An Expository Comment on 2 Corinthians 1

SERM. CVII.

IN these words we have the End of Paul's purpose to come to them: It was wholly spiritual. It was not for any advantage, any earthly respects, but but wholly for their good, to increase and confirm their graces. The End is expressed in these words, That ye might have a second benefit: 〈 in non-Latin alphabet 〉 , which some, as Chrysostom, interpret, for 〈 in non-Latin alphabet 〉 ; yea their are some who would have that to be the word in the Original. It is no doubt, but that much 〈 in non-Latin alphabet 〉 , or joy did follow upon this 〈 in non-Latin alphabet 〉 . All spiritual effects and heavenly exercises are apt to breed much joy. Hence none have true joy but those that are godly, and so by consequence none are blessed but they; for Joy is a great ingredient to Happiness. Hence Aristotle maketh 〈 in non-Latin alphabet 〉 to come of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , exceedingly to rejoice; yet is more consonant to other places of Scripture, to read it 〈 in non-Latin alphabet 〉 , thus Rom. 1. 11. He desired to see them, that he might impart to them some spiritual benefit. The word 〈 in non-Latin alphabet 〉 is chiefly used in the New Testament for the free grace of God towards us, in reference to our Eternal Happiness: so that, the very name ought to be sweet and precious to such, who labor under the sense of their unworthiness, and see no power or works of their own any ways able to save them. It is of grace, therefore that doth not only exclude merit, but supposeth thee unworthy for such mercies of thy own self. It is sometimes in Scripture applied to such Alms as were freely given for the use of distressed Churches, 2 Cor. 8. which is therefore called Grace, partly because it is of God's special goodness to give us such a free and liberal Disposition, as the first Verse in that Chapter implieth, I do you to wit (saith Paul) of the grace of God bestowed on the Churches of Macedonia: and that was to be liberal to the other afflicted Saints: and partly because it cometh from the bountiful disposition of a man to such as are in want. In this Text it is to be applied to spiritual bounty, that is, to be willing and ready in all serviceableness to promote the spiritual good of others; for there are spiritual alms, as well as temporal, which lieth in reproof, in Admonition, and frequent Exhortation to what is good. Now this Grace or Benefit is said to be 〈 in non-Latin alphabet 〉 , which some translate, iterated, and repeated, though it be more than the Second, or third time. Chrysostom referreth it to his Epistles, and his presence: for by both these he communicated spiritual benefit unto them. But it is most probably and generally referred to his first and second coming: whether Paul did come a third time to those Corinthians is disputed by Commentators, because of some passages in the 12 and 13 Chapters of this Epistle: of which in its time. It is enough, that by the first grace or benefit, we mean the first work upon them by Paul's Ministry, when they were converted from their Paganism, and planted a Church of Christ. And the second benefit was, to confirm them in the same Faith, and also to quicken them up unto further degrees of Holiness: and this was the second Benefit Paul desired to impart unto them. For it appeareth, that though this Church of Corinth was a garden planted by Paul, yet many weeds, and some poisonous ones began to grow up amongst them; There were both in Doctrine and Manners many things amiss, which needed Paul's presence to reform. Observe

That it is not enough to be a Church planted, and gathered from out of the world at first, but there needeth a constant and daily Ministry to be tilling and dressing of it.

That Garden which God planted, and put Adam into, yet was to be daily dressed; and so it is still with the best Churches, even those that are of the Apostolical Plantation, yet needed the Apostles care and diligent visitations, which was one main cause of writing those several Epistles to several Churches. They were not written to convert them, or make them Churches, but to admonish, instruct, or confirm and comfort, as occasion did require; and upon this ground it is, that though the office of Apostles and Prophets, as also the gift of miracles are now ceased, because the Church is now planted, yet the office of Pastors, and the Ordinances Christ hath instituted, are perpetual, and must be continued to the end of the world. So that the opinion of the Socininians about the Ministry, as it were, only a thing of order, and not of Divine Institution, is grossly repugnant to God's Word; as also their Doctrine about Baptism, That it was but a temporary Ceremony, instituted for the beginning of the Church, is full of falsehood. Churches though constituted, yet must be daily watered: neither is it enough for a people once to be brought home to the Faith, but they need a second and a third, yea a continual benefit. For though the Apostle haply did come but the second time to these Corinthians, yet he appointed Officers in an ordinary residence amongst them, as well as in other Churches, which were continually to watch over them.

The particulars wherein the Ministry is necessary for perfecting work, as well as foundation work, for progress as well as ingress, for consummation as well as imitation, are these;

First, To inform against those Errors which false Teachers do easily insinuate into the hearts of people. No sooner hath God sowed his field with precious wheat, but the envious one cometh, and soweth his tares. As the April showers, that make grass and flowers to come, cause also weeds to grow: Thus at the same time God is building the Church, the Devil and his instruments are raising their Babel. No sooner have the Ministers of God with Isaac digged up Wells, but the Philistines have been ready to throw their earth and mud therein. If then Errors and damnable Heresies may so quickly infect a Church, formerly pure; no wonder if there be such necessity of Pastors, and Guides, who are to lead the people into all truth by their Ministry, as the spirit of God doth by his efficacy. You may observe in most of Paul's Epistles, which are like watering of the Garden, after it is planted, How much care and inspection is used against those false Teachers? how greatly he labors to antidote them against false Doctrines: so that, it is a wonder, that any who read Paul's Epistles, and observe his diligence and zeal therein, can look upon Errors as almost innocence, and deserving pity rather than indulgence. Gal. 1. 6. I marvel you are so soon removed from him that called you, to another Gospel, &c. So soon, Those Galatians that had received such wonderful gifts by the Preaching of the Gospel, yet even to the admiration of Paul are suddenly carried aside into false ways. This then is a continual benefit by a faithful and sound Ministry, that we be not as Children, tossed up and down with every wind of Doctrine, Ephes. 4. 14. That we be soundly fortified against all the deceiveable ways of Errors; and truly this is a special mercy, to have a Ministry sanctified to that end, and blessed to that purpose, to keep thee in a sound and right judgment. Therefore is it that the Devil placeth his engines against the Ministry, to batter that down: for, if the wall be broken down, the city may be easily taken: if the hedge be trampled down, the corn will presently be spoiled.

Secondly, Ministerial labors are necessary to a constituted Church, in respect of all the effectual means it is to use against those corruptions, and abuses in men's manners which may soon break forth. And thus it was with this Church of Corinth; Their lives were greatly corrupted, there were many disorders, They did not walk with such an holly respect to the Rule as they ought to do: some fell into gross sins of wantonness, and had not yet repented, or manifested any true humiliation; others they were carried away with pride and envy, whereby many parties and Factions were made amongst them. Now, where there were so many diseases did they not need a Physician? when the School was thus disordered was not a rod requisite? Although the Churches of God have glorious Titles, yet they seldom exactly answer to them in their lives. They are called Believers, but how apt to misbelieve, to be carried away with the slighly cunning of heretical men? They are called Saints, but how apt to be carnal, passionate, worldly; yea and sometimes to be overtaken with grosser sins? Now they that are thus overtaken, do they not need those that are spiritual Gal. 6. 1. to restore them again? By the spiritual here some understand the Officers and Guides of the Church, who, as they were to cast out obstinate and impenitent sinners, so to receive them again upon their humiliation, in the spirit of meekness, to Church-communion.

Thirdly, Ministerial Labors are necessary in an iterated and repeated manner, for consolation and encouragement. The people of God have a twofold occasion of their sadness and discouragement; the former whereof is, From their sins and faillings; they are wholly strangers to their ond hearts, but discover that vileness and loathsomeness in themselves, which the world cannot, which God only knoweth; and sometimes this fire is enraged qy the oil that the Devil poureth on, he hath his fiery darts, he hath his buffetings. Now, when any of the children of God sit in this darkness, how necessary, how welcome are the feet of those who bring the glad tidings of the Gospel! Had not even Christ himself in the midst of his sorrow an Angel sent to comefort him? The Incestuous person, was not he ready to be swallowed up with overmuch sorrow, and therefore Paul exhorteth the Corinthians, 2 Cor, 2. 7. to forgive him, and to comfort him. Hence God doth reprove those negligent Shepherds, Ezek, 34. 4. that grossly failed in this duty, The diseased have ye not strengthened, neither have ye healed that which was sick, or bound up that which was broken. For this end also God doth give his Officers a tongue of the learned, as the Prophet Isaiah calleth it, Chap. 50. 4. which is, to speak a word in season, to him that is of an humble spirit, and wearied soul. Little do any know the necessity of such comfortable Physicians, but such who like the man of Jerecho lie wounded with the sense of their own guilt, and God's displeasure against them. For alas, in our temptations we are not able to give true comefort to ourselves, it is well if we be enabled through grace to receive it from others. In muddied waters a man cannot discern his own face; so neither in such black temptations is a Christian able to see how it standeth between God and his own soul. Therefore as the Spirit of God doth efficiently both convince of sin and comfort, so doth the Ministry instrumentally, being applied thereunto by the Spirit of God. A Second occasion of comfort, is in regard of the outward persecutions and troubles which do accompany the powerful Profession of the Gospel: so that, in respect of external considerations, they are of all men most miserable; Are not they therefore to have such as may comfort and strengthen them in their warfare? Hence Paul's Epistles do abound with many consolations, as so many cordials: Peter also in his Epistles doth give notable encouragements not to faint under the afflictions they meet with for the Gospel's sake; yea to rejoice in it, and to account themselves happy because of it. This comfort is always necessary; but because the •… dly are never free from the persecution of the hand, or of the tongue, the Ministers of God, they are to follow Christ in this: as he informed his Disciples of the hatred they should meet with in the world, so he comforteth them, he commands them to be of good courage, he had overcome the world.

Fourthly, The labor of the Ministry is again and again to be put forth to a people, though under the profession of Christ; because of their growth and edification in the ways of holiness. And this indeed is one of the principal effects of the Ministry upon a people already converted. They that say or think they need no Ministry, no Preaching, may with that Novatian take a ladder, and go themselves up into heaven. It is as if a Graden should say, it needeth no rain; a field of corn, it needeth not the clouds, to be without which, is in Scripture, a great judgment. This God threateneth, Isaiah chap. 6. 6. I will also command my clouds to rain no more rain upon it. Thus some men willfully put themselves into that condition, to live without a Ministry, as a Mercy, which God maketh a grievous Curse. That growth in Christianity is a principal end of the Ministry appeareth Ephes. 4. 12. For the perfecting of the Saints, for the edifying of the body of Christ, till we come to a full stature. Insomuch that all Ministers and all hearers have work enough to do. None can say, we have Preached enough, or heard enough, because none believe enough, none love enough, none are heavenly enough.

Several ways the best Hearers may grow;

First, In the amplitude of their knowledge. They may know more things in Christianity than they did: for seeing we know but in part, 1 Cor. 13. this light in our mind may still increase more and more; not indeed in more necessaries and Fundamentalls, for then none could be saved, because still ignorant of some Fundamental or other; but in the Additionalls and Superstructures, which have also a special use and efficacy to carry on the work of Salvation. Even a Godly man may live in many Errors, in many sins, and not know them to be so; as we see in many Ages, when clearer light hath discovered that to be Superstition, and a dishonor to God, which was accounted once the great, onour due unto him. When God dispelled the Egyptian darkness of Popery from of the face of the face of the Church, their Image-Worship, their Indulgences, their vowed Obedience and poverty, which were admired as such eminent acts of Religion, were manifested to be contemptible, as having no foundation upon the Scripture, and also very injurious to the Offices of Christ; and in how many things do the best of men still continue ignorant? and therefore with David (though he had more understadding than his teachers) are to pray, that God would open their eyes, that they might understand the wonderful things of God's law, Psal. 119. 18, David's eyes were opened, yet they must be opened more; all the scales are not fallen from his eyes: and therefore the Apostle prayeth for those Ephesians whose understandings were already enlightened, Ephes. 1. 17. that their eyes might yet be more opened: and that God would give unto them the spirit of wisdom, and revelation in the knowledge of him.

2. By the Ministry they are to grow in the efficacy and experimental power of their knowledge. For these two differ exceedingly; men may grow much in speculative knowledge, understand controversies in Divinity, and dispute much about the Doctrines of the times that are agitated; but unless a man grow in the savoury power of it, he is but a tinkling cymbal: if he do notgrow in the love of the truth, if that knowledge doth not make him more pure, more sanctified, more reformed, this will turn to his greater condemnation. Therefore Tit. 1. 1. Its called the acknowledging of the truth, which is after godliness. Savanarola, Hom. 3. p. 29. bringeth a destruction of Divinity out of Aquinas to this purpose, a man may know a thing, saith he, either per modum studii, or per modum inclinationis: men may know many things by way of study in Divinity, and yet not have the least knowledge of them by way of inclination to love and delight in them. May not a man have obtained much discoursive knowledge about Christ, in respect of his Person and Offices, as to be able to confute Arians and Socinians, yet be far from that heavenly inclination which Paul found in himself, to know nothing but Christ crucified, and to judge all things dung and dross in comparison of this knowledge? That knowledge then which doth bring a savoury taste, and experimental inclination to the good things we know, that is to be embraced, that we are to grow in more every day. He that knoweth a Country or a City by a Map, cannot be so affected as he that hath really seen it.

3. We may by the Ministry have a continued benefit in respect of the firmness and strength of our faith. It is noted sometimes of the Disciples, that upon some miracle that was wrought by our Savior, that then they believed. Not but that they did so before, only their Faith was then more strengthened, and confirmed; and truly this firmness of Faith, this steadfastness of it, is a precious Antidote against all fickle and skeptical Opinions: Men do not grow in Faith but fancy; and that maketh inconstancy in Religion. How can a man be a Martyr for Christ's truth? now can he lose all he hath, rather than deny it, unless he have this quieting and satisfying work of Faith upon the soul? Hence Faith is called, Heb. 11. 1. The substance of things hoped for, and the evidence of things not seen. Those two words substance and evidence do denote the great power that Faith ought to have upon the soul. Again, this firmness of Faith is not only seen in dogmatical Assent, but in in fiducial Application of the Promises to ourselves, in which sense it is said twice or thrice, The just shall live by his faith. Such are the weak actings of our Faith, so strong are our temptations, so supernatural and mysterious is this way of believing, that all have cause to cry out with the Apostles, Lord increase our faith.

Lastly, The best hearers need the Ministry for increase in Godliness, to grow in grace more. Thus the Apostle, writing to those whom he supposeth as converted already, yet exhorteth to put off the old man, and put on the new. To be renewed in the spirit of their mind, Epes. 4. 23. 24. And our Savior prayeth for the Apostles even in that Prayer wherein he acknowledgeth that they had believed, and received the word of God. That they were not of the world, John 17. 17 That God would sanctify them by his word, which is to be understood of the progress therein. There is no Doctrine so practically opposite to the Scripture as that of Perfection; for everywhere the Godly are commanded to grow, to be mortifying the body of sin, to be perfecting holiness; which were ridiculous Exhortations, if we had already attained Perfection. Hence we are compared to those who run in a race, and therefore till death, do not come to our prize. Thus where the Minister may have little to do in respect of Conversion, it may have very much to do in respect of Edification. And the Godly are to Examine, whether every Sabbath day the Minister doth not come with a new benefit, a new advantage to them: look for a new grace and favor in every new Sermon. And so we proceed to the Use, which is, of Instruction,

What all people should look at under the Ministry; Spiritual advantages, spiritual light, spiritual heat, spiritual quickenings. As where Christ went up and down he healed their diseased people, so where the word of God is preached, it should heal soul-diseases. Thou art not to have the Pride, the passions, the worldly cares as thou usest to have: but, oh how rare are such Hearers! who aimeth at this? who prayeth for this in every Sermon he heareth? Oh fear least some spiritual judgment upon thee deprive thee of this benefit. If an Israelite had looked upon the Brazen serpent, and yet not be healed: If a diseased person had stepped first in order into the Pool of Bethesda, and yet not have been recovered; they would have been greatly troubled to see their hopes frustrated. No less ought it to make thee grieve and tremble, if thou find that one Sermon passeth away after another, yet there is no spiritual benefit accruing to thy soul thereby. But why do we speak of spiritual Edification? in how many is not the ground-work of Conversion laid? how can they have the second benefit, who have not obtained rhe first? How can they be nourished and grow, who have not yet the Principles of Life infused into them?

Two great things are then to be done by our Ministry through the grace of God.

The First, To Regenerate:

The Second is, To grow and increase in the work of Grace.

If the foundation stone of this building be not laid, thou art yet in thy ruins and rubbish, thou art yet in thy sins: Thou art to pray, and to desire all others to pray, that God would have mercy upon thy soul, that he would take away thy stony heart, that he would heal thy blind eyes, and open thy deaf ears. But if God hath brought thee into this spiritual estate, know there is a necessity to grow in grace, as well as to be in grace: and, that for progress herein God hath appointed his Ministry, and the Ordinances, Cry out then and say, Lord, not the First time, but the Second and Third, yet all my life long make me to partake of this Heavenly Benefit.

SERM. CVIII.

THis Text containeth the manner how Paul was to fulfill his purpose of coming to them, which was first to go to Macedonia; and upon a short abiding there, then again, to come back to them, and to make a longer continuance with them. For the state of the Church of Macedonia was not so corrupt, as this of Corinth, and therefore needed not so long a residence of Paul there, as in this place. For our holy Apostle had his whole heart carried out in the service of God, and therefore did order his journeys and continuance in any place, according as God's glory, and the advantage of the Church might require it. So that when Paul speaketh here of his travails, and setteth down as it were his several journeys, in all these he did not consult with flesh and blood, or look upon carnal advantages; but his aim in all is, to promote the Kingdom of Christ.

There is one great difficulty which Commentators are exercised with concerning this Text, and that is, How to reconcile this passage with that which is 1 Cor. 16. 5, 6, 7. where he saith, He would come to them after he had passed through Macedonia, and that he would not now see them by the way, whereas here he saith, he will, though afterwards he would come and abide with them: So that here seemeth to be a contrariety in his purposes. Some, as Aquinas, and others, think therefore that this purpose in the Text, was either made in a former Epistle, which is now lost, or sent by a messenger to them: And that afterwards Paul for urging reasons did alter his resolution. And that this is spoken of in the former Epistle, which they say is the second, though with us it be the first. Hence it's affirmed by some, that the Apostle wrote three Epistles to these Corinthians, though we have but two. But it is the judgment of the most able Divines, That no part of the Canonical Scripture is lost. They grant many books are now wanting, which some holy men did write, but of that which was by God appointed to be the Canon and Rule of our faith and manners none is perished. And indeed to hold that opinion, would open a door for many atheistical arguments; at least it would gratify the Popish party, who thinketh, if there were no Scripture, yet the Church and her traditions would be a star bright enough to guide us unto Heaven. Others there are that grant in the former Epistle Paul had a contrary resolution to this in the Text, and that it is no dishonor to him to change his mind; for they distinguish between matters of Doctrine, and matters of Fact. In matters of Doctrine they were always guided by the Spirit of God: But in matters of Fact, sometimes they did purpose according to human considerations, but prudential and rational; yet in the event were over-ruled to other things, then they purposed, by some new dispensations of God's providence. Neither is this to be blamed, no not in wise men. For the Rule is, Sapientis est mut • re consilium, new emergencies which the wisdom of man could not fore-see, may cause new resolutions. Now it's plain, that either Paul did wholly change his purpose, or else he did not fulfill it as soon as was expected by the Corinthians, which made them so calumniate him for inconstancy and levity. And this answer may very well be justified; yet Musculus doth at large show, how both these purposes may be reconciled, and that there is no contrariety in them, which is too long here to insert.

