Commentary on 2 Corinthians 1

S Ee what a Circuit the blessed Apostle fetched; indeed he was industrious after his conversion: he made amends for his harsh conversion by his speedy labors: For he spread the Gospel like lightning through all the world almost: his course was like the course of the Sun, he went everywhere spreading the Gospel. We see his Circuit here, To pass by you into Macedonia, and to come again from Macedonia to you, and by you to be brought on my way to Judea. There is little to be Observed here, because it is a passage to other things, and circumstantial: I will not dwell on it. Only this by the way: we see here, That

Partly it was for his security, and safety: but especially for the honor of his person. And they knew that it would not be a barren courtesy: for they knew that he was a man of a blessed spirit, so thankful, that he would deceive all the tediousness of the journey, by his heavenly discourse. And he intended their good as well as his own. You may see therefore, Religion establisheth courtesy. Saith the Apostle to the Philippians, Chap. 4. 8. Whatsoever things are of good report, whatsoever things are lovely, (he goes over many instances) think of these things. Ths same command of God that urgeth, and presseth love, it commands all the expressions of love, and all the means to kindle love.

Now this, their carrying of him, and going on the way with him, which was for honor and respect of so excellent a person, that he deserved so well of them; it was an expression of their love, and a means to preserve it. I shall not need to prove it, it is taken for granted. Those complements that express and maintain love, they are good, when the outward expression, and the inward affection go together.

I speak this by the way; to show, that Religion doth not countenance incivility. Therefore those that affect unnecessary sternnesse, and unnecessary retiredness, it is not out of Religion: Religion stablisheth whatsoever is good, whatsoever is of good report, whatsoever may maintain love: so much as a man is defective in this, he is defective in Religion; unless his affections and intentions at that time be deeply taken up by serious things: For then lesser things must give way to the greater, or else there is no excuse. For Religion is a thing of a large extent, even duties of Civility, and courtesy, and whatsoever may express and maintain love, is established by Religion. We see in Gen. 18. when Abraham entertained the Angels, he led them on their way. And so in Act. 15. The company sent them on their way; and we see in Scripture many common courtesies.

But I do but touch it by the way: because this whole Verse is but a passage to another thing; therefore I come to the seventeenth Verse.

T He Apostle still goes on to prevent scandal: Woe to the world, because of offenses, saith our blessed Savior; especially offenses taken: because our nature is so corrupt, that it is subject to take offense where none is given: it will pick quarrels enough to go to hell. Proud men that have only nature in them, they will not be damned without reason. Tush, I had been good, say they, but for such and such. Now S. Paul was a man much exercised with the cross, he wipes away scandal from that (as we heard) in the first part of the Chapter, he saith, As his crosses for Christ abounded, so his comforts in Christ abounded, he lost nothing by it,

Again, they took offense that he promised to come to them, and did not; especially some that were not well-willers to him: therefore he labors to satisfy that.

And first, that he might the better satisfy them that he was no inconstant man, no unsettled man, he premiseth a description of his own disposition, and course of life, he appeals to his own conscience, This is our rejoicing, the testimony of our conscience, &c.

And then he appeals to their conscience. A manifest note of a man confident, that dares appeal to his own conscience, and to the conscience of another. Obnoxious men are always afraid, not only of their own conscience, (lest it should tell them that which they would be loath to hear,) but they are afraid of the consciences of others likewise. Saint Paul appeals to their conscience, I write no other things then what you read and acknowledge, &c.

And so he comes more directly to satisfy their suspicion of him for his not coming to them. In this Verse he labors to remove their false imputation, When I was thus minded to come unto you, did I use lightness?

Wherein you have S. Paul's purgation of himself: here is a prevention of an Objection of suspicion, that the flesh will move in them that have doubtful suspicious minds. Why; if you intended to come, why did you not? Saith he, When I was thus minded, did I use lightness? First, Observe hence in general, That

It is the state of God's Children here in this world to have suspicions raised of them; they are obnoxious to slanders, and imputations, and they are forced to their apologies. Men are prone to suspicion, yea, and good men too: as here, they took his not coming in the worst part, by the wrong handle.

That is suspicion, when there are two handles of a thing, two apprehensions of a thing, and there is a proneness in the mind to the worst part; to take things in an ill sense. They might have construed it many ways better then thus: but they thought the worst of him; he is light in his promises, he will say, and unsay again: he is off and on. This is in natural men, yea, in Christians; as far forth as they have old Adam in them, they are prone to suspicion.

Whence is this?

Partly out of the poison and malice of man's nature in many, esteeming others by themselves: for the worst natures are always most suspicious, out of a privity of their own indisposition in themselves: usually those that deserve worst, are most jealous, because there is most cause. Conscience of a man's own imperfections and weakness makes him think others to be as he himself is.

And again, there is envy in man's nature toward excellent persons especially. The malice of man's nature cannot abide eminency in others: The false Teachers among the Corinthians they saw that Paul stood in their light, therefore they labor to eclipse and obscure him all they could. Hence it is, that men are willing to entertain willingly any suspicion: For not being willing out of baseness to rise to their greatness and excellency, they labor to bring them down by their suspicion to their baseness, and meanness, that all may be ill alike. Therefore baseness is subject to suspicion, and the fruit of suspicion, that is, slander: to take everything in suspicion, and to utter it in words: because they would have men of eminency brought down to their meanness: and if they cannot do it indeed, they will bring them by reports as low as they can, that they speak, and unspeak, and are inconstant as other men. There are many causes of this; and therefore S. Paul seeing the baseness of it, he stands the more upon it.

How shall we arm ourselves against this suspicion, and the fruit of it? how shall we carry ourselves against this disposition of men among whom we live?

I answer briefly: First, labor for innocence, that if they will speak maliciously, yet they may speak falsely. Saith S. Ambrose, Et nobis malus, &c. Our care must be that no man speak ill of us without a lie: let us live so, that no man may believe them: labor for innocence therefore; but that will not do.

Therefore Patience in the next place: for innocence could not fence Christ himself, who was Innocency clothed with our flesh: if innocence will not prevail to make men hold their tongue from speaking their suspicious minds; then labor for Patience.

But that will not do neither, but men go on still; then Prayer, that was David's course: that God would defend our innocence, and take our cause into his hands, and bring forth our innocence as the light, to judge for us.

And when nothing else will serve the turn, neither Innocency, nor Patience, &c. then just Apology, and defense, as we see the Apostle doth here defend himself: For it is not for public persons to dissemble slanders; and especially for them not to suffer ill suspicions to rest in the hearts of those that are under them. Therefore the Apostle is enforced through Christian prudence to his Apology, to wipe away the imputation; When I was thus minded, did I use lightness, saith he? This I Observe in general.

Now because suspicion is a doubtful thing, it is either good or evil; how shall we know when suspicion is naught, and evil?

First of all, when it is out of misconstruction; when it is from weak grounds, or doubtful grounds, then it is ill for the ground.

Or it is ill likewise when it ill affects, and sways, and disposeth the mind: if it dispose the affections to malice, to the suppression of love; if it discover itself to come to slander. As here in this place, they thought presently it was lightness in him; here was a misconstruction, here was a false ground. What did this incline them to do? From inconstancy presently they fly to his disposition, from suspicion to slander his disposition. They enter into God's Throne: his purposes, and projects certainly they were naught. Carnal proud man will enter into God's Throne, and judge a man's thoughts, and purposes, and intentions. Then a man may know his suspicion is not right, when it enters too deep, when it riseth from false grounds, from suspicious grounds; and brings men from actions, to go to the disposition; Did I use lightness? or the things that I purpose, do I purpose according to the flesh? that is, Carnally, as they thought: this entered to his disposition.

Then again, when it stirs us up to speak in slander, when we speak without cause or ground. Then when it inclines a man from an error in one thing, to go to the habitual disposition in all things. As here now, because in one thing the Apostle was inconstant, and did not come to them, they went to his habitual disposition in all things. Nay, you may see what he is, you see what we are like to have from him in other things, he doth but purpose things according to the flesh; he hath his own aims I warrant you. So when from one thing we presently judge that he purposeth other things according to the flesh, that is a bad suspicion: when a man goes from one thing, to the habitual disposition.

The more to convince them of their suspicion, and hard surmises, he cites them, and propounds as it were interrogatories to them; I pray answer me; saith he; When I was thus minded, did I use lightness? as you imagine? Or the things that I purpose, do I purpose according to the flesh? &c. After he had cleared his purpose before, and cleared his conscience, now he comes to propound it to their conscience: because he would have them to think; that if he were such a man as he shown himself before, that he had a good conscience in all things, and a good affection to them, that they should not have had a misconstruction of that particular failing, that he came not to them when he purposed: for particular actions must be construed according to a man's habitual carriage, and affection. You see how I have labored in all things to have a good conscience; and for you, you acknowledge that I purposed to come to you: therefore you should construe my actions according to that intention. Now having cleared my disposition, and intention to you; you see your error in misconstruing my not coming to you: So he comes to it in good season after he had freed himself to them.

These things he declines,

And then inconstancy in his speeches, that they should be yea, yea, nay, nay.

The Point that I Observe from the first concerning Lightnesse, is, That

The imputation of Lightnesse is especially to be avoided of those that are in place. Lightnesse and inconstancy, what is that? when a man hath not pitched his resolutions and purposes to one thing; when a man doth not stand in his purposes.

Now a man must avoid imputations of lightness, especially persons of quality.

Why?

(Not to speak all that might be said in the Point) Especially for this end, to preserve authority. Authority is that that furnisheth a man in his place, in Magistracy, or Ministry wondrously to prevail, to do good. I take not authority here, for that which the King puts on them, or the chief Magistrate: but authority is that high respect that the people have of the eminency of their parts, and honesty; an impression of somewhat more then ordinary in them: this is that authority, a beam of excellency that God doth infuse, for the strengthening, and fortifying of his own Ordinance: what reason is there else that a thousand should be subject to one man? but that God doth put a Majesty upon his own Ordinance, and upon the persons in it; and this respect to it must be maintained, by a uniform constant carriage. Now when people shall see, that they are as in their place, so in their disposition, great, and serious, and weighty, and firm in their resolutions, that they may build on them, and know where to have them (as we say) it breeds authority, and maintains authority: For then what they say is regarded, and how their affections stand: if it be love, it is much sought after; if displeasure, it is much feared: for they are men of a fixed disposition, it gains wondrous respect.

Let men be never so great, if they be such as S. Paul here declines from himself, that they use lightness, they lose their authority. Authority is the special help that Governors have to rule, and that Ministers have to prevail: now, nothing weakens esteem and authority more, then when men are tossed between the waves of contrary affections: when men are such as we know not where to have them, as we say, off, and on; fast, and loose: one while fitting, another, standing: no man will build on them, or much regard their love, or hatred.

Now you know Authority is a beam of Majesty, and God hath put it upon Magistrates above others; and imprinted likewise the respect of it in the people's hearts, to maintain the World, the pillars of the earth will shake else, as the Psalmist saith. What would become of the Pillars of Government, if it were not for Authority in them that are above, and respect of that Authority, an impression of it in them that are under.

Now there are many grounds of Authority, as success, when God blesseth them with it wonderfully to admiration; and good parts, &c. but one main Ground of Authority is Constancy, and firmness: this raiseth a high respect in the hearts of the people.

I will not multiply reasons why those that are in place should avoid the imputation of lightness. Ministers especially should take heed of it; because they are Ministers of God's truth: and if they take not heed of it, people will be ready to go from their moral civil carriage, to their doctrine; and think there is an uncertainty in that they speak, because they do not regard what they say.

But let me add this by the way, Mater erroris similitudo, Likeness is the mother of error: so there is somewhat like Constancy in Governors, and others, when they are nothing less, but merely refractory, and obstinate: to maintain the reputation of constancy, they will run into the fault of willfulness. Such as are subject that way, had need of strong wits to rule their strong wills, to guide them, or else woe be to those that have to deal with them: that I thought good to add, left we mistake.

We should all labor to avoid inconstancy and lightness in our resolutions, in our purposes, and affections.

If we ought to avoid it, how shall we come to know it? what is the ground of lightness?

The grounds are many. Sometimes from the temper of the body: some are of a moveable temper, of a moveable, quick spirit, that they cannot out of their constitution fix long, except they set weights upon nature. I am by disposition thus; but my resolution shall be otherwise: as where Grace and wisdom is, it will fix the temper, and fix the resolution, and the thoughts. This I could not do, if I should yield to my own disposition; but this I will do, and I should do: there are many resolutions, as in the younger sort, and some out of their very temper are more fixed, and resolved.

But now consider it as it is in Religion, Lightnesse comes out of the disposition of the mind.

Inconsideration ofttimes is the ground, when we do not see the circumstances of a thing that we promise, or purpose. You know there is nothing comes to action, but it is beset with circumstances; there are advantages of it, and there are stops, and hindrances of it, somewhat may fall out: Every thing that comes to action is besieged with circumstances: circumstances you know have their name of standing about a business, about a thing: now when the things that are about, the impediments, and the hindrances, and lets are not weighed, a rash man sees not the things, he considers not the things that he enters upon: he resolves without considering the circumstances that beset the thing: he never considers what oppositions he may meet with, or what advantages there be which perhaps he neglects: but he thinks of the thing, it is good, and suitable to his purpose: he resolves, and never considers the circumstances about a thing, but runs on in confidence of his own wit, and parts, and thinks to rule all by the strength of his wit; not foreseeing, not casting in his mind, to prevent beforehand what may fall out. It is just with God to shame such men; frustration of their purposes, it is a just reward of their folly. Therefore we should take heed of Inconsideration, and have our eyes in our heads, to set the soul to foresee what possibility there is of the business, and what may fall out: this is the right way, if we would avoid imputation of lightness.

Again, another ground of lightness, and of that decay in authority and respect that comes from it, is the passion of men: therefore they are light; they are carried with the hurry, and wind of their passion. And Satan joins with passion. A passionate man is subject to Satan more then a man that is led by reason, or with grace. For that is a beam of God; even reason itself, judgment, it is an excellent thing, and it prevents many temptations.

Give not way to passion, for those are unreasonable things. As we see Saul in his passion, Satan, the evil spirit mingled with his passion of anger. So let men be in any passion, over-joy, or be over-angry; let them give the rains to unruly passion, and they give advantage to Satan, that we cannot settle our souls in any good resolution.

Again, in the things themselves; there is cause of lightness and inconstancy, from the nature of the things, and then it is not so great a fault to change; then it is not properly inconstancy: but it is inconstancy, when the things are mutable, and variable, and we do not think of it as we should.

Now the things of this life are variable, and uncertain: the event of things in this life is wondrous variable. Grace, and glory, they are certain things, and the way that God directs us to heaven, they are certain promises, and certain grounds: but the things of this life are subject to much change. God takes a great deal of liberty in altering things in this world, they fall out divers ways.

But now therefore we must take heed that we take not inconstancy for that which is not. Every change of opinion and purpose is not lightness. It is not inconstancy for a man to change his mind and purpose, when it is from the things. Men are men, and the things that we deal with in the world are subject to variety, and inconstancy; and for a man to alter according to the variety of things, it argues no inconstancy, if the aim be good.

As for example; a Mariner, a Seaman, he is not inconstant, when one time he strikes sail, another time he hoyseth up sail; when he makes indentures, and goes with a side wind, he goes on his way, and his aim is still to come to the Haven: he is not inconstant, because he changeth not his star; he always aims at the right star, and to his compass, and card that he sails by. He varies not from his rule: he varies from the things, because the winds and the Seas vary, because he deals with variable objects; the things vary, but he doth not vary: he comes to his project, to the Haven; and hath his direction from the North-Pole, &c.

So the Husbandman, sometimes he sows, sometimes he barrowes, sometimes he reaps, is he inconstant, and varies? No, the matter about which he is varieus. So, in Governors sometimes they do this, and sometimes that, they are about variable matters, yet here is no variableness, nor lightness of disposition; because they deal with mutable; with variable objects.

So God in managing his Churches affairs, in his dispensation in that point: you see he used one dispensation before Christ, and another since Christ. God changeth not, but the times are changed. In the Infancy of the Church, one dispensation was requisite, and now another. Therefore it is not inconstancy for a man to change on good ground; or when the things themselves change

Therefore this should have made them thought well of S. Paul, his affection was not changed to them, but the business was changed, as we shall see after; other things let him. So, a good man, his honest' resolution should not change; his aim to serve God, and his Country, and to deserve well of mankind, this should be constant: but the manner how, the circumstance of time, and place, and ordering of these things, they are variable. They do not change, but maintain their constancy and resolution, in the variety of occasions that fall out: for we cannot frame our life otherwise then it is, to be invariable. When a man is guided by a certain principle; though the things of this life be uncertain, and he vary sometimes according to his principle, and aim, and end, yet it is no inconstancy. And it will excuse a man's conscience exceedingly, when his aim is good, and the rules and principles he goes by are good, and honest, if things fall out otherwise then he aims at, though there be a change of his course; because his heart tells him, his rules, and his purposes were good.

One other main cause of lightness, and sinful inconstancy, it is irreligion; casting ourselves upon future things, without a dependence on Divine providence. An Atheistical independence when we project things to come, and never call upon God to assist us, and never have divine reservations as we should have, but boast, This I will do: and sometimes negatively, This I will not do, I have time enough to do it, as if we had future times at our command. Saint James excellently taxeth such people, Jam: 4. 13. Go to now, you that say, To day, and tomorrow we will go to such a City, and buy and sell, and get gain. Go to now: see here how he shames them by a kind of ironical permission. Go to now; you will do great matters: whereas (saith he) you know not what shall be tomorrow. God that hath given us the time present to repent in, and to do good, the time to come he hath reserved in his own power: we know not what shall be tomorrow.

Where he shows the ground of this Atheism, and rushing upon business without dependence; they forget the condition of this life, that it is a vapor. What is your life? it is even a vapor that appeareth for a little while, and then vanisheth away. Your life is inconstant, God is the Lord of your purposes: he is the Lord of your life, and of all opportunities and circumstances. Your life is but a vapor: here all things fall under his providence, and guidance. You consider not this, and therefore you project so for the time to come: What is your life? it is even a vapor, &c.

Then he comes to direct them how they should entertain resolutions for the time to come, Ye ought to say, If the Lord will: or if we live, we will do this and that. If the Lord will, in whose power are our intentions, and resolutions, and affections: he guides the inward man, and all the things in the world, to the falling of a hair from our head, to the falling of a Sparrow to the ground, even the least things; you should say thus.

And he calls it, vain boasting: what makes God confound insolent attempts? as indeed he triumphs over insolent attempts of Kings, and Captains, or whatsoever, that set up great business in high conceits, they will do this, and that. Saith S. James, You rejoice in your boasting: they boast they will do this and that, that makes God confound them so, because they will be gods to themselves. Man is a dependant creature, everything is God's, and we are dependant, In him we live, and move, and have our being.

Man being a dependant creature, yet he resolves to do this and that, as if he had the guidance of his own thoughts and purposes: this provokes God to jealousy when he makes himself a god, and sets not God before him in his actions; he sets upon things without dependence, without prayer, or reservation, if God permit this; because God rejoiceth to confound these bold attempts, therefore they never thrive in such attempts.

Therefore a true Christians joins modesty for the time to come; he will attempt nothing but what he may expect to have God's protection in: he that thinks God may cross him, will do nothing ill that he fears God will cross him in, he will be modest. The best Christians are the modestest, they consider the uncertainty of the things of this life, and the weakness of man in foreseeing things, they see a dependence of all things on the Majesty of God even to the least things; that he guides things that are most casual: and that he rules even the hearts of Princes, as Solomon saith, as the rivers of water; they are guided by him, they are in his hand: hereupon a wise Christian becomes modest for the time to come in his resolutions: he undertakes all with a holy dependence on God; if God will, and if God permit: he will undertake nothing for the time to come, but with warrant, that he may without tempting of God look for his assistance: for to go to God to bless us in ill projects, is to make God the Patron of that which is bad, which is contrary to his nature. Therefore he learns to depend upon God for the time to come, and will entertain, or enter upon no business, but such as he may safely without tempting of God •… epend upon him for his assistance: this is the disposition of a modest Christian.

