2 Cor. 1. 1. Paul an Apostle of Jesus Christ by the Will of God, and Timothy our Brother, unto the Church of God which is at Corinth, with all the Saints which are in all Achaia: Grace be to you, and Peace from God our Father, and from the Lord Jesus Christ.

THe Preface to this Epistle is the same with other Prefaces. Our blessed Apostle had written a sharp Epistle to the Corinthians, especially reproving their tolerating of the incestuous person: that, his first Epistle took effect, though not so much as he desired, yet it prevailed so far with them, that they excommunicated the incestuous person, and likewise reformed divers abuses. Yet notwithstanding, it being a proud, factious, rich City, where there was confluence of many Nations, being an excellent Port, and Mart-Town; there were many proud, insolent teachers, which thought basely of St. Paul; and thereupon he writes this second Epistle: the scope whereof is partly Apologetical. Exhortatorie.

Apologetical, to defend himself.

Exhortatorie, to instruct them in several duties: as we shall see in the passages of it.

The general scope of it is this, to shew, That the Ministerial labour is not in vain in the Lord. The fruit of the first Epistle to the Corinthians is seen in this second, the first Epistle took effect. Therefore we should not be discouraged, neither we that are Ministers of the Church, or those that are Ministers in their own families, as every man should be; be not discouraged at unlikelihood, there is alway some successe to encourage us, though not so much as we look for in this world: because there is a reprobate Generation that are alway set upon Cavilling, and opposing, yet some successe there will be, as there was here.

A second thing in general out of the whole scope is this: to teach us to vindicate our credit, when the truth may be wounded through us; as the Apostle stands here upon his reputation, and labours to free, and to clear himself from all imputations: but especially he doth this by his life; for that is the best Apology. But because that would not serve, it would not speak loud enough, therefore he makes an excellent apology, in this Epistle. But to come to the particulars. Paul an Apostle of Jesus Christ, by the will of God, and Timothy our Brother.

THis Chapter is Apologetical, especially after the Preface. He stands in defence of himself against the imputations: First, that he was a man neglected of God, he was so persecuted, and oppressed with so many afflictions. And the second is the imputation of inconstancie, that he came not to them when he had made a promise to come. This Chapter is especially in defence of these two.

In an excellent heavenly wisdome, he turnes off the imputation of afflictions, and inverts the imputation the clean contrary way: and he begins with thanksgiving, Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, the God of all comfort, who hath comforted us in all our tribulations. As if God had done him a great favour in them, as we shall see when we come to those words.

For the Preface, it is common with all his Epistles, therefore we make it not a principal part of the Chapter: yet because these Prefaces have the seeds of the Gospel in them, the seeds of heavenly comfort, and doctrine, I will speak something of it.

Here is An Inscription, and A Salutation.

In the Inscription, there are the parties from whom this Epistle was written, Paul an Apostle of Jesus Christ, by the will of God, and Timothy our Brother. And the persons to whom, To the Church of God at Corinth, and all the Saints in Achaia.

The Salutation, Grace, and Peace; in the form of a blessing, Grace, and Peace.

From whom; From God the Father, and from our Lord Jesus Christ. Paul an Apostle, &c.

In this inscription he sets down his office, an Apostle, and an Apostle of Jesus Christ. How Apostles differ from other Ministers, it is an ordinary point. St. Paul was called to be an Apostle by Christ himself, in 1 Cor. 9. 1. Am I not an Apostle? have I not seen Christ? It was the priviledge of the Apostles to see Christ, they were taught immediately by Christ; and they had a general commission to teach all; and they had extraordinary gifts. All these were in St. Paul eminently. And this was his prerogative, that he was chosen by Christ in heaven, in glory: the other were chosen by Christ when he was in abasement, in a state of humiliation; Paul an Apostle of Jesus Christ. By the will of God.

By the appointment of God, by the designment of Christ For every man in his particular calling is placed in it by the will of God. St. Paul saith, he was an Apostle by the will of God, not by the will of man. This is the same word, as is in the beginning of the Epistle to the Philippians.

In a word, it teacheth us this first Observation, That we should think our selves in our standings and callings, to be there by the will of God.

And therefore should serve him, by whose will we are placed in that standing. Let every man consider, who placed me here? God; if a hair cannot fall from my head without his providence, much lesse can the disposing of my calling which is a greater matter: therefore I will seek his glory, and frame my self and courses answerable to the will of him, by whose will I am in this place.

Men have not their callings, onely to get riches, and to get preferment, those are base ends of their own to serve themselves. God placeth us in our particular callings, not to serve our selves, but to serve him: and he will cast in those riches, honour, preferment, dignity, and esteem, so much as is fit for us in the serving of him in our places.

The other party in the inscription, from whom the Epistle is, is, Timothy our Brother.

HE sends his Epistle from Timothy as well as from himself. This he doth, to win the more acceptance among the Corinthians, by the consent of so blessed a man as Timothy was, who was an Evangelist; Unitie by consent is stronger. And there is a natural weaknesse in men to regard the consent and authority of others, more then the things themselves. And indeed, if God himself in heavenly love and mercy condescend to help our weaknesse, much more should all that are led by the Spirit of God. We are subject to call in question the truths of God, therefore he helps us with Sacraments, and with other means and allurements: and although that be truth that he saith, yet because he would undermine our distrustful dispositions by all means, he useth those courses. So S. Paul, that they might respect what he wrote the more, as from a joynt spirit, he writes, Paul, and Timothy our Brother.

It was an argument of much modestie, and humility in this blessed Apostle, that he would not of himself seem (as it were) to monopolize their respect, as if all should look to him, but he joyns Timothy with him: so great an Apostle joynes an inferiour.

There is a spirit of singularity in many, they will seem to do all themselves, and carry all themselves before them, and they will not speak the truths that others have spoken before them without some disdain. As a proud Critick said, I would they had never been men that spake our things before we were, that we might have had all the credit of it. Oh, no; those that are led with the Spirit of God, they are content in modestie, and humility, to have others joyned with them; and they know it is available for others likewise, they will respect the truth the more.

And thus far we yield to the Papists, when we speak of this, whether the Church can give authority to the Word of God, or no. In regard of us, the Church hath some power, in regard of our weaknesse: but what is that power? It is an inducing power, an alluring power, a propounding power, to propound the mysteries of salvation: but the inward work, the convincing power is from the Evidence of the Spirit of God, and from the Scripture it self. All that the Church doth, is to move, to induce, and to propound this, quoad nos, it hath some power in the hearts of men.

The Church thus far gives authority to the Scriptures in the hearts of men; though it be an improper phrase to say it gives authority: for, as the men said to the woman of Samaria, Now we believe it our selves, not because thou toldest us, &c. The Church allures us to respect the Scriptures: but then there is an inward Power, an inward Majestie in the Scriptures, and that bears down all before it.

Again, here is a ground, why St. Paul alledged humane authority sometimes in his Epistles, and in his dealing with men: because he was to deal with men that would be shamed the more with them. Any thing that may strengthen the truth in regard of the weaknesse of those with whom we have to deal, may be used in a heavenly policy; One of your own Prophets, saith St. Paul, Tit. 1. towards the end. And so in the Acts of the Apostles, he quotes a saying out of an Atheist. Timothy our Brother.

Brother, he means not only by Grace but by calling: As we know in the Law, and other professions, those of the same profession are called before Brethren: So Timothy was St. Pauls Brother, not only by Grace, but by calling; and two bonds binde stronger. Here is a treble bond, Nature, Grace, Calling. They were men, they were fellow Christians, and they were teachers of the Gospel; therefore he saith Timothy our Brother. Timothy was an Evangelist, yet notwithstanding it was a greater honour to him to be a Brother to St. Paul, then to be an Evangelist; an Hypocrite may be an Evangelist: but a true Brother of St. Paul none but a true Christian can be. All Christians are Brethren: It is a word that levels all; for it takes down the Mountains, and fills up the Vallies; the greatest men in the World, the mountains, if they be Christians, they are Brethren to the lowest; and it fills up the Vallies, the lowest, if they be Christians, are Brethren to the Highest: howsoever in worldly respects they cease in death, as personal differences, and differences in calling, they all cease in death. All are Brethren, therefore he useth it for great respect. St Paul was a great Apostle: Timothy an inferiour man, yet both Brethren: Timothy our Brother. To the Church of God at Corinth.

VVE have seen the persons from whom; Paul and Timothy; Now here are the persons to whom, To the Church of God at Corinth. Corinth was a very wicked City: as where there is a great confluence of many people, there is a contagion of many sins of the people; and yet notwithstanding in this Corinth, there was a Church. For as Christ saith, No man can come to me, except my Father draw him: so where the Father will draw, who can draw back? Even in Corinth God hath his Church: he raiseth up a generation of men, a Church, which is a company of creatures differing as much from the common, as men do from Beasts. And yet such is the Power and Efficacy of the blessed Gospel of Salvation, having the Spirit of God accompanying it, that even in Corinth, a wretched City, this Word, and this Spirit, raised up a company of men, called here by the name of a Church, and Saints. And such power indeed hath the Word of God with the Spirit, not only in wicked places, but in our wicked hearts too.

Let a man have a world of wickednesse in him, and let him come, and present himself meekly and constantly to the means of Salvation, and God in time by his Spirit will raise a new frame of grace in his heart, he will make a new Creation. As at the first he created all out of nothing, order out of confusion: so, out of the heart, which is nothing but a Chaos of confusion, of blindnesse, and darknesse and terror: (there is a world of confusion in the heart of man) God by his creating Word (for his Word of the Gospel is creating, as well as his Word was at the first in the creation of the World; it hath a creating Power) he raiseth an excellent frame in the heart of a man, he scatters his natural blindnesse, he sets in order his natural confusion, that a man becomes a new creature, and an heire of a new World.

Let no people despair, nor no person; for God hath his Church in Corinth.

But what is become of this Church now? Why alas, it is under the slavery of the Turks, it is under miserable captivity at this day. At the first, Corinth was overthrown by Numeus a Roman Captain, for the abusing the Roman Ambassadors; it was ruinated for the unfit carriage to the Ambassadors, who would not suffer themselves to be contemned, nor the Majestie of the Roman Empire. But Augustus Caesar afterwards repaired it. And now for neglecting of Gods Ambassadors, the Preachers of the Gospel, it is under another misery, but Spiritual, it is under the bondage (I say) of that Tyrant.

What is become of Rome, that glorious City? It is now the habitation of Devils, a cage of unclean birds. What is become of those glorious Churches, which St. John wrote those Epistles to in his Revelation? and which St. Paul wrote unto? Alas they are gone, the Gospel is now come into the Western parts. And shall we think all shall be safe with us, as the Jewes did, crying, the Temple of the Lord, the Temple of the Lord? Jer. 7. No, No, unlesse we respect Christs blessed Gospel of Salvation, except we bring forth fruits worthy of it, except we maintain and defend it, and think it our honour and our crown, and be zealous for it: if we suffer the insolent enemies of it to grow as vipers in the very bosom of the Church, what is like to become of us? If there were no forraign Enemies to invade us, we would let slip the glorious Gospel of Salvation. God will not suffer this indignity, to this blessed Jewel his truth, he will not suffer the Doctine of the Gospel to be so disrespected. You see the fearful example of the Church of Corinth. Let those whom it may concern, that have any advantage and authority, let them put in for Gods cause, put in for the Gospel; labour to propagate, and to derive this blessed truth we enjoy to posterity, by suppressing as much as they may the underminers of it. It is an acceptable service. To the Church of God at Corinth. And all the Saints in Achaia.

COrinth was the City, Achaia, the country wherein Corinth was. There were then Saints, holy men in all Achaia. And St. Paul writes to (All) Saints, to weak Saints, to strong Saints, to rich Saints, to poor Saints; because every Saint hath somewhat that is lovely, and respective in them, somewhat to be respected. The least grace deserves respect from the greatest Apostle. And all have one head, all have one hope of Glory, all are redeemed with the same precious blood of Christ (and so I might run on) The many priviledges agree to all. Therefore all should have place in our respect. To (all) Saints; that the least should not think themselves undervalued: weaknesse is most of all subject to complayning if it be disrespected: Therefore in heavenly wisdom and prudence the Apostle puts in (All) Saints. In all Achaia whatsoever. Besides the mother City, the Metropolis of that Country, which was Corinth, there were Saints scattered. God in heavenly wisdome scatters his Saints. As seed, when it is scattered God scatters his Saints, why? in the ground it doth more good, then when it is on heaps in the barn: so God scatters his Saints as Jewels, as the lights of the World: here he will have one to shine and there another; here he will have one fruitful to condemne the wicked world where they are, and by their good example, and their heavenly and fruitful conversation, to draw out of the wicked estate of nature those with whom they are; Therefore he will have them scattered here, and there, not onely at Corinth, but Saints in all Achaia, besides scattered in other places.

But we must know (by the way) that these Saints had reference to some particular Church: for though it be sufficient to make a Christian to have union with Christ: there is the main, the head: yet notwithstanding, he must be a branch, he must be a member of some particular Congregation; therefore we have it in Act. 4. God added to the Church such as should be saved. Those that are added to salvation must be added to the Church; a man must be a member of some particular Church. So though these were scattered, they were members of some Church. Gods children are as stones in some building, and there is an influence of Grace comes from Christ the Head to every particular member, as it is in the body: God quickens not stragling members, that have no reference to any particular Church; that I note by the way. To the Church of God at Corinth, and all the Saints in Achaia. Saints.

The Apostle calls them Saints; all believers are called Saints. Are they Quest. so? are all in the visible Church Saints? Yes, say some, and therefore they say that our Church is not a true visible Church, because many of them are not Saints, say some that went out from among us.

I Answer, all are, or should be Saints: St. Paul wrote here to those that Answ. were sacramental Saints, and such as by outward covenant and profession were Saints: not that they were all of them inwardly so: but all should be so done: he calls them so to put them in mind of their duty. To cleare this point a little. Sometimes the Church of God in the Scripture hath its The Church hath its name sometimes. 1. from the mixture in it. name from the commixtion of good and bad in it, so it is called a field where there is a mixture of good and bad seed: so it is called a house wherein there are vessels of honour, and vessels of dishonour: because there is such a mixture in the visible Church. Sometimes the Church hath the name from the better part, and so it is the Spouse of Christ, the love of Christ, 2. from the better part. a peculiar people, a holy nation, and Saints, as it is here. Not that all are so, but it hath the denomination from the better part: all should be so, and the best are so, and it is sufficient that the denomination of a company be from the better part. As we say of Gold Oare, though there be much earth mixed with it, yet in regard of the better part, we call it Gold: we give it that name: so in regard that the best are Saints, and that all should be so, therefore he calls them all Saints: should all in the visible Church be Saints by profession, and by Sacrament? should all that are Baptized, and receive the Communion enter into a profession of sanctity? What say you then to a prophane atheistical Generation, that forsooth make a shew of holinesse; and therefore we must look for none of them? I say all prophane Prophane men Hypocrits. persons are grosse Hypocrites; why? for, are you members of the Church, or no? yes, will every one say, will you make me an Infidel? will you make me a Pagan? Well, take your own word then, what is it to be a member of the Church but to be a Saint? Must thou be a Saint? doth not thy profession as thou art a member bind thee to be a Saint? In Baptisme, was not thy promise to renounce the Divel, the World, & the flesh? In renewing thy covenant in the Communion, dost not thou purpose to cleave to God in all things? Thou that takest liberty therefore in the Church of God under the profession of Religion to live as a libertine, thou art a grosse Hypocrite, and this aggravates thy sin, and makes it worse then a Pagans. Thou which art in the bosome of the Church, in the Kingdom of Saints, as it is in Dan. 7. Dan. 7. the people of the Saints of the most high: the people of God in the Church wherein thou art a professed member: and yet doest thou take liberty grosly to offend God?

What doth make a Saint? Quest.

In a word, to the constitution of a true Saint, there is Ans. To make a St. there must be.

A Separation. Dedication. Qualification. Conversation.

There is a separation presently, when a man is a Saint, he is separate from 1. a Separation. the confused company of the world, from the Kingdom of Satan. Therefore those that have all companies alike, that carry themselves indifferently in all companies, as men that professe a kind of Civility, that are taken up with the complement of the times; men that learn the language of the times, that are for all sorts, they know not what belongs to the high profession of Christianity.

There is a due to all I confesse, there is a benevolence, and a beneficence to all: but there is a kind of complacencie, a sweet familiarity, and amity which should be reserved to a few, onely to those in whom we see the evidences, and signs of Grace: If there be not a separation in respect of Grace, there is no holinesse at all: a Saint must be separated. Not locally, but in regard of amitie, in regard of intimate friendship. As we see it is in outward things, in some of our houses; there is a Court where all come, poor and rich; and there is the house where those of nearer acquaintance come: and then there is the innermost Roome, the Closet, where onely our selves, and those which are nearest to us come: So it is in the passages of the soul, there are some remote courtesies that come from us, as men, to all, be they what they will: there are other respects, to others, that are nearer, that we admit nearer, that are of better quality: and there are other that are nearest of all, that we admit even into the closet of our hearts, and those are they with whom we hope to have communion for ever in heaven; the blessed people of God termed here Saints. It is an evidence of our translation from a cursed estate to a better, when we love such; hereby we know (saith St. John) that we are translated from death to life, because we love the bretheren. There must be a separation.

And withal, there must be a dedication of our selves to the service of 2. Dedication. God. A Christian when he knowes himself by the word of truth, and by the work of the Spirit to be Gods Child, he dedicates himself to better services then before, he thinks himself too good, he thinks too highly of himself, to be a base blasphemer, or swearer, to be a filthy Person: he considers himself as the Temple of the Holy Ghost, and he useth himself to better purposes, to better studies, to do good.

And then with Dedication; there is an inward Qualification, to inable him 3. Qualification. with light never to forget the Image of God. Herein this Saint-ship stands especially in this inward Qualification, whereby we resemble Christ the King of Saints. All our sanctification comes from him: as Aarons. oyntment went down from his head to his beard, and so to his skirts: so all our sanctification is from Christ. Every Saint is qualified from the Spirit of Christ: of his fulnesse we receive this inward qualification, that we have another judgment of things then this world hath, what is good, and what is bad; what is true, and what is false, what is comfortable, and what tends to discomfort. He hath another conceit of things, he hath another light then he had before, and then other carnal men have; he hath a heavenly light. He hath another Language, he gives himself to prayer, and to thanksgiving he is given to savoury discourse. He hath other courses in his particular calling, and in his general calling then other refuse company have, or then himself had before his calling: this is from his qualification.

And this Qualification, and Conversation go together: he hath a new 4. Conversation. conversation, he carries himself even like to him that hath called him out of darknesse into marvellous light. So, a true Saint, (as every professor of Religion ought to be) he is dedicate to God, and he is qualified in some degree as Christ was, by his holy Spirit; he is a new creature, he that is in Christ is a new creature; and he shewes this by his conversation, or else he is no Saint.

How shall we know a Saint from a meer civil man? (as there be many that live and d ie in that estate which is to be pittied: and one main end of Quest. our calling is not only to reduce prophane men to a better fashion of life: but to shew civil men their danger.)

A meer civil man lookes to the second table, he is smooth in his carriage and conversation with men: but negligent in his service to God. A civil Answ. Civil man, who? man he lookes to his outward carriage: but he makes no conscience of secret sins: he is not holy in all manner of conversation, as St. Peter saith, 1. Pet. 1. Be ye holy in all manner of conversation. In private, in publick, in your retired carriage: he makes no conscience of his thoughts, of his speeches, of all.

You may know an hypocrite so that carries himself smoothly, and acceptably in the eye of the World, but he makes no conscience of his thoughts, he makes no conscience of his affections, of his desires, of his lusts, and such things. He makes no conscience of lesser oathes, nor perhaps of rotten discourses: No, they are all for this, that they may passe in the World, that they may carry themselves with acceptance: as for what belongs to the New Creature, to Saints, they care not: for they have vain conceits of these, and judge them as hypocrites, because such a one knowes himself should be an hypocrite, if he should do otherwise then he doth, therefore he thinks that others that are above his pitch, are hypocrites; and and they make a shew of that that is not in them, because if he should make shew of that, his heart would tell him that he were an hypocrite.

A true Saint differs from an hypocrite in many respects; but in this one True Saint wherein different from an hypocrite. mainly, that a true Saint of God is altered in the inward frame and qualification of his soul, he is a new Creature, therefore, there is a spring of better thoughts, of better desires, of better aimes in him then in other men. And he labours more after the inward frame of his heart, then after his outward carriage: what he is ashamed to do, he is ashamed to think he is ashamed to lust after, what he desires to do, he desires to love in his heart, he labours that all may be true in the inward man: because grace (as well as nature) begins from the heart, from the inward parts.

An hypocrite never cares for that, all his care is for the outward parts, he Simile. is sale-work; so his carriage be acceptable to others, all his care is taken, he lives to the view, therefore he looks not to the substance, and the truth, but to the shadow and appearance.

Now I come to the Salutation it self.

VERSE 2. Grace be unto you, &c.

GRace doth enter into the whole conversation of a Christian, and doth sweeten his very Salutations. Which I observe: because Grace sweetens all a Christians conversation. many men confine their Religion to places, to actions, and to times: there is a relish of holinesse in every thing that comes from a Christian, in his Salutations and Courtesies: St. Paul salutes them, Grace, and peace from God, &c.

And the use of holy Salutations are; use of salutations. To Shew Love. Win

To shew love and respect, therefore he salutes them; and by shewing love, to gain love: for there is a Loadstone in love. And thirdly, the use of salutations, is by them to convey some good: for these salutations are not meer wishes, but prayers, nay blessings: Gods people are a blessed people, and they are full of blessing, they carry a blessing in their very speeches. What is a blessing?

A blessing is a prayer with the application of the thing prayed for, it is Quest. Blessing what; Answ. somewhat more then a prayer, Grace be with you, and peace. It is not onely a meer wish, I desire it: nay my desire of it is with an applying of it, grace shall be with you, and peace, and the more, because I heartily wish it to you. It is no light matter to have the benediction, and salutation of a holy man, especially those that are Superiours: for the Superiours blesse the Inferiours; there is a grace goes even with the very salutations, with the common prayers of a holy man. It is a comfortable sign when God doth enlarge the heart of a holy man to wish well to a man.

And surely the very consideration of that should move us to let them have such incouragement from our carriage and demeanour, that they may have hearts to think of us to the throne of Grace, to give us a good wish, to give us a good desire: for every gracious desire, every prayer hath its effect when it comes from a favourite of God, especially from such a man as St. Paul was; from a Minister, a holy man in a calling, a man of God: they have their efficacy with them, they are not empty words, Grace and peace.

The Popes think it a great favour when they bestow their Apostolical benediction and blessing: their blessing is not much worth; their curse is better then their blessing: but surely the blessing of a man rightly called, those that are true Ministers of Christ, they are cloathed with Power and efficacy from God: Grace be with you, and peace, it is no idle complement.

And here you see likewise what should be the manner of the salutation of Christians, as they ought to salute, to shew love, and to gain love, so all Salutations should be holy. their salutations should be holy. There is a takingthe name of God in vain, in salutations oft times, God save you, &c. and it must be done with a kind Gods name taken in vain in Salutations. of scorn, and if there be any demonstration of Religion it becomes them not, that which should become them most. What should become a Saint, but to carrie himself Saint-like? and yet men must do it with a kind of scorn, with a kind of gracelesse grace: that which in the religious use of it is a comfortable and sweet thing, and is alway with a comfortable and gracious effect in Gods Children. Either it hath effect and is made grace to them to whom it is spoken, or returns to them that speak it: As Christ saith to his Disciples, when you come into a house, pronounce peace to them; and if the house be not worthy, your peace shall return to you So the salutations of a good man, if they be not effectual to the parties, if they be unworthy, rebellious creatures, they return again to himself, they have effect one way or other. Let it not be done therefore with a taking the Name of God in vain in a scornful manner, but with gravity and reverence, as becometh a holy action. There is some limitation, and exception of this. Salutations Salutations to be omitted. in some cases may be omitted.

As in serious businesse, salute no man by the way, as Christ saith to his Apostles: 1. In serious businesse. A neglect sometimes is good manners, when respect is swallowed up in a greater duty. As it was good manners for David to Dance, and to carry himself (as it were) unseemly before the Ark: because he was to neglect respect to meaner persons, to forget the respect he was to shew to men, being altogether taken up with higher matters, it was a kind of decencie, and comlinesse. And overmuch scrupulousnesse and nicenesse in lesser things, when men are called to greater, is but unmannerly manners: in these cases, these lesser must give way and place to the greater; Salute no man by the way, dispatch the businesse you are about, that is, if it may be a hindrance in the way, salute not: this is in respect of time.

And as for time, so for persons: a notorious, incorrigible Heretick salute not: to salute such a one would be (as it were) a connivence, or an indulgence 2. To an Heretick to him, salute him not. The denying of a Salutation many times hath the force of a censure: the party neglected may think there is somewhat in him for which he is neglected in that manner. In these cases salutations may be omitted sometimes: But I go unto the particulars. Grace be unto you and peace.

These are the good things wished. We see the Apostle, a blessed man, that had been in the third heaven wrapt up, that had been taught of Christ, what things were most excellent, and had himself seen excellent things which he could not utter, when he comes to wishes, we see out of heavenly wisedom and experience he drawes them to two heads, all good things to Grace and peace. If there had been better things to be wished, he would have wished them, but Grace and peace are the principal things. What is meant by Grace here?

Grace in this place, is the free favour and love of God from his own Quest. Grace what Answ. bowels, not for any desert, or worth, or strength of love of ours: it is his own free grace, and love, which is shed by the holy Ghost, and springs only from his own goodnesse and loving nature, and not from us at all; this is Grace: It must be distinguished from the fruits of it: as the Apostle doth distinguish them, Rom. 5. 15. Grace, and the gifts of grace. There is favour, and the gifts of favour, which is grace inherent in us. Here especially is meant the fountaine and spring of all the favour of God with the manifestation of it, with the increase of it, with the continuance of it. He wisheth these things; the favour of God, with the manifestation of it, to their souls; that as God would be gracious to them; so that he would shew his Grace, that he would discover it, and shine upon them: and to that end that he would give them his holy Spirit, to shed his love into their hearts. This shining of God into the heart, this shedding of the love of God into the heart, is the Grace here meant: Gods favour with the manifestation of it to the soul, and with the continuance of it, and the increase of it still. Grace unto you. As if he should have said, I wish you the favour of God, and the report of it to your souls: that as he loves you, through his Christ; so he would witnesse as much by his holy Spirit to your souls. And I wish you likewise the continuance of it, and the increase of it, and the fruits of it likewise: for that must not be excluded, all particular graces, which are likewise called Graces. They have the name of favours, because they come from favour, and favour is the chief thing in them. What is the chief thing in joy, in faith, in love? they are graces: they cannot be considered as qualifications, as earthly things in us: they proceed from the grace and love of God, and have their especial value from thence. So I wish you the manifestation, the continuance and increase of favour, with all the fruits of Gods favour, especially such as concern a better life. The word is easily understood, after the common sence, Grace is the loving and free respect of a superiour to an inferiour: the respect of a Magistrate to such as are under him: such a one is in grace with the Prince we say: we mean not any inherent thing: but free grace. So in Religion, it is not any inherent, habitual thing; Grace, but it is free favour, and whatsoever issues from free favour. This must be the rather observed, this phrase, against the Papists: we say, we are Justified by Grace, and so do they: what do they mean by being justified by Grace? that is, by inherent Grace; we say, No, we are justified by Grace, that is, by the free favour of God in Jesus Christ, so is the acception of the word.

But to come to the point, that which I will now note, is this, that Doctr. A Christian needs Grace, when he is in state of Grace.

A Christian, though he be in the state of Grace and favour with God, yet still he needs the continuance of it. He stands in need of the continuance of God. St. Paul here prayes for Grace, and peace to those that were in the state of Grace already. Why? The reason of it is, that we run into new Reas. We run daily into new breaches. breaches every day of our selves: as long as there is a spring of corruption in us, a cursed issue of corruption, so long there will be some actions, and speeches and thoughts, that will issue, that would of themselves break our peace with God; or at least hinder the sweet sence of it: therefore we have continual occasion to renew our desires of the sence and feeling of the favour of God, and to renew our pardon every day, to take out a pardon of course, (as we have now the liberty to do, so oft as we confesse our sins, he is mercifull to forgive us) and to win his favour, we have need every day still, still of Grace. I list not to joyn in conflict here with the Papists concerning their opinion, I will but touch it by the way, to shew the danger of it. They will not have all of meer Grace: but Christians are under Grace while they are in this World, as St. Paul saith, all is Grace, Grace still: nay, at the day of judgement, The Lord shew mercy to the house of One siphorus at that day: at the day of judgement, Grace, and mercy, must be our plea, till we come to heaven. They stand upon Grace to enable us to the work, and then by the work we may merit our own salvation, and so they will not have it of Grace, of gift; but as a stipend a thing of merite. Directly contrary to St. Paul Rom. 6. ult. Eternal life is 〈 in non-Latin alphabet 〉 , (the word comes of 〈 in non-Latin alphabet 〉 , of gift) The gift of God a free gift through Jesus Christ our Lord. So from the first Grace, to Eternall life, which is the complement of all, all is Grace.

As for the New Testament, it is the Covenant of Grace: the whole carriage of our salvation is called the Covenant of Grace: because, God, of Grace doth enter into Covenant with us. He sent Christ of Grace, who is the foundation of the Covenant. The fulfilling of it on our part, is of Grace; he gives us faith, Faith is the gift of God, he puts his fear in our hearts that we should not depart from him. And when he enters into Covenant with us, it is of Grace and love. It was of Grace that he sent Christ to be the foundation of the Covenant; that in the satisfying of his justice, he might be gracious to us, without disparagement to his justice. Of Grace he fulfils the condition on our part: we are no more able to believe, then we are to fulfil the law; but he inables us by his word and spirit, (attending upon the meanes of Salvation) to fulfil the Covenant. And when we have done all, he gives us of Grace, Eternal life, all is of Grace.

There is nothing in the Gospel but Grace; therefore in the Ephes. 1. it is stood upon by the Apostle, To the praise of the Glorie of his rich Grace. From Ephes. 1. Election to Glorification, all is to the Glorie of his Grace.

We ought to conceive of God as a Gracious Father, withholding his anger (which we deserve to be poured upon us) by the intercession of How to conceive of God. Christ, withholding that anger, and the fruits of it. And notwithstanding we are in Grace, if we neglect to seek to God the Father; if we neglect to seek to Christ, who makes intercession for us, then (though we be in the first Grace still, we are not east away yet) we are filii sub ira sons under wrath, we are under Anger, though not under hatred.

Therefore every day we should labour to maintain the Grace of God with the assurance of it. It is a great matter to carrie our selvs so, as we To maintain Gods Grace daily. may be under the sence and feeling of the Grace of God. It is not sufficient to be in the Grace of God, but to have the report of it to our own hearts, to have it shine upon us.

How should we carry our selves so, that we may be in state of Grace, that is, in such a state, as we may find the sweet evidence and comfortable Quest. how to have continual assurance of Grace. feeling continually, that we are Gods Children?

First of all, there must be a perpetual, daily practise of abasing our selves, of making our selves poore; that is, every day to see the vanity of all Ans. things in the world out of us; to see the weaknesse of Grace in us; to see 1. abase our selves. the return of our corruptions that foile us every day; that so we may see in what need we stand of the favour of God: Considering that all comforts without are vanity, and that all the Graces in us are stained with corruption: considering, besides the staines of our Graces, that there is a continuall issue of corruption: these things will make our spirits poor, and make us hunger and thirst after the sence and feeling of free pardon every day. This will enforce us to renew our patent, to renew our portion in the Covenant of Grace, to have daily pardon. This should be our daily practise to enter deeper, and deeper into our selves.

This is to live by faith. As God is continually ready to shew us favour in Christ, not onely at the first in acquitting us from our sins; but continually doth shew us favour upon all occasions, and is justifyng and pardoning, and speaking peace continually to us: so there must be an action answerable in us, that is depending upon God by faith; living by faith. This we do by seeing in what need we stand of Grace, God resists the proud, but gives Grace to the humble.

Then again, that we may walk in the grace of God, and in the sence of it: let us every day labour to have our souls more and more enriched Labour to be rich in grace. with the endowments and graces of Gods Spirit, that we may be objects of Gods delight. Let us labour to be affected to things as he is affected, two cannot walk together except they be agreed. Let us hate that which God hates, and delight in that which God delights in, that we may have a kind of complacency, and be in love with the blessed work of the Spirit of God more and more: Let us labour to delight in them that grow in grace; as the nearer any one comes to our likenesse, the more we grow in familiarity with them. Labour also to preserve a clear soul, that God may shine upon us. God delights not in strangenesse to us, his desire is that we may walk in the sence and assurance of his grace and favour.

How shall we know that we are in state of Grace with God?

I Answer; (that we do not deceive our selves) we must look to the Quest. work of Gods grace: Gods grace is a fruitful grace; his favour is fruitful; Answ. How to know we are in Gods favour. it is not a barren favour, it is not a Winter Sun. The Sun in the Winter, it carries a goodly countenance, but it heats not to any purpose, it doth not quicken: but Gods grace, it carries life and heat where it comes: therefore 1. By joy of the Spirit. if we be in state of grace and favour with God, we may discern it.

But in times of desertion, though a person be in grace and favour with God, yet many times he thinks he is not so.

It is true then we must not alway go to our feeling at such times, and the enlargement of our hearts by the Spirit of comfort, but go to the work of 2. By the graces of the Spirit. grace: for where grace and favour is, there are the graces of the Spirit. As it is nor a bare favour in regard of comfort, so it is not a barren favour in regard of graces: for every heart that is in favour with God, hath some graces of the Spirit. God enriches the soul where he shewes favour; his love-tokens are some graces; therefore if the witnesse, and comfort of the Spirit cease in case of desertion, let us go to the work of the Spirit, and by that we may know if we be in grace with God. For Gods people are a peculiar people: and Gods children have alwayes some peculiar grace, some Ornaments, some Jewels the spouse of Christ hath, which others have not.

Therefore examine thy heart, what work of God there is, and what desire thou hast after better things, what inward hatred against that which is ill, what strength thou hast against it: go to some mark of Regeneration, of the new Creature, and these will evidence that we are in a state of grace with God, because these are peculiar favours. And though we feel not the comfort, yet there is a work, and that work will comfort us more then the comfort it self will do.

And this is one thing whereby we may know we are in favour with God; when we can comfort our selves, and can go to the throne of grace through 3. By going to God in extremity. Christ, when we can go boldly to God, it is a sign of favour: when we can call upon him, when we can go in any desertion to prayer; when in any affliction we can have inlarged hearts, it is a sign of favour with God. A meer hypocrite, or a man that hath not this peculiar grace, he trusts to outward things, and when they are gone, when he is in trouble, he hath not the heart to go to God; his heart is shut up, he sinks down, because he, relyed upon common matters: he did not relie upon the favour of God and the best fruit of it, which are graces, but upon common favours; therefore he sinks in despair.

But a sound Christian, take him at the worst, he can sigh to God, he can go to him, and open his soul to him: by Christ we have an entrance to the Father, Ephes 3. 12. We have boldnesse through faith. Every Christian hath this in the worst extremity, he hath a Spirit of prayer: though he cannot enlarge himself, yet he can sigh and groan to God, and God will hear the sighes of his own Spirit, they are loud in his ears. David, at the worst, he prayes to God, Saul at the worst, he goes to the Witch, and from thence to his swords point. But usually, the usual temper and disposition of a man in the state of grace is joy: for as one saith, Grace is the begetter of joy, for they both have one root in the Greek Language, there is the same root for favour, and for joy: so favour is usually and ordinarily with a sweet enlargement of heart, we may thank our selves else, that, do not walk so warily, and so jealously as we should.

The reward that God gives his Children that are careful, is a Spirit of joy, Rom. 5. 1. Being Justified by faith we have peace of God, and joy in tribulation. For even as it is in humane matters, the favour and countenance of the King, it is as a shower of rain after a drought, it comforts his subjects: there is a wonderous joy in the favour, and grace of great persons alway. And as the favourable aspect of the heavens upon inferiour bodies▪ promiseth good things: and men promise themselves from that, favour and good: so the favour, and grace of God enlarge the soul with joy and comfort: And there is that measure of joy in those that are in the free favour of God, that they will honour God freely, to cast themselves upon his mercy.

And it is with a disesteem of all things in the World besides; it is such a joy as works in the soul a base esteem of all things else: St. Paul esteemed all drosse, in comparison of the knowledge of Christ, and the favour of God in Christ. So in Psal. 4. David saith of some, There be many that will say, who will shew us any good? any good, it is no matter: but saith the Holy Spirit in David, Lord lift up the light of thy countenance upon me: He goes to prayer, he saith not, who will shew us any good? it is no matter what, or how we come by it, any earthly good worldly men desire: No, saith he, Lord shew us the light of thy countenance, he desires that above all things. So he saith Psal. 3. The loving kindnesse of the Lord is better then life it self. Life is a sweet thing, the sweetest thing in the World, but the grace and favour of God is better then that: For in this when all comforts fail, the Children of God have assurance, that neither life, nor death, nor things present, nor things to come, nor any thing can separate us from the love of God in Christ, which shews it self better then life it self. When life fails, this favour shall never fail, Nothing shall be able to separate us from the favour of God in Christ; it is an everlasting favour, and therefore everlasting because it is free: if it were Originally in us, it would fail when we fail: but it is an everlasting favour, because it is free, God hath founded the cause of love to us in himself: so much for that; Grace be unto you. And peace.

All that I will say of peace in this place is this, to shew, That True peace issues from Grace.

It is to be had thence. Peace, we take here for that sweet peace with God and peace of conscience, and likewise peace with all things; when all Observ. things are peaceable to us: when there is a sweet successe in all businesse, with a security in a good estate. It is a blessed thing when we know that all will be well with us. This quiet and peaceable estate issues from grace, peace of conscience especially; I observe it the rather: It hath been the errour of the world to seek peace where it is not, to seek peace in Sanctification: to seek it in the work of Grace within a man. Not to speak of worldly men, that seek peace in outward contentments, in recreations, in friends, and the like; alas it is a poore peace; But I speak of Religious persons that are of a higher straine, they have sought peace, but not high enough. True peace must be selected from Grace: the free favour in Christ. This will quiet and still the clamours of an accusing conscience. God reconciled in Christ will pacifie the conscience, nothing else will do it. For if our chief peace were fetched from sanctification; (as many fetch it thence in error of judgment) alas the conscience would be dismaid, and alwaies doubt whether it had sanctification enough or no. Indeed sanctication and grace within is required as a qualification, to shew that we are not Hypocrites, but are in the state and covenant of Grace; it is not required as a foundation of comfort, but as a qualification of the persons to whom comfort belongs. Therefore David, and St. Paul, and the rest that knew the true power and efficacy of the Gospel, they sought for peace in the grace and free favour of God.

Let us lay it up, to put it in practise in the time of dissolution, in the time of spiritual conflict, in the time when our consciences shall be awakened (and perhaps upon the rack,) and Satan will be busie to trouble our peace; that we may shut our eyes to all things below, and see God shining on in Christ; that we may see the favour of God in Christ, by whose death and passion he is reconciled to us, and in the Grace and free favour of God in Ghrist we shall see peace enough.

It is true likewise (besides peace of conscience) of all other peace, peace of successe, and peace of state; that all creatures, and all conditions are peacable to us, whence is it? It is from Grace: for God being reconciled, he reconciles all; when God himself is ours, all is ours, when he is turned, all is turned with him; when he becomes our father in Christ, and is at peace with us, all are at peace besides: so that all conditions, all estates, all creatures, they work for our good. It is from hence, when God is turned, all are turned with him. He being the God of the creature, that sustaines and upholds the creature, in whom the creature hath his being and working: he must needs therefore turn it for the good of them that are in covenant with him. All that are joyned in covenant with him he fills them with peace: because they are in Grace with him.

This should stir up our hearts, above all things in the world to pray for Grace, to get Grace, to empty our selves of self-confidence, that we may be vessels for Grace: to make Grace our plea, to magnifie the Grace of God.

We must never look in this world for a peace altogether absolute, that is reserved for heaven, our peace here is a troubled peace; God will have a distinction between heaven and earth. But when our peace is interrupted, when the waters are come into our souls, what must be our course? when we would have peace, go to Grace, go to the free promise of Grace in Christ. Grace and Peace. From God our Father, and the Lord Jesus Christ.

The spring of Grace and peace are here mentioned.

After the Preface he comes to the Argument which he intends, and begins with blessing.

One part of the scope of this blessed Apostle is, to avoid the scandall of his sufferings; for, he was a man of sorrows, if ever man was (next Christ, who was a true man of sorrow) the blessed Apostle was a man of miseries and sorrow. Now, weake shallow Christians thought him to be a man diserted of God, they thought it was impossible for God to regard a man so forlorn, so despicable as this man was: What doth he? before he comes to other matters, he wipes away this imputation, and cleers this scandal; You lay my crosses and sufferings, and disgraces in the world to my shame, it is your weakness, that which you account my shame, is a matter of praise. I am so farre from being disheartned or discouraged from what I suffer, that, Blessed be God the Father of Christ, the Father of mercies, &c.

That which to the flesh is matter of scandall and offence, that to the spirit, and to a spirituall man is matter of glory, so contrary is the flesh and the Spirit, and so opposite is the disposition, and the current of the fleshly man to the spirituall man. Job was so farre from cursing God for taking away, that he saith, Blessed be the name of God, not onely for giving, but for taking away too.

What ground there is in troubles and persecutions to blesse God, we shall see in the current and passages of the Chapter.

To come then to the very verse it selfe, where there is a blessing and praysing of God first: And in this praysing consider

The Act Object. Reasons.

The Act, Blessed be God, which is a praysing.

The Object is God the Father,

The Reasons are inwrapped in the Object, Blessed be God the Father of our Lord Jesus Christ: because he is the God and Father of Iesus Christ, therefore blessed be he.

Secondly, another reason is, because he is the Father of mercies.

Another reason is, from the Act of this disposition of mercie in God, he is the God of all comfort, and as he is comfortable, so he doth comfort, Thou art good and doest good, saith the Psalmist: thou art a God of comfort, and thou doest comfort; For, as he is, so he doth, he shews his Nature in his working. Blessed be God the Father of our Lord Jesus Christ, the Father of mercies, and God of comfort, of which I shall speake when I come to them. Blessed be God the Father, &c.

We see here the heart of the blessed Apostle being warmed with the sense and taste of the sweet mercy of God, stirrs up his tongue to bless God; a full heart and a full tongue. We have here the exuberancie, the abundance of his thankfulness, breaking forth in his speech, his heart had first tasted of the sweet mercies, and comforts of God before he prayseth God: The first thing that we will observe hence is, that,

It is the disposition of Gods Children (after they have tasted the sweet mercy and Obser. The disposition of Gods Children to be thankfull. comfort and love of God) to break forth into the praysing of God and to thanksgiving.

It is as naturall for the new creature to doe so, as for the birds to sing in the Spring; when the Sun hath warmed the poore creature, it shews its thankfulnesse in singing; and that little blood and spirits that it hath, being warmed after winter, it is natural for those creatures so to do, and we delight in them.

It is as natural for the new creature (when it feels the Sun of righteousness warming the soul, when it tastes of the mercy of God in Christ) to shew forth it self in thankfulnesse and praise: and it can no more be kept from it, then fire can keep from burning, or water from cooling: it is the nature of the new creature so to do.

The reason is, every creature must do the the work for which God hath enabled it, to the which God hath framed it: the happinesse of the creature is in well doing, in working according to its nature; the heathen could see that. Now all the creatures; the new creature especially is for the glory of God in Christ Jesus. All the new creature, and what priviledges it hath, and what graces it hath, all is that God may have the glory of grace: why then, it must needs work answerable to that which God hath created it for; therefore it must shew forth the praise and glorie of God. Blessed be God, saith the Apostle Ephes. 1. And the blessed Ephes. 〈◊〉 Apostle St. Peter begins his Epistle, Blessed be the Father of our Lord Jesus Christ; who hath begotten us to an Inheritance Immortal and undefiled, which fadeth not away, reserved for us in Heaven.

I shall not need to set down with the exposition of the word (Blessed). How God blesseth us, and how we blesse God. His blessing is a conferring To blesse God, what. of blessing; our blessing is a declaring of his goodnesse: it is a thing well enough known. Our blessing of God, is a praising of God, a setting out what is in him.

Onely, one thing is to be cleared. What good can we do to God in blessing of him? he is blessed, though we blesse him not; and he is praised whether we praise him or no: he had Glorie enough before he made the world, he contented himself in the Trinity, the blessed Trinity in it self, before there were either Angels, or men or other creatures to blesse him; and now he can be blessed enough, though we do not blesse him.

It is true, he can be so; and he can have heaven, though thou hast it not but be a damned creature, and he will be blessed whether thou blesse him or no. We add nothing to God when we blesse him.

Our blessing of him is required as a dutie to make us more capable of his graces, to him that hath shall be given. To him that hath, (and useth 1. It is a duty to God. that he hath to the Glorie of God) shall be given more: we give nothing.

The stream gives nothing to the fountain; the beam gives nothing to the Sun, for it issues from the Sun; our very blessing of God is a blessing of his.

It is from his Grace that we can praise his Grace; and we run still into a new debt, when we have hearts enlarged to blesse him.

We ought to have our hearts more enlarged, that we can be enlarged to prayse God.

And to others it is good; for others are stirred up by it: Gods goodnesse 2. It stirs up others and mercy is enlarged in regard of the manifestation of it to others, by our blessing of God.

Yea, this good comes to our souls, besides the increase of Grace, we 3. It is good for our selves. shall find an increase of joy and comfort; that is one end why God requires it of us, though he himself in his essence be alway alike blessed, yet he requires that we should be thankful to him alway, that we should blesse and praise him even in misery and affliction: & why then? because if we can work upon our hearts a disposition to see Gods love, and to praise and blesse him, we can never be uncomfortable; we have some comfort against all estates and conditions, by studying to praise God, by working of our hearts to a disposition to praise and bless God; for then crosses are light, crosses are no crosses then: That is the reason that the Apostles and Holy men so stirred up their hearts to praise and thansgiving, that they might feele their crosses the less, that they might be lesse sensible of their discomforts; for undoubtedly when we search for matter of praysing God in any afliction, and when we see there is some mercy yet reserved, that we are not consumed; the consideration that there is alway some mercy, that we are yet unthankfull for, will inlarge our hearts, and God when he hath thanks and praise from us, he gives us still more matter of thankfulnesse, and the more we thank him and praise him, the more we have matter of praise.

This being a truth, that Gods Children, when they have tasted of his mercie, break forth into his praise, it being the end of his favours, and nature being inclined thereto; this should stirre us up to this duty, and that we may the better perform this holy duty, let us take notice of all Gods favours and blessings: Knowledge stirs up the affections, blessing of God springs immediately from an inlarged heart, but enlargement of heart is stirred up from apprehension: for as things are reported to the knowledge, so the understanding reports them to the heart and affections Therefore it is a duty that we ought to take notice of Gods favours, and with taking notice of them.

To mind them, to remember them, forget not all his benefits, Psal. 103. Praise the Lord O my soule, and forget not all his benefits; insinuating 2. To mind them. that the cause why we praise not God is the forgetting of his benefits.

Let us take notice of them, let us register them, let us mind them, let us keep diaries of his mercies and favours every day; he renews his mercies and favours every day, and we ought to renew our blessing of him every day, we should labour to do here, as we shall do when we are in heaven, where we shall do nothing else but praise and bless him; we ought to be in Heaven, while we are on the earth, as much as we may; let us register his favours and mercies.

But what favours?