Let us come to observe some practical and profitable instructions from this Text, and from the general scope that Paul had in all this labor and travail, which was to advance the glory of God, to promote the good of the Church, rejoicing like a Giant to run his race. We may observe,

That it is the duty of all Christians, and especially of Ministers to lay out themselves for the glory of God, and good of others.

Was not Paul admirable in this? See how he taketh one journey upon another, travaileth from one Church to another; and all this is, that Christ might be exalted. Both godly Christians and especially Ministers of the Gospel, are to follow Christ in this, who went up and down preaching the Kingdom of God, and doing good whithersoever he came. All his life was spent in doing the will of the Lord.

First, Let us consider it as the duty of all Christians in their several places and relations; and herein these things are considerable.

First, There is none, though in never so mean a condition, but hath several talents committed to him, which are to be employed for the honor of God, and the good of others. The known Parable of the Talents doth sufficiently confirm this. For though there be a great difference, some have five, and some have ten, and others but one or two, yet none are to sit idle: And therefore in that Parable, Matth. 25. 24. the instance of an unprofitable servant is made in him, who had but one Talent: we would have thought it would have gone worse with those who had more Talents; they were under many obligations, it would be very difficult to improve all. Doth not experience teach us, that where a man hath many relations, and several trusts committed to him, how hard it is to be faithful in all? Yet here in this Parable, he only is found unprofitable, and is adjudged unto a terrible doom, that had but one talent, and was negligent therein. Would not Christ teach us by this, that none should slight their mean and low estate, thinking that such are poor and inconsiderable creatures, as they are, alas, they can do nothing for God? It is for Magistrates and Ministers, for rich men, or men in place, and of interest to lay out themselves; but God doth not look they should do anything. Oh take heed of this temptation! If thou doest but set thyself to consider in this matter, thou mayest find thyself in capacity to promote the glory of God, and to further the Gospel of Christ in many particulars that thou art now negligent in. This is our great sin, that none are contented with the several relations and conditions they are in. One thinketh, if he were in such a man's estate, he could serve God better than he doth. The private Christian thinketh a Minister can do it better: A Minister thinketh a private Christian hath not the temptations and sad ears that he hath. As Luther speaketh (Comment. in Gen. cap. 17.) of himself, how he thought other men's callings happier than his, who endured so much envy and hatred for the Gospel, They live without vexations; their labor is sweet, but I am exercised (saith he) with great dangers. But we must take heed of impatiency, and know we may all serve God, and so be at last saved in our respective lawful callings. We would think the hands or feet were in a worse condition than the tongue, for they are worn out with labor; whereas the tongue doth taste of sweet and pleasant things, and is not w • aried with pain, and yet these partake of the same happiness with the body, as the eyes or tongue do.

Secondly, This you also are to understand, that all the lawful actions in your several callings may be improved for God's honor, as well as those that are in their nature religious, and immediately applied to himself. Our plowing and sowing, our marrying and bringing up of children, if done according to Scripture-rules, please God in their way, as well as religious duties: It may be holy plowing, holy sowing, holy buying and selling, as well as holy praying and holy preaching. It is the Apostles command, 1 Cor. 10. 31. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God. In Popery there was an horrible mistake about this, which was the cause of bringing in much superstition; which made Luther, as appeareth in his Comments on Genesis, so often speak of the good pleasure that God taketh in the civil actions of our calling, when done out of obedience to God's command. And indeed men are hardly persuaded, that the doing of such things in our relations, are serving of God; whereas all such things done from good principles, and to right ends, are holiness as well as other duties. Holiness to the Lord, is to be written upon all thy natural, civil and moral actions, as well as religious. It is true, here lieth the difficulty, to do these ordinary actions of our calling upon holy grounds; to eat, to drink, to labor, that God may be exalted, and not to make riches, gain, and outward blessedness the utmost end of all doings in this kind. So that till a man be regenerated, he is but a worm crawling upon the ground, he cannot do anything but upon human motives. And it is no wonder, for such men in all their religious duties are but carnal and earthly; whether they pray or hear, it is not for the glory of God: Custom, formality, and self-respects, are the Locusts and Caterpillars, that do devour our hopeful buds. Therefore

In the third place, It behooveth every Christian often to meditate about the ultimate end of all his actions. As the Heathen would have a man say to himself, Cui bono, for what good is this I do? So much more should believers propound this to themselves; I labor, I take pains, I rise early, I go to bed late; but to what end is all this? What is it that my soul doth principally aim at in all these things? If we had asked Paul, saying, Paul, Why will you go to Macedonia? He would have said, to promote Christ's Kingdom, to have been beneficial to men's souls. And then again, Why to Corinth? It was to carry on the work of the Gospel there. Many did begin to fall off, so that it was necessary there should be information and admonition. And further, Why do you go to Jerusalem? It is to refresh the bowels of the poor Saints there. By which you see, that as the Heliotropium, that flower of the Sun, doth follow the Sun, and openeth and shutteth according to the presence of the Sun, and its absence. Thus doth the heart of Paul wholly move after God; divine considerations are the Loadstone that drew out his heart. And indeed in all moral actions, the end is first to be concluded. Hence Aristotle in his Ethics beginneth with the end of human actions. What is the white that all men are to shoot at? What is the mark they are to level at? Whereupon some Divines likewise concluding, that Divinity is practical and not speculative merely, that therefore the most approved and genuine method in all Systems of Divinity, is, first to begin with that end, which all men ought to aim at in their whole life, and that is known to be the glory of God, and the salvation of our souls. Now when a man hath fixed his end, and resolveth upon that, he doth all things proportionably and suitably thereunto. Hence when a man acteth according to a Divine Rule: If you ask him, Why do you take such pains? Why do you ride up and down, and travail so much? Why do you study and devour books? His answer will be, It is for God's glory, and the salvation of my soul. Till therefore a man hath centered his soul upon the right end, till his heart be constantly upon that, he either propounds cursed and wicked ends to himself, or at the best he maketh intermedious ends ultimate, that which is the secondary to be the principal. For it's lawful to take pains, to be diligent in our calling, that our family may be provided for, our children be brought up; it were an unnatural and great sin to be negligent herein; but then you must remember, to make this a comma, not a colon: This must be your Inn, not your home, you must look beyond all these, even to God and your souls. This truth is so necessary, that though we should preach six hundred Sermons about it, to quicken you up in the meditation thereof, it would not be useless: But I am not now to insist upon it. The sum is this, He that would both in soul and body, in health, wealth, parts, and all he hath, be employed for God, must often make this Question to his soul, Oh my soul, what is thy end in all these things! What moveth thee to be thus diligent in thy ways? What is it that is set most upon thy heart all the day long? For although we cannot continually have actual thoughts upon our chief end, yet we are to have an habitual and virtual inclination, from whence all is to come, that we do. Even as a perfect Grammarian speaketh always true Latin, from the habit within him, though happily he doth not actually think upon every rule in his Grammar.

In the next place we told you, This acting and working for God in our whole life and callings, is more eminently to be fulfilled in the Ministers of the Gospel. The name of a Bishop is a name of labor, and not honor. The Ministry is, Negotiorum negotium, the work of all works; which made Paul say, Who is sufficient for these things? 2 Cor. 2. 16. All the title and names they have, denote diligence; labor, solicitude and constant perseverance in the work of the Lord against all the cruel oppositions that the Devil and wicked men do raise against them. Hence Timothy is commanded, To endure hardship as a good soldier of Jesus Christ, 2 Tim. 2. 3, 4. and that he may discharge this faithfully, He must not entangle himself in the affairs of the world. All which showeth, that in a peculiar manner they are by their Ministry to dispossess Satan of his Kingdom: They are clouds to refresh the dry ground, and to make it fruitful. They are salt to season those who are corrupted by sin. But you may say, What qualification is requisite, that both private Christians and Ministers may lay themselves wholly out in their respective ways for God? For though Paul instance here only of his own travails, yet the end of this is general, and belongs not only to all Ministers, but all Christians. We are to do in our way, what Paul did in his way: We may in the Apostles consider some things as commanded them in their proper personal capacity: Some things again as Ministers which belong to all Officers in the Church: Some things again as commanded them under the notion of believers, and what they do in such a capacity, we all are to imitate them in. It was not the Apostles duties only to watch and pray, to take heed their hearts be not overcharged with the cares of this world; to strive to enter in at the straight gate, but it is every believers duty; we have all the same end, though not the same way. What Paul aimed at, by preaching, by travailing from one Country to another, the very same thing art thou to aim at in thy buying and selling, in thy trading from one place to another.

Now amongst the several qualifications to enable us thereunto, there is required,

1. A renewed Nature. We must be made new creatures, else the first stone is not yet laid in this foundation. Paul never was busy in this spiritual merchandizing for God, till he was converted; while some men have their lusts their god; others their god; others the world their god; others honor and greatness their god: They cannot but toil and moil, go far and near, only to satisfy these spiritual Idols, that they worship in their hearts. Oh but when God shall make this iron to swim, shall convert this earth into fire, then he beginneth to improve that first Commandment, and to do all things in pursuance thereof, even to have no other gods, but God alone.

2. There is required a public Affection, whereby we prefer God's glory, and the spiritual good of others, above all our particular concernments. If Paul could even desire to be an Anathema for Israel 's spiritual good, Rom. 9. 3. How much more then would he readily part with riches, honor, and his own ease to have procured it? When we read in profane Histories, and see how much some of their Worthies have denied their profits, pleasures and lusts to promote the public good, we may admire that public spirit God gave them; yet Austin observeth truly, That corrupt aims and ends did prevail in all they did. How much more then may we behold the glorious work of God's Spirit upon many Christians, in this very particular of giving them public affections, that had rather with Jonah be cast into the Sea, then see the Church sink wherein they are? If it be our duty, To lay down our lives for the brethren, 1 Joh. 3. 16. is it any wonder, if we do the less things for the good of others?

3. There must be Heavenly mindedness. Cold doth congregate heterogeneal things together; the Earth is an heavy element, and falleth downward. If therefore a man would be active and diligent for God and his Church, he must be of an heavenly frame; he must be able to say with David, Whom have I in Heaven but thee, and in earth in comparison of thee? Psal. 73. 25. As fire assimilateth all things into its self: Thus doth the godly man endeavor that all his relations may be godly, all his friends, all the world if it could be. Hence it is that every godly man, because of this heavenly affection, is in some measure, though not equal to Paul, to say, 2 Cor. 11. 28, 29. The care of all the Churches is upon me: who is weak, and I am not weak? Who is offended, and I burn not? It is said to be a kind of proverbial speech in the primitive times, If an elect (that is, a believer) hath sinned, his neighbor hath sinned; implying the great care Christians took of one another's soul, that if any did sin, they were to consider whether other men's sins were not made theirs some way or other.

Lastly, Fervency and zeal is a choice ingredient in this precious ointment. If you observe whoever did much in their places for God, or his Church; you will find they were always men of zeal. Hence Rom. 12. 11. you have those duties excellently put together, Not slothful in business, fervent in spirit, serving the Lord. Every Sacrifice must have this fire, that it may be offered up to God. It is the sluggard that hath this field grown over with briars and thorns; want of zeal maketh a man stand like an unprofitable tree, that cumbreth the ground. It was Paul 's zeal made him do and suffer so much for the good of the Church. Thus zeal also will inflame thee, and make thy heart which naturally is like a cold stone within thee, to burn like fire; and then, as Solomon speaketh in another case, It is an impossible to keep in thy godliness, as to bind up the wind, or to conceal the ointment thou bearest about with thee. Zeal will make thee work for God, speak for God. These and the like qualifications will make us put this Doctrine into daily practice, viz. To improve all we are, and all we have for God's glory, and the good of others.

Let the Use be, To examine ourselves in this point: Is all we do in reference to God? Do we live and move to glorify God? May we not charge our base and unworthy hearts with much laziness, much formality; much worldliness, whereby we are hindered from spending ourselves, and being spent in his service? Do we not live, as if we had no other business in this world, then to eat and drink, to buy and sell? And yet again, Who looketh upon himself as running in a race, and so will not give over till he come to the prize? And truly if we but consider the infinite comfort that is in doing of God's work, above the worlds, and the Devils; this would be a sharp goad in our sides, to make us forward therein.

SERM. CIX.

WE proceed to a second Observation from this relation made by Paul of the manner how he intended to perform his promise of visiting of them. For it's plain, that Paul by this instance doth declare, that he had an universal commission to oversee all those Churches in several places and countries which he had planted. And therefore in this particular his Office was distinct from ordinary Pastors, which were appointed for particular Cities and Churches, who were to have their ordinary residence with them, and so were in a peculiar manner to give an account for their souls, as their proper charge. God then did not, or doth not require of ordinary Pastors, that they should like Paul travail from country to country for the propagating of the Gospel, but in a diligent and faithful manner to watch over their own flock at home. From whence observe,

That the Office of an Apostle, and an ordinary Pastor, were among other things distinguished in this, that the one had an universal charge over all Churches; the other was limited to a particular flock.

I say, [Among other things] for there were several particulars wherein Apostles and Pastors are diversified, as their immediate call, their ocular testimony and witness of Christ; their power to work miracles; their infallibility in Doctrines: All which are not now to be looked for in an ordinary Pastor. Only that which I am to take notice of, is their illimited and universal power, which the Apostles had; they were supreme Governors in the Church; yet even their Authority was but ministerial, not magisterial. Therefore their name declareth they were but as Ambassadors sent, and so were not to do anything in their own name, but the name of Christ who sent them.

The opening of this Doctrine may serve for information and practical improvement. And

First, We are to take notice that the Apostles had an universal commission, to go and preach to all Nations, to disciple them, to plant Churches; And therefore they were in constant travails up and down; for they were the leaven, to leaven the whole world. They were like the Sun whose light and heat have influence upon the whole earth. It is true, they divided their labors, some going into one part, and some into another, so that thereby the word of God prevailed more powerfully, than the Emperors sword. Christ indeed saith, He was sent only to the l • st sheep of Israel; but the Apostles were sent to all the lost men of the word; and that grace of God which before was enclosed within the borders of Judea, was upon Christ's ascension publicly offered to all Nations. This was that mystery, which the Apostles at first perceived not; but when thoroughly instructed, then they began to call nothing, or man unclean. It was then necessary, for the carrying on of this universal and illimited grace of God, to have such Officers, that should also be universal and illimited; that should go up and down preaching the Gospel of Christ; the goodness of God herein mercifully appearing, that no Nation though never so barbarous, and in such remote parts of the world, were shut out from this glorious light.

Secondly, The Office of the Apostles, though thus differing from all other Offices, yet it did virtually and eminently contain all; therefore they could do what the Pastor and Teacher did. Hence Peter calls himself an Elder, 1 Pet. 5. 1. And John the Apostle (for we take it for granted, it was he that was the Penman of them) in his two last Epistles styleth himself only Elder So that the Apostles they did preach, they did administer Sacraments; and thus what any other Officer did, they also could do. Even as Philosophers say, the vegetative and sensitive soul, is contained in the rational after a more eminent manner.

Thirdly, The Apostles therefore had in their Office, that which was ordinary, and that which was extraordinary. In their extraordinary they had no successors; in this particular of universal inspection and over-sight to Churches, they had none. This Question indeed is greatly disputed by Saravia, and others that adhere to his opinion, who affirm, That though the Apostles had many extraordinary and personal privileges, yet their Office was perpetual, even as that of the Pastors. There being (say they) the same perpetual grounds for one as well as the other. But that doth not appear probable. The first constitution and planting of Churches, requiring that peculiar Office, which planted Churches do not: Even as miracles were then required, but not now; and if any Nation were in these later days to be converted, there would be required no more an Apostle to do this, then miracles to confirm his Doctrine. As it was with the people of Israel, while they were at first to be an imbodied people, and before they were fully planted in the Land of Canaan; they had extraordinary Officers, and the Lord wrought wonderful miracles amongst them, but he did not so afterwards.

Fourthly, But the Office of an ordinary Pastor, is to watch over his flock, to keep constant residence amongst them. Even the best Popish Writers do determine, That a Pastors residence with his people is Jure Divino. It is true, there are some cases, when they may for a while be absent from them, viz. when they are called to consult in Synods and Councils about the public advantage of the Churches of God, to stop the gangrene of error, or any profaneness endangering the whole body; but a voluntary absence from a people is a great sin, and inconsistent with all those ministerial duties that God doth require of them. How can they feed them? How can they admonish them? How can they rebuke them, and reprove, as occasion shall serve, unless present with them? That distinction per se, vel per alium, will not hold at the day of judgment. It is not another man's diligence, another man's care that will save thee. Now when we say, his residence is necessary, we mean not his mere personal and bodily presence only. For if men be lazy and negligent, their presence is an absence. The Scripture speaks of Idol-shepherds, such have eyes, and see not; ears, and hear not; such have mouths, and speak not. Now these whether absent or present, it's much alike. Therefore this residence requireth a faithful and diligent discharge of that weighty work, constant preaching, a faithful dispensing of Ordinances: And besides this public Ministry, as occasion doth require, a more personal and private dealing with their flock, that so no man might perish. We read of our Savior, Joh. 4. that he did not despise a poor ignorant woman, but though weary, and wanting bread, yet attended to her conversion, saying, It was his meat and drink to do his Fathers will. People are not to interpret such private endeavors of their Ministers, as too much busy-meddling or affectation of dominion. Yea it is your duty to go unto your Pastors of your own accord, to inquire about the salvation of your souls; no man needeth to teach you this, in respect of your bodies or estates, to go to Physicians and Lawyers. Certainly were not these things more unto men, than their souls, they would have as much recourse to their Ministers. Consider that place, and set it upon your hearts, Mal. 2. 7. The Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of Hosts. You see here our Office, and your duty. Oh then, were men in more holy fear about their souls! What if I have not knowledge enough to salvation? What if I mistake godliness, thinking it to be that which it is not? What if I delude and flatter my own soul? Oh let me go to those that are the wise Physicians of my soul! Let me inquire so diligently, so exactly, that whatsoever I am deceived in, it may not be in matter of my soul!