You see in Psal. 2. how the Psalmist there insults over those that threaten to do this and that: Why do the Heathen rage? and the people imagine a vain thing, &c. against the Lord, and against his anointed? As if they would swallow up the Church, and Christ the anointed: why do they do this, and that? God that sits in heaven, he laughs them to scorn. You see the grounds of lightness, so far forth as is needful. I will name no more.

The way to prevent it may be in observing these grounds of constancy; Especially this:

Stablish your thoughts with counsel, for the time to come: consult, go not rashly, and headlong about matters. It is not with our common life as with those that run in a race; for their swiftness gets all: but in matters of government in Common-Wealth, there the most staid get all: those that weigh things, and then execute upon mature deliberation; that ripen things first, and go not rawly, and indeliberately about it: this every man takes for granted, but it is not thought on.

Then again, labor to suppress passion in anything that comes from us: speak nothing in passion; for one of these things will follow: If we execute it, we are in danger for the things in passion, and inconsiderately spoken: if not, we shall have the shame of being frustrate; we undergo the shame of lightness, that we speak that in our passion, and heat, that we retract after. One of these inconveniencies will follow; either you will do it, and then it will be dangerous: or you will not do it, and then you will be ashamed: a fit reward of rashness.

God gives us passions to be guided, and ruled, and not to rule us: they are good servants, and only servants that should be raised up, and stirred up only when reason, and judgment raiseth them, and not otherwise. But to go on.

Another cure of this rashness is holy dependence on God by prayer, and by faith, to commit our ways to him, our thoughts to him for the time to come: leave all to him, entertain nothing wherein we cannot expect his gracious assistance: the best Christian is the most dependant Christian. That is the first thing the Apostle declines.

What is the second thing?

They thought he was a Politician; as this is the lot of God's Children sometimes: if so be that God hath given them parts, either of nature, or breeding, carnal devilish men that are led altogether by plots themselves, esteem them by themselves. The things that I purpose, do I purpose according to the flesh? He propounds this interrogatory to their conscience, not idly; but he knew that they had a prejudice in them, by his corrivals, false Apostles: therefore he labors to wipe away that imputation likewise, that he did not purpose, and consult of things according to the flesh.

What is flesh here?

Flesh is the unregenerate part of man, whereof fleshly wisdom is the chief: for that guides the old man, that is the eye of old Adam. Carnal wisdom, it is the fleshes counselor in all things, therefore especially he means that.

But why is it called flesh?

For many reasons: among many this is one, that the soul so far as it is sinful, it is led with things that are fleshly, that are outward, and thereupon a man is called flesh: and the soul itself is called flesh, because it cleaves in its affections, and desires to earthly things. And because the poor understanding now, which ruled all, and should rule all, is become an underling to the carnal will, and carnal lusts; Therefore itself is called flesh likewise, The wisdom of the flesh is enmity with God. For now it is swayed even which way carnal fancy, and opinion, and the flesh lead it.

The reason is, it is betwixt God and heavenly things, and betwixt earthly things. And if it were in its right original as it came out of God's hands, being a Spirit, it should be led by God, and by God's Spirit, and God's Truth; by better things then itself: (as every infirm thing is guided by that which is better then itself: as brute creatures are guided by men, and weaker persons by Magistrates that are, or should be better,) but now since the fall, without Grace renew a man, the understanding part of man's soul instead of lighting its candle from heaven, it often lights it from hell, and is ruled by Satan himself, and takes advice even from things meaner then itself, and plots, and projects altogether for things worse then itself. It was not given for that end, (God knows that give it) this soul of ours, to proul for earthly things; for the ease, and honor, and profits, and pleasures of the world. That excellent Jewel that all the world is not worth, it was not given for that end: no, it was given to attain a higher end then this world, to attain communion with God: but now since the fall it is thus with it, that it is a slave: Carnal wit is a slave to carnal will; and that carnal will is drawn by carnal affections: affections draw the will, and the will draws the wit, and makes it plot and devise for that which it stands for; for carnal lusts and affections which whet the wit that way: therefore the whole soul is called flesh, even reason itself.

And hereupon wicked men are called the world: why the world? because they are led with the things of the world, with the guise, and fashion of the world.

A man (in the language of the Scripture) is termed by that which he cleaves to: therefore if the heart and soul cleave to the flesh, and the things of the flesh, it is flesh; if it be led with the world, and the things of the world, it is called the world. Wicked men are the world, because the best thing in them is the love of worldly things, and their wit is for worldly things, all the inward parts of their soul are spent upon worldly things: therefore they are called flesh, and the world. And sometimes Satan himself: a man as far as he is carnal is called Satan; yea, good men: Go after me, Satan, saith Christ to Peter.

A man as far as he yields to anything, he is named from that which he yields to: when fleshly things rule a man, he is called flesh; when worldly things rule him, profits and pleasures, a man is the world: when a man yields to Satan, he is Satan.

This should make us take heed by whom we are led, under whose government we come: Saith S. Paul, Do I purpose according to the flesh? that is, according to the profits, and pleasures, and honors which the flesh looks after: are those my advisers, my intelligencers, my counselors in the things I take in hand? what may make for my honor, my pleasure, my estate, my worldly ease here? No, saith he, I purpose not according to the flesh. The rule from hence is this, That

Every Christian, much more a Christian man in Authority and place, a Minister, or Magistrate, ought by all means to avoid it? Saint Paul here declines it, Did I purpose things according to the flesh? was I politick. I had just occasion to speak largely of it in the former Verse concerning fleshly wisdom, therefore I will speak the less of it now. We ought by all means to decline the imputation of it, and much more the conscience of it, then the report of it; to be holily wise, and to be accounted so too.

The reason is, It is God's enemy, and our enemy: should a Christian consult and deliberate with his enemy? to take his enemy to be his Judge, and his friend, and counselor? A man that hath his enemy to guide him to a place, that hath a Pirate to guide him in a Ship, how can he come to good? He that is led by the flesh he consults with his enemy, when he looks what is for his profit, or his pleasure, &c. These things we should renounce as we promised in Baptism, when we gave our names to Christ. If we live, and deliberate according to the flesh, we shall die, saith the Apostle peremptorily. It is a dangerous enemy, death is the issue of all the counsel of the flesh, Rom. 8.

Again, it is a secret enemy, a domestic enemy, it is in all the powers of the soul, we cannot be too jealous against it. It is a perpetual enemy that accompanies us continually, in all our consultations, in all places; in prosperity, in adversity; it hinders us from all good, it keeps us from the reformation of anything that is ill.

If a Magistrate be suggested by any other; or by a good motion of his own, Do this, reform this; Oh I shall run myself into danger, I shall incur censure: so ill is done, and is unreformed, only by consulting with the flesh: and good is neglected, I shall be accounted an hypocrite, if I do this.

So there is flesh and blood to hinder in every good thing: the flesh will be foysting bad ends, or bad moving causes, and the flesh will be ready to keep us from reforming ill from fear of danger. And if we do ill, and be in ill, it will be ready to keep us in ill: Oh, it is time enough to repent, &c. a thousand such policies the flesh hath to keep us in ill till we be in hell itself. Who would be advised, and take counsel by such an enemy?

Therefore let us take heed; we have it in us, but let it live in us only, and not rule in us; although it will be in us as long as we live, yet let us not be ruled by it, let us not admit it to counsel, but suppress it, and keep it under. Especially those that are Magistrates, that are called to public business: let them not bring private respects to public business, but bring public hearts to intend the good of Religion, and of their Country, before any private interest whatsoever. And not consult according to the flesh; If I do this, I shall displease such and such: that is no matter. If it were not for Religion, if a man have a public mind, such as the very Heathens had, he would lay aside base respects in public business. Therefore I humbly desire such to examine deeply their intentions and purposes, what they aim at; whether to serve God, and the Church, and their Country, or to serve themselves: that if so be they may be safe, they care not what befall their Country, or Religion, or whatsoever. That is it that moves God to indignation, to cross their intentions: for when God sees they set earth above heaven, the world present before the world to come; and the dirt of the world, base respects before those that are greater, that they invert the order of things, he crosseth them in that they aim at, because they cross him in neglecting their duty. Therefore as we would have things succeed well, let us labor to consult not according to the flesh, for our private advantage; but for what may make most first for Religion, and then for the public good.

Again, we may learn from hence, That

To purpose according to carnal reason, and affection, it is a ground of lightness. For mark the reason of it, when a man is carried in his deliberations by carnal respects, this will be for my profit, this will incline such a man to me, by this I shall get such a place, &c. when he is led by low and base respects, it makes him light with God; though he be never so good otherwise. Because carnal respects build on outward things that are uncertain: therefore all resolutions built on outward things; and carnal respects, are uncertain. He that takes fleshly wisdom for his counselor, and adviser, and intelligencer, what doth he? he is led with by-respects, with one of the three Idols of the world, some honor, or pleasure, or base profit: now when the rule of deliberation is the flesh, and the flesh carries to outward things that are variable: a man is always light and inconstant, that propounds the deliberation of things according to the flesh.

What is the reason that a wicked man, (though he be not notoriously, outwardly wicked; but a shrewd man, that is for himself, that makes himself the end of all his projects,) what is the reason that such a man can never be a sound friend? he is never a sound friend; he is only a friend, so long as it makes for himself; so long as he gets to his own in all things. As the Jesuits use to say, (so it is true of every natural man) they do all they do, and consult in an order to spiritual things: they do this, and that, and over-rule Kings, and States, and this is for the good of society, and in an order of spiritual things. A man that hath not grace in him above nature, and above respects of nature, he can never be a sound friend: for when fleshly advantages come, of pleasures, and profits, and honors: when these rise one way or other, there he leaves the bonds of friendship: because there is a nearer bond between him, and the things of this life; he is led with the flesh, and deliberates according to the flesh.

And that is the reason likewise why such a man can never be a good Christian, he can never go through the variety of times: why? because he consults of things according to the flesh, and as long as Religion stands with his aims, that he may enjoy his riches, and his greatness, and the contentments of this life with Religion, so long he is content to be Religious: if Religion cross him in these, he hath not learned to deny himself, and therefore he is not constant.

Or if times do not fall out so cross, he is not constant in his disposition; and God looks on him as he is in his disposition, and so he will judge him at that day: now being led with the flesh, his disposition alters, and varies.

How shall I know whether I consult according to the flesh, or no?

In a word, examine two things: The ground, and the aim of our actions; whence they rise, and what they aim at. Spring they from self-love? aim they at our self-contentment, and private interest? then a man is led with the flesh.

To use a familiar instance; In Marriage, when a man looks more to wealth then to Religion, he adviseth according to the flesh. And so for a Minister to respect his living more then anything that might weigh with his conscience otherwise, if he were good: he is led with respects according to the flesh. Those that leave their former good acquaintance, and choose such as they only hope to gain by, and forsake those acquaintance that they cannot gain by, (though they be never so good otherwise) they are led according to the flesh.

How shall we know that we do not things, and consult not of things according to the flesh?

Some men may know it easily; as when men are of pregnant parts, when the strength of their wit leads them one way, and Religion leads them another way, yet in the awe of God they do not go that way that politick respects would carry them; they could be as errant Politicians as the best, but they dare not: here now is a man that is led by the Spirit, when it is not for want of parts, but out of conscience, he doth not so miscarry by his enemy. Many times an honest man could be rich by ill means as well as another, he knows the way; it is not for want of wit, but because he dares not, the awe of conscience, and the awe of God lead him to better rules and aims; so it is easily discerned in eminency of parts.

And likewise in fitness of opportunities, if there be not parts; when a man hath all outward advantages to satisfy the flesh, to yield to it, to have his aims, and yet he will not. If a man have power, and yet doth not revenge himself, he consults not with flesh and blood: for he might be revenged if he would. So I say, when there is something that might sway us another way; and yet notwithstanding out of mere conscience, and better rules we will not, it is a sign we purpose not, we advise not things according to the flesh, but according to the Spirit; we are led with better rules then the world is.

In strong suggestions, a Joseph can say, How shall I do this and offend against God? Doth not God see it? saith Job: so a Christian in the strength of Temptations, and solicitations, and opportunities to do ill, he considers, Doth not God see? How shall I do this, and offend against God? Shall I break the peace of my conscience for the gaining of this, and this? why no; then a man is not led with Carnal wisdom.

Again, we may know this, that we are not led by the flesh, and advised by the flesh, when we are humble in all our consultations. It is a perpetual concomitant of carnal wisdom to be proud: knowledge mingled with corruption puffeth up.

But how shall we labor to overcome this, because we have the flesh ready by us, in all our consultations, we have this counselor always ready at hand, as S. Paul complains, Rom. 7. That when we would do well, evil is present; it is present at our elbow; nay it is nearer, the flesh is mingled in all the powers of our souls: and with heavenly wisdom there is a mixture of carnal wisdom: how shall we do that we may not be tainted with it?

I will give a direction or two.

First of all, have a prejudice of it, Cave, time, &c. saith the holy man S. Austin, Take heed of the evil man thyself: take heed of carnal reason; be jealous of it, it is an enemy, and the issues of the ways it adviseth to are death: There is a way that seems good to a man in his own eyes, the issues whereof are death, not temporal only, but eternal death. It is a deadly enemy: have a prejudice of it, and conceit of it to be as it is; have a jealousy of it, and of our own selves; especially in things that concern ourselves. What is the reason that a man is an incompetent Judge in his own cause? This, because there is natural self-love, and flesh that draws all to itself. Consult not with it therefore; consult with higher rules, and principles, what may make most for the chief end, for the glory of God, for the assurance of our comfort while we live here, and a better estate hereafter, that which may make most for the common good; let us labor to live by right rules and principles, God will value us by that.

Put the case a man by passion be led another way, what is his rule? what is his aim? his aim is not carnal, he may fall by passion, &c. God judgeth not by passion, but by the tenor of our life: God esteems us not by a single particular exorbitant act that by passion, or incogitancy a man falls into; but by the tenor of our life. Therefore let us labor to have our rules and aims good; though we fail in particular, yet that our way may be good; though we step awry, yet our way may be good; that when Judgment shall come, when death shall come, it may not find us in an ill way, in an ill course. Therefore let us consult with God, consult with his Word, consult with those that are led by the Spirit of God, labor to be under the government of God's blessed Spirit, to be guided by the Spirit of God, and by the Word of God: This should be our care, to labor that God would guide us by his good Spirit in those ways that may lead to our comfort, that of all other enemies in the world, he would not give us up to our own flesh to guide us, but that he would take the guidance of us to himself, that as he hath right to us by his Covenant, so he would take us into his government. And desire Christ that as he is our Priest to die for us; so likewise he would be our Prophet to instruct us, to subdue all in us. And let Divine truth be our counselor, to bring our inner man into subjection, as it is, 2 Cor. 10. The weapons of our warfare are mighty, to bring all into captivity, to subject all high devices, and reasonings.

How shall I do this? I shall miss of my ends, I shall miss of my projects. O but Religion when it comes and brings down all, it makes not a man to cast away reason, but brings reason under, and brings the soul under God. A man may keep his wisdom and understanding safe still, so he keep it under, and let Divine truth sway and bring all in us into captivity to itself.

But alas, the scope of the world is contrary, instead of bringing the soul into captivity to God's truth, to be led by him, to have no thoughts, no aims contrary to God's will, they make God's truth a captive, and prisoner to their own base affections: as S. Paul saith, Rom. 1. They hold the truth, they withhold it as a prisoner under base affections. And whereas all should serve the main end, and intend better things; they make a counterfeit loving of good things to serve their carnal ends; they make heaven serve earth, they make God serve man, the Spirit serve the flesh: they invert the order of things clean, which is as contrary to nature if they had wisdom to consider it, as that the heaven should be under the earth, and the water above the air: it overturns all in Religion, when we suffer carnal wisdom to rule all, to imprison that light that God hath put into the heart and conscience, and the light of his Word, to base affections, and not to bring all into captivity to the Spirit, and the Word.

When we come to hear God's Word, we should consider that we come not for recreation; but we come to a Counselor, to that that should sway, and direct all our ways and words, to that that is not only our comfort in the time of affliction, but our counselor, as David saith, it was the man of his counsel. So we come here to be counseled, to hear that which must direct us in the way to heaven: we must come with a purpose to be guided by that, to be taught: As Cornelius faith, We are here in the presence of God, to hear what shall be said to us from God. Saint Paul gives this direction, 1 Cor. 3. If a man will be wise in heavenly things, let him be a fool first. It is a strange thing, Let him be a fool, that is, let him be content to be esteemed so, let him be content to lose his reputation of wisdom, that he may be wise. When he knows others to be fools, let him take a substantial course, that the vain world may think him wise.

It is hard counsel: for of all imputations in the world, many, and the most had rather be accounted wicked, then be accounted fools: account them the veriest fools which are unfit to speak; think of them in the highest degree of ill you can, oh they have wit enough for that, they have learning, and parts for that; take not away their learning, and parts, account them not fools, account them what you will. Religion masters this base opinion. Saint Paul saith, Let a man be a fool, if he will be wise. Let no man deceive himself, and think, Let poor men be so, and so: Religion is the private man's good, and let them make conscience of such things; but for us that are in place and authority, we must rule by policy, and he knows not how to rule that is not a Politician. Let no man deceive himself; there is no man, great or small, but if he will be wise for heaven, let him be a fool, let him take courses that are conscionable, though he be accounted a fool for his pains.

Let us be jealous of our own hearts in private and public, let us take heed to our own hearts that the flesh come not in. Let us labor to be acquainted with Christ, that he may be our counselor, and our guide in all things.

Specially now when we come to the Communion; we now renew out Covenant with God, and our acquaintance with Christ Jesus: we come to feast with him. Do we think to have any good by him, any benefit by his death, except we make him our King, and Prophet, to rule and guide us? except we make him our Counselor? Therefore let us think beforehand, we cannot come as we ought to receive the Communion, unless we intend beforehand to renounce the flesh, Christ's enemy: can you be welcome guests, and resolve after to be led, and ruled by his enemy? If you will have good by Christ's death, as a Priest to reconcile you to God: (as this Sacrament seals the benefits of his death, the breaking of the bread, and the pouring out of the wine,) come with a purpose to be ruled, and guided by this Counselor in all things, he is the great Counselor, Isai. 9. 7. that is willing to advise us by his Word and Spirit in all the particular passages of our lives: and the more we enter into acquaintance with him by the Sacrament, and maintain it by private prayer, and by all sacred means, the more ready he will be to do the office of a friend, and counselor, in all the passages of our lives to advise us what is best. I had occasion in verse 12. to speak at large of fleshly wisdom; therefore I pass it.

For a fleshly man, led with the flesh, being led with the things of the world, and they being inconstant, he must needs be as that which he is ruled by. A man cannot stand safe upon the Ice, because itself is not safe: a man cannot stand in a thing that stands not, that hath no consistence. Now a Carnal man he hath no prop to hold him but the things below, he cleaves to them, and they are inconstant, and variable, and uncertain. He that purposeth according to the flesh is yea, yea, nay, nay. Therefore his love is yea, yea, nay, nay. If he may have good by you, he is yea, yea; he is for you: but can you do him no good, he is nay, nay, he will not own you then.

Therefore one way to be constant, is not to be ruled according to the flesh, (which I spake of before,) for they that are, are yea, yea, nay, nay.

Therefore take heed how you trust carnal men, in near intimate society; as in marriage: Or in near friendship, never take a man that hath his own aims, and ends: for he will respect you no more then he can advance his own ends by you. Trust not the Wife of thy bosom, saith the Prophet, if she be carnal she will have her own ends. So a friend that is carnal, he will have his own ends; the Idol that he respects more then thee, or then anything in the earth is his own fleshly wisdom, and his own ends. Every carnal man makes himself his god, he reduceth all to himself; his own ends is his Idol, therefore have no intimate society with such.

Observe again in this place, That

They are vehement in either part; if they be yea, they are yea, yea, and yet they will be nay, nay, naught at the same time. The soul of man will admit of contraries, and yet be still the same in the general, yea, yea, at one time, and nay, nay, at another time. And usually they that are vehement in business one way, are vehement another, if they be carnal. A carnal man is vehement one way in the pursuit of things, and he is vehement on the contrary if he be crossed.

