labors. Now the Apostle showeth, that this is a special means to discourage them, if by their wickedness people so walk, as that they shall render their account with grief. For certainly, if the more they have converted, the greater their accidental joy will be, then the more are damned (though not by their fault) the greater will their grief be. And that we might not think it a light matter thus to discourage and grieve a Minister, either in his Pastoral labors for their souls, (as some relate the words) or when, at the day of Judgment, he is to give an account (as others) he addeth, this is not profitable to you, that is, you will find the loss of this, you will smart for it; God will reward them for their Labors, though ye be damned. Thus God will be avenged for your ingratitude herein. But what people think of these things?

SERM. CIV.

WE now come to consider the time, when this mutual rejoicing of Paul, and the Corinthians in one another, will be most remarkable, and that is said to be, In the day of the Lord Jesus. For although he speaketh in the present tense, We are, and you are our rejoicing; yet that is chiefly to be referred to the last day. It is true, for the present he had much joy in them, and they in him; but this was as the gleaning in respect of the Harvest afterwards. Beza, because the Apostle saith 〈 in non-Latin alphabet 〉 , we are, and not 〈 in non-Latin alphabet 〉 , we shall be, doth render it not in die, but ad diem; as if the sense were, You are kept to be our rejoicing against that day.

In what sense, Paul is called the Corinthians joy or boast, you have heard, viz. instrumentally, not principally. Therefore Estius stretcheth too far, more than ordinarily he useth to do; when from that expression used by Paul to the Thessalonians, 1 Thess. 2. 20. Ye are our glory and joy; he would justify their practice in Popery, who in their prayers call the Virgin Mary, their life, and hope. For notwithstonding all their subtle distinctions, that is to derogate from the Mediatorship of Christ.

But to our purpose. This rejoicing in one another, is chiefly to be put forth at the day of Christ. And if you ask, How can we then rejoice in anything, but God only? Is not the blessedness of Heaven described by this, that we see God, that we enjoy him? So that to rejoice in anything else besides God, seemeth to be like desiring a candle, when we have the light of the Sun. How can a Minister for example rejoice, in the conversion of such and such persons, when he hath an infinite object of joy, even God himself to delight in? Can anything be added to that which is infinite?

To this it is answered, that there is an essential and an accidental joy in Heaven. The essential one lieth in beholding the face of God to all eternity, and this cannot be increased or diminished: But then there is an accidental joy, which ariseth from particular occasions or motives; and though Heaven and eternal happiness doth not consist in this, yet it doth accidentally make us to rejoice in more things. Thus the Angels, though they do see the face of God, and thereby are completely happy, yet they are said, To rejoice upon the conversion of a sinner. And thus the faithful Pastors of God's Church, the more have been converted by their spiritual labors, the greater will their joy accidentally be. Not that this degree of joy or glory is merited by any, as some have thought: for this also is of the mere gift of God.

The time when this solemn rejoicing shall be, is said to be the day of the Lord Jesus; and as some Copies have it, Of our Lord Jesus. It is usual in Scripture to call the day of the Lord, that wherein he doth work some great mercy and deliverance for his people, or that wherein he doth inflict some eminent and famous judgments upon the enemies of his Church. So that there is the day of his mercy, and the day of his judgment. Now because of the end of the world, then Christ will in a full and complete manner recompense his people, and punish all the ungodly; therefore that is in a more remarkable manner called, The day of Christ. It is true, there are some learned men, that besides the day of Christ's first coming, which was not to destroy, but save; and the day of his second coming, they make a middle one, and that is the day wherein God did punish the Jews, and utterly destroy the Temple and City, bringing wrath upon them to the full for their crucifying of Christ, and their other sins. And of this they would understand our Savior's discourse, Matth. 24. and in many other places, where they are commanded to watch, and to pray, or to be patient and joyful, because the day of the Lord is at hand. That day (say they) when God would destroy Jerusalem, and deliver the believing Jews from the unbelieving and persecuting ones. Thus Grotius the late Annotator, &c. But because this is to go against the common rode of Interpreters, we must not have some specious colors, but strong reasons to make us depart from the beaten way. To be sure here, as in many other places, by the day of Christ is meant that last day of his, when he shall come as a King and Judge, to give to everyone according to his ways. From whence observe,

That Christ hath a solemn day, wherein wonderful and great changes will be made.

Though for the present Paul 's joy, and the Corinthians in one another, was not very conspicuous and glorious; yet at that solemn day, then this glory would be no longer eclipsed, but break forth in a marvelous manner.