Especially spirituall, nay, first spirituall favours, without which Spirituall favours especially to give thanks for. we cannot heartily give thanks for any outward thing; for the soule will cast with it self, till it feele it selfe in Covenant with God in Christ, that a man is the Child of God.

Indeed I have many mercies and favours, God is good to me; but perhaps all these are but favours of the Traytor in the prison that hath the libertie of the Tower, and all things that his heart can desire; but then he looks for an execution, he looks for a writt to draw him forth to make him a spectacle to all; and so this trembling for fear of a future ill which the soul lookes for, it keepes the soul from thankfulnesse. It cannot be heartily thankful for any mercy, till it can be thankful for spiritual fauors.

Therefore first let us see that our state be good, that we are in Christ, that we are in the covenant of Grace, that though we are weak Christians, yet we are true, there is truth in Grace wrought in us. And then when we have tasted the best mercies, spirituall mercies, when we see we are taken out of the state of nature (for then all is in love to us) when we have the first mercy, pardoning mercy, that our sins are forgiven in Christ, then the other are mercies indeed to us, not as favours to a condemned man.

And that is the reason that a carnall man, he hath his heart shut, he cannot Why a carnal man is unthankful. praise God, he cannot trust in God: because he staggers in his estate, because he is not assured: he thinks, it may be God fattens me against the day of slaughter. Therefore I know not whether I should praise him for this or no. But he is deceived in that: for if he had his heart enlarged to blesse God for that, God would shew further favour still; but the heart will not yield hearty praise to God, till it be perswaded of Gods love. For all our love is by reflection. We love him, because he loved us first, and we praise and blesse him, because he hath blest us first in heavenly blessings in Christ.

Let us take notice of his favours, let us mind them: let us register them, especially favours and mercies in Christ. Let us after think how we were pulled out of the cursed estate of nature, by what ministery, by what acquaintance, by what speech, and how God hath followed that mercie with new acquaintance, with new comfort to our souls, with new refreshings: that by his spirit he hath repressed our corruptions, that he hath sanctified us, made us more humble, more careful, that he hath made us more jealous, more watchful: these mercies, and favours, will make others sweet unto us.

And then learn to prize and value the mercies of God, which will not be unlesse we compare them with our own unworthinesse: lay his mercies together with our own unworthinesse, and it will make us break forth into blessing of God. When we consider what we are our selves, as Jacob said, lesse than the least of Gods mercies.

We forget Gods mercies every day, he strives with our unthankfulnesse: the comparing of his mercies with our unworthiness and our desert on the contrary, will make us to blesse God for his goodnesse and patience, that he will not onely be good to us, in not inflicting that which our sins have deserved; Blessed be God the Father of our Lord Jesus Christ.

And (to name no more bút this one) above all, beg of God his holy spirit: Beg the spirit. for this Blessing of God is nothing else, but a vent from the spirit. For as Organs and wind Instruments do never sound except they be blown, they are dead and make no musick till there be breath put into them: so we are dead and dull instruments; therefore it is said, we are filled with the Holy Ghost. All Gods children they are filled with the spirit before they can praise God: the spirit stirres them up to praise him, and as it gives them matter to praise him; for, so it gives the Sacrifice of praise it self. God gives to his children, both the benefits to blesse him for, and he gives the blessing of a heart to blesse him. And we must beg both of God: beg a heart able to discern spiritual favours, to tast and relish them, and to see our own unworthinesse of them, and beg of God his holy spirit to awaken, and quicken, and enlarge our dead and dull hearts to praise his name. To stir up our selves to praise God.

Let us stir up our hearts to it, stirr up the spirit of God in us every one that hath the spirit of God, should labour to stir up the spirit, as St. Paul writes to Timothy, and as David stirs up himself, Praise the Lord O my soul, and all that is within me praise his holy name; so we should raise up our selves, and stir up our selves to this duty.

And shame our selves; what, hath God freed me from so great misery? To shame our selves for unthankfulnesse. and hath he advanced me to so happie an estate in this world? doth he put me in so certain a hope of glorie in the world to come? have I a certain promise to be carried to salvation? that neither things present nor things to come shall be able to separate me from the love of God in Christ Jesus? doth he renew his mercies every day upon me? and can I be thus dead, can I be thus dull-hearted? Let us shame our selves. And certainly if a man were to teach a Child of God a ground of humiliation: if a Child of God that is in the state of grace should ask how he might grow humble and be abased more and more, a man could give no one direction better then this, to consider how God hath been good continually; how he hath been patient and good, and upon what ground we hope that he will be so: and to consider the disposition of our own drooping, drousie souls: if this will not abase a soul that hath tasted the love and mercie of God, nothing in the world will do it. There never was a Child of God of a dull temper and disposition, but he was ashamed, that being under such a covenant of favour, that he should yet not have a heart more enlarged to blesse God.

To stir us up to this duty, for arguments to perswade us, what need we Motions to thankfulnesse. use many? It should be our duty in this world to be as much in heaven and heavenly imployment. Our conversation is in heaven (saith the Apostle) 1. it is the imployment of heaven. How can we be in heaven more then by practising of that which the Saints and Angels, and the Cherubins, and Seraphins spend all their strength in there? How do they spend all that blessed strength with chearfulnesse and joy, that are in that place of joy? How do they spend it, but in setting forth the praise of God, the wonderful goodnesse of God that hath brought them to that happinesse? Certainly that which we shall do for ever in heaven, we ought to do as much as we may do on earth. And it is (as I said before) 2. It mitigates crosses. in all aflictions and troubles, the only special way to mitigate them, to work our hearts to thankfulnesse for mercies and favours that we enjoy. We have cause indeed at the first to be abased and humbled; but we have more cause to rejoyce, in working our hearts to comfort in blessing of God, it will ease the crosse, any crosse whatsoever. I will not dwell further upon the point, I shall have occasion oft to digresse upon this duty.

The Object of prayse here, is God, cloathed with a comfortable description; God how considered the object of praise. not God simply, for alas we have no hearts to praise God, take God onely armed with justice, cloathed with Majesty. Consider God thus, indeed he deserves glory and praise, but the guilty soule will not praise him thus considered, and abstracted from mercie and goodness, and love, therefore saith he, Blessed be God God how considered, Blessed be God. The Father of our Lord Jesus Christ.

First, he is father of Christ, and then Father of mercies, and God of comfort. God, so considered, be blessed. God (as he is to be prayed unto, so) he is to be praised.

And only God, this sacrifice, this perfume, this incense it must not be mispent upon any creature, we have all of his grace, and we should returne all to his glory, that is a duty. But consider him as he is described here, first the father of Christ, and then the father of mercies, and God of all comfort. And it is not to be omitted, thar first he begins with this. Blessed be God the Father of our Lord Jesus Christ.

Not the Father of our Lord Jesus Christ only as he is God, but the Father of our Lord Jesus Christ as he is man: for God being the Father of whole Christ, being father of the person, he is father of the manhood, taken into unitie with that person; so he is Father both of God and Man, they cannot be dividedin Christ, he being the Father of whol Christ, he is the Father God and Man. And he is first the Father of Christ, and then the Father of us, and the Father of mercies; for alas, unlesse he had been the Father of Christ, God and Man, Mediatour, he could never have been the Father of such cursed creatures as we are: but because he is the Father of Christ, of that blessed manhood, which Christ hath taken into Unitie of person with the God-head, therefore he is the Father of us, who by Union are one with Christ.

The point then is, that, God (thus considered) as the Father of Jesus Christ is to be praysed. Doct. God as the Fa •••• of Christ to be praysed.

Here is the reason of blessing and praysing him, in this, that he is the Father of Jesus Christ, for thence he comes to be our Father; it is a point that we think not oft enough on, but it is the ground of all comfort, for we have all at the second hand, Christ hath all first, and we have all from him: He is the first Son, and we are sons, he is the first beloved of God, and we are beloved in him; he is filled first with all grace, and we are filled from him, of his fulnesse we receive Grace for Grace: he was first acquitted of our sinnes, as our surety, and then we are justified, because he was iustified from our sins, being our surety, he is ascended into Heaven, we shall ascend; he sits at the right hand of God, and we sit with him in heavenly places; he judgeth, we shall iudge him; whatsoever we doe, Christ doth it first, we have it in Christ, and through Christ, and from Christ, he is the Father of Christ, and our Father.

Therefore we ought to blesse God for Christ, that he would predestinate Use 1. To bless God for Christ. Christ to be our head, to be our Saviour; that he would take the humane nature of Christ, and make it one person with his Divine nature, and so predestinate us, and elect, and chuse us to salvation in him, blessed be God that he would be the Father of Jesus Christ.

And as this should stirre us up to bless God for Jesus Christ; so likewise it should direct us to comfortable meditations, to see our Nature in Christ first, and then in our selves: See thy Nature abased in Christ, see thy Nature glorified in Christ, see thy Nature filled with all grace in Christ, and see this, that thou art knit to that Nature, thou art flesh of Christs flesh, and bone of his bone, and thou shalt be so as he is. In that Christs nature was first abased, and then glorified; this nature shall first be abased to death and dust, and then be glorified. Christ died, and rose again, thou art predestinated to be conformable to Christ; for as his flesh was first humbled and then glorious, so thine must be first humble, and then glorious. His flesh was holy, humble, and glorious, and so must ours be: whatsoever we look for (in our selves) that is good, we must see it in Christ first.

Aud when we heare in the Gospel, in the Articles of the Creed, of Christ crucified, of Christ dying, of Christ rising, ascending, and sitting at the right hand of God: let us see our selves in him, see our selves dying in him, and rising in him, and sitting at the right hand of God. For the same God that raised Christ natural, will raise Christ mystical, he will raise whole Christ: for he is not glorified by pieces; as whole Christ natural, in his body and members was raised, so shall whole Christ mystical be. Therefore in every Article of the Creed blesse God, blesse God forabasing of Christ: blesse God for raising him up, blesse God for raising us up: Blessed be God who hath raised us up to an immortal hope, by the Reserrection of Christ, saith St. Peter: blesse God for the ascension of Christ, that our Head is in heaven. Let us blesse God, not for personal favours only, but go to the spring: blesse God for shewing it to Christ, and to us in him.

This point the Apostle had learned well: therefore he begins with praise, Blessed be God the Father of our Lord Jesus Christ. If the Virgin Mary thought her self blessed, and all Generations should call her Blessed, for bearing our Saviour in her Womb, and so being his Mother; then all Generations must needs do this duty to call God blessed, because he is the Father of Christ. So God the Father is to be blessed as the spring of favours: for he gave Christ. All Generations call the Virgin Mary blessed, because she was the Mother of Christ: but that was in a lower degree, then God was his Father. This point ought to take up our meditations; to think we have all in Christ first; to think of our selves in Christ, it is comfortable; and Christ shall have more glory by it; God the Father and the Son shall have glory by it, and we shall have comfort.

The second consideration of God is, not only as he is the Father of Christ; but as he is, The Father of Mercies.

God is the Father of Christ, and our Father, and the Father of mercies, God the Father of mercies because the Father of Christ. but as I said before in this method, he is first the Father of Christ, and then our Father, and then the Father of mercies. For he could never be the Father of mercies to us, except he were the Father of Christ: For mercy must see justice contented, one attribute in God must not devour another; all must have satisfaction, his Justice must have no wrong: nor it hath not now, it is fully satisfied by Christ.

Therefore God is the Father of Christ, that Christ in our nature might die for us, and so he might be our Father notwithstanding our sins, having punished our sins in our surety Christ. So being the Father of Christ, and our Father, he is the Father of mercies, his justice hath no losse by it.

If God had not found out a way out of the bowels of his mercy, how he might shew good to us, by reconciling mercy and justice in the Mediator Christ, in punishing him for our sins, to let us free, he had never been a Father of mercy, if he had not been the Father of Christ first; for we being in such contrary terms as God and we were, he being holinesse, and we nothing but a masse of sin and corruption: without sufficient satisfaction of an infinite person there could be no reconciliation: therefore he is the Father of Christ who died for us, he took our nature upon him to satisfie Gods justice; and then Father of us, and so Father of mercy to us.

He may well be the Father of mercies now, being the Father of Christ; of our nature in Christ: for (as I said) he is the Father of Christ as man, as well as he is God: being the Father of our nature, being taken into the unity with his own Sons Nature (for both make one Christ,) he becomes the Father of mercies; he is a Father to him by nature; to us by Grace and Adoption; The Father of Christ, and Father of mercies. It is a necessary method; for God out of Christ is a fountain indeed, but he is a 〈◊〉 sealed up, he is a God Merciful and Gracious in his own nature, but there is sin that stops the fountain, that stops the current of the mercy: there must be therefore satifaction to his justice, and wrath, before there can be reconciliation, before there can any mercy flow from him. He is first the Father of Christ, and then the Father of mercies: we have all from Christ. If he were not the Father of Christ, he should be the Father of no body; for immediatly no man is able to appear before God without a mediator. Father of Mercies.

By Father (which is a kind of Hebraisme,) is meant, he is the Original, the spring of mercies: he is the Father of mercies. He doth not say the Father of one mercy, but the Father of mercies. His mercy is one, it is his Nature, it is Himself, as he is one, so mercy in him is one: it is one in the fountain, but many in the streames: it is one in him, one nature, and one mercy: but because we have not one sin, but many sins, we have not one misery, but many, that lies upon this fraile nature of ours: therefore according to the exigences of us wretched Creatures, according to our sins and miseries, his mercies stream out, they are derived and run out to all kind of sin and misery whatsoever.

The Father of mercies: If all mercies were lost, they must be found in him, he is the Father of mercies; they are his bowels (as it were) and mercy pleaseth him as a man is pleased with his own natural Child The Father of mercies, he doth not say the Author of mercies, but the Father of them: he gives them the sweetest name that can be: he doth not say the Father of revenge, or of judgement (though he be the father of them too): but to his Children the father of mercies: A sweet name under which none should despair.

But to shew some reasons, why he is so stiled. There is good reason, God is stiled Father of mercies. being the Father of Christ, his justice being fully contented, sin being taken away that stopped the current of his mercies, he being naturally merciful, 1. Because Christ his justice is satisfied. his mercies run freely: Father of Christ, and Father of mercies; it followes well, he is the father of mercies, because he is the Father of Christ, and because his justice is satisfied in him, and he being naturally merciful, what hinders but that mercy may run amain, freely, and abundantly upon those that are in covenant with him in Christ, that are members of Christ: that is one reason, because his justice is satisfied.

And because he is naturally merciful, therefore he is the Father of mercies. 2. Because he is naturally mercifull. The Sea doth not more naturally flow, and is moist, and the Sun doth not more naturally shine, the fire doth not more naturally burn, heavy bodies do not more naturally sink to the center, then God doth naturally shew pitty and mercy where his justice is satisfied: for it is his nature, it is himself.

The Apostle doth not name other attributes; for alas, other attributes All Gods attributes without mercy terrible. would scare us: As for example, if the guilty conscience consider him as a God of justice, it will reason thus: what is this to me? I am a sinner, and he will be just in punishing: if he consider he is a God of Wisedome, the conscience considers, he is the more wise to find out my windings, and turnings from him, and my covering of my sins; he is the more wise to find me out in my courses, and to shame me: he doth not say, he is a God of power, the Father of Power; the guilty conscience then would reason, he is the more able to crush me, and to send me to hell.

Indeed there is no attribute of God, but it is matter of terrour, being secluded from mercy; but considering, God the Father of mercies, then we may consider sweetly and comfortably of all other attributes: He is mercifull and good to me; therefore his wisdom that shall serve to do me good, to devise good things for me, his power shall serve to free me from mine enemies, his Justice to revenge my quarrell, and so all other attributes, shall be serviceable to my comfort: they may be thought upon sweetly, where mercy is laid claime unto before: Therefore here he is called the Father of mercie, and not the Father of other attributes. Of Mercies.

To unfold the word a little (mercie) is here, the same with grace Mercie, what. to a person in miserie: Mercie is but free favour shewed to a miserable person: Grace shews the freenesse of it, and mercie shews the state of the person to whom it is shown: alway where mercy is, either there is present or else possible miserie.

There was mercie shewed to Angels that stood, to free them, to give them grace to stand; they might have fallen as the Devils did when they were Angels; none are the Subjects of mercie, but such as either are in misery, or are possible to fall into miserie: now when God keeps and upholds the creature from falling into that which he is subject to fall into, he being a creature taken out of nothing, and therefore subject to fall to nothing without assistance, to hold him from that whereto he would fall without being upheld; this makes him the Object of mercy, whatsoever the misery be spirituall or outward.

Thus God is the Father of mercie, he upholds his Children from that which else they would fall into continually, He is the Father of mercie, before Kinds of Gods mercie. conversion, offering and injoyning mercie to them, that as they will be good to their soules, they would receive mercie. He joyns his glory and his mercy together, that he will be glorified in shewing mercie, and he presseth it upon us. What a mercie is this, that he should press mercie upon us for our own good? Why will ye dye, O House of Israel. And Come unto me all ye that are weary and heavy laden, there is mercie before conversion; and there is mercie in prolonging his wrath, in not punishing, and there is mercie in pardoning sinne freely, in pardoning all sinne, the punishment and the guilt, and all: and when we are in the state of Grace, and have our sins pardoned, still it is his mercy to forbeare the punishments due to us: in mitigating his corrections, and in seasonable corrections: for it is a mercy for God to correct his Children seasonably: Therefore we are corrected of God, that we should not be damned with the world.

It is a mercy to have seasonable correction; it is a mercy to have correction mitigated, and sweetned with some comforts: It is a mercy after we are in the state of Grace (besides this) to have the continuance of outword blessings.

God renews his mercies every day, His mercies faile not, Lament. 3. 22. his mercies are renewed continually upon us.

So he is father of all kind of mercies; privative mercies, in freeing us from ill, and positive mercies, in bestowing good, pardoning mercies, healing mercies, preserving mercies, all mercies come from this Father of mercie.

I will not stand to unfold them in particular; for indeed every thing that comes from God to his children, it is a mercy, it is as it were dipt in mercy before it comes to us: it is a mercy, that is, there is a freedome in it, and a pity to his creature: For the creature is alway in some necessity, and in some dependance: we are in a state of necessities in this life, in some misery or other, and that (as I said) is the object of mercy.

Besides, we are dependant for the good we have; it is at Gods mercy to continue or to take away any comfort that he gives us, every thing is a mercie. And in every thing we take from God, we ought to conceive a mercy in it, and to think this is a mercy from God, if we have health, it is a mercy, if we have strength, it is a mercy, if we have deliverance, it is a mercy: it comes in the respect and relation of a mercie all that comes from God. He is not said to be the father of the thing: but the Father of mercies, there is a mercy contained in the thing, they come from the pity and love of God, and that is the sweetest: therefore he is said to be the Father of mercies.

What use may we make of this, that God is the Father of Mercies?

It is a point full of sweet and comfortable uses, to those that are not in the state of grace, and to those that are in the state of grace.

To those that are not in the state of grace, they should see here a haven to flie to, a City of refuge, to flie unto: do but consider thou wretched soul, how God is stiled a Father of mercies to thee, a God of bounty: all is to allure thee to repentance, to allure thee to come in. He is not mercifull by accident, but he is naturally merciful in himself, he hath bowels of mercie in himself, Mercy pleaseth him, Micah 7.

Therefore despair not thou drooping soul, whosoever thou art that art under the guilt of sin, come to the Father of mercies, cast thy self into this Sea of his mercie, hide thy self in these bowels, be not an enemy to thine own mercie, as Jonah saith, refufe not thy own mercie that is offered. There is mercie pressed upon thee, mercie with threatning if thou believe not mercy, now thou art called to receive it. The wrath of God hangs over thee as a weight, or as a sword ready to fall upon thee. As Christ sath Joh. 3. The wrath of God hangs over us, if we do not receive mercie offered us.

Alledge not thy sins against mercie: thy sins are the sins of a creature, God is the Father of mercies, he is infinite: Christ thy Saviour hath made an infinite satisfaction, and thy sins are finite, and in that respect there is mercie for thee if thou wilt come in, if thou apprehend, and receive mercie.

One deep calls upon another deep, the depth of thy sins and misery, drawes unto it, and calls upon the depth of mercy. The mercy of God is above all his works, Psal. 147. It is not only above all his works to cover them all, and under them to uphold them; but it is beyond them all, his mercy exceeds all other attributes to the creature. It is above his works, and upon his works, and under his works, and it is above thy works too. He is more glorious in his mercy then in any other attribute: he doth all for the glory of his mercy, both in the Creation, and in the Gospel: his mercy therefore is above his own workes, and above thy workes if thou come in.

Oyl is of a Kingly nature, it swims above all other liquors: so the mercy of God, like oyl it swims above all other attributes in him, and Simile. above all sin in thee, if thou wilt receive it. Father of Mercies.

In a corrupt estate the special mercy is forgiving mercy; if it were not Forgiving mercies, the principal. for forgiving mercies, all other gifts and mercies were to little purpose: for it were but a reserving of us to eternal Judgement, but a feeding the Traitor to the day of Execution, a giving him the liberty of the priison, which is nothing unlesse his Treason be pardoned; so the forgiving mercy leads to all the rest. Now these forgiving mercies, they are unlimitted mercies, there is no bounds of them: for he being the Father of Christ, who is an infinite person, and having received an infinite satisfaction from an infinite Person, he may well be infinitely merciful: and himself is an infinite God, his mercies are like himself, the satisfaction whereby he may be merciful is infinite: hereupon it is that he may pardon, and will pardon all sin without limitation, if they be never so great, never so many.

This I observe the rather, to appease the conscience of a sinner when it is suppressed with terrour, and fear of the greatnesse of his sins. Consider how God hath set down himself, and will be known and apprehended of us, not onely as merciful, but a Father of mercies, and not of one mercy, but of all mercies, not only giving, but forgiving especially, Which forgiveth all thy sins, and healeth all thy infirmities, Psal. 103. This I observe against a pronenesse in us to despair: we are not now proner in the time of peace to presume, then when conscience is awakened to despair, we are prone to Men prone to presume of Gods mercies. both alike: For here is the poyson of mans corruption. Is God so merciful? surely, I may go on in sin, and cry God mercy, and there is an end: God is merciful, nay, the Father of mercies.

Now in the time of peace, sin is nothing with us, swearing is nothing, rotten discourse is nothing, going beyond others in our dealing and commerce is nothing, getting an estate by fraud and deceit is nothing: The bread of deceit is sweet; loose, licentious, libertine life is nothing: and those that do not follow the same excesse, and are dissolute, it is a strange matter with us, they are strange people; we think it strange that others do not so, and if they be better then we, it is but hypocrisie: men measure all by themselves, so all is nothing. Great, grosse swearing is nothing, men glory in it, and to make scruple of it; it is thus and thus: they have terms for it. And what is the bawde for all this? Oh! God is merciful, and Christ he is wonderous merciful, he took our nature that he might die for us, &c.

It is true indeed; but when the conscience is awakened, then the conscience will tell thee another lesson, the conscience will set God as just, and Satan will help conscience, with accusations and aggravations: it is true, it is too true, the conscience will take part with God, and with his word: it is true thou hast done thus, and thus, these are thy sins, and God is just.

And especially at the hour of death, when earthly comforts fail, and there is nothing but sin set before a mans eyes (the comforts that are set before him, can do him no good) then the conscience will hardly receive any comfort: especially the conscienconsciences of such as have gone on in a course of sin, in spight of good meanes: a conscience of such a man as either refuseth or rejects the meanes, because it would favour it self in sin; or a conscience that being under means, having had it sins discovered to it, that conscience will hardly admit of any comfort. And there is none, but they find it another manner of matter then they think it. Sin is a blacker thing then they imagine, their oathes that they trifle with, and their dissolute, and their rotten discourse (when they should be better affected) upon the sabbath, and such like: therefore we ought to look to it.

Well; to presse this point of presumption a little further now I am in it. We are wonderous prone to abuse this mercie to presumption, and after to despaire.

I consider this before hand, that however Gods mercy be unlimited, as to whom Gods mercy is unlimitted. indeed it is in it self; it is so unlimited to those that repent, and to those that receive and embrace mercy, and mercy in one kind as well as another; it is so to those that repent of their sins; for God is so the Father of Mercie, as that He is the God of Vengeance too, he is a just God too.

The conscience will tell you this well enough, when the outward comforts (that now you dally with, and set as Gods in the room of God, and drown your selves in sensuality, and Idolatry, with the creature, and put them in the place of God, when they are taken away, conscience will tell you, that God is merciful indeed; but he is just to such that refuse mercies.

Therefore though his mercy be unlimited to such as are broken hearted, to such as repent of their sins: (for he will glorifie his Mercy, as he may glorifie his other attributs) he is wisely merciful: if he should be merciful to such as go on in sin, he should not be wisely merciful.

Who, among men, if he be wise would be mercifull to a Child, or Servant without acknowledgement of the fault?

Was not David over merciful to Absalom? Yes, it was his fault: yet out of wisdome, he would not admit him into his presence, till he was humbled for his fault, and made intercession, though he doted upon him. God is infinitely wise, as he is Merciful: therefore He will not be Merciful to him that goes on in wickednesse and sin. This cannot be too often pressed: for the most of the auditors wheresoever we speak, the Divel hath them in this snare, that God is merciful &c. and doth he not know how to use it? He is so indeed, but it is to repentant souls, that mean to break off their course of sin.

Otherwise, if the Mercie of God work the other way, hearken to Gods Wrath to presumtuous sinners. thy doom, He that blesseth himself (saith God,) by Moses Denteronomy 29. 16 & saith, these curses shall not come to me: he that blesseth himself and saith: Oh, all shall be well, God is Mercifull &c. My wrath shall smoak against him, and I will not be merciful to him, that goes on in his sins. God will wound the hairie scalp of him that goes on in Sin. As the Apostle saith Romans 2. he that abuseth the bountie and patience of God, that should lead him to repentance, he treasureth up wrath against the day of wrath. The Scripture is never in any case more terrible then this way. In Esay 28. you have made a covenant with hell and death, with Gods judgments: but hell, and death hath not made a covenant with you. You make a covenant, & think you shall do well, but God is terrible to such, his wrath shall smoak against such as make a covenant with his judgments, and treasure up wrath against the day of wrath.

Take heed, if the proclamation of mercy, call thee not in: if thou stand out as a Rebell, and come not in, but go on still: then justice layes hold on thee: Gods wrath shall smoak against thee. As we see in Prov. 1. I will laugh at your destruction, speaking of those that would not come in, Chidas, it is in Esay. 27. 11. He that formed them and made them will have no mercy on them, nor shew them favour. He will have no delight in them. They are Ignorant sotts, and will not labour to know God, and his will, to do, and obey it: he that made them will have no delight in them, and he that formed them will reject them. It is a pittiful thing, when God that made them, and formed them in their mothers womb; whose creatures they are, shall have no delight in them, when he that made them, his heart shall not pittie them Ezek. 18. 18. he that goes on in a course of sin presumptuously, and doth not repent, Gods eye shall not pittie him, he that made him will have no delight in him.

Therefore the Apostle, because we are disposed, and prone, to abuse the goodnesse and long suffering of God, and the mercies of Christ, he saith, Be not deceived, be not deceived, (he oft presseth this) for neither the covetous, nor licentious persons shall enter into heaven.

Though God be mercifull; if thou live in these sins, be not deceived, thou shalt never enter into heaven. God will not be mercifull to the most of those that even now live in the bosome of the Church; because they make mercy a band to their sinful courses, God will harden himself; he will not blesse such: he hath no mercy for such, to such he is a God of vengeance.

His mercy is to such as are weary of their sinful courses: (as I said) he is mercifull; but so, as he is wise.

What Prince will prostitute a pardon to one that is a Rebell, and yet thinks himself a good Subject all the while? he is no Rebell, cares he for a pardon? And shall he have a pardon, when he cares not for it? Those that are not humbled in the sight and sence of their sins, that think themselves in a good estate, they are Rebells, that have not sued out their pardon, there is no mercie to them yet, He that made them will not pittie them, because they are Ignorant hardned wretches that live in blasphemy, in swearing, that in corrupt courses, in hardnesse of heart, that live in sins, that their own conscience, and the conscience of others about them, know that they are sins, devouring sins, that devour all their comfort, and yet notwithstanding they dream of mercy, mercy. Hell is their portion and not mercy that make an Idol of God.

Thus it is with us, we are prone to presume upon Gods mercy. I speak this, that we should not surfet of this sweet doctrine, that God is the father of Mercies. He is so to repentant sinners, to those that believe, to those mercy is sweet. We know oyl is above all other liquors: Gods mercy Simile. is above all his own works, and above our sins. But what is the vessel for this oyl? this oyl of mercy it is put in broken vessels, it is kept best there, a broken heart, a humble heart, receives and keepes mercie.

As for proud dispositions, (as all Sinners that go on in a course of sin, the Psalmist terms them proud men: he is a proud man, that sets his own will agaist Gods command) God resists the Proud: it is the humble yeelding heart, that will be led and lured by God, that is a vessel to receive mercy. It must be a deep vessel, it must be a broken vessel: deep with humiliation, broken by contrition, that must receive mercy. And it must be a large vessel laid open, capable to receive mercy, and all mercy; not only pardoning mercy, but healing mercy, as I said out of that Psalme, That forgiveth all thy sins, and healeth all thy transgressions.

Therefore those that have not grace and mercy, to heal their corruptions, to dry up that issue in some comfortable measure, thay have no pardoning mercy: and those that desire not their corruptions to be healed, they never desired heartily their corruptions to be pardoned: those mercies go together.

He is not the Father of mercy, but of all mercies that belong to salvation, and he gives them every one, and he that desires the one, desires the other.

Let us consider, how the sweet descriptions of God, and how his promises work upon us. If they work on us to make us presume, it is a fearful case, it is as bad a sign as may be, to be ill, because God is good, to turn the Grace of God into wantonnesse.

But as we are thus prone to presume; so when conscience is awaked, we are as prone to despair: therefore if they work with us this way, there is mercy with God, therefore I will come in; therefore I will cast down my weapons at his feet, I will cease to resist him, I will come in, and take terms of peace with him; I will yeeld him obedience for the time to come, therefore I will fear, and love, so good a God.

If it work thus, it is a sign of an elect soul, of a gracious disposition. And then if thou come in, never consider what thy sins have been, if thou come in, God will imbrace thee in his mercy. Thy sins are all as a spark of fire that falls into the Ocean, that is drowned presently; so are thy sins Simile. in the Ocean of Gods mercy.

There is not more light in the Sun, there is not more water in the Sea, then there is mercy in the Father of mercy, whose bowels are opened to thee if thou be weary of thy sinful courses, and come in, and imbrace mercy.

In the Tabernacle (we know) there was a mercy Seat: we call it a propitiatory: In the Ark, which this mercy Seat covered, was the Law: now in the Law, there were curses against all sinners.

The Mercy-Seat was a Type of Christ, covering the Law, covering the curse: though thou be guilty of the curse a thousand times, God in Christ is merciful. Christ is the Mercy Seat, come to God in Christ, there is mercy in Israel notwithstanding thy great sins. If we cast away a purpose of living in sin, and cast away our weapons, and submit our selves to him, he is the Father of mercies, that is, he is merciful from himself, he is the spring of them, and hath them from his own bowels: they are free mercies, because he is the Father of them.

For he is just by our fault, he is severe from us, he takes occasion from our sins, but he is merciful from his own bowels: he is good from himself, we provoke him to be severe, and just: therefore be we never so miserable in regard of sin, and the fruits of sin, yet he is the Father of mercy, of free mercy, mercy from himself, mercy pleaseth him, Micah 7. he is delighted in it.

Now that which is natural comes easily, as water from the fountain comes without violence, and heat from the fire comes without any violence, because it is natural. A Mother pitties her child, because it is natural; there is a sweet instinct of nature, that moves and pricks forward nature to that affection of love that she bears to her child. So it is with God, it is nature in him to be merciful to his, because they are his; Mercy is his nature: we are his, we being his, his nature being merciful, he will be merciful to all that are his, to such as repent of their sins, and lay hold of his mercy by a true faith.

His word shewes likewise his mercy, there is not one attribute set down more in Scripture then mercy, it is the name whereby he will be known, Exod. 34. where he describes it, and tells us his name: what is the name of God? his long suffering, and mercy, &c. there is a long description of of God in that place, David in Psal. 3. (besides that which is in every Prophet almost) hath the fame description of God, to comfort Gods people in his time, in Psal. 86. 103. 145. there is the same description of God as there is in Moses, he is merciful and long suffering &c. he describes himself to be so, and his promises are promises of mercy; At what time soever a sinner repents, and without limitation of sins; all sins shall be forgiven, the blood of Christ purgeth us from all sin.

If there be no limitation of persons whomsoever, of sins whatsoever, or of time whensoever; here is a ground that we should never despair; God is the Father of mercies.

It is excellent that the Prophet hath in Isai. 55. 7. to prevent the thoughts of a dejected soul: Let the wicked forsake his way, and the unrighteous man his thoughts, and return to the Lord, and he will have mercy upon him, and to our God; for he will abundantly pardon.

I, but I have abused mercy a long time, I have lived in sin, and committed Object. great sins, well notwithstanding that, (see how he answers it) My thoughts are not your thoughts; you are vindictive: if a man offend you, you are ready to aggravate the fault, and to take revenge &c. But my thoughts are not as your thoughts, nor my wayes as your wayes saith the Lord: for as far as the heaven is above the earth, so are my thoughts above your thoughts, and my wayes above your wayes. We have narrow poor thoughts of mercy, because we our selves are given to revenge, and we are ready when we think of our sins to say, can God forgive them? can God be merciful to such? &c. My thoughts are not as your thoughts, nor my wayes as your wayes.

It is good to consider this, and it is a sweet meditation: for the time undoubtedly will come, that unlesse Gods mercy and Gods thoughts should be as him self is, infinite, unlesse his wayes should be infinitly above our wayes, and his thoughts infinitly above ours in mercy: certainly the soul would receive no comfort.

The soul of a Christian, acquainted with the word of God, knows, that Gods mercy is, as himself is, infinite, and his thoughts this way, are, as himself is, infinite: Therefore the Scripture sets down the mercies of God, by all dimensions: There is the depth of Wisedom, but when he comes to speak of love and mercy, as it is in Ephes. 3. Oh the depth, and bredth, and height of this!

Indeed for height, it is higher then the heavens, for depth, it fetcheth the soul from the nether most-deep: we have deep miserie, (out of the deep Icryed to thee) yet notwithstanding his mercy is deeper then our misery. O the depth of his mercy! there is a depth of mercy deeper, then any misery or rebellion of ours, though we have sunk deep in rebellion. And for the extent ofthem (as I said before) his mercy is over all his workes, it extends to the utmost parts of the earth. The scripture doth wonderfully enlarge his mercie, beyond all dimensions whatsoever. These things are to good purpose: and it is a mercy to us, that he sets forth himself in mercy in his word; because the soul, sometime or other when it is awakned, (as every one that God delights in is awakened first or last) it needs all this, it is all little enough.

God is merciful to those that are heavy laden, that feel the burden of their sins upon their souls, such as are touched with the sence of their sins, God still meets them half way, he is more ready to pardon, then they are to ask mercy. As we see in the prodigall, when he had wasted all, when he was as low as a man could be, when he was come to huskes, and when he had despised his fathers admonition: yet upon resolution to return, when he was stung with the sence of his sins, his father meets him and entertains him; he upbraids him not with his sin.

Take sin, with all the aggravations we can, yet if we repent, and resolve uppon new courses, there is comfort, though we relapse into sin again, and again; if we must pardon 10. times 7. times, as Christ saith; certainly there cannot be more mercy in the Cistern, then there is in the fountain: there cannot be more mercy in us, then there is in the Father of mercies as God is.

Take sin in the aggravations, in the greatnesse of it, Manasses sin, Peters, denying of his Master, the thief on the crosse, and Pauls persecution, take sin as great as you will, he is the father of mercies. If we consider that God is infinite in mercy, and that the scripture reveals him as the Father of mercies, there is no question, but there is abundance, a world of comfort to any distressed soul that is ready to cast it self on Gods mercy.

For those that are converted that are in the state of Grace. Is God the father of mercies. Use 2. To those that are in the state of Grace.

Let this stir us up to imbrace mercy, every day to live by mercy, to plead mercy with God in our daily breaches: to love and fear God, because there is mercy with him that he might be feared. It is a harder matter to make a daily sweet use of this then it is taken for. Those that are the fittest subjects for mercy, they think themselves furthest off from mercy. Come to a broken soul, who is catched in the snare; whose conscience is on the rack, he thinks, alas there is no mercy for me, I have been such a sinner, God hath shewed me mercy before, and now I have offended him again and again: those that are the subjects of mercy, that are the nearest to mercy, when their conscience is awakned they think themselves furthest off, and we have need to presse abundance of mercy, and all little enough to set the soul in frame. There is none of us all, but we shall see a necessity of pressing this one time or other, before we die. David when he had sinned, he knew well enough that God was merciful, oh, but it was not a slight mercy that would satisfie him, as we see Psal. 51. how he presseth upon God for mercy, and will a little serve him? No, according to thy abundant mercy, he presseth mercy, and abundance of mercy, a multitude of mercies, and unlesse he had seen infinite mercy, abundant mercy in God, when his conscience was awaked with the foulness of his sin: there being such a crie for vengeance, his sinne called and cried, if the blood of Christ had not cried above it, mercie, mercie, and abundance of mercy, multitudes of compassion, the soule of David would not have been stilled.

So other Saints of God, when they have considered the foulnesse of sin, how odious it is to God, they could not be quieted and comforted, but that they saw mercie, and abundance of mercie. As the Apostle St. Peter saith, 1 Pet. 1. 3. Blessed be God the Father of our Lord Jesus Christ, who of his abundant mercie hath begotten us again to a lively hope, by the resurrection of Jesus Christ, to an inheritance, immortall, &c. God is the Father of mercies.

For faith will not have sufficient footing, but in infinite mercy, in the time of despaire, in the time of torment of conscience, in the time of desertion it must be mercie, and the Father of mercies, and multitudes of compassions, and bowels of love, and all little enough for faith to fix on, the faith of a conscience on the rack; but when faith considers of God set out (not as Satan sets him forth, a God of vengeance, a consuming fire, when faith considers God) pictured out in the Gospel, it sees him the Father of Christ, and our Father, and the Father of mercies and God of comfort; faith seeing infinite mercy in an infinite God; and seeing mercy triumph against Justice, and all other attributes, here faith hath some footing, and staies it selfe, or else the converted, sanctified soul, seeing the odiousnesse of sinne, and the clamorousness of sinne, such that it will not be satisfied, but with abundant mercy, and God must be presented to it as a father of mercie and compassion before it can have peace.

Therefore if so be at any time our conscience be awakened, and the Devill layes hard to us, let us think of God as he hath made himself knowne in his Word, as a Father of mercies and God of comfort, represent him to our soules, as he represents himself in his Word. Times of desertion, when we seeme to be forsaken of God, will enforce this: times of desertion will come, when the soul will think God hath forgotten to be merciful, and hath shut up his love in displeasure; oh no, he is the Father of mercie he never shuts up his bowels altogether, he never stops the spring of his mercie. He doth to our feeling, but it is his mercie that he doth that, it is his mercie that he hinders the sence of mercy; he doth that in mercy, it is to make us more capable of mercie afterward.

Therefore saith the Father, when he comes to us in his love, and the sence of it, it is for our good: and when he takes the sence of his love from us, it is for our good; for when he takes away the sence of his love from us, it is to enlarge our soules to be more capable of mercie after, to prize it more, to walk warily, and jealously, to look to our corruptions better: Therefore in the time of desertion think of this, when God seemes to forget us. Can a Mother forget her Child? Isa. 49. 15. Suppose she should be so unnatural as to do it (which can hardly be believed) that a Mother should forget her child, Yet notwithstanding I will not forget you; you are written upon the palmes of my hands, that is, I have you alway in my eye. So that if there were no mercies to be found in nature, no bowels to be found in a Mother (where usually they are most abundant) yet notwithstanding there is mercie to be found in the Father of Mercies still: Therefore in such times let us make use of this.

And another thing that we ought to learne hence is this; if God be so in Christ Jesus (for we must alway put that in) for he is mercifull with satisfaction, and yet it is his mercie that he would admit of satisfaction; his mercy devised a way to content justice; his mercy set all on work: mercy is above justice in the work of Salvation: justice hath received contentment from mercy, (but that by the way) to make us have higher thoughts of mercy, then any other attribute of God in the Doctrine of the Gospel, in that Kingdom of Christ: it is a Kingdom of Grace and mercy, if we have hearts to imbrace it.

Let this incourage us to come to God, and to cast our selves into the arms of this merciful Father, If we have lived in other courses before, An encouragement to come to God. let the mercy of God work upon our souls. In Rom. 2. it is pressed there excellently; This mercy of God should lead us to repentance, it should encourage us. What makes a Thief, or a Traitor come in, when there is proclamation Simile. out against him? If there be a pardon sent after him, it makes him come in, or else he runs out still further and further, while the hue and cry pursues him; but hope of mercy and pardon will bring him in again. So it is that that brings us in again to God, the very hope of mercy and pardon; if we be never so ill, or have been never so ill: do not put off, but take this day now, Now is the time, now while it is called to day, take the present time. Here is our error, if God be the Father of mercy, I will cry him mercy at the hour of death. I, thou maiest go to hell with mercy in thy mouth: he is merciful to those that truly repent; but how dost thou know that thy repentance on thy death-bed will be true? It is not sorrow for sicknesse, and grief for death: and fear of that: but there must be a hatred of sin: and how shall conscience tell thee now thou hast repented, that it is a hating of thy sinful courses, rather then the fear of damnation? that is rather from the sence of grief. Conscience will hardly be comforted in this, for it will upbraid; I, now, now you would have mercy.

We see by many that have recovered again, that have promised great Late Repentance seldom true. matters in their sicknesse, that it is hypocritical Repentance, for they have been worse after then they were before. It is not a sufficient matter to yeeld thee comfort, that thou art much humbled in thy sicknesse, and at the hour of death: for it is hard for thee to determine whether it be true Repentance, or meer sorrow for sin as it brings judgement. Fear of damnation is not sufficient to bring a man to heaven, thy nature must be changed before thou come to heaven; thou must love Righteousnesse because it is Righteousnesse, thou must love God because he is good, thou must hate sin because it is sin.

How canst thou tell, when thou hast been naught before affliction, whether affliction have wrought this, that thou repentest only out of hatred of judgement to shun that, or out of hatred of sin, because it is sin? Therefore now a little repentance in thy health, and in the enjoying of thy prosperity; a little hatred of ill wayes now, will more comfort thee, then a thousand times more prayer, and striving will then. Although if thou canst do it truly then, yet the gate of mercy is open, but thy heart will scarce say it is truly done, because it is forced.

Then again, perhaps, thou shalt not have the honour of it, thou shalt not have the mercy: thou that hast refused mercy and lived in a loose prophane course, thou that hast despised mercy all the while, God will not honour thee so much, as to have a good word, or a sorrowful word, that even very grief shall not extort it from thee: but as thou hast forgotten God in thy life, and wouldest not own his admonitions, thou shalt forget thy self in death, and be taken away suddenly, or else with some violent disease, that shal take away the use of the parts that God hath given thee, as inflammation of the Spirits or the like, that shall take away the use of sound reason. It is madnesse and no better to live as the most live, to cry God is merciful, &c. thou mayest go to hell for all that: repentance must be from a true hatred of sin: and that that must comfort thee, must be a disposition for the present: for then it is unforced.

Therefore all these sweet comforts are to you that come in, and leave Mercy the greatest terror to impenitent. your wicked courses; if you have been swearers, to swear no more; if you have been deceivers, to deceive no more, if you have been licentious, to be so no more: but to break off the course of your sins as God shall enable you; or else this one thing (think of it) that you now dawbe your conscience withall, and go on in sin with that will be the most terror to you, even Mercy: nothing will vex you so much as mercy afterward. Then thon shalt think with thy self, I have heard comfortable of the promises, and of the nature of God, but I put off and despised all, I regarded my sinful courses more then the mercy of God in Christ, they were sweeter to me then mercy. I lived in sins (out of the abundance of prophanenesse) that did me no good, I lived in sins, (out of the superfluity of prophanenesse) that I had neither profit nor pleasure by, and neglected mercy. The consideration of mercy neglected, with the continuing in a wretched course, it will more aggravate the souls torment.

Let us be incouraged to come in; such as intend to leave their sinfull courses, let them remember, that then they come to a Father of mercy. that is more ready to pardon, then you are to ask it: As you see in the prodigal Son (which I instanced in before) it is a notable sweet Story. I have a Father (saith he) when he had spent all, and was come to Huskes. Affliction is a notable means to make us to taste and relish mercy: I have a father, and there is plenty in his house, and he comes and confesseth his sin; he had no sooner resolved, but his Father (he doth not stay for him, but) he meets him and kisseth him.

Let us consider of this description of God the Father of mercy; it should move any that are in ill and lewd courses before, In my Fathers house there are good things, and in his heart there are bowels of mercy; I have a Father, and a Father of mercy, I will go home, and submit my self to him, and say to him, I have been thus and thus, but I will be so no more; you shall find that God by his Spirit will be readier to meet you, then you are to cast your selves at the feet of his mercy, and into the armes of his mercie: he will come and meet you, and kisse you; you shall find much comfort upon your resolution to come in, if it be a sound resolution.

The son fears his Fathers displeasure: but saith the Father, My thoughts are not as your thoughts. Oh! I fear he will not receive me: yes, yes, he is willing to imbrace you, mercy pleaseth him; and why will you perish O house of Israel.

Againe, God is the Father of mercies. This should stirre us up to an imitation To imitate God in mercy. of this our gratious Father: for every Father begets to his owne likeness, and all the sons of this Father are like the Father, they are mercifull, The Kings of Israel are merciful Kings, saith the Heathen King Benhadad, and the God of Israel is a mercifull God, and all that are under God are mercifull; his sons are mercifull as their heavenly father is mercifull. Therefore if we would make it good to our own hearts, and the opinion and judgement of others of us, that we are children of this mercifull Father, we must put on bowels of mercie our selves, as in Colos. 3. 2. Now therefore as the Elect of God, as you will make it good that God hath elected you, put on the bowels of mercie. Whatsoever we have from God, it comes in the respect of a mercie, and so it should doe from Gods Children, every thing that comes from them to them that are in miserie, it should be a mercy, they should not only bestow the thing, but a sweet mercy with the thing, a child of God he poures out his bowels to his Brother, as Esay saith, Poure out thy bowels, &c. There is some bowels, that is, there is an affection in Gods Children, they give not onely the thing, the reliefe, but mercie with it, that hath a sweet report to the soule: there is pittie, that more comforts a sanctified soule, then the thing it selfe: We must not doe workes of mercie proudly, it is not the thing that God stands on, but the affection in the thing, his benefits are with a fatherly pittie, so should ours be with a pittifull respect, with a tender heart. The very mercies of the wicked are cruell. If they be mercifull, there is some pride of spirit, there is some tast of a hard heart, of an hypocriticall spirit, somewhat is not as it should be, their mercies are not mercies, we must in our mercie imitate the Father of mercies.

Alas it is the fault of our time, there is little mercie to those that are in miserie. What a cruell thing is it, that so many (I would I could say Christian soules, I cannot say so (but) they are a company of men that have the Image of God upon them: men that live miserable poor, such as for ought I know) Gods mercie hath purchased with the blood of his Son, & may belong to Gods Kingdome: They have the Image of God upon them, yet they live without lawes, without Church, without Common-wealth, irregular persons; that have no order taken for them, or not executed at the least, to repress the sturdie of them, and to relieve those that are to be relieved for age or impotencie.

It is a pittifull thing, and a foule blemish to this Common-wealth, and will bring some ill upon wealth, and plague it from such irregular persons, he will plague the Common-wealth for such enormities. How do they live? As Beasts and worse, they submit themselves to no orders of the Church, they have none, and submit to none. Here is an Obiect of mercy to those that it concernes.