What is the reason that men that are carnal, some stand against Religion, and some for Religion with like eagerness, the one is nay, nay, as much as the other is yea, yea? both are flesh, and if those that are yea, yea, were where the other are, they would be nay, nay. For instance, a man is Religious only for carnal respects, he is yea, yea, O he will have the Religion of the times; why? he could not be safe else, he cannot have his ends else, he was bred up in it, &c. Another on the contrary is as much for the opposite Religion: what is the reason? he was bred in it, it stands for his ends. If a man be Religions not for religious respects, he is peremptory, and contrary to him of the opposite religion, and yet they are equally naught.

A common Protestant hath no better ground for his Religion, then a Papist hath for his; the same reason that a Papist hath, the same such a Protestant hath: he was bred in it, and the King is of that Religion, and he shall attain his ends by it. Hath a Papist other reasons? except a man be truly changed, and altered, he shall be yea, yea, and nay, nay, sometime one, sometime another; peremptory in one, and peremptory in another, and all naught.

As for instance, the Sea, sometimes it ebbs, sometime it flows; sometimes it flows one way, and then flows back another way; yet it is always salt, and brinish, the nature of it is not changed: so some men are peremptory, yea, yea, they run one way amain, and then they ebb again, yet they always keep their nature brinish. They are peremptory for good sometimes, and when it stands for their ends they are peremptory against it. Such a cause is so, it is yea, if it help their advantage; and it is not so, if it help not that; as if truth itself in their judgment were flexible, and alterable. Thus a carnal man he alters, and yet he is never good in his judgment. Saint Paul declines this, he was not, yea, yea, nay, nay, because he did not purpose things according to the flesh.

To come to the point itself. This declining of inconstancy, of yea, yea, nay, nay, it came in S. Paul from hatred of inconstancy, and falsehood: for yea, and nay, when a man is of one mind and another, it comes from one of these two grounds in a carnal man:

Either because he is inconstant, that he is now of one mind, and now of another.

Or because he is false and means to dissemble.

Now both are dispositions that are contrary to a Christian man, he should neither be light, nor be false and untrue.

Now S. Paul doth much more decline the imputation of falsehood and dissembling, (that he should be yea, when he meant not yea, but nay,) when he had declined the imputation of lightness: for a man may truly say he will, and yet change his mind after: but for a man to say he will, and yet mean it not, that is falsehood, and dissembling, which is worse: S. Paul intends much more to decline the suspicion of that.

Dissemblers are yea, yea, nay, nay; not at divers times, but at the same time they make yea, and nay, all at once. We say, Contradictions cannot be true, for a thing to be, and not to be at the same time: but dissemblers would have contradictions true, they make as if they loved, when indeed they hate.

God is the God of truth, the Word is the Word of truth, and Christ is the Truth; and the Devil is the father of lies. Therefore as we would be like to God, and as we would be unlike Satan, let us labor for truth in all things. Saint Paul here labors to avoid the opinion of dissembling.

How would he think then of Equivocation, when there is yea, and nay at a breath? they are not at divers times inconstant, but yea, and nay at once, to speak one thing, and mean the contrary, to have reservations of the contrary. It is so odious, that I will not spend time to speak of it: only this,

If it were allowable, as the best of their Writers allow it, and practice it; however, if they do not allow it, their practice is so; but they do allow it: by this means the devil himself should never be a liar; there would be no lie at all. And it were in vain for God to make prohibitions against lying, if there might be equivocation: for there is no lie in the world but it may be salved up with reservations. Therefore that course that brings the devil from being a liar, that frustrates God's course, and that makes men that they shall not lie whatsoever they do, it is abominable such a conceit, and odious to God: but to maintain equivocation is to do all this; for with absurd reservations, what in the world may not be justified?

Then again, we are exhorted to suffer Martyrdom, to stand for God's cause, now to allow equivocation, is to avoid suffering. Where is the honor of Martyrdom, and suffering for God's cause, when men shall speak untruths, and justify themselves by a lie? It is contrary (I say) to the whole tenor, and stream of Scripture.

Then again, they may call it equivocation, to mince it; but it is a lie, to speak one thing and reserve another: for what is a lie? to speak falsehood with a purpose and intention to deceive another: Now they speak false, and with a purpose to deceive. A lie must be esteemed as it is esteemed by another that hears it, not him that speaks it. As it is with an oath; Isidore saith, An oath is to be esteemed, as he that I speak to esteems it, not as I in my sense esteem it, as God esteems it, and he to whom I speak: so a lie is to be judged, as he judgeth it that I speak to; because God forbids lying, as a breach of charity to others, because he would not have others deceived: if I salve it up in my own thoughts, and deceive others, it is a breach of charity, and a lie, because it is a speech of untruth, which another thinks to be a truth, it is an untruth, and to deceive him. But these men will have yea, and nay at a breath, they will say yea, and yet have a reservation of nay, at once: S. Paul would much more decline, and abhor this, if he were alive now, when he so declined the imputation of inconstancy, of yea, yea, and nay, nay, at divers times. Indeed S. Paul reserved this; he promised to come to them if God did permit, with a Divine reservation: we may say in all the business we are to do, This I will do, if God permit, and if God will; and indeed God hindered his journey: but I say for equivocation, the matter is so odious, and palpable, that if it were not that Non dum satis odimus, &c. we hate not these men enough, I would not have spoken of it. Their Religion is so abominable and odious, we do not yet hate it enough: and therefore it is good on all occasions to uncase them, and all little enough: But I go on.

T He Apostle in the former Verse having labored to clear himself from the imputation of lightness and inconstancy, that he did not come to them as he had promised: and from an imputation likewise of policy for himself, that he did purpose things according to the flesh, which is the cause of inconstancy, of yea, yea, and nay, nay: he comes now to that which he more intended then those particulars: for he was content to be thought to have disappointed them in the matter of his journey: but that which he aims at was to stablish them in this, That his doctrine was found, As God is true, our Word to you was not yea, and nay. Perhaps I promised to come, and did not; it is true: but my preaching was not yea, and nay; all that I taught was found, and certain, you may build your souls on it, it was yea. He labors to draw them to be persuaded of the certainty of his Ministry, as being very unwilling that a defect in his promise about a business of the world, should weaken their faith in the truth that he delivered as a Minister.

He seems to make a difference between yea, and nay, in Civil things, and in Divine: there is a difference when a holy man speaks of the things of this life, and when he speaks of Divine truths. S. Paul promised to come to them, he meant it honestly, and did intend it; but it was subject to alteration: because God stops our purposes in this life, yea, our good purposes many times. Good things may have variety, one good thing may be more convenient then another. And the cause why he came not to them was not his inconstancy, but their unfitness; it was from their corruption in manners, and in doctrine: they were not ready, as he saith after, he came not to spare them: they were unfit till they were humbled with his former Epistle; and then when they were humbled he purposed to come. But now in Divine truths, what things he spake to them concerning grace, and glory, that was certain, Our word to you was not yea, and nay.

A question may be moved briefly, how S. Paul could be deceived in his journey, and not in his doctrine; being so good a man led by the Spirit of God, how could he promise to come, and yet did not?

I answer, the difference is much between these two. S. Paul had three persons on him.

As a man, he was subject to all things that men are subject unto, that is, he desired in truth of heart to come and visit his friends; he purposed a journey, with a reservation that God might hinder him: and so as a man he might have a yea, that is, a purpose to do a thing; and afterward a nay, upon the uncertain event of the things of this life: so as a man he purposed to come. Nay, as a holy man he purposed a journey to a good purpose, to stablish them: but with a reservation, if God permit; God might stop his journey. But as an Apostle, he taught other things, then speaking of journeys; that he spake of only as a man, and as a holy man, always supposing the condition of human things, and under permission, if God permit. But as an Apostle he was not yea, and nay, there he was certain. As an Apostle he spake Divine truths, and was guided infallibly by the Spirit of God; he delivered truths without all conditions, and exceptions: as an Apostle he did not admit of any such uncertainty. There is an eminency, and excellency in Divine truth, it is stable, and firm, and not subject to variety, and inconstancy: so his doctrine as an Apostle was always yea.

For his journey, and coming to them, he promised his journey in veritate propositi, in the truth of a good purpose of a friend: but as he spake of Divine truths, he spake of them in the certainty of the Divine Spirit: in the one, he spake in the certainty of truth; in the other, in the truth of affection. As a man, he spake in the truth of a good affection he bare to them; but as an Apostle he spake in the certainty of Divine truth.

And you must know this, that God as he used the Apostles, and excellent men to write his book, to write the Word of God, to be his Penmen, yet he hindered them not to be men. As he hinders not godly men to be men, but at once they may be Saints, and men; so Saint Paul as a good man desired to see them, with a reservation: but as an Apostle he was guided by a certain infallible assistance of Divine truth.

Nathan, as he was a man gave David liberty to build the Temple, he was over-shot in it something: but then he goes to God, and consults with him, whether he should, or no; and then Nathan gives David another advice.

So the Prophets, and Apostles, as men they might be alterable without sin: For God will allow men to be men, and subject to mistakes. For Nescience, not knowing the possibility of things to come, is no sin in man; because it is an unavoidable infirmity. So that S. Paul as his usual manner is in promising things to come, things of that nature he promiseth them under reservation, and permission, if God permit, if God will: and he doth not sin, though he be frustrate of his intention.

It is not the only part of a wise man to divine what will be. Saint Paul had not providence to see whether his journey should be crossed or no: but out of a Christian intention, he resolved to come, if God did not cross him; that was as a man, and a good man. But as an Apostle his doctrine was without ifs, and ands, without exception as we say, if God permit, &c. No, (saith he) As God is true, our word to you was not yea, and nay. So in the Apostles we must consider a difference of Divine truths that they delivered as Apostles, from those things that they purposed as men, and as holy men, those were subject to be crossed, and without sin too. For God will have men to be men, that is, variable creatures, and such as cannot promise themselves for the time to come any certain thing.

It is God's prerogative to know things to come: we may know them by their causes, we may know when there will be an eclipse a hundred years hence: but to know what weather there shall be, as we may know the eclipse, we cannot: because there is nothing in the cause; I say, God will have men to be men. S. Paul may promise holily, with a reservation to God, as a man, and as a holy man, and without sin too; but as an Apostle in his doctrine he was not so: but as God is true, our word to you was not yea, and nay, but constant as God himself; that shall suffice to satisfy that. Therefore S. Paul makes the difference, I promised to come, but I did not: but as God is true, our word to you was not yea, and nay.

Our voyage to heaven, and the reference we have to a better life stands not on uncertainties, as the things here in this world. Saint Paul's journey to Corinth might be frustrate; but S. Paul had another course to heaven: his religious course stood not on uncertainties: whatsoever he taught in a Religious course, it was yea; as he saith in the next Verse, Christ the Son of God whom we preach, was not yea, and nay, but yea; that is, infallibly true, perpetually true, necessarily, eternally true.

Saint Paul labors to stablish them therefore in a good conceit of his Ministry; and that made him indeed so much decline the suspicion of inconstancy in other things: Because carnal men are prone to think a man in his calling, even a Preacher in his doctrine to be inconstant, if he be so in his common course.

Saint Paul knew their corruption was such, that from a suspicion of lightness in his carriage and common course, they would rise to a suspicion of his doctrine: therefore he was so curious to avoid the imputation of lightness in his journey; because he would avoid any imputation of lightness in his doctrine. That is it which he more aims at, he stands not on the imputation of lightness in his journey, or such matters; but he knew the corruption of men is such, that if a man fail in common things, presently they think he is so in his calling. Full of false surmises, and suspicions is the nature of man; and as a man is once; they gather him to be so always: therefore he deceiving them in not coming, they might think he would do so at other times too; that makes the Apostle labor to clear himself, but especially his doctrine from all suspicion.

Here is a truth:

And the seal of it.

His averring the truth is this, Our word, our preaching, as it is in the margin: Our word, as it was unfolded, it was not yea, and nay, it was not uncertain.

And the proof, and seal of it, God is true, as it is in the Original, which is made up in the English tongue, As God is true, it is in our translation; but in the Original it is, God is true, and as he is true and constant, and faithful, so our word is constant, and faithful, you may build on it: As God is true, as God is to be credited, and believed, so my word to you is to be credited as yea, as a certain doctrine that is not yea, and nay. It is a kind of an oath.

The holy Apostle here seals it with an oath.

What is an Oath?

An oath is a Religious calling of God to witness, or to be a Judge in doubtful things.

It is in doubtful things a calling of God to be a witness of the truth we speak, and to be a revenger if we speak not true. It is to call God to witness, and to judge, to makes him testis, & vindex. S. Paul here calls God to witness, God is true, and as verily as he is true, our Word to you was not yea, and nay.

You know oaths are either as we say, assertory, to aver a thing: Or promissory, for the time to come to do this or that: and they are either imposed, or voluntary. Now this is an assertorie oath, not a promissory: he avers, and avoucheth peremptorily, that as God is true, his Word to them was not yea, and nay, but yea. And it was a voluntary oath: for nobody exacted it of him; but he saw there was a necessity to stablish them in the certainty of the doctrine he taught, to seal it with an oath, that they should as well doubt of the truth of God, as of his doctrine; As God is true, my word is true.

Jeremy the Prophet hath three conditions of an oath, Jer. 4. 〈◊〉 . It must be in truth, in righteousness, and in Judgment.

In truth, we must speak, and swear true things.

And in judgment, necessary things, with discretion.

And in righteousness.

Now S. Paul observed the conditions wondrous well here. For S. Paul doth it in a true matter; and in judgment: for he was forced to it.

An oath is never good but when it is necessary; not to seal up every idle discourse; as if men would make everything they say to be as true as an oath. Indeed the life of a man should be an oath: the life of an honest man is an oath, as true: but we must not call God to question for every idle impertinent thing; S. Paul saw it necessary to call God to witness it was true, and necessary.

I will not enter into a large discourse of an oath, because afterward I shall have better occasion to speak of it. Only thus much at this time: S. Paul here useth it, he thinks it to be necessary, to establish their minds the better in his Ministry, and a good conceit of it that it was constant. God is true, our word to you was not yea, and nay.

Therefore in such a case we may not make scruple of an oath; If it be

In

• Charity.
• Piety.
• Necessity.

In Charity, in matters of controversy of Civil life.

In Piety, to establish matters of Religion.

And in matters of Necessity, that cannot be determined otherwise, there is no scruple to be made of it.

And where we are bid not to swear at all, that is, not in ordinary course, or not to swear by creatures: but if we do swear, it is a part of God's service, we must swear by him. And indeed it is a service of God, and to good purpose, when Christians swear to stablish, and determine truths that otherwise are doubtful,

They were doubtful of S. Paul's doctrine, and his person; saith he, To put you out of doubt of the truth I speak to you, I dare call God to witness, it is true, and sound. The Apostle doth so once after in this Chapter, therefore I reserve the further handling of an oath to verse 23. because the word there is more infallible, I call God to record upon my soul, &c.

The next thing I observe hence is this, That

It is of great consequence, for God's people that look to be saved, to be stablished in their opinion, and judgment of Divine truth, that it is certain, and not flexible and mutable, according to our wills, and conceits, and dispositions, but is yea, always the same, as God himself, the Author of it. For laying this for a ground that I said before, that S. Paul takes God to witness, he would not enterpose an oath, but in a matter of great consequence: therefore it is a matter of great consequence to be settled in this, that the Scripture is Divine truth, unalterable, and unchangeable.

An oath is never good (as I said) but when it is necessary. It must not only be in truth, but there must be a necessity. It must not only be taken in righteousness, but in judgment, a man must do it in discretion; when the thing is not determinable any other way: Therefore it is a matter of great consequence, that men take the Word of truth not to be as the Oracles of Apollo, and of the Devil, true one way, and false another. The Devil would escape the imputation of a lie, though he be a liar: but God's Oracles be Divine, they be yea: And it is good that we think them to be so, to be constant, undoubted, certain, and unmovable. Therefore the Apostle seals it with an oath: he would not seal a slight truth by an oath, but saith he, As God is true, our word to you was not yea, and nay, &c.

And Saint Paul saw a disposition in them to suspect the truth of God, as indeed we are proner to believe the lies of our own hearts, and the suggestions of Satan, and the counsel of Politicians, of carnal friends, then to believe God himself. Therefore partly for the indisposition in us; and partly for the great exigence, and necessity of the thing, to believe that God's Word is his Word, that it is truth, he seals it with an oath, God is true: It is a point of great consequence.

The reason is, God can have no service else, and we can have no comfort.

If we do not believe the Word of God to be undoubtedly true, in great temptations, and assaults, what armor of proof shall we have? we can have no comfort, nor grace: For sometimes subtle, and strong temptations to evil come, if the Word of God be not more undoubted to me, then the present profit, or pleasure, or whatsoever: if the temptation be ready, and I be not built on, and settled on some grounded truth that I know to be true as God is true; when the temptation is strong, and our faith weak, where are we? a man presently yields to base lusts and temptations.

And so in matter of danger, and despair; when a man is tempted to despair, if he cannot build on this, God is true, and his Word is as true as himself, he will not the death of a sinner, &c. here a man is swallowed up.

It is no matter how strong the foundation be, if the building on that foundation be weak. If a strong man stand in a slippery place, down he falls; if a man stand slippery, and have a weak standing on a strong place, on a strong foundation, if he have a weak building on a strong foundation, he shall soon be cast off. So, the Word of God is true in itself: but if we be not persuaded so, that it is infallibly true, that it is always yea, we shall be shaken with temptations. When we are tempted to sin, the temptation is present, we are sure of the temptation: if we be not more sure of somewhat against the temptation, somewhat out of the Word to beat back the darts of Satan, when we are tempted to sin, and to despair for sin, down we go: and therefore it is a matter of infinite consequence to be persuaded of Divine truth.

What makes many as they are in courses that are corrupt in their callings? nothing but this, they stagger, whether it be true or no that there shall be a Judgment: they stagger whether it be true or no that the Scripture saith: if they were persuaded that it were yea, as true as God is in heaven, as true as they have souls, so their souls must be called to Judgment for that they speak, and do; would they do as they do? Therefore S. Paul stablisheth them by an oath, God is true, and as God is true, our Word to you was not yea, and nay.

Therefore take in good part with thankfulness the means that God hath ordained to strengthen our faith, and assurance of the Word of God, and the Promises of God. Therefore he hath appointed the Sacrament for that purpose. I say there is nothing in the world so strengthened as the soul of a Christian, if he give himself to God's truth to be ruled by it. For if we will believe God, we have his promise, That Whosoever believes in Christ shall not perish, but have everlasting life; rich promises, precious promises, as the Scripture calls them. We have not only promises, but they are sealed with an oath: Now an oath is an unchangeable thing, Heb. 9. 16. we have promises, and oath, that we might have strong consolation; whatsoever might secure man we have. Besides his oath we have his seal, his Sacrament. It was his love to condescend to make any Covenant with sinful creatures, that upon any terms he would give them life everlasting. It was a higher degree of love to set Christ to be the foundation of this peace, and of this Covenant, that now God and we may be at peace with satisfaction to Divine Justice, that he is the foundation of the peace between God and us: Now God may be merciful without wrong, without impeachment to his Justice; that is a higher degree of mercy, to enter into Covenant, and to give Christ to be the foundation of all. And then it is a higher degree then that to secure us of the Covenant that Christ is ours, to seal the Word with an oath, and with the Sacrament which is the seal of the Covenant; what could God do more?

What a horrible sin therefore is unbelief, that we should tremble at, to call God's love, and truth in question! But yet we are prone to it; or else why did Christ ordain the Sacrament to strengthen and stablish our faith, and to confirm us, but that he knew our propenseness to unbelief.

In the time of ease and prosperity, it is easy to think, God is merciful, and Christ died; but in the time of temptation, all is little enough to shore and prop up the faith of a drooping Christian. Therefore God out of heavenly wisdom, and love to us hath appointed these Ordinances for the strengthening of our faith. And all is to no purpose, unless our faith be strong in the Promises; as Saint Paul takes an oath, to build them on the Promises he taught them. And so all is little enough, oath, and promises, and seal, &c. Therefore we should with all reverence attend upon God's Ordinances, for the strengthening of our faith. But to come to the words themselves.