Fifthly, Though a Paster is thus ordinarily to reside with his own flock, and above all things to attend thereunto, yet he is in some sense a Minister of the whole Church of God, and so is a debtor to the public good thereof. We must in every Minister distinguish of the habitual and aptitudinal disposition that is in him by his Office, and the actual relation, or exercise thereof. It is true, that a Minister is not primo & per se, made a Minister of the Catholic visible Church, as some learned men think; for then his principal and proper duty would be to attend upon the whole flock of Christ, and not this or that particular one; yet though he be not Pastor Ecclesiae universalis, as the Pope doth arrogantly assume to himself, yet he is Pastor in Ecclesiâ universali, though he be not a Pastor of the universal Church, yet he is a Pastor in the universal Church. Hence when he preacheth or administereth Sacraments in other Churches than his own, he doth it not as a private man, but as a Pastor in the Church, though not as a Pastor of that particular Church. The reason why a Minister may put forth ministerial acts, though not to his own people, ariseth from that habitual disposition, which he is put into by his Office. So that to be a Pastor of a people is not like that predicamental relation ad esse, which Logicians speak of; as if when a people (suppose) should be all consumed by the plague suddenly, that then a Pastors office doth wholly cease, not only to them, but to all other Churches; but it's rather under a transcendental relation, having an aptitudinal respect to the whole Church of God. But I am not here to dilate on this, it is enough at present to know, that a Pastor is not so limited to his own flock, as if he did not owe much also to other Churches; yea he is many ways to advantage others also, by occasional preaching, by public assistance in solemn Assemblies, by writing and many other ways. Thus they are to be like some full fountains which are able not only to water the proper channel it emptieth itself into, but to overflow sometimes, as Jordan did to the refreshing of others. So that although a Minister is bound to prefer his own flock first, and principally to attend to them, as his own charge, yet what by prayer, direction and counsel, and what with many other edifying ways, he is wholly to lay out himself for the good of others, and to be as precious ointment which cannot be hidden, but doth refresh standers by and strangers, as well as those that bear it about; or as music doth not only delight those for whom it is purposely provided, and who are at the charge of it, but even others that are at a distance, or mere strangers.

Is it thus then, that Pastors are personally to attend to their flock? Then let it be an Use of Exhortation, to you that are the people, readily to submit unto, and entertain them in all their ministerial labors. If we are to preach, you are to hear; if we are to reprove, to admonish, to instruct, then it's your duty to be willing in all these things. Why then is it that many are so unwilling, so froward and opposite to the Ministers of God in their faithful discharge of their Office? Are we from house to house, from person to person, as occasion may require, thus to promote your souls good? Why are people so averse to this? They are not willing to be disquieted, they would be let alone in their ignorance and profaneness. Thus we take more pains than we have thanks for: They would like us better, if we would meddle less, if every man were left alone to his own self. But though happily you may say to other private Pastors, What have you to do to instruct us, to meddle with us, look to your own selves? Yet you cannot say thus to those whom God hath set over you; they must admonish, reprove, instruct, whether you love them or not, for so doing. So that it argueth horrible negligence in people, when the more lazy, the more careless a Ministry is, they like it the better; They love no zeal, no diligence, no forwardness in such as watch over them. And whereas the Devil goeth up and down like a rearing Lion, to seek whom he may devour; yet these are angry at the shepherds of their souls, who would deliver them out of his paws. If you were but sensible in what thralldom you are in to your lusts, how difficult to get any bolts or fetters off from you, as also how many oppositions are in the way to Heaven; how hardly even a righteous man is saved, then you would say, all ministerial labors are too little to provoke thee in this way.

The second Use is of Admonition to the Ministers of the Gospel, that they would look upon Paul as a special president to follow. How ought it to quicken us up against all dullness, laziness and wearisomeness in our work, when we have such an example as Paul before us? How often may we blush and mourn, to see ourselves fall so short of Paul 's diligence, zeal and courage in the ways of God? For though we are not called with him to pass from country to country, from Church to Church, to advance the kingdom of Christ, yet within our sphere we are to imitate him; and as we see here in the Text, where there was the less need of his presence, to continue the less while, as in Macedonia; and where there was the greater necessity of his pains and labor, to continue the longer while. Thus ought we to discern of men's conditions, to consider who needeth more instruction, and more reproof than others, and so accordingly to apply ourselves. Oh how happy is it when prudence and zeal meet both together in the Officers of the Church! This is to be Luther and Melancthon joined in one person.

We come to the last particular observable in these words, and that is the consequent event, rather than the final cause of this his journey unto them, which is to be brought on his way toward Judea. You have this also mentioned in his former Epistle, 1 Cor. 16. 6. as being an expression of love, which he did much regard; and verse. 11. he speaketh of Timothy, that he should conduct him. The original is 〈 in non-Latin alphabet 〉 . To be lead on forward with respect in his way: and we have it often instanced in Rom. 15. 24. I trust to see you in my journey, and to be brought on my way by you. We read also of this loving respect shown to Paul and Barnabas by the Church, Act. 15. 3. and especially Act. 21. 5. The Disciples brought Paul and all his companions on their way with wives and children. This shown their affectionate love towards them. Yea that is an observable expression of John Epist. 3. 6. Whom if thou bring on their journey after a godly sort, thou shalt do well. In the original it is, Worthy of God; thereby implying, that it was more than a mere civil expression, or courteous act of humanity. They did look at God in those eminent servants whom they did thus respect.

Now in this expression there are two things implied,

1. Their cordial affections to them as friends. This going along with them, did demonstrate how much they loved their company, that they were unwilling ever to be taken from them.

2. It was a matter of honor and respect to their Officers; it shown they esteemed of them more, than of the great and noblemen of the world; yea they looked upon it as their own honor, that they had such an Apostle. From whence observe,

That where the Ministry hath wrought spiritually upon a people, it worketh great love and honor to those that were the instruments thereof.

Not that the Ministers of God are to look so much at external reverence, and civil respect, but chiefly to the heart-affection of a people, and their souls inward esteem of them. Paul speaketh of this respect he had from the Galatians upon the first work of his Ministry upon them, though they did abate afterwards of this love, Gal. 4. 14. You received me as an Angel of God, yea as Jesus Christ. I bear them record, that if it had been possible, they would have plucked out their own eyes, and have given them to Paul. What hyperbolical expressions of love are here spoken of? But all this is, where the Ministry hath had its spiritual efficacy; otherwise you cannot discern a man better never to have reaped any good by the preaching of the Gospel, than that he never knew yet what a converting, a quickening Sermon meant: for if he had, he would never be so malicious, so opposite to the Ministers of the Gospel, as he is; he never getteth good by them; and therefore it is no wonder, that he hath no higher thoughts of them. But if through their Ministry he hath been converted, he hath been edified in godliness, then how dear and precious are their thoughts of such?

Use of Admonition, Try thy affections to the Ministry, by the profit thou reapest by it. Is it any wonder to hear an ignorant person, a profane persons revile or oppose the preachers of the Gospel? How can it be otherwise? They never found any soul-saving benefit by their pains. Hence the Apostle to convince such Christians as were staggering, and beginning to fall off from the truth, and their affections to him, calleth to mind what good they once were made partakers of by his labors, If ever they were converted, if ever they received the Spirit of God, it was through his ministry. Therefore thrive and profit by their labors, and then despise them, if thou canst.

SERM. CX.

IN this Verse the Apostle maketh his apologetical Defense against such calumnies that were cast upon him, either for the changing of his purpose to come to them, or deferring it longer than they expected. And for the more efficacious convincing of them, he propounds his Discourse interrogatively, Did I use lightness? Do I purpose according to the flesh?

So that in the words we have,

• 1. The 〈 in non-Latin alphabet 〉 , the Crime, Cause, or Charge supposed.
• 2. Their Accusation upon it.

The Charge supposed is, That he was thus minded to come to them, 〈 in non-Latin alphabet 〉 , because it was done out of deliberhtion, and serious advice. Though some Copies read 〈 in non-Latin alphabet 〉 , as denoting only an act of his will. Now this purpose Paul did not fulfill, he changed his mind, and did not come according to expectation: Whereupon his adversaries charged two crimes upon him, which usually make men sinfully alter their minds.

• 1. Levity and Inconstancy, Rashness and Temerity; as if he did not regard what he said. The Greek word is 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 the heart, because of its lightness and agility.
• 2. Carnal and corrupt designs, they make men also often alter their resolutions, and that he doth remove in the ensuing words.

I shall take notice of the first at this time; we may consider how diligent the Apostle is to free himself from all Levity and Inconstancy, because his enemies would extend this to his Doctrine also, as appeareth in the following Discourse. He that is not to be trusted (say they) in his ordinary promises; he that is uncertain and inconstant there, will also be in his preaching and Doctrine; but the Apostle doth with all vehemency, yea with a solemn oath purge himself from this calumny. From whence observe,

That lightness and inconstancy is a great sin and reproach in any person, but especially in the Ministers of the Gospel.

As it relateth to them, I shall (God assisting) treat of it, at the clause of the verse. For the present I shall handle it in the general, as a necessary truth to be made use of by all believers. And whereas this inconstancy may be discovered either in our civil and moral conversation, or in our religious and holy concernments.

I shall begin with the first. Let us consider the sinfulness of inconstancy in civil respects, which may be manifested in these particulars:

First, When we are not consistent with ourselves in our assertions and affirmations. This is a great dishonor to God and ourselves, when we will say and unsay things, affirm one thing at one time, and the contrary at another: And in this case Inconstancy is the same with lying. Thus it argueth a light vain heart, to talk one thing one time, and another thing another time. Hence the Rule is, Oportet mendacem esse memorem. A liar must have a good memory; and as others say, A liar must have a good pair of legs, that he may run away; for he will quickly be discerned, if he stay long in one place. Now we may not wonder, if Paul would not be thought guilty of a lie. For the way of lying is inconsistent with the state of grace, as Colos. 3. 9. Lie not one to another, seeing ye put off the old man with his deeds, and have put on the new man. Observe the Apostles argument, you that are made new creatures, you that have the Image of God repaired in you, how can you lie to one another? Hence you have David praying for the grace of God herein, Psal. 119. 29. Remove from me the way of lying. And, verse. 163. I hate and abhor lying, but thy Law do I love. Mark the opposition, no man can love God and his Word, but he must abhor lying. But how little do people generally take heed to themselves herein? They think not their graceless and unregenerated hearts may be discovered by such inconstant lying words, as well at by gross enormities. Oh therefore look upon it as a very heinous sin, not to be a person of gravity, consistency and harmony in thy words. Can there be a greater reproach then to say of a man, he will say and unsay, there is no heed to be given to his words? We are not to believe all things they say: if this were only thy dishonor, it were not so much matter, but it cometh from a corrupt heart within. Now the people of God above all persons are to look to their words in this respect, because with Paul they have their enemies to observe them. And we see how profane persons are apt to charge them with this, that though they will not swear, yet they will lie. This indeed they do, because of their enmity and malice to such as fear God; but be thou sure to give no occasion herein for them to blaspheme. We see this holy Apostle in a solemn, sacred manner, sometimes calling God to witness, That he speaketh the truth, and lieth not, 2 Cor. 11. 31 Gal. 1. 20.

Secondly, This inconstancy and mutability in civil respects, is discovered in our promises; Yea, when it becometh a crimson sin, then it is manifested in our promissory oaths, lightly and perfidiously breaking of them. Now as to abstain from all lying, and to speak the truth to every man, is made a property of a godly man: So also it is a character of a godly man, to keep his promise, to be faithful to that, though it should be to his own damage, Psal. 15. 4. He that sweareth to his own hurt, and changeth not. Though his Word and promises prove afterwards prejudicial to him, yet he preferreth truth above all earthly respects whatsoever. It is true, Divines have a Rule, In malis promissis rescinde fidem, A sinful promise is not to be kept; for that would be to add iniquity unto iniquity, and to double thy sin. But in things that may be inconvenient to thee, thou art not to use lightness, and easily break thy word. Thus then it is a character of a godly man to look to his promises, to be very careful to observe them: It's unjustice to break them, because by a promise thou becomest a debtor to another. And do you see Paul so careful, lest he should be thought to be yea and nay? And art thou careless about thy word? Oh you must know, that true Religion and godliness doth not consist in the duties of the first Table, but of the second likewise. Do not think that this is godliness enough to pray, to perform holy duties, to be often in religious Ordinances: No, but thou art to abound in all truth and faithfulness towards man, to avoid all lying, all falsehood in promises, and so to have truth both towards God and man. But how apt are our hearts to deceive us in this kind? Some think their righteousness towards man, because their words are as good as oaths, that therefore they shall go to Heaven, though they be not forward in religious duties; they have no family-worship of God; they do not walk singularly to the course of the world; and others again, they are ready to think that their religious duties, their forwardness and zeal therein; though they regard not words and promises, though they neglect the duties of righteousness, yet their condition will be good enough. Oh but remember this passage of Paul forever, Be not hasty to promise, labor not to forget what thou hast promised, which will be if thou hast a conscientious regard unto thyself herein. For when thou doest not think it matter of conscience, when thou thinkest godliness is not much concerned herein, no wonder then if thou art so often found faulty herein. The Scripture is very frequent in pressing these duties of truth and righteousness between man and man.

Thirdly, This mutability in civil affairs is seen in our affections, our love and respect to men. It is a man's duty to be a faithful friend to such whom he hath cause to respect; and therefore of a friend suddenly to become an enemy, for one while to love, and another while to hate, this is to be yea and nay. Men may be unfaithful two ways:

1. When all the love and respect they profess is in hypocrisy. Their tongues and their hearts do no ways agree. Joab 's Ave, and Judas his Salve, when they intended destruction, is famous even to a Proverb. David often complaineth of such deceitful men: but then there are unfaithful men, who once did love, and were real for the time in their respects; but then

2. Upon carnal sinful grounds alter their affections again. Such perfidious and inconstant dealings are abominable to God and man. It is one great part of David 's complaint that maketh him so solemnly cry unto God for help, even becavse the faithful fail from among the children of men, Psal. 12. 1. It is true, a man of no godliness may be a faithful friend; there are great instances of such friends amongst Heathens; and the wisest Writers amongst them, have serious Discourses about Friendship. But godliness only doth rightly order and regulate this faithful friendship. That is a Rule to be abhorred by all men, Ama tanquam aliquando osurus; yet it may have its use, considering how wicked and uncertain men are: But true Religion inclineth a man to a settled and fixed way of love, to those that are fit subjects thereof. The Scripture speaketh of a love to all men, and of a brotherly love, which is upon more peculiar and holy respects. Now truly, if we speak in a moral sense only, we may take up Solomon 's complaint, Prov. 20. 6. Most men will proclaim their own goodness; but a faithful man, who can find? Men will talk, and boast, and profess much love and kindness; but as it was in David 's time, so it will be in all ages, Psal. 5. 9. For there is no faithfulness in their mouth, their inward part is very wickedness, they flatter with their tongue. Hence is that Rule, 〈 in non-Latin alphabet 〉 . But why is there such hypocrisy, dissimulation and falsehood in men's hearts and tongues? It is because there is so little true godliness; for that maketh a man sincere, and of a single heart, both towards God, and towards man. If then Paul was so afraid of being thought a light and inconstant man any was; this showeth what gravity, constancy and faithfulness of spirit we ought to walk even to men in the world, godliness and Religion teacheth us these things, whereas to be double-hearted, double-tongued, cannot consist with a man that is made a new creature. Labor then to inform thyself of the extent of Religion, how far godliness will put forth its self, not only in religious duties towards God, but righteous, just and faithful actions towards man. Now that we may have such plain and faithful spirits, consider the aggravation of this sin in our civil actions, to be yea and nay, to be inconstant and changeable. And

First, This is directly contrary to the glorious nature of God, whose image ought to be stamped upon us; we are to be like God in our holiness. Now how often doth the Scripture proclaim this glorious property of God, that he is unchangeable, that he is faithful in his Word and promises? And truly this is the comfortable support of ourselves, for it's not any worth in us, but God's faithfulness in his promises that preserveth us to eternal glory. Thus he is called a faithful Creator, 1 Pet. 4. 19. so faithful is he that hath called us, 1 Thess. 5. 24. If God were not faithful in his promises, even when we have unfaithful hearts, how miserable would our end be? It's God's faithfulness, not our own we are to depend upon. Now the children of God they are to have this Image of God established upon them, to be faithful as he is faithful. There is no yea, or nay with God. See this notably affirmed, Numb. 23. 19. God is not a man that he should lie, neither the son of man, that he should repent; hath he said, and shall not he do it? So 1 Sam. 15. 29. The strength of Israel will not lie or repent, for he is not a man that he should repent. The Scripture maketh it a necessary property to a man to lie, and to repent, unless he be assisted by grace. For such is the weakness and ignorance of his understanding, that he cannot fore-see things, and therefore must necessarily alter his resolutions; and then so corrupt is his heart, that as there are several objects to entice him, so accordingly he transformeth himself; but God is infinitely wise and infinitely holy, and therefore there is no shadow of change in him. Oh then be in love with this glorious Attribute of God, and according to a creatures capacity do thou imitate it! Shew forth the Image of God in this thing, that thou art even a man, and wilt not lie, wilt not sinfully change thy words and promises. I say sinfully, because we are so apt to be ignorant, to mis-judge of things, to be deceived in what we resolve of, that many times it is our wisdom and duty to be of another mind, and to take up contrary resolutions, to what once we pitched upon, of which more in its time.

Secondly, Endeavor after such constancy in words and life, because as it is a great sin against God; so it's an heavy reproach and scandal to Religion. It thou shouldest study to do the Devil service, and to promote his Kingdom, so as to have Religion stink in the nostrils of all men, thou canst not take a more compendious way then to lie, to deceive, to be unjust, to make no conscience of words and promises. This is to betray godliness to the scorn of all wicked men. You see that even the most holy men that are, that walk in a most tender conscientious regard to all their words and works, yet cannot scape the censure of men in the world, that they are hypocrites, that they are liars, that they have no truth in them. Oh then what a woe will be pronounced to thee, who should give just occasion for such men to blaspheme the holy calling, wherewith we are called? When one by his apostasy and inconstancy had betrayed the true Religion of Christ, he was afterwards troubled in heart for it; he could have no rest in his spirit, thought himself unworthy of any Church-communion; and therefore cried out, Calcate me insipidum salem, Trample upon me as unsavory salt. If then thou wouldst have Religion honored, the Gospel well spoken of; look to thyself in these things, let no lie, no falsehood, no deceit be found in thy words and dealings. For if there be, presently Religion is wounded, then the carnal ones rejoice; this is their godliness, this is their Religion. Certainly a godly heart cannot but bleed exceedingly, if at any time he hath in this way been so overtaken, as to make men think the worse of godliness; wherers on the other side to be true, righteous and faithful in all thy ways, as it is an ornament to Religion; so it maketh thee have an awe and a reverence in the consciences of the most profligate persons. Thus because John was a just man, therefore even Herod the King did reverence him, Mark 6. 20. John was both just and holy, and this wrought reverence.

Thirdly, It is a great sin to be thus rash and inconstant, because hereby a man maketh himself unfit for God's service, either in Church or Commonwealth. such an unfaithful man can never do any good, but be scorned and reproached; as one Bishop was called Euripus in antiquity, for his inconstancy and mutability; and this was the great reason, why Paul doth with so much earnestness and affection take this calumny off from himself; for this would be a special means to bring his person and Doctrine into contempt: if there had been just cause to judge him such a mutable man, Paul 's preaching would never have done good more; as we hear him saying at another time, Gal. 2. 18. If I build again the things which I destroyed, I make myself a transgressor. Thus it always falleth out, that a man of mutable and inconstant principles, he can never be serviceable to God; for this debaseth him before men, this maketh him vile and contemptible, and thereby like a broken vessel that is of no use.

Fourthly, It is a great sin to be thus inconstant in our words, because it's an abuse of our tongue, which the Scripture calleth a man's glory (though some apply it to the soul) now for thy glory to be a shame, to have thy tongue accounted a lying tongue, a double tongue; a false tongue; This is an aggravation of thy wickedness.