And likewise mercie ought to be shewed to the souls of men, as well as to their miserable and wretched estates. Is Poperie Antichristian? what mercy is it to suffer poysoners? what a mercy were it in a common wealth to suffer men that are incendiaries, to have liberty to do what mischief they would? or men that should poyson fountaines, and all that should refresh and nourish men? were this any policy for the body? And is it any policy to suffer those to poison the judgments of people with heresies to God, and treason to their Prince? to draw the affections of men from religion, and the state where is mercy all the while?

Oh, it is a mercy to them not to restrain them. Mercy! Is it mercy to the sheep to let the wolves at libertie. No, if you will be mercifull, to shew mercy to the souls of these men is to use them hardly, that they may know their error; they may now impute the liberty they have to the approbation of their cause, and so they are cruel, not onely to others, but to their own souls.

I speak this the rather, it may be a seasonable speech at this time, to enforce good lawes this way. It is a great mercy, mercy to the soul, it is the greatest mercy, and so crueltie to the soul is the greatest crueltie that can be.

What should I speak of mercy to others? oh, that we would be merciful to our own souls. God is merciful to our souls, he sent his son to Men unmerciful to their own souls. visit us from on high, in bowels of compassion, he sent Christ as Zacharie saith: and yet we are not merciful to our selves. How many sinful wretched persons pierce their hearts through with covetousnesse, and other wicked courses that are more dangerous to the soul then poyson is to the body? They stab their souls with cares, and lusts, and other such kind of courses. What a mockery is this of God, to ask him mercy, when we will not be merciful to our own souls? and to intreat others to pray for us, when we will not be merciful to our selves? Shall we go to God for mercy, when we will not shew mercy to our selves? shall we desire him to spare us, when we will not spare ourselves? It is a mocking of God to come and offer our devotions here, and come with an intent yet to live in any sin. God will not heare us, if we purpose to live in sin, If I regard iniquity in my heart, God will not hear my prayer. As we ought to be merciful to the souls of others, and to the estates of others, so we should to our own souls.

How can they reform evills abroad, those that are Governours, when they do not care to refomr themselves? can they be merciful to the souls of others, that are cruel to their own? they cannot; Let mercy begin at home.

This is that, that the scripture aimes at, mercy, and the right use of it is the way to come to salvation, and the abuse of it is that that damnes, and they are damned most that abuse mercy. Oh the sins against the Gospel will lie upon the conscience another day. The sins against the law, they help with the Gospel to see mercy: but sins against mercy prefer our sins above mercy; and in temptations to despaire, to extenuate mercy, hereafter it will be the very hell of hell, that we have sinned against mercy, that we have not embraced it with faith, that we have not repented to be capable of it.

But to end the point with that which is the most proper use of all, which Gods mercy should comfort us in all estates. is an use of comfort in all estates, to go to God in all, he is the father of mercy. And when all is taken from us in losses and crosses to think, Well; our fathers may die, and our mothers may die, and our nearest, and dearest friends that have most bowels of pittie may die; but we have a father of mercy, that hath eternal mercy in him, his mercies are tender mercies, and everlasting mercies, as himself is. We are everlasting, our souls are immortal; we have an everlasting father, that is the Father of mercies. When all are taken away, God takes not himself away, he is the father of mercy still.

Now that we may make our selves still capable of mercy, still fit for mercy, let us take this daily course. To be fit for mercy.

Let us labour every day, to have broken, and deep souls (as I said before) I. Get broken hearts. it is the broken heart that is the vessel that containes mercy, a deeper heart that holds all the mercy; we need therefore to empty our selves by confession of our sins, and search our own thoughts and waies, and afflict our souls by repentance, and when we shall be fit objects for God the father of mercie to shed mercy into misery, it is the Load-stone of mercy, misery felt and discerned, and complained of. Let us search and see our misery, our spiritual misery especially: for God begins mercy to the soul in his children, he begins mercy there especially. General mercy he shews to beasts, to all creatures, but speciall mercy begins at the soul. Now I say, misery being the Loadstone of mercy, let us lay before God by confession and humiliation the sores and sins of our souls. And then make use of this mercy every day: for God is not only merciful in pardoning mercy at the first, in forgiving our sins at the first, but every day he is ready to pardon new sins, as it is Lament. 3. He renewes his mercies every day, every morning. God renewes his mercies not only for body, but for soul: there is a throne of grace and mercy every day open to go to; and a Scepter of mercie held out every day to lay hold on, and a fountain for Judah and Jerusalem to wash in every day: it is never stopped up, or drawn dry, the fountain is ever open, the Scepter is ever held forth, and the throne is ever kept.

God keepes not terms; Now the Court of Chancerie is open, and now it is shut: but he keepes Court every day: therefore Christ in the Gospel enjoynes us to go to God every day: every day we say the Lords prayer, forgive us our trespasses, insinuating, that the Court of mercy is kept every day to take out our pardon every day there is a pardon of course taken out, At what time soever a sinner repents, &c.

How shall we improve this mercy every day? Do this, when thou hast Quest. made a breach in thy conscience, every day believe this, that God is the Father Answ. How to improve mercy daily. of mercies, and he may well be merciful now, because he hath been sufficiently satisfied by the death of Christ, He is the Father of Christ, and the Father of mercies: This do every day.

And withall consider our condition and estate, is a state of dependance, In him we live and move, and have our being; this will force us to mercie, that he would hold us in the same estate we are in, and go on with the work of grace, that he would uphold us in health, for that depends upon him; that he would uphold us in peace, for that depends upon him, he is the God of peace: that he would uphold us in comfort and strength, to do good and resist evil, we are in a dependant state and condition in all good of body and soul. He upholds the whole world, and every particular: let him take away his hand of merciful protection and susteining from us, and we sink presently.

And every day consider, how we are invironed with any danger, remember we have compassing mercies, as we have compassing dangers, as it is Psal. 32. Mercy compasseth us round about. Every day indeed we have need of mercie, that is the way to have mercy; here is a fountain of mercie, the Father of mercy, bowels opened: the onely way to use it is to see what need we have of mercie, and to flie to God: to see what need we have in our souls, and in regard of outward estate, and to see that our condition is a dependant condition.

And lastly, to make a use of thanfulnesse, Blessed be God the Father of mercy, Thankfulnesse for mercy we have the mercie of publick continued peace, when others have war, and their estates are consumed; blessed be God the Father of mercie, we sit under our own Vines, and under our own figtrees. If we have any personal mercies, blessed be God the Father of mercies this way: if he shew mercie to our souls, and pardon our sins, blessed be God the Father of mercies in this kind; that he hath taken us and redeemed us out of that cursed estate, that others walk in that are yet in their sins. Oh, it is a mercie, and for this we should have inlarged hearts.

And withal consider the fearful estate of others, that God doth not shew mercie to, and this will make us thankfull. As for instance, if a man would be thankfull, that hath a pardon, let him see another executed, that is broken upon the Wheele, or the Rack, or cut in pieces and tortured, and then he will think, I was in the same estate as this man is, and I am pardoned. Oh what a gratious Soveraign have I! The consideration of the fearefull estate out of mercie, what a fearefull estate those are in, that live in sins against conscience, that they are ready to drop into Hell, when God strikes them with death; if they dye so, what a fearefull estate they are in; and that God should give me pardon and grace to enter into another course of life, that though I have not much grace, yet I know it is true, I am the child of God; the consideration of the miserie of others, in part in this world without repentance, and especially what they shall suffer in Hell; to consider the torment of the souls that are not in the state of Grace, this will make us thankfull for mercies, for pardoning and forgiving mercies, for protecting mercies, that God hath left thousands in the course of nature, going on in a wilfull course of sinne. This is that that the Apostle here practiseth. Blessed be God the Father of mercies. The other stile here is, The God of all comfort.

The life of a Christian is a mysterie, as in many respects, so in this, that whereas the flesh in him (though he be not altogether flesh) thinks him to be a man disconsolate: the spirit finds matter of comfort and glory. From whence the world begins discouragement, and the flesh upbraiding from thence the spirit of God in holy Saint Paul begins matter of glory, they thought him a man neglected of God, because he was afflicted: no, saith he, Blessed be the God of all comfort, our comforts are above our discomforts: As the wisdom of the flesh is enmitie to God, and his spirit in all things: so in this, in the judgment of the cross, for that which is bitterest to the flesh, is sweetest to the spirit. Saint Paul therefore opposeth his comforts spirituall to his disgraces outward, and because it is unfit to mention any comfort, any good from God, without blessing of him, that is the spring and fountain from whence we have all, he takes occasion, together with the mention of comfort, to blesse God, The God of all comfort.

The verse contains a wise prevention of scandall at the cross: Saint Paul was a man of sorrows, if ever any was (next to Christ himselfe) and that might prevent all scandall at his crosses, and disgracefull afflicted usage, he doth shew his comforts under the cross, which he would not have wanted to have been without his cross: therefore he begins here with praysing of God.

We praise God for favours, and indeed the comforts he had in his crosses were more then the grievance he had by them, therefore had cause to bless God, Blessed be God, &c. The God of all comfort.

The God of comfort, and the God of (All) comfort we must give Saint Paul leave to be thus large: for his heart was full, and a full heart, a full expression: And he speaks not out of books, but from sense, and feeling, though he knew well enough, that God was the Father of mercie, & God of all comfort, that way; yet these be wordsthat come from the heart, come from feeling, rather then from the tongue: they came not from Saint Pauls pen onely, his pen was first dipt in his heart and soule when he wrote this: God is the Father of mercie, and God of all comfort, I feele him so, he comforts me in all tribulations. The God of all comfort.

To explaine the word a little; Comfort is either the thing it selfe, a comfortable Comfort what? outward thing, a blessing of God wherein comfort is hid, or else it is reasons; (because a man is an understanding creature) reasons from which comfort is grounded; or it is a real comfort inward and spirituall, by the assistance and strength of the Spirit of God, when perhaps there is no outward thing to comfort, and perhaps reasons and discourse are not present at that time, yet there is a presence of the Spirit that comforts: As we see oft times a man is comforted with the very sight of his friend, without discourse; to a man indued with reason, whose discomforts are spirituall (for the most part) in the soule, the very presence of a man that he loves puts much delight into him What is God then? the God of comfort: his very presence must needs comfort. Comfort is taken many other wayes, but these are the principall, to this purpose.

First, Comfort is the thing it selfe, there is comfort in every creature of God, and God is the God of that comfort: In hunger meate comforts, in 1 The thing it self thirst drink comforts, in cold garments comfort, in want of advice friends comfort, and it is a sweet comfort, God is the God of all comfort, of the comfortable things. But besides the necessary things, every sense hath somewhat to comfort it. The eye besides ordinary colours hath delightfull colours to behold, and so the eare besides ordinary noise and sounds, it hath musick to delight it: the smell, besides ordinarie savours, it hath sweet flowers to refresh it, and so every part of the body, besides that which is ordinarie, it hath somewhat to comfort it. Because God is nothing but comfort to his creature, if it be as it should be, he is God of these comforts, the God of all comfort, of the comfort of outward things, of friends, &c.

So he is the God of the second comfort, of comfortable reasons and 2. Comfortable reasons. arguments: for a man especially in inward troubles, must have grounds of comfort from strong reasons: God ministreth these, he is the God of these: for he hath given us his Scriptures, his Word, and the comforts that are fetched from thence, are strong ones, because they are his comforts, it is his Word. The word of a Prince comforts, though he be not there to speake it; though it be a letter, or by a Messenger, yet he whose word it is, is one that is able to make his word good; he is Lord and Master of his word. The Word of God is comfortable, and all the reasons that are in it, and that are deduced from it, upon good ground and consequence, they are comfortable, because it is Gods word, he is the God of all. And those comforts in Gods word, and reasons from thence, they are wonderfull in the variety of them; there is comfort from the liberty of a Christian laid out there, that he hath free access to the throne of Grace: comfort from the Prerogatives of a Christian, that he is the Child of God, that he is justified, that he is the heire of Heaven and such like: Comforts from the Promises of Grace, of the presence of God, of assistance by his presence; these things out of the Word of God are wondrous plentifull: Indeed the Word of God is a breast of comfort, as the Prophet cals it, Suck comfort out of the breasts of comfort, Isa. 66. The books of God are breasts of comfort, wels of comfort, Isa. 11. there are springs of comfort.

Gods word is a Paradise (as it were) in Paradise, there were sweet streams that ran through, and in Paradise stirred the voyce of God, not onely calling Adam where art thou? terrifying of him, but the voyce of God promising Adam the blessed seed.

So in the Word of God, there is God rouzing out of sinne, and there is God speaking peace to the soule: there is a sweet current of mercie runs from the Paradise of God; and there is the Tree of life, Christ himselfe, and Trees of all manner of fruit, comforts of all sorts whatsoever. And there is no Angel there, to keep the doore and gate of Paradise with a fierie flaming sword; No, this Paradise is open for all: and they are cruell Tyrants, that stop th is Paradise, that stop this Fountain, as the Papists doe. As God is the God of comfort, so he is the God of comfort in that respect.

But this is not enough to make him the God of comfort; we may have the Word of God, and all the reasons from thence, from priviledges and prerogatives, and examples; and yet not be comfortable, if we have not the God of comfort, with the Word of comfort, the Spirit of God, that 3. By the Spirit. must apply the comfort to the soule, and be the God of comfort there.

For there must be application, and working of comfort out of Gods word upon the soule, by the spirit, the spirit must set it on strongly and sweetly, that the soule may be affected.

You may have a carnall man, he for fashion or custome reads the Scriptures, and he is as dead-hearted when he hath done, as when he began, he never looks to the spirit of comfort, there must be the spirit of God, to work, and to apply comfort to the heart, and to teach us to discourse, and to reason from the Word; not onely to shew the reasons of the Word, but to teach us to draw reasons from the Word, and to apply them to our particular state and condition; the spirit teacheth this wisedome. And therefore it is well called the comforter, I will send you the comforter. The poore disciples had many comforts from Christ, but because the Comforter was not come, they were not comfortable, but heavie; what was the reason? because the Comforter was not come, when the holy Ghost was come after the resurrection, and ascension of Christ, when he had sent the Comforter, then they were so full of comfort, that they rejoyced, that they were thought worthy to suffer any thing for Christ, and the more they suffered, the more joyfull, and comfortable, and glorious they were.

You see what a comfort is; it is the things themselves, and the word, and reasons from it, and likewise the spirit of God with the reasons, and with presence: sometimes without any reasons with present strength. God doth establish the soule together with reasons there, is a strengthning power of the spirit, a vigour that goes with the spirit of God, that joyns with the spirit of the afflicted person. So whether it be the outward thing, as reasons and discourse, or the presence of the spirit; God joyning with our spirit; God is the God of that comfort, the God of all comfort.

A comfort is any thing that allaies a maladie, that either takes it away, or allaies and mitigates it. A comfort is any thing that raiseth up the soul: Comfort stronger then the maladie. The comforts that wee have in this life, they are not such as doe altogether take away sorrow and griefe, but they mitigate them. Comfort is that which is above a maladie, it is such a remedie as is stronger to support the soul, from being cast down over much with the grievance, whether it be grievance felt, that we are in the sence of such a grievance as is feared: when the soule apprehends any thing, to set against the ill we feare that is stronger then it, when the soule hath somewhat that it can set against the present sence of the grievance that is stronger then it, though it doe not wholly expel it, but the discomfort remains still in some degree, it may be said well to be a comfort.

The reason why I speake of this mittigation is, because in this life, God never so wholly comforts his Children, but there will be flesh left in them, Comfort not compleat in this life. and that will murmure, and there will be some resistance against comfort, while there are remainders of sinne, there will be ground of discomfort, by reason of the conflict between the flesh and spirit.

For instance; a man hath some crosse on him, what saith the flesh? God is mine enemy, and I will take such and such courses, I will not indure this, this is the voyce of the flesh, of the old man. What saith the spirit? Surely God is not mine enemy, he intends my good by these things: So while these fight, here is the flesh against the spirit, yet here is comfort, because the spirit is predominant, but it is not fully comfort, because there is the old man in him, that withstands comfort in the whole measure of comfort.

Therefore we must take this degree, we cannot have the full comfort till we come to Heaven, there all teares shall be wiped from our eyes; in this world we must be content to have comfort with some griefe, the maladie is not wholly purged.

Sometimes God removes the outward grievance more fully, God helps many times altogether, as in sickness to health perfectly, but I speake not of that: Comfort is that which is opposite to miserie, and it must be stronger, for there is no prevailing but by a stronger, when the Agent is not above the Patient, there is no prevailing, there is a conflict till one have got the masterie. The God of (all) comfort.

(All) that is, of all comfortable things, and of all divine reasons; it must be most substantiall comfort. The soule in some maladies will not be comforted by Philosophicall reasons, saith the Heathen, the disease is Philosophicall reasons will not comfort. stronger then the Physick, when he considers Platoe's comforts and the like, so we may say of the reasons of Philosophical men, Romanists and Moralists, when they come to terrour of conscience, when they come to inward grievances, inward stings that are in a man, from a mans conscience (as all discomforts usually, when they press hard, it is with a guilty conscience) what can al such reasons do? to say it is the state of other men, and it is in vaine to murmure, and I know not what, such reasons as Seneca and Plato, and others have it, will scarce still the conscience for a fit: They are ignorant of the root: alas! how can they tell the remedie, when they know not the ground of the maladie.

It must be God, it must be his Word, his truth, the conscience must know it to be Gods truth, and then it will comfort. God is the God of comfort, of the things, and of the reasons, they must be his reasons.

And he also is the Author of that spiritual presence, he is with his children, when they are in the fire he goes with them into the water, as it is in Esay 45. he is with them in the valley of death, they shall find God with them to comfort them: so there is a kind of presence with Gods comforts, and a banishing of all discomfort.

And this comfort is as large as the maladies, as large as the ills are, he is a God of comfort against every particular ill: if there be diverse ills, he hath diverse comforts, if they be long ills, he hath long comforts, if there be strong ills, he hath strong comforts, if there be new ills, he hath new comforts; take the ills in what extent and degree you will, God hath somewhat to set against them that is stronger then they; and that is the blessed estate of Gods Children, he is the God of all comfort.

St. Chrysostome, an excellent preacher, yields me one observation upon this very place. It is the wisdome of a Christian to see how God describes himself, there being some thing in God answerable to whatsoever is ill in the world. The spirit of God in the scripture sets forth God fitting to the particular occasions, speaking here of the misery, and the disgraceful usage of St. Paul (being taught by the spirit of God) he considereth God as a Father of mercies, and a God of Comfort. Speaking of the vengeance on his enemies, the Psalmist saith, thou God of vengeance, shew thy self. In God there is help for every maladie.

Therefore the wisdom of a Christian is to single out of God, what is fitting his present occasion; in crosses, and miseries think of him as a father of Mercies: in discomforts, think of him as a God of comfort; in perplexities, and distresse, think of him as a God of wisdom, and oppression of others, and difficulties which we cannot wade out of, think of him as a God, and father almighty, as a God of vengeance, and so every way to think of God appliable to the present occasion. And though many of us have no great affliction upon us for the present: yet we should lay up store against the evill day, and therefore it is good to treasure up these descriptions of God, The father of mercies, and (God) of all comfort.

To explaine the word a little: what doth he mean by (God) in this place? (God) of comfort.

That he is the God of comfort, that hath a further comfort in it, in the very title that is called the God of comfort. In that he is called the God of comfort it implyes two things.

First it shewes that he is a Creator of it, that he can work it out of what he will; out of nothing. 1. That he can create it out of nothing.

And then that he can raise it out of the contrary; as he raised light out of darknesse in the creation, and in the government of this world he raiseth his Children out of misery. As he raised all out of nothing, order out of confusion, so in his Church he is the God of comfort, he can raise comfort out of nothing: out of nothing that is likely to yield comfort. Put the case that there be neither medicine, nor meat, nor drink, nor nothing to comfort us in this world (as we shall have none of these things in heaven) he is the God of Comfort that shall supply all our wants. As he shall then be all in all, so in this world, when it is by the manifestation of his glorie: when Moses was 40. dayes in the mountain, he wanted outward comforts; but he had the God of comfort with him, and he supplied the want of meat and drink, and all other comforts: because he is the God of all comfort: in him are all comforts originally, and fundamentally, and if there be none, he can create and make them of nothing.

God, as a God properly, makes something of nothing; that is to be God only can make something of nothing. a God: for nothing but God can make somewhat of nothing. Gods upon earth, call men their creatures in a kind of imitation of God, but that is but a phrase that puffs them up: they are but Gods in a kind of sence, and the other are but creatures in a kind of sence: because perhaps they have nothing in them, and in that sence, deservedly creatures: but it is proper to God, to make somewhat of nothing: and so he is the God of Comfort: where there is no comfort at all, he can raise comfort, as he made the World of nothing by his very Word.

And which is more, it is the property of God as God, it is peculiar to Out of contraries. God to make comfort out of that which is contrary: therein he shews himself most to be a God of all; he can raise comfort out of discomfort, life out of death. When Christ had been three dayes in the grave, he raised him. As it is with the head of comfort, with the head of believers, so it is with every particular Christian, he raiseth them, out of death: those that sow in sorrow, they reape in joy. What cannot he do that can raise comfort out of discomfort? and discomforts oftimes are the occasions of the greatest comforts. Let a Christian go back to the former course of his life, and he shall find that the greatest crosses that ever he suffered will yeeld him most comfort, and who did this? certainly it must be God, that can raise all out of nothing, and that can make comfort not only out of comfortable creatures that are ordained for comfort; but he can draw honey out of the Lions belly; Out of the eater came meat, and out of the stronge c • me sweetnesse, saith Sampson in his Riddle. When a hony combe shall c ••• out of the Lions belly, certainly this is a miracle, this may well be a Riddle. This is the Riddle of Christianity; that God who is the God of comfort, he raiseth comforts, out of our chief discomforts, he can create it out of that which is contrary.

Therefore Luthers speech is very good, All things come from God to his In what order God is 〈◊〉 God of comfort. Church, especially in contraries: as he is righteousnesse, but it is in sin felt: he is comfort, but it is in misery, he is life, but it is in death, we must die before we live; indeed he is all, but it is in nothing, in the soul that feels it self to be nothing, there is the foundation for God to work on. Therefore the God of comfort can create comfort, if none be, he can make comfort, if the contrary be, he can raise contraries out of contraries, he is the God of all comfort. Every word hath Emphasis and strength in it. Conclusion. Whatsoever the means of comfort be God is the spring. The God of all Comfort.

Amongst divers other things that flow from hence, mark the order; he is the God and Father of Christ first, and then the Father of mercy, and the God of comfort.

Take him out of this order, and think not of him as a God of comfort, but as a Consuming fire; but take the method of the text, now he is the God of comfort after he is the Father of Christ. This being laid as a ground, the text it self as a doctrine; what subordinate truths arise hence?

First of all, if God be God of all comfort, there is this conclusion hence: that, Whatsoever the meanes of Comfort be, God is the spring of it.

Christ is the Conduit next to God, for he is close to God; God is the God of Christ, and the Holy Ghost is usually the stream: The streams of comfort come through Christ the Conduit, from God the Father, the fountain, by the graces of the Spirit: But I speak of outward comforts. Blessed be God the Father Son, and Holy Ghost, all are comforters: God the father is the father of comfort: the Holy Ghost is the comforter; Christ Jesus likewise is the God of Comfort; whatsoever the outward meanes be, yet God the Father, Son, and Holy Ghost are the comforters, take them together, that is the conclusion hence.

I observe it the rather, to cure a disposition to Atheisme in men, that look Ground of unthankfulnesse in wicked men. bruitishly to the thing, they look to the comfort, and never look, to the comforter: even for outward comforts. Wicked men, their bellies are filled with the comforts of God, but it is with things that are comfortable that are abstracted from the comforter, they care not for the root, the favour and mercy of God: so they have the thing, they care not.

Therefore they are not thankful to God, nor in their wants they go not to the God of comfort, why? they think they have supply enough, they have friends, they have riches, that are their strong hold, and if they have outward necessaries to supply and comfort them, that is all they care for; as for the God of comfort, they trouble not their hands with him.

A Christian, whatsoever the comfort be, if it be outward, he knowes that Ground of thankfulnesse in Christians. the God of comfort sends it, and that is the reason he is so thankful for all outward comforts: if they be the necessaries for this life: in meat he tasts the comfort of God, in drink he tasts the comfort of God, in the ornaments of this life, he tasts the comfort of God; It is God that heates him with fire, it is God that cloaths him with garments, it is God that feeds him with meat, it is God that refresheth his senses in these comforts.

Therefore the Heathen out of their Ignorance, they made every thing a God, that was comfortable, out of which they received comfort; they made a God of the fire, and of the water: these are but instruments of the God of comfort, but the Heathen made gods of them. A Christian doth not so, but he sees God in them, and drives these streames from the fountain, God is seen to be the God of Comfort in them all.

Again, considering that God is The God of all comfort; This should teach Ground of prayer. us (as thankfulnesse to God, so) prayer in the want of any comfort, that he would both give the thing, and the comfort of the thing. We may have the thing, and the wrath of God with it, but thou that art the God of comfort, vouchsafe the outward comforts to us, and vouchsafe comfort with them: thou that art the God of every thing, and of the comfort of the thing, vouchsafe both.

Again, if God be the God of all comfort whatsoever, then here is a ground To seek to God in the use of things comfortable. of diverse other truthes: as for instance, that if we look for any comfort from the things, or from reasons, and discourse, or from God: we should go to God in the use of the thing, before the use, after the use, at all times; before the use, that God would suggest, either by reading or hearing &c. reasons of comfort, in the use, that he would settle and seal comfort to our souls.

Lord I hear many sweet things, I read many comfortable things, these would affect a stone almost, yet unlesse thou set them on my soule, they will never comfort me: thou art the God of comfort, the materials are from thee, but except with revelation & discovery, thou joyne application, all will not comfort unlesse with revelation and application (in the third place) thou open my soul to joyn with these comforts. There must be a discovery, and application, and an opening of the soule to them. As there be diverse flowers that open and shut with the sun: so the soul by the spirit of God, it opens to comforts: though comforts be put close to the soul, if that do not open to them, there is no comfort given: for all is in the application. There is a double application, of the thing to the soul, and of Double application. the soul to the thing: God must do all.

What is the reason, that many here Sermons, and Read sweet discourses, Quest. and yet when they come to suffer crosses and afflictions, they are to see?

They go to the stream, they cut the Conduits from the spring, they go Answ. not to the Well-head, they see not the derivation of comfort: it is necessary for the deriving of comfort to the soul, to take the scales from the eye of the soul, they see not the necessity of a divine presence to apply it, and and to lay it close to the soul, and to open the soul, to joyn the soul to those comforts; God is the God of all comfort. If any thing will stir up devotion much to pray to God, undoubtedly this will be effectual: that whatsoever the comfort be, whether it be outward things, or reasons, and discourses, whatsoever, we may go to God that he would give it. Christians ground of comfort in all estates

Well, this being so, if God be the God of all comfort, the Well of comfort, the Father of comfort, and hath remedies for every malady; Then you see here whither to go: you see a Christian in all estates hath ground of comfort, for he is in Covenant with the God of comfort.

You will say to me, what is the reason that Christians are no more comfortable, Quest. having the God of comfort for their God?

I answer, it is partly from Ignorance, we have remainders of Ignorance, Answ. Christians are uncomfortable. that we know not our own comfort: Satan doth vail the eye of the soul in the time of trouble, that we cannot see that there is a well of comfort. Poor Hagar, when shee was almost undone for thirst, yet she had a fountain 1 Ignorance. of water near hand, but she saw it not, she was so overtaken with grief. Ignorance, and Passion hinder the sight of comfort, when we give way so 2. Passion. much to the present malady, as if there were no God of comfort in heaven; as if there were no Scripture that hath breasts of comfort, that is as full as a breast that is willing to discharge it self of comfort: as if there were no matter of comfort, they feed upon grief, and delight to flatter their selves in grief, as Rachel that mourned and would not be comforted: so out of a kind of Ignorance and Passion, and Wilfulnesse, they will not be comforted.

And again, as Bildad saith, Job 18. are the comforts of God light to thee? 3. Aggravating the grievance. These are good words, but my discomforts are greater, my malady is greater; so the comforts of the Holy Ghost, the comforts of Gods Spirit seem light to them. Ignorance, and Passion, and dwelling too much makes us neglect comfort, it makes us to see comfort to be no comfort in a manner. Mary, when Christ was before her eyes, they were so blubbered with tears, with fear that her Lord was lost, that she could not see him, even when he was before her: so grief, and Passion hinder the soul so much from seeing Gods comforts, that we see them not when they are before us, when they are present. So men are guilty of their own discomfort, it is their own fault.

Again oft times forgetfulnesse, as the Apostle saith, Heb. 12. have ye forgotten the Consolation that speaks? have ye forgotten that every Son that 4, Forgetfulnesse of Gods comforts. God chastizeth not is a bastard? have ye forgotten? insinuating that if they had remembred this, it would have comforted them; have ye forgotten?

And then one especial cause is, that I spake of before, the looking to 5. Looking to the streame forgetting the spring. things present, forgetting the spring, the well-head of comfort God himself; the looking too much to the means; oh! say some, (if they be in distresse,) if I had such a Book, if I had such a man to comfort me, certainly it would be otherwise with me, I should be better then I am: put case he were with thee, alas he is not the spring, it is the God of comfort that must comfort thee (man) in all thy distresses whatsoever, therefore if thou attribute not more to God, then to the creature, nay then to an Angel, if he were to comfort thee, thou shalt find no comfort. I even I am he that comforts thee. I am he that pardons thy sins, which is the cause of all discomfort, that is comfort, that is the sting of all, I am he that pardons thy sins

We as Criers may speak pardon to the soule, but God must give it; we may speak comfort, but God must give it: he must say to the soule, I am thy salvation. When men Idolize any discourse in books, or any particular man overmuch (though we may value those that are instrumentall above others; there may be a difference of gifts, but) the resting too much in the creature, it is an enemy to comfort, and some grow to that wilfulness in that kind, that they will neglect all, because they have not that they would have, whereas if they would look to God, meaner meanes would serve the turne oft times, if they would goe to the God of comfort. Who comforteth us in all tribulation.

Afflictions and crosses, as they are irkesome in suffering, so they are likewise disgracefull, and as it was in the cross of Christ, there was two things, torment and shame, the one he felt himselfe, the other he had from others, those two; (disgrace is proper to the cross:) so it is in all the crosses that we suffer, there is some disgrace with it, therefore Saint Paul to prevent the scandall and disgrace of the cross (as I said before) he doth here begin with praysing God, even for crosses in the midst of them. Blessed be God the Father of mercies, the God of all comfort, who comforteth us in all tribulations, &c. Who comforteth us in all tribulation.

These words contain a making good of the former title, He is the God of comfort, and doth comfort, he is good and doth good: He fils up his name by his works, he shews what he is, the Scripture doth especially describe God, not in all things as he is in himself; but as he is, and works to his poore Church; and they are usefull termes, all of them, he is the Father of mercie, because he is so to his Church; he is the God of comfort, because he is so to his people, therefore he saith here, as he is the God of comfort, so he doth comfort us in all tribulation. He doth not say, who keeps us out of miserie; blessed be the God of comfort, that never suffers us to fall into discomfort, no, but Blessed be the God of comfort, that comforts us (in) all tribulation. It is more to raise good out of evill, then not to suffer evill to be at all. It shews greater power, it manifests greater goodness to triumph over ill, when it suffered to be, and so not to keep ill from us, but to comfort us in it.

He doth not say for the time past, which hath comforted us, or which can comfort us if it please him; no, he doth it; it is his use, he doth it alway; it springs from his love, he never at any instant or moment of time forgets his Children, and he saith not he doth comfort us in one or two, or a few tribulations, but he comforteth us in al tribulations of what kind or degree soever.

It may be Objected (to cleare the sence a little) he doth not alway Object. comfort; for then, there could be no time of discomfort.

I Answer, He doth alway comfort in some degree: for take a Christian Answ. at the lowest, yet he hath so much comfort as to keep him from sinking, when he is at the depth of miserie, there is a depth of mercy lower then he, Out of the deep have I cryed unto thee Lord, and this is a comfort that he hath in the middest of discomforts, that he hath a spirit of prayer, and if not a spirit of prayer, yet a spirit of sighing and groaning to God, and God hears the sighs and groans of his own spirit in his children. When they cannot distinctly pray, there is a spirit to look up to God. Though thou kill me, yet will I trust in thee, saith Job, in the middest of his miseries: So though God, more notoriously to the view of the world, sometime doth comfort before we come to trouble, that we may beare it the better, and sometime he doth comfort more apparently after we come out: yet notwithstanding in the middest of discomforts, he doth alway comfort so farre, as that we sink not into despaire, there is somewhat to uphold the soule: For, when Solomon saith, A wounded spirit who can beare? that is, none can beare it, it is the greatest griefe: then I would know, what keeps a wounded spirit from sinking that it doth not despaire? is it not a spirit stronger then the wounded spirit? Is it not God that is greater then the wounded conscience? Yes, then there is comfort greater then the discomfort of a wounded conscience that keeps it from despaire; those that finally despaire, they are none of Gods: So that take the words in what regard, or in what sence you will, yet th •… re is a sweet and comfortable sense of them, and the Apostle might well say, he is the God of all comfort, that doth comfort us in all tribulation.

It is here a ground supposed that, Gods Children are subject to tribulation.

We are subject here to tribulation of all kinds, for God comforts us in all our tribulations; we are here in a state therefore needing comfort, because we are in tribulation.

And the second is that God doth answer our state.

God doth comfort his Children in all tribulation.

And the ground is from himself, he is the God of comfort, he doth but like himselfe; when he doth it, the God of comfort shews that he is so, by comforting us in all tribulations.

First, It is supposed that,

In this world we are in tribulations.

Indeed, that I need not be long in; we must at one time or other, be in tribulation some or other: For, though in regard of outward afflictions, we are free from them sometimes, we have a few holy-dayes (as we say) yet notwithstanding, there is in the greatest inlargements of Gods Children in this world, somewhat that troubles their minds▪ for either there is some desertion, God withholds comfort from them in some measure, he shews himself a stranger which humbles them much; or else they have strong temptations of Sathan to sin by prosperity, &c. which grieves them as much as the outward cross, or else their grievance is, that they cannot serve God with that chearefulness of spirit. Is there nothing (who ever thou art) that troubles thee as much as the cross in the day of affliction, certainly there is somewhat or other that troubleth the soule of a Christian, he is never out of one grievance or other.

The life of a Christian, is as a web, that is woven of good and ill, he hath good daies, and ill dayes, he hath tribulations, and comforts. As St. Austin sayth very well, between these two, tribulation on our part, and comfort on Gods part, our life runs between these two, our crosses, and God comforts, they are both mingled together.

There is no child of God, but knowes what these things mean, troubles either from friends or enemies, or both; domesticall, or personal, in bodie, or mind, one way or other. That is supposed, and it were not an unproper argument to the text; for when he saith in all tribulations, it is laid as a ground that every man suffers tribulation one way or other; but I shall have fitter occasion after to enlarge this.

Again we see here, that God comforts his children in all tribulation. God comforts his Children in all tribulation.

And his comforts are answerable to their discomforts, and beyond them: they are stronger to master all opposites whatsoever, and all grievances, there could be no comfort else. Alas what are all discomforts when God sets himself to comfort? when he will be a God of comfort, one look, one glance of his fatherly countenance in Jesus Christ, will banish all terrours whatsoever, and make even a very dungeon to be a paradise; he comforteth us in all tribulat on.

And this he doth (as you may perceive by the unfolding of the words) either by some outward thing applied to the outward want, or crosse: or by some inward reasons, that are opposite to the inward maladie, or by an inward presence. His comforts are appliable to the tribulation, and to the strength and length, and variety of it. We may know it by his course Comfort answerable to all miseries in this life. in this life; what miserie are we subject to in this life, but we have comfort fit for it? so good is God.

We may reason thus very well; if so be that in our pilgrimage here in this life of ours, which is but the gallery as it were to heaven: if in this short life, which is but a way or passage, we have both day and night, so many comforts; In the very night, if we look up to heaven, we see what glorious things there are towards the earth here, on this fide the heaven, the stars of the light &c.

And if so be upon the earth there be such comforts, especially in the spring, and summer time, if the very earth, the basest dreggs of the World, yield such comfort and delights to all the senses; then a man may reason very strongly, what comforts shall we have at home? If God by the creatures thus comfort us in our outward wants; what are the inward comforts of his spirit here to his Children? and what are the last comforts of all, the comforts reserved at home, when God shall be all in all?

Now there are some drops of comfort conveyed in smells, some in garments, some in friends, some in diet, here a drop, and there a drop; but when we shall have immediate communion there with the God of comfort himself, what comforts shall we have there? God comforts us here, by providing for us, and giving us things that are comfortable.

Or by giving reasons and grounds of comfort which are stronger then the reasons, and grounds of discomfort, reasons from the priviledges and prerogative of Christians &c. the scripture is full of them.

But likewise (which is the best of all, and most intended) the inward Inward comfort best. inspiring of comfort: with the reasons and grounds he inwardly conveyes comforts to the soul, and strengtheneth, and supports the soul. And he doth this not onely by the application of the reasons, and the things that we understand, to the soul; but by opening the soul to embrace them; for sometime the soul may be in such a case as it may reject comfort, that the consolation of the Almightie may seem light to it: sometime there may be such a disposition of soule that the chiefest comforts in scripture, yield it not comfort, they are not embraced, the soul is shut to them. God provides reasons and grounds of comfort; and likewise he applies these comforts by his spirit to the soul, and he inwardly warmes, and opens the soul to embrace comfort: he opens the understanding to understand, and the will and affections to embrace, or else there will be no comfort.

Many are like Rachel, her Children were gone, and it is said of her, Shee would not be Comforted. God is the God of Comfort; as he gives the matter, and ground of comfort; and reasons out of his holy word above all dsscomforts; so by his spirit, he frames and fits the heart, to entertain these, to take the benefit of them.

He comforts us in all tribulation. To comfort is to support the soule To comfort What. against the grievance, past, or felt, or feared.

There may be some remainders of grief, for what is past, grief present presseth most, and grief feared. Now God comforteth whatsoever the grievance is, by supporting the soul against it, as I said before.

We are in tribulation in this life, and yet in all tribulations God doth comfort us (to add to that I said before of this point) let us therefore go Use. To go to God in the use of meanes. to God in all the meanes of comfort, because he is the God of it, and he must comfort us.

Therefore when we send for divines, or read Holy books (for we must use all meanes, we must not set God against his meanes, but joyn them together) to add that caution by the way.

We may not therefore necessitate the God of comfort, that because he We must not tempt God by neglecting meanes. comforts us; therefore we will neglect reading and prayer, and conference with them that God hath exercised in the schoole of Christ, who should speak comfort to the wearie soul by their office.

No, No, God and his meanes must be joyned together, we must trust God; but not tempt him, to set God against his meanes is to tempt him; that because he is the God of comfort, therefore we will use no meanes, no Physitian for the body, or for the soul: this is absurd, he is the God of comfort in the means, he comforts us in all tribulation, by meanes, if they be to be had.

If there be no meanes to be had, he is the God of comfort, he can create them: and if it be so far that there be no meanes but the contrary, he is a God that can comfort out of discomfort, and can (as I said) make the greatest grounds of comfort out of the greatest discomforts. But he is a God of the meanes if they be to be had, if there be none, then let us go to him, and say, thou God of comfort, if thou do not comfort, none can comfort, if thou help not, none can help, and then he will help, and help strongly. It is necessary to looke to God what ever the meanes be; it is he that comforts by them. Therefore let him have the praise: if we have any friend, any comfort of the outward man, or any solace of the inward man, by seasonable speech &c. blessed be the God of comfort who hath sent this comforter; who hath sent me comfort by such, and such, let him have the praise; whatsoever the means be, the comfort is his.

And that is the cause that many have no more comfort, they trust to the means overmuch, or neglect the means.

Again, if God comfort in all tribulation: Let Christians be ashamed to be overmuch disconsolate that have the God of comfort for their God, who comforteth Ashame for Christians to be over much disconsolate. in all tribulation. Why art thou so cast down? Is there no Balme in Gilead for thee? Is there not a God in Israel? It is the fault of Christians, they pore too much on their troubles, they look all one way; they look to the grievance, and not to the comfort.

There is a God of comfort that answers his name every way in the exercise of that attribute to his Church: therefore Christians must blame themselves if they be too much cast down, and labour for faith to draw near to this God of comfort.

It should make them ashamed of themselves that think it even a duty (as it were) to walk drooping, and disconsolatly, and deadly; to have flat and dead spirits. What, is this beseeming a Christian that is in Covenant with God, that is the God of comfort, and that answers his title in dealing with his Children, that is ready to comfort them in all tribulation? what if particular comforts be taken from thee, is there not a God of comfort left? he hath not taken away himself. What if thou be restrained, and shut up from other comforts, can any shut up Gods Spirit, can any shut up God, and our prayers?

Is not this a comfort that we may go to God alway? and he is with us in all estates and in all wants whatsoever? So long as we are in covenant with the God of comfort, why should we be over much cast down? Why art thou so troubled, oh my soul? David cheeks his soul thrice together for distrust in God, he is thy God, the God of all comfort.

What course shall we take that we may derive to our selves comfort from this God of comfort, who comforteth us in all our tribulations? Quest.

Let us consider what our malady and grievance is, especially let us look to our spiritual grievance and malady, sin: for sin is the cause of all other Answ. How to derive comfort from the God of comfort. evils, therefore it is the worst evil. And sin makes us loathed of God the fountain of good, it drives us from him, when other evils drive us to from him; and therefore it is the worst evil in that sense too. 1. Look to the grievance especially sin.

Again in the third place, look to the discomforts of sin, especially in the discomforts of conscience of those that are awakened, and Satan useth that as a means to despair in every crosse.

Therefore let us search and try our souls for our sins, for our chief discomfort are from sin: for alas, what are all other comforts? and what are all other discomforts? If a mans conscience be quiet, what are all discomforts? and if conscience be on the rack, what are all comforts? the disquiet and vexation of sin is the greatest of all: because then we have to deal with God, when sin is presented before us, and the judgements of God, and God as an angry judge, and conscience is awaked and on the rack, what in the world can take up the quarrel and appease conscience, when we and God are at difference, when the soul speaks nothing but discomfort?

In this case remember that God doth so far prevent objections in this kind Comforts against sin. from the accusations of conscience, that he reasons that he will comfort us, from that that cöscience reasons against comfort: he doth this in the hearts of his children to whom he means to shew mercy: as we see in the poor Publi-

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Lord be merciful to me a sinner saith he: God taught him that reasoning.

Nature would have taught him to reason as Peter did, Lord depart from me, I am a sinful man, and therefore I have nothing to do with God.

So our Saviour Christ, Come unto me all ye that are weary and heavy laden: they think of all people they ought to run from God, they are so laden with sin, they have nothing to do with God: Oh, come unto me saith Christ. Therefore when thy conscience is awakened with the sense of sin, remember what is said in the Gospel, Be of good comfort, be calleth thee: be thou of good comfort, thou art one that Christ calls, Come unto me ye that are we ary and heavy laden: and Blessed are those that mourn.

That which thou and the Divel with thy conscience would move thee to use as an argument to run away, our Saviour Christ in the Gospel useth as an argument to draw thee forward: he comes for such, to seek, and to save the lost sinners This is a faithful saying (saith St. Paul) that Christ came to save sinners: therefore believe not Satan: he presents God to the soul that is humbled and terrified in the sight of sin, as cruel as a terrible judge, &c. He hides the mercy of God from such: to men that are in a sinful course he shewes nothing but mercy. I, but now there is nothing but comfort to thee that art cast down and afflicted in the sence of thy sins: for all the comforts in the Gospel of forgivenesse of sins, and all the comforts from Christs Incarnation, the end of his coming in the flesh, the end of his death, and of all, is to save sinners.

Look thou therefore to the throne of mercy and grace, when thy conscience shall be awakened with the sence of sin, and Satan shall use that as an argument to draw thee from God; consider the Scripture useth this as an argument to drive me to God, to allure me to him: Come unto me all ye that are weary and heavy laden. And Christ came to seek, and to save that which was lost. Luther, a man much exercised in Spiritual conflicts, he confessed Luther. this was the Balme that did most refresh his soul, God hath shut up all under sin that he might have mercy upon all. He shut up all under sin as prisoners, to see themselves under sin, and under the curse, that he might have mercy upon all, upon all those that are convinced with the sence and sight of their sins, he hath shut up all under sin, that he might have mercy upon all those that belong to him.

This raised up that blessed man: therefore let us not be much discomforted, but be of good comfort, Christ calls us.

For such as are sinners, that are given to the sins of the tongue, and of the life, to rotten discourse, to swearing and such like, to such as mean to be No comfort for such as go on in sin. so, and think their case good; oh, God is the God of comfort, To such as I said before, I can speak no comfort, nor the word of God speaks none: they must have another Word, and another Scripture: for this word speaks no comfort to such that are sinful and wretched, and will be so, and justifie themselves to be so.

All the judgments in the Scripture are theirs, hell, and damnation and wrath, that is their portion to drink.

We can speak no comfort to such, nor the word of God that we unfold: it hath not a drop of comfort for them, God will not be merciful to such as go on in wicked, rotten, scandalous courses, that because hell hath not yet taken them, they may live long, and so make a covenant with hell and death, and blesse themselves. Oh, but thou hast made no covenant with God, nor he hath made none with thee, and hell, and death have made no covenant with thee: though thou hast made one with them, but there are two words go to a covenant: Death and Hell shall seize upon thee notwithstanding thy covenant.

Those that will live in sin in despight of the ministery, in spight of afflictions: there is no comfort to such, I speak only to the broken heart, which are fit vessels for comfort: God is the God of comfort to such: What shall we say then to such, as after they have had some evidence of their good estate, that they are Christians, are fallen into sin? is there any comfort for such?

Yes, doth not St. Paul in 2 Cor. 5. desire such to be reconciled to God? we are as Ambassadors of Christ desiring you to be reconciled if you have sinned: so Comforts for those that are relapsed. God hath comfort for those that have sinned: Christ knew that we should every day run into sins unawares, therefore he teaches us in the Lords prayer to say every day forgive us our debts, our trespasses: there is Balme in Gilead, there is mercie in Israel for such daylie trespasses as we run into.

Therefore let none be discouraged, but flie presently to the God of comfort, and Father of mercies. And think not that he is wearie of pardoning as man is: for he is infinite in mercy And though he be the party offended, yet he desires peace with us.

But yet notwithstanding, that we shall not love to run into his Bookes, Caution. he doth with giving the comfort of the pardon of sin (when we fall into it) add such sharpe crosses, as we shall wish we had not given him occasion to correct us so sharpely: we shall buy our comfort dear, we had better not have given him occasion.

God forgave the sin of David after he had repented (though he were a good man before) but David bought the pleasure of his sin dear; he wished a thousand times that he had never given occasion to God, to raise good out of his evil, to turn his sin to his comfort: yet God will do this, because God would never have us in a state of despair.

For other grievances besides sin, the comforts that we are to apply are 2: Comfort against other grievances. General comforts. more easie, and they are infinite if we could reckon the particular comforts that God comforts his Children withall.

It is good to have generall comforts readie for all kind of maladies, and grievances, and this poor wretched life of ours (in our absence from God) is subject to. 1. The Covenant of Grace.

As for instance, that general comfort, the Covenant of grace, that is a spring of comfort, that God is our God, and Father in Christ, what can come from a gracious and good God in covenant with us, but that which is good? nothing but what is favourably good I mean: For the covenant is everlasting, when God takes once upon him to be our Father in Covenant, he is so for ever: Dum castigas pater, &c. While he corrects he is a father, and when he smiles upon us, he is a father.