Concerning this day, that there is such an one, as also the properties of it, elsewhere is spoken of, in a Sermon on Act. 17. 31. and I shall not therefore meddle in that. My work shall be to instance in some of those remarkable changes, which this solemn day will then make, and how we are to live in reference thereunto. And

First, Let us take up that for which the Apostle mentioneth it here in the Text, There will be an happy, and a glorious change, as to the comforts of a godly Minister, and a converted people. Oh the unspeakable gladness of heart that then shall be! When the Minister shall see the success of his labor; when he shall be able to say, Behold my five have gained ten: Behold I, and the children whom thou hast given me. These are the redeemed ones from the bondage of sin and Satan; and then the Lord shall give that comfortable acclamation, Well done good and faithful servant, enter thou into thy Masters joy, Matth. 25. 23. Oh what tongue can express, what heart can conceive, the joy that such a Minister shall have! This day, I say this day, may make him despise all the reproaches, all the injuries and contumelies that wicked men shall put upon him, while they call thee such and such names. Hearken to those titles, Come thou good and faithful servant. The thoughts also of this day would exceedingly quicken us up in our studies, in our ministerial labors, so to preach, so to study, so to watch over your souls, as those that have this solemn day in their hearts. Again, this day will make a wonderful change, as to a godly people: How shall they then rejoice in that Minister, and in those Sermons which have been powerful to convert them, and to bring them to that place of glory? Their hearts will then be enlarged: Oh blessed be God, blessed be the time that ever you were a Pastor to us, that ever such and such a Sermon was preached! When you shall see a blind Minister, and a blind people both going to hell together, and you delivered, and that by such a Ministry you enjoyed in your life time: This will fill your hearts up with your rejoicing. Though now a faithful Minister and godly people in their Church-ways may meet with much opposition, much difficulty and discouragement; yet lift up your heads, for your redemption draweth nigh. How pleasant will it be when you are come to the haven, to think of the dangerous storms and tempests you were once in? But this day will make as great, but a sad change, as to all wicked men, who have been as weeds in God's garden, who though watered and tilled, yet bring forth no fruit. Oh the terror of this day to you! Though now no Sermon moveth thee; thou sittest and sleepest while God's word is preached; though now thou goest from the Assemblies to thy sports and pleasures of sin, and there is no more matter made of it: But woe, and a thousand times woe to thee at this day of Christ, when we Ministers, and you people shall be brought face to face; then we shall be your accusers, then every Sermon will accuse you, then every Lord's-day will rise up, and witness against you. Oh be not so sottish as to think, all things will continue as they do! Remember there is a day that will make the most profane, the proudest, and the most stupid hearer to be awakened.

Secondly, At that day there will be a mighty change upon the profane man wallowing in his sins, and following the pleasures thereof. Then he that pleaseth himself in these lusts, will call to the mountains to cover him, and hide him from the presence of God. What a difference will there be between the man priding himself in his sinful ways, and when he shall hear that sentence pronounced against him, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels? In which sentence every word almost is terrible, Depart from me; they must be separated from God, who is the fountain of life and joy. Chrysostom thought this privative part more terrible than the positive. To depart from God, never to have his favor, is worse than those eternal scorching flames of hell. What if for the present such persons of honourand greatness bid thee come to them, if God shall bid thee depart from him? Oh remember, when sin bids thee come, when the world bids thee come, one day God will bid thee depart! Again, that title and property given to such forlorn damned men is terrible, yea cursed, cursed by God, and who then can bless? Cursed] How much better, if thou hadst never been born, then to be in the number of these cursed ones? What if now thou blessest thyself, and others bless thee, thou wilt then be pronounced cursed? Further, the place into which they must depart, is terrible beyond all expression, into fire, and everlasting fire. Fire] Is not that most dreadfulll? Do not your hearts ache and tremble? Do not your ears tingle at the naming of this punishment? But if it be fire, it may be quickly over, the pain may be presently gone, it may quickly consume to ashes. No, it is everlasting fire; after thousands and millions of years, it is still the same, as hot to burn as at the first moment. If God had said, thou shalt lie roaring in hell flames till a thousand years are over, for such and such a sin not repented of, might not this have prevailed with every man, to leave the most pleasant, and the most profitable sin that is? How much more when it is everlasting, when there is no end? Oh the change thou wilt then find upon thyself! Then thou wilt cry out saying, Was my hours pleasure, my moments profit equal to these eternal torments? Now say, Whether it is better to sin, then to be damned? Are thy lusts equivalent to all the torments of hell? Lastly, That is no little aggravation, Prepared for the Devil and his Angels] You see what companions you must have: As much as you now defy the Devil, you and he must lie down in the same flames. The Devils will have no worse place than thou hast. Now if this be so, What a mighty alteration is here made? The man that like Dives fared deliciously every day, would have a drop of water to cool his tongue, and cannot. Oh that the Spirit of God would convince and assure you of these things! Say, now I am merry, proud, confident: Now I follow my lusts, my pleasures; but will not the day of judgment then make a change? Will not there be a sad difference between my present estate, and that then?