Take the words out of the form of an oath, and the Proposition is, That

In this link of the sentence, God is true; First it is true that God is, he is truly God, his nature is true, his properties true. Likewise God is true and faithful, not only in his nature, and properties, but in his free decrees, in the things that freely come from him. It was free for him to make promises of salvation, or no, as it was free for him to make a world, or no, and whether he would redeem mankind, or no: but when he had promised, except he should deny himself, and his truth, he must send Christ. So in all the free promises of forgiveness of sins, and life everlasting by Christ, if we believe in him, we say they are certainly true, because God that is true hath promised: God is true in his Nature, and true in his free Promises, and threatenings; he is true in his works, true in his Word, every way true. He is true in his nature, all is true within him, and without him: if anything could change him from within, he were not himself, he were not God. And from without there is nothing can change him: for there is nothing stronger then God. God is true in all his purposes, true in his free and voluntary decrees. It was free for him to decree, but having decreed, there is a necessity of performing; it is of the necessity of his nature as he is God. He is true in his free decrees, they are not free in regard of the event, but in regard of the Original, as I said; he might have made a world at the first, or no, and have redeemed mankind, or no: but having made these decrees, of necessity as he is God he must be true in his free decrees.

There is a subordination of truths, whereof one is the cause of all the rest. Now all depends upon this grand truth, God is; it is the first truth that ever was of all truths in the world, in heaven and earth, that there is a God, that there is such a thing, such an excellency as God, the Author of all things in nature, the Author of all things in grace, and glory. I shall not need to prove this fundamental truth, this Truth of truths, that God is: It infers all other truths. For grant this, that God is, and a man must needs grant that that follows upon it, that God is as a God should be, that is, unchangeable, eternal, immutable, almighty, all-sufficient, and all the blessed attributes, that he is the author of all good in the creature, that must needs follow, God is the first truth: and then God is so and so as becomes a God. And then this must follow in the next place, that he is a God immutable, and unchangeable, he must be so in all the manifestations that come from him, in his free decrees, and in the outward manifestations by promises, and threatenings, and whatsoever; and therefore God is true immutably, and unchangeably true, or else he were not God; he cannot be otherwise and be God. A man may say of a man, he is a liar, and yet he may be a man: a man may be a man, and a good man, and yet be inconstant, and changeable, because he is a creature: but to say a God, and not to be true, is to say a God, and not a God: of the necessity of his nature he must be true. It is not of the necessity of the nature of man to be true, he may be a man, and be a liar: Every man is a liar; because it is not of the essence of man to be true: but God is true out of the necessity of nature, he cannot be God if he be not true; because God cannot deny himself. Man is changeable, because he is a creature, as Damascene's speech is, All things created are mutable, and man as a creature is changeable: a man therefore may be alterable, and false, and be a man; but God cannot be so, and be God.

It will be objected, that God hath threatened oft, and hath not performed: as we see in the Ninivetes, and Hezekiah in his sickness, and so in many others.

But the answer is easy, God is true in all these: for God's Promises that come from his truth; they are either absolute, or conditional. The absolute are those that have nothing annexed to them, but shall certainly be. As God would have sent Christ without all conditions, Christ should have come without all peradventure as we say. But now some promises have conditions annexed to them: if a Nation repent of their sins, God will repent of the evil he hath threatened, as it is in Jeremy. Now those threatenings that are on condition of repentance, if the condition be performed, the sentence is reversed. All the Promises are made with exception of the Cross, all must suffer before they come to heaven, and be glorified: Now all the Promises with the exception of the Cross are conditional. So God is true both in his absolute Promises that are made without condition, and he is true in his conditional Promises; because where he performs the condition, he will perform likewise that that is tied to the condition: he changeth his sentence sometimes, and his threatening, but not his decree: for his purpose and decree is to forgive and reverse the sentence, if we repent. I say, it is a clear truth, that God is true, unchangeably, and immutably true.

And it is the prime truth of all truths, that God is, and God is true. As we say of the heavens, unless the heavens were moved, there would be no motion in the earth: For if the Sun had not a motion in the Zodiac up and down, where were Summer and Winter? If he had not his course, where were night and day? The vicissitude and intercourse of all earthly things? If the heavenly motion were not, nisi moverentur, &c. if those did not move, we could not move, because we depend upon that. So unless it were true, that God were, there is a God, and God is unchangeably true, there would be nothing true in the world: for all truth is therefore true, because it is answerable to that exemplar truth that is true in God, answerable to God's conceit, and decree of things.

This I observe the rather, because it is a fundamental thing: it doth wondrously stablish our faith in Divine truths, when we know it comes from God that is true. If we would seek for evidences of our faith, then we must go within us, and see what love, and what hope, what combat between the flesh and spirit there is; but if we look for anything to stablish our faith, go out of us, consider the unchangeable truth of God, whose truth it is.

God as God creating a reasonable creature, he must give him some revealed truth, he could not be worshipped else. How must we know this revealed truth whereby he will be worshipped by the reasonable creature? (for no man will be served by his servant as he pleaseth) how shll we know these certain truths? because they come from his nature. God is true; and as God is true: so our word to you was not you, and way, that is, it was true. There is the same ground of the certainty of Evangelical truth as there is of God himself to be true.

To add a little further in the Point, consider the truth of God every way, the faithfulness of God, as it signifies in the original, as God is faithful. Consider what relations God hath put upon him in his divine truth, how he will be thought on. And then bring those relations to his nature: for there we must pitch at last. What is he to us? and how hath he revealed himself to us? Thus and thus. What is he in his nature? So, and so: and there we must rest.

For instance, The Lord hath made many promises, who is it that hath made them? he that is true, and unchangeably true: there the soul rests in the nature of God. But what relations hath he put upon him? he is a God, and a Lord, and a Judge, and a Father, &c.

Now as he is God, he is true, therefore he will do all things that a true God should do; he will uphold his creature: while he will have his creature continue, he will give it life, and being, and motion.

And as a Lord he will do with his own what he list, and it is not for us to contend with him why he will do this or that, why he makes one rich, and another poor. He is Lord of all, and a true Lord; therefore we must give authority to this true Lord.

And then as he is a Judge, he corrects men for sin, and rewards them for the good they do. As a Judge, sometime he punisheth them inwardly in conscience, sometimes outwardly. All the good we have is from this, that he is a faithful, and true God; therefore there we must rest. He is a true Judge, he rewards every man according to his works, whether they be good or evil.

And so in the relation of a Father, he is a true Father, he corrects when time serves, he rewards and encourageth when time serves, he gives an inheritance to his Children, and hath pity and compassion on his Children when time serves; He is a true Father. Other fathers do this and that out of passion, not out of truth and goodness: but he doth. So when we consider God in his relations, consider of the attribute of his truth.

All truth, in his Word comes from this, God is true. This truth is sealed by this, that our truth to you, our word to you was not yea, and nay, uncertain: God's truth is not uncertain and variable. There is no shadow of change in him, and his Word is like himself. We say usually in the word of an honest man, and that is something, In verbum S •… rdotis, in the word of a Priest, it was accounted in former times a great matter: it should be so indeed. In the word of a King is a great matter. But when God saith in the Word of a God. The Word of the Lord hath spoken so, It is not yea, and nay, it was not flexible, and doubtful, because it is the Word of him that hath the command of all that he saith, it is his Word that is Lord of Heaven, and Earth. Now when he that saith a thing is the Lord of Heaven and Earth, he is Lord of his own Word, therefore what he saith is not yea, and nay, uncertain: for he can make good what he saith. There is the same ground of Evangelical truth, as there is of God himself to be true. I will speak no more in the unfolding of the Point, it is plain that God is true.

Is this true, that God is true, that he is truth itself? then many things issue from hence: It is a ground of many other truths: It was the ground of all the Uses that S. Paul makes of the Word of God, it is profitable every way. I will name some principal, to avoid multiplicity in a plain Point.

God is true, and his Word is true; hereupon the threatenings of God must needs be true, even as true as God himself. If this be so, then unless we will make another Scripture, another Word, this Word is yea. That Word that threatens sin, that Idolaters, and covetous, and wantons shall never enter into the Kingdom of heaven, (Be not deceived, saith the Apostle,) that Word is yea, it is true. God is true: this must follow therefore, that whatsoever he saith is true; therefore his threatenings are true. It is a truth that hath influence into all other truths whatsoever, that which is prefixed here by S. Paul, not only as an oath, As Gad is true, so his Word is not yea, and nay, but certain: but I say it hath influence into all other truths whatsoever; threatenings, promises, directions, all are therefore true, because God is true.

Therefore those that shuffle off the threatenings, and think they shall do well, and bless themselves, God's wrath shall smoke against them: for God must alter his nature, and his Word must be altered, or else his judgments must stick on them to death and damnation without repentance. If God should not be avenged on ordinary swearers, and blasphemers; if adulterers should live in such sins, and ever come to heaven, they must have another God, and another Word of God; this hath said, they shall not enter into heaven that live in these sins. If it be true as God is true, what horrible Atheism is in the hearts of men, to think that God will change his nature, though they do not change their course, and that the Word of God shall alter, though they will not alter? what hope can profane blasphemous persons have that make but a trifle of swearing, when God hath said they shall not go unpunished? and those that live in a filthy course, when God hath said, Whor emongers and adulterers God will judge? without horrible atheism how can these men hope for favor from God, when he hath sealed his Word with this, that as he is true, and truth itself, his Word is true, they shall never enter into heaven?

So again, if this be true, that God is true, and his Word thereupon is not yea, and nay, it serves to comfort us, many ways.

When we are oppressed in the sense of sin, If we confess our sins, he is merciful to forgive our sins: he that is true hath said it, whose Word is not yea, and nay, but yea, trust to it. If we doubt of perseverance for the time to come: he that hath begun a good work, will perfect it to the day of the Lord. He is yea, and his Word is yea; he is true, and his Word is true.

Again, hence for our judgment we learn this truth, That the Word of God hath the same ground of truth as God himself, therefore it is the Judge of all Controversies: of all things questionable in Religion, the Word of God is Judge; because it is not yea, and nay, but yea, and it is true, as God is true. And it is Judge of this controversy too, whether it be the Word of God?

The question between the Papists and us is, whether the Epistles, and the Prophets be the Word of God, or no? whether is it or no?

I answer, from Apostolical testimony, S. Paul saith, As God is true, his Word is true, the true Word of God; and All Scripture is given by inspiration. The Word of God therefore is the Judge of all Divine truths; because it is most certain, even as certain as God himself.

What are the properties of a chief Judge?

He must be true without error: authentical without appeal, such as can from himself without a higher determine. He must be infallible without peril of error. All these belong to God's truth.

It is yea, it is true without error, it is always yea. And then it is authentical; there is nothing higher but God himself, whose Word it is; and it hath the same authority that himself hath, As God is true, so it is true. It is authentical without all appeal, we cannot go higher then God himself in his Word. We cannot call God, or Christ from heaven,; he hath left us his Word, and therefore it is to be credited of itself.

And it is infallibly true without danger of error, one depends upon another, As God is true, so our Word is true. If God be true infallibly, this issues by consequence, that the Scripture is the Judge, and infallibly true without danger of error.

Hence we may know what to judge of that Romish assertion. There are no other Judges in the world can be said to be yea always.

Councils are not always yea, they are yea, and nay; what one Council hath set down, another hath reversed. In the Council of Basil the Pope was above the Council. In another Council, that is above the Pope.

So one Popes decrees thwart another. The Popes are yea, and nay, and not yea; for many hundred years they labored to cross and thwart one another. So Councils, and Popes are yea, and nay, and not always yea.

Traditions of the Fathers are yea, and nay, and not always yea; they thwart themselves. S. Austin the best of the Fathers, to whom the Church is most chiefly beholding of all the rest, he was yea, and nay. Doth he not retract? He wrote a book of Retractations of his former opinions, then he was yea, and nay, and yet a holy man. That which is the Judge of controversies must be yea, that is, infallibly true, authentically true, that there be not a higher. From all others, from Fathers, and Councils, there may be appeal to Scripture; but from Scripture to none: because it is the Voice, and Word of God. All things else are yea, and nay, they are changeable, and they may be so without prejudice to the being of them. A Council may be a good Council, and inconstant in many things. Fathers may be holy Fathers, and uncertain: it is only the prerogative of God to be infallible like himself, unchangeable in his nature, and his Word is like himself.

Hence likewise issues this, That whatsoever agrees not with the Word of God which is not yea, and nay, is false and naught; Therefore those opinions of the Church of Rome, that say they cannot err, if they be not yea with this yea, then they are not yea: for only the Word of God is not yea, and nay, but only yea; that is, only certain, and true. All other Religions that are not Divine, are yea, and nay. Popery is not grounded upon the Word of God, because it is yea, and nay, that is, it is uncertain. See how they cross many ways this Word of God that is always yea, and true as God himself is true.

Is it yea, that they saw no Image of God, and therefore they must make and worship no Image? Nay, saith the Church of Rome, they have a nay for this yea; they will make Images, and worship them, the Image of Mary, and other Saints. Yea, (saith the Scripture) drink ye all of this: Nay, (saith the Church of Rome) they have a nay for this yea, only the Priest must drink the wine. Let the Word dwell plenteously in you, is the yea of Scripture. The Church of Rome hath a nay for this yea, it is dangerous for the people to read the Scripture, and therefore they are forbidden it. We must pray with the understanding as well as with a good affection, 1 Cor. 14. that is, we must know how we pray; it is proved at large excellently. Nay, understand, or not understand, so the intention be good, (saith Rome) pray in Latin, or howsoever, there is their nay to this yea. Let every soul be subject to the higher Powers, is the yea of God's Book, therefore the souls of the Clergy, and whosoever: The Church of Rome hath a nay for this yea, therefore their doctrine is bad: for only God is true, and his Word is only not yea, and nay, but always yea, infallible; therefore that which is contrary to it must needs be false. If only yea be true, then that which is contrary to it must needs be false.

And likewise again, if God's Word be not yea, and nay, that is, not inconstant, then whatsoever is inconstant, and thwarts itself in contradictions, is not God's Word. Popery is full of inconstancy, full of contradictions to itself.

First, besides inconstancy, and uncertainty, it is full of contradictions, it is yea, and nay: for a body to be in many places at once, and yet a true body; to be in a hundred, in a million of places at once, as they would have Christ's body to be in the Sacrament, here is to be, and not to be; a body, and nobody, for it hath not the properties and quantity of a body: for a body can be but in one place at one time; here is yea, and nay.

For Christ to be a perfect Redeemer, and yet notwithstanding to need the help of other Mediators and Intercessors, here is yea, and nay: it is a contradiction.

That the Church of Rome is the Catholic Church: if it be Roman, it is not Catholic: The universal Catholic Roman Church, it is as much as the universal particular Church: it is a contradiction, one thing overturns another.

The sacrifice of the Mass, an unbloody sacrifice: a sacrifice is the killing of a thing that was alive; a sacrifice is with blood: the offering of Christ in the bread, is an unbloody sacrifice: a sacrifice, and not a sacrifice: here is yea, and nay, a contradiction. So that besides their thwarting of Scripture, they thwart, and contradict themselves in their fundamental points, they are yea, and nay.

And then they are full of uncertainties, they are not undoubtedly yea. There is no Papist in the world would end his days so, if he be not drunk, if he be advised, if he be not surprised with passion, if he do not forget himself. Come to a Papist, and ask him, what? are the main points of Popery that you believe, always yea? Can you say when you confess your sins, that you confess all? No; can you then say then you have a perfect absolution, that depends upon your confession? No, it is an uncertain thing. What an absutd thing is Popish Religion? it wracks the conscience of people.

Can you say that the Priest intends consecration in these words, This is my body? No: and if the Priests intention be not there, then Christ is not there, and then you are Idolaters. Can you tell certainly that Transubstantiation depends upon his consecration? No, how full of uncertainties, and contradictions is Popery? you cannot say the Points of Popery are always yea. Perhaps they are yea in life, but are they yea in death? It is yea in life, that they merit salvation by works, but is it yea in death? No; Bellarmine disclaims it, It is safe not to trust in our own merits for danger of vain-glory, &c. but to trust only in the mercy of God in Christ. So their doctrine, it is yea in life, to sin by, to live riotously by, but then it is nay in death, they reverse it if they belong to God: they disclaim their works, and other things, and cleave only to Christ, and there is hope of them that have grace truly to do so. So their doctrine is not yea, that in life and death they can stick to.

To go on a little further, to lay open the grossness of their tenets, and the danger of their Religion. (We are better bottomed then they are, which make the Word of God our rule, and ground, that is not yea, and nay, but yea.) The Canonization of Saints. The Pope, he makes Garnet a Traitor, and Thomas of Becket, Saints: how can he know that these were Saints that he Canonizeth? he that makes a Saint must know the hearts of men, and search the heart; for the truth of grace is there: now it is the privilege of God to know the heart: So that Popery is full of uncertainties, and pitiful perplexities.

Indeed they maintain the doctrine of doubting, that we must doubt; as if our nature were not sufficiently prone to doubt, but we must get arguments to make us doubt: as if it were needful to have infirmities to stablish grace in us. Alas, we are too prone to doubt, and the Devil is ready to make us stagger in the time of temptation.

Again, the Invocation of Saints it is a Point wondrous full of uncertainties: Can they know and say certainly that the Saints hear them? They cannot know that one Saint having a finite power should hear a hundred Petitions at once. A finite creature hath but a finite power to hear one thing at one time distinctly: how can they be persuaded that a finite Saint in heaven at one time distinctly should hear many thousands that put up their Petitions at once? Can a man that is but a capable creature though glorified, as Peter, or Mary, &c. distinctly consider a thousand Petitions that are made? they cannot: how then can they think that a certain truth, the Invocation of Saints.

The main ground of all their Religion is yea, and nay; the Pillar of it, what is that? The infallible judgment of the Pope: but how can they tell when he speaks ex Cathedra? for 9. or 10. exceptions, and tricks they have, when he speaks to be built on, and when not; how can poor souls know when he speaks so, that the people may infallibly build on his judgment? Because many times he is an illiterate man that knows nothing in Divine things wherein he is to judge. So the very foundation of Popery is yea, and nay, that is a most uncertain thing.

And then the ground of that, that he is the Successor of Peter; there is no place of Scripture for it, neither dare they bring any: It is but a Tradition. It is somewhat uncertain whether ever Peter were at Rome: that he was Bishop there, is more uncertain: but that the Pope should be his Successor, is most uncertain and impossible of all.

So indeed, the Religion of Popery is a rack to conscience, especially to conscience that is awaked and knows what Religion means at all. Why is it a rack to them? There is no certainty in it, in the main Tenants of it.

It is not only contrary to God's yea, but it is yea, and nay, uncertain in itself. Now here the Apostle he frees his preaching from this imputation, Our Word to you was not yea, and nay: and he calls God to record, God is true, and as he is true, my Word to you was not yea, and nay, but was certainly yea. Thus you see what use we are to make of it for confutation, and conviction of our own judgments.

It may be moved by some perhaps; How doth it appear, how shall we know, by what arguments that it is yea, and not yea, and nay?

I answer: The testimony of S. Paul here is, that it is so, and his appeal to God with an asseveration, As God is true.

But our own experience doth tell us, that the Word of God is certain, and true, if we belong to God: for we stand convict in judgment by many arguments, which I will not now repeat.

But how shall any man certainly know it is yea? the Word is the undoubted Word of God, unchangeable wheresoever it is.

In a word, you may know it is so, he thinks it is so, if he yield obedience to it as to such a Word, absolute obedience to God's truth without questioning; when once a thing is clear to be agreeable to God's truth, he yields obedience to it, then it is yea. If it be a duty he must do it: if it be a threatening, he must avoid it by repentance: if it be a promise, he must believe it: this is absolute obedience.