God in the covenant of Grace takes upon him a relation that ever holds: as he is for ever the Father of Christ, so he is for ever the Father of those that are members of Christ, and whatsover comes from the Father of mercy, whether he correct, or smile, whatsoever he doth is in mercy.

Again, in the middest of any grievance, remember the gracious promise 2. The promise of mitigation. of mitigation, 1 Cor. 10. 13. God will not suffer us to be tempted above our strength, but he will give an issue to the temptation: he will give a mitigation, and either he will raise our strength to the temptation, or he will bring the temptation and trial to our strength, he will fit them, and this is a comfort.

There is comfort likewise in all troubles whatsoever, of the presence of 3. In the presence of God. God, God will be present with us if once we be in Covenant with him: he will be present in all trials to assist us, to strengthen us, to comfort us, to raise our spirits. And if God be present, he will banish all discomforts: for God is light, and where light is, darknesse vanisheth; Now God being the Father of light, that is, of all comfort: where he is present, he banisheth discomfort in what measure he is pleased to banish it. Therefore David often reasoneth from the presence of God to the defiance of all troubles, Psal. 3. If God be with me, I will not fear ten Thousand that are against me. And in Psal. 23. Though I walk in the valley of the shaddow of death, I will not fear, for thou art with me. And if God be with us, who can be against us? Rom. 8. And when thou passest through the fire, I will be with thee, &c. I will be with thee, not to keep thee out, but to uphold thee; As he did the Mariyrs, there was a fire of comfort in them, above that fire that consumed their bodies: and as we see he was with the Three Children; there was a fourth like the Son of God.

So in all tribulations there is another with us, that is, the Spirit of God that comforts us in all, and is present with us in all. The Goldsmith when he puts the wedge into the fire, he stands by till the drosse be consumed: so God is with his Children in the furnace of affliction: he brings them into affliction, he continues with them in affliction, and he brings them at last out of affliction. The presence of God is a main, and a Grand comfort in all tribulation.

Besides, in all that befalls us whatsoever, consider the end, all is for a good 4. Consider the end all work for good. Simile. end: All things work together for the best to them that love God (saith St. Paul) Why do we endure Physick? because we know the Physitian is wise, and he is our friend, and he doth it to carry away burdensome hurtful humours, we shall be better and lighter afterwards; do we do this in our common course in the things of this life? Grace will much more certainly teach us to do it, to reason, it is from a father, and it is for my good. Let us look whence it comes, and what it tends to, with the promise of mitigation, and of Gods presence in our troubles; these are main comforts, if we could think of them, if the Divel did not take them out of our memorie.

And for the first ground of comfort that God doth comfort us withall, in all tribulations, it is the promise of finall deliverance, and finall comfort 5. The promise of finall deliveanec. for ever; if none will raise our souls, that will: when we shall consider that it will not be long.

The short afflctions in this world, bring an eternal weight of glory: there will be a finall deliverance. Life it self that is the subject that receives affliction, that is short, our life is but a moment, therefore our afflictions must be short.

Life is longer then discomforts, there is but a peece of our life subject to miseries; and if that be but a vapour, but a moment, and as a point between eternity before, and eternity after, what are the miseries of this life? certainly they are but for a moment.

Therefore the promise of final deliverance, when all teares shall be wiped from our eyes; this should comfort us if nothing else would. This is the way therefore whereby God usually comforts by suggesting the heads and springs of comfort.

And indeed there is a daily method of comforting, whereby we may comfort our selves in all crosses, if we would use that daily method, and order of comfort. As there is a kind of diet to keep the bodie in temper; so there is a kind of spirituall diet to keep the soul in temper, in a course of comfort, unlesse it be when God takes liberty to cast down, for some special end, as we see in Job.

Therefore let us take this course (for God as he comforteth us, so he comforts us as understanding creatures, he useth our understanding to consider To keep a daily course of comfort. how we should comfort our selves, and after we are once in a state of comfort, if we be not wanting to our selves, there is no great difficultie to keep our comfort; there are meanes to keep daily comfort: God hath provided them, and he will be present to make good all his comforts. Grant it therefore that we are in the covenant of Grace, that God is our Father in Christ, and we take him to be our God, to be all sufficient, then to keep our selves in a daily temper for comfort, every day keep our souls tender, that we may be capable of comfort, keep the wound open that we 1. Keep the soul in a good temper. may receive balme, that there grow not a deadnesse upon the heart, considering that while we live here, there is alway some sin in us that must be wrought out by some course or other; let us trie and search our souls, what ill is in the wound, let us keep it open and tender, that there may be a fitnesse for mercy to receive the balme of comfort, which will not be, if we slubber over. Certainly it is an excellent course every day to search our hearts and wayes, and presently to apply the balme of comfort, the promise of pardon; take the present, when we have searched the wound, to get pardon and forgivenesse daily, as we sin daily, Christ bids us ask it daily.

This will make us fit for comfort by discerning the estate of our souls, and the remainders of corruption. That which sharpens appetite and makes the balme of God to be sweet indeed, is the sence of, and the keeping open of our wound: a daily search into our wants, and weaknesses; a daily fresh sight of the body of sin in us: and experience how it is fruitful in ill thoughts, and desires and actions, this will drive us to a necessity of daily comfort.

And certainly a fresh sight of our corruptions, it is never without some fresh comfort. We see St. Paul Rom. 7. he sets himself to this work, to complain of his indisposition by reason of sin in him; and how doth he end that sight and search into his own estate? he ends in a triumphing manner, Thanks be to God through Jesus Christ our Lord: There is no condemnation to them that are in Christ Jesus.

After he had complained, Oh miserable man that I am who shall deliver me from this bodie of death. There can be no danger in a deep search into our waies and hearts, if this be laid as a ground before, that there is more supplie, and heavenly comfort in God and the promises of God, then there can be ill in our souls, then the more ill we find in our selves, the more we are disposed to fetch grounds of comfort from God.

And together with this searching of our souls and asking daily pardon, let us for the time to come renew our covenant with God, that we may 2. Renew our resolutions. have the comfort of a good conscience to get pardon for our sins past, and renew our resolutions for the time to come.

And withall that we may use an orderly course of comfort: let us every Dayly feed on Christ. day feed on Christ, the food of life, let us every day feed upon something in Christ; consider the death of Christ, the satisfaction he hath made by his death; his intercession in Heaven; his blood runs afresh that we may every day feed on it.

We may run every day into new offences against the law, to new neglect of duty, into new crosses; let us feed upon Christ, he came into the World to save sinners, to make us happie with peace of conscience here, and with Glorie afterward. Let us feed on Christ daily; as the bodie is fed with cordialls; so this feeds and comforts and strengthens the soul.

This is to live by faith, to lead our lives by faith, to feed on Christ every day.

And likewise, if we will keep our souls in a perpetual temper of comfort, let us every day meditate of some prerogatives of Christians, that may raise our souls: Let us single out some or other. As for example, that excellent prerogative to be the Sons of God: What love? saith the Apostle, that we of Rebels and Traitors, in Christ should be made the sons of God? That of slaves, we should be made Servants, of servants sons, of sons heires, and of heires, fellow-heires with Christ, what prerogative is this, that God should give his Son, to mak us that were Rebels sons, heires and fellow heires with Christ? And to consider what follows upon this liberty, that we have from the curse of the Law, to goe to God boldly, to go to the throne of Grace through Christ our elder brother by prayer, to think of eternall life as our inheritance, to think of God above as our Father, Let us think of our prerogatives of Religion, adoption and justification, &c.

Upon necessity we are driven to it, if we consider the grievances of this world, together with our corruptions: our corruptions, and afflictions, and temptations, and desertions, one thing or other will drive us to go out of our selves for comfort, to feed on the benefits by Christ. And consider what he hath done, it is for us: the execution of his office, and all for us, what he is, what he did, what he suffered, what procured, all is for us. The soul delighting it self in these prerogatives, it will keep the soul in a perpetuall estate of comfort. Therefore the Scripture sets forth Christ by all terms that may be comfortable, he is the door to let us in, He is the way, the truth and the life, the water and the bread, &c.

In sinne, he is our righteousness, in death he is our life, in our ignorance he is our way, in spirituall hunger and thirst, he is the bread and water of life, he is all in all: And if we cannot think of some prerogative of Christianity, then think of some promise, (as I said before) think of the Covenant of Grace, there is a spring of comfort in that, that God in Christ is our God to death, and for ever, and that promise I speak of, that All things shall work for the best.

Let us every day think of these things, and suggest them to our owne souls, that our souls may be affected with them, and digest them, that our souls and they may be one, (as it were.)

And every day stirre up our hearts to be thankfull, a thankfull heart can never want comfort, for it cannot be done without some comfort and To be thankful. chearefulness, and when God receives any praise and glory, he answers it with comfort; a thankfull heart is alway comfortable.

And let us stirre up our hearts to be fruitfull in the holy actions, the reward of a fruitfull life is a comfortable life, besides Heaven, God alway in 6. To be fruitful. this life gives a present reward to any good action, it is rewarded with peace of conscience. Besides, it is a good foundation against the evil day, every good action, as the Apostle sayth to Timothie, it layes up a good foundation. The more good we do, the more we are assured, that our faith is not hypocritical, but sound, and good, and will hold out in the time of tryall. It will be a good foundation, that we have had evidence before that we have a sound and fruitful faith.

What do wicked men, carelesse, sinful creatures, that go on in a course of prophanenesse, and blasphemie &c? they lay a ground of despaire, a ground of discomfort to be swallowed up in the evil day: then conscience will be awaked at the last, and Satan will be ready to joyn with conscience, and conscience will seal all the accusations that Satan layes against them, and where is the poor soul then? As it is with them, so, on the contrary the Christian soul that doth good, besides the present comfort of a good conscience, it layes a good foundation against the time to come: for in the worst times, it can reason with it self, my faith is not fruitlesse, I am not an hypocrite; though the fruits of it be weak, and mixed with corruptions, yet there is truth in them; this will comfort us when nothing else will.

Therefore let us every day be setting our selves in some good way; for comfort is in comfortable courses, and not in ill courses: in Gods waies we shall have Gods comforts. In those waies let us exercise the spiritual strength we have: let us pray to God and performe the exercise of Religion with strength, shew some zeal in it: let us shew some zeal against sin, if occasion be, if it be in Gods work, in Gods way. Let a man set himself upon a good worke, especially when it is in opposition; for the honour of God, and the peace of his conscience, presently there is comfort upon it.

And that we may not be discouraged with the imperfection of our performances, 7. Labour for sin •… erity. one way of daily comfort is to consider the condition of the covenant of Grace between God and us. In the covenant of Grace our performances if they be sincere they are accepted, and it is the perfection of the Gospel, sincerity. Sincerity will look God in the face with comfort, because he is with the upright; so much truth in all our dealings, so And growth much comfort. And with sincerity labour for growth, to grow better and better.

God in the Gospel meanes to bring us to perfection in heaven by little and little. In the law there was present perfection required; but in the Gospel, God requires that we should come to perfection by little and little, as Christ by little and little satisfyed for our sins, and not all at once. In the condition of the covenant of Grace, we must live and grow by grace by little and little, and not all at once. The condition of the covenant of grace is not to him that hath strength of grace in perfection; but if we believe and labour to walke with God, if there be truth of Grace, truth goes for perfection in the covenant of Grace. We should labour for sound knowledge of the covenant of Grace, that now we are freed from the rigor as well as from the curse of the law, that though we have imperfections, yet God will be our father, and in this condition of imperfection he will be a pardoning father, and lookes on our obedience though it be feeble and weak, and imperfect: (yet being the obedience of children in the covenant of grace) and he accepts of what is his owne, and pardons what is ours. 8. Not to grieve the spirit.

And every day labour to preserve the comforts of the spirit that we have, not to grieve the spirit, for comfort comes with the spirit of God, as heat accompanies the fire. As wheresoever fire is, there is heat: so wheresoever the spirit of God is, there is comfort: because the spirit of God is God, and God is with comfort, wheresoever comfort is, God is, and wheresoever God is, there is comfort. If we would have comfort continually every day, let us carefully watch that we give way to the spirit of God, by good actions, and meditations, and exercises.

And by no meanes grieve the spirit, or resist the spirit, for then we resist comfort. If we speake any thing that is ill, we lose our comfort for that time, conscience will check us, we have grieved the spirit. If we heare any thing with applause, and are not touched with it, we lose our comfort, conscience will tell us we are dead-hearted, and not affected as we should be: there is a great deal of flesh and corruption that is affected with such rotten discourse. And so if we venture upon occasions we shall grieve the spirit, either if we speak somewhat to satisfie others that are nought, or if we hear somewhat that is ill from others. Want of wisdome in this kind, doth make us go without comfort many times: want of wisdom to single out our companie, or else if we be with such, to do that, that may please them, and grieve the spirit, and hinder our own comfort.

These and such like directions if we would observe, we might walk in a course of comfort: the God of comfort hath prescribed this in the book of comfort. These are the courses for Gods children, to walk in a comfortable way till they come to heaven. More especially, if we would at any 9. Be conversant in the scripture. time take a more full measure of comfort, then take the book of God into your hand, those are comforts, that refresh the soul: single out some speciall portion of scripture, and there you shall have a world of comfort. As for example; let a man single out the epistle to the Romans, if a man be in any grievance whatsoever, what a world of comfort is there fitting for every maladie? there is a method how to come to comfort.

There St. Paul in the beginning, first strips all men of confidence of any thing in themselves, and tells them that no man can be saved by works, Jewes nor Gentiles, but all by the righteousnesse of God in Christ: All are deprived of the Glorie of God, Jewes, and Gentiles, every bodie: And when we are brought to Christ, he tells us (in the later end of the third Chapter) that by Christ we have the forgivenesse of all our former sins whatsoever, he is the propitiation for our sins. In the 4. Chapter he comforts us by the example of Abraham, and David, that they were justified without works by faith, not by works of their own, but by laying hold of the promises of comfort and salvation meerly by Christ: and all that saith St. Paul is written for us. But in the first Chapter especially, because all the miseries of this life come from the first Adam, because we are Children of the first Adam, death and miserie comes from that: he opposeth the comfort in the second Adam, and he shewes that there is more comfort by the second Adam, then there is discomfort by the first. Righteousnesse in the second Adam reigns to life everlasting, and Glorie. Sin, and miserie came by the first, but there is the pardon of all sin, by the second Adam, he doth excellently oppose them in the latter end of that Chapter. In the begining of the fifth Chapter he shewes there the method, and descent of joy, Being justified by faith (in Christ, we have peace with God: Considering that by the righteousnesse of Christ we are freed from sin. We have peace with God through Jesus Christ our Lord. And we have boldnesse to the Throne of Grace, and we rejoyce in tribulation, knowing that tribulation brings forth patience, and patience experience, and experience hope. He sets himself there of purpose to comfort in all tribulation, and he saith in these things we rejoyce, We rejoyce in tribulation.

I, but for our sins after our conversion, after we are in the state of Grace, what comfort is there for them? there is excellent comfort in the fifth of the Romans. If when we were enemies he gave his son for us: if he saved us by the death of Christ when we were enemies; much more Christ being alive, and in heaven, he will keep it for us, and keep us to salvation now when we are friends, seeing he died for us when we were enemies. I, but the remainders of corruption in this world trouble us, that troubles our comfort, the combate between the flesh, and the spirit; would you see comfort for that? you shall see it in Romans 7. Oh, miserable man, who shall deliver me from this body of death? Thanks be to God through Jesus Christ our Lord. So he shewes there what way to have comfort in the combate between the flesh, and the Spirit, to search into our corruptions, to lay them open to God by confession.

And then in the beginning of the eight Chapter saith he, there is no condemnation to them that are in Christ Jesus: though there be sin, yet there is no condemnation, though there be this conflict between the flesh and the spirit: so he comforts them. And for the afflictions that follow our corruptions in this life, there is a treasure of comfort against them in that Chapter: for doth he not say, if we suffer with him, we shall reign with him? And the same spirit helps our infirmities and teacheth us how to pray? We can never be uncomfortable if we can pray, but there is a promise of the spirit that stirs up sighs, and groanes that cannot be expressed, and a Christian hath alway a spirit of prayer, at the least of sighs and groanes, and God hears the sighs of his own spirit.

And what a grand comfort is that, that I named before vers. 28. All things work for the best to them that love God? And if God be with us who can be against us? And he sends us to Christ, if Christ be dead, or rather risen again, who shall lay any thing to our charge? Christ is ascended to heaven, and makes intercession at the right hand of God. Though Satan lay our sins to our charge, Christ makes intercession in heaven at the right hand of God, he makes continuall intercession for our continuall breaches with God, who shall lay any thing to our charge? I, but all that power of hell and sin, and all labour to separate us from God, to breed division between God and us. In the later end of that Chapter he bids defiance to all, what shall separate us from the love of God in Christ? it shall separate his love from Christ first, Gods love is found in Christ, he shall cease to love Christ if he cease to love us. I, but we may afterward fall into an uncomfortable case. For that he saith neither things present, nor things to come, shall be able to separate us.

What an excellent spring of comfort is there in that reasoning vers. 32. If God spared not his own son, but gave him to death for us all, how shall he not with him give us all things e •… lse? How many streames may be drawn from that spring? if God spared not his own son, but gave him to death for us all, how shall he not with him give us all things else in this world necessar, grace, provision, & protection, till he have brought us to heaven? If he have given Christ, he will give all; whatsoever is written, is written for our comfort. I mean this epistle, because I would name one instance for all. All is written for our comfort, as he saith after in the same Epistle. The written word, or the word unfolded; the end of preaching, is especially to comfort. The Chirurgeon opens a wound, and the Physitian gives a purge, but all is to restore at the last, all that the Chirurgeon aimes at, is to close up the wound at the last; so all our aime is to comfort. We must cast you down, and shew you your miserie that you are in, and shew you, that if you continue in that course, hell, and damnation belongs to you; but this is to make you despaire in your selves, and to flie to the God of comfort; the law is for the Gospel, all serve to bring the soul to comfort.

Therefore go to the word of God, any portion; the Psalmes or any special part of the scripture, and that by the spirit of God will be a meanes to raise the soul, the spirit in the word joyning with the spirit in us will make a sweet close together, and comfort us in all tribulation.

And have recourse daily to common principles: all the principles of religion 10. To study Principles of Religion. serve for comfort, especially the Articles of the Creed. I believe in God the father Almightie. What a spring of comfort is in that? what can befall from a father but it shall turn to good, and by a father Almightie, though he be never so strongly opposed, yet he will turn it to good, he is a father Almightie, and the Articles of Christ (every article hath ground of daily comfort) of his abasement in Christ, I see my self, he is my surety, the second Adam, I see my sins crucified with him. This is the way to reape comfort when the conscience is disquieted; when I look upon my sins, not in my own conscience, but take it out there, and see it in Christ dying, and crucified, in the Articles of abasement to see our sin, and miserie, all in Christ. For he stood there as surety, as a publick person for all. What a comfort is this? When I see how Christ was abased, I see my own comfort, for he was my surety: if my sins being laid on him, who was my surety, could not condemne him, or keep him in the grave, but overcame sin that was laid to his charge, surely I shall overcome my corruptions, nothing that I have shall overcome mee, because it could not overcome Christ my surety, his victorie is mine.

And so, if the soul be in any desolation, and discomfort, all the articles of his Glorification and exaltation, his rising again acquits the soul: therefore my sins are satisfied for, because my surety is out of prison. And his ascending into heaven shewes my triumph; he lead captivity captive: and the enemies that are left are for the tryal of my faith, and not to conquer me; for Christ hath Lead captivity captive, and is ascended into heaven, he led all in triumph, and sits at the right hand of God to rule his Church to the end of the World: he sits for me to overcome my enemies, as St. Paul saith excellently Rom. 8. who shall lay any thing to the charge of Gods people? it is Christ that died, or rather that is risen again, who fits at the right hand of God.

And if we be troubled for the loss of a particular friend, there is comfort in that article of the communion of Saints. There are those that have more grace, and that is for me. If my own prayers be weak, I believe the communion of Saints, and have the benefit of their prayers: every one that saith Our Father brings me in, if I be in the Covenant of grace, and of the Communion of Saints. If I have weaknesses in my self, I believe in the holy Ghost the comforter of Gods elect and my comforter. If I fear death, I believe the resurrection of the body. If I fear the day of judgment, I believe that Christ shall be my judge: he shall come to judge the quick, and the dead. In all the miseries of this life, considering that they are but short, I believe the life everlasting. So that indeed if we would dig to our selves springs of comfort, let us go to the Articles of our Faith, and see how there are streams of comfort from every one answerable to all our particular exigences, and necessities whatsoever.

And to close up this point, remember whatsoever means we use, what prerogative soever we think of, whatsoever we do, remember we go to the God of comfort, and desire him to blesse his Word in the ministery, and desire him to work in the Communion of Saints, with his Spirit to warm our hearts: alway remember to carry him along in all, that we may have comfort from the God of Comfort, who comforteth in all tribulations. Next words are, That we may be able to comfort them which are in any trouble.

These words shew the end why God doth comfort us in all tribulation. One main end is, that we should be comforted in our selves, that is the first. And then▪ that we being comforted our selves, from that ability should be able to derive comfort to others: we are comforted in all tribulations, that we should be able to comfort them that are in any tribulation.

It is not St. Pauls case only, and great men in Religion, Ministers and the like; it is not their lot and portion alone to be persecuted and troubled, but We are all in this life subject to disquiets and discomforts. Observ. All are subject to discomforts.

Every one, whosoever will live Godly in Christ Jesus must suffer persecution. Therefore the Apostle saith not onely our tribulation: but that we may be able to comfort them that are in any trouble. Trouble is the portion of all Gods Children one with another: I do but touch that by the way. But that which I shall more stand upon, it is the end, one main end why God comforteth, (especially Ministers, it is that they should be able to comfort others with the comforts that God hath comforted them withall: That we may be able &c. Now you must conceive that this ability, it is not ability alone without will and practise, as if he meant, God hath given me comfort, that I might be able to comfort others if I will, that is not Gods end only, that we may be able, but that we may exercise our ability, that it may be ability in exercise.

As God doth not give a rich man riches to that end that he may be able In Comforting others there must he, Ability. Will. to relieve others if he will: No, but if thou be a Child of God, he gives thee ability and will too, he gives an inward strength. So the meaning here is, not that we may be able to comfort others if we will, but that we may be both able, and willing to comfort others.

And to comfort others not only by our example, that because we have been comforted of God, so they shall be comforted; it is good, but it is Example. not the full extent of the Apostles meaning, for then the dead examples should comfort as well as the living. And indeed that is one way of comfort to consider the examples of former times: but the Apostles meaning is, that I should comfort them not only by my example of Gods dealing with me, that they should look for the like comfort, that is but one degree. His meaning is further therefore, that we should be able to comfort Sympathy. them by Sympathizing with them: as indeed it is a sweet comfort to those that are in distresse when others compassionate their estate.

And not only so, by our example and sympathy with them, but likewise that we may be able to comfort them by the inward support, and strength, and light that we have found by the Spirit of God in our selves; that is that that will enable us to comfort others, from that very support, and inward strength that we have found from God, by those graces, and that particuliar strength and comfort that we have had. When there is a sweet expressing of our inward comfort to them shewing something in our comfort that may raise them up in the like troubles that we were in, then the comfort will not be a dead comfort, when it comes from a man experienced. Personated comfort, when a man takes upon him to comfort, that only speaks comfort, but feels not what he speaks, there is little life in it, we are comforted that we may comfort others, with feeling, having been comforted our selves before, with feeling and comfortable apprehensions in our selves. The point considerable in the first place (to make way to the rest) is this, that Gods Children they have all of them interest in diuine comforts.

St. Paul was comforted, that he might comfort others: Divine comforts Doctr. Gods children have all of them interest in divine comforts belong to all, they are the portion of all Gods people: the meanest have interest as well the greatest. There is the same spiritual Physick for the poorest subject, and the greatest Monarch: there is the same spiritual comfort for the meanest, and for the greatest Christian in the World: St. Paul hath the same comfort as St. Pauls children in the Faith. VVhat is the reason that they are communicable thus to all; that they lie open to all.

God is the God and Father of all light and comfort, Christ is the Saviour Reason The priviledges of religion are common to them of all: all the priviledges of Religion belong to all equally, all are Sons, and Heirs, and all are alike Redeemed, the Brother of low degree, and the Brother of h •… gh degree: they may differ in the references, and relations of this life: but in Christ all are alike.

Besides, it is the nature of spiritual priviledges and blessings, they are communicable to all alike without impairing, the more one hath the lesse another hath not, all have an equal share, every one hath interest intire, every one hath all without losse or hinderance to others. As for instance, the Sun, every particular man hath all the good the Sun can do, as well as 2. They are not impaired by being communicated. all the World hath, it is peculiarly and intirely every mans own, every man in solidu •… m hath the use of it, the Sun is not one mans more then another. As a publick fountain or Conduit, every man hath as much right in it as another. So in Religion, the graces and priviledges, and favours, they lie open as the prerogatives and priviledges of all Gods children: and that is the excellency of them. In the things of this life it is not so, they are not common to all alike, there is a losse in the division, the more one hath, the lesse another hath: and that is the reason why the things of this life breed a disposition of pride, and envy: one envies another because, he wants that that another hath; and one despiseth another, because he hath more then another hath: but in the comforts of Gods Spirit, and the prerogatives that are the ground of those comforts, all have interest alike.

Only the difference is in the vessels they bring, if one man bring a large vessel, a large faith, he caries more, and another that brings a less faith caries lesse, but it lies open to all alike: As St. Cyprian saith, we carry as much from God as we bring vessels: but all have Interest alike in divine comforts.

Therefore among Christians there is little envy, because in the best things (which they value best) all may have alike, and that which one desires, another may have as much as he, he knowes he hath never the lesse.

The point is comfortable to all, even to the meanest, and to them especially, Use Comfort to weak Christians. that howsoever there be a difference between others and them in outward things that cease in death (for all differences shall cease ere long between us and others) yet the best things are common. In this life those things that are necessary, they are common; as the Light, and the Elements, Fire, and Water &c. and those are necessarie that are not common: but especially in spiritual things, the best things are common. Let no man be discomforted, if he be Gods Child, comfort belongs to him as well as to the greatest Apostle. The chiefest comforts belong to him as well as to the chiefest Christian. Therefore let us envy none, nor despise none in this respect.

In the next place we may observe here hence, that Though these comforts Doctr, Comforts derived to men by men. be common, yet God derives these comforts commonly by the means of men.

This is Gods order in deriving these comforts to the soul, he comforts one, that another may be comforted; Not that the comforts themselves that joyn with our spirits come from men, but that together with the speech, and presence of men, whom we love and respect, and in whom we discern the appearance of the Spirit of God to dwell, together with the speech of persons in whom the spirit is strong and powerful, the Spirit of God joyns, and the Spirit raiseth the soul with comfort: so the Spirit comforteth, by comforting others that they may comfort us.

This is not only true of Ministers, but it is true of Christians, as Christians: for St. Paul must be considered, in something as an Apostle, in something Every Christian to Communicate his comfort. as a Christian, in something as a Minister of Christ. As an Apostle, he had the care of all the Churches, &c. As a Christian he comforted and exhorted others: one Christian ought to comfort another; therefore he would have done it as a Christian, if he had not been an Apostle. And in something he is to be considered as a Minister of Christ, as a Teacher and Ambassador of Christ, a teacher of the Gospel. He was somewhat as an Apostle, somewhat as a Minister, somewhat as a Christian. Therefore it concerns us all to consider how to comfort one another as Christians. We are all members of the same body whereof Christ is the Head; therefore whatsoever comfort we feel, we ought to communicate.

The Celestial bodies will teach us this, whatsoever light or influence the Moon, and the Stars receive, they bestow it on these inferiour bodies, they Simile. have their light from the Sun, and they reflect it again upon the creatures below. In the Fabrick of mans body, those official parts, (as we call them) those parts and members of the body, the Heart and the Liver, which are both members and official parts, that do office and service to others parts, they convey and derive the spirits, and the blood to all other parts: they receive strength, partly for themselves first, and then to convey it to other members The Liver is fed it self with some part of the blood, and it conveyes the rest to the veins, and so to the whole bodie. The heart is nourished it self of the purest nourishment, the spirits are increased, and those spirits are spread through the Arteries.

The stomach feeds it self with the meat it digests, and with the strength it hath (being an official part) it serves other parts and strengtheneth other parts: and if there be a decay in it, there is a decay in all the parts of the body. So a Christian ought to strengthen himself, and then strengthen others: no man is for himself alone. And although whatsoever the means be, the comfort comes from God, yet he will have comfort to be conveyed to us by men, this way.

Partly, to try our obedience, whether we will respect his Ordinance: he Reason 1. To trie our obedience. will have us go to men like our selves. Now if we will have comfort, we must look to his Ordinance, we must have it of others, and not altogether from our selves. And that is the reason why many go all their life time, with heavy drooping spirits; out of pride and neglect, they scorn to seek it of others, they smother their grief, and bleed inwardly; because they will not lay open the state of their souls to others. Although God be the God of comfort, he hath ordained this order, that he will comfort us by them that he hath appointed to comfort us; he comforteth others that they may comfort us. Though God be the God of comfort, yet he conveyes God not tied to means. it (for the most part) by the means of others. I say for the most part; for he ties not himself to means, though he tie us to means, when we have means. Occasion may be when a man is shut from all earthly comforts, as in contagious diseases, and restraint &c. A man may be shut from all entercourse of Worldly comforts: but even then, a Christian is never in such an estate but he hath one comfort or other; then God comforts immediately, and then he comforts more sweetly and strongly: then the soul cleaves to him close, and saith, now thou must comfort or none, now the honour is all thine.

Now the nearer the the soul is to the fountain of comfort, the more it is comforted, but the soul is never so near to God as in extremitie of affliction: when all means fail, then the soul goes to the fountain of comfort, and gives all the glory to him. But I say, when there is means, God hath appointed to derive his comfort by means; when we may have the benefit, of the Communion of Saints, of the word &c. God will not comfort us immediatly in the neglect of the means: he comforteth us, that we might comfort others. And as he doth it to try our obedience;

So partly, to knit us in love one to another: For is not this a great Reason 2. To knit us in love to one another. bond to knit us one to another, when we consider that our good is hid in another? the good that is derived to us, it is hid in others. And this makes us to esteem highly of others: how sweet are the looks, and sight of a friend? and more sweet the words of a friend; especially of an experienced friend, that hath been in the Furnace himself.

Thus God to knit us one to another in love •… , hath ordained that the comfort that he conveyes, it should be conveyed by the means of others. Other reasons there may be given, but these are sufficient.

If this be so, then we ought from hence to learn, that whatsoever we Use We are debtors of the comforts we have. have we are debtors of it to others, whatsoever comfort we have, whether it be outward, or inward comfort.

And even as God hath disposed and dispensed his benefits & graces to us, so let us be good stewards of it, we shall give account of it ere long. Let every man reason with himself, why have I this comfort that another wants? I am Gods Steward, God hath not given it me to lay up, but to lay out. To speak a little of outward comforts. It is cursed Athiesme in many rich Persons, that think they are to live here only to scrape an estate for them and their children; when in the mean time their Neighbour want, and Gods Children want (that are as dear to God as themselves) and perish for want of comfort. If they were not Athiests in this point, they would think; I am a steward, and what comfort shall I have of scraping much? that will but increase my account. Such a Steward were mad that would desire a great account: the more my account is, the more I have to answer for, and the more shall be my punishment if I quit not all well.

Now men out of Athiesme, that they do not believe a day of Judgment, a time of account, they ingrosse comforts to them and theirs, as if there were not a Church, as if there were not an afflicted body of Christ: they think not that they are Stewards. Whereas the time will come, when they shall have more comfort of that that they have bestowed, then of that that they shall leave behind them to their children. That which is wisely dispensed for the comfort of Gods people, it will comfort us, when all that we shall leave behind will not, nay perhaps, it will trouble us, the ill getting of it.

And so whatsoever inward comforts we have, it is for the comfort of others, we are debtors of it; whatsoever ability we have, as occasion is of •… ered, if there be a necessity in those that are of the same body with our selves, we ought to regard them in pitty and compassion. If we should see a poor creature cast himself into a whirlpoole, or plunge himself into some desperate pit, were we not accessorie to his death, if we should not help him, if we would not pull one out of the fire? Oh yes; and is not the soul in as great danger? and is not mercy to the soul the greatest mercy? shall we see others ready to be swallowed up in the pit of despair, with heaviness of spirit, shall we see them dejected, and not take it to heart? but either we are unable to Minister a word of comfort to them, or else unwilling: as if we were of Cains disposition, that we would look to our selves only: we are none of their keepers.

It is a miserable thing to professe our selves to be members of that body whereof Christ is the Head, to professe the communion of Saints, and yet to be so dead hearted in these particular Exigences and occasions. It lies upon us as a duty, if God convey comfort to us from others: and his end in comforting us any way, of putting any comfort in our hands outward or inward, it is to comfort others, if we do it not, we are liable to sin, to the breach of Gods command, and we frustrate Gods end.

But if this lie upon us as a duty to comfort others, then it concerns us to To be able to comfort others. know how to be able to do it.

That we may be able to comfort others, let us be ready to take notice of the grievance of others: as Moses went to see the afflictions of his Take notice of their grievance. brethren, and when he saw it, laid it to heart.

It is a good way to go to the house of mourning, and not to balk and decline our Christian brethren in adversity. God knowes our souls in adversitie, so should we do the souls of others, if they be knit to us in any bond of kindred, or Nature, or Neighbourhood, or the like, that bond should provoke us; for bonds are as the veins and Arteries to derive comfort. All bonds are to derive good, whether bonds of Neighbourhood, or acquaintance &c. A man should think with himself, I have this bond to do my Neighbour good. It is Gods providence that I should be acquainted with him, and do that to him that I cannot do to a stranger. Let us consider all Bonds, and let this work upon us: let us consider their grievance is a bond to tie us.

And withall let us labour to put upon us the bowels of a father and mother, 2. To labour for bowels of compassion. tender bowels, as God puts upon him bowels of compassion towards us. So St. Paul being an excellent comforter of others, in 1 Thess. 2. he shewes there how he carried himself as a Father, or Mother, or Nurse to them. Those that will comfort others they must put upon them the affections of tender creatures as may be; they must be patient, they must be tenderly affected, they must have love, they must have the graces of communion.

What be the graces of communion? The graces of Christian communion Graces of communion what. to fit us in the communion of Saints to do good, they are a loving, meek, patient spirit: Love makes patient; as we see Mothers and Nurses, what can they not endure of their c •… ildren, because they love them. And they must be likewise wise, and furnished, they that will comfort others must get wisedom and ability •… They must get Humility, they must abase themselves that they may be comfortable to others, and not stand upon terms: these be the graces of communion that fit us for the communion of Saints.

What is the reason that many are so untoward to this duty, and have no heart to it, that they cannot indeed do it?

The reason is, they consider not their Bonds. they do not Consider the poor and needy Psal. 41. they have not the graces of communion, they want loving spirits they want ability, they are empty, they are not furnished, they have not knowledge laid up in store, they want humble spirits: the want of these graces makes us so barren in this practise of the communion of Saints. Therefore we should bewaile our own barrennesse when we should do such duties, and cannot. And beg of God the spirit of love and wisedom, that we may do things wisely, that we may speak that which is fit, a word in season is as apples of Gold with Pictures of Silver. And let us beg a humble spirit that we may be abased to comfort others. As Christ in love to us he abased himself, he became man, and when he was man, he became a servant, he abased himself to wash his Disciples feet, talk with a silly woman and such base offices: and if the Spirit of Christ be in us, it will abase us to offices of love, to support one another, to bear one anothers burthens,

Again, if we would comfort others as we should, let us labour to get experience 3. Get experience our selves. of comfort in our selves; God comforteth us that we might be able to comfort others. He will easily kindle others that is all on fire himself; and that is comforted himself, he can easily comfort others with that comfort he feels himself, those that have experience can do it best.

As we see in Physitians, if there be two Physitians, whereof the one hath been sick of the disease that he is to cure in another: the other parhaps is more excellent then he otherwise, but he hath never been sick of it: the patient will sooner trust himself with the experienced Physitian, then with the other: for undoubtedly he is better seen in that, then the other, though perhaps the other may be a greater booked Physitian then he. As it is with the Physitians of the body, so it is with the Physitian of the soul: the experienced Physitian is the best. What is the reason that old men, and wise men, are the mercifullest of all? because they have had experience of many crosses and miseries: a wise man knows what crosses are, he understands them best.

The way then to comfort others is to get experience of divine comforts our selves. And that we may get experience of Gods comforts, let us mark what was said before of the rules of comfort, and work upon our own hearts whatsoever may be comfortable to others. That we may not be empty Truncks to speak words without feeling.

He that is well may speak very good things to a sick man, but the sick man sees that he speaks without pitty and compassion: those that have been sick of the same disease when they come to comfort, they do it with a great deal of meeknesse and mildnesse. Those that are fit to comfort others must be spiritual themselves first: As the Apostle saith Gal. 6. 1. saith the wise, and holy Apostle, if any man be overtaken (as alas we are all overtaken with some corruption or other) ye that are spiritual restore such a one, set him in joynt, as the word is with the spirit of meeknesse, knowing that thou thy self maist •… e tempted

The Spirit of God is a Spirit of comfort, the more we have of the Spirit, the fitter we are to comfort others. We see many men will speak very good things, but they do but personate sorrow, and personate comfort, it comes from them without feeling: as he saith, if thou didst believe these things that thou speakest, wouldest thou ever say them so? He that speakes good things without experience, he speaks as if he did never believe them. Those that speak things with experience that have wrought them upon their hearts and spirits, there is such a demonstration in the manner of their speaking, of a spirit of love and meeknesse, and compassion, that it prevailes marvailously: It is so true, that our Saviour Christ himself, that he might have the more tender bowels of compassion towards us, he made it one end of his Incarnation, as it is pressed again, and again in Heb. 2. and Heb. 4. the Apostle dwels upon it, It became him to be man, to take upon him our infirmities, that he might be a merciful Redeemer, a merciful high Priest. It was one end of his Incarnation, that he might not only save us, but that he might be a merciful Redeemer, that he might have experience of our infirmities: of persecution, he was persecuted himself, of want, he wanted himself, of temptation, he was tempted himself, of wrath, he felt it himself, my God, my God, why hast thou forsaken me?

Here is the comfort of a Christian soul that Christ hath begun to him in all: therefore it became him to be mam, not only to Redeem us, but to be a merciful high priest, a comfortable high Priest.

The way then you see how to comfort others is, to get our own hearts sensible of spiritual comfort. Two Irons, if they be both hot do close together Simile. presently, but unlesse both be hot, they do not joyn together handsomly: so that that makes us joyn together strongly is, if two spirits meet and both be warm; if one godly men comfort another godly man, if one holy man labour to breed an impression of heat in another; there is a knitting of both spirits, they joyn strongly together. Therefore we ought to labour to get experience, that we may comfort others; seeing none can comfort so well as experimental Christians.

Why is experience such an enabling to spiritual comfort? Quest.

I answer, because it brings the comfort home to our own soules. The Divell knowes comfort well enough, but he feeles none. Experience Answ. Why experience is such a help to comfort others. helps faith, it helps all other knowledge. Our Saviour Christ is said to learn by experience, for he learned obedience in that he suffered. Experience is such a meanes of the increasing of knowledge, as that it bettered the knowledge of Christ, that had all knowledge in him: he had knowledge 1. It increaseth knowledge. by looking upon God, being the Wisedom of God, yet he learned somewhat by the experience, he bettered himself by experience: he knew what to bear the cross was by experience; he knew what infirmities were, by experience; he knew what he could suffer by experience: so it added to his knowledge as man. And so the Angels themselves are continual students in the mysteries of the Gospel, they get experimental knowledge, to the knowledge that they have inbred, & that knowledge that they have by the presence of God, to that they add experimental knowledge.

So then, if it bettered the knowledge of our blessed Saviour and increased it, it was a new way increased by experience, and it adds to the knowledge of the Angels, much more to ours.

Then again, it gains a great confidence in the speaker, for what we speak with experience, we speak with a great deal of boldnesse.

Again, experimental comforts, those that we have felt our selves, and It gaines confidence in the speaker. have felt likewise the grievance, we speak them with such expressions, as no other can do (in the apprehension of the partie whom we comfort) so well as an experienced person: for he goes about the works tenderly, and gently, and lovingly, because he hath been in the same himself. And that is the reason that the Apostle St. Paul in the place I named before Gal. 6. 1. presseth this duty upon spiritual men, especially because themselves have been tempted, and may be tempted; those that have been tempted, and think they may be afterward, this doth wondrously fit them for this work of comforting others. But to add a little in this point, to shew how to comfort others by our own experience and skill, I spake before of an Art of comforting our How to comfort others from our experience. selves: there is a skill likewise in comforting others. Even as we comfor our selves, in that method we must comfort others. When we comfort our selves: we must first consider our need of comfort, search our wounds, our maladies, have them fresh in our sight, that so we may be forced to seek for comfort, and as we ought to do this daily, so when we 1. Search out their sin and misery. are to comfort others, we ought not onely to comfort them, but to search them as much as we can what sin is in them, and what miserie is upon them, and acquaint them with their own estate, that they are in as far as we can discerne: we may judge of them partly by our selves. For we must not prostitute comforts to persons that are indisposed till we see them fitted. God doth comfort, but it is the abject: Christ heales, but is the wounded spirit: he came to seek, but it is to those that are lost: he came to ease, but it is those that are heavy laden. Therefore that we may comfort them to purpose, we ought to shew, and discover to them what estate they are in, that we may force them to comfort, if they be not enemies to comfort and to their own souls.

He is an unwise Physitian, that administers cordials before he gives preparatives to carry away the noysome humours, they will do little good, we ought therefore to prepare them this way, if we intend to do them good.

And then when we see what need they stand in, bring them to Christ, 2. Shew them their interest in the covenant of grace. and the Covenant of Grace, that is the best way to comfort them, to bring them to see that God is their father, when we discern some signs of grace in them. For this is the maine stop in all comfort, that there is none but they shall find by experience they are ready to say, you teach wondrous comforts, that there is an inheritance in heaven, that God hath provided; and on earth, there is an issue of all for good, and there is a presence of God in troubles: this is true: but how shall I know this belongs to me? This is the cavil of flesh and blood, that turnes the back to the most heavenly comforts that are. The main and principal thing therefore in dealing with others (and with our own hearts) is to let them see that there are some signs and evidencies that they are in the covenant of grace, that they belong to God. Unlesse we see that, all the comfort we can give them is to tell them that they are not yet sunk into hell, and that they have space to repent. But as long as men live in sinful courses, that they are not in the state of Grace, we can tell them no comfort, except they will devise a new Scripture, a new Bible, if they do so they may have comfort: but this word of God, and God herein speaks no comfort to persons that live in sin and will do so, we should labour therefore to discern some evidence that they are in the state of Grace.

And ofttimes, those are indeed most intitled to comfort, that think it Comfort belongs to them that think themselves furthest from it. furthest from them: therefore we should acquaint them with the conditions of the covenant of grace, that God looks to truth: therefore if we discern any true, broken humble spirit, a hungring and, a thirsting after righteousnesse, and a desire of comfort, Blessed are those that hunger and thirst, it belongs to them, we may comfort them. If we see spiritual poverty that they see their wants, and would be supplied, blessed are the poore in spirit▪ be of good comfort. Christ calls such. If they see and feel the burden of their sins we may comfort them, Christ calls them, Come unto me yee that are weary and heavy laden. If we descern spiritual and heavenly desires to grow in grace and overcome their corruptions, if we discover and descern this in their practise and obedience. God will fulfil the desires of them that fear him. And he accepts the will for the deed.

There is a desire of happinesse in nature, that comforts not a man, it is no sign of grace, to desire to be free from hell, and to be in heaven, it is a naturall desire every creature wishes well to heaven: but if there be a desire of the meanes that tend to heaven, a desire of Grace: these are evidences of grace, these are the pulses that we may find grace by, when they see their infirmities and groane under them and would be better, and complain that they are not better, and are out of love with their own hearts, there is a combat in their hearts, they are not friends with themselves. When we see this inward conflict, and a desire to better, and to get victories against their corruptions, (though there be many corruptions, and weaknesses) a man may safely say, they are in the state of Grace, they are on the mending hand. For Christ will not break the brused reed, nor quench the smoaking flax. And where he hath begun a good work he will perfect it to the day of the Lord. He will cherish these weak beginnings therefore we may comfort them on good ground.

Then, besides that, in our dealing with them, when we have discovered, by 3. To comfort them from our owne experience. some evidence that they belong to the covenant, that we see by some love to good things, and to Gods Image in his Children, and by other evidences: then we may comfort them boldly, and then to fetch from our own experience, what a comfort will it be to such? When we can say, my estate was as yours is; I found those corruptions that you groane under, I allowed not my self in them as you do not; when a man can say from his own experience, that notwithstanding these I have evident signs of Gods spirit, that I am his; then he can comfort others by his own experience.

And what a comfort is it to go to the experiments of scripture? it is an excellent way. As now, let a man be deserted of God: David, will comfort 4. By experience of Saints in scripture. him by his experience Psal. 77. Where he saith, he found God as his enemie, and as Job saith, the terrors of God drank up his spirit, be of good comfort, David would come and comfort thee if he were alive. If the terror of God be against thee for sin, that thy conscience is awakned: be of good comfort, Christ if he were on earth would shew thee by his own example, that he indured that desertion on the Cross. My God, my God, why hast thou forsaken me? If thou be molested, and vexed with Satan, Job will comfort thee by his example, his book is most of it combating and comfort, and so for all other grievances, go to the scriptures, whatsoever is written, is written for our learning.

Pray to God, and he will heare thee as he did Elias. Oh, but Elias was an excellent man. The scripture prevents the objection Jam. 5. he Object. was a man subject to infirmities, if God heard him, he will hear thee. Believe Ans. in Christ (as Abraham did, the Father of the faithful) in the promised Messias, and he will forgive thee all thy sins. Oh, but he had a strong faith. What hath the scripture to take away this objection? In Rom. 5. Object. This was not written for Abraham onely, but for those that believe with the Ans. faith of Abraham.

I, but I am a wretched sinner, there is little hope of me. Yes: St. Paul. Object. will come, and comfort thee by his example and experience: this is a Ans. faithful saying, that Jesus Christ came into the World to save sinners, of whom I am chief, I, he came to save such sinners, as St Paul was. I, saith St. Paul and that I might be an example to all that shall believe in Christ to the end Object. of the world, he takes away that objection. And the Apostle is so heavenly Ans. Wisdom of the Apostle. wise, that where he speakes of priviledges, he inlargeth it to others. There is no condemnation to them that are in Christ Jesus. And what shall separate us from the love of God? But when he speaks of matter of abasement; that we may see that he was in regard of his corruptions as much humbled as we, then he speaks in his own person. Oh, wretched man that I am, who shall deliver me from this body of death. Therefore his comforts belong to thee. Now, as these examples in scripture, and the experiences of Gods Children there, be appliable to us: so, much more the experience of Gods Children that are alive. Therefore we should be willing to do offices of comfort in this kind.

Those that are of abilitie, either men, or women, they will have in their houses somewhat to comfort others, they will have strong waters, and cordials, and medicines; and they account it a glorie to have somewhat that their neighbours may be beholding to them for; and though they bestow it freely, yet they think and account it a sufficient recompence that they can be beneficial to others. People do this for things of this life, and think they deserve a great deal of respect for their goodnesse in this kind: surely, if we consider, there is a life that needs comfort, more then this faing life; and there are miseries that pinch us more then the miseries of the bodie. Every one should labour to have in the house of his soule somewhat, some strong waters of comfort; that he may be able to tell others, this refreshed my soul, this hath done me good, I give you no worse then I took my self first; this wondrously commends the comfort in the party that gives it, and it commends it to the party, that receives it, to take benefit by the comforts of other men. For, is it not a strengthening to our case, when another shall say to our comfort, it was my case? Is it not sealed by the evidence of two? surely it is a great assurance when we have another to tell us his experience.