Thirdly, As to the godly man there will be a most happy and blessed change. To see a Lazarus wiping his sores, taken up into Ambraham 's bosom: What a blessed change is here? The godly man hath his exercises from many considerations. The world derideth and opposeth him; afflictions from God crush him, and press him down: The Devil because he shall not have an hell hereafter, laboreth he may have an hell here; and from within, there are lusts, there are molesting motions to sin, which make him cry out, Oh miserable man that I am! But when this day shall come, what man, though he had the tongue of Angels, is able to declare his happiness? This man that was scorned, is now blessed, and honored by all the wicked damned ones of the world. Now they cry, Oh that our case were like his! Oh that our souls were as his shall be! Now the Devil is trampled under feet, and thrown into the Abyss, into the deep, where he was so unwilling to go, to receive the full of his torments. Now the spiritual war within, is put to a period, and he doth all the good, in as perfect and full a manner as he can desire to do; his will and his power have the same bounds; he can do what he would, and he can will all that God would have him to will. We read of blessed changes in this world, of Joseph from a poor prisoner in the dungeon, and in danger of his life, to be exalted in the highest place of honor in Egypt, next to Pharaoh himself. Of Mordechai, who was designed to death, and immediately made the man whom God would honor. Of David, from following the sheep, and afterwards driven as a Bird from the mountain, to be made a great King. Yet none of these come up in the least manner to this great change. Hence it is called, The day of redemption, Matth. 24. The day of refreshing and restoring of all things, Act. 3. 19. (for we must not limit that time to the destruction of the Jews only, as some do) Yea the godly are to look for, and hasten his coming, 2 Pet. 3. 12. as being the marriage time between Christ and his Church, Therefore the Spirit and the bride say, Come, Revel. 22. 17. It is for want of a lively meditation about this, that the godly at any time sink under any temptations. Is there any evil thou art exercised with, that this day will not deliver thee from? Is it not a day of redemption, never to be in bondage anymore, either to sin or misery? Especially the Church under afflictions and persecutions, is to fetch all her comfort from thence: God will turn her sackcloth into robes of honor, her dungeons into heavenly mansions. Should not then the Church sit expecting his victorious coming more affectionately, then Sisera 's mother, Judge. 5. 28. did his return? saying, Why is his chariot so long a coming? Why tarry the wheels of his chariots? Luther speaking of this hopeful expectation that ought to be in the godly of Christ's coming, endeavored to affect his hearers from the condition they were in at that time. The Popish party did triumph over the Reformed, boasting, That Caesar was coming with a great Army, that he would presently and speedily vanquish all the Lutherans. Now (saith he) as you see they rejoice, and fill themselves with hopes of the Emperors coming, so should the Church under all her pressures with the coming of Christ.

Fourthly, There will be a mighty change, as to men's judgments and apprehensions over what they have now. There is never a wicked man would for an hour go on in his sins, if he could have such thoughts, as he will have at that day. Oh that we could look upon sin, as we will then look upon it! when God shall bid us Depart into everlasting fire. And certainly, if part of that terror did work so much upon Judas, that he throweth away his silver, crieth out, He had sinned in betraying of innocent blood. No wonder if when all the gall of God's wrath be poured into a man's conscience, he then crieth out of his sins, gnasheth the teeth at them, remembereth them with horror, which were once so full of sweetness and delight. Go on then presumptuously thou profane wretch, believe no Scripture, deride at all good counsel: Say, Give me my sins, though I be damned; yet remember this persuasion will not hold always; there will come a day when thou wilt as much loath and abhor these lusts, as ever once thou didst love them. Oh that men could now behold their sins with that horror and indignation, as they will when they shall stand trembling at God's tribunal. Again, men will have other thoughts, 1. About the ways of Godliness. 2. About Godly men. And, 3. About Christ. For false principles and mis-judging about these, is that which maketh so many damn themselves.

To begin with the first, about Godliness; they think it is an hindrance to man; if he were not so just and conscionable, he might swallow down many a sweet morsel which he lets go. Thus men are ready to think they fare the worse for godliness. Oh but when thou shalt see, what that Heaven, what that glory and happiness is, which at that day godliness will give thee full possession of, how quickly will thy thoughts alter? Then thou wilt cry out, Oh it is a man's riches to be godly, it is a man's wisdom to be godly, a man's profit to be godly, though he did there by lose all this present world!