Likewise reverence in hearing it, as Cornelius did, Act. 10. To hear it as the Word of God; To tremble at the Word of God, as it is, Isaiah 66. To tremble at it as men do at thunder. The thunder is said to be the voice of God. The voice of God shakes the Cedars of Lebanon: so it is with the voice of God's Word: Shall the Lion roar, and the beasts of the Forest not tremble? Shall God threaten for sins that we are obnoxious to, and shall we not tremble at his threatenings? Therefore howsoever we hear it as if it were yea, and nay, yet it is yea: therefore let us not think to go on in sin, and escape, and do well enough. No, it will not be so: he that thinks it is the Word of God, he trembles at his Word, and hath answerable affections to all the parts of God's Word. If God direct, he follows; if God threaten, he trembles: if he promise, he believes: if he command, he obeys: he hath a pliable disposition to every passage of Divine truth, or else we do not believe it.

What shall we say then of those that come not so far as the Heathen man did? We know Felix when he heard of justice, and temperance, and judgment to come, he trembled. When he heard of things that he was loath to hear, that he should be called to a reckoning for the course of his life, he trembled and quaked. If we hear these things, and live in a course perhaps worse then he, and do not tremble, where is our faith, that the Word of God is yea, that it is undoubtedly true?

Let us therefore examine ourselves what power and efficacy the Word hath; it is a Word that changeth, and altereth the whole man, it transforms the whole man. It is a Word of life: if we find it hath so altered, and changed us, we can from experience say it is yea.

And likewise from particular Promises, if we observe God's Promises made good to us, if we find peace of conscience upon the confession of our sins, we can say God's Word is yea. If upon the committing of sin we find God punishing, and correcting us, we can say God's Word is yea; and it is a bitter thing to offend God.

I find carefulness is the best course to please God, he finds me out in my sins, and it is a bitter thing to offend God: This is the best way to say in truth without hypocrisy, that God's Word is not yea, and nay, but yea.

Thus we see this truth, that God is true, and what follows thence, his Word is true as himself, and not inconstant, yea, and nay. Besides all this that I have said, Let us make this Use of it, not to think God's Word to be too good to be true, but yield obedience to it: yield the obedience of faith to it in the Promises. Here is a foundation for faith: the foundation of faith is without us; the evidences of faith are within us, by love, by purging our hearts, and stirring us up to pray, &c. but the foundation is out of ourselves: here is a foundation, and pillar for faith to lean on; God is true, and his Word is true, and not yea, and nay, it is eternally true. Therefore apply all the Promises in the Old, and New Testament to thyself. It was not yea to Abraham, and not to thee: God's Promises of forgiveness of sins, were not yea to David, and not to thee; they were not yea to Manasseh, and not to thee: but God's truth is yea, eternally yea, Whatsoever was written heretofore, was written for our comfort; and we are now the David's, and the Manasseh, and the Abraham's of God: we are now the beloved of God; for everyone in their age are as they were in theirs: and as the Promises of God were yea to them, and saved their souls, because they trusted on them; so certainly every Promise of God is a shield for those that will have recourse to it. The Name of God is a strong Tower; and his Word is his Name whereby he will be known in his Promises. Have recourse to it on all occasions, rely on the Word: wrestle with him when his dealings seem contrary; though his dealings with us seem to be yea, and nay. We have been God's Children, he hath assured us that we were in the state of grace; but now he deals with us as if we were not his children; he afflicts us, he suffers Satan to be let loose on us to tempt us: here flesh and blood is ready to say, Certainly I am not God's child, can I be thus and thus followed as I am? No, no, God's gifts are without repentance. Hadst thou ever grace? God hath said it, who is truth itself, that his gifts are without repentance. Build on it therefore, if thou hadst ever any grace, where he hath begun, he will make an end; Where he hath begun a good work, he will perfect it to the day of the Lord.

Therefore wrestle with God in all temptations when things seem contrary: yet allege God's nature to him, and his Word, for both are true: and one is true, because the other is true.

He is true in his Nature, and true in his Word, and free in his decree; whatsoever his actions seem to be: yet Lord, thou canst not deny thyself, thou art unchangeable, thou art truth itself: And thy Word that hath promised regard and respect to humble sinners that rep •… t, and come to thee, it is unchangeably true as thyself; therefore, Lord, I will not leave thee, though thou kill me; as Job saith. Here is a ground of wra •… ng as Job •… d; allege the Nature of God, and the Word of God against his dealing. Let his dealing be what it will, his Nature is true, and his Word is true, therefore his Promises are true, which is a branch of his Word, that if we repent, and confess our sins, he will be merciful to us.

Therefore let us not forsake our own mercy. This will uphold us, as in all temptations, so in Divine temptations, when God seems to forsake us: so Christ himself our blessed head did: we cannot have a better pattern; when God left him on the Cross, and left him to his human nature, to wrestle with the Devils temptations, and the pains of his body, and the sense of his wrath; My God, my God, why hast thou forsaken me? yet he upheld himself that God was his God still; and so likewise in the former example of Job. I say it is a special comfort, that God's Word is not yea, and nay, as I said, it is not doubtful as the Oracles of the Gentiles, the Oracles of the Devil: but God's Word is certain. Whatsoever it was to any Saint of God heretofore, it is to every believing, to every humble afflicted soul now, and shall be to the end of the world. So much for that.

I N the words the Apostle shows in particular what he preached among them, and we have in them these particulars briefly to be unfolded:

First, That Christ Jesus in his nature, and his offices is the chief, and main object, and subject matter of preaching.

Secondly, That to make him profitable to us, he must be preached.

Thirdly, That consent of Divines, and Preachers helps faith.

Fourthly, That Jesus Christ being preached by the Apostles, is an undoubted yea, that is, an undoubted ground, and foundation to build on, in all the uncertainties of this life, in all the uncertainty of Religion. Jesus Christ pteached by S. Paul and other holy men of those times, was not yea, and nay, but yea.

First, Christ Jesus is the main object of Preaching.

It were impertinent here to stand on particulars, to show you how Christ is the Son of God: for he is brought in here as the object of preaching. Only in a word, we must of necessity believe that Christ Jesus is the Son of God. For how wondrously doth this stablish our faith when we believe in a Savior that is God: the Son of God Jesus Christ by eternal Generation? In a word, here are these prerogatives of Christ's Generation from all other sons whatsoever. Other fathers are before their sons, this Son of God was eternal with his Father. Other fathers have a distinct essence from their sons, the father is one, and the son another; they have distinct existences: but here there is one common essence to the Father and the Son. Other fathers beget a son without them, but this Father begets his Son within him; it was an inward work. So it is a mystical Divine Generation, which indeed is a subject of admiration▪ rather then of explication, that Jesus Christ is the Son of God and the Son of man. This was typified in the Ark, the Ark was a type of Christ •… the A •… had wood, and gold that covered that wood. Christ's human nature was the wood, and his Divine nature that contained it, that is the gold. But I should be too large, & besides the scope of the Text, if I should unfold this Point; I only touch it by the way. Christ Jesus in his natures as he is God & Man, and in his offices as Jesus Christ, that is, anointed as King, Priest, and Prophet, and in his estates of abasement, and advancement, is the main subject matter of preaching. For what can we say, but it must be reductive, and brought to Christ? If we open men's consciences by the Law, and tell them what a terrible estate they are in, what do we but drive them to the Physician? what is the law, but as John the Baptist was to Christ, to prepare the way, to level the soul, to pull down the high thoughts and imaginations, to make way, and passage for Christ? And then in Christ, when we preach Christ, we preach his natures, God and man, and his Offices, as King, Priest, and Prophet, as he is predestinate, and sealed, and anointed by God the Father for that purpose, that we may have a strong Savior, strong in himself, and authorized by his Father. And we preach his estates; of abasement, as he was crucified, and suffered for our sins: and his estate of exaltation, as he arose, and ascended into glory. These things belong to the preaching of Christ.

And then the benefits we have by him, reconciliation to his Father by his death, and peace of conscience, and joy in the Holy Ghost, and such like wondrous benefits we have by him.

And then our duty to him again, which is faith, and a conversation worthy. To embrace all that is offered by Christ that it be not lost, for want of apprehending. Christ Jesus is the subject matter of our preaching, in his natures, in his offices, in the benefits we have by him, in the duties we owe to him, in the instrument of receiving all, faith: For in preaching, that faith which we require to lay hold on Christ, is wrought.

For preaching doth not only manifest the benefits we have by Christ, but is a potent instrument of the Spirit of God to work this qualification, to make Christ profitable to us. Now all that we preach of holy duties, is either to humble us if we have them not, to make us fly to Christ by faith; or when we believe, to make us walk answerable to our faith. So whatsoever we preach is reductive to Christ; either to prepare us, or to furnish us to walk worthy of Christ. Indeed Jesus Christ is all in all in our preaching, and he should be so in your hearing; of all things you should desire to hear most of Christ. The apprehension of your sinfulness should drive you to Christ. The hearing of duties should be to make you adorn your Christian Religion you have taken on you. Naturally men love to hear flashes, witty conceits, and moral points wittily unfolded; but all these in the largest extent do but civilize men: it must be Christ unfolded, and God's love, and mercy, and wisdom in him reconciling mercy and justice together. The wondrous love of God in Christ, and his justice, and mercy; and the love of Christ in undertaking to work our redemption; and the benefits by Christ, his offices, estates and conditions, these things work faith and love: these things do us good.

All other things take them at the best, they do but fashion our carriage a little; but that which enlivens, and quickens the soul is Jesus Christ. Therefore we should of all other things be desirous to hear of Jesus Christ. It is a point that the very Angels are students in. For the Ark (which I named before) it had the Law, and the Mercy-seat in it, the mercy-seat to cover the Law. Now Christ hath satisfied the Law, and reconciled his Father; he hath freed us from the curse of the Law, and hath given full satisfaction to the Law, he is the Mercy-seat, by whom we have access to God the Father.

Now the Angels were upon the Mercy-seat interviewing one another, and prying down upon the Mercy-seat, insinuating, that the reconciling of God's Justice and Mercy by that infinite wisdom of God in Christ, that our sins should be punished in him, and yet he be merciful to us, that he should punish our surety for us; that he should join these attributes together, that all the creatures in heaven and earth could not devise it, is a matter for Angels to pry into; the very frame of the Ark signified this: and shall not we be students in those mysteries that the Angels themselves desire every day to behold? If Christ be the main thing we are to stand on, Let us labor more and more to understand Christ, and him crucified: let us see our nature in him advanced now in heaven, to make us heavenly-minded: let us see our nature in him punished: let us see our sinful nature in him cleansed, and purged by his death and abasement: let us see our nature in him enriched.

Let us consider him as a public person, and see our interest in his humiliation, and exaltation in glory: because he is the second Adam. These things should raise up our thoughts wondrously to think of his humiliation, and his exaltation, and of the love and mercy of God in him. And then think of what you will, nothing is discouraging: think of death, of hell, of the day of Judgment; think of Satan, of the curse of the Law: they are terrible things. I but think of the Son of God, of Christ anointed of God the Father to satisfy the Law, to satisfy his Justice, to overcome Satan, to crush his head, to be our Savior as well as our Judge at the day of Judgment: these things will make all vanish. Things that are most tetrible to the nature of man without the consideration of Jesus Christ the Son of God, all are most comfortable when we think of him. Now when we think of Satan, we think of one crushed, and trod underfoot, as he shall be ere long. When we think of Judgment, we think of a Savior that shall be our Judge: when we think of God, we think of God reconciled in Christ. We have access by Christ to the Throne of grace; he is now in heaven, and makes intercession for us. When we think of death, we think of a passage to life where we shall be with him, I desire to be dissolved, and to be with Christ. So the things that are most uncomfortable, yet bring the consideration of them to Christ exalted in heaven, having triumphed over all these in our nature, and sits at God's right hand. The thoughts of these things are comfortable meditations.

Nay, think of that which is the most terrible of all: the Justice of God, his anger for sin, it is a matter of comfort above all other. God is just to punish, and revenge sin, what then? because he is just he will not punish •… hing twice; but his justice is fully satisfied, and contented in his Son Christ Jesus, whom he hath anointed, and predestinate, and sent himself: and he must needs acknowledge that satisfaction that is done by him, that he hath sent himself: hereupon we come to think comfortably of God's Justice.

God out of Christ is a consuming fire: there is nothing more terrible then God without Christ; but now in Christ we can think of the most terrible thing in God with comfort. Therefore S. Paul makes it the main scope of his preaching, and so should we of ours: and you should make it your main desire in hearing, and the main subject matter of your meditating, something concerning Christ. Let us often think of our nature in him now exalted in heaven, and that we shall follow him ere long: our head is gone before, and he will not suffer his body always to rot in the earth: let us think of his natures, and his offices, and all the blessed prerogatives that we have by him, and all the enemies that are conquered by him, that in him we have God reconciled, and the Devil vanquished, we have heaven opened, and hell shut; we have our sins pardoned, and our imperfections by little and little cured: in him we have all in all.

There are four things that the Apostle speaks of, which includes all, 1 Cor. 1. 30. Of him are ye in Christ Jesus, who of God is made to us wisdom, righteousness, sanctification, and redemption. Christ Jesus is all in all: if we be ignorant, he is our wisdom: if we want righteousness and holiness to stand before God, he is ou •… righteousness; we stand righteous, being clothed with his righteousness. If we want Grace, Of his fullness we receive Grace for Grace: he is sanctification to us. If we be miserable, (as we shall be to our sense) our bodies shall be turned to rottenness, he is our redemption, not only of the soul, but of the body; he shall make our bodies like his glorious body: as he makes our souls glorious, by his Spirit conforming them to his own Image here: he means here redemption of our bodies from corruption, as well as of our souls from sin. He is all in all: in sin he is sanctification: in death he is life: in ignorance he is wisdom: there is nothing ill in us, but there is abundant satisfaction, and remedy in Christ. I speak this the rather, to show what reason S. Paul had to stand on this, That all his preaching was to bring Christ Jesus among them. I go on.

Despise that, and despise Christ himself; Therefore whatsoever benefits we have by Christ, they are attributed to preaching; they are attributed to the Gospel as it is preached and unfolded: therefore it is called the Gospel of the Kingdom, The Word of reconciliation, The Word of life, The Word of faith; all these are by Christ: but it is no matter, whatsoever we have by Christ, we must have it by Jesus Christ unfolded in the Ministry of the Word: despise the Ministry that is contemptible to flesh and blood, and despise Christ himself, despise the Kingdom, and life, and all: for Christ preached is that we must rely on, Christ unfolded, the bread of life must be broken, the sacrifice must be anatomized and laid open, Christ Jesus the Son of God must be preached; he profits not but as he is preached: his riches must be unfolded, The unsearchable riches of Christ. Therefore God that hath appointed us to be saved by Christ, hath appointed, and ordained preaching to lay open Jesus Christ among us.

But (to come to the third Point) why doth he bring in consent to help? By me, and Silvanus, and Timothy, would not his own authority serve the turn?

I answer, no, it would not sometimes: In itself it will, but in regard of the weakness of men, it is necessary to join the consent of others. S. Paul was an Apostle of Christ, but he knew that they were so weak, that they would regard his testimony the more for the joint testimony of Timothy and Silvanus; and the rest.

God considers not so much what is true in itself, as how to stablish our faith in it. As in the Sacrament, would not God give Christ, and his benefits? is he not true of his Word? Yes, but he gives the Sacrament for us: his promises are sure enough, yet he condescends to our weakness, to add Sacrament, and oath, and all the props that may be: So the men of God that are led by the Spirit of God, though their own authority were sufficient, yet they condescend to the weakness of others. Therefore S. Paul alledgeth with himself, Silvanus and Timothy, to strengthen them the better.

Then again, consent is a lovely thing, and proceeds from love: how sweet a thing is it for brethren to dwell together in unity? therefore we ought to stand much upon consent, if it may persuade us. But as Cyprian saith well, it must be consent in the truth. Consent that is not in the truth, is not properly concord, but conspiracy: consent in a lie, in falsehood. The builders of Babel they had a consent among themselves when they came for a wicked purpose, as we see ofttimes in Scripture. Consent must be in the truth, in that which is good, or else it is not consent, but conspiracy. By reason of our weakness consent is useful, and that is the reason why in doubtful cases we may allege Antiquity; not that the Word is not sufficient in itself; but to help our weakness, to show that we do not divert from the truth, but that it is a truth warranted by others before. In doubtful cases this is warrantable. He brings it likewise to enforce obedience the more, when it was a truth brought to them by so many. But that is not a thing I mean to stand on, a touch is enough.

That which I will spend a little more time in, is the next thing, that is, That

Something I spake of it before in the former verse, but I have reserved something to speak of it now. The Son of God preached by S. Paul with the consent of these blessed men, it was not yea, and nay, it was not inconstant. Evangelical truth is not yea, and nay: and the Preachers of it, the Apostles were not yea, and nay in the delivering of it. As it is true in itself, so it was true in the delivery of it, they were constant in it, they sealed it with their blood some of them.

How shall we know the doctrine of the Gospel concerning Christ to be yea, undoubtedly true?

I answer, how do we know the Sun shines? I know it by its own light, and by a light that I have in my eye; there is an inward light joined with the outward light: So it is in this business, how do we know Divine truth out of the Book of God to be Divine? By the light in itself, by the majesty of the Scriptures, by the consent of the Old and New Testament, by the opposition of the enemies, and the confusion of them at the last that have been opposers of it, by the miraculous preservation of it, and the like: But especially by the powerful work of it on the heart, by the experience of this blessed truth; I know this to be an undoubted truth, I find it quelling my corruptions, changing my nature, pacifying my conscience, raising my heart, casting down high imaginations, turning the stream of nature another way; to make me do that which I thought I should never have done, only because I have a strong light of Divine truth, and comfort. There is this experience of Christ, that a man finds in his soul, it sets him down that he can say nothing, but that it is Divine truth, because he finds it so.

Besides this, the testimony of the Spirit of God, and the work of the Spirit in him: For as to see, there is an outward light required, and an inward light in the eye: so to see Divine truth there must be a light in itself, a Divine sparkle in God's Book, in every passage: but yet I must have an eye to see too; I cannot see it except God witness to my soul, that these things are divine, that they are yea, that they are certainly, and infallibly true.

There is a great difference between us and our adversaries, I can but touch it, and I need but touch it. They say we must believe, and we must believe because of the Church. I say no; The Church we believe hath a kind of working here, but that is in the last place. For God himself in his Word, he is the chief. The inward arguments from the Word itself, and from the Spirit they are the next: the Church is the remotest witness, the remotest help of all. For the Church is but to propound God's truth, to lay it open; to be as it were the candlestick; now the candlestick shines not, but upholds the candle while that shines: So the Church is but to propose, to set up Divine truth, that of itself being set up will enlighten well enough. The Church is to set out the Word, and to publish it by the Ministry, which Word of itself will shine. That work which the Church hath therefore is the last, and the inferior: for the Spirit of God, and the inward majesty of the Word is of more force.

If a messenger come, and bring a relation, or bring a letter from one, and he tells me many things of the man: I but, I doubt him, because he may be false for ought I know: but when I see his hand and seal, and his characters, and style, that shows such a spirit to be in him, I know by his own characters, certainly this comes from the hand of that man. Now the messenger brings it, and gives it, but I believe it, because I see the characters, and hand and seal of such a one, that it is a truth. So the Church propounds, it is the messenger that brings the truth of God to us: but when a Christian soul hears the truth, and sees God's seal upon it; there is a majesty and power that works on the soul, now we believe not for the messenger, but for the thing itself. Here is the difference, we believe the Scripture for the seal of Divinity that is in itself; they believe it for the messenger. As if a doubtful messenger should come that is not certain, and a man should believe the things he brought, for him, for his sake: we believe, and entertain the messenger for the message sake; not the message for the messengers sake: our faith is better built then theirs.

But they say this, All comes to this at the last, God speaks by the Church, as well as by the Scriptures: therefore the Church is to be believed more then the Scripture itself.

I answer; God speaks indeed in his Church, by his Spirit, and by his Word: but his speaking by his Word is the cause of his speaking in the Church: For what is the Church but begotten by the seed of the Word? How is the Church a Church but by the Word? Therefore he speaks first by the Scriptures, there is a majesty, and a Spirit in the Scriptures; and then he speaks by the Church as cleaving to the Scriptures, in a secondary manner. He speaks by the Church mediately, because that goes to the Word which speaks immediately. The Word was written by men led immediately by the Spirit of God; and the Church relying on that he speaks by them in the Church; but primarily by his Word. Having just occasion, I thought to touch this.