Lastly, As God doth threaten to punish lying and deceitful tongues, so he doth graciously encourage all such as are of sincerity in all their words and works. A lying tongue is one of the seven abominations which God hateth, Prov. 6. 17. as on the other side, How mercifully doth God encourage some, Isa. 63. 8. for he said, Surely they are my people, children that will not lie, so he was their Savior. So that if all these particulars be laid together, we may see how necessary it is to add righteousness to our Religion, to be as Christ, Whose lips were without guile in respect of God and man. Oh this will afford thee great comfort; this will assure thee that thy Religion was not hypocrisy. It's easier performing multitude of duties then to walk thus uprightly towards men; they may be done with more ease to flesh and blood, yea they may be the fuel to thy hearts-pride and self-applause; but this tendeth really to mortify sin within thee, and to cause thee to have respect to all God's commandments.

SERM. CXI.

WE have treated of lightness and Inconstarcy, as it was expressed in civil things, whether in our words, Promises, or dealings between man and man. This you heard was both a sin towards God, and a reproach to religion, yea unrighteousness and falsehood in these outward affairs are so great sins, that many times they make the greatest wound in our consciences; and Experience confirmeth it, That when a man is converted to God, and made sensible of sin, the sins of his unrighteousness doth most trouble his conscience; It is longest e're he get the pardon of these in his own soul: and the Reason may be, because such unfaithfulness in words and dealings are condemned by the natural light of our conscience; Even Heathens have been able to judge such things great sins. Now what is done against natural light that maketh a greater gash in the conscience. Hence the Omission of those Duties which are merely known by supernatural light is not so grievous to us, as when an humble broken-hearted sinner is called upon to believe in Christ, to rest his soul upon him for justification. How hardly is such a contrite spirit brought to judge that unbelief herein is a great and heinous sin; that God is provoked hereby; That, as much as lieth in us we make Christ of none effect: So that, when such a wounded conscience can complain of its former unrighteous, unjust, and sinful ways it once lived in, yet it doth not at the same time bewail that great sin of unbelief, its frowardness, and slavishness, that it doth not receive Christ as a Savior; yea, it rather judgeth it a duty to keep off from a Promise, and to question; whether Christ will receive such a wretched sinner as he feeleth himself to be. By which we see, what cause the people of God have to take heed of sin in this kind; for how hardly are they healed! how long may it be ere thy conscience may be pacified thorough the blood of Christ.

But I proceed to a Second kind of Inconstancy, which is of a greater guilt, because expressed in matters of greater concernment, and relation even to God himself. To be yea and nay, off and on, in matters of Religion, this proclaimeth our wretchedness. And

First, There is an inconstancy in our Faith. When we do lightly and uncertainly receive the truths of God, so that we are ready for one Faith one week. and another Faith, another week: This is a very dangerous frame of soul, when a man is not of a sound judgment, neither hath laid a good foundation in Christian Religion, but, as the Apostle saith, Ephes. 4. 4. is like a child tossed up and down with every wind of doctrine. Such are called by the Apostle Peter, 2 Pet. 3. 16. unlearned and unstable. In the number of these light and inconstant persons, we may reckon the Galatians, when he chargeth them with their sudden Apostasy, Gal. 1. 6. I marvel that you are so soon removed from him that called you unto another Gospel. They were ready for another Gospel, for other Teachers, who formerly had received the Apostle as an Angel of God, yea, as Jesus Christ. This lightness also was manifested in some of Christ's Disciples, John 6. 60, 61. who upon their misunderstanding of some passages in our Savior's Sermon, judging them hard, and absurd, from that time went back from him, and walked no more with him. And truly are not these times a sad instance of the lightness and uncertainty of many men in the Doctrine of their Faith? In how many men's Religion may you find Yea and Nay? How many are destroying that which once they did build? Now nothing is more contrary to the nature of Faith than this inconstancy. For, if we do consider what the Nature of Faith is, we shall find, that it doth so autoritatively bring the understanding into obedience of the Divine truth, that it dare not give way to doubtings, and plausible Objections of deceitful men anymore. The Apostle, Heb. 11. 1. giveth us a full description of Faith, as to this matter of quieting and satisfying the soul, for he saith, Its the substance of things hoped for; and ehe evidence of things not seen. 〈 in non-Latin alphabet 〉 , which is opposed to 〈 in non-Latin alphabet 〉 , that which hath but a mere apearancy, as Meteors, or rather, as colors in the Rainbow; and truly, many men's Faith hath no subsistency at all, it is only in their fancy. Hence it is, that there is almost a • cepticisme introduced into Religion, as was once into Philosophy. But Faith doth consolidate the soul, and establish it upon Scripture-grounds, which are sure and immovable. The other word is 〈 in non-Latin alphabet 〉 , which is applied to a Demonstration, that doth even necessitate the understanding to give assent to it, so that it hath no power to refuse it. Thus also it is when the soul believeth, The spirit of God through the word so convinceth the heart, that no demonstration in Sciences nor objects to sense can be more potent to persuade. Oh then take heed of Inconstancy in Principles of Faith. This will argue thou art built upon a sandy foundation, that thou dost believe such Doctrines only upon human Motives, and deceitful grounds. Hence it is, that the Apostle doth exhort to a full persuasion of mind, even in those points that were more controversial, and disputeable, Rom. 14. 5. How much more then are we to be persuaded fully in our mind concerning those truths that are fundamental, and do so immediately concern our Salvation? This uncertainty then, this Yea and Nay, in matters of Faith ariseth from a mere human faith, whereby we are carried out to believe these things, upon no better grounds, than the Turk doth his Alcoran, Education, custom, and Universality. This is the whole reason of our Faith; whereas a Divine Faith is wrought by the Spirit of God, as the efficient; it is that which lifteth up the heart to receive the Word as God's word. Though Men have never such parts and understanding in the sense of the Scripture, yet they cannot believe it, unless enabled thereunto by the Spirit of God. And again, Divine Faith hath also a divine Motive, the Authority and Testimony of God revealed in the Scripture, so that we believe not because man saith so, but because it is the Lord that speaketh. Thus the Thessalonians, chap. 2, 13. are commended, that they received the Word, not as the word of men, but as it was indeed, the word of God. Now then, when a man's Faith is wrought by God's Spirit, and established upon Divine Authority, then it becomes more immovable than the Heaven, and Earth, for, as God is always the same, his word is always the same, so is Divine Faith. This then all are to labor for, is even a full persuasion in their own mind, about the truths of Religion, to take heed of inconstancy and instability herein. We see the Martyrs could not by any terrible menaces, or fair Promises, be drawn of from the truths of God they had embraced; and was it not because they had a powerful assurance of the truth of them from Divine Motives, such as could not fail?

2. In matter of our Conversion and Repentance for our sins it is very sad and dreadful to show Inconstancy. To be Yea and Nay in this respect, sometimes to mourn and complain of them, and at another time to wallow ourselves in the mire again; how terrible is this? But yet how frequently doth it fall out so: what is this but to mock God, and dally with our souls? In times of afflictions, or under quick convictions of Conscience, to be then afraid of sin; then to bewail sin, then to resolve against sin: but when this fear is over, then to embrace our Delilah again. There are few sinners but they come under this crime of Inconstancy in this respect; for many do not always continue in an obstinate, senseless way; they find some thawings, and meltings of heart, with Pharaoh, and therefore cry out, that God is righteous, and they are sinners; and they resolve to let their Lusts go, as Pharaoh did the people of Israel; but they quickly change their Resolutions again. Such therefore as find these Yeas and Nays, these ebbings and flowings, let them seriously consider, what an high provocation this Inconstancy is, of God against their souls. This unsteadfastness was often complained of by the Prophets, in the people of Israel; They were as so many Grashoppers, that leap up on high from the ground, but then settle on it presently again. In their afflictions they cried out of their Idols, they called upon God; but then proved like a deceitful bow: and is not this an Epidemical sin? What is more ordinary than to be soul-sick, to be conscience-smitten under some Sermons, or some sad afflictions, and fears, but in all these things to have Reuben's Curse upon their souls, unstable like water, upon which you make any impression, but it receiveth none? Its one of Solomon's wonderful things, that leave no footsteps to be observed, A ship in the Sea, none can tell which way it passed. Thus it is with many, they sin, and they repent; and they repent, and sin; insomuch, that when you see them overcome with their old lusts, and passions, would you think they were ever the men, that prayed so, that resolved so? you cannot see the least footsteps of any such Repentance. Now, that all may be afraid of such lightness, and uncertainty, it is good to consider these Particulars.

First, If there be reason at any time for thee to look upon thy sins, as bitter and terrible, the same will hold at all times. Oh the time hath been, when in thy thoughts such sins thou hast committed were intolerable, the memory of them was as gall and wormwood. Thou didst cry out, take them away, or that the Lord would pardon them. Now do but consider, Is there not the same reason still to think so? Is sin grown any better? Is it less damning? Is it less sinful to God then it was formerly? Know then, sin is not altered, that is, hath as terrible guilt as ever; but thou art changed; those convictions, those powerful Operations of the Spirit of God are not happily now upon thee; they are witdrawn, and thou art left to thy own natural corrupt self. Remember then thyself, saying, The time was, no serpent or toad was more odious to me than my sins: the time was, when night and day they were a burden and torment to me; but now they grieve me not, they trouble me not; sin is not changed, but I am changed.

2. Consider this, For thee to sin after such convictions and terrors, doth admit of the greater aggravation; because it is done against sense, and experience of the bitterness thereof: its committed against more experimental and practical knowledge, which maketh any sin to be exceeding sinful. Those senseless wicked men, who run into all excess of impiety, and have no troubles of heart, they know not what they do, they cannot tell, whether it be a bitter and evil thing or no to depart from God. They indeed hear the Word of God, and the Ministers of God say, that though sin be sweet, yet at last it will bite like an adder, and sting like a serpent: they hear them say, that the evil of sin is far greater than the evil of any punishment and torment; but they think them words only; they never had any experience or taste of any sech bitterness: But it is otherwise with thee; thou hast had wounds in thy heart, the terrors of God have fallen upon thee. The Law hath appeared in its accusing and condemning power; therefore thou art the more inexcusable who wilt run into this fire, when thou hast been burnt with it; yea, with this taste, there hath been practical light, and experimental knowleg; and therefore thy sin is the greater: a general knowledge of anything is but confused and weak in respect of a practical and experimental one. Hence wicked men are said not to know God, because they have only a general knowledge, they do not practically improve this, so as to love God, to fear him, and obey him. If then thou hast been in the pains and torments of sin, and yet wilt venture on the committing of it, who will pity thee? If a man should be brought out of Hell torments, to live here upon earth, and yet would commit sin again, would any have compassion on such a man, if afterwards he should be damned. Thus it is with that man, who hath the beginnings of Hell already upon him: its God's mercy that he giveth thee such a taste of Hell in thy conscience, that thou mayst fly from sin: But if, for all this, thou wilt be worse than a fool, that no experience will teach thee, then how just is it with God to deliver thee up irrecoverably unto Eternal wrath?

3. This Inconstancy is nothing but a mocking of God, and dallying in soul-matters. What a Thunderbolt should this be in thy heart, to think, I have but mocked God, as much as lieth in me, though he will not be mocked? I have been but an Hypocrite, and dissembler with them; my Repentance was a lie, my Tears were a lie; for I am the same man again that I was. The Scripture indeed maketh every man a liar; but to be a liar in thy Repentance, a liar in thy sorrow for sin, This is the most abominable and detestable of all. Take heed then of having an heart and a heart, as the Scripture calleth it, in these things: An heart to cry out of sin, and an heart to receive and embrace it again.

Hence, In the 4th place, Because of this Hypocrisy, and false-dealing with God, it may be just with him forever to forsake thee: so as to deliver thee up to an impenitent heart, never to have the least fear, or sorrow about sin anymore. Pharaoh, that sometimes had relentings upon him, yet at last was so hardened that he never melted more; and the nearer he grew to his destruction, the more stupid he was. Thus the people of Israel, who had so often dealt unfaithfully with God, in a seeming manner, repenting, but afterwards turning back to their lusts again, were at last delivered up to blind eyes, to deaf ears, to hard hearts, never to understand and to be converted, as we have it Isa. 6. 9, 10. As Aguish Fits holding very long, at last end in a Consumption: Thus thou who hast often had troubles, and workings of heart about sin; yet falling often into them again, may become forsaken forever, as Saul was; the Lord never meeting thee more in any Ordinance.

The Last Particular, wherein lightness and Inconstancy is a great sin, as it relateth to spiritual things, is, In the Promises, and Resolutions, or Vowes that may be made to God. I shall not treat of a Religious Vow, or a Promise by Oath, at this time: only I shall insist upon such Promises and Purposes as we may make unto God at any time; as First, In times of great Afflictions and straits: when the fear of death or any other judgment is upon us, how ready are we to make Promises both to men and God, that if ever he will recover us, if ever he will give health again, then we will walk more carefully, abstain from the sins we were addicted unto, as Pharaoh cried out, Take away this judgment, this once: Thus we say, if God will try me once more, then what a Reformed man will I be? But if God spare thee, then how quickly are such holy Purposes forgotten? Now you are to know, this is a great aggravation of thy sin to promise thus to God, to purpose thus before God, and then to deal falsely. Yet what slight and formal thoughts have people concerning such Promises? But one day thou wilt find the heinousness of thy false heart herein. A second time, when we are to make Promises to God, is at the Sacrament of the Lord's Supper? where the consciences of men are so far awed, that they engage themselves to God, and renew their Covenant with him, to walk with more care and fear than ever before. But how much Yea and Nay is therein many Communicants? Who would think thou shouldest be so careless and negligent man, after such solemn Stipulations made with God? Oh how little are these Promises thought of, that we frequently make to God? And if it be • o sinful to break a Promise made to man, how much more to God? Thou hast not lied to man, said Peter to Ananias, Act. 5. 4. And Satan is said to fill his heart, to make him do so. To how many may we say, alter such Promises made to God, but broken, why hath Satan filled thy heart to lie unto God? It is Solomon's Advice concerning Vowes and Promises made to God, That we should not be hasty and rash in such things, Eccles. 5. 2. with this Reason, For God is in heaven, and thou in earth. He is an Insuate glorious God; and thou a poor worm upon the earth. Surely this negligence in people generally to fulfill their Promises made to God should be more seriously bewailed than it is. Your Baptismy, The Lord's Supper, they are Covenants made with God; there is a renewed Promise made to God in Sacramental Administrations, that we will be the Lord's, that we will not live to the world, or sin, but to God alone. Now, take heed of perfidiousness in this particular. Thou takest God's Name in vain, in this case; and he will not hold such guiltless: Yea, there is never a Prayer that we pray unto God, but there is implicitly a Promise made to God, that if he will grant our Requests, we will gloryfie his name by an holy and godly life. Take heed then of being judged out of thy own mouth: God, at that Day of Judgment, will bring thy own words, thy own Promises against thee. Oh be able to say with Paul, in the Text, even to God himself, When I thus purposed to reform, to become a new man, did I then use lightness? did I purpose according to the flesh?

SERM. CXII.

IN these words the Apostle doth remove the Second sinful Cause from himself that useth to make men change their purposes, and that is, A respect to carnal Considerations. Men that look only to their Profits, to their Greatness and Honor, such must needs be mutable and inconstant, like the Chameleon, turning into the color of every object they come nigh; which Aristotle attributeth to fear in that creature, if there be any such thing. And thus when men purpose and design, but fear of losing some carnal Advantages their hearts are set upon, causeth them to be Yea and Nay, to resolve, and then to unresolve; to promise, and then to break promises. For, as in Speculatives, Conclusions are according to the nature of Principles from when they flow; so, in all Practicalls, our Actions are coloured according to the Ends we propound to ourselves.

Now the corrupt Principle, which Paul doth here disavow, is, To purpose things according to the flesh; 〈 in non-Latin alphabet 〉 . This is spoken oppositely to the willing of things according to the Principles of Godliness revealed in the Word; or, as in other places to the Spirit; for, to walk in the flesh, and to walk in the Spirit, Rom. 8. are made immediately opposite to one another.

Now this Phrase, According to the flesh, hath a Threefold signification in Scripture:

First, it signifieth That which is done according to the mere human nature without any corruption. Thus Christ is said, Rom. 1. 3. to be born of the seed of David, according to the flesh. That Opposition doth evidently demonstrate against Socinians, that there is another nature in him, which is, his Godhead, so 1 Pet. 3. 18. he is said to be put to death in the flesh.

2. This Expression doth sometimes singnifie The External Privileges, whether civil or Ecclesiastical, and the glorious Respects that may accompany them. Thus the Apostle, 2 Cor. 5. 16. We know no man after the flesh, no not Christ himself: That is, We do not attend to any External or sensible Considerations that may be had from Christ; but our hearts are wholly carried out in a way of believing on him, even as our Savior saith, Luke 8. 21. My Mother, and my brethren, are they which hear the word of God, and do it. Thus some are said to glory, and to have confidence in the flesh, which Paul renounceth, Phil. 3. 4. and that was in the Privileges of the Church of Israel. So that any external thing in Religion, though it be vouchsafed as a Priviledg by God, yet it is but flesh, in respect of the gracious works of God's Spirit. Thus there is a Jew and Circumcision in the flesh, and a Jew and Circumcision in the Spirit, which is good to be observed; for of too many men's Religion may you apply that which is spoken in another case, it is flesh, and not spirit. This we are to press much upon you, that in prayer, in Ordinances, in all approaches to God, you be a spiritual people, not carnal, resting upon Externals only.

3. This Expression, according to the flesh, is most frequently for a corrupt Principle within us, according to which we direct and order our course. Thus flesh, in the Scripture, signifieth the whole man, as it is corrupt, comprehending in it, not only the Sensitive and inferior part of a man, but his Rational also; hence Col. 2. 18. We have a fleshly mind. and Gal 5. Idolatries, Heresies, which are in the mind, are said to be the fruit of the flesh. It is true, Ephes. 2. 3. there seemeth to be a Distinction, because it is said, fulfilling the desires of the flesh, and of the mind; but even there the mind is flesh; and the meaning of the Apostle is, to distinguish of sins: some whereof arise from the Sensitive Appetite, as Drunkenness, Uncleanness: others from the Understanding, as desire of Vain-glory, Idolatry, Heresy, &c. all which are the flesh in a large comprehension. Now, in this sense the Apostle taketh it here, He did not purpose according to the flesh, that is, according to corrupt and sinful Principles within him, but in all such things was guided by the Spirit of God, determining upon those things wherein he might most promote God's honor, and the Churches good. We see this Apostle, 2 Cor. 10. 3. speaking very affectionately in this point against those Corinthians, who accused him, as walking according to the flesh; which he denieth; saying, That though he walk in the flesh, yet he doth 〈◊◊〉 after it: he did not use carnal weapons, such as human wisdom, ex •… worth, and greatness, with carnal Policy, to destroy what opposed itself against the Gospel.

From the Words thus explained, Observe,

That a purposing, and walking according to sinful, Carnal Principles, must needs make a man very instable, and mutable.

The Apostle in this defense doth plainly suppose, that this is an ordinary cause to make men inconstant in all their ways; hope of getting, and fear of losing, doth cause a continual ebbing and flowing in our affections: where 〈◊〉 have not one immovable Principle fixed and settled to walk by, there must be frequent variations: for new lusts do beget new actions; and the creature being driven up and down with uncertainties, so they must be that adhere thereunto. A man cannot stand steadfastly upon a round running bowl, or upon slippery ice: and such are all the Creatures: Insomuch, that he that would be, as is said of Christ, The same yesterday, and today, and forever, must take the word of God for his Rule, which is unchangeable, invariable, and abideth forever. To discover this Truth more fully, let us instance in some particulars, of the Principles of flesh, which all by nature, according to their reipective temptations, are prone to follow.