Again, We are prejudiced against Godliness, because it is not in honor and repute. None of the great men, of the wise men, do much regard it: Men of great estates and birth, think godliness below their greatness; that it is a dishonor, a stain to their reputation to walk precisely and singularly to the wicked course of the world. But in this also that day will make a mighty change; when you shall see, that then godliness is only inquired after. Then the Question will be, How hast thou lived? How hast thou kept thyself unspotted from sin? Then thou wouldst give thousands of worlds for godliness. That holiness and purity thou now laughest at, it will at that day be only in request. At that day there is no difference between Kings and peasants, between the noble and base, between the rich and poor; but either wicked or godly, sheep or goats, that maketh all the distinction. If Alexander plead, he conquered the world: If Craesui plead the multitude of riches: If one saith, he is an Emperor, another he is a Nobleman, a Gentleman, these are absurd pleas at that day. Art thou a godly, an holy man? This only will carry it. Oh then remember, you will have other thoughts of godliness, than now you have! It will be more in request and honorable esteem, than now it is. Whosoever he be that doth evil, though the great Potentates of the world, the Judge will then say, Depart, I know you not.

Lastly, We are prejudiced against Godliness, because we think it is too strict, it requireth too much of us: It will not allow us those pleasures and delights we might have. Oh but at that day, such a thought will presently vanish; all the labor of my life thou wilt say, is not worthy to one minute of this glory; could I have been a Martyr every day, it would not have been equivalent to this present happiness!

SERM, CV.

AT this great day (you heard) there would be a wonderful change upon the thoughts and persuasions of men, to what they are now. It is not so much, what thy affections and apprehensions are for the present, but what they be at that day. Especially in three things this Change will be seen,

• 1. About Godliness, which hath been dispatched.
• 2. About Good men.
• 3. About Christ.

We come therefore to the second, and that is the wonderful change that wicked men shall then have in reference to those who live godly, and dare not conform themselves to the course of this world. As

First, Such who separate themselves from the evil ways of the world, They are matter of reproach and scorn; They are judged the fools, and the simple ones, by all that live near them; But at that day, you will have other thoughts, you will then admire their happiness, call yourselves the fools and deluded ones, wishing that it might fare so with you, as it doth with them. It is said of those noble Worthies, Heb. 11. 38. That they had trial of cruel mockings. Yea David, though a King, Psal. 69. 12. complaineth, He was the song of the drunkards. Thus you see what thoughts men of the world have of such who fear God; as Michal did David, They despise them in their heart. But oh the wonderful alteration that day will cause, when thou shalt see those who were despised by thee, honored by God: Those whom thou didst reproach, to be blessed by God: What a confusion will this be to thee? Then you will cry out, We fools and mad men, judged their ways folly and matter of scorn; but with what unspeakable glory doth God honor them?

Secondly, Another false persuasion they have about godly men, is, That they are Hypocrites, that all they do is not out of love to God, but for ostentation sake. That it is not the glory of God, but their own glory and advantage, that they seek after. Paul was so often charged with corrupt ends in his Ministry, that he is compelled to make his Apologetical Defense to clear himself. Yea Christ himself was judged by the Pharisees to be an Impostor, and that he came of himself, doing his own will, and seeking his own glory, which made him so earnestly deny it, John 6. 38. John 8. 50. This is a sore evil upon the sons of men, that because they have an enmity and hatred against the godly, yet they cannot put this forth upon godliness, as godliness, therefore they represent the godly in such colors, and lay such things to their charge, that they may seem to have just cause to vent their malice against them. But at that day their sincerity and integrity will appear; then all the world shall see, that their hearts were upright, their aims and intentions sincere; that what reproof, what holy endeavors they used for the recovering of men out from their sins, was not out of hatred, or any other ill principle, as wicked men are now apt to judge, but out of pure love and desire for their souls good. Let not then evil and ungodly men, take upon them to judge the hearts of others, that is the prerogative of God alone; neither do thou judge before the great day of judgment. Take heed of calling such Hypocrites and dissemblers; of calling such Pharisaical and conceited, whom it may be God will own at that day, for his jewels, for his faithful ones. If there be any Judas, who followeth Christ because of the Bagge; If there be any who believe in Christ, yet love the glory of men more than of God, they shall bear their burden. The portion of Hypocrites in Hell, is a double portion: But let not all the Apostles be censured for a Judas; Let not all be judged Hypocrites, because he was so. Remember that this day is a revelation of all things: all the hidden purposes and counsels of men's hearts shall then be made manifest. The Apostle giveth this exhortation to such as judged him, 1 Corinth. 4. 5. he showeth them, how little he regarded man's judgment, for it is the Lord that judgeth. Therefore they are not to judge anything before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of men's hearts, and then shall every man have praise of God. Is not this a full place, to make thee afraid of all censures and hard speeches against such who profess godliness, Let them alone to the Lord; there is a day, when all the thoughts of their hearts, all the purposes and intentions of the soul in holy duties shall be made manifest; it shall then be discovered, who was faithful, and who was insincere, and wilt thou anticipate this day? Little doest thou think how much such as fear God in truth, do bewail that partial hypocrisy and insincerity which is within them; how greatly they fear, lest they should deceive themselves, and do holy duties for false ends, and not out of pure respect to God himself; Such then shall have praise of God, and their integrity manifested before Angels and men.