Undoubtedly, there are none that are not led with partiality, but incomparably, they see our faith is built on a better foundation then theirs; they have a rotten foundation. They talk of a Church, and when all comes to all, the Church their mother is nothing but the Pope their father. What is their Church but the Pope himself? for they run from the Church essential to to the Church representative; they run to Councils: and when we force them with Councils that they may err, then the Pope he is the Church virtually: so I say, the Church their mother is nothing but the Pope their father, and what manner of men they have been, Histories tell us well enough. We see on what ground they build.

Jesus Christ, that is, the Gospel by him is not yea, and nay, but yea; that is, it is certainly, and infallibly, and eternally true.

Hereupon we may answer that curious question, that hath been, and now is everywhere; How we may know that our Church was before Luther's time or no? (as they idly say) How we may know that the faith that we profess is the ancient faith?

I answer hence: take these grounds:

First, there is but one faith; men have varied, but faith hath not varied, as S. Austin saith well: for there is but one faith, as there is one God, one heaven, and one happiness. There was one faith from Adam. The times vary, but not the faith of the times: the same fundamental truth hath been in all times. Sometimes it hath been more explicated, and unfolded: as we have the Canon enlarged now in the time of the New Testament in many books. There is not a new faith, but a larger explication of the old faith. Divine truth is always the same. It was one faith from the beginning of the world, from the first promise to Adam in Paradise till now. Abraham believed as we do now: so they were all saved by faith, Heb. 11.

Even as there is one Catholic Church consisting of all the members (the triumphant being the greater part) from the beginning of the world, to the end of the world: so there is one faith; take that for a ground. Indeed the Church varies as a man varies when he is a child, and when he is a man: he hath one manner of clothes when he is a child, and another when he is a man: so the Church varies in clothes: it was clothed with Ceremonies then, which were cast off in Christ: but this is but a variation of garments: the Church had one faith.

Hereupon comes a second, there is one Catholic Church that is built on that one faith; one essential Church, one Catholic company rhat believe in Christ, from the beginning of the world to the end of the world, which we believe in the Apostles Creed. Well then, this being so, as it is undeniable that it is so; what Church is built upon that one faith that was yea in the Apostles, and was yea before then, (as the Apostle saith here, Our Preaching was yea, certain, and true, you may build on it) what Church builds on that, that Church all the while hath been: for there is but one faith, and one truth that runs along in all ages, which is the seed of the Church: therefore there must be a Church in all ages that is a branch of the Catholic Church; why? The Church must be built upon that one faith: therefore all particular Churches before us, that were branches of the general Church, were built upon that preaching of the Apostle, which he saith was yea. There is but one faith; and therefore all Churches that are true, are built upon that one faith. If we can prove that the Apostolical doctrine agrees with our times, that ours hath consanguinity with the Apostles doctrine; then our Church was before we were, ever since the Apostles, it hath been always yea: for there is but one truth.

The Church is built upon the foundation of the Prophets and Apostles: and Christ saith, Matth. 16. when Peter said to Christ, Thou art the Son of God, &c. saith he, Thou art Peter, and upon this Rock, that is, upon this confession of thine, will I build my Church. So the confession of faith is the Rock of the Church. Now there is always one Rock of the Church that is always yea: if our Church be built upon that Rock, then it is founded upon Apostolical doctrine, upon the Prophets and Apostles; it was before we were: and if there were any Church, then it was ours which professeth that one faith.

If we conjure the Papists, they are silent, they dare say nothing. Dare they say their doctrine is nearer Apostolical then ours? they dare not say but ours is nearer: why then our Church is built upon the foundation of the Apostles: why so? All the Churches since have been built upon one foundation, because there is one faith, and one Church: unity of faith makes the unity of the Church.

The seed of the Church is the Gospel, is Divine truth: now if Divine truth hath been always, there hath been a Church always: and if there hath been a Church always, there hath been Divine truth that hath been yea always. Now it is an Article of our faith in all times to believe a Catholic Church, therefore there is a certain truth that is always yea, to be the seed, and foundation of that Catholic Church. Therefore we must search out what that yea was, what was the Apostolical doctrine, the positive doctrine in those Apostolical times, in the Virgin-times of the Church, before the Church was corrupted. The Church was not long a Virgin as the Father said. What was the yea of those truths? some there must be always that held Apostolical truths in all ages. Our Church holds that positive truth that the Apostles held: for directly in so many words, we defend the Apostolical faith out of the Apostles: Therefore we say our Church was before Luther, because our doctrine is Apostolical, and the Church continually hath been Apostolical, because it was built upon the Apostles doctrine.

Our Church hath no doctrine in the positive fundamental points of it contrary, therefore our Church hath continued. Put case we cannot name the men, as idly, and ridiculously they urge, what is that to the purpose? shall we go from ignorance of particular men, to ignorance of the Church? we must believe that there is a Catholic Church; and there must always be a positive doctrine and truth, the seed of that Church.

The Papists cavil with us, and say, we profess a negative Religion: Ye cut off our opinions, say they, but what have you of your own? what affirmatives have ye?

It is most certain, that all our affirmatives have been ever since the Apostles time: for we and the Papists differ not in affirmatives, only they add patcheries of their own. Religion stands most in affirmatives, that is the ground first: For we believe negatives, because they agree not to affirmatives: we believe a lie to be a lie, because it is contrary to positive truth; and the truth is before a lie; the affirmation is before the negation: a thing is, before the contrary is not. This laying for a ground, affirmatives being truths; our positive truths that we hold have been held in the Apostles times before, and since: even in the Church of Rome a thousand years after; and even now the affirmatives that we hold.

Do not they believe the Scriptures to be the Word of God? Yes; but they add patcheries of their own, the Apocrypha, and their own traditions to be the Word of God too.

Do not they believe that Christ is Mediator? Yes, but he is the only Mediator for Redemption, and not for Intercession; they join others with him, Saints, and Angels.

We are saved by faith, that is the affirmative, and so say they: but they add of their own, That we are saved by faith, and works.

Then again, we say, there are two Sacraments, Baptism, and the Lord's Supper; and so say they: but they add five of their own. So I might run over all their opinions: whatsoever we hold, they hold. Therefore in their own confessions, our affirmatives have been ever since the Apostles times: if they had any Church, we had a Church, because our foundations are included in their Religion. All that we say, they say: but then again they say many things that we do not. Therefore they account us heretics, because we make not that that they hold to be our yea too.

Again, the negatives that they believe, and we do not believe, they are but novelties in experience, they are not of the ancient Apostolical faith. That the Apocrypha should be had in equal authority with the Word of God in Scripture, alas, such a conceit was not thought of for 600 years after the Apostles. That the people should not read the Scriptures, it was but since the other day. Transubstantiation since the Council of Lateran, a thousand years since Christ. That the Pope should be Supreme, and depose Princes, such a thing was not heard of a thousand years after Christ. That he should have authority to Canonize Saints, it was but since the other day. Equivocation, but of late time: and so their idle babbling of Divine service in Latin, and twenty other trumperies. So the things that we deny that are gross and abominable in the judgment of every man that knows anything, they were but since the other day; they were not yea in the Apostles times: Then the Apostolical Church being not built on them, they must be devised after. As indeed a thousand years after Christ, the most of these were never heard of. The most of the points of Popery wherein they differ from us, nay not any of them were never established by a Council till the Council of Trent, except Transubstantiation by the Council of Lateran, which was a thousand years after Christ.

The affirmatives that we hold, and they hold too, we say they are constant from the Apostles time, they have been in all ages maintained and affirmed.

Our positive Points that we ground out of S. Paul, and out of the Scriptures. We seek the old way, and the best way, as Jeremy adviseth us. There was none of the Popish trash in Abraham's time, in the Patriarch's time, in Christ's, and his Apostles times, or in many hundred years after: they came in by little and little for their own advantage; a mere policy to get money, and to abuse people. I say, they hold all our positive truths: but their error is in addition.

Now this question may be made, whether their additions may be dangerous, or no? because it may be supposed, that some among them will say, that heresy is not in addition, but in contrariety to the faith, and detracting: but when one holds more then they should, that is no heresy, because there is somewhat superabounds; now we hold the truth, and more too.

I say it is gross and false: foe if additions did not overthrow the foundation, there should never be any idolatry, nor never any heresy in these times. What was Idolatry, especially in the Church of God? Among the Jews was there not the worshipping of the true God? Yes, but before an Image, their additions, their false manner overthrew the true. There is none of them fundamental Points (as we call them) though they make them fundamental; they make their Traditions of as much authority as the Word of God; and their fooleries, as the Articles of faith: they overthrow the main foundation; they are such additions as are destructive, to join with the Word of God Traditions. To worship God under another species and kind, is to be an Idolater: though they worship the true God, if it be after a false manner, it is prohibited. St. Paul saith, and with a commination, Gal. 1. If I or an Angel from Heaven teach otherwise: beside: put case it be not plainly, and directly contrary, if he teach other things that are not necessary to be believed, Let him be accursed. We ought not to go from the Scriptures in any fundamental point of faith under pain of a curse. Therefore Popery is a cursed Religion in respect of their very additions.

Doth not St. Paul tell the Galatians they were fallen from Christ, if they added circumcision to Christ? He doth not say if they did that which was directly contrary to faith: no, but in adding circumcision and works to Christ, they were fallen from Christ: whole Christ, or no Christ. In some cases additions are heresies, and overthrow the foundation.

If this be so, we may answer another question easily: The Apostolical doctrine you see is only yea; Whether then it be safer to be a Papist or a Protestant, considering that whatsoever we hold they do hold?

I answer, to be a Protestant it is safer in any man's judgment; because all that we say, themselves say: it hath been Apostolical: we can prove in all ages of the Church our affirmatives, we have a Catalogue of witnesses in all ages of them that held what we say: it was founded in the Apostles, and then came down to all ages. But what they say distinct, and differing from us, they have not the like testimony for: for indeed they are so beaten, that Bellarmine hath this, The authority of all Councils, and Fathers, and all depends upon the authority of the present Church: bring to them Councils, and Fathers, Tush, tush, all authority depends upon the present Church. What authority gives the present Church, when 20. years after the Church varies? What certainty is there, when all authority of former times shall depend upon the present Church?

In those things wherein they differ from us, and that we deny, any understanding, reasonable man may see that they are novelties, and corruptions. As for the Pope to depose Princes, if a man have but his naturals, he may see it abominable. To pray in a strange tongue, to debar the people of the wine, when Christ saith, Drink ye all of it; who that hath ordinary discretion but will think it absurd? There is nothing that we differ from them in, but a man that hath but his naturals will condemn. Therefore ours is safer a great deal by their own confession, the learnedest of them, that it is enough to believe as we do. Do we not believe the Articles of the Creed? do we not believe the first four general Councils? we do; who then will not say that these are sufficient being understood, and believed, to make a man that he be no heretic?

I may answer hence another question, whether a Papist may be saved or no? It is a curious question, you will say; but it is so ordinary, that somewhat I must say.

I answer, no doubt, but many of them are saved. How comes that to pass? They reverse their false grounds, and stick to those positive truths that they and we hold together, they reject their own works and help of Saints, and go to Christ only; for, as I said, Popery is full of contradictions. Now a Papist when he comes to have his conscience awakened, heleaves the Pope Indulgencies, their 5. Sacraments, Justification by works, and then imbracheth only Christ, and then he come •… our part. They live by their Religion, and die by ours. So the question is whether living or dying? Luther saith, If they live, and die peremptorily in all the points professed in the Tridentine Counsel, they cannot. But no doubt many of them the Lord hath mercy on, to open their eyes to see the vanity of their works and of all their fooleries, which those that are wise and have their consciences enlightened turn off then, and so may be saved, but it must be with reversing the grounds of their religion, and sticking to ours which is agreeable to the Word.

Nay, to speak a little more of it; I say, we do more safely believe we are more safe, and on better grounds led into some less errors, then they do believe main truths. It may seem strange, but it is most true.

For if so be a sound Protestant maintain an error, it is because he thinks it is in the Scripture, that it is in the Word: if it be discovered out of the Word of God to be an error, he leaves it; as St. Cyprian, and other Fathers blessed Saints in heaven they held some errors; but if they saw the Scripture held otherwise, they had prepared minds to believe otherwise; therefore holding the main fundamental truths, though they held particular errors, they were saved.

The Papists maintain fundamental truths with us; they believe the Word of God, they believe in Christ, and to be saved by mercy, but upon what grounds? They believe the truth, upon heretical, devilish grounds. As upon what grounds do they believe the Articles of the faith to be so? and the Scriptures to be so? because the Church saith so. Who is the Church but the Pope? And what man is the Pope ofttimes? A man, if we believe their own Writers, led with a devilish spirit: some of them have been Magicians. If they believe the truth, they do it not as divine truth: they believe the truth for matter: but the grounds of believing those truths are human, nay worse, many times, devilish: for you know in the Revelation, the beast is inspired with the spirit of the Dragon, with the spirit of the Devil, and teacheth the doctrine of Devils. Now to teach that which is materially true, upon reasons that are diabolical, or human, at the best it is but human, as the testimony of the Church is, what an unsafe thing is this?

Nay, I say, it is the most horrible witchery, the most horrible abomination one of them that ever was since the beginning of the World, this principle, that their Church cannot err; that is the reason of the believing of all divine truths. Hereupon they come to practice most abominable treacheries, hereupon they defend lies, hereupon they kill Princes, and dissolve the bonds of allegiance that Subjects owe to Princes. And all human and Divine things, all the light of nature, and Scripture, all becomes a nullity. Why? because the Church cannot err. And this they have from their holy Father the Pope, he is above all Councils, and all, and cannot err. We know if principles be false, all other things are false: an error in principles is a dangerous error. An error in the ground is the worst thing in the World. As to maintain treason to be lawful it is worse then to be a Traitor: for his judgment is convinced already; but he that maintains a false principle, he is a dangerous man indeed: So to have this abominable principle, that the Church, that the Pope cannot err. Hence come all those dangerous practices in this Common-Wealth ever since the beginning of Queen Elisabeths time.

Who would have thought (but that God gave up bitter, proud, poisonful spirits, vain spirits that rejected the Word of God) that men of parts and understanding should ever be so sotted to believe such a thing, that a wretched ignorant man should get into the Chair, and he should judge infallibly of the truths that he never knew in his life, being of another profession, as some are Canonists, and not Divines? But I leave that point.

To touch one thing more that borders a little upon this, that Divine truth is of an inflexible nature, whatsoever men think of it: and that crosseth another rule of theirs, that they will give what sense they will of Scriptures, and the Current of the present Church must judge of all former Councils. Now doth truth vary according to men's judgments? according to the pcesent Church? Must we bring the rule to the crooked timber, or the timber and the things to be measured to the rule? Shall the judgment of any man be the rule of truth? shall it be the rule in one time, and not in another? shall present men interpret it thus, and say it is so now: and others that succeed say, whatsoever it was now, thus it must be believed?

Hereupon likewise, if it be the constant nature of truth always to be believed: hereupon it comes to cross another thing, their dispensation: no man can dispense with God's Law: truth is truth indispensible. Laws divine, and natural are indispensible, because they are alike in all things. Reason is reason in Turkey as well as here: the light of nature is the light of nature in any country as well as here. Principles of nature vary not as languages do, they are inbred things.

If the Principles of nature be invariable and indispensible, much more divine principles, saith the Heathen: filthiness is filthiness whether thou think it to be so or no. Opinion is not the rule of things, but the nature of the thing itself.

Therefore whatsoever is against nature none can dispense with, God cannot deny himself. What was naught in one age is naught in another, and is forever naught. Whatsoever is divine or natural, is indispensible. No Monarch in the world can dispense with the law of nature or the Divine Law, the Word of God: for the opinion of any man in the world is not the rule of his course, but the undoubted light of God, whether the light of nature or the light of Divine truth,

I speak this the rather to cross base Parasites, that when God calls them to stand for true causes, what do they make their rule? Not God's constant yea, but they bend and bow to opinion: as if the opinion of any man in the World were the rule of their faith, and obedience. This is to make men, and no men. Is not the written Word of God, the Word of God? Is not the law the law? (politic laws I speak not of) shall a man yield to men's opinion, especially if the Word do not warrant it? shall he yield to any man living that is inconstant by his disposition? There is truth which is certain, that a man must maintain to the Death. He is not only a Martyr that maintains Religion. John Baptist was a Martyr that stood out in a matter that was not against heresy, but for the standing out against Herod; (he did not yield as many thousands would have done in such a case) Thou must not have thy Brother Philip's wife, it is unlawful.

Men ought to suffer for the truths of nature, and not deny truth whatsoever, because it is a Divine sparkle from God. If it be any truth whatsoever, it must be stood in, because it is constant, and it is the best thing in the world next to Divine, and saving truth.

If this be so, that the Gospel, and Divine truth be yea: and that the Church at all times hath been built on that; and that whosoever is saved, is saved by that yea: Let us labor to have a faith answerable to our truth. We say, and distinguish well: there is a certainty of the thing, and a certainty of the mind apprehending the thing. It is certain the Sun is bigger then the earth; but you shall never persuade a simple Country-man that it is so: There is a certainty of the object, but not of the subject: he will never believe it, because it is against sense. But now there must be both in a Christian. The Apostles doctrine, the truth he doth believe, the truth in the Scripture is yea, that is, it is certain and true, and not yea, and nay, it is not flexible: it is not as the Heathen Oracles were, that is, doubtful, and wavering. Let our assent be answerable to the truth: let us build soundly on a sound foundation.

As a Ship that is to rest in the midst of the waves, there is a double certainty necessary, that the Anchorhold be good in itself, and that it be fastened upon somewhat that is firm: if it be a weak anchor, or if it be fastened upon gound that will not hold, the Ship is tossed about with waves, and so split upon some rock or other: So our souls require a double certainty, we must have an Anchor of faith, as well as an object of faith: we must have an Anchor of hope as well as an object. For the object we may cast Anchor there, it is Divine truth which will hold, there is no doubt of that, it is yea: but then our Anchor must be firm, our faith and affiance. Let us labor to build soundly, and strongly upon it. It should be our endeavor continually to stablish our faith, to stablish our hope, that we may know on what terms we live, and on what terms to die.

Do but consider the difference between an understanding strong Christian, and another. A Christian that is judicious and understanding, ask him in what estate he is? why, comfortable: what is the ground of his faith? why, thus; I live in no known sin, I confess my sins to God, my doctrine is yea, and I labor to bring my life to my doctrine.

Ask another, What do you mean to live so loosely, and carelessly? why will you stand thus? will you be content to die so? perhaps he doth not know sound doctrine; or if he do, it is confusedly, he doth not build on that rock, on that foundation.

O let us labor to build stronger and stronger on the truth. Our building strongly makes us eternal: God's truth is eternal truth, because it makes us eternal. Is it not a strange thing that man, that is chaff, and vanity, and smoke, whose life passeth as a tale that is told, that yet notwithstanding if he build on this yea, which is certain and infallible, the doctrine of the Gospel it will make him a rock, a living stone, it will make him eternal? All flesh is grass, but the Word of God endures forever.

What a comfort is this, our life being a vapor, and vanity, and growing to nothing, that the time will shortly come when we shall be no more, no more in this world: then to have Divine truth that will make us eternal? Psal. 90. Moses, a good man, he saw men drop away: faith he, Thou art our eternal habitation from Generation to Generation. What is the meaning of that? That is, We dwell in thee: here in our Pilgrimage to Canaan we drop away, but Thou art our habitation from Generation to Generation. So when a Christian considers, his life is uncertain, all things are vanity that support this life, yet notwithstanding I have a yea to build on, the Divine truth; The Word of the Lord endures forever, and it will make me endure forever. It is a Rock itself, it makes me a Rock: it will make me a living stone, built on that foundation, that all the gates of hell shall not prevail against my faith, and hope.

What a comfort is this? We have nothing without this Yea; we are yea, and nay, and our happiness is yea, and nay: we are so happy now, as we may be miserable tomorrow. Let us labor to build on Divine truth which is like itself; that in all the Changes of the world we may have somewhat that is unalterable, that is as unchangeable as God himself: As S. Paul here brings God himself, As God is true, my word to you was not yea, and nay, but yea. So much shall suffice for that Verse. I go on to the 20. Verse.