And first, Earthly Profit, and Worldy advantages, are a sweet bait of the flesh, which allure many. Insomuch, that they resolve and purpose upon no other thing, than what is accommodated thereunto; and therefore are pro and contra, for, and against, even as this Principle of earthly Profit doth move them. These make the world their God, Mammon their God, and as the Godly submitteth all his Purposes and Resolutions to God's will: this he intendeth, if God will; this he supposeth to do, if God permit: so doth a man inflamed to this carnal Principle of Profit, order all things with subordination thereunto; this he will do, if his Profit require it; This he will do, if his Profit command it. the Papacy of Rome may notoriously be charged with this Principle of flesh, in all their designs, which are only to advance the Popes Crown, and to nourish the Moncks bellies. The Apostle speaketh of some who accounted gain godliness, 2 Tim. 6. 5. Such ought to be so odious to us, that the Apostle commands us to turn away from them. The same Apostle at another time doth, even with weeping, speak of others, who mind earthly things, Phil. 3. 19. Wonder not then, if those who walk by this Principle of the flesh, they will get profit and wealth though they lose God, Heaven, and their own souls: that they those souls as well as their bodies seem to be of the dust, if they are driven away, as the dust before every wind, having no consistency atall. Did not this desire of profit make Judas turn such an Apostate, of a Disciple of Christ, to be a perfidious Traitor? Did not the Love of this present world make Demas to forsake Paul? So that you see, all those must necessarily be inconstant in Religion, who have no better Principle to move them than eartly Respects and Advantages. These are like Esau, called therefore a profane Person, Heb. 12. 16. because, for a morsel of meat, he sold his Birthright. This argueth a man to be profane, when he hath an higher esteem of Money, of Riches and Wealth, than of Religious things. Oh, say rather, Let money perish than my soul perish; let wealth and profit go, rather than peace and quietness of a good conscience.

A Second Principle of the flesh, which maketh men inconstant, is An inordinate desire of Greatness and Honor above others. They that walk by this, must be black and white; now say, and than deny, according as those are affected from whom they expect Advancement. This secret Ambition is accompanied with a vehement heat, and drought of the soul, making a man restless, till their desires be accomplished. Neither may we think the Heathens only to be blamed for these proud affectations. We see even the Apostles twice contending about Primacy and Superiority; which is the greater wonder, if we consider the meanness of their own condition they were in, as also of Christ their Master; and yet, more wonder it is, if we remember how frequently our Savior did inform them of Persecutions, and saddest Calamities for his sake. We read likewise of Diotrephes, 3 John 9. who loved to have the preeminence, and would not own, no not the Apostle John himself. Now, those that walk by such Principles of pride and ambition, they must needs be like a materia prima, ready to receive any form. They flatter, they dissemble; they commend, they dispraise; and thus debased they are, that afterwards they may be exalted. Now nothing is more odious and abominable to a sincere man, than such mutability and uncertainty. Hence Christians of old were called the just and holdfast men. It was not thus with John the Baptist, of whom, saith our Savior, What went ye out to see? a read shaken with the wind. No, he did faithfully and constantly discharge his duty, without any fear of men; But how many may we go out to see, as reeds shaken with every wind? And as the reed must grow in some mire, so must such mutable persons have some carnal respect to encourage them. Those that climb up to high places are apt to have their heads grow giddy, and to be unsteadfast; so that, when men lay this as a foundation, I will have Preferment, I will have Honor and greatness; though it damn me; this man walketh upon slippery ice, and no wonder if he often fall.

3. Another carnal Principle, which maketh Inconstancy in all our ways, is, Pleasing of men. When a man maketh this his Rule he must change often, and be as a shadow, which moveth whoily according to the motion of the body, stoopeth when that stoopeth, and is upright when that is upright. The Apostle doth notably disclaim such a sinful distemper, saying, Galat. 1. 10. If I should please men, I could not be the servant of Christ. Man is a mutable creature, subject to different apprehensions, to different affections, loving one thing one day, and hating it at another. Then must they also, who would please men, be prepared for all forms and postures: insomuch, that a man cannot live in greater bondage and slavery, tan to be 〈 in non-Latin alphabet 〉 , a people's ape; or to study the humouring of those we have to deal with. If thou art guilty of this man-pleasing, thou art never able to do thy duty; thou canst not reprove and punish sin; thou canst not be just and righteous in thy place. Our Savior said to his Disciples, How can you belive, which receive glory of one another? John 5. 44. and do not seek the glory of God only? Certainly, till we study to please God alone in our lives, and aim at his glory, who is always the same, we must be unstable as water, and be a liar to every man. We read of some who did believe in Christ, yet dared not to make Profession thereof, for fear of the Jews: Here was a desire to please men rather than God. But can the good word, and favor of men deliver thee from the wrath of God in thy conscience? and eternal torments hereafter? When Judas pleased the Chief Priests, in betraying of Christ; could they comfort him in the Agonies of his conscience? yea, when he bewailed his sin: They say, What is that to us? look thou to that, Mat. 17. 4. Such miserable tormentors instead of comforters will all those men be, whom thou hast pleased, to displease God.

5. Time-serving is a Principle, which whosoever walketh by, must be as a weather-Cock that is turned with every wind. The people of Israel are remarkable for this Inconstancy under wicked and Idolatrous Kings: then they erected Altars, they adorned Images: and then immediately under Religious and Reforming Kings they would destroy the Idols, and deface the Images they had set up. It is true, all change and alteration in Religion is not to be blamed, yea, sometimes it is to be encouraged. When Luther and Melanchthon gave over their former corrupt Doctrines, and superstitious Practices, the Papists condemned them for Turn-coats, and Apostate persons; when yet this change was necessary. So that, as they say in Philosophy, there is alteratio corruptiva and perfectiva; a destructive change, and a perfective change: thus it is also in Divinity, and the Latter is absolutely commanded by God, when Errors or Profaneness have, like a gangrene, spread over the whole Church: but of that in its time. We are now speaking of that sinful change whereby people accommodate themselves to the times they live in, and therefore judge of truth, judge of the holy things of God, as Jeroboam did, with subordination to State-Interests. This is the great carnal Policy that the Wise-men of the world admire; as if the true Doctrines of Christ were not always the same: as if a thing might be the worship of God one time, and Idolatry at another: as if the same thing might be the Doctrine of Christ at one time, and Heresy at another: as if that of Cusanus were true, though otherwise not a very bad man, That the Scripture is to be understood according to the present state and Affairs of the Church; and therefore, saith he, We are not to wonder, if at one time some Customs and Usages be exacted in a Church, which, at another time are to be decried and refused. But certainly the Scripture is a Rule of Faith and Manners in all Ages, in all Changes and Revolutions. Though Kingdoms and States may alter, yet the Scriptures are the same still, and what was once the Doctrine, Worship, and Order of Christ, is still the same.

Lastly, That all Particulars may be comprehended in one, To live according to the Principles of the Flesh, is To set up ourselves as the Alpha and Omega; to enjoy ourselves, and to use all things, yea God himself, in subordination thereunto. Thus this love of a man's self, even to the hatred of God, is that which maketh us put on multiform shapes; it is that which maketh us bend and bow, and comply in all things. For, if we did love the Honor and glory of God, more than our own selves, as we ought to do, then we should not attend to self-advantages, but God's glory and honor: So that we may say, This Self-love is the Beelzebub sin; it is like Pharaohs lean Kine, that devoureth all it meeteth with. Why doth a man pursue this thing one time, and then oppose it again? Why doth he build, and then destroy it again? It is only for Self. No wonder then, if our Savior laying down a fundamental Qualification in his Disciples, requireth, that a man should deny himself, Mat. 16. 24. and truly, he that cannot deny himself, he will certainly deny God, and Christ; he will deny the true Faith of Christ, when he is plunged into extreme temptations. Self-denial then is that which will make a man deservedly be called homo quadratus, better than he in Aristotle; for he is settled upon such a sure and immovable Rock, that he will abide the same under all storms and tempests.

In the next place we are to show, What are those Principles and rules of grace we ought to walk by, opposite to those of the flesh, that some may always be steadfast, and immovable in the work of the Lord.

But for the present, we may by Use of Instruction be informed what to expect from any carnal man; he will never be faithful to God, and man, he will change and alter according to earthly respects: and therefore every such man is a liar, both towards God, and man. Constantine did once, by way of stratagem, make as if he were turned Arian, and published, That all who would not Arrianize should lose their Preferment, and be deprived of his favor. Hereupon their were very many began to change their Religion, many did deny the Deity of Christ. But when he had discovered them enough, then those few who would not deny the truth, and embrace Arianism, though it was to their great loss, he embraced and encouraged; and, as for the other Apostates he threw them off, saying, That they, who were not faithful to God, would never be so to him. Now, from all natural men, who walk by no Scripture-Principles, but the lusts of their own hearts; you cannot expect any better: they never followed Christ, but for the loaves, and therefore, when they fail, they will also withdraw. These are like the Mill, that goeth no longer than the waters drive it. No wonder then, if godly wen find them to love today, and to hate tomorrow; for they do thus even to God himself. Take heed then of purposing the things of thy soul after the flesh; for then all those present affections will presently die, and wither within thee. Thou wilt not long hold in the same mind, but we shall quickly see it changed, and thee falling off. Therefore, as David prayed, when he saw the people offer willingly, 1 Chron. 29. 18. O Lord God keep this forever in the hearts of thy people. So we may pray for thee, when at any times manifesting some desires, some affections, to what is good, O Lord keep this forever in their hearts.

SERM. CXIII.

HItherto we have been discovering what principles of flesh there are, which natural men do walk by, whereby they are made so mutable and inconstant. We are now to show the godly man's principles, who purposeth things according to the Spirit, and thereby he is always the same, because God and the Scripture is always the same; yea hereby as Nazianzen saith, it may be said of him as of God (though with infinite disproportion) I am God, and change not: So the godly man having the Image of God stamped upon him, he is godly, and he changeth not. But before we come to specify the principles of the godly who purpose after the Spirit, let us take notice of something in the general, relating both to the spiritual and carnal man: As

First, Herein are men differenced from brute beasts, that they are carried forth to operations by some principles within them, where as the bruits are acted by a natural instinct. The Schoolmen make a Question, Whether the brute beasts do work for some end, or no? And they conclude negatively, because they have no reason or understanding; yet by God, the first cause, they are acted to an end, which they do not understand: according to that Rule, Opera naturae, sunt opera intelligentiae. But now man he being a rational creature, as he hath some end to which he referreth all his actions; so he hath several principles guiding of him to that end. These principles are like the wings to the Bird, the oars to the ship; legs to a man to bring him to his end. So that principles having such powerful influence into what a man doth; it behooveth a man above all to look to them, to have sanctified and spiritual principles, to consult, choose, and act by.

Secondly, These principles whereby all men do walk, are either speculative, or practical, such as regard truth, to be embraced, or good to be practiced. Indeed there are in all men some general and common principles; but of those we speak not. There are superadded to these, acquired principles, or infused; and these are more proxim and particular than the former. It is a general remote principle, That good is to be embraced, evil to be avoided. But (alas) come to the practical improvement of this, and then you would think the clean contrary were true, that evil only was to be loved, and good to be eschewed; and the reason is, because the corrupt heart of man acquireth practical sinful principles to walk by. So that until God infuse heavenly principles, he doth no more incline to, and delight in good, than swine can in pleasant flowers.

Thirdly, Such is the universal corruption of man by nature, till regenerated, that all the principles he walketh by are sinful, carnal, and earthly. And therefore Paul alledgeth out of the Psalms, Rom. 3. That there is none understandeth, none seeketh after God, there is none that doth good, no not one. And is it any wonder? For can men of corrupt principles do holy actions? Every man is as his principles are; they make him a good tree, or a bad tree. As a man is affected, so he judgeth, so he loveth, so he hateth, so he liveth and worketh in all things. Hence with the Schoolmen, we have often this assertion, That what principles are to conclusions, the same is the end in things to be done. And therefore as from false principles a man can never gather true conclusions; so neither from a corrupt end is a man ever able to perform a good action. They have also another Ru • e, That what the form is in natural things giving being unto them, the same is the end in moral things, and that human actions are specified from the end. They are gold or dross, as the end intended is; all which show the necessity of a man's attending to his principles; what they are that move him and carry his soul out to work. For it is not so much a man's actions and ways, as his principles therein that do denominate him; and seeing they are either the Spirit or the flesh; everyone either walketh in the flesh or the Spirit; let a man faithfully search into his own bosom, and observe what hath the predominant efficacy; what he may call his principles he purposeth, and liveth by: and the rather, because

In the fourth place, These principles, though efficacious, yet are manytimes latent and hidden. It is a Rule, Principia sunt maxima virtute, minima quantitate. Therefore being thus secret and inward, it is not easily found out, what principles we walk by. Do those that walk after the flesh, know they do so? Do they believe so? Do they complain of such a rotten and sandy foundation? No they rather applaud themselves: even the most carnal men that are, do judge their principles good and right; they have a good heart, and good ends. No doubt when Paul persecuted the Church, opposed so zealously the way of Christ, though in all this he was acted by fleshly principles, yet he thought them Religion and service of God. It is therefore our duty to examine, and search into every corner of our hearts, to find out the bottom of thy soul. For thou art never able to judge of thy condition, whether good or evil, till thy principles are made manifest in thee. How often mayest thou flatter thyself, as doing things for God and his glory, when it is thy own corrupt self, thy own glory, thy own advantage?

Fifthly, These principles of the flesh, are not only in our external dealings with men, or in gross bodily sins, but in religious duties, and our sacred performances. Oh consider this diligently! A man may pray after the flesh, hear after the flesh, preach after the flesh, and that is, when a fleshly motive putteth us upon spiritual duties. The Pharisees when they prayed, they did walk according to the flesh; and those who adored Angels, and introduced voluntary worship, these had a fleshly mind, Col. 2. 18. Men are in the flesh, and walk in the flesh, not only in respect of gross sins, and bodily iniquities, but even when in spiritual duties they are led by sinful motives. Thus Jehu, when he purposed the destruction of Ahab, and his family, the overthrow of Baal and his worship, he did all this after the flesh. When Judas resolved to follow Christ, to be his Disciple; all this was a resolving according to the flesh. Now this we should hear with trembling, and an holy fear; my religion may be flesh, my holy duties flesh, my profession of godliness, nothing but flesh. For though the duties themselves are good, and commanded by God, yet the principles from which they flow, may be the flesh in thee. Do not take therefore all holy performances to come from a principle of sanctification in thee. Did hypocrites and temporary believers diligently consider this, it would be a special means to prevent their final destruction.

Lastly, The principles of the carnal, and the spiritual are directly contrary to one another, even as light and darkness; and therefore one can never agree with the other. Prov. 29. 27. An unjust man is an abomination to the just; and he that is upright in his way, is an abomination to the wicked. Every godly man cannot but abominate the way of the wicked; and then the wicked abominateth the way of the godly, so that there can never be any agreement. Now both strive for their principles, dispute for their principles. The godly man urgeth his, and would bring men off to them. The wicked man is as resolute for his principles, and is active to have them take place. And from hence is that enmity between the seed of the woman, and the seed of the serpent. Now it's a godly man's duty to keep close to his principles, not for a moment to depart from them; This is to betray God and his conscience. But the wicked man he is bound to leave his, to come out of them with all haste, for they will be his damnation at last.

In the next place, let us consider, What are the principles of a godly man, by which he thinketh, purposeth and liveth. So that if at any time he deviateth from this, his heart is smitten, his soul melteth, saying, This is not according to my principles, I have not thought, said, or done like myself.

Now there are two general principles of a godly man, whereby he is kept from purposing or living according to the flesh. The one I may call Principium cognoscendi: The other Principium essendi, or rather efficiendi.

For the first, which is the principle of knowledge, by which we are to regulate ourselves in faith and manners, that is the holy Scriptures, which are a perfect, sufficient and adequate Rule to live by, how contemptuously soever the Papists on the one hand, and Enthusiasts on the other, do speak of it. We see the Apostle Paul, 2 Tim. 3. 15, 16. directing Timothy, though so eminent in the Church of God to the Scriptures, not to the immediate inspirations, but unto them which he had known from his youth, giving admirable commendations of them from the efficient cause, they were by the inspiration of God, who would not regard what God himself saith? That will prove true, and everything contrary to it a lie: and then the adjunct property, holy; they are holy Scriptures; By these alone thou wilt be enabled to have an holy nature, and to live an holy life. As those that keep in Apothecaries shops, smell of the ointment: thus those who exercise themselves in the holy Scriptures, they become holy, they are conformed thereunto. Such a man is like a tree by the waterside, bringing forth his fruit in due season. Again, they are commended from their end, which is to make us wise to salvation. This is the desirable and ultimate end of all men to be saved. But we are ignorant of the way, how to attain it; we mistake the paths that lead thereunto; and therefore the Scripture only giveth us wisdom herein. Furthermore, they are commended from a four-fold effect, For Doctrine, correction, reproof and instruction in righteousness, with the consequent thereof, That the man of God (even Timothy, and such who are in holy Offices of the Church) may be thoroughly furnished for every good work. By this we see, what is the Rule a godly man walketh by, it is the Scriptures; he believeth according to them, he worshippeth according to them, he liveth according to them. Oh the holiness and admirable loveliness that is in his life, who thus walketh according to Scripture! Oh remember that you have no other Rule to walk by in reference to heavenly things! Thy Religion must be a Scripture-religion, thy faith a Scripture-faith, thy repentance a Scripture-repentance, thy godliness a Scripture-godliness; else at the day of judgment, thou wilt have that sentence upon thee, which was an hand-writing in the wall against that great King, Thou art numbered and weighed in the balance, and art found too light and wanting. But oh the horrible neglect herein! who mattereth what the Scripture saith? Who ordereth his life according to that Canon? What art thou a drunkard by Scripture, a swearer by Scripture? Know assuredly, that he which learneth not holiness from the Scripture, shall never find comfort from the Scripture; that hath precepts as well as promises; and without obedience to one, we cannot reap any comfort from the other.

Secondly, The other principle of a godly man's, but efficiently, is the Spirit of God enlightening and sanctifying by the Scripture. The Word is the Rule, the Spirit of God is the efficient cause; The Scripture is like Christ's garment, the Spirit is the virtue and power of God communicated to the soul thereby. Hence are those descriptions of a godly man, that he is in the Spirit, that he liveth in the Spirit, walketh in the Spirit, is led by the Spirit; which must not be wrested to any immediate Revelations, and Enthusiastical motions, and thereby opposed to the Word, but the Word is subordinate to the Spirit. This is the pool, wherein the Spirit of God descends and vouchsafeth healing to the soul therewith. Now Chrysostom maketh this a great part of Paul 's meaning, he did not purpose according to the flesh; that is, he could not dispose of himself, and his journeys to come and go whither he desired, because he was wholly at the command of the Spirit, to be directed thereby. For we read, when Paul had a mind to preach the Gospel in some places, he was hindered by the Spirit, and so could not go; but those directions of the Spirit and Revelations, were extraordinary, and for that present age of the Church, and are not now to be expected: The Spirit doth now enlighten, sanctify, direct and guide us by Scripture-rules. And hereupon it is, that the godly are said to be led by the Spirit, and to walk by the Spirit; and this should provoke the godly to all holiness. Oh is pride from the Spirit of God? Is worldliness, is envy, is passion from the Spirit of God? Remember always from what Spirit it is, that thou doest things. The Apostles thought it a good zeal, when they would have fire from Heaven to come and destroy the Samaritans, Luk. 9. 55. but Christ rebuked them, saying, Ye know not what manner of Spirit ye are of. Take heed then thy own Spirit, or a deluding spirit be not the principle that moveth thee instead of God's good Spirit. Thus you see the two general Rules, that we should order our lives by; the Word and the Spirit: whatsoever is not according to these is not suitable to Christianity.