Thirdly, There will be a change of men's thoughts as to the godly, In respect of their external estate and condition. They have for the most part the evil things of the world, when the wicked enjoy the glorious things thereof. Are not afflictions, troubles and miseries, as inseparably following the people of God, as the shadow doth the body? Doth not our Savior fore-warn his Disciples of the great trouble that they shall meet with in the world? Doth not Paul himself say, 1 Corinth. 15. 19. If we have hope in this life only, we are of all men most miserable? Of all men] Because other men will follow the pleasures and profits of the world: Other men will suck out the honey that is to be had in the creatures; They will escape all misery and persecution, by becoming anything in Religion, and thereby save themselves out of danger; but as for the godly they are as sheep appointed for the slaughter all the day long: Their tender conscience, and fear to sin against God, putteth them into many losses and disadvantages, which the men of the world can embrace. Now it being thus with them, this doth exceedingly prejudice men against godly men. Their outward condition is many times dangerous; they seem to be cast off even by God himself, as if he did not love them, or own them for his; and this keepeth off many from walking in the paths of holiness. If the applause, honor, and great things of the world did accompany the power of godliness, then all would strive to enter in at such a broad gate; but because it is with them, as with Christ, they appear with no external glory and loveliness upon them. Hence it is that of all men they will not own such, or join to such. But this great day will make you have other thoughts of their condition; when you shall see their sackcloth taken off, and robes of honor put upon them; when you shall see these Lazarusses with no more sores on them, or desiring crumbs from the Table, but placed in Abraham 's bosom. This will make you then to wish, Oh that we had endured the same hardship, gone through the same wilderness, seeing they have now arrived at such a blessed Land, as they are!

In the third and last place, The thoughts and apprehensions of men about Christ, will be greatly changed at that day, from what they have at present; in two particulars especially,

First, When Christ is offered now to us, and we may be made partakers of him, yet we refuse him, we will not receive him, we had rather have our lusts than Christ; we love father, mother, and life it self, more than Christ. Such low thoughts have we of him now: But oh the time is coming, when Christ, and only Christ will be in request! At that day he is happy who shall have an interest in Christ. Those Gadarenes that entreated Christ to depart out of their coasts, regarding their hogs more than he; with what confusion will they behold him at that day? We shall then see there is good reason for that Doctrine, He that loveth father, more than me: or he that loveth life itself more than me, is not worthy of me, Matth. 10. 37. For happily flesh and blood may for the present say, This is an hard saying, who can bear it? To love Christ more than father that begat me, and maintaineth me; from whom happily I may expect great and large gifts: Or better than life, which is above all earthly mercies. Will Christ be as good as these to me? Shall I not lose by loving him more than these? But if a man consider what Christ is? How he will appear at that day? How happy are they who can claim an interest in him? Then they will see reason, why Christ should be preferred above all. Now we are for Barabbas rather than Christ: Now Christ knocketh at the door to come in, and we will not open to him: But who is there then that would not cry out, Oh let Christ justify me, let him sanctify me, let him save me! Thus the stone that is now refused, will be the head corner-stone.

Secondly, Many deceive themselves in their thoughts about Christ, apprehending only love and willingness in him to save. They never think of Christ, but as a Savior: Though never so polluted by sin, yet they call him, their good Savior, their blessed Savior; but at this day, thou wilt then have other thoughts: Thou wilt then see, he can damn as well save; he can be a Lion as well as a Lamb. This merciful Savior will be a severe and just Judge. Thus (Revelat. 6. 16, 17.) you have the great men, and rich men of the earth, hiding themselves in Dens, and calling to the Mountains and Rocks to fall upon them, and hide them from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand? Thus you see, that your thoughts about Christ at that day, will be wholly changed: You that think only of mercy, that speak only of mercy, that look only upon Christ as a Savior: What trembling will this be to you, when you shall see him come as a Judge with ten thousand of Angels, when you shall hear him pronounce his terrible sentence upon ungodly men, then how will your hearts melt within you? Then you will begin to say within yourselves, Oh that we had not made an Idol-Christ, that we had not fancied a Christ to ourselves! This is not such a Christ as we looked for! This is not such a Christ as we expected! Even as the Jews looked for another Messiah, then was indeed to come, which proved their destruction: So also many do fancy to themselves such a Savior, made up only of mercy at that great day. And therefore whereas they promise to themselves peace, they will meet with horror and desolation. And thus much for those particulars. The next general Proposition is,

That there will be a wonderful change upon men's thoughts in reference to God's dispensations, and his providence in this world.