T His comes in after this manner, My Preaching to you (saith he) was invariable, and constant, because Christ himself is always yea: if Christ the matter of my preaching be always yea, and I preach nothing but Christ, then my preaching is invariable and constant. How doth he prove the minor? how doth he prove that Christ is always yea? All the Promises of God in him are Yea, and in him Amen. Christ is invariable, and my preaching of him was not yea, and nay. Christ is not yea, and nay, because all the Promises of God in him are Yea, and Amen.

The Promises of God in him are Yea, that is, they are constant; and in him they are Amen. There is some diversity in reading the words. But most constantly the best Expositors have it as this Translation hath it, All the Promises of God in him are Yea, and in him Amen. The literal meaning is this, All the Promises of God in Christ are Yea, that is, they are certain, they are made in him: and in him they are Amen, that is, they are accomplished in him; in him they are made, and in him they are accomplished.

I might spend a great deal of time to show the acception of the word Amen, but it is not pertinent to my purpose.

Amen, is here certain, undoubtedly certain, as it is here to make way to that which is to be understood.

There are three main senses of Amen; It signifies that a thing is positively so, and not no, it is so. Yea, and Amen, signify that such a thing is; as, Let your yea be yea; such a thing is. But now, Amen is more, not only that a thing is, but it is so truly, and so unchangeably; it is Yea, and Amen. The Promises are yea, they are made in Christ, and then they are true in him, undoubtedly, eternally, unchangeably true.

So take it in the strictest, in the strongest sense you can; all the Promises of God in Christ they are so true, that they are invariably, constantly, eternally true in him, they are made in him, and performed in him; they are Yea in him, and Amen in him. So the whole carriage of the Promises is only in Christ.

The truths we are to deliver out of the words are these:

First of all we must know, That since the fall of man, it hath pleased the Divine Nature, the three Persons in Trinity, to stablish a Covenant of grace, and so of salvation in Jesus Christ; and to make him a second principle, a second Adam, by whom mankind is restored to a better estate then ever we had in the first Adam. God now since the fall takes another course to bring us back again to him. He doth not leave us as he left the Angels that fell, in a state of perdition forever: but as we fell by infidelity and distrust of him, so now we are recovered again by Promises, and by faith in them.

There can be no intercourse between God and man, but by some promise on his part.

The reason is this; How can man dare to challenge anything of the great Majesty of God without a warrant from himself? How can the conscience be satisfied? The conscience looks to God, it is a knowledge together with God; how can conscience rest but in that it knows comes from God? Therefore for any good that I hope for from God, I must have a promise.

For this is God's constant dispensation, while we live in this world we are always under hope, we are children of hope, We are saved by hope, we rejoice in the hope of glory: and hope looks to the promises, whereof some part is unperformed. How doth heaven and earth differ? heaven is all performance: here is some performance to encourage us, and there is always some promise still unperformed. We are always under some Promise: and therefore the manner of our apprehending God in this world differs from heaven: here it is by faith and hope, there by vision: vision is fit for performance; faith and hope looks to the Promise always here: Therefore God rules his Church by Promises: partly (I say) to secure the soul of man, we cannot have anything from God but by the manifestation of his own good will. How can we look for anything from God but by promise? can we look for anything from God by our own conceits? that is a fools Paradise.

Further, God will have his Church ruled by Promises in all ages, to exercise faith, and hope, and prayer, and dependence upon God. God will try of what credit he is among men, whether they will depend upon his promise, or no: so that knowing he is true, by promise it may be certain to them, they shall have performance in time: he gives men Promises to see if they will trust him.

God will have this manner of dispensation to rule his Church by Promises, to arm us in this world against fears and discouragements; therefore we have always some Promise. He might have done us good, and have given us no promise; but now having given us Promises, he will try the graces that are in us, and arm us against all discouragements and difficulties, till the thing promised be performed. For we must know, that a Promise is a Divine thing, better then any earthly performance. Let God give a man never so much in the world, if he have not a promise of better things all will come to nothing at the last. Therefore God supports the souls and spirits of his Children with Promises, to arm them against all temptations on the right hand, and on the left, that would draw them from trusting in his Promise; he will have them live by faith, and that hath always relation to the Promise.

This is a general ground then, That God now in Christ Jesus hath appointed this way, to govern the Church with Promises.

Now what is a Promise?

A Promise is nothing but a manifestation of love, an intendment of bestowing some good, and removing some ill; a manifestation of our mind in that kind is a promise, of conferring of a future good, or removing of a future ill, therefore it comes from love in the party promising.

There are three degrees of loving steps, whereof a promise is the last. The first is inward love: The second is real performance: And the third is a manifestation of performance intended before it be; and this (I say) is a degree of love. For love concealed, it doth not comfort in the interim, in the time that is betwixt. Now God who is love, doth not only love us, and will not only show his love in time; but because he will have us rest sweetly in his bosom, and settle ourselves on his gracious Promises, in the mean time, he gives us rich and precious Promises. He is not only love, and shows it in deed, but he expresseth it in word. And we may well build on his Word, as verily as if he had performed it in deed: for whatsoever he saith is Yea, and Amen. This is the nature of a promise; It is not only love, and the expression of love in deed; but the expression of it in word, when he intends to solace, and comfort, and stablish, and stay the mind of man till the good promised be performed.

Therefore even from this we see how God loves us, that not only he hath an inward love in his breast, and doth good to us, but he manifests it by word: he would have us (as I said) live by faith, and stablish ourselves in hope.

Faith and hope are two graces altogether from Promises: if there were no promise, there could be no faith nor hope: what is hope? nothing but the expectation of the things that the Word saith. And what is faith but a building on the Word of God. Faith looks on the Word that God will give such a thing, and hope looks upon the thing that the Word promiseth: as the distinction is good, faith looks to the Word of the thing, and hope looks to the thing in the Word: faith looks to the Word promising; hope looks to the performance of the thing promised. Faith is the evidence of things not seen, because it sets the things that are absent as if they were present; hope is for the accomplishment of that. If there were no promise to hope, what needed hope? and where were a foundation for faith? Now God being willing to exercise faith and hope, feeds them both, and satisfies both, that we may be heavenly wise in trusting and believing, and not foolish as men in the world: Therefore God hath given us promises, and sealed them with an oath, as we shall see afterward.

Now all promises coming from love, what love can there be in God to us since the fall, but it must be grounded on a better foundation then ourselves? If God love us, it must be in one that is first beloved: hereupon comes the ground of the Promises to be Jesus Christ, God-man: For all intercourse between God and us, it must be in him that is able to satisfy God. God will so in the Covenant of Grace entertain covenant and league with us, as that he will have his Justice have full content, he will be satisfied; and therefore he that will be the foundation of intercourse between God and us, he must be God-man, perfectly able to satisfy Divine Justice; he must be a friend of God's, and a friend to us; hereupon the Promises must come from God's love in Jesus Christ: and he must first receive all good for us, and we must have it at the second hand from him. Hereupon it is said here, that All the Promises of God in him are Yea, and Amen.

It is a rule, The first in any kind is the cause of all the rest. Now Christ is the first beloved thing; therefore in Coloss. 1. 3. he is called the Son of God's love. Christ being the only begotten Son of God, he looks on him first before he looks on anything else; and whatsoever is lovel, y he looks on it as it is in him in whom his love is first, because he being his only begotten Son, he is the first object of all the respect that God hath; therefore whatsoever is beloved, it is as it hath a consistence in Christ. Therefore Christ he must first be loved, and then we in him. Consider him as the Son of God.

Consider him as man, he is the first beloved, being a holy man above all other men: for the nature of man hath a subsistence in the second person in Christ: therefore Christ as man is beloved before all others, having a subsistence in his Godhead which is first beloved: he is the prime, and most excellent creature as man. God looks first upon Christ as his only begotten Son, and upon Christ as man secondarily: Upon the Church in the third place as united to Christ; and all other creatures in reference to the Church: and therefore there was never anything in the world, nor shall be, that ever was or shall be loved, but in the first-beloved Christ Jesus.

Again, Christ is first, because Christ is the Mediator between God and man by office. Consider what relation he hath between God and man, and we may easily see that God first respects him, and us for him. For Christ being God and man, and Mediator therefore between God and man, he is loved of both; he is a friend to both, to bring both together; he is first regarded as Mediator, and then we for whose cause he is Mediator.

Then again, Consider Christ not as he is between God and us, but as he is to us, so he is first beloved. To God, he is his first begotten; to God and us a Mediator. To us a head, to us a husband to us a brother; a head from whence there is all influence of life and motion: a husband from whence we have all riches; he is all in all to us in the relations he stands in to us: therefore he is first in all things, as the Apostle saith, In all things he must have the preeminence; and it is fit it should be so.

Especially since the fall; leave the consideration of Christ, and this may be a reason, consider us since the fall, as we are in the mass of corruption, are we fit objects for God's love? are we not fuel for consuming fire? is not he a consuming fire, and we stubble for his wrath? is not our nature defiled, and tainted, and can it otherwise be amiable, then considered as knit to him that is first amiable, that is Christ? it cannot be. So look to Christ as the Son of God's love, whether as God, or as man: look to his Office as Mediator, look on him as in relation to us as our husband and head; look on us without him, you may see that God's love is first founded in Christ, and then in us.

I mean in regard of execution in the passages of our salvation: For at first it was a free love that gave Christ to us, and us to Christ, So God loved the world, that he gave his Son, that was the first that set all the world in execution: but in the execution from predestination to glorification, before all worlds he loved us in Christ to everlasting: from the everlasting in election, to everlasting in glory, all is in Christ in regard of execution. We subsist in him, we are sanctified in him, we are justified in him, his righteousness is ours, we are glorified in him, we are loved in him: God blesseth us with all spiritual blessings in him, Ephes. 1. 5, 6. God hath made us accepted in his beloved: In him who is his beloved Son, in whom he is well pleased: not only with whom, but in whom, in him and all his, in him as mystical Christ, head and members. God now looks upon our nature as it is united to the person of his only begotten Son; and thereupon our nature is lovely in the eyes of God, and enriched, and honored, and advanced in Christ.

Even as a base woman by marriage with a great person is advanced; so our nature being mean of itself, taking our nature when it was defiled with sin: (though that particular mass was sanctified by the Holy Ghost) it was much advanced and ennobled, by having a subsistence in the second person: so God looks on us in Jesus Christ, and loves us in him, and bestows all spiritual blessings in Christ.

Therefore whatsoever we have, Christ must have it first for us; whatsoever is done to us, must be done first to Christ. Christ is first predestinate, as it is, 1 Pet. 1. he is the predestinate Lamb of God, he was ordained before all worlds, to be a sacrifice for us, and to be the head of his Church, he was ordained before we were ordained. Christ is first beloved, and then we are beloved in his beloved. He is well pleased in him, and then in us: he is first loved, and then we; he is predestinate, and then we: he is the Son of God's love by nature, therefore we are sons of God's love by adoption and grace▪ what we are by adoption, he is by nature first of all: therefore we are said to be elected in him, and sanct •… fied in him: he first of all removes all ill, and then we have it removed, because he hath removed it. He is first justified from our sins, he is first quitted and freed from our sins, when he took them upon himself, and on the tree satisfied the wrath of God: He bore our iniquities, and by his stripes we are healed: if he had not been freed from our sins, we had forever lain under them: therefore saith S. Paul, If Christ be not risen, you are yet in your sins: we are free from our sins, because Christ our surety is out of the prison of the grave, he is in heaven.

He must first rise from the dead; he is the first fruits of them that sleep: the first begotten from the dead, Rev. 1. 1 Cor. 15. for though some rose before, yet it was in the virtue of Christ, who rose altogether by his own strength; therefore he hath made a living way to heaven: We are born again to a lively hope by the resurrection of Christ from the dead; we have a lively hope, a hope that makes us lively in good works, because our surety is in heaven: Now we hope for an inheritance immortal and undefiled; because he is risen, we shall rise: he is ascended, therefore we shall ascend: we do ascend in the certainty of faith now, and shall ascend indeed hereafter.

Whatsoever we do, he doth it first: and whatsoever we have from God, it is at the second hand, he hath it first, and conveys it to us: the Natural Son to the adopted sons; therefore all the Promises come to be made in him, and not directly to us alone abstracted from Christ.

It is a point we should often think of, and seriously consider of: for it doth wondrously stablish our hearts. Doth God love me, and doth he do good to me abstracted from Christ, myself alone? no; for then alas, I should fly from his presence: but he looks upon me, and considers me as I am in his Son; therefore in Joh. 17. in that blessed prayer of Christ, saith he, That thou mayest love them with the same love wherewith thou lovest me. God loves us with the same love that he loves his Son with; That the love wherewith thou lovest me, may be in them. He loves him first, and then he loves us with that love that he loves him. Here is the reason that God looks on us with a forbearing eye notwithstanding all the matter of anger and wrath in us; he looks on us in his Son, as members of his Son: his love to us, is founded on his love to his Son.

Hereupon back again is our boldness to God the Father, that we go to him in his beloved Son, and present his Son to him. Lord, look on thy Son that thou hast given for us, in whom we are members; we are not as in ourselves, but in thy beloved. For as all things descend from God to us, so our souls should ascend to him. All descends from God to us in his Son: why, all our comfortable considerations of God must be in his Son Christ; thereupon we have boldness to God through him, not in ourselves, but in and through Christ. Let us bring Benjamin with us, bring Christ, and then we shall be welcome. If we come in the garments of our elder Brother, then we shall get the blessing.

But of ourselves God cannot endure to look on us: therefore this is a Heathenish conceit, in our prayers to presume to go to God otherwise then he hath clothed himself with the comfortable relation of a Father in Christ. If we consider him as a just God, as a God of vengeance, as a holy God, the more it makes to our terror, if we be not besotted. But go to him as he is now in his Son Christ, and go boldly. The Heathens otherwise conceived wavering, and doubtingly of a God: alas, conceiving him out of Christ, he was nothing but a consuming fire to them.

How dares that man that knows himself, and that knows God, how dares he think of God? he thinks basely of God, that can think of him, and not think of him as he is to him in Christ. Darest thou think of God who is a consuming fire, and not think of him as he is pleased, and pacified in thy nature in Christ, that hath taken thy nature to be a foundation of comfort, to be a second Adam, a public person for all that are in him, and members of him? to see God fully appeased in him who is God-man, thou mayest think of him with comfort then. Never think of the Promises of grace, or comfort, or anything without Christ.

Therefore S. Paul saith, Gal. 3. 16. Now to Abraham and his seed was the Promise made; He saith not to seeds, as to many, but to thy seed: As speaking of one, even Christ. All the Promises of good to us are made to Christ, and conveyed from Christ to us: the Promises, and likewise the things promised; He hath promised to us eternal life, and this life is in his Son, 1 Joh. 5. and so grace, and whatsoever, it is in him: the Promises, and the things promised they are conveyed from God to Christ, and so to us. They are a deed of gift, we have them from, and by Christ. Why are the Angels attendants upon us? The Angels attend upon Jacob's ladder, that is, Christ. It is he that knits heaven and earth together: so the Angels because they attend upon Christ first, they become our attendants: whatsoever we are, whatsoever privileges we have, it is in Christ first, it belongs to us no further then we by faith are made one with Christ. Thus we see whatsoever we have from God, it is by promises. And these promises are not abstracted from love, for they are the fruits of love; and this love is seated in Christ, who hath satisfied God's justice; we have promises, and promises in Christ.

In the third place, the Apostle saith that all the promises of God in him are yea, they are constant and sure in him; they shall be performed.

All promises are either Christ himself, or by Christ, or from Christ, or for Christ. All promises that ever were made to God's People, they were either of Christ himself, when he was promised, or such as were promised for Christ. The promise of Christ himself is the first grand promise, that he should be made man, the promise in his own person. But whatsoever promise was made by the Prophets and Apostles, they were made by his Spirit, they were made for him, for his sake, and in him, and they were made to those that are in him too. For as God's love is founded in him to those that are in him mystically as the Son of his love: so the promises are made, and given over to him of all good: he takes all the promises of good from God for us, and then they are made to us as we are in him.

He himself is the first promise that runs along in all the Scripture: and all the promises of Christ are yea: for whatsoever was promised of Christ before he came, it was fufilled when he came: for all types were fulfilled in him, and all Prophecies, and all promises they were all accomplished in him.

All types whether personal, or real.

For personal types, he was the second Adam, Adam was a type of him, he is the true Adam. He was the true Isaac, the ground of laughter. He is the true Joseph advanced now to the kingdom, to the right hand of God: he is the steward of his Church to feed his Church here, and bring her to Heaven with himself afterward. He is the true Joshua that brought Israel out of the wilderness to Canaan; he brings us from Moses, from the law to heaven: he is the true Joshua that brings us through Jordan, from death, and miseries in this world, to heaven. He is the true Solomon, the Prince of peace: so all personal types of Kings, and Priests, as Aaron was a type of him, &c. they were yea in him, they were fulfilled in him.

And all real types, he is the true Mercy-seat wherein God would be heard, and prayed unto: for he covers the Law, the curse of it, as the Mercy-seat did. He is the true brazen Serpent, that whosoever looks on him with the eye of faith, shall not perish, but have everlasting life. He is the true Manna, the bread of life, that type had its yea in Christ. He is the true sacrifice, the Passover Lamb, the Lamb of God that takes away the sins of the world: if our hearts be sprinkled with his blood, the destroying Angel hath nothing to do with us. The Passover hath its yea in him, therefore that which is affirmed of the Passe-over is affirmed of him, Not abone of it shall be broken; that is attributed to Christ, that was performed in the type: that is applied to Christ that was spoken of the Passover: to signify the identity of the type, and the thing signified. He was the yea of that, & of all comfortable types that were real, & personal, all have their yea in him.

Therefore saith our Savior Christ, the last words of his almost upon the cross, All is finished, all the types real, and personal.

And all promises, and prophecies have their yea in Christ. The first promise what was it but Christ? The seed of the woman shall break the Serpents head, it was nothing but Christ, it was yea when he was born: and when he died, he crushed the Serpents head: By death he overcame him that had the power of death, that is, the devil. So the promise that was renewed to Abraham, In thy seed shall all nations of the earth be blessed, that is, in Christ. And so to David that he should come out of his family. And that particular promise of I say, that a Virgin should conceive. And the Baptist points him out, Behold, the Lamb of God. All the particular things that befell Christ in time, they were prophesied of before, and Christ was the yea of all, that is, all had their determinate truth in Christ when he came. This is one reason why S. Paul saith, All the promises in Christ are yea; whatsoever was promised concerning Christ, or foretold, it was yea in him, concerning his birth, and the place of it: concerning his death, and the manner of it: concerning his resurrection, and ascension; concerning his offices, all was foretold: as we see in Scripture, in the New Testament it is the foot of diverse verses, that It might be fulfilled; so this that was foretold in the Old, it was fulfilled in the New. So Christ is the first promise, and whatsoever was said of him is Yea, and Amen. Whatsoever was spoken of Christ, it was Yea in the Old Testament, and Amen in the New: it was made to them in the Old Testament, and performed in the New.

And what is the Old and New Testament but this syllogism. He is the Blessed seed, that is the Son of the Virgin Mary, born in Bethlehem, that shall come in the end of Daniel's weeks, that shall come when the Scepter shall be departed from Judah, &c. He is the true Messias, the true Christ, saith the Old Testament; here is the yea: Amen, saith the New Testament to this: But Christ is the Son of the Virgin Mary, he suffered these things, that it might be fulfilled; so all is Amen in the New Testament. I say, this is the main reason that all is built on; He in whom all these agree, is the true Messias; But, saith the New Testament, all these are Amen in Christ: therefore Christ the Son of the Virgin Mary he is the true Messias. We see whatsoever was prophesied concerning Christ himself, was yea.