Besides these general principles, we may instance in some particulars, that a godly man doth walk by, and against which he dare not sin. As

1. To keep a good conscience towards God and man. Paul professed he exercised himself herein (Act. 24. 16.) towards God, therefore he taketh heed of anything that may make his heart smite him; he had rather have his peace of conscience than all the advantages in the world. Hence in all things his Question is, Will not this trouble my conscience? Will not this disturb the peace of my conscience? This is a blessed principle he keepeth close unto. And then again, in respect of man, he keepeth an inoffensive conscience, he lieth not, he defraudeth not, he injureth not, he looketh to righteousness as well as Religion; his principle is to be holy towards God, and just towards man; and in following this principle, he aboundeth with joy in his heart, he liveth cheerfully and fruitfully, and withal doth awe the hearts of the most desperate enemies to the ways of God.

2. Another principle is, To make sure of his ultimate end for which God made him, and the necessary means conducing thereunto. His end is glory and salvation hereafter. The necessary means thereunto is grace and godliness here, while we are in this world; so that while other men walk according to their several principles, some will be rich, some will have their honors, others their profits; his principle is to be godly here, and saved hereafter. Hence he giveth all diligence to these two things. So that if you ask him, Why are you solicitous? Why are you so careful? Why so often in praying, so often in hearing? It is (he saith) to obtain grace here and glory hereafter. This I must have, I dare not live and die without it: for want of this principle, men have such sluggish and dull affections to heavenly things.

A third principle is, To live and walk with daily expectations of death, and the day of judgment, as if he heard always that voice sounding in his ears, Arise, and come to judgment. He desireth to have such thoughts of sin, as a man dying, as a man arraigned at God's tribunal would then have. Death is certain, nothing can exempt him from it; and therefore he desireth to die daily, to be preparing for these great changes. In morte solâ non est fortassis, as Austin observed, In all things in the world there is a fortasse, a may be. Thou mayest be a rich, thou mayest be a great man, but we cannot say, It may be thou mayest die, it may be the time will come, when thou shalt fall into the grave. No this is without all doubt: hence the godly man's principle is so to live, that death and the day of judgment may be no new thing, or terrible dreadful thing to him.

A fourth principle is, To judge sin the only, or the greatest evil, and godliness the greatest good. If this were a principle in men's hearts to live by, what reformed persons should we see everywhere? This principle in thy heart would be like fire there; if sin be thought worse than any evil, then poverty, shame, misery, yea and hell itself, better be anything than a sinner. How couldst thou give thyself up a servant thereunto? Though it were a pleasing sin, a profitable sin, yet because it is a damning sin, thou wouldst run from it, thou wouldst say, Oh this sin, though I love it, though I am used to it, yet it can never be good for me, it will be the poison of my soul! And then on the other side, a godly man's principle is, That godliness is more worth than all the great and glorious things of the world. His soul longeth for it more than silver and gold; he thinketh every rich man, every great man, a miserable man, if he be not godly. As Rachel cried, Give me children, else I die; so give me godliness, Lord, else I am damned. As Abraham did not so much rejoice in his wealth and outward mercies, because he was still childless; so saith this man, It is not earthly comforts Lord, but grace that refresheth my heart, let me be poor, contemned, rather than not godly.

Use of Exhortation, To examine what are the principles you walk by. There are but these two, and they are contrary one to the other, the principle of the flesh, and the principle of the Spirit; and such as your principles are, such are ye. If thy principle be to be godly, to live by the Word, to save thy soul, then thou art daily in these things: thy heart is there, thy life is there. But if it be flesh that ruleth in thee, then this maketh thee like a worm and a moal always in the earth. You cannot repent, you cannot believe, you cannot be saved, while these principles abide in you; for they make you prejudiced against godliness, they make you neglect repentance. Oh but when thou shalt lie howling and roaring in hell, how wilt thou curse and bewail such principles? These have damned me, these have brought me to this place of torment, I would not entertain other principles.

SERM. CXIV.

IN these words is the sin specified, that would flow from those two evil causes named before, viz. Inconstancy, and corrupt principles. They that are led aside by these, must needs be liars, and perfidious persons, frothy and vain, to whom no credit is to be given. The Apostle therefore doth here remove the sin of lying, or saying one thing, and doing another thing; for such an unfaithful, false man, can never be serviceable unto God: by that uneven carriage of his, he maketh himself uncapable of bringing glory to God, and of edifying others.

Concerning the Greek expression, and the interpretation of it, there is great diversity amongst the learned: That which troubleth most, is the gemination of those particulars, yea, yea, nay, nay. For we read it as a command and a duty, Matth. 5. 37. James 5. 12. That our communication ought to be yea, yea, nay, nay; whereas the Apostle doth here speak of it as a sin. Some therefore do think that the gemination of the particle crept into the Text by the error of the Scribes, who finding it used in other places, thought it should be here also; and they are the rather induced to this, because in the verse following, the Apostle doth not use the gemination, only affirming, Yea and nay. Others they think that the Greek particle 〈 in non-Latin alphabet 〉 , which is a note of negation, should be supplied, making it to run negatively, as if with me were not yea, yea, and nay, nay.

But there is no necessity of running unto these harsh remedies, for we may keep the gemination of the particles well enough, as intending thereby a vehement affirmation, and a vehement negation. For so the Hebrews use to affirm vehemently, by doubling the word; And our Savior often useth Amen, Amen; which custom also Heinsius saith is among the profane Greek Authors. And thus the sense will be very coherent, I do not inconstantly and carnally purpose things; as if I should with great vehemency affirm one thing at one time, and then with as great a vehemency deny it again at another time. But then we must acknowledge, that this differeth from those places above-mentioned, Matth. 5. and James 5. for there the latter Yea, and latter Nay, is the predicate in the Preposition; here it is the subject, and Nay, nay the predicate. In those places also there is a respect had to our speech, as opposite unto oaths; but here is denoted only truth and constancy in our affirmations. Chrysostom doth not read the words interrogatively, and thereupon hath a peculiar interpretation, implying the clean contrary to what we have said: For he maketh the meaning to be, as if Paul did deny he was constant, or ought to be unchangeable; he was not to have Yea, yea, nay, nay, but to be yea and nay, as occasion served, because he was not at his own disposing, to go whither he would, but was wholly guided by the Spirit of God; and therefore when he attempted to preach in some places, the Spirit of God suffered him not. So that with this Author, Paul 's intention should be to remove from himself such a constancy, as if he were to dispose of himself, and to hold to his own resolutions, whereas he was wholly to follow the guide and motions of God's Spirit. But this seemeth not so proper. The Apostle rather defends himself against the charge of lying and unfaithful dealing; he was not Yea and nay. Hence some make the Latin word Naucus, that signifieth a vain, empty, trifling fellow, to come from the Greek words 〈 in non-Latin alphabet 〉 , but of this more in the following verse. Seeing then that Paul doth in this expression free himself from the crime of lying, and saying one thing, but doing the contrary, We may observe,

That lying, or contrariety between our words and words, or words and actions, are not beseeming a Christian, neither are they consistent with godliness.

A godly man can be no more godly and a liar, than godly and a drunkard, than godly and a profane person. This sin the Apostle maketh as a stream to flow from those two poisoned fountains of levity of mind, and a corrupt carnal heart. Now how inconsistent this is with the new man, and the work of grace, you have heard from Colos. 3. 9, Lie not one to another, seeing you have put off the old man with his deeds. To be yea and nay, is to be a liar; and sometimes, as the Apostle supposeth here, we may be very vehement and earnest in our yea's and nayes, and then we are bold vehement liars. I shall not enlarge myself concerning the whole Theological matter, that may be delivered about a lie, but speak so much as will be for our practical improvement of this truth. And

First, We are to take notice of this, That there may be a lie materialiter and formaliter. That is a material lie, when we speak that which is untruth; but yet we think it to be a truth, or else we would not speak it. But then that is formally a lie, when we affirm that to be true, which we know to be false; and this is directly and properly a lie. Some say, the former is Mendacium dicere; the other is Mentiri. Now this latter way of speaking untruths, is that which properly is called a lie; and men do then formally lie, when they speak that which their consciences do tell them to be false; yet in some cases, when we speak those things that are untrue, though we think them to be so, we are not presently excused from sin. For in many things, it behooveth us to have knowledge, and a right information, before we speak about them. Hence the false Prophets are often called liars, who it may be thought they spake what was true, being delivered up by the just judgment of God to believe a lie: and therefore we must take heed of rashness and suddenness in our words, that we may always speak that which is consonant to the truth, both materially as well as formally.

Secondly, We may distinguish of lies, as they do of oaths, There are Assertory lies, whereby we affirm things to be so and so; There are also Promissory lies, whereby we do promise to do such and such things, but afterwards break these engagements. And the Apostles speech may relate to both these kinds of lies, and both these are sins against the second Table; either when we affirm anything falsely, or perfidiously break our promises. For seeing words are instituted to signify our sense and mind to others, if we abuse them to other ends, we do hereby destroy the end of speech, and so as much as lieth in us overthrow all human commerce and society. But in a Promissory lie, there is a further aggravation of the sin, because hereby the rules of justice are broken; for by promise another man cometh to have a right to the thing promised. The Corinthians in this Text, had a right to Paul 's presence, when he had promised them. Now where grace is in a man, that doth so sanctify him, that he taketh heed of every way of lying, whether in words or promises. It is true, Aristotle speaketh of this verity as a moral virtue: And there are some, who have (as it were) a natural justice, their words are as good as oaths, their promises are as good as bonds and bills. Some Heathens have been famous for such a truth in their conversation; but yet godliness maketh a man keep from lying and falsehood upon other grounds, then such natural just men; which is good to be observed. because many are so apt to build the comfort of their souls upon it. For

1. Such natural true men, they are so only from the Principles of a natural conscience, not from the principles of sanctification within them. If you ask them, Why they do it, or observe the ground, you shall see it is only because the light of Nature instructeth them herein. And although this be commendable, yet it is not enough to make it godliness in them; for what is done in a godly manner, ariseth from a principle of godliness, which is the new nature within a man. So that it is one thing to abhor lying from a mere natural conscience; and another thing to do so from a supernatural light within them.

2. You may observe a difference in the motive, The godly man dareth not lie, because God forbiddeth, because it's a sin that he abominateth; whereas the natural true man, never minds the Scripture; it is not from the word of God that he doth it, but because it is a laudable thing amongst men. They will greatly praise such a man, that is so constant; It's the glory of men they look at, not the command of God.

3. That such men are true and just, but not from a godly principle, is plain, Because they do not receive all other holy duties. The same God that hath commanded thee not to lie, not to deal falsely, hath also commanded thee not to be drunk; he hath commanded thee to sanctify the Sabbath, to keep up Family-duties, to love those that are godly, and to delight in such: whereas many times none are more bitter enemies to the power of godliness, and the beauties of holiness, then such natural, just and true men. Oh therefore that such would not stay in that! Thou doest well that thy words are sure, that thy speeches and actions are just; but do not stay here, do not think thou hast enough for Heaven. For though you do all these, yet if you delight not in godliness, if you love not those that are holy men, if you cannot abide this strictness and preciseness in religious duties, know that thou art but half a Christian yet, there are duties of the first Table, as well as the second, and how greatly mayest thou charge thy soul with such sins, didst thou not put thy trust and hope in thy true and just dealings.

Thirdly, Divines do usually speak of a three-fold kind of lying, There is a pernicious lie, a sporting lie, and an officious lie.

1. A pernicious lie is, when we speak that which is false to the hurt and damage of another.

2. A sporting lie is, when we do in merriment affirm things that are false, only to please and delight.

3. An officious lie, or mendacium misericors, as some call it, a merciful lie, is when we tell a lie, but it is for the good of another, to save him out of danger or death: such was Rahab 's lie, and the lie of the Midwives. For though God rewarded them for the main, yet it doth not follow he allowed their lie, but pardoned it. It is disputed by some, Whether this be a sin, or no? And Luther is so far from making it a sin, that he speaketh of it as a duty (in Genes.) And Musculus also alloweth of it. Yea (Comment. in Johan. cap. 8.) he hath this strange division, Mendaciorum quaedam fuit licita & bona, quaedam excusabilia, quaedam levia, quaedam vitiosa, quaedam diabolica. But certainly, though sporting and officious lies, are not so great sins as pernicious, yet they are all intrinsically evil, and so cannot be made good for any advantage of the world. To lie that thou mayest deliver a man from death, is not lawful, because of the Apostles Rule, We must not do evil, that good may come thereof, Rom. 3. 8. Even as adultery and fornication may not be committed under any pretence whatsoever, no not by a woman, to save the life of her husband; of which case some speak of: So it is also with a lie, being a sin intrinsically, and of its own nature, and therefore can never be made good. Hence it is, that it is forbidden without any limitation to this lie, rather than another, Levite. 19. 11. even as stealing and dealing falsely are. Therefore Cassianus is of opinion, That it is lawful to use a lie, as we do Hellebore, to depell some grievous danger, and that the Patriarchs for this end, did sometimes use lies, is wholly to be exploded. Plato was first the author of this opinion, That Magistrates might use, Mendacio, ut medicamento, from whom Origen and his followers were infected in this point. But as we heard, every lie, is of its own nature a sin, because as the Schoolmen say, It's Actus cadens supra indebitam materiam. For words are naturally the sign of our meaning, and to use them otherwise is unnatural. And this should make us be the more wary in our ordinary sporting discourses. For how few do attend to this sinfulness of the tongue herein. But if of every idle word, a man shall give an account, then much more of every lying word, though it may seem no such great matter to us. It is certain, the Martyrs thought no such lies lawful, no though thereby they might have escaped cruel torments. Yea, they are blotted with ignominy in Antiquity, who either by favor or money would accept of a Certificate or Testimonial, that they had sacrificed at the Altar, when indeed they had not, and thereby preserving themselves. But what gain is this to save a temporal life, and loose a spiritual life?

Fourthly, Whereas sins according to Divines are distributed into sins of the heart, of the tongue, and of the hand; Cordis, oris & operis, Lying is a sin of the tongue. So that as by the tongue we come to know the disease sometimes of the body that is within; so by the tongue we may discern a sinful, wicked heart. A lying tongue doth argue a deceitful heart. So that as the pureness and foulness in the fountain doth quickly empty itself into the streams: Thus as the heart is either holily or sinfully affected, so it emptieth itself into the tongue and hands.

Hence in the fifth place, All those who would abstain from the way of lying, must study the spiritual government of the tongue. Nature indeed hath enclosed it with lips and teeth; but Grace must have a more powerful and predominant curb over it. The Apostle James doth notably speak of the sinfulness of the tongue, James 3. 6. calling the tongue, though a little member, yet a world of iniquity, an unruly evil, full of deadly poison. Certainly, the Apostles zeal discovered in that Chapter against a sinful tongue, should make us with much diligence watch against it, especially in that it is so unru y, that no man can tame it. Now among many sinful evils of the tongue, this of lying and falsehood is not the least. So that he who hath an holy, meek, just and faithful tongue, is called by the Apostle a perfect man, verse. 2. not but that he hath still much imperfection in him; only we are so apt to sin by that, to offend by that. What is in the heart, is so quickly in that, that the Christian hath arrived at a great proficiency in godliness, who hath this power over his tongue, Hence David, as sensible of this work above his own strength, maketh his earnest address in prayer unto God, Psal. 141. 3. Set a watch (O Lord) before my mouth, and keep the door of my lips. Grace must be the spiritual porter to watch the mouth, else such sins will come out thereat, that will both greatly offend God and man.

Hence in the sixth place, That this government of the tongue against lying or any other sin may be attained unto; it is necessary,

1. To cleanse the heart, that is the original and source of all evil; and therefore it is in vain to heal the outwards, unless the inwards also be first purged. Therefore David in the fore-mentioned prayer, addeth another Petition to the former, Psal. 141. 4. Incline not my heart to any evil thing. Therefore when Solomon had first given that counsel, Chap. 4. 23. To keep the heart with all diligence, then he speaketh of the duties about the eyes, hands and feet. No man can in an holy manner keep his tongue from lying, cursing and swearing, with other sins thereof, unless he first endeavor that the inward frame of the heart be made pure and holy. The old man must be put off, and the new man put on, as the Apostle speaketh, and then we lay aside the way of lying.

In the next place, Let us consider, what are the causes of lying, of yea, and nay. I do not mean the general ones, for the Text nameth them to be inconstancy and a corrupt heart, but the particular ones. And

1. Some have a strong inclination and peculiar propensity to it; they love and delight in telling of lies. Yea this lying disposition is noted to be the property of some Countries; as the Poet said of the Cretans, They were always liars, Titus 1. 12. which witness the Apostle saith, is true. And no wonder at this, for the same Apostle maketh it the quality of every man by nature, and that wherein he doth oppose God, whose Attribute is truth, God is true, and every man a liar, Rom. 3. 4. Seeing then the nature of man is thus prone to it; and some have a more peculiar inclination to it; no wonder if lies as well as oaths do make a Land mourn. Do we not see it in children, how they are more forward to lie than to speak? They come both together, only lying seemeth more natural.

A second cause of lying, is want of dependence upon God, as if he would not fulfill his promises without our lies, and unlawful means that we use. In this Rebecca failed, Genes. 27. 6, 7. though she knew of God's promise to Jacob, yet because Isaac 's affections were set upon Esau the elder brother, she saw no visible way how the promise should be accomplished, therefore she used lying and dissimulation; but though she got the blessing for her son, yet many sad afflictions did befall both her and Jacob thereby.

3. Another cause is, The captivity and bondage that we are in by nature to Satan; for he being 〈◊〉 liar from the beginning, we imitate him, and follow our father in this particular. This our Savior telleth the Jews, John 8. 44. Ye are of your father the Devil; when he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it. Mark that the father of it, implying that by the Devil we are solicited, and tempted to lies: and if there were no other consideration but this, it were enough to make us with David, Psal. 119. 163. To abhor the way of lying, because it cometh from the Devil, we thereby demonstrate the Devil to be working in us, to move our tongues. And truly the name of a lie is a very reproachful thing: How hardly can men endure the name of it, who yet are constant in the practice of it? So that the reproach, especially the cause from whence it cometh, may persuade us to leave it off, which is hell itself, we shall then quickly hear every man speaking truth with his neighbor.

4. An inordinate desire of profit and gain, doth many times put men upon lying. They will • commend and praise that, which in their conscience they know to be bad, and all to get a little profit. Thus Ananias and Sapphira they lied to Paul, and all to reserve a little profit to themselves.