God's proceedings here below have been the subject of many Heathens disputes. Yea David and Jeremiah were ready to stagger and fall with the consideration of God's various dealings in this world; especially that particular went deep into them, why God should let the wicked live in all prosperity, and at hearts ease, and in the mean while, the godly go bowed down, not able to lift up their heads? Now this Question will never be fully answered, till that great day; and therefore it is called, The day of restoring of all things, Acts 3. 21. which word signifieth, that here in this world many things seem to be out of order; it is ill with a godly man, well with a wicked man; but then God will put everyone in his proper place: The wicked shall be, where he ought to be, and the godly where he is to be. Then we shall no longer cry out, How unsearchable are his ways, and past finding out? For then God will clear all his proceedings which have been in this world. Then we shall know, why this was so, and that so: Why God did help at such a time, and not before. Then all the proceedings of God, whether in a way of judgment or mercy that do astonish us, shall be opened; all the wisdom, goodness and righteousness of God shall then be manifested to the whole world. Thue we shall see a wonderful alteration.

The next Proposition, and last shall be this,

At that day there will be a vast and unspeakable change made upon some sinners especially.

Though we told you all sinners would have other thoughts, and look upon themselves in another manner than they do now; yet to some sinners this day will bring a remarkable, but a terrible alteration As

First, The rich and jolly sinner, who liveth in all manner of pleasures without any molestation at all: Here will be a dreadful change to him, to go from his down-bed to the flames in Hell: To be fetched from his merry companions, to be forever tormented by the Devils. The Parable of Dives and Lazarus, Luke 16. 20. doth egregiously demonstrate this; Dives is taken from his delicate fare, and great abundance, plunged in such a want of all mercies, that he cannot have one drop of water, to asswage his torment. Abraham also telleth of his change, verse. 25. Remember that thou in thy life time receivedst thy good things, but now thou art tormented What thunder and lightning should this be to every such jolly sinner? Why doest thou not say to thyself, now thou art jolly and merry; but will this hold always, will there never be any change?

Secondly, The secret close sinner, he who carrieth himself in all plausible ways of piety, but then continueth in private secret sins; Now this day will especially be for the bringing to light all such hidden ways of dishonesty. Solomon concludeth his Book with this, Eccles. 12. 14. God will bring every secret thing to light, whether good or evil. This day will be a terrible day for all such as hide, and keep close their sins: There is nothing done in secret but will then be made manifest to the whole world. How terrible will this day be to the secret unclean person, to the secret thies, to the secret unjust man? Know to thy terror at that day, they will be no more secret. As they say of letters written with some juice, they cannot be read till they be brought to the fire, and then what was hardly discernible, is very legible: Thus it will be at that day; The sins no man knoweth by thee, those evil ways the world cannot charge upon thee, will then be made known to all.

Lastly, All Pharisaical and self-righteous persons, all those who are strongly persuaded of their good condition, but upon false grounds: This will be very terrible to such. Many men live so profanely, and die so wickedly, that they cannot but expect damnation, they must look for no other: but there is a generation of persons (Oh how many of them!) that do applaud themselves in their own good hearts: They doubt not of God's favor; they conclude, whensoever they die, it shall be well with them. To such as these there will be a dreadful change. What thou that didst not doubt, or fear thy condition, no not to the last gasp to fall from these great hopes into eternal despair, What a change is here made? Our Savior did most fully represent such persons in the Parable of the foolish Virgins, Matth. 25. 11, 12. Did not they go out confidently to meet the bridegroom? Did not they cry boldly, Lord, Lord, open to us? And yet when they came to the last, they wanted oil. Oh the multitude of those persons who want oil, yet live confidently, and die confidently, making no question, but that the Lord will open to let them in! So in another Parable in the same Chapter, verse. 44. Those persons whom the • udge shall bid Depart into everlasting fire, for the omission of such duties, as were required of them; They stand and plead with the Judge, they will not believe themselves such sinners; They will not grant they ever offended so, When saw we thee an hungry, and fed thee not, &c? Oh take heed of this self-fullness, of living and dying in such strong presumptions of God's love, for hell and damnation will be so much the more terrible, by how much thou didst make sure of Heaven in thy own expectation.