And not only so, but all the prerogatives and good things that come by Christ are yea, they are undoubted in Christ, and they were yea before he was: he profitted before he was, he was yea to Adam: because however he that was the seed of the woman, came not till the latter end of the World, till 4000. years after the beginning or thereabouts, yet the faith of Adam, and of Abraham made him present: Abraham saw Christ's day, and rejoiced. There was a virtue from Christ to all former ages, they all had benefit by Christ, as it is proved at large, Heb. 11. And in Acts 15. We hope to be saved by Christ, as well as they: insinuating that they hoped to be saved by Christ as well as we: so he was yea for comfort to all that were before him, as well as now: all the promises were yea, even to the Patriarchs and Prophets.

Even as if a man should undertake three or four years hence to pay a debt that is due by one that is subject to be carried to prison, and on that condition that this man shall be freed, I undertake at such a time to pay such a debt; so though the debt be paid three or four years hence, he is let go free that was obnoxious to go to prison for the debt; though it be to be paid after: So it was with Christ, he the second person in the Trinity undertook being so appointed by God the Father: the blessed Trinity stablished this, that Christ should pay the debt by death; the debt to divine justice should be satisfied by the cursed death of the cross, that those that before should have gone to hell else for the debt, should be all freed that had any part and interest by faith in Christ, who should pay the debt afterwards. Christ undertook at such a time to be incarnate, and to pay it for us: God the Father to whom we were obnoxious, that was the creditor for the payment of that 4000 years after, let them go: so Christ was yea to them, they had benefit by Christ's death.

Hereupon the Prophets spake of him as a thing present, To us a son is born, to us a Child is given. Faith mounts over many years, 600 years before Christ in the Prophet it mounted, and made the time of Christ's coming, and his death to be present: because they had benefit by him as if he had been present. Only with this difference, in the time present when Christ came in the flesh they had some comfortable enlargement of Grace. When he came in the flesh (I say) there was a new world as it were, there was grace poured out in abundance.

So you see that all the promises concerning Christ, they were performed: They were Yea, and Amen, and the good things by Christ. Saint Paul saith excellently, Heb. 13. Christ yesterday, today, and the same forever. Yesterday to the Patriachs, today for the present time he is Yea, and for the time to come he is Yea, the same always.

He is yea to all ages; he is yea to us as well as to those that were in Christ's time. Christ is then crucified to thee when thou believest in Christ crucified. If we now by faith look to Christ crucified, and sent from his Father to take our nature on him, we have as much benefit by Christ as those that beheld him crucified. As they before looked forwards by the eye of Faith, so we look backward, we have benefits by Christ, he is yesterday, today, and the same forever. All the promises are yea in him, that is, they are constantly yea for all ages. The promises of Christ as the spirits in the body they run through all ages of the Church. Without him there is no love, nor mercy, nor comfort from God: as I said before, God cannot look on our cursed nature out of Christ; therefore whosoever will apprehend anything merciful in God, must apprehend it in Christ the promised seed; All the promises in him are yea.

He is called Logos, the Word, why is he so? both actively, and passively. Actively, the Word, because how should we ever have known the mind in the breast of God hidden, and sealed there, unless Christ had been the Logos, the Word? For a word is expressed from reason, and there is a word that is essential, that is reason, Logos: and so the word coming from it, speech, the issue of reason. So Christ is the essential Word by nature, and by office the Word to discover the inward will and purpose of God to us: All the promises of God are discovered by Christ, as the Angel of the Covenant. And passively he is the Word, Logos, of whom all the Prophets spake, as Peter saith, Act 3. who was fore-signified by all the types, as I shown: Christ he is truly all in all.

It is a comfortable way to study Christ this way: to see him, foretold in the Old Testament, and to see the accomplishment in the New: to parallel the Old and New Testament; it is an excellent way of studying the Gosspel. For we know men are delighted to know divers things at once, when a man's knowledge is enriched diverse ways at once it delights him: as when a man knows the history of a thing and the truth with it: when he knows a promise, and the truth: a type, and the ttuth, how doth it delight! When a man sees the type in the Old, and the truth in the New: the history there, the promise, and the accomplishment here, it is a wondrous delightful thing. For why doth proportion delight the eye, but because it is an agreement of different things, a sweet harmony of different things? Why doth music so please the ear? because it is a harmony of different things. When we see a type different from the truth performed, and a promise different from the performance, and yet a sweet agreement, from agreement a man is delighted. A man is not delighted with colors at colors, but as they hold proportion with the rest of the body: he is not delighted with a limb as a limb, but as it holds proportion with the man; if there be no proportion, and comeliness, it delights not. So in this case it is good to consider both together. God therefore for this end and purpose would have truths conveyed in the Old Testament, by way of types, and prophecies, and promises, that it might delight us now to hear them, and to study them the more: (for as I said) when we know many things at once, it is delightful.

That is the reason why comparisons and allusions are so delightful, because we know the comparison, and the thing to which it is compared. And that is the reason why our Savior Christ, besides types, and figures, and promises, and prophecies, is set out by whatsoever is excellent in nature in the Scriptures. There is nothing in nature that is excellent, but there is something taken from it to set forth the excellency of Christ. He is the Sun of righteousness: he is the water, he is the way, he is the bread, he is the vine, he is the tree of Life. Whatsoever is excellent in nature either in heaven or earth, it serves to set forth the excellency of Christ, why? to delight us, that we may be willing, and cheerful to think of Christ; that together with the consideration of the excellency of the creature, some sweet meditation of Christ, in whom all those excellencies are knit together, might be presented to the soul. When we see the sun, oft to think of that blessed Sun that quickens and enlivens all things, and scatters the mists of Ignorance. When we look on a tree, to think of the tree of righteousness; on the way, to think of him the way: of life, of him that is the true life. When we think of anything that is excellent, think of God's love in Scripture to set out Christ, that he would shadow him in all: for he is the true Sun, all creatures must vanish ere long, and whatsoever is excellent in the creature, and what will stand then? only he in whom all these excellencies are comprised in one; All the promises in him are Yea and Amen.

If this be true then, that the promise of Christ himself, (who is the chief good promised) is in the New Testament Amen, all of him is Yea and Amen, then comes this as a deducted truth, all other promises must needs be Yea, and Amen: for God, he that performed the grand promise in giving Christ in the fullness of time, will for Christ's sake perform all other promises. Therefore the incarnation, the life, the death, and resurrection of Christ our blessed Savior, it is a pawn and pledge to us of the performance of all things to come.

God promised to the Jews that they should come out of Babylon, he promised that he would deliver them from the enemy; and he usually prefixeth this promise. A Virgin shall conceive and bear a son, and to us a Child is borne, and a son is given: to signify that therefore they should have deliverance, because God would give them a better thing then that; he would give them Christ in whom all the promises are Yea and Amen: and because Christ should come of that people they should not miscarry in captivity under their enemies; for then how should Christ come of them?

Therefore because a Virgin should conceive, and because a Child shall be born, and a Son given, therefore you shall have outward deliverance. All other things are Yea, and Amen for Christ, as St. Paul divinely reasons Rom. 8. If he spared not his only begotten Son, but gave him to death for us all, how shall he not with him give us all things else? All other promises are made in Christ, and performed for him. And since the grand promise itself is now Amen, that Christ is come, it is a pledge of all other things that are to come. Is Christ come in the flesh according to the promise? hath he done all, and suffered all according to the prophecies, as it was written of him? Then why shall we not look for the accomplishment of all that are to come, on the same ground? have we not a pledge? Why shall we not look for the resurrection of the body, for the day of judgment, for the second coming of Christ? is not his first coming a pledge of it?

When God is become man, and was mortal, why should we doubt that man being mortal should be immortal? is not the greater performed already? Is it not a greater matter for God to become man, and to die in our nature, then for we that are mortal to become immortal by Christ? Why should we not expect that which is to come since the greater is done? why should we doubt that we shall be taken up to God since he is come down to man? Therefore since it is upon the same ground let us look for the performance of all to be Yea, and Amen.

Since the coming of Christ, many promises have been performed in the Church, and many yet remain: some have been performed, as the calling of the Gentiles, and the discovery of Antichrist foretold by Saint Paul, and the consuming of him in part. There is somewhat unfulfilled: the conversion of the Jews, the confusion of Antichrist, the resurrection to glory with Christ, &c. Why should we doubt of them that are to come, having such a pledge of truth of God and Christ in the real performance of that which is past? Let us not doubt of it; for in Revelations 9. when he speaks of the destruction of Antichrist, It is done, it is done, saith the Angel. As Christ said when he was on the Cross, all was finished: so it is as true of his adversaries, all is done, it is as sure as if it were done already.

Therefore the Church and people of God should comfort themselves for the time to come, in the destruction of the implacable malicious enemies of the Church, that glory in the flesh, that set up an outward Religion that is opposite to the power of Christ, that the time shall come that all shall be done to them, and that all other promises shall be finished: for as in the first coming of Christ all was finished for the working of our salvation, so in his second coming there will be a time when it will be said, all is finished for the accomplishment of that which was done in his first coming. Therefore let us stablish our souls in the expectation of the blessed promises, for All the promises in Christ are Yea and Amen, and shall be forever.

All the promises are infallibly true as God and as Christ himself is true, Christ shall as soon fail, and God shall as soon fail, as any promise that we have made us in the Gospel, if we apprehend it in Christ, and believe it in Christ.

Then here you see for the direction of our judgment, what to think of a rotten opinion that some have that are unacquainted with divine truth, and the alsufficiencie of Christ, and the mercy of God in Christ, that consider not the vileness of our nature, and the infinite Majesty of God: they will have the Gentiles saved by the light of nature, and the Jews by the Law of Moses, and Christians by the Gospel of Christ: as if there were some other means to come to heaven, and to the favor of God, then by Christ. Whereas now all that we have must be by promises, and all the promises we have are in Christ: they are all Yea in him: without him there is no intercourse between the Majesty of God and us: Therefore, Act. 4. There is no name under heaven whereby we can be saved, but by the Name of Jesus. Which not only confutes the devilish opinion, & conceit that some have, but also the charitable error of others that think the Heathens that never heard of Christ shall be saved; I leave them to their Judge. We must go to the Scriptures, all the promises are in Christ, in him they are Yea, in him they are made, in him they are Amen, in him they are performed: out of him we have nothing, out of the promises in him we have nothing.

How are we to magnify God that we live in the sun-shine of the Gospel, that in Christ we have precious, and rich promises? A precious Savior we have, and precious faith to lay hold on him, and precious promises: all precious, both promises to be believed: and our Savior in whom they are apprehended, he is a precious stone: and the faith that lays hold on him is precious. How are we to bless God that we have these advantages? that we have Christ laid open, and precious, and rich promises, whereby we may have precious faith to lay hold on these precious promises? we are much to bless God for it.

Again, are all the promises of God in Christ and in him Yea, and Amen? This should direct us in our dealing with God, not to go directly to him, but by a promise: and when we have a promise, look to Christ in whom it is performed. Go to God in the blessed promises that we have for Christ's sake that he would perform all. If we ask anything of God in Chrsts Name, we shall receive it, because the promises are in him. If we thank God for anything, it must be in Christ, for that we have in him.

What a comfort is this, that we may go to God in Christ, and claim the promises boldly: because we see out of the love he bears to Christ, he loves us, and hath made us promises in him, and as verily as he loves him, so he loves us, and will perform all his gracious promises to us? If we lay fast hold on Christ, I say, he can as soon alter his love to Christ as to us; for the loves us with the same love that he loves Christ with, he loves us in his beloved. He hath blessed us with all spiritual blessings in him, he hath made us sons in him, that is the natural Son; and as his love is unchangeable to his Son, so it is to us in Christ.

If a Princes, love to any man be founded and grounded upon the love he bears to his son, if he loves his son he loves such a man because his son loves him: surely he may have great comfort that it it will hold; because his affection is natural, and unalterable; he will always love his son; therefore he will love him whom his son loves always. Now Christ is the Son of God, he loves us in his Son; he hath given us rich promises in his Son. He hath given him, the first promise, and all other promises of forgiveness of sins, and life everlasting in and through him. As long as he loves Christ, he will love us, and as sure as he loves Christ, he will love us.

Nothing in the world can separate his love from his own Son, and nothing in the world can separate God's love from us, because it is in his Son. Christ loves his mystical body as well as his natural body: and God loves the mystical body of Christ, as he loves his natural body: he hath advanced that to glory at his right hand, and will he leave his mystical body the Church? will he not advance that? Doth he not love whole Christ? Yes, God loves whole Christ. Our nature that he hath taken to him, it is the chief thing, the most lovely thing in heaven or earth, next to God: And he loves all that are in him, his mystical body. For indeed he gave us to Christ, he hath sealed and anointed him; he is anointed by God the Father for us.

Upon what an unchangeable, eternal ground is the love of God built, and the faith of a Christian? How can the gates of hell prevail against the Faith of a Christian, when it carries him to the promises, and from the promises to the love of God, and from thence to Christ, upon whom the love of God is founded? Before the faith of a Christian can be shaken, the promises must be of no effect, they must be yea, and nay; and not yea; and if the promises be shaken, the Love of God must be uncertain, and Christ uncertain: heaven and earth must be overturned to overturn the faith of a Christian. There is nothing in the world that is so firm as a believing Christian that casts himself on the promises, that are always yea: and to make them yea, they are founded on Christ the Son of God's love.

Well, these promises coming from such love, may be ranked into diverse ranks: I will touch some of them, to show how we are to carry ourselves, to make comfortable use of this, that All the premises are yea and amen in Christ.

There are some universal promises, for the good of all mankind: as that God would never destroy the world again. Or promises that concern more particularly his Church. And those are promises either of outward things, or of spiritual, and eternal things, of Grace, and glory.

Now for the manner of promising, they admit of this distinction: All the promises that God hath made to us, either they are absolute without any condition, so was Christ. God promised Christ, let the world be as it will, Christ did, and would have come. And so the promise of his glorious coming, he will come, let men be as they will: there will be a resurrection.

Some promises be conditional in the manner of propounding, but yet absolute in the real performance of them. As for example, the promises of Grace and Glory to God's children: the promise of forgivnesse of sins, God will forgive their sins, if they believe, if they repent: they are propounded conditionally, but in the performance they are absolute, because God performs the Covenant himself: he performs our part and his own too. For since Christ though he propounded the promises of the Gospel with conditions, yet he performs the condition; he stirs us up to attend upon the means, and by his Spirit in the Word he works faith and repentance, which is the condition: faith and repentance is his gift.

He writes his law in our hearts, and teacheth us how to love: So, though they be conditionally propounded, (for God deals with men as men by way of commerce; he propounds it by way of Covenant and condition:) yet in the Covenant of Grace (which is truly a gracious Covenant) he not only gives the good things; but he performs the condition, by the Spirit, working our hearts to believe and to repent.

Again, there are promises not only propounded conditionally, of Grace, and comfort; but of outward things. All outward things are promised conditionally, as thus: God hath promised protection from contagious sicknesses, from war, and troubles. General promises there are of protection everywhere. Psal 91. God will be a hiding place, and he will deliver his Children, there are privative promises: and then positive promises, that he will do this and that good for them: but these are conditional, so far forth as in his wise providence he sees it may serve spiritual good things, Grace, and the inward man: for God takes liberty in our outward estate, and in our bodies to afflict them, or to do them good, as may serve the main.

For do what we will these bodies will turn to dust and vanity, and we must leave the world behind us; but God looks to the main state in Christ, to the new Creature. Therefore as far as outward blessings may encourage us, and as far as deliverances may help the main, so far he will grant them, or else he denies them: he takes liberty in outward things.

Therefore that sort of promises they are conditional, with exception of necessary affliction. For we cannot have the blessings of this life, positive, or privative, we cannot be delivered always, and have blessings: but our corrupt nature is such, that except we have some what to season them we shall surfeit of them, we cannot digest them, and therefore they are all with the exception of the cross; As Christ saith, he that doth anything for him, he shall have an hundred-fold here: but with affliction and persecution; he shall be sure of that, whatsoever else he hath: let him look for that. All the crosses we have in the world, are to season the good things of this life. Many other distinctions and differences we might have to lay open the kinds of promises in Scripture: but this shall suffice to give you a taste. Now all these are made in Christ, and performed in Christ, so far forth as is for our good.

Are all the promises of what kind soever, spiritual, or outward, temporal, and eternal, are they all made to us in Jesus Christ, and are they certain, Yea, and Amen in him? Then make this use of it, let us renew our former exhortation, get into Christ by all means: for out of him we have nothing savingly good.

But you will say, Doth not God do many good things to them that are out of Christ? doth not the rain fall upon the ill as well as the good? and doth not he fill the bellies of the wicked with good things?

Yes he doth, he doth: but are they blessings? no, they are not: but as God saith to Moses, If you do this, and this ill, I will curse you in your dough, I will curse you at home, and abroad, I will curse you in your Children, &c. They are cursed in their blessings. There is no man that is a carnal brutish man, but though he live, and have revenues and pleasures, he is cursed in his blessings: For what? is he made for this life only? no, he is but fatted on to the day of destruction; they are snares to him. How do you know they are snares? because they make him secure, and careless of the worship of God: they make him profane, they make him despise the power of Religion; a man may see by his conversation they are snares; they are not promises in Christ; for then they would come to him out of God's Love. Therefore get into Christ, rest not in anything abstracted from Christ: Let us not rest in any blessing, except we have it in God's love in Christ.

And I may know that I have anything in this world, any deliverance from ill, or any positive good thing from God's love in Christ, if I have it with a heart wrought on to the best things, to value Christ, and to account all dung in comparison of him. When I esteem my being in Christ above all beings, above being rich, or honorable, or in favor: alas, this I know is fading, but my being in Christ is Yea, and Amen, that will stand by me when all these beings will fail. This is comfortable, if I can do this, and have other things, I have them with the Love of God, and Christ. Let us get into Christ therefore.

For this purpose attend upon the means of salvation, that the Word may be effectual by his Spirit accompanying his own Ordinance, to open the excellencies of Christ to us, to make us love him, and get our affections into him. How are we in Christ? By knowing him; and then knowledge carries our hearts: For our wills cleave to that that we know to be excellent and necessary. Christ is discovered as excellent and necessary, and so the will cleaves to him as a good so discovered; and the affections follow the will. When the will cleaves to Christ as excellent and necessary, then I love him, then I rest on him, then I have peace in him. I may know that I am in Christ, upon my knowledge of him, and cleaving to him, and finding peace in my conscience. For he that is in Christ, hath rest: Faith in Christ hath a resting, stablishing power. If I be in Christ, my soul rests: for I know that all is Yea, and Amen in him. My soul rests in him, whatsoever I find in the world to unsettle me: things are amiss, and otherwise then I would have them: but I rest in the Love of God in Christ. Let us get into Christ by knowledge: Let the will follow that, and our affections follow that: and then we shall find the rest and peace that will secure us that indeed we are in Christ.

Alas, what is a man out of Christ? as a man in a storm, that hath no clothes to hide his nakedness, to cover him from the violence of the storm;

As a man in a tempest, that is out of a house to hide him: As a stone out of the foundation, that is scattered here, and there as neglected: As a branch out of the Vine, out of the root, what shape is in such a branch? it will be cast into the fire afterwards. A man out of Christ that is not clothed with him, that is not built on him, and settled on him, and planted in him, he is a man destitute. We pity such men's cases in the World: but if we had spiritual eyes to look on these men, on profane civil wretches, that pride themselves in a little morality (and have scarce that perhaps,) and neglect grace, and the mystery of Christ, such a man deserves pity: there is but a step between him and Hell, if he be out of Christ, and live and die so, and at the Day of Christ he will account him so.

O, saith St. Paul, Philip. 3. I account all dung and dross in comparison of Christ, not having my own righteousness, but to be found in him, having the righteousness of God in Christ. O happy man indeath, and at the day of judgment that is found in Christ, and not in himself, not in his own righteousness; though that there must be, not to give us title to heaven. The best thing is to be found in Christ, to have his righteousness, and obedience, that is so excellent that Saint Paul accounted all dung and dross in comparison of that, to be found in that. Get into Christ by all means; for in him all the promises are Yea, and Amen, not out of him.

If so be all the promises be Yea, and Amen in Christ, then here again see the stability of a Christians estate, that hath promises to uphold him, compare it with a man that hath present things only, with an Esau that hath the things of this life. The men of this world, as the Psalmist calls them, they have present things, they have performance; he gives them their portion here, as he saith to Dives, Thou hadst thy good;