Lastly, A sinful and immoderate fear, that many times provoketh to lying. It was thus with Abraham and Isaac about their wives, they lied to save themselves out of dangers. And although David did abhor the way of lying, yet we see him in several exigencies degenerate from his principles. It is true, in case of a man's life, to choose rather to die, than to tell a lie, must needs be an argument of heroical grace in a man: but we see in Peter, how difficult it is to abstain from lies, when thereby we can preserve ourselves out of danger. So that if at any time we find the godly overtaken with this sin, we must not from thence conclude the lawfulness of it, but rather bewail our proneness thereunto. For if those that are godly in an eminent manner are thus apt to fall, what shall the little Trees do, when the Cedars are so weak?

Use of Exhortation, To take heed of this sin in a special manner, as being so reproachful to a man, much more a Christian, so opposite to the Attribute of God, whose faithfulness and truth is so often celebrated, that it is impossible for him to lie: Yea it cometh so immediately from the Devil, that there ought to be no communion with him in this thing. Never call any lie profitable, for it will not prove so at last: What if by it thou escape danger here, and be cast into Hell hereafter? What if thou gain the world here, and lose thy soul hereafter? Will not this be a dreadful and dismal lie to thee? Remember that place, Prov. 12. 19. The lying tongue is but for a moment. Hence Prov. 13. 5. A righteous man hateth lying. For that lying tongue is but for a moment, hereafter it will scorch in hell, it will burn in those eternal flames.

SERM. CXV.

IN this Verse the Apostle giveth a reason why he did not use Lightness, or purpose things according to the flesh, viz. Because the word he preached was not so much his word, as that which came from God, the Supreme truth: and therefore as no Falsehood could fall on God, so neither upon his Word that floweth from him. Some indeed understand the Word Paul here speaketh of, of his Promise to come to them; as if he did thus solemny affirm, That he was not unfaithful in his Promise. But the ensuing words do evidently declare, That he meaneth his Preaching: that his Doctrine was not mutable and changeable; For the malevolent Adversaries that he had to do with, they took occasion from the altering of his purposes, or at least deferring of his Promise in that Particular, about coming to them, to charge his whole Doctrine with the same levity and inconstancy; to bring all he Preached into Question, because of that. Whereupon the Apostle being far more solicitous, for his Doctrine, and his Office, then his own credit, or glory, doth especially fortify that, and confirm the Truth of that: so that, by this we see the nature of evil men; Whatsoever failings or weaknesses may be in a Minister, they presently charge his doctrine with it, and blame his Ministry; whereas God's truth is truth, and thou art to receive it, though the Minister may be false, and unworthy: but of this wore in its time.

The Apostles Argument in this Text, to confirm the truth of the Doctrine he preached, is from the truth of God, the measure and Rule of all truth: if his word be a lie, then God must be said to lie, which is heinous blasphemy to speak but God is true. This Expression is taken by some to be only Enunciative, and Affirmative, barely asserting the truth of God; as if the meaning were, God is true, from whom we have received our commission to preach the Gospel, and therefore that also must be true. Others, (and they speak more probably) take it to be an oath, that the Apostle doth here use a sacred oath, for the confirming of what he saith; and so it is the same with the Hebrews form of an oath, The Lord liveth: and Heinsius maketh those expressions, 〈 in non-Latin alphabet 〉 , 1 Tim. 1. 15. 1 Tim. 4. 9. to be equivalent to this. We take it there to be an oath, but because we have Paul using an oath again at the 23 ^d Verse, I shall wave that respect at this time, and consider it only enunciatively, attending to that Attribute and Property which this oath is built upon, and that is God's truth, God is true.

From whence Observe.

That God is true.

God hath many glorious Attributes: There is his Omniscience, his Omnipotency, his Justice, and his Mercy: and there is also his property of Truth, which is of great use and Influence in our comeforts and Duties. This truth of God is often celebrated in the Scripture: Yea, he is not only said to be true, but truth itself, Deut. 32. 4. he is so essentially, truth itself, that the Word saith, It is impossible for him to lie, Heb. 6. 18. For, he being truth in the abstract, no falsehood or lie is compatible with him. Abstractives admit of no mixture, though Concretives may: Light in itself, or whiteness in itself admitteth not of any darkness: but as it is in subjects, so it doth. Now God, as he is said to be Light, and that there is no darkness in him at all, 1 John 1. 5. So God is truth, and in him there is no falsehood at all. But let us discover this Doctrine in particulars. And

First, There is a twofold Truth. A Metaphysical Truth, and a Moral, or Ethicall truth. A Metaphysical truth is the truth of Being, and Entity; and thus the Scripture doth often celebrate the truth of God, making him only to be the Jehovah: He is the 〈 in non-Latin alphabet 〉 , the Am that I am. For if that rule be true, Ens & verum convertuntur, then, where is the chiefest and Infinite Entity? there is also the Supreamest Verity. This true being of God is often opposed unto Idols, and the Heathens God's, which have no true being at all. And that God is true in this sense is the very fundamental Article of all Religion, Heb. 11. 6. He that cometh to God, must believe that he is. This truth of God's being is often to be remembered against that Atheism which doth reign in most men's hearts. How could they live in such excess of riot, did they believe there was a God? But secondly, there is a moral or Ethical Truth, and that is Two-fold, either Verity or Veracity. Verity, is when we speak, or barely affirm that which is true. Veracity, is in our Promises, when we faithfully perform them: Now this Twofold truth is eminently in God: There is the truth of his assertion, and that is revealed in his Word, which is also called truth: So that, whatsoever is affirmed there, can no more deceive us than God himself. And then there is the truth of his Promises, and the Truth of his Threatenings: the truth also of Prophesies, and Predictions, in all which God will be found true. When every man is a Lyar, God is true then in what he saith, in what is foretold, in what he promiseth, and in what he threateneth. Never let the profane and secure sinner flatter himself, hoping it will prove otherwise than the Word speaketh. There is no threatening of God will prove a lie.

2. There's a Division of truth; into truth increated, and created. Increated truth is God himself; and he is called truth, because God's understanding is the measure and rule of all other Truths. Nothing in the world is true, but as it is consonant to his knowledge. It is otherwise with us: Our understanding is not the measure of the truth of things, but there truth is the measure and rule of our understandings: then is our knowledge true, when it is conformable to the thing itself; but then is the thing true, when it is conformeable to the knowledge of God. So that, herein is the Infiniteness and excellency of Truth, as it is in God manifested, above that which is in man: So that, man may well, respectively to God, be called a liar, There is no truth in him. Now, because truth, as it is in God, is invisible, and the same with his Essence, and we are never able to cown to know Truth but by God: Hence we have the Scriptures given to the Church, as the rule of truth. All truth is from God, whether it be natural or supernatural. When any of the Heathens have found out Truth, it was from God, even as all fashood is from the Devil: so that, when the Godly do lie, 'tis from the Devils temptation, the Father of lies. Thus when wicked and ungodly men have uttered truth, it hath been of God. Now because Supernatural truth could not be discerned but by Divine Revelation, and pacefaction. Hence it pleased God to make known in his Word, What is that truth which will lead us to Salvation: So that, seeing we are not able to behold truth, as it is in God, we must look upon it as it is in his Word; for God is the hidden Truth, as it were; the Word is the revealed truth: Therefore whatsoever is Scripture, we may conclude of it as sure and firm Truth, coming from the supreme truth. If then, ye ask, as Pilate did another way, What is truth? I answer thee, The Scripture is truth. No men are true, any further than guided by Scripture, and led by the Spirit of God accordingly. Oh that therefore you did more awe your hearts with the truth of God's Word! If that say, sin will be bitter in the latter end, though it may bring profit and pleasure for a while, believe it against all the wicked men in the world, and say, I do more believe this Text, this Place of Scripture, than all which the wickedness of men may oppose against it.

3. In that God is true, Herein he differeth from man; and is thereby opposite to the Prince of darkness. He differeth from man: Therefore it is said, Numb. 23. 19. God is not as man, that he should lie or Repent. To trust in man, is to lean upon reads. Yea, hence it is, that because God only is Truth, no pastors or Officers in the Church are to be believed any further than they bring the Word of God: It was Christ alone, God and man, that could say, I am truth. Neither Austin, nor Luther, nor Calvin can say, I am truth: Not that therefore the Ministers of God are therefore to be laid aside, because they are not infallible: For God hath commanded us to hear them, and to submit to them; only we are not ultimately to depend on them. The Church is called the Pillar of truth, because she doth declare and hold out the Truth, but, she is not the Author of it. We are then to conclude of all men, that of themselves they have no Truth, they need the Spirit of God to guide them therein: And then hereby is an Opposition in God to the Devil: As God is true, so the Devil is the Father of Lies, John 8. 44. when he speaketh of his own, he speaketh a lie. Now then consider, how inexcusable every wicked man will be. For; on the one side, Christ, who is Truth itself, he speaketh to the sinner, to repent, to reform, promising Everlasting Happiness to him: Christ saith, Thy sins have no pleasure, no profit in them; thou wilt find them prove a lie to thee. On the other side: The Devil he tempteth thee, contrary to Christ, he telleth thee sin is sweet, it is good and profitable to sin, he biddeth thee follow the lusts of thy soul, thou shalt not be damned for all that: and now thou believest this Devil, this Father of lies, rather than Christ. Oh how unsufferable is this? how great is the Patience of God towards thee? What hearken to the Devil, before God? But even thus Eve did at first; she believed the Serpent more than God, and thereby brought ruin upon herself, and Posterity. Oh that we could convince you enough herein, that you may see, with what madness and folly your sins carry you away, while you listen to the Father of Lies, who is the Adversary of your souls, rather than Christ; who mourneth over you, saying, Oh that such a sinner did know the things that maketh for his peace!

4. From this truth of God, Hence it is, that we are so much commanded in Scripture to believe on him, to trust in him, and to depend upon him: which indeed is a quiet and blessed life. For what is that maketh thy heart like a Sea? What is it that causeth one. wave to rise up after another in thy soul? Is it not because thou dost not depend upon this truth of God? Were thy soul more assured here in, the frame of thy spirit would be more joyful. Two Temptations amongst others there are, wherein the soul crieth out, as in a Whales belly, not knowing what to do • whereas the confidence of God's truth would presently satisfy the soul. The first is, In matters to be believed about the Doctrine that is delivered there: For, because that is wholly supernatural above our human reason, though not contrary to it; hence it is, that we have many fluctuations of spirit, and our understandings are with difficulty captivated unto the Word of God. Though these temptations about the Truths of Christian Religion are not incident to all the Godly; and it is a special mercy to be preserved from them, yet upon some they have come like a violent storm, and therefore there is no way to stand disputing, and arguing, but to say, God is true, the Word is true, I believe, when I cannot dispute, as one Martyr said. But then a Second temptation, which is like a continual thorn in the sides of the Godly, is their Diffidence and distrust about the Promises of God. They do not live and walk, as if they were true: So that never did any Heretic more subtly cavil against the Doctrine of the Scripture, than they do argue against the Promises of the Scripture, Whether they be such as belong to the Church, or to themselves; To the Church, when they read the Scriptures, they find such glorious and excellent Promises; that they expect she should always have Halcyon days, that her enemies should always be vanquished: but alas, they find experimentally the contrary: They cannot see, how God's Words, and his Works, how his Promises and Providences do concur together: But the reason of this is from themselves. They do not take a right way to understand the truth of God in this particular, for these three Causes, which commonly make the sense to err about the Object (although, to speak properly, the sense doth not err, but the judgment of a man, discerning according to sense; for sense would be more properly said to err, if under such impediments it did not represent as it doth.)

First, One impediment in the sense, is the two long distance of the Object from the eye: (to instance in this senfe,) As we judge the Sun less than the earth, because of the vast distance from us, so that, till a man take Astronomical Instruments, and correct Sense by Art, he misjudgeth about the Suns magnitude: thus is it here, When we go to judge of God's Promises to us, or his Church, we find not the truth of them, because the ways of God are too remote from us, his thoughts exceed ours, as much as the Heavens do the earth. Therefore we must necessarily err, till we go to the Scripture; that is, as it were, the Artificial Instrumennt, whereby we are able to behold that truth in God's proceedings, which otherwise we could not.

A Second Impediment is, the medium indispositum, when the means of seeing is Indisposed; as when we look upon a stick in the waters, or the Sun through a dark cloud. Thus, many times, when we judge of God's proceedings according to his Promises, we look through False mediums, we think according to the Principles that men would do in the world, as Luther said, We would think that God should destroy Pope and Turk immediately: but all this is because we look through an indisposed glass in this particular.

Lastly, The eye cannot judge right of its Object, when the visive faculty is disturbed, when that is infested with any evil humors. Thus the spiritual eyes even of a Godly man are in some measure vitiated, and therefore are not able to behold that glory of God in carrying on the Affairs of his Church, and by those very ways which we would think tend to the destruction of the things promised, by them he doth fulfill them; for the ways of the Lord are wonderful to us, in making good his Promises, and commonly they are fulfilled by those means which seem contrary to them; even as he cured the blind man, by mingling spittle with clay, which he laid upon his eyes. And thus the Godly soul may find, how God is true in spiritual Promises to his soul; for he obtaineth comfort through desertions; the way to Heaven he finds through Hell: yea, in sanctifying Grace, he cometh to higher Degrees in Grace, even by his Failings. So true is that of Suarez, Aliquando substractio gratiae est ad finem gratiae. The end of Grace is accomplished by the gradual subtraction and suspension of Grace for a time. But I must not enlarge herein.

Lastly, This truth of God is the foundation of all Religion and Godliness. For, if there were no truth in the Scriptures, which are God's truth, if there were no truth in the Promises or Threatenings, into what a Chaos and Confusion of wickedness would all men fall? There would be no difference between Hell and this World: So that God's Truth is a Foundation of all Piety in these three ways;

First, The truth of God in his Doctrine delivered to the Church, is the foundation, yea, the Essence and soul of his Church. In this it doth differ from Jews, Turks, and Pagans; yea, from all Heretical Societies, That she hath the truth of God, and others not: So that, as the soul • keepeth the body from rottenness, and Putrefaction. Thus also the truth of God keepeth the Church from being only a Carkase, or to have the Name and Title of a Church, without the thing itself.

Secondly, The truth of God in his Promises is the great supporter of the hopes of all the Godly. By them alone they are enabled to walk with Peter upon the water, and sink not, because they believe God's Promises to be true; they do therefore renounce all unlawful Pleasures and Profits; they will not leave the fatness and sweetness of them to go to those briars.

Thirdly, The truth of God in his threatenings; That is like a fiery sword, to keep them from all evil: They know those threatenings are true, and that the World and the Devil prove liars to all those that serve them; therefore they awe their hearts with a continual fear of them. And certainly, if every wicked man would remember this, That God's threatenings are true, they will be made good; no wisdom, no greatness, no power can resist him. For, how can the stubble withstand the consuming fire? this would make them utterly forsake their sins. But whether thou wilt believe or no, God's Curses will fall upon thee. For there is this difference between the Promises and Threatenings; The Promises (many of them) are not made good unto them, unless thou do believe; believe, and thy sins are forgiven thee, but the threatenings will be made good to thee, a profane sinner, whether thou wilt or not. God's Word will have its effect, though thou dost desire it might be false.

SERM. CXVI.

THe next particular considerable is the occasion of that Transition, which the Apostle maketh from the word of his Promise in particular, to come to them, and the word of his Preaching in the general. The occasion is from that evil, and malevolent Disposition which was in his Adversaries, who from any, either real, or but supposed Imperfections in other things, would presently burden his Ministry with it, and thereby, as much as in them lieth, make Paul wholly useless in the Church of God. Now, because this is the continual stratagem, which the Devil useth to make the best Ministry ineffectual, and because it is the constant inclination of wicked men to do so, therefore I shall pursue this Observation.

That there is a propensity in wicked and evil minded men, to cast all the imperfections of the Ministers of the Gospel upon their Ministry and Doctrine.

To bring the Truths they Preach either into doubt or disesteem, because of some failings, yea, though they be not real, but supposed in their own Imaginations. Thus the Adversaries of Paul, they did captiously lay hold upon his Promise, and failing as they think in that, thereby they would render all his Doctrine and Ministry odious, that thereby their falsehoods and corruptions may have the greater success. Thus the wickedness of ungodly men doth constantly bend to this, that they may be hardened in their hearts against the Word Preached; that they may fortify themselves with some damnable Principles of others, that so the message of the Lord may be rejected.

Now to illustrate this, consider these particulars;

First, That when a Minister either preaches false Doctrine, or liveth scandalously, or is lazy, and negligent in his place, then it is lawful for a people to have an holy and wise zeal against such persons, that they may be quickened up to their duties. Neither is this to be an enemy to the Office of the Ministry, or to endeavor the public Dishonor of it, but rather to advance the honor of it, who by Heretical Superstitions, or scandalous manners is made contemptible to the people for Doctrine. If that which men preach, be errors, or falsehoods be the Imaginations of their own hearts, as the false Prophets did lies in the Old Testament, and, as many are said to do in the New; from such we are commanded to turn away; with such we are not so much as to learn any familiar commerce, no not so much as to bid them, God speed. The Champions of Rome, they condemn the Protestants, for their Schism and Faction they made against the Officers of their Church; but they proved that they were Apostatical, not Apostolical; that they were wolves, not shepherds: yet, at the same time, they affirmed diligently, the Ministry of Christ, according to his Institution, against any fanatical Spirits that did run into that extreme: So, if a Minister live a wicked, and a scandalous life, though we are not to reject the sound Doctrine, because of his life, yet that ought to be a great grief and trouble to us. We are not to approve of a wicked life for the Ministers sake, nor to make good Sermons cover the multitude of many sins: Nay, the more excellent his doctrine is, and the more raised his parts are, the more is his life, if wicked, to be abominated. It is true, people are very injudicious herein, and are very prone to condemn the Office, because of a wicked life; but that is not to be done, we are to hear them, as our Savior said of some Pharisaical Doctors, but not to do as they do, Mat. 23. 3. all that the Scribes and Pharisees bad them do, sitting in Moses his chair; that is, while preaching consonantly to Moses his Doctrine, and not adding their superstitious leaven, they were bidden to observe, but then they are forbidden to follow their example; They must not do as they do. So that what Truths such Preach out of God's Word, we are to awe our hearts with them, and to receive them as good truths; but yet, if their lives be contrary to God's Word, they must not approve of them, or imitate them. Lastly, If they be negligent and lazy, which is an intolerable sin in a Minister, whose Names and Titles the Scripture giveth him, denoteth Labor, Pains, and Solicitude, This also may be justly complained of, and yet not in that to be thought to strike at the Office of the Ministry. Now, there are two Extreames in this way: Some corrupt and scandalous Ministers would make the world believe, when judged or censured, for their crimes, that it is because of their Office, not their unworthiness; that it is not their personal sin, but Ministerial employment that is aimed at. And again, there are others, that though they pretend the sins and vices of Ministers, yet indeed are glad of any such offenses, do rejoice, when they fall out, and make occasion thereby as much as lieth in them, to overthrow the Ministry itself: But, both these delude their own souls; for God will own his instituted Office, as being a Plant of his own planting; and therefore, the Adversaries to it may think as well to pluck the Sun out of the Heavens, as those Offices Christ hath set in his Church: And on the other side, unfaithful and ungodly Ministers are to know God's anger is more against them, than other wicked men, and the very station they had in the Church, will tend to their greater aggravation, So that, we may distinguish between setting ourselves zealously against the corruptions of unjustifiable Ministers, and against the Office itself.