The Use from this Doctrine must needs be full of power and efficacy to move us. Imagine a wicked man sentenced at that Tribunal, taking his leave of all comforts, wishing he had never been borne, crying out to the mountains and hills to cover him, and then say, Did this man once believe it would be thus with him? Did this man ever think there would be such a change? Now is it not God's mercy to fore-warn thee of this day? Neither Devil, or the world, neither God or man can be accused, but thy own willfulness in sinning. When thou art commanded to depart into everlasting fire, never to enjoy a drop of comfort more, How must thou justify God, the Ministers, and thy own godly friends, taking confusion to thyself? Shall we not hear thee speaking to God, O glorious and infinite God, thou hast been merciful and patient to me! Thou gavest me time to repent! Thou didst fore-warn of this torment! I must justify thee! Then we shall hear him speaking to Christ, Oh blessed and glorious Mediator, though not so to me, How great was thy love in dying for sinners? How much was I convinced, that it was my duty to depart from my sins, but my lusts would not let me? Afterwards he shall justify the Ministers and godly friends, How often was I admonished? I remember what you said to me; I was convinced, I had no reason to do as I did, it was my own rebellious heart that hath undone me.

Lastly, He speaketh to the glorified Saints, Oh happy and thrice happy are ye! How unspeakably glorious and comfortable is your condition? I remember the holy life, the godly examples you gave me, but my wretched lusts would not let me follow you, and now I must see your faces no more. Farewell all joy, all comfort; brimstone, fire, torments, and hell flames are to be my portion forever! Where is thy reason? Where is thy faith that doth not make thee watch and pray against this day? Why doest thou not with Jerome think that every moment thou hearest that Trumpet sounding in thy ears, Arise, and come to judgment? Oh be diligent in doing the Lord: For blessed is that sarvant whom his Master shall find him so doing! Whereas if thou art doing the Devils work, he will at that day come and demand thee, he is mine, I challenge him for my own; though I never died for him, though I was never crucified for him, yet he obeyed me rather than Christ; therefore I require my own. Call then to any of the creatures, and thy friends, and see if they can help thee; when God shall say, Depart ye cursed: Will any say, Lord, he shall not go, I will deliver him, I will rescue him, I will make an atonement for him? No, but he must forever perish, and none can help him.

SERM. CVI.

AT this Verse the Apostle taketh an happy occasion for a transition to his Apology, or defense against that crime charged upon him, by the false Teachers; Non saltat, saith Cajetan, he doth not leap, falling upon this matter abruptly, but the transition is very genuine. Paul, it seemeth, had promised to come to those Corinthians, but for weighty reasons he deferred his coming hitherto. The false Teachers, they waiting for all advantages to calumniate him, did upon this accuse him with levity and inconstancy, that with him was yea and nay, that he did purpose according to carnal respects, accommodating himself to time, and outward advantages. Now the Apostle is very zealous and vehement in vindicating of himself herein. It is true, Piscator doth begin this Apologetical Discourse at the 12th Ver. but it seemeth more genuine to make the beginning of it at this verse. Estius doth well observe, that while Paul was speaking in the commendation and praise of his Conversation, he did use the plural number, joining others with him, to avoid envy; but when he cometh to this Apologetical part, being charged with a heinous crime, he useth the singular Number, and speaketh of himself only.

In the words we may take notice:

First, Of Paul's Resolution.

2. The Motive of it.

3. The Time.

4. The End:

And 5. The Manner, how it was to be executed.

In the Verse following his Resolution is set down in these words: I was minded to come unto you; 〈 in non-Latin alphabet 〉 , it signifieth such a Resolution, and purpose, that was made upon good advice and deliberation; It was not a rash, sudden, or presumptuous Decree, but made upon good grounds, though afterwards he had cause to change his mind. From this word 〈 in non-Latin alphabet 〉 , some say the word Bulla is derived, as being his wise decree and purpose; but seldom is there either wisdom or righteousness therein.

2. There is the motive in this confidence, viz. which was mentioned before of their mutual rejoicing in one another, whereby he was persuaded, that he might do much good amongst them: we have spoken of the word already. This he speaketh, to show that the motive of his coming to them was wholly out of love and desire to do them good.

3. The Time when, and that is, 〈 in non-Latin alphabet 〉 , before, some make it a trajection, as if it did belong to his mind and purpose; he had before determined others to his coming to him, as if this coming should have been long before; but there is no great matter in either construction, though Beza and Grotius go the former way. If you say, Did the Apostle then change his mind? did he alter his purpose? if so, would not this call in question all his Apostolical Doctrine? To this we are to answer in the prosecution of his Apology at the 23 ^d verse; he there plainly telleth them what was the cause that made him forbear his coming, not any levity or inconstancy in him, but their sinfulness: It was, that he might not execute that Apostolical severity amongst them, as they deserved, of which, in its time.