Again, if this be Gods order, that he will convey comfort to us by Use. To depend on Gods ordinance. others; then we ought to depend upon Gods Ordinance, we ought to expect comfort one from another, especially from the ministers who are messengers of comfort. I speak it the rather, because in what degree we neglect The ministers. any one meanes that God hath ordained to comfort us (though he be the God of comfort, yet) in that measure we are sure to want comfort: and this is one principal ordinance, the ministerie, and the communion of Saints.

Some there be that will neglect the meanes of salvation, they have dead spirits, and live and die so, for the most part: they have much ado to recover comfort. Those men that retire themselves, that will work all out of the flint themselves, they are commonly uncomfortable. God hath ordained one to help another; As in an Arch one stone strengtheneth another, the ministery especially is ordained for comfort.

And likewise God hath ordained one Christian to comfort another, (as Simile well as the ministers) Let us therefore regard much the communion of 2. Common Christians. Saints. Let one Christian labour to comfort another, and every one labour to be fit to receive comfort from others, labour to have humble and willing spirits. It is so true that God doth convey comfort, even by common Christians as well as the ministers, that St. Paul himself Rom. 1. 12. he desires to see the Romans, that he might receive mutual comfort from them. For a minister may have more knowledge and book-learning perhaps, then another Christian that may have better experience then he, especially in some things: and there is not the meanest Christian, but he may comfort the greatest Clerk in the world, and help him by his experience that God hath shewed to him, by declaring how God shewed him comfort at such a time, and upon such an occasion, The experience of Gods People, the meanest of them may help the best Christians; therefore he will have none to be neglected.

There is never a member of Christs body, but hath some ability to comfort another; for Christ hath no dead members. God will have it so, because he will have one Christian to honour another, and to honour them from the knowledge of the use and necessity that one hath of another. If God should not derive comfort from one to another in some degree, and from the meanest to the greatest, one would despise another, but God will not have it so, he will have the communion of Saints valued to the end of the world. What will one Christian regard another, what would weak Christians regard the strong, and what would strong Christians regard the weak, if there were not a continual supply one from another? Therefore God hath ordained that by the ministery, and by the communion of Saints we should comfort one another.

Let us not think that this doth not concern us, it concerns us all: therefore when we have any trouble in mind, let us regard the communion of Saints, let us regard acquaintance. And let us know this, that God will hold us in heavynesse till we have used all the meanes that he hath appointed; if one help not, perhaps another will, perhaps the ministery will help, perhaps acquaintance will help; but if we find not comfort in one, let us go over all. And (would you have more?) Christ himself, did he not take two disciples into the garden with him when his spirit was heavy? Did not he know that God had ordained one to comfort another? Two are better then one, if one be alone, he shall be a cold, but if there be two, they heat one another: if there be one alone, there can hardly be true spiritual heat. If two be together, if one fall, the other may raise him up, but if one be alone and fall, who shall raise him up? It is meant spiritually, as well as bodily and outwardly by Solomon.

We cannot have a better president then our blessed Saviour. Solitarinesse in such times in Spiritual desertion it is the hour of temptation. When did the divel set on Christ? when he was alone; it was the fittest time to tempt him when Christ was severed. So the Divell sets on single persons when they are alone, and tempts them, and presseth them with variety of temptations. Woe to him that is alone. Christ sent his Disciples by two, and two, that one might comfort another, and one might strengthen another.

Now, though in particular it belong to ministers in a more eminent sort; yet let every one lay it to heart, you ought to have abilities to comfort others, and to receive comfort of others. And consider it is an angelical work to comfort others; we imitate God himself, and the most Excellent creatures the Angels, whose office it is to comfort. Even our very Saviour, they came to comfort him in his greatest extremity. A man is a God to a man when he comforts; when he discomforts, and directs, and withdrawes, he is a divell to a man: men are beasts to men, Divels to men that way: but he that is an instrument to convey comfort, he is a God to a man, God is the God of comfort. Thou art in the place of God to a man when thou comfortest him, thou shalt save thy self and others. God honours men with his own title when they comfort; not onely ministers, but others save men: thou shalt gain thy brother by thy admonition and reproof, what greater honour can yee have then Gods own title, to be saviours one of another? It is the office I say of Angels, they were sent to comfort Christ; it is their duty to pitch their tents about Gods Children, to suggest holy thoughts, as the divel suggests evill, and to be about us, though we think not of it. Nay, it is not onely an angelical work, but it is the work of Gods spirit, the sweetest stile of the Holy Ghost is to be a Comforter.

What shall we think of cursed spirits, that insult over others misery, that give them gall to eat, and vinegar to drink, that add affliction to the afflicted? What shall we say to barren spirits, that have not a word of comfort to say, but come in a prophane, and dead manner, I am sorry to see you thus, and I hope you will be better; barren soul, as the wildernesse. What, a member of Christ, of the communion of Saint, and no way furnished, no word of comfort to a distressed soul? We may know the comfort we have our selves to be comfort indeed, and from the grace and favour of God, when we have hearts enlarged to do good to others with it.

How do gifts, and grace differ? (to add that useful distinction.) And Difference in gifts and Grace. man may have a great many gifts and be proud, and full of envy, and have a divellish poysonful spirit to draw all to himself, and not be good, but be carried with self-love, and die a divell notwithstanding his excellent parts. Why? here are such gifts, and parts, but there is a bitter roote of self-love to draw all to himself, to deifie himself, to make an Idol of himself: but grace with gifts works otherwise, that turnes all by a spirit of love and humility to the good of others.

There is no envy in a gracious heart, so far forth as it is gracious, there is no pride, nor scorn to do good to others. How shall we distinguish men How to distinguish men of great parts of excellent parts whether they be Christians or not Christians? They have both of them wit and memorie, they have both courage. I, but whether of them improve their parts and abilities most to the good of others? Whether of them hath the most humble spirit, the most loving spirit, the most discreete spirit, to be wittie, to do others to good upon all advantages? there is the Christian, that hath Gods Grace with his gifts. But for the other, Knowledge puffeth up saith the Apostle; what edifies, and builds up? Love edifieth, knowledge gathers many materials, stone, and timber &c. what builds the house, the bodie of Christ? It is a loving and humble spirit.

Therefore let us think that we have nothing in Christianity, by any parts we have, of memory or witt, or reading &c. unlesse we have a humble spirit, that we can deny our selves, and abase our selves to do good to others upon all the best advantages: or else we have not the spirit of Christ, that sweet spirit of Christ that denied himself to do good to us.

Where grace is established once, and is in the right nature, there is a publick mind: and it is one of the best signs of a heart that is fashioned to the image of Christ, (who denied himself, and became all in all to us) to have a publick mind, to have self-love killed, to think I have nothing to purpose as I should have, except I can make use of it to the good of others: therefore let us be willing to do good in this kind.

And as I said, let us make use of comfort from others: think that they are reserved to the times, and place where thou livest, that thou mightest make use of them. Therefore those that need comfort should not flatter themselves in their grief, but humbly depend upon the meanes that God hath ordained. And let every man think, what if God have hid my comfort in another man? what if he have given him the tongue of the learned, to speak a word in season unto me? Let no man think to master his trouble and grief by himself; we are members of the body, and the good that God will convey to us, must be from, and by others. Therefore it is a mutual duty, those that have comfort ought to comfort others; and those that do need comfort, ought to repiare to others, it is the ordinance of God. As Job saith, for one of a thousand to shew a man his righteousnesse. Though a man be never so wise, yet sometimes he knowes not his owne comfort, he knowes not that portion of comfort that belongs to him till some others discover it to him. Physitians will have others to heale Simile. themselves, to judge of their diseases; and certainly one reason why persons that are excellent (in themselves) have passed their daies in darknesse, it hath been this, that they think to overmaster their heavinesse and distraction of spirit with their own reason &c. which will not be. God, what he will do, he will do by his own meanes, and ordinance.

Let us therefore learn hence, to see the goodnesse of God, that besides Use. 3. To see the goodnesse of God in this ordinance. the Ministery that he hath ordeyned and the salvation that he keeps for us, and the promises that he hath given us, and the Angels that attend us &c. he doth even ordain others, that are men, and have bodies with our selves, other fellow-Christians to be instruments to convey comfort, he trains them up that they may be able to comfort, and do good to us: and he hides the good he intends to us, in them, and conveyes it to us by them: it is a speciall goodnesse of God, that every thing should tend to our good. Thus all things are for us, the sufferings of others tend to increase our comfort, and the comfort of others is for our comfort. There is such a sweet prudence in directing us to heaven that God makes every thing help; not onely our own troubles that we suffer our selves, but he doth sweetly turn the troubles of others, and the comforts of others to our good.

It ministreth an argument of praising and blessing of God: and that we should answer him in the like, that as he hath devised all the waies that may Ground of praising God. be of comforting us, of turning all to our good, that, that we suffer our selves, and that, that others suffer; so we should study by all means and waies to set forth his glory, and no way to grieve the spirit of so gracious a God, that thus every way intends our comfort.

VERS. V. For as the sufferings of Christ abound in us, so our consolations also abound by Christ.

HEre the blessed Apostle shewes the reason why his heart was so inlarged as we see in vers 3. in the middest of his troubles and persecutions, to blesse God, there was good reason, for as his afflictions, so his consolations abounded. It is a reason likewise of his ability to comfort others, the reason why he was fitted to comfort others: because he found comfort abound in himself in his sufferings: so they have a double reference to the words before. But to take the words in themselves. As the Suffrings of Christ abound &c.

It is an excellent portion of scripture, and that which I should have a great deal of encouragement to speak of, if the times and disposition of the hearers were for it: for it is a text of comfort for those that suffer persecution, that suffer affliction for the Gospel. Now because we do not suffer, or at least we suffer not any great matter, (except it be a reproach or the like, which is a matter of nothing, but a chip of the cross, a trifle,) therefore we hear these matters of comfort against the disgrace of the crosse of Christ, with dead hearts. But we know not what we are reserved to: therefore we must learn somewhat to store up, though we have not present use of it. The severall branches of divine truths that may be observed from these words, are first this,

That the sufferings of Christians may abound. They are many in this Doctrines. world, and they may be more still.

Secondly, what we ought to think of those sufferings, what judgment we are to have of them. They are the sufferings of Christ.

Thirdly that being the sufferings of Christ, he will not destitute us of comfort, but we have our comfort increased in a proportion answerable to our troubles.

The fourth point is by whom & in whom all this is, this strange work is by Christ, the ballancing of these two so sweetly together, crosses and comforts, they come both from one hand, both from one spring, the sufferings of Christ, and the comforts of Christ, and both abound, our troubles are for him, and our comforts are by him. So here is sufferings, and comfort, increase of suffering, increase of comfort, sufferings for Christ, and comfort by Christ, you see them ballanced together, and you see which weighs down the ballance, comfort by Christ, weighes down sufferings for Christ; the good is greater then the ill. It is a point of wondrous comfort. The Ark you know mounted up, as the waters mounted up, when the waters overflowed the world: so it is here in this verse, there is a mounting of the waters, a rising of the waters above the mountaines; afflictions increase, and grow higher and higher, but be of good comfort, here is the Ark above the waters, here is consolation above all, as our sufferings for Christ increase, so our consolations likewise by Christ increase.

For the first, I will be very short in it. The sufferings of Christ abound in us: Doct. The sufferings of Christ abound in us.

There is no bodie in this world, but first or last, if they live any long time, they must suffer, and as a man is in degrees of goodnesse, so his sufferings must abound, the better man the more sufferings. Sufferings abounded in St. Paul, it doth not abound in all, that was personall in St. Paul, • ll suffer not alike. to abound in sufferings, it doth not go out of the person of St. Paul, and such as St. Paul was. All must suffer, but not in a like measure: there are several cups, all do not abound in sufferings, as all do not abound in grace, and strength. Those that are of a higher ranck, their sufferings abound more. God doth not use an exact proportion in afflictions, but that which we call geometrical, a proportion appliable to the strength of the sufferer. Christ, as he had more strength then any; so he suffered more then any; and St. Paul having an extraordinary measure of strength, he suffered more then all the Apostles, the sufferings of Christ abounded in him, but all must suffer.

What is the reason of it? What is the reason that troubles abound thus? Surely, if we look, To God we shall see reasons enough. the Divel the world our selves

If we look to God and Christ we are ordained to be conformable to Reas. 1. In respect of God. Christ; we must be conformable to Christ in sufferings first, before we be in glorie. It is Gods decree, we are called to sufferings as well as to be believing: we must answer Gods call, every Christian must resolve to take up his Crosse every day, some degree of the Crosse or other: reproach for Christs sake is a suffering, the scorn of the world is the rebuke of Christ. We are called to suffering as well as to Glorie: it is part of our effectual calling, it is an appendix, an accessorie thing to the main, we must take grace with suffering; and it is well we may have it so too: it is well that we have the state of grace here, and glorie hereafter with suffering, R • as. 2. In respect of Satan. If we look to the divel, there must be suffering; Satan is the Prince of the world; he is the prince of an opposite Kingdom.

If we consider what place we live in when we are taken out of the world to the blessed estate of Christians, to be members of Christ, and heirs of heaven: the world is strange to us, and we are strangers to it. Crosses Reas. 3. In respect of the word and afflictions are necessarie for them that are travellers, we would think else that we were at home, and forget our countrie, considering the condition we live in, we must have sufferings. If we consider the disposition of the parties among whom we live, they are people of an opposite spirit, therefore they maligne us, because we are taken from among them. And though there be no opposition shewed to them: yet it upbraids enough their cursed estate, when they see others taken from them that speakes loud enough that their course is naught, that they see others mislike it. The world, that is led by the spirit of Satan, malignes them that are better then themselves. There is opposition between the seed of the Serpent and the seed of the woman: so long as there are wicked men that are instruments, and Organs of the divel, Gods Children must be opposed while there is a Divell suffered to be the God of the World; and so long as he hath so strong a faction in the world as he hath, the Children of disobedience in whom he rules, Gods Children shall never want suffering.

If we regard our selves, we have alwaies in our selves, good and bad. That which is good, we have need of sufferings to exercise it, and to Reas. 4. In respect of our selves know it: for if their were no sufferings, how should we know what good we have? Is it not a great comfort to a Christian, when he knowes, by 1. In respect of the good in us. suffering that he hath more patience then he looked for, that he hath more faith then he thought he had, that he hath more love to God, that he can endure to suffer more for God then ever he thought he could, that he hath more resigning of his heart, and giving up of himself then he thought of, that he can denie the world, which he thought he could not have done? What a comfort is it to a Christain, when he knowes by suffering what he can do, and what he cannot do?

It is good therefore, and necessarie in regard of our selves, that we may know our strength.

In regard likewise of the evill that is in us, suffer we must: for there must 2. The evill in us. be a daily purging, and the best instruments to scoure us, are wicked men, the Divells Instruments; It is unfit for Gods Chiidren to take that base office on them, for one Christian to fall upon another: it is good there should be an opposite faction in the world, that there should be wicked men, in regard of the ill that is in us; there is somewhat to be scoured and purged out. So we see whether we look upward, or downward, to God, or to the Divell, or to the faction of the Divell in the World, or to our selves for good, or evill, it is necessary that there should be some afflictions.

And to speak a little more home to us, there must be sufferings in this regard, because the Church alway hath corruption and soyl, especially in Afflictions necessary to purge corruptions contracted by the peace of the Church. prosperity. If a man look to the Churches in Germany that have suffered much of late, and mark what reports hath been given of them, how cold, and dull they were in the profession of the Gospel, how indifferent they were, how they valued not that invaluable pearl, a man shall see that suffering was needful to scoure them. If a man look to the state of this Citie (though there be many good people, the Lord increase the number of them, yet) if a man consider with what cold affections the blessed truth of God is entertained, which (I say) is above all. what is all, that we enjoy? what is our peace to the Gospel of peace? What is our prosperity, and what is all to the blessed truth of Salvation? If we had not that, wherein were not the Turks as good as we? for all other things were not other nations as good as we? certainly yes; for policy, and other beautie, and ornaments, and rarities, what have we to lift up our excellencie, but the continuance of the blessed doctrine of salvation, whereby our souls are begotten to God, to an inheritance immortall, undefiled, reserved in the heavens? Now the cold esteem of this, certainly will enforce in time a national suffering▪ unlesse there be a national repentance. It is true of every particular Christian: as we see when the raine and the heat joyn together, they breed as well Weeds as Corn: so prosperity, and the blessings of God, they have brought up in us much weeds as well as good Corne, and there must be a time of weeding and purging in regard of our state in this world, we are gathering soyl every day, there must be a suffering one time or other.

But some will say, what do you talk of suffering? Now is a time of peace, Object. we live among Christians, and not Pagans, and Turkes, and for our adversaries, though they be many, yet they do not shew themselves.

St. Austin answers this in himself, do but begin to live as a Christian Ans. August. Afflictions in the most peaceable times should, and see if thou shalt not be used unchristianly of them that are Christians in name, but not in deed. A suffering from Christians is more sharp then that of enemies. Those that are fleshly will be ready to be injurious: those that are carnal, formall professors, will be ready to offer some disgrace or other to those that are more spiritual then themselves.

There is a three-fold suffering in the Church since Christs time. The Three-fold suffering in the Church. first was of doctrine concerning the natures of Christ, there was persecution about that: for there were Arians that denyed the God-head, and others that denied the man-hood of Christ, and such like great enemies of the Church. Afterward in Poperie, they set on Christs offices, and divided his Kingly, and priestly, and propheticall office, to the Pope, to Saints, to works and such like, incroaching upon them, and persecuting with fire and faggot, all those that gave all to Christ, and did not sacrilegiously give any thing to the creature.

But there is a persecution as ill as any of these where the nature and offices of Christ are well enough understood, where the power of religion is opposed by others, when so much religion as is necessary to bring a man to heaven is opposed: for it is not the knowledge of the nature and offices, and benefits by Christ, but it is a knowledge that hath obedience with it that must bring us to heaven; a knowledge with self-denyall, a knowledge with selling and parting with all our lusts and wicked courses that will not stand with the Gospel.

Now where this is, this cannot be brooked by any meanes, and it goes under as great disgrace, as heresies did in former times: so that it is a matter of reproach to have so much religion as is necessarily required of a man before he can be saved. That which the world disgraces is necessary to every man before he can be saved, that is a strickt giving up of himself to God, and a watching over his waies, as much as humane frailty will permit; a conscionable endeavour in all things to please God, out of conscience and thankfulnesse to God; we must not think to come to heaven without that, it will not be, without holinesse none shall see God This despised holinesse, this maligned holinesse is that which is necessarie to bring us to heaven, and so much as is necessarie to bring us to heaven is disgraced every where.

Those that resolve to be Christians in good earnest and would have comfort on their death bed & in the times of persecution they must endure to be set light by, to bear the reproach of Christ, they must resolve on this before hand, that when these things come to passe, we be not offended. Use. How to judge of afflicted men

Well, then to make a little use of this; since there must be troubles and crosses, and they must increase, if we will be Christians; Let this teach us to judge aright of those that are ill thought on in the world oft times, (when we see nothing but good in their carriage) oh what imputations are laid on them, you may see what an indiscreet man he was, you may see that he lacked wisdom and policy, else he might have kept himself out of this trouble. I would ask such a party, had not Christ as much wisdom as thee? He was the wisdom of the Father, did he keep out of reproaches? was he not reproached as a troublesome man, as an enemie to Cesar, and taxed for base things; as a wine bibber &c. and one that had a divell, and many other waies? Was not St. Paul as discreet as we are, who in our understanding and conceit are ready to conceive distastfully of men that suffer any thing for the Gospel? and yet notwithstanding, all his wisdom kept him not from the crosse, but the crosse abides me, saith he, every where. The Divell and the crosse follow Gods Children wheresoever they go, all their wisdome and holinesse cannot keep them from it, because God hath decreed it, and called them to it, and they must be conformable to Christ.

Therefore let us take heed that we do not suffer men to suffer in our conceits, when they suffer in a good cause, the crosse of Christ, reproachful things, base death, &c. Afflictions are therefore called the crosse, because there is a kind of basenesse with them, and as it is so, so carnal men esteem it, presently with the suffering there goes a taint, and an abasing in their conceit, of those men that suffer in a good cause, there is a diminishing conceit goes in carnall men of that which should be their glorie; our crosses abound; but what ought we to judge of these crosses. They are the sufferings of Christ.

Why? Christ suffers nothing, he is in heaven, in glorie; how can he suffer? Doctr▪ The sufferings of Christians are the sufferings of Christ. This is to disparage his Glorious estate, to make him suffer any thing.

I answer, the sufferings of Christ, they are two-fold; the sufferings of Christs person, that which he suffered himself which were propitiatory, and satisfactory for our redemption; and the sufferings of Christ in his mystical body, which likewise is called Christ. For Christ in scripture is taken either Christ three waies taken in scripture. for Christ himself, or for the members of Christ; why persecutest thou me? saith he to Saul: or for the whole body mysticall with the head 1 Cor. 12. so is Christ, Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ, he meanes not the sufferings of Christ in his own person; for he suffers nothing, he is out of all the malice of persecutours, they cannot reach to heaven to Christ; but he means the sufferings of Christ in his mystical body, these are called the sufferings of Christ. Quest.

Why are these called the sufferings of Christ? Partly, because they are Ans. They are the sufferings of Christ. the sufferings of mystical Christ, the body of Christ, the Church; for the Church the companie of true belevers, are the fulnesse of Christ, they make up the mystical body of Christ; therefore when they suffer he that is 1▪ Because of Christ mystically the head suffers.

Again, they are called the sufferings of Christ, those that his members and Children suffer, because they are for Christ, they are in his quarrell, they 2. They are for Christs cause. are for his truth, for his cause, and by his appoyntment he calls us to suffering; it is for his cause, in our intendment we intend to suffer for Christ, to maintain his cause, they are the sufferings of Christ likewise in the intent of the opposites and enemies, they persecute us for some goodnesse they see in us, they persecute the cause and truth of Christ in us, so they are the sufferings of Christ both waies.

Especially, they are the sufferings of Christ by way of sympathie, because 3. By way of sympathy Christ doth impute them to himself. The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members, the Church, which is as near or nearer then any natural union between the head and members: hereupon it comes that we are said to suffer with him, to die with him, to be crucified with him, to ascend with him, to fit in heavenly places with him, to judge the world with him, to do all with him by reason of this union; and he is said to suffer with us, to be afflicted in us, to be reproached with us, he was stoned in Stephen, he was persecuted by Saul, he was beheaded in Paul, he was burned with the Martyrs, he was banished with the Christians, and he suffers in all his Children: not that he doth so in his own person, but because it pleaseth him by reason of the near communion that is between him and us, to take that which is done to his members, as done to himself; therefore they are called the sufferings of Christ, he suffers when we suffer, and we suffer when he suffers.

The difference is, all the comfort in our sufferings it comes from communion in his sufferings, because he is our surety; for why are we encouraged to suffer by way of sympathy and communion with him? because he in love died for us, and was crucified for us, and abased for us, and shamed for us. And when is the soul encouraged to suffer afflictions for Christ? when it hath a little felt the wrath of God that Christ suffered for it. Oh, how much am I beholding to God for Christ that endured the whole wrath of God. They are the sufferings of Christ, this is a wondrous comfortable point, and it is a notion that doth sweeten the bitterest crosses, that they are the sufferings of Christ; not onely that we are conformable to Christ in them, we suffer as he did, but they are the sufferings of Christ, he imputes them as done to him, he suffers with us. 4. He is present with us.

And another reason, why they are the sufferings, of Christ, it is because he not onely takes it as done to himself; but he is present with them, he was with St. Paul in the dungeon, he was with the 3. young men in the firie-furnace, there were 3. put in, and there was a fourth which was Christ, the son of God, he goes with the martyrs to the prison, to the stake, he is with them till he hath brought them to heaven, he is present with them when they suffer.

Here I must (before I come to make use of it) distinguish between the crosses, Differences between sufferings of Christ and ordinary crosses. and sufferings of Christ, and of ordinary sufferings as men. Something in this vale of misery we suffer as creatures; as being subject to mutability and change, because this is a world of changes. In this sublunary world 1. Sufferings as creatures, there is nothing but changes, thus we suffer as creatures, all creatures are subject to vanity, and complain, and groane under it. Somwhat we suffer as men, it is the common condition of men, this nature of ours since 2. As men the fall is subject to sicknesses, to crosses, and pain, and casualties, every day brings new crosses with it, this we suffer as men.

Now the sufferings of Christians as religious holy men, those are here 3. As holy men. meant, those are the sufferings of Christ. Yet notwithstanding the sufferings as men (by the Spirit of God) helps our conformity to Christ, by them the flesh is purged, and the Spirit strengthened, and weaning from the world is wrought, and a desire to heaven.

By the daily crosses we suffer as men, not for Religion, we are much bettered: and those in some sort may be called the sufferings of Christ: because by them we are conformed to Christ more in holinesse, we grow more out of love with the World, and more heavenly minded. This distinction is necessary to know which are best, the sufferings of Christians as good men.

It is a point I say of wonderous comfort, that we should be conformable Use encouragement to suffer for Christ. in our sufferings with our Head Christ Jesus, our Glorified head in heaven, is it not a wonderous comfort? Nay is it not a glory? It is a wondrous glory that God will set us apart to do any thing, that God will take any thing of us, much more that he will single us out to be Champions in his quarrel, and more, that he will triumph in us that the comfort shall abound.

To give an instance; if a Monarch should redeem a slave, a Traitor from Prison, and take him to fight in the Quarrel of his own son, to be his Champion, were it not an honour? so the very sufferings for Christ are an encouragement; the disgraces, and whatsoever they are that we suffer in a good cause, they are ensigns of honour, they are badges of honour of Christian knighthood. If a Golden Fleece, or a Garter, or such things be accounted so highly of and glorified in, because they are favours, &c. much more should the sufferings for Christ be glorified in as ensigns of the love God, and of our Christian profession; when we fight under Christs Banner, we are like to Christ, we are conformable to him, he went before, and we follow his steps; and if we suffer with him, we shall be Glorified with him.

Therefore be not discouraged, that which we think to be matter of discouragement, it should be our Crown, it is our Crown to suffer reproach in a good cause. It is a sign God favours us, when he takes our credit, our goods, or our life to honour himself by. Is it not an honour to us? doth he take any thing from us but he gives us better? he takes our goods, but he gives us himself: he takes our liberty, but he gives us enlargement of conscience: he takes our life, but he gives us heaven: if he take any thing from us, for to seal his truth, and stand out in his quarrel as Christ saith, he gives an hundred fold in this World, that is a gracious spirit of contentment and comfort.

We have God himself: hath not he more that hath the spring, then he that hath twenty Cisterns? Those that have riches, and place, and friends, they have Cisterns, but he that suffers for God, and for Christ, he hath Christ, he hath God, he hath the spring to go to, if all be taken from him, he hath God the spring to go to: if all particular Beams, he hath the Sun. It is durable, wondrous comfort to suffer for Christs sake.

Therefore let it encourage us in a good course, notwithstanding all the opposition we meet with in the World, let us here learn what is our duty, let the malicious world judge, or say, or do what they will, if God be on our side, who can be against us? And if we suffer any thing for Christ, he suffers with us, and in us, and he will triumph in us over all these sufferings at last.

I will add no more, to set an edge upon that I have said then this, they are the sufferings of Christ, we should be many wayes encouraged to suffer for him. For did not he suffer for us that, which if all the creatures in heaven and earth had suffered, they would have sunk under it, the wrath of God? And what good have we by his sufferings? are we not freed from Hell and Damnation, and have we not Title to Heaven? hath he suffered in his person so much for us, and shall not we be content to suffer for him, and his mystical body, that in his own body suffered so much for us?

Again, when we suffer in his quarrel, we suffer not only for him that suffered for us, but we suffer for him that sits at the right hand of God, that is glorious in heaven, The King of Kings, and Lord of Lords. Our sufferings are sufferings for him that hath done so much for us, and for him that is so able now to over-rule all, to crush our enemies, for him that is so able now to minister comfort by his Spirit. This is a notable encouragement, that they are the sufferings of Christ, that is so glorious as he is, and that will reward every suffering, and every disgrace; we shall be paid well for every suffering, we shall lose nothing.

And will not this encourage us likewise to suffer for Christs sake, because he will be with us in all our sufferings, he will not leave us alone, it is his cause, and he will stand by his own cause, he will maintain his own quarrel, he will cause comfort to increase. Is it not an encouragement to defend a Princes quarrel in his own sight when he stands by to abet us? it would encourage a dull mettle. When we suffer for Christs cause, we have Christ to defend us, he is with us in all our sufferings to bear us up, he puts his shoulder under by his holy Spirit to support us.

We cannot live long in this world, we owe God a death, we owe nature a death, the sentence of death is past upon us, we cannot enjoy the comfort of this World long: and for favour and applause of the World, we must leave it, and it will leave us, we know not how soon: and this meditation should inforce us to be willing, however it go with us for any thing here, for life, or goods, or friends, or credit and reputation, or whatsoever, to be willing to seal the cause of Christ with that which is dearest to us, If we suffer with him, we shall be glorified with him.

The very sufferings of Christ are better then the most glorious day of the greatest Monarch in the world that is not a Christian, it is better to suffer with Christ, then to joy with the world. The very abasement of St. Paul was better then the triumph of Nero. Let Moses be judge, he judged it the best end of the ballance; the very sufferings and reproach of Christ, and of Religion, is better then the best thing in the world: the worst thing in Christianity, is better then the best thing out of Christ. The best thing out of Christ, is the honour of a King, the honour of a Prince, to be a Kings Son, &c. but the reproach of Christ for a good cause is better then the best thing in the world. I say, let Moses be judge, if we will not believe it our selves till we feel it: the worst day of a Christian is better then the best day of a Carnal man: for he hath the presence of Gods Spirit to support him in some measure.

Therefore let us not be afraid before hand, fear nothing (saith the Apostle) that thou shalt suffer. And with Moses let us not be ashamed of the rebuke of Christ, but Let us go out of the Campe with Christ learning our reproach. And because we know not what God may call us to, let us entertain presently a resolution to endure whatsoever in this world, God calls us to: to passe through thick and thin, to passe through all kind of waies to the hope of our Glorious calling, if by any way, by any meanes saith St. Paul I may attain the resurrection of the dead; If by any meanes I may come to heaven, by fair death, or by violent death, he scorned reproach, if by any means he might be happie.

And for others, it is a wondrous quailing to the spirits of men that offer Christ persecuted by wicked men. any wrong, if it be but a disgrace; a scoffe is a persecution to a Christian for a good cause: when wicked men oppose a Christian in a good cause and course, let us learn what they do, they kick against the pricks. Do they know what they do? when they reproach Christians, it is the reproach of Christ. What was Ishmaels scorning? a persecution; Christ is scorned in his members, will he endure this at their hands? When good causes are opposed, Christ is opposed, and Christ is scoffed. This doth enable our suffering, being an abasing of it self, that Christ accounts it done to him.

Base men of the world, they think when they scoffe at goodnesse, and wrong the Image of God in his Children, they think they deride and despise a companie of weak creatures, that they scoffe at silly persons meaner then themselves; but they are deceived, they scoffe Christ in them, and he takes it so, Saul, Saul why persecutest thou me? The foot is trode on on the earth, and the head speaks from heaven. It is the reproach of Christ; and it will be laid to thy charge at the day of judgment that thou hast scoffed, and persecuted, and reproached Christ in his members: it will be a heavy indictment. Men should not regard, what they conceive of things: but what he that must be their judge will conceive of things ere long, and he interprets it as done to his own person. It is true both of good and ill, whatsoever good we do to a Christian as a Christian, to a Disciple in the name of a Disciple, Christ takes it as done to himself, Matth. 25. In as much as you have done it to these, you have done it to mee.

It should animate us to do good offices to those that are Christs, what Encouragement to do good to Christians. we do to them, we do to Christ. Let us be willing to refresh the bowels of Christ in his members, at home, or abroad as occasion serves, to maintain the quarrel of Christ as much as we can, to relieve Christ, he comes to us in the poore and asks relief, he that shed his blood for us, he that dyed for us, he that hath given us all asks a little pittance for himself; that we for his sake would be so good to him in his members, as to do thus and thus: that for Jonathans sake we would regard poore lame Mephibosheth his son. Christ though he be gone, he hath some Mephibosheths, some poore weak members, and what offices we do them, he accounts done to himself, it runs on his score, he will be accountable for every good word we speak in his cause, for every defence, for every act of bountie. It is a point of large meditation to consider, that the Crosses and Afflictions of Christians they are the sufferings of Christ.

Do but consider the spirit of God intended in this phrase, to dignifie all disgraces and indignities that are put upon us in a good cause and quarrel; could he have said more in few words? he calls them not disgraces, or losses; or death, but he puts such a comfortable title upon them that might make us in love with suffering any thing, and set us on fire to endure any thing in a good cause, they are the sufferings of Christ.

As the sufferings of Christ abound, so our consolations &c. The third general point is, That our consolations are proportionable to our sufferings. Our consolations abound. We suffer in this World, that is hard. I, but they are the sufferings of Christ, there is sweetnesse. And then another degree is, our consolations abound as our sufferings abound. Consolation, is (as I shewed before in the unfolding of the word) an inward support Consolation what. of the soul against trouble felt or feared: and it must be stronger then the grievance, or else the action of comfort will not follow. There is a disproportion between the agent, and the patient, in all prevailing actions, or else there is no prevailing: if the comfort be not above the maladie it is no comfort: And therefore no comforts, but divine comforts will stand at length, because in all other comforts sedet medecinum morbo, the maladie is above the remedie: they may make glorious pretences as the Philosophers do, Plutarch and Seneca, and the rest: but they are as Apothecaries boxes they have goodly titles, but there is nothing within.

Alas! when there is trouble in the conscience awakned with the sight of sin, and the displeasure of God, what can all those precepts compose and frame the soul in petty troubles? They have their place: and surely the neglect of them many times is that, that makes the crosse heavier: but alas in divine troubles, in terror of conscience, it must be divine comfort, it must be of like nature, or else the effect of comfort will never follow; and those be the comforts that he meanes here. As our troubles and afflictions abound, so our consolations, our divine supports they abound: the point is this, that Our comforts are proportionable to our sufferings.

What did I say proportionable? it is above all proportion of suffering. Doctr. Comfort proportionable to sufferings. As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed. And indeed in this life, the consolations abound as the sufferings abound. For God keeps not all for the life to come, he gives us a taste, a grape of Canaan, before we come to Canaan; as the Israelites they sent for grapes to taste the goodnesse of the land, and they had them brought to them by the spies, by which they might guesse of the fruitfulnesse, and sweetnesse of the land it self: so the taste and relish that Gods Children have of that fulnesse which is reserved in another world, it is answerable, and proportionable to their sufferings, and in the proportion, the exceeding part is of comfort: there is an exceeding if not for the present, yet afterwards. The Ark did rise together with the water, and comforts rise together with matter of suffering.

But what is the reason of the proportion, why the greatest comforts follow the greatest sufferings, what is the ground of it?

They are many, to name some. First of all this is a ground, that the Reas. 1▪ Troubles enlarge the capacity of the soul. more capable the soul is of comfort, the more comfort it receives; but great troubles bring a capacity, and capablenesse of soul, fitting it to receive comfort. How is that? Troubles do humble the soul, and humility is a grace, and the vessel of all grace, and of comfort too: a low, and meek spirit Because they humble it. is a deep spirit, and the lower, and deeper, and the larger the spirit is, the more capable it is to contain heavenly comfort. We know the more empty a man is of himself, the more fit he is for comfort: but crosses and afflictions empty us of our selves, to see that there is nothing in us, that what we are we must be out of our selves; and the lesse we are in our selves, the more we are in God. And that is the reason that St. Aust. saith, that nothing is more strong then a humble emptie spirit: because it makes the creature to go out of it self to him that is strength it self, and comfort it self; Now that which makes us go out of our selves to strength, that is strong; but this doth crosses and afflictions: that is the main reason why the proportion holds.

Again, another reason is this, troubles, and afflictions and crosses do exercise 2. They exercise grace. graces, and the more grace is exercised, the more comfort is derived: for comfort followes Graces, the comforts of the spirit follow the graces of the spirit, as the heat followes the fire, or as the shadow followes the bodie. Now the more grace, the more comfort, the more affliction the more exercise of Grace, the more exercise of Grace, the more Grace it self. As we see the deeper the root the higher the tree: after the sharpest winter, usually there is the sweetest spring, and the fruitfullest summer, and Autumn: because in the sharpest winter the ground is mellowed most, and the seed sinks the deepest; and the ground is inwardly warmed, the soile, the earth is prepared for it, and thereupon when the outward heat comes to draw it forth, it comes to be abundantly fruitful. We see it in nature, that, that we call Antiperistasis, the environing if one contrary with another increaseth the contrary. Whatsoever is good is increased, being environed by the contrary ill, because they are put to the conflict.

So it is with the soul, it is the showers of affliction that bring the sweet flowers of comfort after: the soul is prepared, and manured for them, the soul is exercised and inlarged, and fitted for them every way. In the multitude of my sorrowes thy comforts refreshed my soul, saith David Psal. 94. 19 answerable to our discomforts, God comforts refresh our souls.

And God is so wise, that before we enter to suffer any great matter, he Reas. 3. From Gods wisedom. will give us more Grace answerable to the greatnesse of our suffering, and after great suffering he will give great comfort. God is so infinitely loving and wise, that he will not call us to suffer great troubles till he give us some grace answerable. As a Captain will not set a fresh-water Souldier in a sharp brunt, but some experienced man. Whatsoever wisdom is in man, it is but a drop in regard of that infinite wisdome that is in God: he proportions our strength before we suffer, and in suffering he doth increase it, and after suffering, then comfort comes following amain; indeed especially after a little while waiting: for Gods time is the best time. And we shall have most experience of the presence of Christ, and his holy spirit Reas. 4. We have a nearer presence of God. at such times. The nearer to the spring of comfort the more comfort, but in the deepest, and sharpest afflictions, we are nearer to God, therefore the more comfort.

How is this proved? The more we are stripped of outward comforts, the more near we are to God, who is stiled the God that comforteth the abject, and the nearer to God, the nearer to comfort it self: for all comfort springs from him, and when outward meanes fail that should convey comfort to us, then he conveys it immediately by himself. I confesse he is present at all times, but when the comfort is conveyed by the creature, by man, it is not so sweet as when God joyns with the soul immediately, as in great crosses he doth. Such occasion▪ and such extreamity may be, that none can comfort a man but God, by his spirit. When Christ comes to the soul immediately what abundance of comfort is there then? As a King that doth not send a messenger, but comes immediately in his ownperson to visit one in misery. what a grace is it? So what a grace is is to a soul afflicted and deserted to ha ve Christ immediately present? As the Martyrs found when no other creature could comfort them, there was a fire within, above all the outward fire, and torment, which abated, and allayed the torments that were without: the divinest comforts are kept for the harshest and the worst times, we shall have the presence of Christ in the absence of all other creatures, and he will minister comfort. They may keep outward comforts from us, they can never keep the God of comfort from us: & so long as a Christian soul and God can close together it cannot want comfort.

Another reason why comforts increase because we pray most then: Reas. 5. Then we pray most. when we pray most, we are most happie; but in our greatest sufferings we pray most, and most ardently: therefore then we feele most comfort. When God and a christian soul can talke together, and have communion: though he cannot speak to God with his tongue, yet he can sigh and groan to God, he can pour forth his spirit to God, and as long as we can pray we can never be miserable, as long as the heart can ease it self into the bosome of God, there will alway be a return of a sweet answer. Of all the exercises of Religion, that exercise, that hath most immediate communion with God is prayer; then we speak familiarly to God in his own language and words, and call upon him by his own promises, we alledge those to him, and this cannot be, we cannot speak, and confer and converse with the God of Comfort without a great deal, without a world of comfort: great crosses drive us to this, and therefore then we have great comfort.

What use may we make of this? first for our selves, we would not fear nor faint neither faint in troubles, nor fear troubles: faint not in them, we shall have comfort proportionable, and let us not fear troubles before they come, or any measure of them, proportionable to the measure of our afflictions shall be our comfort. Let us not fear any thing we shall suffer in this world, in a good cause; for as we suffer so we shall receive from God; we fear our own good. For it is better to have the comfort we shall have in suffering any thing for a good cause, then to be exempted from the suffering and to want the comfort; there is no proportion, the choyse is much better, to have comfort with grievance, then to want the comfort together with the grievance. St. Paul would not have chosen immunity from suffering, he would not have been exempted from the crosse to have wanted his comfort.

For the disproportion is wide, and great, the comforts are inward and sweet, the crosses (for the most part) are outward. What are all the croses, Disproportions of sufferings and comfort. and sufferings in this world? (set aside an afflicted conscience) it is but brushing of the garment (as it were) some outward thing in the outward man, but the comforts are inward and deep.

But what if there be inward grievances too? Then we have deeper comforts then they: the crosse is never so deep but the comfort is deeper, Oh the depth of the wisedom and love of God! there is the part and dimension of Gods love, the depth of it. There is a depth in crosses. Out of the deep have I cryed to thee. But there is a deeper depth of comfort, there is a hand under to fetch us up at the lowest, Thy right hand is upon me, and thy left hand is under me saith the Church to God: there is comfort lower, and deeper then the greivance, though it be inward, spirituall greivance. Nay, of all grievances, (I know what I speak a little of mine own experience, and it is true in the experience of all Ministers, and Christians) that there is none that have more help then they that are exercised with spirituall temptations of conscience, they are forced to search for deep comforts, shallow comforts will not serve their turn, and when they have them, they keep them, and make much of them, they have more retired and deep thoughts of Christ, and of comforts then other people, who as they are strangers to their crosses, so they are strangers to their comfort. There is no degree of proportion between the crosses and the comforts, the crosses are momentary, the comforts are growing, the crosses make us not aw •… it the worse, and the comforts make us better. Feare nothing therefore, but go on in the wayes of religion, and never be discouraged to suffer in a good cause for feare of men, to think, oh this will come, and that will come. No, no, if the sufferings grow, the comforts shall grow with it, be of good comfort.

Again, Another use may be, that we judge aright of those that are disgraced in the world, if their cause be good, that we should not have distastfull Use 2. To judge aright of those that are afflicted. conceits of them (as indeed suffering breeds distast naturally in men, they love men in a flourishing estate, and distast them suffering, but that is corruption of men, but) God is the nearest to them then, nearer then ever he was, and their comforts increase with their crosses. In the conunction between the Sun and the Moon; (as by expaerience we see) in the space between the old and new Moon, there is a time of conjunction, we think the Moon to be lost in that time, because we see her not: but the Simile. Moon is more inlightened then, then ever she was in her self, but here is the reason, the light part of the Moon is turned to the Sun-ward, to heaven-ward, and the darke part is turned toward the earth: So a Christian in crosses, and abasement, seems to be a darke creature, but he is more inlightned then, then ever before; why? his light part is to God-ward, it is not seen of the world, the world sees his crosses, but they doe not see his comforts, and as the Moon is nearer the Sun at that time then at other times: so the soul hath to deale with God in afflictions, it is nearer to God, and his dark side is toward the world. As the World sees the Moons Eclipse, so the world sees our darknesse, but not our inward comforts, therefore we should judge aright of others in this case.

Another use shalbe of thankfulness to God, that besides the comforts of heaven (which are not to be spoken of, and which we shal not know till we Use 3. Thankfulness come to feel them) besides the great comfort we have to be free from Hell, that we have a measure of comfort here in this world, in our pilgrimage, and absence from Heaven, such a measure of comfort, as may carry us with comfort along. We ought to be thankfull to God, not onely for redemption, and glorification, but that God comforts us in our pilgrimage, that he mingles crosses with comforts, nay, that in this world our comforts are more then our crosses.

Some may object, I, but my crosses are more then my comforts.

Are they so? dost thou suffer in a good cause or no? if thou dost, thy Object. comforts are more then thy crosses, if there be not a fault in thee. Answ.

What shall I doe therefore?

First, Take this direction in suffering, pull out the sting of sin, though we suffer in never so good a cause, for in one suffering God aims at divers What hinders comfort in afflictions. things. God in thy suffering aims at thy correction as well as at the exercise of thy grace, and at thy comfort; therefore, let affliction have the correcting and amending part first, and then the comforting part will ollow. Though the cause be good, yet Gods Children oft times want comfort till afterward. Why? They have not renewed their repentance, and cleansed their souls, they have not pulled out the sting, when they have repented of their personall sins that lye upon them, and gone back to the sins of their youth, and then renewed their Covenant with God, and their purposes for the time to come, then comes comfort and not before; Therefore it is no disparagement to a good cause, that sometimes Christians find not present comfort, they have personall sins that hang on them, that are not repented of, which God intends to amend them of, as well as to honour them by suffering in his cause.

Againe, if Gods Children complain, that their sufferings are above their strength, and above measure, and desire God to weigh their afflictions, they are so great, as Job saith; It is the speech of sense, and not of faith, it is the speech of the fit, and not of the state (there is a fit and a state) it is no matter what they say in their fit, then the flesh and sense speak, and not grace and faith at that time; If they judge by sense, then they judge so, but we know that reason corrects the errours of sense, and faith corrects the errours of reason; but what do they say in their constant state? their comforts are answerable to their crosses, either in suffering or afterwards, though not alway at the same time. So much for that.

But this will be abused by carnall persons, we speak of abundance of comfort, but it is to those that have interest in it: the book of God speaks No comfort to wicked men. no comfort to persons that live in sin, and will do so: we speak comfort to those that are broken-hearted for their sins, that are content to indure the reproach of religion in despight of the world, that will beare the cross of Christ: For the other, as their jollity increaseth in the world, so their crosses and troubles shall increase. As it is said Revel. 18. 17. of mysticall Babylon the Church of Rome, that hath flourished in the world a great while, and sate as a Queen and blessed her self, As she gloried herself, and lived deliciously, so much torment and sorrow give her. So it is true, of every wicked man, that is in an evill course, and will be, and as the Scripture phrase is, blesseth himself in an evil course, they shall be sure of the curse of God, and not of comfort: for in what proportion they have delighted themselves in this world in sin, in that proportion they shall have torment of conscience (if conscience be awaked) in this world, and in that proportion, they shall have torment in the world to come: As sin is growing, so rods are growing for them; wicked men, saith St. Paul, they grow worse and worse, the more they sin, the more they may, they sink in rebellion, and the more they sink in rebellion, the more they sink in the state of damnation, they fill up the measure of their sins, and treasure up the wrath of God against the day of wrath. Whosoever thou art that livest in a sinfull course, and wilt do so in spight of Gods Ordinance, in spight of the motions of the spirit, that hast the good motions of the spirit knocking at thy soule, and yet wilt rather refuse comfort then take comfort together with direction: go on still in this thy wicked course, but remember as thy comforts increase in this world, so thy torment is increasing. And here is the disproportion between Gods children and others, they have their sufferings first, and their comfort afterward, but others have their pleasure first, and their torment after, theirs are for a time, but others for ever. Thus we see what we may comfortably observe from this, that comforts increase as crosses increase.

A Word of the fourth and last point.

How comes this to pass, that as our afflictions abound, so our consolations abound? Doct. 4. Consolation 〈◊〉 bounds by Christ.