In the next place, Secondly, Many ways are a people prone to take offense, at the Ministry of a man, when yet it is their sin. They that do wickedly take an offense at a Ministry faithfully discharged; they procure inevitable ruin to their own souls. These endeavor to put out the Light of the Sun, that so they may with the more boldness commit their sins in the dark. There is a twofold Scandal, or Offence, (as Divines usually note.) The one is, Scandalum datum, when any shall give a just occasion to any, to stumble at the Truths of God, and to depart from the way of Christ: Not, that ever any can have a just occasion indeed. For, suppose, all the Ministers of Christ, yea, and all the people that profess Christ, should so live and walk, that Christianity would be made loathsome in the world, yet a man ought not to be offended hereat, so as to depart from Christ: for he is to believe the Word more than the lives or Examples of men; only I call that a just occasion, which is apparently so; when some do carry themselves in such an ungodly manner, that the weakness of some cannot but be offended at their proceedings; so that, they like Ministry and Godliness, the worse, for their sakes. Now, though this be the sin and weakness of any to do so, yet, because they administered an active occasion thereunto, a woe is pronounced in an heavy manner to such Persons, Luke 17. 1. The Scripture maketh it a terrible thing, either for Ministers or people, so to live and walk, as, that thereby the ways of God, and Godliness may be evil spoken of. But then, their is a scandalum acceptum, which is called Scandalum Pharisaeorum; and that, when men through their own ignorance, peevishness, or wickedness, do take any offense, and cry out of Religion, because of such and such things, which they do not rightly understand: And this was the case of our Savior's Preaching, and his acceptance in the world; insomuch, that he saith, Mat. 11. 6, Blessed is he that shall not be offended at me. Why, was there anything in Christ's Doctrine or Life, that might rationally offend any? No, but the Pharisees, and others, being Superstitious and proud, seeing also his outward contemptibleness, took great offense; and thereupon they condemned Christ by the Law, which God made against Blasphemy: They condemned Christ, by that very Law, which was in force against Blasphemers, thinking him guilty of it, because he said, He was the Son of God, John 19. 7. Now, the many ways that may be taken sinfully, to set against the Ministry, and to lay all the Burden upon that, are,

First, when we, out of a cavilling and quarrelling temper, dislike that, which if well understood, would be of great use to us; So that, many times, when the whole fault lieth upon our dullness, our mistakes, our Ignorance, and weakness, we are ready to charge it upon the Ministry. Thus we have heretofore instanced in John 6. 60, 61. concerning those Disciples, who murmured at Christ's Expressions; and were so offended, that they departed wholly from him: So that, he who would not go off from the Ministry, is to avoid a quarrelsome, cavilling disposition; which some are very prone unto; but, it is a very great Judgment to be left to such a temper; For herein they do every day more and more obstruct their own Conversion, and prepare themselves to be combustible matter in Hell. Indeed, a modest, and humble enquiry into the Truths preached, as the Bereans did, about Paul's Preaching, is allowed and commendable; but, a froward, cavilling Disposition indisposeth to find out the Truth, and is like some fretting humor in the eye, which hindereth the sight.

2. We then do sinfully oppose the Ministry, when we strive and contend with them, because of their zealous and faithful reproving and withstanding the course of sin.

Because a Minister would bring thee to the sight of thy sins, to a deep and serious Humiliation, because of them, because he would recover thee out of those damnable ways thou livest in: Hence it is, that thou criest down the Ministry, and their Labors: This is the true ground of most men's calumny, and malice; because the word Preached is a convincing Word, a reproveing Word, a discovering Word, of that evil and wrethchedness, which is in thy heart: Hence it is, that thy soul cannot endure the messengers thereof; This is not merely to be wicked, but Diabolicaly wicked. And yet, if many Despisers of the Ministry were asked, What is it that moveth them to such despite against the Officers of Christ, They would, but for shame, speak that which lieth in the bottom of their heart, viz. That the Ministry discovereth unto them all the evil they have done; That is, speaketh only evil and Damnation to them, and therefore they cannot abide it; but, woe be to that man who striveth with a Minister, doing his duty. That, because he telleth thee the truth, he dealeth faithfully with thy soul; therefore thou dost become an enemy to him. Consider that place, Hos. 4. 4. Let no man reprove another, for this people are as they that strive with the Priest. The meaning is, It is to no purpose, to reprove the wicked men of Israel anymore: it is to no purpose to bring them balm, or spiritual Medicines, for they are an incurable people, Why, how doth this appear? In that, they strive with the Priest. They will not et him do his duty. If he reprove them for sin, if he set against their iniquities, they rise up as proudly against him, as the Sodomites did against Lot, their Preacher of righteousness. By this you see, its a property of a desperate and incurable people when they strive with their Church-Officers, in doing of their Duty. Indeed, if Ministers should pervert the Ordinances of God, endeavor to bring in Heresies, Supers • ition, and Profaneness, to exalt the Kingdom of darkness, then they are in all lawful and wise ways to strive with them, even as Children may, in some cases reprove their Parents, who are desperately set to damn their souls, provided they show that Reverence and Humility that they ought to do. This Text of the Prophet is made use of by the Papists, who charge our Reformers, that they did strive with the Pope, and their Bishops, refusing submission to them. For their Canonists have a saying, That, if the Pope should draw thousands of souls to Hell, none might say unto him, why dost thou so? But this place will not be a Sanctuary to them; for if we take the ordinary exposition, and common one, which I have given (there being another by-Learned man, who maketh directly against them) it speaketh of such a people, who, do sinfully strive with the Messengers of God, because they reprove sin, and zealously do their Duty. This is the highest Degree of sinful Opposition that can be, no contesting with the Ministry is so heinous, as when it cometh upon this account. These are like frenetique men, who fight with their Physician. In other diseases commonly men send for physicians, they desire their help; but the mad man, he will ne re send for any, and if any be brought to him he rageth at them. Thus doth such wicked men, and so are like a ground Historians speak of, that is dryer by the rain that falleth upon it, and the more drought, the more moisture.

3. Then we sinfully reflect upon the Ministry, when the vices of the persons, we cast upon their office and Doctrine. This was that which made Paul so di ligent and zealous in this Text; had it been his own glory and name, he would more patiently have born it. But when they come hereby to disparage his Doctrines, to call that in question, then he could no longer bare it. Take heed then of this disposition, upon any evils, or faillings in them, presently to fall upon the Calling, immediately to dislike the Doctrine they preach. For, though it ought not to be so, yet we are naturally ready ex personis probare fidem, not ex fide Personas, We are ready to like and approve of Faith, as we approve of men's persons, and therefore, if any failing or weakness be seen in them, we presently charge their Doctrine with it. What should a man have refused all that Peter said, thinking, it is no matter what he Preacheth, because, in his fear and temptation he denied Christ? What, shall a man exclaim at Paul, and say, we know not how to believe, what he Preacheth? For, he was once as hot and zealous for the contrary way. Oh, take heed of such ungodly Judgment. The Truth is Christ's Truth; the Gospel is the Gospel of God, however men may fail.

4. This is still the more abominable, when men take false rumors and slanders up, or go upon their own surmises, and conjectures, and thereby refuse the Ministry: for this was Paul's case. He had just grounds, as is in time to be shown, why he did not come to them, as he promised. It was to spare them, as he saith, v. 23. So that, if there were any fault, they were the cause of it, yet, how readily do they make an occasion, to bring Paul's Doctine out of credit, and nothing is more ordinary than this, for men to feign Reasons, and pretend many absurd Arguments to vilify the work of the Ministry, which yet is appointed by God, for the good of their souls. If you ask, What are the Reasons, why men are so apt 〈◊◊◊◊〉 upon the Doctrine preached? They are such as these,

First, Wicked men being under the power of the Devil, they are acted by him, and his works they do. Now, his greatest work is to destroy that, which if suffered, would destroy him, and his Kingdom. The end of the Ministry we may read in Paul's Commission, Act. 26. 18. which is, To open men's eyes, to turn them from darkness to light, and from the power of Satan unto God. It is no wonder, if the Devil in all ages tempt men to this sin, rather than others. For, hereby his Kingdom will be lift up: so that, as the Physicians were never quiet till they had deprived Sampson of that which was his strength, so neither is the Devil and his Instruments ever at rest, till they have removed that strength Christ hath appointed for the destroying of the works of the Devil.

2. Men are carried out against the Doctrine and Office, for any real or supposed failings, because it is that which doth most grieve and trouble them. It is the Word of God that is a terror to them, that will not let them sin securely; theresore they have no care to take, but, as much as lieth in them, to make it no word, to make it nothing but the humors of men. For all the while they believe this is the Doctrine of God, this will reprove me, this will damn me, they dare not, they cannot rise up against God; but to delude their souls, therefore they run to lies, and sinful refuges, whereby they would undervalue this Word, and make it nothing but the Opinions of men.

3. They fall foul upon the Doctrine presently, because herein they think they do the greater despite to the faithful Ministers of God. Herein they think the more to afflict them; they know, that no glory, honor, or profit doth so much prevail with him, as the honor of his Office, and the truth of his Doctrine: and theresore, that they might show their mischief, and malice the more, they would him in that which is dearest.

4. They condemn the Doctrine from personal failings, because, herein they think to justify themselves the more. That there is no such reason why it should be powerful to reform, or convert them, seeing it doth not so to the Minister himself: They think, they have a good plea for their unprofitableness, and unfruitfulness. If he be a Physician, say they, Why doth he not heal himself? if he can save others, why doth he not save himself? as they derided Christ.

Use of Exhortation, To observe, and take notice of this subtlety of Satan, and the naughtiness of thy own heart, in this particular. Are not all his workings to prejudice thee against the faithful Pastor of thy soul? Doth not every tale or story; doth not every slanderous and lying report, presently take off thy Faith, and reverence to the word that is preached? Oh remember, that it is God's word, it is God's truth, whatsoever our failings may be; its God's treasure, though it be in an earthen vessel. It will be no excuse for thee, at the day of judgment, to say, Lord, I regarded not the word, I mattered not Sermons, I attended not to what they Preached, because I thought the Messengers thereof were proud, and covetous. Will not God arraign thee? saying, It was my Word howsoever, It was my Doctrine: my word was not proud, or Doctrine Covetous; if not for their sakes, yet you should have received it for my sake: It was not the Ministers Doctrine, the Ministers Sacrament, but mine, The Devil is very busy to destroy thee by this temptation; but watch and pray against them.

SERM. CXVII.

WE are now arrived at the last particular considerable in this Text, and that is the firmness and constancy of the Doctrine that Paul preached to the Corinthians. You heard that malevolent adversaries from a supposed levity in Paul, otherwise did presently argue to an inconstancy in his Doctrine. And although this was but once, they could not charge such an appearing levity upon Paul often. It was but at one time, yet how ready were they to take an advantage hereby against God's truth. It is true, the verity and firmness of God's truths doth not depend upon the esteem of Ministers, his word is sure, though men be vain and inconstant; yet by this instance we see, how much it concerneth the Ministers of the Gospel to abound in gravity, sincerity and constancy; especially so to deport themselves, that the Doctrine they preach may not be suspected of changeableness, as if they would preach that for God's truth one time, which afterwards they would preach to be the Devils lie. This is that which Paul doth here renounce, Our word toward you (saith he) was not yea and nay, that is, it was not light, mutable, it was not white and black, hot and cold, but it was always the same constant abiding truth. From whence observe,

That for a Minister to be mutable and contradictory in his Doctrine, is very reproachful to him, and makes his Ministry wholly useless

Sometimes to preach one way, as the way of God; one opinion as the certain truth of God, and then afterwards to preach up the clean contrary, this debaseth the person, and the office of a man, it maketh all his Ministry to be despised: They conclude either that such a man thinketh there is no Religion at all, or at least, that he is either Atheistical, believing none, or else very ignorant, or carnal, and self-seeking; that with Demetrius the Priest of Diana 's Temple, doth judge that only Religion, which is profitable, and therefore measure the truths of Doctrines by their interest and carnal emoluments. In the Old Testament we read of many such lying Prophets, who did not prophesy according to the visions of the Lord, but from the imagination of their own hearts, preached to Kings and people such pleasing things as they desired. This hath done a world of hurt in the Church of God, when the officers therein have not regarded, whether the things they preach were God's truths, but whether pleasing to men, or no. This was to make the Sun to follow the Dial, and the truth of God shall no longer be truth, but while it pleaseth man. Now such men, that are thus mutable, must needs be accounted transgressors by all. For so saith the Apostle, If I build the things again, I once destroyed, I make myself a transgressor, Galat. 2. 18. This Doctrine deserveth serious examination, because as there is much truth in it, and thereby much good may be done: So occasionally through mistake, men may be prejudiced to their own hurt. For did not the Papists brand the Reformers at first with inconstancy and perfidiousness, that they were nothing but Yea and Nay? For formerly they came to the Mass, they worshipped Images, they acknowledged the Pope as well as they: But then of a sudden they were all changed, then the Pope was Antichrist, then the Mass was blasphemous Idolatry, then they puiled down their Altars and Images. Thus say the Papists, they were yea and nay. And in our age, Are there not many offended, because the Ministers of the Gospel do not keep up the same Church-administrations, as they once did, that they do not pray, baptize, administer the Lord's Supper, in the same way as once they did? If it was no sin then, why is it now? Thus they think there is much inconstancy and levity in Ministers, because they see such changes and alterations in their public administrations.

Let us therefore abide the longer upon this truth, seeing the Text doth give such seasonable advantages thereunto. And

First, You must know, That all yea and nay is not bad. There may be a time, when he that hath been for a Yea a long time in Religion, must if ever he will be saved, come to a Nay. There is sometimes a necessity of changing, and that is, when people and Ministers have been carried away with errors and false ways. Though such things may plead antiquity, though you may urge prescription for many hundred years, yet upon conviction and illumination, we are to change from yea, we are to bewail such errors as we once lived in. Was it not thus with Paul? Though Paul was not now Yea and Nay, since he was an Apostle, yet he was once so; neither was that to his dispraise, but his honor in the Church of God. Did not Paul once violently persecute that way, which afterwards he preached for? Those traditions and pharisaical superstitions which once he maintained, even to the killing of all the opposers thereof; Doth not he in time, with as much zeal renounce them, as ever once he did plead for them? This change of Paul was so wonderful that Act. 9. 21. Many who heard him preach Christ, were amazed, saying, Is not this he, that destroyed them, who called on this Name in Jerusalem? You see then that there may be a just occasion to change our opinions, our practices in Religion. There is a just occasion for a Jew, a Turk, to leave his Religion, and become a Christian. There is a just occasion for Papists and Heretics to forsake that way of worship, they have followed with so much zeal and devotion. Neither may they fear the shame and reproach of being accounted weather-cocks and turn-coats; but rather they have cause to bless God, who hath opened their eyes, and not suffered them to perish in the Egypt and Sodom they were in. It is true naturally, it is accounted an heinous sin to change that Religion which a man is born and bred up in. Therefore we have an History of our King John, (Fuller. Histor. of the Church) who being in great Stateextremities, sent to the King of the Moors for aid and assistance, promising him his Kingdom if he would, and that the Nation should receive the Turkish Religion. But the Morocco King refused the offer, saying, That he had lately read Paul' s Epistles, and did like the matter well, so that he found no fault with Paul, but because he changed the Religion he was born in. I bring this instance to show, what a great influence that Religion hath, let it be false or true, upon a man, in which he hath been educated. Yet there is a necessity, if men will be saved, sometimes of forsaking that Religion our Fathers and Ancestors have lived in. For seeing that is directly against Scripture, that any man in any Religion may be saved: and also that seeing there are so many contrary Religions in the world, it followeth inevitably, that there are some in such damnable ways, and that of Religion, that without repentance, and coming out of those former impieties, they shall never escape the eternal flames of hell; and such a change is not matter of reproach, but it is the wonderful conversion of God's grace upon our hearts. Hence the Apostle doth so often admire the riches of God's grace to those Heathens, who were delivered out of that ignorance and darkness, with the abominable impieties they once lived in. As it is in Philosophy, they distinguish of alteration or change, it is either destructiva or perfectiva. Thus when a man of a fool is made wise, of a vicious person, virtuous, here is a perfective alteration: so it is also in the matters of Religion, we may change the best error for truth, darkness for light. It is not then enough to say, Thou wilt not change thy principles, thy way of Religion, thou hast been born in them, and thy Ancestors have lived in the same way; for this every Jew, every Turk may plead as well as thou. The Heathens pleaded this against the Christian Religion, Sequendi sunt patres qui foeliciter sunt suos sequuti, contumeliosa est emendatio senectutis. If this be true, why art thou not a Papist still? Why doest thou not call for the Mass and Church-duties to be done in Latin? For this was the way thy Ancestors were brought up in.

Hence in the second place, It is not simply the Yea and Nay that is to be blamed, but when it is in the truth, when we ought to be constant and immovable therein. As every party doth brand another with Heretic, Schismatic, Apostate, so also with inconstancy; but it is not the mere names, but the reality that maketh such persons. If then a man holds God's truth, he is no Heretic, though the whole world should condemn him. He that hath a Scripture-ground to depart from the Idolatries of the Church, is no Schismatic, though others charge him with it, for Causa non separatio facit Schismaticum. Thus if a man forsake his former errors, his former superstitions; if he leave his corrupt Doctrines, this man's change is a duty, he is not to be blamed for it; but if a man leave the truth, if he forsake the way of God, then his Yea and Nay is to be reproved. If then you see a man, leaving one opinion after another, one practice after another, so that all this while it is a progress in the truths of Christ, this man is the more to be encouraged. For such is the pertinency of man, and love to his own credit and glory, that it must be some great cause, which shall make him retract and recant that which he did once zealously profess; so that it is in Doctrinals, as in morals; if you see a man that hath for many years wallowed in his lusts, that hath been glued to them, so that he appeared, Non tam peccator, quam ipsum peccatum; if this man through the grace of God be converted do contrary to all that once he did, shall this man be derided, because he will not be the same profane person, that once he hath been? No, God rather is to be glorified; who made the prodigal that was lost to be found, that was dead to live again?

Thirdly, Although thus to increase in knowledge and light, whereby we leave off doing the things we once did, be thus a duty, yet even such a change supposeth an imperfection in a man. For were our understandings fully illuminated, we should be able to see the truths of God, at the very first; light would not come in successively upon us, and by degrees dispelling darkness, as we see the Sun doth in the morning, but it would be in its vertical point immediately. Even as Photios reporteth out of an Historian Agatharcides, that there are a people to whom the Sun doth not appear by degrees, as to us, but it cometh suddenly and perfectly upon them, out of the depth of darkness. It is true therefore our weakness and imperfection, not that we come to know things better than we did, or that we are changed, but because we needed such an alteration: We know but in part, saith the Apostle, 1 Corinth. 13. putting himself into the number. Hence it is that in Heaven, when our understandings shall be fully perfected, then we shall not grow in knowledge, we shall not embrace errors, and upon further illumination leave them. So that whensoever God shall make such a change upon us, that we are not to believe, as we have done, worship as we have done, lived as we have done: As we are to be thankful unto God, so we are to be humble in ourselves, because that ever any darkness did take hold of us. The