Lastly, There is the End of his coming, which is wholly spiritual, That you might have a second benefit; It was for their good, not his own. Let us consider the Motive in this confidence, of your kindness and love, as also, of my doing good to you. I purposed to come to you.

Observe;

That where a Faithful Minister hath good hopes and confidence of doing good to a people, there is great encouragement of abiding with such.

Thus it was with these very Corinthians: God, in a Vision to Paul, Act. 18. 10. commanded him to stay at Corinth, and not be afraid, which he did a year and half, longer then usually he did anywhere; and the reason is, Because there was much people in that City to be gathered to God. Oh how rejoicing is it to a Faithful Minister, when he seeth God hath converting work, edifying work for him to do amongst such a people? Thus you have also Paul resolved upon his tarrying at Ephesus, 1 Cor. 16. 9. and why so? A great and effectual door is opened to me. He did see a likelihood of much spiritual good to be done, and this made him willing to abide there. To affect our hearts with this truth, consider,

First, That all people, both by nature and custom have a door fast bolted against the entrance of the Word. So that, it is as great a miracle, for Christ, by the preaching of the Gospel to enter into the hearts of Hearers, as it was, when he came in to his Disciples, the doors being shut; yea here is a door upon a door, a bolt upon a bolt. There is first their native corruption, and by this they are dead in sin; So that our Preaching is like hooting into the ear of a dead man, should not the spirit of God change and prepare the hearts of Hearers. This is the inward door; and then there is an outward door, which is Custom and Continuance in sinning, and this also hardeneth against the Ministry. Therefore people are to tremble under this contrariety to their own spiritual good. Remember, that as you have a door shut now against the Gospel, so God will one day have a door shut against you in the Kingdom of Heaven: so that, although you shall cry Lord, Lord, open to us, yet it cannot be granted you, Luke 13, 25. As much entreating as we make to you now to receive the Lord Christ, so much will you one day use that Christ would receive you. Now we knock, and cry, and importune that you open the doors of your heart; and then you shall howl and cry to Christ to open the doors and gates of Heaven.

Secondly, Because men are thus shut up against the Word; hence it is, that neither any tractableness, or supposed probity in any people, nor the admirable gifts, and efficacious parts of a Ministry: but the powerful grace of God alone is that which doth open the doors of men's hearts. Not any tractableness in people, therefore the Socinian, and Arminian Doctrine is with indignation to be excluded, who speak of a probitas naturalis, and ingenium docile; a natural teachableness in some persons, which doth prepare them for the Gospel, and that is the reason why some are converted by the word, and not others: yea, they are not afraid to offer violence to that Text; which doth so evidently witness against them, Act. 13. 48. As many as were ordained to eternal life believed. The word, 〈 in non-Latin alphabet 〉 , they would wrest to signify some inward Disposition, and Qualification, men that had fitted themselves: But certainly, If God so often tell the Israelites, that he gave them not that rich Land of Canaan because of their Righteousness, or, for that they were better than others; can we think, Heaven and Salvation, which was typified by that Canaan, shall be obtained by our own worth? Nay, experience telleth us, that sometimes the most profane have received the Gospel, when others more civilized and moralized have been great enemies to it. If any have Humility and Meckness, which is necessary for the success of the Gospel, in his heart, that is the gift of God, it floweth not from nature. Neither Secondly, is it anything in the excellent gifts of any men, though they could preach with the tongue of Angels. Though the Apostles were designed by Christ to be leaven to leaven the whole World, to be salt to season all people, yet too many here as the favor of death; and some were the more enraged, and made more obstinate in fin, by how much the more affectionate he was to do them good. Yet the Ministry, though of itself it cannot roll away this stone, or open this door of men's hearts, is not therefore useless: God hath appointed to convert by it. We must not out of Pride refuse to wash in this Jordan, as Naaman at first did, thinking other waters as good; I mean, to think, that stayiug at home, and reading of good Books, is as profitable; because this is to neglect the instituted means by God; and it is just, that it thou do not seek God, where he is to be found, that thou shalt never find him there where thou seekest him. Though this be so, yet it is God that openeth the door of men's hearts; Paul said, An effectual door was opened, in a passive fear: he doth not say, I have opened it. Hence Christ speaketh from heaven to the Church of Philadelphia, Rev. 3. 7, 8. I have set before thee an open door, and no man can shut it. When Christ will open the hearts of people, as he did