They abound by Chrst, saith the Apostle, God the Father, he is the God of comfort. the Holy-Ghost is the Comforter: but how comes this to pass, that we that are not the Objects of comfort, but of confusion, should have God the Father to be the God of comfort, and the Holy-Ghost to be our comforter? Oh it is that Jesus Christ the great peace-maker hath satisfied God, and procured the Holy-Ghost: for the holy-Ghost is procured by the satisfaction and death of Christ, and he was sent after the resurrection and ascension of Christ. Therefore Christ is called, the consolation of Israel, and those that waited for Christ, waited for the consolation of Israel. All comfort is hid in Christ, he is the store-house of comfort, we have it through him, and by him, and in him: For that God is the Father of comfort, it is because Christ is our Mediatour and Intercessour in Heaven, that the Holy-Ghost is the comforter, it is because Christ sent him; and the comforts of the holy-Ghost are fetched from Christ, from the death of Christ, or the ascention of Christ, from some argument from Christ. Whatsoever comforteth the soule, the Holy-Ghost doth it by fetching some argument from Christ, from his satisfaction, from his worth, from his intercession in Heaven, something in Christ it is: So Christ by his Spirit doth comfort, and the reasons fetched by the Spirit are from Christ, therefore it is by Christ.

What is the reason that a Christian soule doth not feare God, as a consuming fire, but can look upon him with comfort?? It is because God hath received satisfaction by Christ. What is the reason that a Christian soule feares not Hell, but thinks of it with comfort? Christ hath conquered Hell, and Satan. What is the reason that a Christian feares not death? Christ by death hath overcome death, and him that had the power of death, the Devill: Christ is mine saith the Christian soule, therefore I do not feare it, but think of it with comfort, because a Christian is more then a Conquerour over all these. What is the reason that a Christian is not afraid of his corruptions and sins? He knows that God for Christs sake will pardon them, and that the remainder of his corruptions will worke to his humiliation, and to his good, All shall work for the best to them that love God. What is the reason that there is not any thing in the world but it is comfortable to a Christian? When he thinks of God, he thinks of him as a Father of comfort, when he thinks of the Holy-Ghost, he thinks of him as a spirit of comfort; when he thinks of Angels, he thinks of them as his attendants; when he thinks of Heaven, he thinks of it as of his inheritance; he thinks of Saints as a communion whereof he is partaker: whence is all this? By Christ who hath made God our Father, the holy-Ghost our Comforter, who hath made Angels ours, Saints ours, heaven ours, earth ours, Devils ours, death ours, all ours in issue.

For God being turned in love to us, all is turned, our crosses are no curses now, but comforts, and the bitterest crosses yield the sweetst comforts. All this is by Christ, that hath turned the course of things, and hid blessings in the greatest crosses that ever were. And this he did in himself, before he doth it in us: for did not his greatest crosses tend to his greatest glory? who ever in the world was abased as our head Christ Jesus was? that made him crie: My God, my God, why hast thou forsaken mee? All the Creatures in the world would have sunk under the sufferings that Christ indured, what abasement to the abasement of Christ? and what glorie to the glorie of Christ? Phil 2. He humbled himself to the death of the cross, wherefore God gave him a name above all names, that at the name of Jesus euery knee should bow, both of things in heaven, and things in earth, and things under the earth. Now as it was in our head, his greatest abasement ushered in his greatest glorie; so it shall be in us, our greatest crosses are before our greatest comforts, he is our President, he is the exemplarie cause as well as the efficient working cause, it is by Christ all this, that consolations abound in us, it was performed first in him, and shall be by him, by his Spirit to the end of the world.

The use that we are to make of this, is, that in all our sufferings, before Use. To study Christ. we come to Heaven, we should look to Christ, he hath turned all things: let us study Christ, and fetch comfort from him: our flesh was abased in him, our flesh is glorified in him now in Heaven, in his person. And so it must be in our own persons, our flesh must be abased, and then as he is glorious in Heaven, so shall we be in our selves: That very Spirit that raised and advanced him at the lowest, that very spirit (there being but one spirit in the head and members) in our greatest abasement shall vouchsafe us the greatest advancement, that we can look for, to sit at the right hand of God, to reigne with Christ: for if we suffer with him, we shall reign with him.

And hence you may have a reason likewise, why Christians have no more comfort; they doe not studie Christ enough, they consider not Why Christians are no more comfortable. Christ, and the neernesse wherein Christ is to them. and they to Christ, that both make one Christ, they doe not consider how Christ hath sweetned all, he hath turned God, and turned all to us: he hath made God our Father, and in him all things favourable unto us,: so that now the fire is our friend, the Stone, and the Gout, and all diseases, disgrace and temptation, all are at peace and league with us: all is turned in the use and issue to good, to the help and comfort of Gods Children: All things are yours, and you are Christs, and Christ is Gods, 2 Cor. 3. ult. There is not the worst thing but it is at peace with us: because the malignant power it hath (in order to damnation) is taken away: now it doth not hurt us, but there is a soveraigne curing power to turne it to good.

I confesse Gods Children are discomforted, but then they wrong their principles, they wrong their grounds, their religion, their Saviour, they wrong all the comforts they have interest in, because they do not improve them, when occasion serves, As Job is checked, Hast thou forgot the consolations of the Almighty? or why dost thou forget them? so if we have consolations Job 15. 11. and forget them, and dote, and pore upon our grievance, it is just with God to leave us comfortless, not that we want any comfort, but we flatter our grievance and forget our comfort. Let us change our object, and when we have looked upon our grievance, and been humbled in the sight of our sins, let us look upon the promises, let us look upon Christ in glory, and see our selves in Heaven triumphing with him.

What can terrifie a Soul? not Death it self, when it sees it self in Christ Triumphing, Faith sees me as well Triumphing in Heaven and sitting at the Right Hand of God, as it doth Christ; for it knowes I am a Member of Christ, and whatsoever is between me and that happiness, that is reserved for me in Heaven, I shall triumph over it.

Christ triumphed in his own person, over death, Hell, sin, the Grave, the Devil, and she will triumph in me his mysticall body, what he hath done in himself, he will doe in me. This faith will overcome the world; and the Devill, and Hell, and all that is between us and Heaven. A Christian that sees himself sitting at the right hand of God with Christ, triumphing with him, he is discouraged at nothing: for faith that makes things to come present, it sees him conquering alreadie.

Let us be exhorted to joy, Rejoyce, and again I say rejoyce, we have reason to do so, if we look to our grounds; but when we yield to Satan, and our own flesh, we robb God of his glory and our selves of comfort, but we may thank our selves for it. But I come to the sixth verse, wherein the Apostle inlargeth himself, by shewing the end of his sufferings in regard of them, by setting downe both parts, both affliction and comfort.

VERS. VI. Whether we be afflicted, it is for your consolation, and salvation, or whether we be comforted, it is for your consolation and salvation.

IT is much in every thing, how the mind is prepared to receive what is spoken: the Apostle therefore to make way for himself in their hearts, he removes therefore scandall from his sufferings, and he shews that it was so farre, that they should take offence at it, that they ought to do as he did, to bless God for it: for as the sufferings of Christ abounded in him, so his comfort abounded And because they should think themselves no way hurt by his sufferings, and base usage in the world, he tels them in the verse, that all was for their good: no man should be offended at his own good: they had no reason to take scandall at that which was for their good, but saith he, if you think basely of me for my sufferings, you think basely of your own comfort: for my sufferings are for your good, and my comforts are for your good; whether I suffer or be comforted, it is or you.

The crosse is a distastfull thing to us, and likewise the crosse in others is a distastefull thing, not onely distastfull, and bitter to us but shamefull. St. Paul knowing this, because he would (as I said) work himself into their good conceit, that he might prevaile with them for their good saith he, you ought not to think a whit the worse of me for this, for all is for you. So you see the scope of the words, Whether we be afflicted, it is for your &c.

But first he speakes of affliction alone, and then of comfort alone. If we be afflicted, it is for your good, and if we be comforted it is for your good. His reason is; because sometimes afflictions appeare without comfort: therefore he saith not, If we be comforted onely it is for your good, but if we be afflicted it is for your good. Sometimes comfort is before our afflictions, that we may indure it the better God cheares us to it; Sometimes God sheds his Spirit in affliction, that there is abundance of comfort in it: but for the most part it comes after, after we have waited: but in it there is always such a measure of comfort, that supports us that we sink not: yet the speciall degree of comfort usually comes after; therefore he speaks of affliction in the first place. If I be afflicted it is for you, &c.

The Point is easie, that The afflictions of the Saints are for the good of others.

The afflictions of Gods Church are Gods peoples, especially the afflictions Doct. The afflictions of the Saints for the good of others. of Pastors, and Leaders of Gods Armie, God singles out some to suffer for the good of others; the good especially of consolation, and salvation, for these two goods.

How can this be that the afflictions of Gods people, are for the consolation and salvation of others?

I answer, many wayes, as we shall see afterwards more particularly: but onely now to make way. Afflictions are for the good and comfort of others, because we have their example in suffering, to traine us up how to suffer: Example is a forcible kinde of teaching; therefore (saith the Apostle) our afflictions are for you, to lead, and teach you the way how to suffer. Words are not enough, especially in matter of suffering, there must be some example; therefore Christ from Heaven came, not onely to redeem us, but to teach us; not onely by words but by example, how to doe, and suffer willingly, and chearfully, and stoutly in obedience to God as he did.

Again, Afflictions doe good to others by ministring occasion to them, to search deeper into the cause: when they they see the people of God are so used, they take occasion hereby to enquire what is the cause, and so take occasion to be instructed deeply in matters of Religion: for mans nature is inquisitive, and grace takes the hint of any thing: What is the matter that such and such indure such things? Hereupon I say they come to be better grounded in the cause, & little occasions oft times are the beginnings of great matters: by reason that the spirit as well as wit is of a working nature, and will draw one thing from another. We see what a great Tree riseth of a little seed, how a little thing upon report worketh conversion▪ Naaman the Assyrian had a Servant, and she told him that there was a Prophet in Jurie that was a famous man, that did great matters, and if he would go to him, he should be cured of his leprosie; that little occasion being ministred Naaman comes to the Prophet, and he was cured of a double leprosie, both of soule and body, and went home a good man; so by way of ministring occasion of inquisition the sufferings of others doe good.

And then seeing the constant and resolute spirits of those that suffer it, doth them good and comforts them: for, first it makes them conceive we of the cause, certainly these men that suffer constantly, and chearefully, it is a good cause that they suffer for, when they see the cause is such a resolution and courage in the sufferers. And it makes them in love with, and begin to think well of the persons, when they can deny themselves, surely these men care not for the pleasures and vanities of the world, that can indure to suffer these. So Justin Martyr saith when he saw Christians suffer, he thought they were men that cared not for pleasures; for if they had, they would not suffer these things.

Besides, They can gather from the presence of Gods spirit, imboldening 4. They gather assurance of the same assistance. the sufferers, what they may hope for themselves if they should suffer. They may reason thus; Is God by his spirit so full and so strong in these that are flesh and blood as we are? is he so strong in women, in young men, in aged men, that neither their yeares, nor their sex, nor their tenderness, can any kind of way hinder them from these kind of abasements, and sharp sufferings? surely the same spirit of God will be as strong in me, if I stand out in the same cause, and carrie my self as they do; and there is good reason, for God is the same God, the spirit is the same spirit, the cause is the same cause, therefore it is no false reasoning: I may upon a good presumption hope for the presence, and assistance of the Spirit of God to inable and strengthen me as he did them; for the same Spirit of Godwill be strong in all.

And this is partly likewise in the intent of them that suffer: There is a 5. It is Gods intent, and their intent that suffer double intent; it is the intent of God to single them out to suffer for the good of others; and it is their intent to suffer that others may have good. This is one reason, why they are willing rather to suffer shame, or bodily punishment, then they will hinder others of the good they may take by their suffering. So it is Gods end, and their end. It is for your consolation, in Gods intent, and in my intent and purpose, and in the event it self: Thus you see how afflictions suffered in good cause, help for the consolation and salvation even of others: the example of those that suffer flow into the mind, and insinuate into the judgment and affection of the beholders many wayes.

And this the Factors of Antichrist know very well: for if ever there be any persecution again, we shall hardly have fire and fagor, that they may not give example; they will come to Gun-powder plots and Massacres, and such violent courses to sweep away all. They know if it come to matter of example once, the grace of God in his children, and the presence of his Spirit, that shall appeare to others, it is of a wondrous working force, they are wise enough to know that, the Devill teacheth them that wit, when he hath been put by all his other shifts.

If it be so that the sufferings of Gods Children are for the good of others, then to make some use of it.

Let us not take any offence at the cause of religion for suffering: we ought not to have an ill conceit of a cause for suffering, but rather think Use 1. the better of it. I speak it is in this regard, we have many that will honour the Martyrs that are dead, that are recorded in the book, but if any suffer in the present view, before their eyes, they are disgracefull to them. This should not be. For first of all, if the cause be good, the end of good men (by the help of the spirit of God) is for thy good. Was it not a cruell thing in Saul to strike at David when he played on his Harpe, when he sought his good and easement? To kill a Nightingale in singing, it is a barbarous thing. Gods Children by all that they suffer intend the good of others: now to hurt and and maligne them in doing good, to persecute them that indure ill for our good, or that labour and do any thing for our good, it is a barbarous savage thing: All is for the Elect, I suffer not for the Elects sake, saith St. Paul in 2. Tim. so my sufferings are for you. We may know we are elected of God, if we take good by the sufferings of others, if we take no scandall, and offence, and doe not add affliction to the afflicted, for all is in Gods intent, and in their intent for our good.

For instance (a little to enlighten the point, because it is not usually stood on, and it is a notion that may help our conceits of the excellent estate of Gods Children) Reprobation (to go as high as we may) it is for their good, to shew mercy to them, to set by, and neglect so many, and to single them out. The creation of the World is for their sakes. Gods providence directs all for their Good: for why doth he suffer wicked men? it is that they may be instruments to exercise them that are good; it is by reflexion, or some way for the cause of the good, that the wicked are suffered to be upon the earth. The administration of the world, it is not for the Rebels that are in it, it is for those that are Gods Children, and he tosseth and tumbleth Empires and Monarchies, the great men of the world, they think they doe great matters, but alas all this is for the exercise of the Church, this is reductive to the Church, by Gods providence. All their attempts are for the little flock, for a few that are a despised company, that he meanes to save, if we had eyes to see it.

So likewise his Ordinances are to gather this Church, which he hath chosen from all the world to himselfe; the Ordinances of the Ministrie, and of the Sacraments; the suffering of Ministers, the doing and suffering of Christians, all is for their good, as we see in this place; I suffer for your consolation and comfort. Heaven and earth stands for them, the Pillars of Heaven and earth would be taken asunder, and all would come to a Chaos, an end would be of all, if the number of them were gathered, that are the blessed people of God, for whom al things are. The doings and sufferings of Gods people (we doe not know indeed that are Ministers, who belong to God, and who do not) but our intent is to do good to those that are Gods, and the issue proves so, the rest God hath his end in it to harden them, and bring them to confusion, to take excuse from them: but the reall good of all our pains and suffering is the Elects.

Let us examine, what good we take by Ordinances of God, and by To make use of examples of 〈◊〉 . the sufferings of the present Church, and the sufferings of the former Church, doe their examples animate, and quicken, and encourage us to the like courses? It is a signe we are elected of God, there is no greater signe of a good estate in grace, then a gratious heart, to draw good out of the examples of others, and to draw good out of every thing that befals us, because Gods end in election, and his manner of providence is to guide all to their good.

Again, we learn another thing likewise, how God over-rules in his providence, the projects of carnall men, of the Devil and his instruments, and Agents and Factors, God over-rules all things, that which in it self is ill, and in the intendment of the inflicter is ill, yet God turnes it to the good of others, and the good of them that suffer too. Satan intends no such matter, as it is said Isa. 10. Nebuchadnezzar thinks no such thing: Ashur the rod of my wrath, he intends no such matter, they intend not the consolation of Gods, when they wrong the Saints of God, and so exercise their patience and Grace; No, they intend their hurt, and confusions. It is no matter what they intend, but God at the first, created light out of darkness, and in his providence doth great matters by small meanes, in his providence over his Church, he doth raise contraries out of contraries, he turns the wicked proiects of men to contrary ends, and makes all serviceable to his own end.

In state-policie, he is accounted the wisest man, that can make his enemies instrumentall to his owne purpose, that can make others serve his own turne, to work his own ends by others, that are his opposites, and he had need of a great reaching head, that can doe so. The great providence of Heaven doth thus, God is the wisest Polititian in the world: All other policie is but a beam from that Sun, he can make instrumentall, and serviceable to him, his very enemies. And this is the torment of Satan, that God over shoots him in his own bow, he over-reacheth him in his own policie, where he thinks to doe most harme, he doth most good▪ in those afflictions whereby he thinks to quell the courage of the Church, God doth exceeding good to them, and enlargeth the bounds of the Church this way.

It is an ordinary speech, The blood of the Martyrs is the seed of the Church. The Word of God is the seed of the Church, how then is the blood of the Martyrs and Sufferers the seed of the Church? Thus, the Word of God is the seed of the Church, how? As it is in the Bible, in the book? No, as it is published in preaching, much more as it is published in confession; and much more as it is published and sealed in Martyrdome, by suffering: the Word of God so laid open, as not onely spoken but confessed, and practised in life, and not onely so, but sealed by induring any thing; thus it is the seed, and works strongly.

God over-rules all inferiours, though they have contrary motions in their own intent to his, yet he brings them about to his end. As we see the Heavens have a contrary motion to the first Heaven, that carries the rest, the primum mobile, yet they are turned about by another motion, contrary to the bent of themselves, they goe one way and are carryed another. As we see in the wheels of the Clock, one runs one way, Simile. another, another: all make the Clock strike, all serve the intent of Clock-maker: so one runns one way, and another, another. Carnall men offer disgrace and disparagement to Gods people; their intent is to overthrow all, to disgrace and to trample on the cause of Religion, but God useth contrary wheels, to make the Clock strike, all turnes in the issue to his end. Therefore though we say in our common speech, that the Devill is the God of this world, it is the Scripture phrase, and it is so in regard of the wicked that are under him, yet he is a God under a God, there is but one Monarch of the World, he is a God that hath not power over Swine, further then he is suffered. It is a point of wondrous comfort, that though we be thus used, yet there is an active providence, there is one Monarch, one great King that rules all.

It is a ground of patience and contentment in whatsoever we suffer; not Ground of patience to look to the next instrument, but look to the over-ruling cause, that will turn all in the issue to our good. This Joseph comforted his Brethren with, you sent me and of an ill mind too, but God turned it to good. It was no thank to them, yet it was no matter, he comforted them in this, that God turned their malice to his good, and to their good too, for he was sent as a Steward to provide for them.

And it is one ground why to think more moderately in regard of anger, fiercenesse against wicked men, it is a ground of pittying of them, for alas poore soules what do they! though they intend it of malice, they are but instruments and shall be over-ruled, to do good contrary to their meaning, as St Paul saith here, Whether I be afflicted it is for your consolation and salvation. The worst intents, and designes of the enemies of Religion, was for the consolation and salvation of the Corinthians. It is good to think of this before hand, it is a ground of patience, and not onely so, but of comfort, and joy; which is a degree above patience. God over-rules all thus, Therefore we should quietly cast our selves wholly upon him, willing to doe and suffer whatsoever he will have us, knowing that he will direct all to the good of the Church, to our comfort and his own glory.

Again a further use may be this to teach us to communicate our estate to others, because it is for their Good. Good is diffusive, saith St. Paul, Use 3. To communicate our estate to others. all that I do or suffer, it is for your good) to ioyn comfort, and suffering together) If I be comforted it is for you, and if I suffer it is for you. It must be by their taking notice of it, and that is not all that they ought to take notice, but we ought to let them take notice as much as we can, Come Children, and I will teach you the feare of the Lord, Psal. 34. 11. Come and I will tell you what the Lord hath done for my soule: The righteous shall compasse me about saith David. As when a man hath some great matter to tell, there will be a ring of people about him, desirous to heare what he saith, so saith David the righteous shall compasse me about, when David had sweet matter of experience, to tell what God had done for him; how he had been with him in his affliction, and delivered him, the righteous shall compass me about, I will declare it to others. For Gods children make others case their owne, they comfort them, as they would be comforted of them againe.

As they ought to do so, so we should take notice of their troubles and deliverances, how God sanctifies them to them, these things tend to edification. There is the same reason to one Saint of God as to all, and God is the same to all in the like case. Experiments are made much of in other things in Physick, and judged cases in law, and such like. Tried things in all professions are good: so tried truths should be valued. Now when a man teacheth another his experiment, it is a iudged case, a tried truth. It is not every truth that will stay the soule in the time of a great temptation, but a truth proved, a tried truth. Therefore it is good for Parents, and Governours, for friends, and for all degrees of men, to make it one way to spend their time fruitfully, to discourse with others of the blessed experiments they have had of Gods gracious providence, in the passages of their life, Abraham will teach his Children, I will tell it to him therefore saith God. It is a meanes for God to reveale many things sweetly to us: when he knows we are of a communicative spreading disposition: God gaines by that meanes, his glory is spread, our grace is increased, the good of others is multiplyed.

To goe on. It is for your consolation and salvation.

Whether we be afflicted, or whether we be comforted, all is for your consolation and salvation. I will not trouble you here with the diverse readings of copies, some Greek copies want the word salvation, but the most that the translations follow, have both consolation and salvation: some have consolation and salvation in the first, but they repeat it not in the second. Whether we be comforted, it is for your consolation and salvation, but because the more current have both, therefore we will ioyn both, it is for your consolation and salvation.

For huper in the Greek it hath a double force, it signifies either to merit, hupon, to procure, and merit salvation, and so we doe not understand it, or huper for your good, a finall cause, it includes either a meritorious deserving cause, or a finall cause, Whether I be afflicted, it is for your consolation and salvation, not by merit and desert; so Christs suffering was, but to help it forward, in the execution of it.

I speak this to cut the sinews of a Popish point (as I meet it) which is a cousening point of their Religion, which indeed is not a point of religion, but a point of Romish policie, a point of cousenage: as most of their religion is but a trick for the belly. They have devises forsooth of the Popes treasurie, he, being the Treasurer of the Church, hath a treasurie; and what The Popes treasurie. must that be filled with? with the merits of Saints, with the superabundance: For, they can deserve and procure Heaven for themselves, and more then obey, there is an overplus of obedience, the superabundance of that is laid in a treasurie; and who should have the benefit of that but the Treasurer of the Church, the Pope? But how shall the Church come by this abundant satisfaction and merit? They must buy them by pardons, and they come not to have pardons for naught, but by purchasing of them, and hence come Popish indulgences: that is nothing but a dispencing of the satisfaction, and merits of the Saints, which they did (say they) for the Church; abusing such phrases as these, when they had more then their own obedience, they did good to others, and others had benefit by it.

A shamefull opinion, bred in the dark night of poperie, when the Scriptures were hid, and when people did lye in ignorance, and it was meerly to advantage their own selves; for indeed the Scripture saith that Gods Children did suffer for the Church: but that was not for satisfaction for the Church, but for the good of the Church. Onely Christs death was satisfactory; Christ is the onely treasurie of the Church, and the satisfaction of Christ, They think they merit by their sufferings, when they suffer for their merits: And they think they merit not onely for themselves, but for others too, which is a Diabolicall sarcasme. The Devill mocks them that way, he makes them ignorant of themselves. Alas, that a silly sinfull man, should think to do enough for himself, and more then enough, enough for others! The wise Virgins had but oyle enough for themselves, they had none for others, but these wise Virgins, have more then for themselves, they have for others too. It is not worth the standing on, to hinder better and more comfortable things. The phrase runs in this sense, when it is meant of Christ, Christ suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is prcious, but the death of no Saint is a propitiation for others: their death is sanctified, but not propitiatorie to others: Therefore singularis singulis; all the Saints, their death was for themselves. It is an excellent speech solus Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but onely Christ it is, in whom all dyed, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As publique Adam his death was for all; he was not considerable in his death, as one man, but as a second Adam; who by his publique obedience, as the first publique person by his disobedience infected all; so he by his obedience and satisfaction, by his passive obedience especially when he shut up his obedience in death, all dyed in him, it was as much as if all had dyed, as if all had been crucified, and risen in him. The meaning is therefore, Whether we be afflicted, it is for your consolation and salvation, to help it forward, to help forward your comfort, by way of example, and not by way of satisfaction and merit any kind of way.

Doe but consider this one reason, (and so I will end the point) there was no Saint that ever merited heaven by his own satisfaction (therefore he could not doe good to others, by way of satisfaction) how do you prove that? By that excellent speech, in Rom. 8. The sufferings of this world are not worthy of the glory that shall be revealed. All that they suffered, was not worthy of the glory to be revealed: therefore they could not by any satisfaction of their own, merit heaven for themselves: what should we speak of others then, to do any good to others (I mean) by way of satisfaction. But he shews this in the next words more clearly, how good is done to others, Whether we be afflicted, it is for your consolation and salvation. Which is effectuall in enduring the same sufferings that we also suffer.

It is read in the Margine, and most go that way, and the oldest Interpreters too: some Translators have a word as fit in the margine, as in the text oft times, and they leave it to the Readers to take which they will. It is good and usefull both wayes, but the most go that way, and it is more clear. The meaning is this, Whether we be afflicted, it is for your consolation & salvation, which salvation of yours is wrought out, in induring the same sufferings that we also suffer. If it be read [effectual] as it is in the text, & not in the margine, then it is thus, If we be afflicted, it is for your consolation and salvation, the assurance whereof in you is effectuall, to make you indure the sufferings that we suffer.

Now here must be a thing cleared.

How salvation is wrought by affliction?

I answer, Salvation is wrought by Christ, by way of merit, and procurement, and purchase, and satisfaction to divine justice; but salvation in regard of the profession of it, is wrought by afflictions, that is, we come to have it by this way. We may consider salvation in purchase, and title, and salvation in possession, and investing into it: salvation in title and purchase is wrought by the death and sufferings of Christ, who hath this preminence to be called, and stiled a Saviour: but though it be gotten by him, it is not possessed but by a certain way and course. That salvation the title whereof we have by Christ, it is not possessed or entred into, but by a course of suffering and doing. God hath measured out so many holy actions for every Christian to doe, and so many things for every Christian to suffer, so many grievances, if he be of yeares of discretion (God hath a way to save Children which leane to his wisedom, but) this way God saveth men, they have a cup measured to them, they have so many afflictions to suffer before they be possessed of that which Christ hath purchased: so it is wrought in regard of possession, in suffering the same afflictions that others suffer.

There are two ways, doing good, and suffering for good, that are the beaten way to obtain salvation, which salvation is wrought by the satisfaction of Christ. Marke here, he saith our sufferings tend to your comfort and salvation. How? because it helps you to indure the same suffering: by seeing others suffer, and by induring the like, we come to the possession of salvation in the end, because by seeing them suffer, we are incouraged to suffer. The point hence is this, that, Whatsoever good we take by the sufferings of any, it is by stirring up and strengthning Doct. The good we have by others afflictions is by stirring up grace in us. some grace in us.

Whatsoever good we take by any, set Christ aside (from whom we take good likewise by way of example, as well as merit; but in a singular respect by way of merit;) but for others, whatsoever good we take it is not direct, it is not immediate, but onely by stirring up some grace by strengthning some grace in us. There is no good derived from others to me but by confirming and strengthning some grace: so I come to have good by them, saith St. Paul here, My sufferings increase your salvation, but it is because my sufferings stirre you up to suffer the same afflictions. You learn of me by my carriage and example to suffer, and so by suffering that which I suffer you come to salvation.

This is sufficient to convince (that idle opinion that I spake of before,) that the sufferings of the Saints are not conveyed by way of pardon to the ignorant people, that know not what Saint, or pardon, or suffering, or merit is: but the way of comfort by the suffering of others, is by confirming and strengthning some grace, of patience, or comfort, &c. in them. All the good that is in the father, cannot help the son, except he tread in his fathers steps. If we go not the same way as others do to heaven, in the same graces, all their sufferings will do us no good, but serve to condemn us. The point is cleare, because it serves to enlighten other points, I doe but name it. But that, which I will a little more stand on is, that salvation is wrought by suffering. We come to the possession of salvation by Patience. Doct. We come to the possession of salvation by patience.

Faith of salvation by Christ, stires us up to suffer, till we come to the possession of that that we have title to. Mark how these hang together, first a Christian knows that God will save him by the merits, and satisfaction, and obedience of Christ, his surety, the assured perswasion of this salvation that he hath title to by Christ, because the possession of it is deferred till the next world, and there is a distance of time, and that time is incombred with afflictions, hereupon comes a necessity of some speciall grace to carrie us along till we be fully invested into that that we have title to by Christ, there must be some grace between faith, and the possession of heaven. I am assured of the possession of heaven, in my first conversion: but I am not invested into it, it is deferred: there is a distance of time which is afflictive: for, hope deferred maketh the heart faint. A thing that we have right and title to, deferred, afflicts the soul, and the deferring of good hath the respect of ill; good deferred puts upon it the consideration of ill: for it is a grievance to want a good, I have a right unto. Now it is not only deferred, but my life is an exercised life, with many actions and sufferings; what grace must bear me up between me and heaven, and in the tediousness of the time prolonged? especially the grace of induring. Therefore faith in Christ, by which I have a title to heaven, that stirs up hope, and hope stirs up patience; and that helps me in the way to heaven, it helps me to beare crosses and afflictions, and likewse to indure the tediousness, and length of time till I come to Heaven: so salvation is wrought by suffering, we come not to the possession of it, but by suffering and induring, you have need of patience saith the Apostle, Heb. 10.

Give me leave to cleare the point a little: How doth patience enter into this great worke of helping our salvation? Patience in induring affliction Patience helps salvateon. it helps many wayes.

They work salvation, not by way of merit, for that were to disable the title we have by Christ, but by way of evidence, it helps the evidence 1 It cleares our evidence. of the title; for I have title by Christ; but how do I know that my evidence to that title is good? Afflictions, and the patient suffering of them; not afflictions alone, but afflictions joyned with the grace of patience to indure them (for else they do no good, afflictions are evill in themselves) for thus it increaseth my evidence, every heire is a son (for heaven is the inheritance of Sons) and every Son must be corrected; and I am corrected, and afflicted in this life, and God doth give me grace to indure them, and to see my good in them, these afflictions therefore mingled with patient induring of them, do evidence that I am not a bastard. In Heb. 12. the Apostle proves this, every one that hath not some affliction or other, he is a bastard and not a Son. It increaseth my evidence, that I am the child of God (especially if I suffer for a good cause) if we suffer with him, we shall reign with him, here the evidence is increased. By this I know I am in the way, which is strewed with crosses and afflictions, we must enter into heaven this way, I know it for the way, so it furthers my salvation, it gives me assurance that my euidence is good.

It is the Scriptures manner to say things are done, when the knowledge of the thing is increased: As to say we are saved, when we know more assuredly that we shall be saved; to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven, as in 2 Pet. 1. saith he, grow in grace, &c. for by this meanes, a further entrance shall be ministred unto you, into the Kingdome of God: The knowledge of a mans estate in grace is a further entance into the Kingdom of God, that is begun here in this life. The knowledge that I am an heire of heaven, is to be in heaven before my time. Thus afflictions joyned with patience help salvation, because they help the evidence of salvation, they shew that we are sons, and not bastards; it is an evidence of our adoption.

And then sufferings, joyned with the grace of induring, help forward 2 By way of qualification Of the person. salvation by vvay of qualification; there is a qualification, and disposition of soule, which is necessary before we come to Heaven; because no unclean thing shall ever come to Heaven.

Now suffering joynd with patience, having a mighty and blessed worke this vvay, to purge us of that soile, that vve cannot carrie to heaven with us. We may not think to carrie our unmortified pride and lusts, and base earthly affections, and our pleasures and riches ill gotten to heaven with us: oh, no, the presence of heaven is a more pure presence then so, and the place will not indure such defilements, we must be cleansed thereore.

Now, because afflictions indured with patience, have a blessed power to subdue that which by nature is powerfull in us, to purge out those base affections, that are contrary to the glorious estate we look for, therefore they help us to heaven, they help the qualification of the person, not the merit and desert of it.

They help likewise the qualification, by removing that which corruption feeds on, for affliction indured removes that which corruption works on, 2 By removing hindrances. and strengthens it selfby: affliction is either in removing riches, or honours, or pleasures, somewhat that corruption feeds on: for all corruption is about those Idols, greatness, or pleasure, or profit of the world: Now sufferings crossing us in our reputation, or estates, or body, one way or other, they withdraw the fewell that feeds our corruptions, and so help mortification and purgation, and so fit us for Heaven. They help our repentance, they make the favour of God sweet, and sin bitter, it is a bitter thing to offend God, we feel it by the afflictions that are laid on us.

Again, many positive graces are required before we come to Heaven, 3 They strengthen graces. affliction indured helps al graces whatsoever; the only time for grace to thrive in is the time of affliction, for affliction indured helps our zeal, our love, we have experience of the patience of God, and they stir up prayer, all graces are set on work in affliction, Out of the deep have I cried, prayers are cries in in affliction, they are not cold dull things, but set on fire, they set the spirit on worke to crie to God with earnest, frequent, and fervent in prayer.

Then again, Afflictions indured, they work salvation and help us to Heaven, because they whet and sharpen our desire of heaven: for when 4 They whet our desire of heaven we find ill usage here below in our pilgrimage, we have a great desire to be at home at rest, and that is one maine end why God sends afflictions, to help salvation this way, by sharpening our desires. For were it not for afflictions, and the induring of them, would we ever say, Come Lord Jesus, come quickly? would we not be of Peters mind, It is good for us to be here? would we ever be wearie of the world, before we be fired out of it, and pulled out of it, as Lot out of Sodom? No, they help our desire and earnestness. The creature groanes, Rom. 8. Those that have received the first fruits of the spirit, they wait for the adoption of the sonns of God. Those that have the beginnings of grace, they wait for the accomplishment, what makes this but afflictions and troubles of the world? They desire a State wherein all teares shall be wiped from their eyes. So we see these, and many other wayes (but these are the principall) how afflictions indured as they should be, they help salvation, they worke our salvation; though they vvork not the title of it, yet they help us in the vvay.

First, Because they assure us that vve are the sons of God, and so have evidence that vve are in a good state, and then they remove the hindrances, and purge us of our sins, and then they help us in all graces, they cherish all graces, and they sharpen and whet the edge of our desires to be out of this world.

And all this must be in every Christian, before he come to Heaven: for God never brings a man of yeares to Heaven, but he gives him cause to see why he would be out of this world, either by long sickness, or affliction, or by one thing or other; he makes them see that it is better to be there then here, and if it were not for crosses, who would be of that minde.

Therfore have we not cause to suspect our selvs, that we are in smooth ways and find no crosses? God doth give respit to his children, they have breathing times, they are not alway under crosses; he is mercifull, perhaps they have not strength enough he will not bring them to the lists, to the stage, because they are not inabled, they have not strength enough. But they that have a continuall tenour of prosperity may well suspect themselves. If one have direction to such a place, and they tell him there are such ways, deep waters, that except he take heed, he will be drowned, and step into holes, and they are craggie wayes, and if he meet with none of these, he may wel think he is not in his way. So the way to Heaven, it is through afflictions; we must indure many afflictions, saith the Apostle here, Salvation is wrought by induring the same afflictions, that you see in us. Now if I suffer and indure nothing; if I cannot indure so much as a Filip, a disgrace, a frowne, a scorne for Christ: if the way be over smooth, it is not the way to heaven certainly: the way is not strewed with roses; we must have our Feet shod with the preparation of the Gospel. They must be well shod that go among thorns, and they had need to be wel fenced, that go the way to heaven, it is a thorny rugged way, but it is no matter what the way be, so it bring us to Heaven: but certainly if the way be too smooth, we ought to suspect our selves.

Now because it may be objected, many will say alas, what doe we suffer, and therefore our case is not good.

I answer, Every Christian suffers one of these wayes, at one time or other, nay at all times, either by sympathy with the Church, put the case All Christians suffer. we have no afflictions of our own, doe we not sympathise with the Church beyond the Seas: When thou hearest ill news, if thou be glad to heare 1. By sympathy, it, certainly thy case is bad; there is a suffering by sympathy, and that suffering is ours.

Then again, There are afflictions and sufferings, that arise upon scandals, 2 By scandals. that men run into before our eyes, which is a great grief, Mine eyes gush out with rivers of waters, because men keep not thy law, saith David Is it not a matter of suffering to a Christian soule, to see that he would not see, and to hear blasphemies and oathes that he would not hear? to have the understanding forced to understand that he would not, living in a world of iniquity, in the Kingdom of the Devill? It is a great grievance, Woe is me that I am forced to dwell in Meshech, and to have my habitation with the Tents of Kedar. It is a pittifull affliction to the Saints of God, to him that hath the life of grace in his heart, to have the wicked as goads and thornes, as the Scripture saith, the Jebusites should be to the Israelites, to have thoughts forced upon us, and things forced upon our soules, that we would not see, nor think, nor hear of, that which shall never be in Heaven.

Again, Every one suffers the burthen of his calling, which is a great suffering, a man need not to whip himself as the Scottish Papists do, if he 3 The burthen of of our calling. be but faithfull in his calling; it is a notable meanes of mortification. God keeps a man from persecution many times, because he hath burthens in his calling to exercise him, he hath many crosses in his calling. God hath joyned sweat to labour, and trouble, and paines, and there is no man that is faithfull in his calling as he should be, but he shall find many crosses.

And then that which afflicts most of all, the affliction of all afflictions, the inward combat between the flesh & the spirit, which God usually takes up 4 Combat between flesh and spirit▪ in persecution, and outward troubles: Gods deare children in persecution find little molestation from their corruptions, because God will not lay more upon them, then he will give them strength to beare; and now when he singles them out to outward crosses, he subdues their corruptions, that they do not vex them as before. In the time of peace, he lets loose their corruptions, sometimes anger, sometimes pride, sometimes one base affection, sometimes another; and think you t his is no grief to them? Oh yes, it grie ves them, and humbles them more then any cross would do: St. Paul was grieved more at this, then at all his sufferings, it made him crie out, Oh wretched man that I am, who shall deliver me from this body of death? He doth not say, oh wretched man who shall deliver me from crosses and afflictions; though they made him wretched in the eye of the world, yet he rejoyced in those: but his griefe was that he could not doe the good that he would, and that made him crie out, Oh wretched m •… n that I am, &c. It is God that ties up our corruptions, that they run not so violently on the soule at one time, as they do at another, for he hath the command of them by his spirit There is no Christian, but one of these wayes he suffers in the greatest time of peace, especially this way God exerciseth them, that he makes them weary of their lives, by this spirituall conflict, if they know what the life of grace meanes, he makes them know what it is to be absent from Heaven, he makes them know that this life is a place of absence, and all this is to help our disposition to salvation, by helping mortification, and by helping our desire to Heaven. Those that go on in a smooth course, that know not what this inward combate meanes, and are carried away with their sins: they are so farre from taking scandals to heart, that if they see evill men, they are ready to joyn with them, to joyn with blasphemers, and wicked persons. And instead of sympathizing with the Church of God, they are ready to joyn with them that censure them, and so add affliction to the afflicted.

But to proceed, Whether we be comforted, it is for your consolation and salvation.

Of comfort I spake in the former verse. Onely that note, that I will briefly commend to you is this, that Gods Children, hap how it will, they doe good.

Cast them into what estate you will, they doe good, they are good, and Doct. Gods Children do good in every Condition. doe good. If they be afflicted, they doe good by that, if they have comfort, they do good to others by that: no estate is amisse to Gods Children. And that is the reason of their perfect resignation. The Child of God perfectly resignes himself into Gods hands: Lord, if thou wilt have me suffer, I will suffer, if thou wilt have me afflicted, I yield my selfe; if thou wilt have me injoy prosperity I will. I know it shall be for my good, and for the good of others.

There is an intercourse in the life of a Christian, he is now afflicted, and now comforted, not for his own sake onely, but for the good of others: and when he shall be afflicted, and how long; and what comfort he shall have, how much, he leaves it to the wisdom of God. It is a blessed estate (if we could think of it) to be a Christian, that we need to care for nothing but to serve God, we need to care for nothing, but study to keep a good conscience. Let God alone with all our estate: for God will inable us to want and to abound in our owne persons, and likewise he will sanctifie our estate for the good of others. And a Christian will be willling to be tossed, and to be changed from vessel to vessell, from state to state, for the good of others. If his afflictions may do good to the Church, he is content that God should withdraw his blessings from him, and humble him with crosses. If his example may be good to others, he is likewise joyfull, when God gives him rest, and causeth an inward comfort, he knows that this is good for others: he hath learned in his first entrance into Christianity, self-denyall, not to live to himself, but for the glory of God, and the good of others, as much as he may.

We should labour therefore to content our selves in all conditions, knowing that all is for the best, not only to our selves, and Gods glory, but Use. To be content in all conditions. for the good of others. God when he takes things from us, and afflicts us, and when he comforts us, he intends the comfort of others. So we should reason when we indure any thing, and when we are comforted, certainly God intends the good of others by this: therefore I will have a speciall care in suffering, to carrie it decently, and exemplarily, knowing that the eyes of many are upon me. I wil carry my self so that God may have glory, and others may have edification and comfort, knowing that I am but Gods Steward, to convey this to others, that are of the same body with my self. Therefore in our communion we have with others, upon any good occasion; we ought to express the blessed experience of the comfort of God upon us: This is the practise of holy men in their meeting with others, to shew them the comforts of God to their soules. Come, I will shew you what God hath done for my soule, saith the Psalmist. All are the better for a good man, he doth good to all, and therefore Solomon saith, When a righteous man is advanced, the Citie rejoyceth: They have cause, for he hath a publique mind; nothing doth more characterise, and is a better stamp of a true Christian, then a publique mind.

A carnall man out of self love, may grieve at his own sins, and may labour to comfort himself, but a Christian thinks others shall take good by me. It is the mind of Christ; and it is the mind of all the Members of Christ, when a man thinks he hath nothing, except he have it to improve for the good of others.

A dead, sullen, reserved spirit, is not a Christians spirit: if by nature we have such, we must labour to help it with grace: for grace is a diffusive communicating thing (not onely in the Ministers of God, but) in every Christian; grace will teach them to make savourie their conversation to others, this way, that whatsoever they are, or whatsoever they can do, or whatsoever they suffer, they study to improve all to the good of others.

And marke the extent of the loving wisedom and providence of God, God aymes at many things in the same affliction. how many things he doth at once: for in the same affliction oft times, he corrects some in his Children, in the same affliction he tries some grace, in the same affliction he witnesseth to his truth in them, in the same affliction he doth good to others, besides the good he doth to them. In the same affliction that others inflict, he hastneth the ruine of them that offer it; at one time, and in one action, he hastneth the destruction of the one, by hastning the good of the other; he ripens grace in his Children, making them exemplary to others, and all in the same Action, so large is the wise providence of God.

It should teach us likewise to follow that providence, and to see how many wayes any thing we suffer any kind of way may extend, that if one To obs •… rve Gods providence in our suffering. way will not comfort, another may. When we suffer, and are grieved, let us consider withall that he that doth the wrong, he hastens his ruine and judgment: As Pharaoh when he hastned the overthrow of the children of Israel, he hastned his overthrow in the red Sea: so a pit is digged for the wicked, when they digg a pit for the godly. And consider, (to comfort thy self) thou hast some sinne in thee, and God intends not onely to witnesse his truth, but to correct some sinne in thee, and thou must look to that; thou hast some grace in thee, and he intends the tryall of that. Look to these things, this shews strong heavenly mindedness, when there is self-denyall. Let us consider what God cals us to; for God looks to many things in the same act; wherefore doth God give us reason and discourse, but to be able to follow him in his dealing, as farre as we can reach to? But I go on to the next verse.

VERS. VII. And our hope of you is stedfast, knowing that as you are partakers of the suffering, so you shall be also of the consolation.

THis verse is nothing but a strengthning of what he said before; he had told them that whatsoever he suffered, it was for their comfort too; and now he repeats it again, and sets a seal upon it, Our hope of you is stedfast, knowing that as you are partakers of the sufferings, so you shall also be of the consolation. In these words he shews that they shall share in the good with him, as well as in the ill; that the Spirit of God in them, should help them to take all the good they could, both by his sufferings, and by his comfort. For as he by the help of the spirit of God intended the publique good, intended their good and comfort in all, whether he were afflicted or comforted; so he saith here, he was assured that as they were partakers of his sufferings, so they should be of his comforts likewise.

Here is the truth:

And the seal of the truth.

The truth, That they were partakers of his sufferings, and should be partakers of his consolations.

And the Seal is in the manner of affirming these truths, Our hope of you is stedfast. And in this order I will speak of them. First, Gods Children are partakers of the sufferings of others. Doctr. Gods Children partake of the sufferings of others.

The Corinthians were partakers of the sufferings of S. Paul.

Gods Children are partakers of the sufferings of others many wayes.

First by way of sympathy, taking to heart the estate of the Church, and Children of God abroad. It grieved the Corinthians to hear that S. Paul 1. By sympathy. was afflicted: for even as it is in the natural body, so likewise in the mystical body, there is a sympathy between the members.

Likewise they partake of the sufferings of others by way of proportion: 2. By proportion. they suffered in their kind and proportion as he suffered; though perhaps not in the same very individual kind. There is a portion of suffering in the Church, some suffer one way, and others another: but all partake of sufferings in some degree or other.

Then again, they did partake of St Pauls sufferings, in preparation Indisposition. and disposition of mind, howsoever now they did not suffer as much as he, yet (saith he) I know as farre as the spirit of God is in you, you are prepared to suffer, and what we are prepared to doc, that we do. Christ saith we sell all for the Gospel, when upon serious examination of our hearts, we find we can part with it: when we set our selves to examination; what cannot I part with for Christ? can I part with my goods? Can I part with my life? if we can once come to resolution it is done, as Abraham is said to sacrifiee his Son, because he resolved to do it; and David is said to build the Temple, because he intended to do it. God looks upon us in our resolutions and preparations; what we resolve to do, that is done: So (saith he) you are partakers of my sufferings, not onely by sympathy, and in proportion of sufferings, but you are prepared (he speaks charitably and lovingly) to suffer whatsoever I suffer if God call you to it.

And the ground of Christians partaking of the sufferings one of another Reas. The communion between. Chrians. it is the communion that is between Christians; they are all Members of one body: if the hand suffer, the head suffers, the head thinks it self wronged when the hand, or the foot is wronged, by reason of the sympathy between the Members (as I said) and so it is in the mysticall body of Christ.

There are these three unions which depend one upon another. 3. Vnions.

The union of Christ with our nature, which is inseparable, it is an eternali 1. Of Christ and our nature. union, he never laies that blessed mass of our flesh aside which he took, which is the ground of all our comfort: for God is now at one with us, because God hath taken our nature on him, and satisfied the wrath of God his Father.

Next the union of Christ with our nature, is the union of Christ mysticall, 2. Of Christ myst •… cal head and members. Christ and his Members when they suffer, Christ suffers, their sufferings are the sufferings of Christ.

The third is the union of one Member with another, that what one Member suffers, another doth suffer: therefore the Corinthians were partakers 3. Of one member with another. of Christ, because their sufferings were the sufferings of Christ, and they were partakers of St. Pauls sufferings, because his sufferings were their sufferings.

They were partakers of Christs sufferings, because of the communion between the head and the Members, and they were partakers of St Pauls sufferings, because of the communion of one Member with another. And surely there is not a heart that was ever touched with the Spirit of God, but when he heares of any calamity of the Church, whether it be in the Palatinate, in France, in the low Countries, or in any Country in the world, if he heare that the Church hath a blow, it strikes to the heart of any man that hath the spirit of God in them, by a sympatheticall suffering. It is one good signe to know whether a man be of the mysticall body or no, to take to heart the grievance of the Church. As good Nehemiah did, he would not take comfort in the pleasures of a Court, in the King of Babylons Court, when it went not well with his Country, when the Church was in distress, he took their grievance to heart: So Moses, the very joyes of Pharaoh's Court could not please him, when he considered the abasement of his Country-men, he joyned with them, and it is called the rebuke of Christ.

So it is with all the people of God, there is a communication of suffeings. As you are partakers of the sufferings, so you shall be also of the consolation.

Wherein two things are observable.

First, That a necessary precedent condition of comfort is sufferings.

And then the consequent of this, that those that suffer as they should are sure of comfort. These two things unfold the meaning of the spirit of God here.

Before there be comfort, there must be suffering, for God hath established this order, even as in nature, there must be a night before the day, and a Winter before a Summer: so in the Kingdom of Christ, in his ruling of the Church, there is this divine policie, there must be suffering before comfort. God will sooner break the league and the Covenant between day and night, then this league of suffering and comfort, the one must be before the other; it was so in our head Christ, he suffered, and then entred into his glory: so all his Members must be comfortable to him in suffering, 1 Reas. There is some ill to be wrought out of us. and then enter into their glory.

The reasons of this are diverse.

First of all, this method and order is, first suffering, and then comfort, because God finds us in a corrupt estate,, and something must be wrought out of us, before we can be vessels to receive comfort; therefore there must be a purgation one way or other, either by repentance, or if not by 2 Reas. To commend comfort to us. repentance, by affliction, to help repentance: there must be suffering before comfort. The soule is unfit for comfort.

Secondly, This order commends and sweetens comfort to us; for fire is sweet after cold, and meate is sweet after hunger, so comfort is sweet after suffering: God fits us to comfort by this, by purging out what is contrarie to comfort. And he indeares comfort by this; those that have felt the cross, comfort is comfort indeed to them: heaven is heaven indeed to him that hath had a hell in his conscience upon earth, that hath been afflicted in conscience, or outwardly persecuted, it set a price and value upon comfort.

Partly likewise to sharpen our desire of comfort; for suffering breeds sence, and sence that stirs up desire, and desire is eager; now suffering, it makes comforts pretious, and sets us in a wondrous strong desire after them.

And by this meanes likewise God comes to his own end, which is that our comforts may be eternall, therefore we have that which is ill in the first place. Woe to us if it should be said to us as to Dives in the Gospel, Son, son, thou hadst thy good here, and now thou must have thy ill: God intends not to deale so with his Children, but they tast the worst wine first, and better afterward; because he intends eternall happiness to them, he observes this method, first ill, and then good, the best at last.

If this be so, then why should we be offended at Gods order? why should we not take it, not onely gently and meekly, but joyfully, the afflictions that God sends to prepare, and fit us for happiness, to sharpen our desire to happiness, to make it pretious to us? Certainly it is a ground not onely of patience and meekness, but of joy and comfort in all the things we suffer. Will a Patient be angrie with his Chyrurgion for searching of his wound? he knows that that is the way to cure him? Will any man take offence at the Gold-Smith for purging his mass? they know that is the way to purifie it, and fetch out the dross.

This is the method in nature, the ground muft be plowed and prepared, and then comes the harvest: let us be content with this method, and rejoyce in any suffering, knowing it will have a blessed issue: and not to think much at suffering any thing for a good cause in our selves, or by way of sympathy, or support with others, because this is the high way to a better estate,: if we suffer with the Church, or for the Church any kinde of way, we shall be comforted with the Church. It is that which sweetens the cross, that we are under hope of better still. Who would not indure a little grievance in the way to have honour in the end? to have ill usage in an Inne, and to go to a Kingdom? All our discomforts and afflictions are but by the way here, and crosses are necessary for Travellers, and here we are but in a travelling estate. It should I say incourage us not to take offence at any thing, that God exerciseth us with in this world, nor to take scandal at the afflictions of the Church.

And then it should strike terrour to those that will not indure so much as a scratch, a scoff, a word, a chip of the cross, that will indure nothing: Use 2 Terrour to those that will not suffer. doe they know that this is Gods order? do they avoid crosses in any degree, and do they think to have comfort? No, God will not change his order for them; he hath established this order, and heaven and earth shall faile, rather then Gods order shall not be sure. If we will have comfort, we must suffer; if we will avoid suffering, and think to go to heaven another way then God hath ordained, we may take our own way, but we must give him leave to take his way in comforting & advancing whom hewil, and that will not be us, because we wil not frame our selvs to his order, we must not look for hisdignitie, if we wil not suffer with him, we shal not reign with him.

The next thing observable in the order is this, that Those that suffer as they should are sure of comfort. Doct. Those that suffer as they should are sure of comfort.

There is a threefold conformity with Christ, in suffering. grace. glory.

Those that are not conformable to him in suffering, they cannot be conformable to him in grace, and if they be not in grace, they shall not in glory. He took upon him our nature abased first, and our nature purified, and our nature glorious he hath now in heaven: so our nature in us must keep this order. First, it must be abased as our flesh was in him, and then filled with grace, by little and little, and then glorious, as our nature is in him. If we will not suffer our flesh to be abased, and exercised with afflictions, and let God worke his own good work as he pleaseth this way, we are not conformable to Christ, who was first abased, and then advanced: what was wrought in his blessed flesh, must be wrought in his mysticall body, in all his Members by little and little. Therefore those that are tender, and way-ward to indure any thing, when God cals them to it, they are enemies to their own comfort: God hath set down this order, if they do not partake of the sufferings of the Church, they shall not partake of the comfort.

Oh it is a cursed estate to be out of the condition of Gods people, and it is a comfortable thing, to have part with those that are good, yea, even if it be in suffering with them. It is better to have communion with Gods people in suffering, then to have communion with the wicked in the world, in reigning and triumphing.

And that is the reason that the spirit of God in the Prophet made him desire, Deale with me Lord, as thou usest to deale with those that feare thy name, he knew he deals well enough with them, visit me with the salvation of thy children, he knew that was a speciall salvation: so to have God deal with us, as he deals with his, and to visit us in mercy and love, as he visits his own, it is a speciall favour. It is better to beare the crosse with them, that we may partake with them in the comfort, then to have all the comforts that the wicked have, and to share with them in the misery afterward. Therefore let us be content to share with Gods people in their suffering; when we heare of any that suffer for a just cause, though we have no sufferings of our own, let us beare a part with them, and with the bond of the communion of Saints help what we may.

And it is as true on the contrary, if we partake with the wicked in their Those that partake in the sins, shall in the judgment of others. sins, we shall partake with them in their punishment. Therefore the Scripture saith, Come out of Babylon my people, lest if you partake of her sins, so you partake of her punishments. Now Atheisticall people think it nothing to enter into league and amity, and society with prophane people, that are professedly so, not onely by weakness, but those that are stigmatized, but what saith the Scripture? (and the Holy Ghost doth not trifle with us) Come out of Babylon my people, lest you partake of her plagues: which is not meant so much locally to come out of the place, as in disposition to come out in respect of liking, and converse, and secret intimate communion. Lots sons in law, they thought it was but trifling, they gibed as Atheists do now, when they hear the Ministers incourage people to make much of religion, and to set against those that are opposite, they think they are inforced to it, and it is upon mistake, &c. though it be as palpable as the light of the sun: they deal as Lots sons in law, when he warned them to come out of Sodome, and he was pulled out; they would believe nothing till fire came down from Heaven, and destroyed them all, it was too late then. Therefore let us hearken to the counsell of the Angell, let us not make this a matter of scorne, a light matter, but as we desire to have no part in their confusion, so avoid their courses. The Scripture is terrible to those that after the breaking out of the light will be such; there is not more direct Scriptures against any kind of men, then those that willfully cleave to Antichrist: therefore we should not esteem it a light matter, but think of it seriously indeed.

And not onely in respect of them, but all wicked society: were it not pitie that men should be severed from them hereafter, whose company they will not be severed from now? If thou see an Adulterer, a Blasphemer, a wicked licentious Atheisticall person, and thou runnest into the same excesse of riot with him, thou wilt not be drawn by any perswasions ministeriall or friendly, or by thine own light (which knows his course to be naught) to retire from his society, dost thou not think to share with him afterwa •… d in his judgment? As you are all Tares, so you shall be bound in a bundle, and cast into Hell together. As the wheat shall be gathered into Heaven: so the tares, a cursed company, that will cleave together though they be damned for it, as they clave together as burrs and tares here, so they shall be cast into Hell together; that is the end of dissolute unruly creatures, that nothing will sever them from those, who in their own consciences they know rheir courses to be naught. Our hope of you is steadfast.

There is a double certainty, a certainty of the truth of the thing, and a Certainty double. certainty of the estate of the person. The certainty of the truth is this, Those that suffer with Christ & his Church, shall be glorified with Christ and his Church: the certainty of the truth is more certain then Heaven and Earth. Now besides the certainty of the truth, or thing, there is interposed a certainty of the persons, that as they were interessed in the sufferings; so they should be in the comforts. And this is true as well as the former: for Gods promises are not meer Idea's wanting truths, that have no performance in the persons: but if the thing be true, it is true in the person to whom the truth belongs. Suffering goes before Glorie: therefore if we suffer we shall be glorified. But this is the condition, if they suffer with Christ, then St. Paul takes it for certain that they shall be glorified with Christ. There is not the same certainty of the persons as of the truth it self: the truth is certain by a certainty of faith, but the certainty of the persons is the certainty of a charitable perswasion: I am perswaded that you will suffer with me in sympathie, and therefore I am perswaded in the certainty of charity that you shall of a certain have the comfort. Our hope of you is steadfast.

St. Paul, you see, hath a good conceit of them, that he might incourage Double efficacy in hope. them to sympathize and take to heart his crosses, and to take good by them. A good hope of others hath a double efficacy. It hath one efficacy in the 1. In the party that hopes of another. partie that hath the good hope of another. It stirs him up to be diligent to take all courses that may be for the good of another. As the speech is, Hope stirs up to work, it stirs up endeavour: so it doth in the husband-man, and in every kind of trade: hope quickens endeavour. A man will never sowe upon the sands, he loseth his cost: a man will never bestow his pains upon those that he thinks are desperate. And what is it that dulls and deads endeavour? I despair of ever doing such a man good: when those despairing thoughts enter into the soul, there is a stop of all endeavour. And surely, Christians are much to blame that way: when they might have ground, (if charity were in them) at least of hope of others: upon some hard, despairing conceits they cast off hope, and so neglect all endeavour of doing good to others. The Spirit of God is wittie in the hearts of his Children to observe all advantages of doing good: therefore it is willing to entertain all offers of good in others: if they be but willing to hear reproof, if they be willing to hear comfort, and to hear good discourse, it will make a good construction of their errours (if it may be) except it be those that are maliciously obstinate, it will impute it to passion, or to ill company, to one thing or other; as far as possible it will admit of a good construction: love in Gods Children will admit of it, and love stirs up to hope, and hope stirs up to deal with them for their good.

I know that charity is not sottish; but yet it is willing to think the best, where there is probability of good for the present, or where there is a tractablenesse, where there is a willingnesse to entertain communion, where there is any propension, we must be of our blessed Saviours disposition, who will not quench the smoaking flax, nor break the bruised Reed: we must draw all, and drive none away. This is one speciall fruit and effect that hope hath in the partie that doth hope toward another.

Now as it is good for the Speaker to be well conceited: so it is a good, preparative in the Hearer, it hath a winning power in the partie hoped of, it is a great attractive: for we willingly heare those that conceit good of us. St. Paul here works upon the naturall disposition in all, which is, that they love to be well thought of, and natural dispositions are strong. It is the natural disposition for every man to love where he is well thought of, and it is not sinful (unless it be in vain-glory) to desire to have good place in the esteem of others. And there a man will labour to carrie himself answerable to the good conceit had of him.

There is a conflict in the worst man, where he is well conceitd of, he labours to maintain it, except it be those that are mightily inthralled, as some wretches are, to blasphemie, and to a cursed life that they care not; but else if they be well thought of, it will stirre them up to maintain it, he is a dissolute man, he is not a man so farre as he is careless of this, he is brutish, and sensless. St. Paul in saying, Our hope is stedfast concerning you. He wins himself into their good opinion, and so by that meanes, he hoped to prevail with them for greater matters: So hope it stirs up men to do good; and it makes the other willing to receive good: for it makes them willing to content them that hope well of them. St. Paul was led with this heavenly wisdome, and that which made him so industrious, was hope of prevailing; and that which made him prevaile with others, was the good conceit he had of them. He would gather upon every one; when he saw Agrippa come on a little, Agrippa, believest thou the Scriptures? I know thou believest; Almost thou perswadest me to be a Christian, saith he, and so he comes in a little. It is good as much as may be to have hope of others.

But what is his degree of hope? Our hope of you. Is stedfast.

He had a stedfast hope, that if they were sufferers, they should be partakers of the comfort.

The Observation may be this, that Divine truthes are such as we may build a stedfast hope on the performance Doct. We may stedfastly hope for performance of divine truths. of them.

Divine truthes, divine comforts, they are of that nature, that though we doe not yet injoy them, yet we may build certainly upon them. I hope stedfastly, that if you be partakers of the sufferings, you shall be partakers of the comforts. A man cannot say so of any thing else but divine truths: a man cannot say of any other, or of himself, I hope stedfastly to be rich, I hope stedfastly to be great, or I hope stedfastly to live long: the nature of the thing is uncertaine: the state of the world is vanitie, and life it self, and all things here will not admit of a certain apprehension. For the certaintie in a mans understanding, it follows the certaintie of the thing, or else there is no adequation: when there is an evenness in the apprehension to the thing, then it is true: but if we apprehend any thing that is here, that either riches, or life, or favour will be thus, or thus long, it is no true apprehension: we cannot build a certain hope upon an uncertain ground. But of divine truthes, we can say, if we see the one, undoubtedly the other will follow: if we see the signs of grace in any man, that he is strong to indure any disgrace for religion, any discomfort, then we may say. Certainly, as you partake of the afflictions of Christ, and of the afflictions and sufferings of his people, his body mysticall: so undoubtedly you shall be partakers of the comfort of Gods people: heaven and earth shall faile, but this shall never faile.

Is not this a comfort to a Christian, that when he is in the state of grace, he hath something that he may build on, when all things else faile? In all the changes and alterations of this life, he hath somewhat unalterable; the certainty of divine comforts, the certainty of his estate in grace, though he be in an afflicted estate, as verily as he is afflicted: so verily he shall be comforted: If we suffer with Christ, we shall be glorified with him.

Upon what ground is this certainty built, that if we suffer we shall be glorified?

It is built upon our union with Christ, it is built upon the communion we have with the Church of God, we are all of one body, and it is built upon his own experience; as verily as I have been afflicted, and have comfort: so shall you that suffer, be comforted: what I feele, you shall feele.

Because in things necessary, there is the like reason from one to all: if one be justified by faith, all are justified by faith; if one suffer and receive comfort, all that suffer shall receive comfort: Divine comforts are from one to all, from the head to the bodie, from the body to every member. If Christ suffered, I shall suffer, if I be of his body; if Christ was comforted, I shall be comforted. Divine truths they agree in the head, and the Members; if it be true in one, it is true in all St. Paul felt it in his own person, and saith he, as I have felt afflictions. increase, and comforts increase: so shall it be with you, you shall be partakers of the comfort now, or hereafter. And it is built likewise upon Gods promise, which is surer then heaven and earth, If we suffer with him, we shall be glorified with him, as the Apostle saith, Rom. 8. All these are grounds to found this stedfast hope on. And then the nature of God, he is a just God, a holy God, and when we have taken the ill, we shall finde the sweet, as in 2 Thess. 1. It is just with God, to render to them that afflict you trouble, and to you comfort. God hath pawned his justice upon it, and he will observe this order; where he begins in trouble, he will end in comfort; it is just with God, and therefore I may be perswaded.

It should be a special comfort to all that are in any sanctified cross, whether it be for a good cause or no. If a man find that he stands out for a good cause, then there is more matter of joy: it is matter of triumph then: but if they be crosses common to nature, if a man find them sanctified (as they are onely to Gods Children, they learn humility by them, they learn heavenly-mindednesse, they learn patience, they learn more carefulnesse by their afflictions, if it be thus sanctified) then a man may say to such a one, As you partake of the sufferings, so you shall partake of the comfort, though you feel it not for the present.

Is it not a comfort, for a Patient to have his Physician come to him, Comfort to Christians. whom he knowes to be wise, and speaks by his book, to say to him, Be of good comfort, you shall never die of this disease; this that I give you will do you good: there was never any that took this potion but they recovered: would not this revive the patient? Now when the Physicians of our soules shall come and tell a man, by discerning his state to be good, by discerning signes of grace in his abasement, Be of good comfort, there is good intended to you; your sufferings shall end in comfort undoubtedly: we may well be perswaded of this, God will never vary his order. Therefore when we are in any trouble, & find God blessing it to us, to abate our pride, to sharpen our desire, to exercise our graces, when we find it sanctified, let it comfort us, it shall turn to our further comfort. We find a present good that is a pledge of a further good. It will make a bitter potion to go down, when the Physitian saith, it will do you good: how many distastfull things do poore Creatures endure and take down to cure this carcase? it were offensive to name what distastfull things they will take to do them good.

Let us take this cup from Gods hand, let us endure the Crosse patiently whatsoever it be. It is a bitter cup, but it is out of a Fathers hand, it is out of a sweet hand. There may be a miscarrying in other Physick, but Gods Physick shall certainly do us good; God hath said it, All things shall work for the best to those that love him, he hath said it before-hand, we may presume, and build our perswasion upon this issue, that all things shall worke for our good. What a comfort is this in all the entercourses, and changes of this life, when we know before that whatsoever we meet with, it hath a command from God to do us good, it is medicinable, (though it seem never so ill) to do us good, to work ill out of us, by the blessing of God, But to proceed.

VERS. 8, 9. For we would not, Brethren, have you ignorant of our trouble, which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life. But we had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead.

HEre Saint Paul comes to the particular explication of what he had generally spoken before: he had generally said before, that he had both comfort and affliction; but now he specifies what afflictions they were. I would not have you ignorant of the troubles which came to us in Asia, &c.

I would not have you ignorant of.] He knew it was behofull for them to know: therefore to insinuate into their respect the more, he tells them of it. Indeed, to know both together is very sweet and comfortable, to know both the afflictions of Gods people and their comforts, as here, he tells them what ill he indured in Asia, and how God delivered him: to see how these are linked together in Gods people, is very comfortable, therefore I would not have you ignorant.

Now, that they might not be ignorant, he sets before their eyes the particular grievance that he suffered in Asia. And see how he doth raise himself by degrees, and represent it to them most lively.

First of all, saith he [We were pressed out of measure.] There is one degree, we were pressed: It is a metaphor, we were pressed, as a Cart is pressed under sheaves, as a man is pressed under a burden: as a Ship that is over-laden, is pressed deep down with too much burden: so it was with us, we were pressed with afflictions; afflictions are of a depressing nature, they draw down the soule, as comfort raiseth it up.

[Out of measure.] There is the second degree, they were not onely pressed, but pressed out of measure.

[Above strength] Above my strength, above ordinary strength. And he riseth higher still, the waters rise higher (insomuch that we despaired of life,) we despaired of any escaping out of trouble at the present encounter, nay, we did not see how we should escape for the time to come.

Nay, it was so great (in the first place,) that we passed (the sentence of death upon our selves.) It is a speech taken from malefactors that are condemned: for even as they having the sentence pronounced upon them, we account them dead men, they esteem themselves so, and so do others esteem them; the sentence being passed upon them: so I even passed the sentence on my self, seeing no evasion or escape out of the troubles I was in, the sentence of death passed upon me. We had the sentence of death in our selves. It was not passed by God, nor by the World: for they had not decreed to kill him, but he passed it upon himself when he saw no way to escape. He was deceived though (as oft-times Gods Children are) for he died not at that time.

And then afterwards he sets down the end why all this was, a sweet end, a double end, (That we should not trust in our selves:) what should we trust in then? (But in God that raiseth the dead.)

First to speake of his grievance, and then of the reason why God did thus follow him. We would not have you ignorant.

He prevents all scandal by this, I would not have you ignorant, I am so far from caring, or fearing, or being ashamed, that you should know of any affliction that I suffer, that I would not have you ignorant of it: for know this, that when you know my afflictions you shall know my deliverance also. St. Paul was wondrous scrupulous at this, left they should take any offence at his sufferings: indeed it is the state of Gods Children, their worst Good men in affliction censured. crosse: sometimes are censures upon them for the crosse, the harsh censures of others in their troubles; It was the last, and the greatest of Job's troubles, that, and his wife together, when his house was overthrown, his Children killed, his goods taken away, himsef stricken with boiles: then for his indiscreet friends, to become miserable comforters: those that should have comforted him, to become censurers and judges of him, as if he had been a man deserted, and forsaken of God, as if all had been from God as a punishment for his sins: this was his grearest crosse, as it was his last, when his wife in his bosom, she that should have comforted him most, should solicit him to ill, and his friends by their rash and vile censures to make his crosse heavier: So it is with Gods Children in the world, they cannot endure hardnesse in the World, they cannot be used otherwise then their cause deserves: but they must also undergo hard censures, that grieves them more then the crosse it self. It was the case of this blessed Apostle, the Spirit of God in him therefore sets him to mention his affliction with boldnesse and confidence, yea, with comfort and joy, I would not have you ignorant, I am not of the mind of carnal men, that would have it concealed, nay, I would not have you ignorant, I pray understand it: he laies it open to their view, that they might be affected with it, as he was: for those things that we are affected with, we are large in the discourse of them: he shewes that the misery though it were past, and were off, yet he was affected with it: We were pressed out of measure above strength. This seems Object. to thwart another place of scripture in 1. Cor 10. 13. God is faithful, and will 1. Cor 10, 13. lay no more upon you then you shall be able to bear: and yet here he saith, we were afflicted above strength, how can these hang together?

I answer, God will not suffer his Children to indure any thing above strength, above that they are able to bear, especially in spirituall evils, but for sickness and persecution or such, sometimes he may lay more upon them then they have present strength to beare.

But, put the case that St. Paul speaks of inward grievance, and outward afflictions too, as both usually accompany one another: St. Paul's meaning is here undoubtedly, We were pressed above strength; that is, above ordinary naturall strength, that unless God had made a supply by a new supernaturall strength, we had never been able to indure it: therefore take it so, above ordinary naturall strength: for extraordinary crosses, must have extraordinary strength, and crosses with grievance of spirit must have more then naturall strength to beare them.

Again, Where it is said, Insomuch that we despaired of life, as if he had cared much for his life, this seemeth to cross another place, Phil. 1. I Object. desire to be dissolved, and to be with Christ, and here he seems to be very carefull in a strait, lest he should die.

I answer, We must take St. Paul in diverse considerations and respects: As St. Paul hath finished his course, and done his work, so, Henceforth is Answ. laid up for me the crown of righteousness: so he thinks of nothing but life and glory; he cares not for his life: but take Saint Paul in the midst of his course. and so he had a care to his charge. Take Saint Paul as he looked to glory, so he desired to be dissolved: take him as he was affected to edifie the Church, so he laboured to live by all meanes, and so he saith he despaired of life, as desiring to live to do good to the Church.

Again, It may be Objected against the last, We received the sentence of death in our selves. St. Paul dyed not now, and he had the Spirit of God in Object. him, to know what he spake; how doth this agree then that he had the sentence of death passed?

I answer, St. Paul spake according to the probability of second causes, Answ. according to the appearance of things, and so he might pronounce of himself, without danger, (as being no sinfull errour) that indeed I am a dead man, I see no hope of escaping, if I look to the probabilitie of second causes all my enemies are about me, I am in the Lyons mouth, there is but a step between me and death. He doth not look here to the decree of God, but he looks to the disposing of present causes: So Gods' children are often deceived in themselves in that respect, it is no great errour; for it is true what they speake in regard of second causes, though it be not true in regard of Gods decree.

The Objections being satisfied, we may observe some points of doctrine.

And out of the first part of St. Paul's tryall, which some take it to be that in Acts 19. At Ephesus Dimetrins the Smith raised up a trouble against him, when they cryed out, Great is Diana of the Ephesians: but those are but conjectures. It may be it was some great sickness, it may be some other affliction: the Scripture is silent in the particular what it was. To come then to the points themselves. In the first part, this is considerable in the first place, that God suffers his Children to fall into extream perils and dangers.

And then secondly, that They are sensible of it.

For the first,

God suffers his children to fall into great extremities. This is clear here, we see how he riseth by degrees, We were pressed above measure, above Doct. God suffers his Children to fall into great extremity. strength, that we even despaired of life, we received the sentence of death in our selves. He riseth by five steps, to shew the extremity that he was in. This is no new thing, that God should suffer his Children thus to be exercised.

It is true in the head, it is true in the body, and it is true of every particular member of the body.

It is true of our head Christ Jesus himself: we see to what exigences he was brought, in what danger of his life oft-times he was, as when they would have cast him down from the mount, Luke 4. and when in apprehension of his Fathers wrath, he sweat water and blood in the garden, and on the Crosse cryed out, My God, My God, why hast thou forsaken me? none was ever so abased as he was, he humbled himself to the death of the Crosse, nay, lower then the Crosse, he was in captivity in the grave three dayes. They thought they had had their will on him there: they thought they might have trampled on Christ: and no doubt but the Divel triumphed over the grave, and thought he had had him where he would: but we see afterward God raised him again gloriously.

Now as the head was abased even unto extremity: So it is true of the whole body of the Church from the beginning of the world. The Church in Egypt was in extremity before Moses came: therefore a learned Hebrician Capne (that brought Hebrew into these western parts) was wont to say, When the tale of brick was doubled, then comes Moses: that is, in extremity, when there was no remedy, then God sent them deliverance. In what a pittiful case was the poor Church and people of God in Hesters time? there was but a haires breadth between them and destruction, it was decreed by Haman, and they had gotten the Kings decree too, they were as it were between the hammer and the anvil, ready to be crushed in pieces presently, had not God come between. And so in Babylon the Church was in extremity, insomuch as that when deliverance was told them, they were as men that dream, as if there had been no such matter, they wondred at it. And so in the times of persecution God hath suffered his Church to fall into extream danger, as now at this time the Church is in other parts. I might draw this truth along through all Ages. It is true of the whole body of the Church. It is true likewise of the particular members. Take the principall members of it: you see Abraham, before God made good his promise, he was brought to a dry body, and Sarah to a dead womb, that they despaired of all second causes. And David, though God promised him a Kingdom, yet he was so straitned that he thought many times he should have died, I said in my haste, All men are liars; they tell me this and that, but there is nothing so, he was hunted as a Partridge in the wildernesse.

It was true of St. Paul, we see what extremity he was brought unto; as the Psalmist saith, Psal. 118. I was afflicted sore, but I was not delivered to death: Even as we say, only not killed. It is and hath been so, with all the members of the Church from Abel to this day: sometime or other, if they live any long time, they shall be like Moses at the Red-Sea; we see in what a strait he and his company was there, there was the Egyptians behind them, the Mountaines on each side of them, the Red-Sea before them, what escaping was here for Moses? so it is with the poore Church and Children of God oft-times: there are dangers behind them, and perils before them, and troubles on all fides. God brings them so low as deaths doore; sometimes by sickness, as there is an instance in Psal. 107. of those that go down to the sea in ships, He brings them to deaths door, saith the Psalmist.

What is the reason, that by persecution and afflictions, by one grievance or another, God brings his Children to such a low ebb?

The reasons are many.

The first may be, he will thus trie what mettle they are made of, light Reas. 1. afflictions, light crosses will not trie them throughly, great ones will. Jonas that slept in the Ship, he fals a praying in the Whales belly; he that was pettish out of trouble, and fals a quarrelling with God himself, in trouble he fals to praying; when he was in the bottom of hell, as he saith himself. Little afflictions may stand with murmuring, and repining: but great ones trie indeed what we are; what we are in great afflictions, he are indeed.

Againe, To trie the sincerity of our estate, to make us to know our selves; to make us known to the world, and known to our selves, what Reas. 2. good we have, and what ill we have. A man knows not what a deal of loosness he hath in his heart, & what a deal of falseness, till we come to the cross, & to extremity: Whereas before, I thought I had had a great deal of patience, a great deal of faith, and a great deal of heavenly mindedness: now I see I have not that store laid up as I thought I had. And somtime a man is deceived on the contrary: I thought I had had no goodness in me, and yet in extremity, such a one goes to prayer, he goes to the Word of God, to the communion of Saints, he delights in good things, and onely in those: extremity makes him discern and know himself for ill, and for good, and makes others to know him too, that is another end.

Again, God suffers us to fall into extremity, to set an edge upon our desires, and our prayers, to make us crie to him, Out of the deep I have cryed Reas. 3. unto thee, O Lord. When a man is in the deep, it is not an ordinary prayer will serve, but he must crie: God loves to heare his Children speak to him; he loves the voice of his children, it is the best musick that he delights in: therefore he will take a course, that he will be sure to hear from them; and rather then they shall neglect prayer, he will suffer them to fall into some rousing sinne, into such a state and condition, that they may dart up prayers, that they may force prayers out of the anguish of spirit, that their prayers may be violent, that will take no denyal, that they may be strivings with God, that they may wrastle with God as we see in Jacob and the woman of Canaan, that they may be importunate, and never leave him nor take any denyall.

Again, God suffers his Children to fall into this extream perill and danger, not onely to trie them, what good they have in them; but when he Reas. 4. hath tried it to exercise it, to exercise their faith, and their patience. St. Paul had a great deale of grace in him, and God would be sure to have a great deale of tryall, and exercise of it; and therefore he suffered him to fall into extream dangers, that so all the patience, and all the •… aith he had might be set on work. And so it was in Job, God had furnished his Champion with a great measure of patience, and then he singles him out to the combat; he brings him into the lists to encounter with Satan and 〈◊〉 triumph over Satan, and all the evils he suffered whatsoever.

Again, it is to perfect the work of mortification, to let patience have her Reas. 5. perfect worke, and •… aith, and prayer to have their p •… ect work, to perfect all graces, and so to perfect the work of mortification: for in extream dangers, he weanes us perfectly from the world, as much as may be, nothing will doe it if these will not. St. Paul came to many Cities, and there he thought oft-times to have great matter of entertainment, and instead of that he was whipped and misused: God used the matter so, to mortifie pride and self-confidence in St. Paul; he scoured him so from pride, that he should not goe out of the Citie, but he should be well scoured first by misusage. So rather then God will suffer his Children to go to hell, and rather then he will suffer them to live in the world here, without glory to their profession, without manifesting of grace, to mortifie and subdue their base earthly affections, he will scoure them, to subdue their pride, and to subdue their earthly mindednesse; we might prevent the bitterness of the Cross, if we would: we might prevent his mortifying of us by afflictions, by the mortification of the spirit: but because we are negligent in that work, to perfect the work of mortification, he is forced to lay here any crosses and extream dangers upon us.

Lastly, God doth this for another end, that he might be sure by this meanes to prepare us for greater blessings: for in what deep measure we Reas. 6. are humbled by any deep afflction, in that measure we are prepared for some blessing. Humility doth empty the soule, and crosses do breed humilitie: the emptiness of the soule fits it for receipt: God therefore doth emptie us by crosses, that we may be fit vessels to receive some larger measure of grace and comfort. For as it is said before, As our tribulations increase, so our comforts increase: therefore it is a good signe, that God intends much spirituall good to any man, when he laies some heavie load upon him in this world: all is to prepare for some greater comfort, and some greater measure of grace.

Why doth the Husbandman fall upon his ground, and teare and rend it up with the Plow, and the better the ground is, the more he labours to kill weeds, is it because he hath an ill mind to the ground? No, he meanes to sowe good seed there, and he will not plow a whit longer, then may serve to prepare the ground. It is the Holy Ghosts comparison, Isa. 28. So likewise the Gold-Smith, the best mettall that he hath, he tempers it, he labours to consume the dross of it, and the longer it is in the fire, the more pure it comes forth: so God keeps his Children under crosses, and doth plow them, they neglect to plow themselves, and he is faine to set plowers that will doe it indeed, some ill minded men, or some cross: if they would plow themselves, and examine themselves, they might spare God the labour: but when they are negligent, God takes the labour into his own hand, and sets others on worke, that will doe it to purpose, but all is to prepare them for heavenly seed, for grace and comfort, that in what measure we have been depressed (as he saith here, we were pressed above measure,) in that measure he meanes to lift us up by heavenly comfort.

And (which is a clause of that) that we might set a price upon the comforts, when they come: for when he hath so prepared us for it, and then we receive it, then comfort is comfort indeed. Comfort in it self is all one, and glory in it self is all one, first and last: but it is not all one to the person; comfott is indeared to a person that hath been kept under and been dieted before: then when it comes, he sets a great value upon it, when he hath been without it so long.

Our nature is so, that we value things by the want of them, rather then by the present enjoying of them, after we have wanted it, and have been long time prepared for it, then when it comes, it is welcome indeed. For these, and many such like ends, we must be willing to approve of Gods holy and wise dispensation in this, in ordering matters so with his children, in bringing them to great dangers of bodie, in danger of life, sometimes to spirituall desertions, leaving them to themselves, as if he had no care of them. But St. Paul speaks especially here, of outward crosses; you see the reasons of it.

The Use of it, is first, that we should not passe a harsh, unadvised, rigid censure upon our selves, or others, for these respects; for any great affliction Use 1▪ Not to censure those that suffer. or abasement in this world. The world is ready to passe their verdict presently upon a man: Oh, such a one, you see what a kinde of man he was, you see how God follows him with crosses: so uncharitable men judge amiss of the generation of the righteous. Whereas they should set the Court in their own hearts, and begin to censure there, and to examine themselves, they goe out and keep their Court abroad: but I say, passe not a harsh censure upon others, or on thy selfe, no, not for extream dangers: for God now is making way for great comfort, let God go on his way, without thy censuring of him.

Again, This should teach us, that we should not build overmuch confidence Use 2. Not to be confident of earthly things. on earthly things, on the things of this world, neither on health of body, or on friends, or on continuance of life: alas! it is Gods ordinary course, to strip us of all in this world: we think of great reputation: but saith God, I will take that from you, you shall learn to trust in me. You think you have strong, and vigorous bodies, and you shall live long, and therefore you will venture upon such and such courses. I but God suffers his children to come to extream dangers and hazards, that they think the sentence of death is passed upon them.

And since this is Gods course with the body, and with the Members, and with our head Christ himself, shall we think to have immunitie, and to escape, and not looke to Gods order?

The Church is in great miserie, and we are negligent in prayer, we think there are many good people, and there is strong munition, &c. As if when Gods people are in security, and forget him and his blessings, it were not his course to strip them of all, to suffer them to fal into extream dangers: have we not the Church before our eyes to teach us? Let us trust therefore in nothing in this world.

So much for that point.

The second thing in the first part is this, that As Gods Children are brought to this estate, so they are sensible of it.

They are flesh and not steele, they have not the strength of steele, as Job Doct. Gods children sensible of afflictions. saith, they are men, they are not stones: they are Christians, they are not Stoicks. Therefore St. Paul as he was in extremity, so he apprehended his extremity: and with all his heart, he would have escaped if he could: he looked about to all evasions how he might escape death. Gods children are sensible of their crosses; especially they are sensible of death, as he speaks here of himself, We despaired even of life it self. The word is very significant in the originall, we were in such a strait that we knew not how to escape with life, so that we despaired of life: we would have escaped with our lives; but we saw no way to escape. To make this clear, there are 3. things in Gods Children.

There is Grace. Nature. Corrupt nature, nature with the tang of Corruption.

Grace that looks upward, to glorie and comfort. Nature looks to the present grievance, nature looks not to things to come, to matters revealed in the Word, to supernatural comforts: nature looks to the present crosse, even nature without sin. Corrupt nature feeles, and feeles with a secret murmuring and repining, and heavinesse and dulnesse: as indeed corrupt nature will alway have a bout in crosses, it will alway play its part, first or last. There are alway these three works in the Children of God, in all extremities. Grace works, and that carries up, up still, trust in God, it looks to heaven, it looks to the end and issue, that all is for good. Nature it fills full of sense and pain, and makes a man desire remedy and ease. Corrupt nature stirs a man up to fret, and say, what doth God mean to do thus? it stirs a man oft-times to use ill meanes, indirect courses.

St. Paul was sensible, from a right principle of nature: and no doubt here was some tang of corruption with it, he was sensible of the fear of death. Adam in innocencie would have been affected, and exquisitly sensible (no doubt) if his body had been wronged: for the more pure the complexion, the more sensible of solution (as Physicians say) when that which should be knit together: if any thing be loosed by sicknesse, or by wounds, that should by nature not be hurt, but continue together, it breeds exquisite pain. As to cut that which should not be cut, to disjoyn that which should be together, this is in nature.

The Schoolemen say, (and the reason is good) that Christs paines were the greatest paines, because his senses were not dulled and stupified with sensuality, or indirect courses: he had a body of an excellent temper, and he was in the perfection of his years when he died; therefore he received such an impression of grief in his whipping: and when he was crowned with thornes, that was it that made him so sensible of grief, that when he sweat, he sweat drops of blood, and upon the crosse it made him cry out, My God, my God, why hast thou forsaken me?

Gods Children out of a principle of nature, are sensible of any grievance to this outward man of theirs, to the body, especially in death, as we see here St. Paul. And there is most patience where there is most sense, it is stupidity and blockishnesse else.

Why are Gods Children so sensible in grief, especially in death? Quest.

Oh there is a great cause: indeed in some regards they are not afraid of it: Ans. for death is an enemy to nature, it is none to Grace; but when I speake Reas. 1. Death anenemy to nature, and to natural comforts. not of Grace and Glory, but of nature: hath not nature great cause to tremble at death, when it is an enemy to nature, even to right nature? It is the King of fears, as Job saith: it is that Tyrant that makes all the Kings of the earth to tremble at him: when death comes, it is terrible, why? because it strips us of all the contentments of this life, of all comforts whatsoever we have here. Nature without •… n is sensible of earthly comforts that God hath appointed for nature: and when nature sees an end of them, nature begins to give in, and to grieve.

Again, death parts the best friends we have in this world, the body and Reas. 2. It parts the best friends. the soul, two old friends, and they cannot be parted without exquisite grief. If two friends that take contentment in each other, common friends cannot part without grief, how shall these bosom-friends, these united friends, body and soul, part without grief? This marriage between the soul and the body cannot be disunited without exquisite pain, being old acquaintance.

Again, nature abhors death, it hinders us of all imployment, it hinders of all service of God in Church and Common-wealth. And so grace which Reas. 3. Itcuts off all imployment. is beyond nature, doth a little desire the continuance of life.

But nature, even out of no sinful principle, it sees that now I can serve God no longer, I can do God no more service, I can do good no longer in this World: and therefore it takes it to heart. Our Savour saith, While you have light, walke: the night cometh: when no man is able to work, the night of sicknesse and death. So it breeds discomfort, and is terrible that way.

Again, in death we leave those that cast their care upon us, we leave Reas. 4. We leave those we had care of. oft times Wives and Children, without Husband or Father: those that had dependance upon us: and this must needs work upon nature, upon a right principle of nature: indeed the excesse of it is with corruption alway.

Again, in death there is great pain. They say, Births are with great Reas. 5. Pain in death. pangs (and so they are.) Now death is a birth, the birth of immortality, no wonder then if it have great pangs: therefore nature fears it even for the pangs, the concomitants that are joyned with it.

And then in death, nature considers the state of the body presently after Reas. 6. The horror of the grave. death, that, that goodly body, that strength, and vigour I enjoyed before, must now be wormes-meat, I must say to the worm, Thou art my brother, and to corruption, Thou art my mother, and the like, as it is in Job. That head, that perhaps hath ruled the Common-wealth, the place where I lived, it must lie level with others: and that body that others were inamoured with, it must now be so forlorn, that the sight of it will not be indured of our best friends. Nature considers what the estate will be there, that it shall turn to rottenesse ere long: that the goodliest persons shall be turned to dust, and lie rotting there till the day of the Resurrection.

Faith, and Grace looks higher: but because, we have nature, as long as we are men, these and such like respects work upon nature, and make death grievous.

But besides the glasse of nature, and these things here in the World, look upon it in the Law of God, in that glasse, and so nature trembles, and Reas. 7. Death the wages of sin. quarrels at death. Death what is it? It is the wages of sin, it is the end of all comfort, and nature cannot see any comfort after that, it is beyond nature. Nature teacheth us not that there will be a Resurrection of the body, nature teacheth not that the soul goes to God: here must be a great deal of Grace, and a great deal of Faith, to convince the soul of this: nature teacheth it not.

Now when besides this, the Law of God comes, and faith. Death came in by sin, and sin is the sting of death: death is armed with sin, and sin comes in with the evidences of Gods anger: here, unlesse there be Faith and Grace, a man is either as Nabal, a stone and a fot in death, or as Judas, and Cain, swallowed up with despaire. It is impossible for a man that is not a true Christian, that is not a good man, but that either he shouldbe as a stone, or desperate in sicknesse and Death; without Grace, he must be one of them. If he be a wise man, he cannot but despair in the hour of Death: For is it a matter to be dallied with, or to be carried bravely out, as your Roman spirits, and Atheists think? they account it a Glory to die bravely, in a stout manner. Is it the terrible of terribles so to be put off? when all the comforts in this world shall end, and all imployments cease, when, there is eternity before a man, and after death, hell, and eternall damnation of body and soul? Are these matters to be slighted? it would make a man look about him: if a man have not faith and Grace, he must eitherr despaire or die like a stone: none but a good Christian can carrie himself well in the hour of death: nay, a good Christian is sensible of death: and till he see Gods time is come, he labours to avoid it by all meanes, as St. Paul doth here.

But St. Paul had another ground beyond nature to avoid Death. He Reas 8. St. Paul desired life to serve the Church. knew himself ordained for the service of the Church: therefore he desired to escape that he might serve God a longer time for the good of his Church.

Are Gods Children sensible of Death, and the danger of it, and out of a principle of nature, and Grace too? How then should carnall wretched Use 1. Terrour to wicked men. men look about them, that have not made their accounts even with God? the report of Death to them should be like the hand-writing upon the wall to Belteshazer, it should make their knees beat together, and make their countenance pale, it should strike them with terrour, and like Nabal make their hearts to die as a stone within them.

But it is a Use of comfort to poore deluded Christians: they think, alas, Vse. Comfort to Christians. can my estate be good, I am afraid of Death? I tremble and quake at the name of Death, I cannot endure to hear of it, but it most of all affects me to see it: therefore I fear I have no Grace in me, I fear I have no faith in me.

Be not discomforted whosoever thou art, that sayest so, (if thou labour to strengthen thy faith, and to keep a good conscience) for thou mayest do thus out of a principle of nature: nature trembles at Death.

A man may do two things from diverse principles, from diverse respects, & both without sin For example, in fasting, nature without sin desireth meat, or else fasting were not an afflicting of a mans body: but Grace that hath another principle, and that desires to hold out without sustenance, to be afflicted: so here is both a desire, and not a desire, and both good in their kind. So a man in the time of sicknesse, and death, he may by all meanes desire to escape it, and tremble at it out of a principle of nature: but out of a higher principle he may triumph: O death, where is thy sting? O grave, where is thy victory: and they that believe in Christ, shall never die. We are in heavenly places together with Christ, we are as sure of heaven as if we were there. So out of such kind of principles we may triumph over Death by Faith and Grace.

So let none be discouraged, nature goes one way, and faith and grace another: a man may know when it is nature, and when it is grace; when grace subdues nature, and subordinates it to a higher principle; a man need not be much troubled.

Christ himself our head, he was afraid of death when he looked on death as death: but when he looked upon death as a service, as a redemption, as a sweet sacrifice to God, so with a thirsting I have thirsted; saith he, he thirsted after death in that respect: looking to his humane nature, to the truth of his manhood, then saith he, Oh that this cup might passe from me, but in another consideration, he willingly gave his soul a sacrifice for sin to God.

The desire is as the objects are presented, let heaven and happinesse be presented, so death is a passage to it, so death is the end of misery, and the beginning of happinesse, so Gods Children desire to be dissolved and to be with Christ, as St. Paul did. But look upon death otherwise as it is an enemy to nature; as it is a stop of all imployment in this world, and of all service to the Church, that we can do God no longer service, and so a man may desire to live still, and be afraid of death if he look upon death in the glasse of nature, and in the glasse of the Law, likewise that it comes in as a punishment, of sin so indeed it is terrible, it is the King of fears. But look upon it in another glass, in the glass of the Gospel, as it is sweetned, and as it is disarmed by Christ, and so it is comfortable, Better is the day of death; then the day of birth: for in our birth we come into miserie, in death we go from it. So upon diverse considerations we may be diversly affected, and have diverse rspects to things: for the soul of man is framed, so to be carried to the present object, and therefore to a good man in some respects, at sometime death is terrible, he trembles at it, which upon higher considerations and respects he imbraceth willingly.

Indeed it is a signe of a wise man to value life, it is the opportunitie and advantage to honour God. After death we are receivers and not doers, then we receive our wages: but while we are here, we should desire even for the glory that is reserved for us, to do all the good we can, because the time of life is that blessed advantage of doing good and of taking good. It is to be in heaven before our time, to do others good, and to get evidence of heaven for our selves. This is the second thing, that as Gods children are suffered to fall into extream dangers; so they are very sensible of them, especially in matter of death which is the last enemie, there the Devil sets upon them indeed: he knows that that is the last enemy, and that there he must get all, or lose all: and he labours to make death more terrible then it is or should be. The way not to fear death, and not to let nature have over-much scope, is to disarm death before hand, to pluck out the sting of it by repentance; weaken it before hand, that it may not get the better. Even as we doe with our The way not to fear death. enemies, the way to overcome them is to weaken them, to weaken their Forces, to starve them if we can, to intercept all their provision. What makes death terrible and strong? we put stings into it our sins, our sins against conscience, the time will come when conscience will awaken, and it will be then, if ever to our comfort, and then our former sins will stare in our faces, the sins of our youth, the sins that we have before neglected soundly to repent for, therefore let us labour this way to make death less terrible.

Again, That we may not fear it over-much, let us look upon it in the glasse of the Gospel, as it is now in Christ, as it is turned cleane another way. Now, it hath sweet names, it is called a dissolution, a departure, a sleeping, a going to our Fathers, and such like. God doth sweeten a bitter thing, that it may enter into us with lesse terrour: so it must be our wisdom to sweeten the meditation of it, by Evangelicall considerations, what it is now by Christ.

And withall to meditate the two termes, from whence, and whither, what a blessed change it is if we be in Christ, it is a change for the better, better company, better imployment, a better place, all better. Who would be grieved at, and afraid of death? Let us recal the promise of the presence of God, he wil be with us to death, and in death: Blessed are those that die in the Lord. And especially faith in Christ wil make us that we shal not fear death, when we shall see him our head in heaven before us, ready to receive us when we come there; and to see our selves in heaven already in him: as verily in faith, and in the promise, as if we were there, We are set in heavenly places with Christ already. Let us have these and such like considerations, to sweeten the thought of death.

But to touch this, which is an Appendix to that formerly mentioned, that Gods children are deceived concerning their death oft-times.

The time of death is uncertain; St. Paul thought he should have dyed Observ. Gods children are deceived in their death. when he did not, he was deceived. There is a double errour about death: sometimes we think we shall not dye, when indeed we are dead men: sometimes we receive the sentence of death, we passe a censure upon our selves, that we cannot live, when God intends our escape: so it is uncertain to us, the houre of death: sometime we are uncertain, when it is certain, sometime we think it certain, when it falls not out so: both wayes we are deceived.

Because God will have us while we live here to be at an uncertaintie for the very moment of death, Our times are in his hand. Our time of life is in his hand, we came into the world when he thought good: our time of living here, is in his hands, we live just as long as he will have us: our time of death is in his hand. The Prophet saith not only, my time is in thy hands, but my times, my time of comming into the world, my time of living in the world, and my time of going out of the world shall be when thou shalt appoint me; therefore he will have us uncertain of it our selves, till the moment of death come. St. Paul was deceived, He received the sentence of death in himself, but he dyed not at that time.

So that the manner, and circumstances of death are uncertain, whether it shall be violent, or faire death it shall beby diseases or by casualties, whether at home or abroad: all the circumstances of death are hidden from us, as well as death it selfe and the time of it.

And this is out of heavenly wisdome, and love of God to us: that we should at all times be provided, and prepared for our dissolution, & change. It is left at this uncertainty, that we might make our estate certaine, to be fitted to die at all times. Let us make that use of it, to provide every day: oh, it were a happy thing if we could make every day (as it were) another life, a severall life, and passe sentence upon our selves, a possible, and probable sentence: it may be this day may be the last day. And let us end every day, as we would end our lives, how would we end our lives? we would end them with repentance for our sins past, with commending our souls into the hands of God, with resolution & purpose to please God in all things, with disposing all things wisely in this world: Let us end our daies, every day so as much as possible may be: let us set every thing right; let us set the state of our souls in order, set all in order as much as may be every day; it were a blessed course if we could do so.

And this is one part, one main branch of our corruption, wherein it shews it self strongly, that we live in an estate, that we are ashamed to die in. Come to some men, and aske them, how it is with you? have you repented of your sins past? have you renewed your purposes for the time to come? Yes, we doe it solemnly at the Communion: but we should renew our repentance, and renew our Covenants every day, to please God that day. Do you do so now? If God should seize upon you now, are you in the exercise of faith? in the exercise of repentance? in the exercise of holy purposes, to please God? are you in Gods wayes? do you live as you would be content to dye? But Satan and our own corruption bewitcheth us with a vaine hope of long life, we promise our selves that that God doth not promise us; we make that certain, that God doth not make certain: indeed we are certain of death, but for the time, and manner, and circumstances we know them not, sometimes we think we shall dye when we doe not, and sometimes we dye when we think we shall not.

Oh will some say, If I knew when I should dye, I would be a prepared man, I would be exact in my preparation. Wouldest thou so? thou art deceived; Saul knew exactly he should die, he took it for exact, when the Witch in the shape of Samuel, told him that he should dye by to morrow this time, and yet he dyed desperately upon the swords point for all that, he did not prepare himself. It must be the Spirit of God that must prepare us for this: if we knew never so much, that we should die never so soon, we cannot prepare our selves, our preparation must be by the Spirit of God: let us labour continually to be prepared for it.

And let no man resolve to take liberty a moment, a minute of an houre to sinne; God hath left it uncertain the day of death; what if that moment and minute wherein thou resolvest to sin, should be the moment of thy death and departure hence? for it is but a minutes work to end thy dayes; what if God should end thy dayes in that minute? Let no man take liberty and time to sin, when God gives him no liberty in sin. If God should strike thee thou goest to Hell quick, thou must sink from sin to Hell: It is a pittifull case, when as eternity depends upon our watchfulness in this world. But to come to the end and issue, why he was thus dealt with by God, carrying him through these extremities. That we might not trust in our selves, but in God that raiseth the dead.

Here is the end specified that God intended, in suffering him to be brought so low, even to deaths door, that there was but a step between him and Gods end in St. Pauls sufferings. death; the end is double, That we should not trust in our selves, but in God that raiseth the dead. It is set down negatively and positively. First, That we should not trust in our selves, and then that we should trust in God: And the method is excellent: for we can never trust in God, till we distrust our selves, till our hearts be taken off from all confidence in our selves, and in the creature, and then when our hearts are taken off from false confidence; they must have somewhat to relie on, and that is God or nothing: for else we shall fall into despaire. The end of all this was, that We might not trust in our selves, but in God that raiseth the dead.

The wisdom of heaven doth nothing without an end proportionable to that heavenly wisdom: so all this sore affliction of the blessed Apostle, what aimed it at? To pull downe, and to build up; to pull downe selfe-confidence, That we might not trust in our selves: and to build up confidence and affiance in God: but in God that raiseth the dead.

We being in a contrary state to grace, and communion with God, this order is necessary, that God must use some way, that we shall not trust in our selves; and then to bring us to trust in him: so these two are subordinate ends one to another: We received the sentence of death, that we might not trust in our selves.

From the dependance this may be observed, that The certain account of death, is a meanes to weane us from our selves, Doct. Certaintie of death helps against self-confidence. and to make us trust in God.

The sentence of death, the assured knowledge that we must dye, the certain expectation, and looking for death, is the way to wean us from the world and to fit us for God, to prepare us for a better life: you see it follows of necessity, We received the sentence of death, that we should not trust in our selves, &c.

The looking for of death therefore takes away confidence in our selves and the creature. Alas! in death, what can all the creatures help? what can friends, or physick, or money help? then honours, and pleasures, and all leave us then.

This the rather to note a corrupt Atheisticall course in those that are to Physitian fault to flatter the sick. deale with sick folk, that are extreame sick, that conceale their estate from them, and feed them with false hopes of long life, they deserve ill of persons in extremity, to put them in hope of recoverie. Physitians that are not Divines in some measure, what doe they? against their conscience, and against their experience, and against sense: Oh, I hope you shall doe well, &c. Alas! what do they? they hurt their souls they breed a false confidence: it is a dangerous thing to trust upon long life, when perhaps they are snatched suddenly away, before they have made their accompts even with God, before they have set their souls in that state they should doe.

Therefore the best way is to doe as good Isay did with Hezekiah, set thy house in order for thou must dye, that is, in the disposition of second causes, thou shalt have a disease that will bring thee to death, and God had said so: God had a reservation, but it was more then Isay knew at that time: Set thy house in order, for thou must dye. So they should begin with God, to tell them (as we say) the worst first: It is a pittifull thing that death should be accounted the worst, but so it is, by reason of our fearfulness: deal plainly with them, let them receive the sentence of death, that so they may be driven out of themselves and the creature altogether, and be driven to trust in God that raiseth the dead. Put thy soul in order, you are no man of this world: lest they betray their souls for a little self-respect perhaps, because they would not displease them.

It may be in some cases discreet to yield to make the means to work the better, but where there is nothing but evident signs of death they ought to deale directly with them, that they may receive the sentence of death. It wrought with St. Paul this good effect: I received the sentence of death, that we might not trust in our selves, but in God that raiseth the dead.

It is Gods just judgment upon Hypocrites, and upon many carnall wretched persons, that are led with a false confidence all their life, that trust in the creature, trust in friends, and riches, that will not trust in God, and will not be taught to number their dayes in their life time: it is just with God to their very death with false confidence, when they come to death, to suffer them to perish in their false confidence, and so to sink into hell. It is just with God to suffer them to have Atheists about them, or weak persons that shall say, Oh, you shall do well enough, and then even out of a very desire to live, they are willing to believe all, and so they dy without all shew of change: and as they live, so they dy, and are wretched in both. The life of a wicked man is ill, his death worse, his estate after death worst of all: and this is one way whereby God suffers men to fall into the snare of the Devill, when he suffers not those that are about them to deale faithfully. St. Paul received the sentence of death, that it might force him not to trust in himself, but in God that raiseth the dead.

The second thing that is observable hence out of this first part, which is the negative part, is this, that, Gods children are prone to trust in themselves.

The hearts even of Gods deare children, are prone in themselves (if they be left to their own bent, and weight) to self-confidence, and will Doct. Gods children are prone to self-confidence. not hold up in faith and affiance in God, further then they are lifted, and kept up by a Spirit of faith, which God puts into them. It was not in vain that God used this course with blessed St. Paul, here is an end set downe, that he might not trust in himself. What, was he in peril to trust in himself? Alas! St Paul, though he were a holy excellent man, yet he was a man, and in the best man there is a double principle, a principle of nature, of corrupt nature, and a principle of grace, and he works according to both principles: there is an intermixture of both in all his actions, and in all his passions too, in his sufferings. Corruption shews it self in his best deeds, and his best sufferings, in every thing. That we should not trust in our selves, that is, in any thing in our selves, or out of our selves, in the creature, it is all one. We see by the example of S. Paul that the best are prone to trust in themselvs. All this hard usage of S. Paul that he received the sentence of death, it was that he should not trust in himself. What was there danger in St. Paul, to trust in himself? a man that had been so excercised with crosses and afflictions as he had been, (no man more:) one would think that he had been scoured enough of pride, and self-confidence; the whippings and misusings, the stocks, the dungeons, &c. would not all this work pride, and self-confidence out of the Apostle? No, so deeply it is invested into our base nature, our trusting to present things, that we cannot live the life of faith, we cannot depend upon God whom we cannot see, but withother eyes then nature •… h: it is so deeply rooted in our nature, that the blessed Apostle himself must have this great help, to be taught to go out of himself, and to depend upon God; we see in what danger he was (in another place) to be lifted up with the revelations he was fain to have a prick in the flesh, a Messenger of Satan to buffet him.

Hezekias his heart was lifted up (as the Scripture speaks) in his treasures, that he shewed to the King of Babylons Ambassadours; as if he were such a rich Prince. And so holy David in numbring the people, to shew what a mighty Prince he was; it was his vaine confidence, therefore God put him to a strange cure, he punished him in that that he gloried in, he took away so many of his people And so Hezekias was punished in that he sinned in, he was fain to have a purge for it, his treasure was taken away and carried to Babylon. I said in my prosperity (saith holy David) I shall never be moved. The best are Subject to false confidence, to trust in themselves.

One reason partly, because there is a mixture of corruption in us while we live here: and corruption looks to this false principle in us, that will never be wrought out with all the afflictions in the world: till death make an end of corruption, there will be a false trust in our selves, and in the creature, we cannot trust God perfectly as we should doe.

Again, The reason is, because the things of this life are usefull, and Reas. 1. The things of this life are useful. commodious unto us, and we are nouzelled up in the use of them; and when Satan doth amplifie them in our fancie, to be greater in goodness then they are, & opinion sets a greater worth on them, if there were no Devill: but he presenting these things in all the lusture he can, he helps the imagination, which he hath more to doe with then with all the parts of the soul: and the soul looks in the glass of opinion upon these things, and thinks they are goodly, great matters, learning and wisdom, honour and riches; looking upon them as they are amplified by the false fancie of others and the competition of the world wherein we live; every man is greedy, and hastie of these things: All men have not faith for better things, therefore they are mad of these. So the competition of others, and the inlarging our conceits upon them, above their worth, these make us put greater confidence in them, and then we come to trust in our selves, and in them, and not in God.

Naturally we cannot see the nothingness of the creature, that as it came out of nothing, so it will turn to nothing: but because it is sensible, these good things are sensible, and present, and necessarie, and usefull: and naturally we live by our senses, therefore we place our delight in them, that when they are taken away, all the soul goes with them. As he that leans upon a crutch, or any thing, when that is taken away, down he fals: so it is with a man by nature, he trusts to these things, & when they go, his soul sinks together with the things. Even as it is with those that are in a stream, when they are in a running stream, they are carried with the stream; so all these things go away, they are of a fleeting condition, we see them not in their passage, when they are gone we see them past: we see not our selves vanish by little and little out of this life, we see not the creatures present, we see not death, and other things beyond death, as we should by the eye of faith: so things passe, and we passe with them, the stream and we run together, it must be a great measure of faith that must help this. We are prone to trust to sensible things naturally we know what it is to live by sense: but to live by faith it is a remote thing, to lead our lives by reasons drawn from things that are not seen: to live by promises it is a hard thing, when things •… at are sensible cannot work upon us. When we see men dye, and see the vanitie of things sensible, it will not work upon us: how then doe we think that things that are supernaturall (which are remote farre above sense) should work on us: it is a hard thing not to trust to our selves, we are so adicted to live by sense: and there is some corruption in St. Paul, in the best men, to trust to present things.

Who doth not think, but he shall live one day longer? and so trusts to life. As the Heathen man could say, There is not the oldest man but he thinks he may live a little longer, one day longer: who makes that use of mortality, and the uncertain fading condition of this life, as he should? and all because of a false trust: as in other things, so in the continuance of life, we see we are prone to trust, to put base false confidence in somewhat or other while we live in this world.

Again, our nature being prone to outward things, and sunk deeply into Reas. 3. Sensuality bes •… ts nature. them, it can hardly be recovered, it cannot be sober without much ado, and brought from trusting of present things. You have some men that have things at will in this world: they never know what faith means, all their life they live by sense, their conscience is not awaked, and outward afflictions seize not on them, and supply of earthly things they have: what Religion means, and what God, and Heaven means, they have heard of them perhaps, but throughly, and inwardly what it means they never came to know in this world without there be some alteration and changes: they must have some changes, The wicked have no changes, saith the Prophet: but while they be as they are they know not God, nor themselves, nor the vanity of earthly things. We speak the truth of God to a company ofttimes, that are besotted with sensuality, and that have perpetual supply of earthly things: speak to them of faith, and of things that are remote from sence &c. they hear them as if they were in a dream; Nature is prone to trust in present things, even in the best, in St. Paul himself.

Now our pronenesse to it doth justifie Gods dealing in many things. As why doth God humble great ones with great afflictions? why doth he Use To justifie God▪ dealing. humble great men, great and excellent Christians with great falls? that they might not trust in themselves; no, not in their own present graces. 1. In the falls of great Christians God will not bring a man to salvation now, by grace in himself to give him title to heaven; his graces must onely be to help his evidence that he is not an hypocrite, and to give evidence to others, that others may see his good works &c. but if he come to trust in them once, to set them in Christs stead, God will abase his pride by suffering him to fall, that he may go out of himself to be saved by Christ, and to seek for mercy in Christ.

And this is the reason why God in his providence doth great things by 2. Doing great things by weak means. small means, without means, and against means sometimes, when he crosses and curses great means, it is that we might not trust in our selves, we are prone to self-confidence; and because God will cure it: for we must not carry it to heaven with us, therefore he is forced to take this kind of dispensation.

Proud flesh will alway devise something but that which it should do to uphold it self withall; it will not be driven from all its holds, God hath much ado to work it out from all its holds; if it have not wealth, it will have wit, and policy; or if it have not that, it will have Civil life, and outward works to trust to, and to swell it with: but to come and give God the glory of Salvation onely by mercy, and to depend onely on God, and to see an insufficiency in any thing we do, it can hardly be brought to passe. Insomuch that that Article of Justification by the obedience of Christ onely, it is meerly a spiritual thing, altogether transcending nature.

No marvel if we find such opposition from the Church of Rome, and all, unlesse it be the true Church, they understand not the main Article of salvation onely by mercy, because nature is so desperatly prone to self confidence.

Let us take heed of false confidence in the things of this life, of confidence Use. To take heed of false confidence. Signs of false confidence. in any thing but in God.

But to come to some tryals. You will say, how shall we know whether we put over-much confidence in them or no?

It is an easie matter to know it: We trust them too much when we 1 When we are proud of these things. grow proud upon any thing, when our spirits are lifted up. Charge rich men that they be not high-minded, insinuating that they are in danger to be high-minded: If riches increase set not your hearts upon them, saith the Psalmist; there is great danger when the heart is set on them, and lifted up, when men think themselves so much the better as they are greater. Indeed if they weigh themselves in a Civil balance it is so, but the corrupt nature of man goes further, and thinks a man intrinsically better, and more beloved of God for these things. It is a dangerous sign that we trust too much to them.

Again, over-much grief if they be taken away any of them, or if we be crossed in them: the grief in wanting betrayes the love in enjoying. It is 2. Too much grief in their losse. a sign that Job had gotten a great measure of self-denial, not to trust in himself or his riches, (though he were a rich man:) because when they were taken away, Blessed be God, saith he, thou gavest them, and thou hast taken them away. He that can stand when his stay is taken from him, it is a sign he trusts not too much to his stay: he that is so weak that when his stay is taken away down he falls, it is a sign he leans hard. Those that when these things are taken from them, when their friends are taken away, or their honours, or riches are taken away, yet they can support themselves out of diviner grounds, it is a sign they did not overmuch trust these things (nature will work something but) over-much grief betrayes over-much love alwaies.

Again, (which is but a branch of the other) we may know that we over-much set by them, by fretting to be crossed in any of these things. A man Fretting at crosses. may know Achitophel trusted too much to his policie and wit, when he was crossed he could not indure it, we see he made away himself for very shame. When a man is crossed in his wit and policy, when he is crossed in those projects he hath laid: when he is crossed in his preferment, or riches, or friends then he is all amort he frets, which is more then grieving; when he not onely greives, but with Achitophel he goes to ill courses, it is a sign he trusted too much, and too basely to them before.

Again, when the enjoying of these things is joyned with contempt and base esteem of others it is a sign that we rest too much in them, there is 3. When we contemn others that want them. more trust put to them then they should bear, we should not in the enjoying of honour, or riches, or pleasures, or any thing, think the meaner of others.

Especially security shewes that we trust too much in them, when we bless our selves, I shall do well, Soul, soul, thou hast goods laid up for many years, 4. Security. saith the foole, and he was but a foole for it, to promise certainty for uncertainty. A man cannot stand in that which cannot stand it self: to promise life in a dying condition, to promise any thing in this world when the very nature of them is uncertain. Thou foole, saith the Scripture. If his soul had been so full of faith, as his Barnes were of Corn, he would never have said, Soul, soul, take thy rest, for these things; but he would have trusted in God. It is a sign we trust too much to these things, when we secure our selves, all will be well, and blesse our selves, as the Scripture speaks.

Again, it is a sign we trust too much to these things, when upon confidence of these things we go to ill, and unwarrantable courses, and think to be born out by these things. As when the younger sort shall pour forth themselves to vanity, and are carelesse of swearing, and licentiousnesse, that they care not what to do, they shall live long enough to repent, &c. This is a diabolicall trust, that God will give them no security in. So when men that have riches will venture on bad causes, and think to carrie it out with their purse: they trust in matter of oppression, and think to bear out the matter with their friends, or with their place, or with their wits, this is false trust. Thy wisdom, hath caused thee to rebell, as the Prophet saith concerning Babylon: they thought they had reaching heads, and so ventured upon rebellious courses. When any of these outward things draw us to unwarrantable, unjustifiable courses, it is a sign we plant too much confidence in them: and it is a sign if we belong to God that he intends to crosse us in them. The very confidence in these things, hath drawn many to ill courses, to do that that they should not do, as good Josias, Hezechias, David and the rest.

Thus we see how we should examine our selves, whether we trust too much in these things or no.

Now, since we are thus prone to this false confidence, and since we may thus discern it: if we discerne it in our selves, how shall we cure it? That in the next doctrine. That we might not trust in our selves. From whence observe, It is a dangerous state to trust in our selves.

This ill disposition, to trust in our selves, or any thing out of our selves, Doc. It is a dangerous estate to trust in our selves. but onely in God (in whom we should trust) it is dangerous. For a man may reason thus from the text: That which God is forced to take such desparate courses for, as to bring such an excellent man as St. Paul to such extremity, and all that he should not trust in himself, that he was not onely prone to, but it was a dangerous estate for him: but God brings him to deaths doore, that he received the sentence of death, that he might not trust in himself, that he might see the nothingnesse of all things else, therefore it was a dangerous estate for him to trust in himself. 1. In respect of God.

It is ill in respect of God. Our selves.

In respect of God: to trust to our selves, or the creature, is to Idolize 1. It is Idolatry. our selves, or the creature: we make an Idol of the thing we trust in, we put God out of his place, and set up that we trust in, in Gods roome, and so provoke God to jealousie. VVhen men shall trust their wits in matters of Religion, (as in Popery they do, they serve God after their own inventions) what a dishonour is it to God? as if he were not wise enough to prescribe how he will be worshipped. Go after me, Satan, saith Christ to Peter, he calls him Divell, why, what hurt was it, he came with a good intention? That which Popery think they please God most in, they are Divells in, and these things that they teach are the doctrines of Divells. But the wisdom of the flesh is death, it is not subject to the law of God nor can be subject, saith the Apostle, Rom. 8. So it is dangerous, because it is offensive to God. There is a way that seemeth right in a mans own eyes: the issues whereof are the issues of Death. It is Idolatry in regard of God.

And it is spirituall Adultery: for what should take up our affections? 2. It is Adultery should we not place our joy, our delight, (which follows our trust alway: for trust carries the whole soul with it:) what should take up our joy, and delight? should not God, and Heaven, and Heavenly things? should not these things have place in our hearts, as they have in their own worth? when we take these affections from God, and place them upon the creature, they are Adulterous affections: when we love riches, or pleasures better then God that gave us all, it is an Adulterous whorish Love, Oh ye Adulterer s, and Adulteresses, saith blessed St. James, know ye not that the love of this world is enmity with God?

It is likewise falshood: for it makes the creature to be that, that it is not, and it makes God that which he is not: we despise him, and set up 3. It is falshood. the creature in his roome. There is a false witnesse alway in false confidence: indeed there are many sins in it.

There is Ignorance, not knowing the creature to be so vain as it is: there is Ignorance of God, not knowing him to be All in all, as he 4. Ignorance. is.

And there is rebellion, to trust in the Creature when God will not 5. Rebellion. have it trusted in. And there is impatience, when these supports are taken 6. Impatience. away then men grow to murmuring. There is almost all sins hidden in self-confidence, and self-sufficiencie: you see the danger of it to God.

Besides that it is dangerous to our selves, it brings us under a curse, 2. To our selves. It brings us under a curse Jer. 71. Cursed is the man that maketh flesh his armes, Jer. 17. that trusts in any thing but God. It brings us under a curse, as I said, because it is Idolatry, and spiritual Adultery. And then again, because leaning to a false prop, that being taken away that shored us up before, down we fall with that we leaned on.

Now all things but God being vanity, we relying upon that which is vain, our trust is vain, as the thing is vain: we can hope for no better condition then the things we trust to, they are vain, and we are vain: so there is a curse upon them.

Therefore we have great cause to hate that upstart Religion, that hath been devised for their own ends, for their own profit, because it would bring us under a curse. They would have us to trust to our own works in matter of salvation, to trust to our own satisfaction to be freed from Purgatorie, &c. They would have us to trust to creatures, to something besides God; to trust in the mediation of Saints, to be our intercessors, &c. And what doth this false trust? it breeds despair at length.

What is the reason, that a well advised Papist, (that knowes what he False trust breeds despairs. doth) cannot but despair, or else renounce Popery? Because Popery carries the soul to false props in matter of Justification: they renounce their own Religion at the hour of death, as Bellarmine did: they live by one Religion and die by another, which would not be if their Religion were good. For their hearts tell them that they have not done so many works that they may trust in them, and they have not been so well done that they may trust in them. It is a dangerous thing. Cursed is he that trusts in man, or in any thing in man.

Nay, we must not trust our own graces, as they are in our selves, not by We must not trust our own graces. way of merit, no, not by way of strength, we must not trust our present graces, to carrie us out, without new supply to further us. It was Peters fault, Though all men deny thee, yet will not I: he trusted to his present strength, he forgot that if he had not a new supply from the spring of grace, that he should miserably miscarry, and so he died. All our righteousnesse to trust to it, it is a broken reed. It is somewhat, if we place it in the due place, to give us evidence that we are true Christians: but to trust in it by way of merit, the Divell will pick so many holes in that kind of title, and conscience will see so many flawes in it, if we bring no better title, then either the holinesse in us, or the works from us; the Divell and our own conscience will spie so many flawes and cracks in it at the time of Death, that we shall not dare to trust in it, but we must run out of our selves to Christ, or else we die in desperation. Let us know these things: all things but God, the more we know them, the lesse we trust in them: but it is clean contrary of God, the more we know him, the more we shall trust in hm: the more we meditate, and enlarge our hearts in the consideration of his divine essence every way, the more we shall trust in him, They that know thy Name, will trust in thee, Psal. 9. Let us trust in no outward thing.

No, not in the humanity of Christ (I add that further:) we are very prone to trust in things sensible: and the Apostles, because Christ was Not in the humanity of Christ. present with them, and comfortable among them: (as indeed he was sweet, and loving; bearing with their infirmities, and incouraging them upon all occasions) O they were loath to part with him; he tells them that he must leave them, but they should not fare the worse, he would send them the Comforter. The flesh it self profits nothing without the Godhead saith he.

Trust not in the Sacraments above their place. It is a dangerous thing Not in the Saements. to put too much in any creature, (God is extreamly offended at it) as not onely our adversaries the Papists, but proud persons among us, that are weary of the doctrine of the Church, and will not submit (in their pride) to riper judgments: they attribute too much to the Sacraments, as some others do too little: they attribute a presence there, they make it an Idol, they give it such reverence as they will not do to God himself: and from a false conceit. Oh, there is I know not what presence. Therefore the Lutherans must needs in a great degree be Idolaters, by their Consubstantiation: and the Papists by their Transubstantiation, by their reall presence. Coster saith, and saith truly, If Christ be not there, we are the greatest Idolaters in the world.

But there is a more subtile kind of attributing to the Sacraments, that alway God gives grace with the Sacraments, the Sacraments convey grace alway; as a plaister it hath a kind of power to eat out the dead flesh, and as Physick hath a power to carry away the ill humours: so the conveying of Grace is included in the Sacraments: so they tie Gods Grace to these things.

Indeed, there is grace by them, though not in them. God gives grace to the humble receiver: but otherwise, to him that comes not with an humble, believing heart, they are seals to a blanck, there is no validity in them. All the good use they have is to strengthen faith: and if there be not something before, to be strengthened, and confirmed, and assured, they are but seals to a blanck. It is in these things according to our faith, and according to our preparation, and then God in the holy, and humble, and faithful use of them blesseth his own ordinance, for the increase, and confirming of our faith, and for the increase and strengthening of all grace.

So that there is not any thing in the Church, but the proud, naughty heart of man, will take hurt by it rather then submit to the pure, and powerful truth of God: it will have by-wayes to have Confidence in the flesh one way or other.

And many men rather then they will trust to sound repentance, and humiliation for sin, they will trust to the words of absolution without it, and when are they said, go to hell with a pardon about their necks. The false heart will trust to outward things though it be damned for it; In their place they are good, if they be used onely as helps in their kind. We lay more weight upon outward things, upon the Sacraments, and upon the words of the Minister then they will bear, and never care for the inward powerful work of grace. Everything of God is excellent in their order and kind, but our corrupt hearts bring an ill report upon the things.

You see then, it is a dangerous disposition to trust any too much; it is to Idolize them, and to wrong God, to take the honour from God; it is to hurt our selves, and bring our selves under a curse; and to wrong the things themselves, to bring an evil report upon the things. It is universally true, you shall never see a false, bitter heart, that will not stoop to Gods plain truth, (they will have by-wayes of their own) but in some measure or other they are barren of greater matters, and given up to some sensible bitternesse, to self-conceitednesse, and self-confidence; they are alway punished in that kind with a spiritual kind of punishment.

We must take heed therefore of trusting too much eo any thing, but God himself: God is jealous of our trust, he will have us trust in nothing but himself in matters of salvation; no not in matters of common life, not in matters Politick and Civil: we must not build our trust in any creature so much as to think our selves happy by them, or to think they connot deceive us: they are creatures, of nothing, therefore they are prone to deceive, they are prone to turn to nothing: therefore we must not build upon them over-much, no not in civil matters.

Indeed if we see the Image of God in any man, we may trust him; if we see him faithful, and loving, and good, yet trust him as a man alway, that is, Creatures may be trusted subordinately. as such a one as may deceive, and yet he may be a man, and a good man. So in other creatures, in the use of Physick, and Wars, and Armes, &c. in danger we may in some subordinate consideration trust to them; but we must use them as means, that is, as such as God hath free liberty to use to good, to help us, and free liberty not to use: we must use them but not trust to them: Some trust in Chariots, and some in horses, but our trust is in the Lord. And, Trust not in Princes, as the Psalmist saith, trust not in any thing.

If we trust in any thing, it mst be subordinate to our trust in God, it must not be coordinate (as we say) that is not in the same ranke, much Worldlings trust creatures above God. lesse above God: as worldlings trust in their wealth, they trust in their friends above God: they trust not so much in heaven and happinesse there, they think not themselves so happie for that, as they do for earthly things. Nay, they trust against God in confidence of their friends and of their purse. Against God. A carnal man makes riches his strong hold: he trusts them above God, and against God. We must neither trust them with God, in a coordinate proportion with him: nor above God, much lesse against God. What makes base flesh and blood divellish in that respect, to attempt cursed means, against the truth, and against good causes?

They bear themselves out with these things: perhaps the truth crosses them in their designs, and shames them, and frets them. What makes them undermine good causes, and go desperately to kick against the pricks, to dash themselves against wrath which is stronger then they? They think to bear themselves out with their greatnesse, with their friends, with some carnal support or other. This is to trust against God, which is worst of all.

And this makes that Harlot of Rome so confident against the Church of God, I sit as a Queen, saith Babylon: not onely outward Babylon, that was the type; but spirituall Babylon, I sit as a Queen. I shall be hereafter as I am now: therefore saith God, Thy destruction shall come in one day: Thy destruction shall come unrecoverably, and suddenly, because she blest her self in an ill course; as now at this day, they think all is sure.

If we trust any thing but God, we must trust them, as instruments, as helps in their rank, and place which God hath set them: so much and no more; Let a man esteem of us, as Ministers of Christ, saith St. Paul: if they esteem of us more, it is too much; if lesse, it is too little, just so much; as Ministers, but as Ministers of Christ. So there is a due to every thing; no more, for then you wrong God; no lesse, for then you wrong the thing, and God too, just so much as God would have it, and then we shall have just the grace that God intends.

Seeing there is such a danger in false confidence, let us take heed of it by all meanes. How to cure false confidence.

That we may not trust in our selves, (that is, in any earthly thing in our selves, or out of our selves, wit, honour, riches, learning, or whatsoever, but God and his truth and promises.)

Let us labour to have a sanctified judgement in every thing; to judge of things in their nature, and order, and rank as we should do, and be not carried with opinion of things. Judge of them as the Creator of things judgeth of them, as God judgeth, and the Scripture judgeth.

Now of all outward things (that we are prone to trust in) how doth the Scripture judge of them? how doth God judge of them? They are uncertain riches: Riches they have wings, They are nothing, as the Prophet saith, Wilt thou set thy heart upon that which is nothing? They are vanity; they are of nothing, and they tend to nothing.

When the houre of death comes, what will all these doe good.? they are uncertain, and weak, and inefficacious for that for which we trust them; they will not make us happy, they commend us not a whit to God, he hates us no more if we want them; he loves us no more if we have them. They make us not the better in our selves, but the worse, they make us more indisposed to good things.

We say of those that are intoxicate with any kind of phrenzie, or lunacie, twice as much Physick will not serve their turn, as will serve another; because of the distemper of their brain, and the inflammation of their blood and spirits: certainly, it is true of those that are spiritually drunk with the conceit of the creature, with honour, with riches, &c. three times, many times so much meanes will not serve the turn to bring them to goodness, as will serve meaner men.

What is the reason the poore receive the Gospel?

Because there is a lesser distance between them and the blessed truths of God then in others (though perhaps they belong to God too,) for the things of this life will work a little.

We say of weak braines, that strong drink doth much weaken them, and so weak stomacks, hard meate will not digest in them, it will overcome them. And weake braines, though strong water overcome them not, yet it will weaken them: so in these things, great parts, and great place, set a man further off from the Gospel. A great deale of coruption cannot be overcome and digested without a great measure of grace: the proportion of grace it must be great, it must be treble to men that have great matters in this world, it must be greater then to poorer men, who in a lesse distance from heaven.

Hence, we may see the reasons of Gods dispensation, why God doth Why God seldom works by great meanes. seldome work by great meanes (I say seldome, sometimes he doth, to shew that they are good means.) As it is said and observed by an ancient Father, that seldom he saw any good come by generall counsels: why? they are good in themselves, but men trust too much upon them, and therefore God disappoints them of that they trust to. Because the naughty nature of man puts too much trust in these things, therefore God will not give that issue that we look for, but on the contrary a curse.

Why doth not God blesse great preparations (many times) to war, &c? because we put too much trust in them: here are too many, saith God to Gideon; take away some, here are too many to go to war. What is the reason that God where the greatest excellencies are, adds some imperfection to balance them? Because they should not trust in themselves.

What is the reason that in the Church, God chooseth men of meaner parts, and sufficiencies, the Disciples, Fisher-men? If they had been great men, men would have said, place had carried it, if they had been Scholars, men would have said, that their learning had carried it: if they had been witty men, they would have said, their wit had carried it: it had been no marvell, if they should win the world: but when they saw they were mean men, fisher-men, sitters at the receit of custome (and perhaps their parts were not great, then they might attribute it to the divinenesse of the Gospel, to the divinenesse of Gods truth, and to Gods blessing upon it.

What is the reason that God suffers excellent men to fall foully sometimes? St. Peter himself, and David, &c. because they should not trust in themselves, not trust in their grace, not trust in any thing, no not in the best things in themselves.

What is the reason that God goes by contraries in all the carriage of our salvation? That we should not trust in our selves. In our calling, he calls Why God carries our salvation by contraries. men out of nothing, He calls things that are not as if they were. In Justification, he justifies a sinner, he that despaires of his own righteousness; that no man should trust in any thing he hath, or despaire if he want any perfection: God justifies a sinner that despairs of himself. In sanctification, God sanctifies a man when he sees no goodness in himself: most of all then he is a vessell fit to receive grace: And he doth sanctifie him sometimes by his falls; he makes him good by his slips, which is a strange course to make a man better by: Saith St. Austin, I dare say and stand to it, that it is profitable for some men to fall, they grow more holy by their slips. As Peter, he grew stronger by his infirmitie: this strange course God takes. Why so? That we should not trust in our selves: In our calling, in our justification from our sins, that we should not trust in our selves, nor despaire.

In Sanctification: nay, he takes a course that we shall grow better by our falls: that we may be ashamed of them, and be more cautelous, and humble, and more watchful for the time to come. In glorification he will glorifie us but it shall be when we have been rotten in our graves before, we must come to nothing. So in every passage of salvation, he goes by contraries, and all to beate down confidence in our selves, and that we should not distrust him in any extremity: for then is the time for God to work his work most of all. That we might not trust in our selves.

To help us further against this self-confidence, let us labour to know Learn to know our selves. our selves well, what we are distinct from the new creature, distinct from grace and glory. Indeed in that respect we are something in God. If we go out of our selves, and see what we are in Christ we are some body: for we are heires of heaven, we are Kings and Rulers over all, all things are subject to us, hell, and sinne, and death, we are some body there. But in that wherein our nature is prone to put overmuch confidence, what are we? what are we as we are strong, as we are rich, as we are noble, as we are in favour with great ones? alas, all is nothing, because ere long it will be nothing. What will all be in the houre of death, when we must receive the sentence of death? what will all favours do us good? they will be gone. What will all relations, that we are stiled by this, and that title, what good will it do? alas! these end in death, all earthly relations shall be laid in the dust. All the honours in the earth, all riches, and contentments, all the friends that we have, what can they do? nothing, all shall leave us there. And for us to trust in that which will faile us ere long, and which being taken away, we receive a great foile, (for he that leans to a thing, if that be taken away, down he falls) what a shame will it be?

As the Heathen man said, that great Emperour, I have been all things, and nothing doth me good now, when he was to die, indeed nothing could do him good. Let not the rich man glorie in his riches, nor the wise man glorie in his wisdom, nor the strong man in his strength, saith the Prophet, Jer. 9. 22. but let him that glorieth, glory in the Lord.

Consider what the best thing is that we have of inward things, our wisdom; wisdom if it be not spirituall, it is onely a thing for the things of this life, and we are oft times deceived in it. It makes God to disappont us oft times, to make us go out of our selves; an excellent place for this we have in Isa. 50. the last verse, Behold, all ye that kindle a fire, and compasse your selves about with sparkes, walk in the light of your own fire, &c. (It is a kind of Ironia) and the sparks that you have kindled; this you shall have of my hand, ye shall lie down in sorrow. Walk in the light of your own fire, walk according to your own devises, and projects, this ye shall have at my hand, ye shall lie down in sorrow. God catcheth the wise in the imagination of their own hearts, he disappoints the counsel and the projects of Achitophel. God takes a glory in it, to shame the policies and projects of those, that will be wittie in a distinct way against God, the best policie is to serve God, and to walk uprightly; That we should not trust in our selves. But in God who raiseth the dead.

This is the other branch, what we should trust in, In God, all this humbling of the blessed Apostle even to deaths door, that he received the sentence of death; it was first to subdue carnall confidence in himself, he was prone to think himself stronger then he was, or that he should be upheld, that something or other should keep him from death, that he might subdue carnal confidence, and then that he might trust in God, it was all for these two ends: That we might not trust in our selves, (or in any means) but in God that raiseth the dead.

VVas St. Paul to learn to trust in God, that had been so long a Scholar in Christs School, nay, a Master in Israel, was he to learn to trust in God? St. Paul to learn to trust in God.

Yes, doubtlesse he was: it is a lesson that is hardly learned: and it is a lesson that we shall be learning all our life, to go out of our selves, and out of the creature, and to go further into God, to relie more and more upon him; it is a lesson that we can never learn as we ought. Therefore weak Comfort for weak Christians Christians ought not to be discouraged, when they find defects, and weaknesse in their trust: (our hearts are false and prone to trust outward things) but do they groan under their corruptions? do they complain of themselves? do they go out of themselves? their estate is good. The estate of a Christian it is a growing, it is a conflicting estate: he comes not to full trust and confidence in God, till he have gathered many experiments, till God have exercised him to the proof throughly: therefore let them not be discouraged. A Christian is not alway like himself, he is in a growing estate. There is a weak faith, and a strong faith, Oh ye of little faith. The Disciples had a little faith, as well as Abraham, that was strong in faith. As long as we are on the complaining hand, and on thestriving hand, and growing hand, all is hopeful. St. Paul himself still strived against self-confidence, and still learned to trust in God more and more.

But mark the order; first, God doth all this, that we should not trust in our selves: but that is not the thing he doth mainly aime at, but another thing, that we should trust in God who raiseth the dead: whence we may observe, that God to make us trust in himself, is faine to cast us out of our selves.

His proper work is not to drive us out of our selves, that is a work subordinate Doct. God to make us trust in him casts us out of our selves. to a higher; but the furthest and last work is, that we should trust in him, as the Prophet saith, God doeth a strange work, he doth a work strange to himselfe, that he may do his own work: he doth a work that doth not concern him so properly, that he may do his own work, as he is God, that is, to confirm and settle us upon himself. But that he may do this, he must set us out of our selves by crosses and afflictions; that is not his own proper work, to afflict us, and to bring us low: for he is the Father of mercies; but that he may do his own work, to bring us to him, and then do good to us, he must take this in his way, and do this first. To make it cleare. A Carpenter, Simile. he pulls down a house; he takes it in pieces, his Art is not to pull down houses, but to build them up: but he doth that which doth not belong to him properly, that he may do that which doth belong to him: for he will not build upon a rotten foundation. So neither will God build upon a rotten foundation, he will not build upon carnall confidence, upon carnall trust, upon pride, and covetousnesse, but he will demolish that rotten foundation with afflictions and crosses; he will use such meanes that we shall have small joy to trust in sin, he will by crosses and afflictions force us to go from our sins, he will demolish that rotten foundation, that he may raise up an excellent edifice, and frame of the new creature, that shall indure to everlasting; the work of a Physitian is to cure nature, and not to weaken it, it is not his work to make people sick, but to make them sound, if the body be distempered, it must be weakned, he must carrie the burden of ill, and noysom humours, before it be strengthened; to make people sound, he must give them strong purgations, that shall afflict them, and affect them, as much as the disease for a while, but all is to make them lighter and stronger after, when they are eased of the burthen of noysome humours: and so it is in every other trade. So God shews his skill in this great matter in bringing us to Heaven this way; he doth that work which doth not properly concern him, to worke at last his own blessed good work: he afflicts us to drive us out of our selves, that we may come at last to trust in him, in whom is all our happiness and good.

The reason of it is cleare; for in a succession of contraries, there must be a removing of one contrary, before another can be brought in. If a vessel be to be filled with a contrary liquor, the first must have a vent, it must be emptied of the worse that the better may come. So it is with us, Reas. One contrary must be removed to make way for another. we are full of self-confidence, as a vessel of naughty liquor, out must that go, that better things may come in. So it is in plowing and in every thing else, this is taken as a principle in nature; the order generally is this: that we should not trust in our selves, that we might be brought to trust in God; he brings us low, to receive the sentence of death, to drive us out of our selves, that he may bring us to relie on him

The Use we should make of it, among many others is this, That we should not take offence at God, when he is about his strange work (as we think) when he is making us sick with Physick, with afflictions, and troubles. Let Use. Not to murmure at Gods work. us not think that he hates us; doth the Physician hate the Patient when he makes him sick? perhaps he stayes a good while from him, till his Physick have wrought throughly, but he doth not hate him, but gives it time, and suffers it to have its worke, that so he may recover himself. Doth the gold-smith hate his precious mettall, when he puts it into the fire, and suffers the fire to work upon it? what is lost? nothing but the drosse: What is lost in the body by sickness? the ill humours that load the body, and distemper the actions, and functions of it, that it cannot work as it should, there is nothing lost, but that that may well be spared: so when God goes about his worke, he afflicts thee, and follows thee with losses and crosses, he takes away friends and credit, this outward thing, and that: all this is to give thee a purge, he works a strange work, that he may worke his own work, that he may bring thee to himself.

Therefore let us be far from murmuring at this blessed work of God: let us rather blesse God for his care this way, that he will not suffer us to perish with the world God might have suffered us to rot upon our dregs, that we should have no changes, as the world hath not: but he hath more care of us then so. The Husband-man will not plow in the Wilderness, the heathy ground shall go unplowed long enough, he loves it not so well, as to sowe good seed there: so when God takes paines, & is at cost with any man, when he purgeth him, and plows him, and hammers him, all this is to consume that which is naught, to plow up the weeds, to fit him for the blessed seed of grace, to fit him for comfort here, and glorie in another world: why then should we murmur against God? let us rather be thankfull, especially when we see the blessed issue of this, when we see our earthly mindedness abated, when we see our selves more heavenly-minded, when we see our selves weaned from the world, when we see our selves take more delight in communion with God: then, Blessed be God for crosses and afflictions, that he hath taken the paines, and would be at the cost with us to exercise us. It is a ground not onely of patience, but of thankfulnesse, when God humbles us: be not discontent man, grudge not, murmur not, God doth a work that seems strange to thee, and which is not his own proper work, that he may do his own work; that he may bring thee nearer to himself, why dost thou murmur at thy own good?

The Patient cries out of the Physitian, that he torments him, he hears him well enough, but he will not be advised by his patient, he means to advise him, and to rule him: he would faine have comfort, he is in pain, and cries for ease: but his time is not yet come. So let us wait, and not murmur under crosses, God is doing one work, to bring to passe another: he brings us out of our selves, that he may bring us nearer to himself.

And another Use that we may make of it, let us examine our selves, whether our afflictions and crosses have had this effect in us, to bring us to trust Use 2. To examine what effect afflictions work. in him more; if they have, all is well: but if they make us worse, that we fret and murmur, and feel no good by them, it is an ill sign: for God doth bring us low that we may not trust in our selves, but in him; Quem praesentia mala non corrigunt, &c. Whom the presence of ill, and grievance amends not, they bring to eternal grievance. This is Ahaz, saith the Scripture: a strange man, a wicked King, that notwithstanding God followed him with judgements, yet he grew worse, and worse: This is Ahaz, he might well be branded. When a man belongs to God, every thing brings him nearer to God: when a man is brought to be more humble, and more careful, and more watchful every way, to be more zealous, more heavenly minded: it is a blessed sign that God then is working a blessed work, to force him out of himself, and to bring him nearer himself, to trust in him. This we cannot too much consider of.

It should teach us likewise this, that we judge not amisse of the generation of the righteous, when we see God much humbling them, when we see Use 3. Not to judge amisse of the afflicted. him follow them with sicknesse, with troubles and disgraces in the world, perhaps with terrour of consience, with descertions, be not discouraged: if he be thy friend censure him not, add not affliction to his affliction; is not his affliction enough? thou needest not to add thy unjust censure, as Job said to his friends. The more we are afflicted of God, the more good he intends to work to us, the end is to bring us from our selves to trust in him.

It is a wicked disposition in men that know not the wayes of God, they are ignorant of the wayes that he takes with his children: when they see men that are Christians, that they are humbled and cast down and troubled, they think they are men forsaken of God, &c. alas, they do not know Gods manner of dealing, he casts them down that he may raise them up: they receive the sentence of death against themselves that he may comfort them after, that he may do them good in their latter end. Let this therefore keep us from censuring of other men in our thoughts, for this hard course which God seems to take with them.

And let us make this Use of it, when we are in any grievance, and God followes us still, let us mourn and lament the stubbornsse of our hearts, Vse 4. To lament our stubbornnesse of heart. that will not yeeld. God intends to draw us near to him, to trust in him: if we would do this, the affliction would cease, except it be for tryall, and for the exercise of Grace, and for witnesse to the truth. When God afflicts sometime for tryall, and for witnesse, there is a spirit of Glory in such a case, that a man is never afflicted in mind: but, I say, when God followes us with sicknesse, with crosses, with loss of friends, and we are not wrought upon, let us censure our hard hearts that force God to take this course.

And justice God in all this, Lord thou knowest I could not be good without this, thou knowest I would not be drawn without this: bring me near to thy self that thou mayest take away this heavy hand from me. The intemperate man that is sick makes the Physitian seeme cruel. It is because I set my affections too much on earthly things, that thou followest me with these troubles: we force God to do this. A Physitian is forced to bring his Patient even to skin and bone; an intemperate Patienr sometimes, that hath surfetted upon a long distemper, he must bring him to Deaths doore, even almost to death, because his distemper is so setled upon him, that he cannot otherwise cure him: So it is with God the Physitian of our souls, he must bring us wondrous low, we are so prone, so desperately addicted to present things, to trust to them, and to be proud of them, and confident in them, that God must deal as a sharp Physitian: he must bring us so low, or else we should never be recovered of our perfect health again, and all is that we might trust in God.

Observe we from hence another point, that God in all outward things that are ill, intends the good of the Doct. God in all outward things that are ill in tends the good of the soul. soul.

He takes liberty to take away health, and liberty, and friends, to take away comforts: but whatsoever he takes away, he intends the good of the soul in the first place. And all the ills that he inflicts upon us they are to cure a worse ill, the ill of the soul, to cure an unbelieving heart, a worldly, proud, carnal heart, which is too much addicted to earthly things. We see here how God dealt with St, Paul: all was to build up his soul in trust and confidence in God, all was for the soul.

The reason is, other things are vanishing, the soul is the better part, the eternal part: if all be well with the soul, all shall be Reas. The soule the better part. well otherwise at last. If it be well with the soul, the body shall do well: though God take liberty to humble us with sicknesse, and with death it self: yet God will riase the body and make it glorious: a good soul will draw it after it at last, and move God to make the body glorious. But if the soul be naught, let us cherish and do what we will with the body, both will be naught at last.

This life is not a life to regard the body: we are dead in that while we live, the sentence of death is passed, we must die, we are dying every day, The body is dead because of sin, we are going to our grave; every day takes away a part of our life.

This is not a life for this body of ours, it is a respite to get assurance of an eternal estate in heaven. God takes our wealth, and liberty, and strength, &c. That he may help our souls, that he may work his own blessed work in our souls, that he may lay a foundation of eternall happinesse in our souls.

Therefore hence we should learn to resign our bodies, and estates to God, Lord, do with me what thou wilt, onely cure my soul, onely strengthen my faith, I give thee liberty with all my heart to take what thou wilt, so thou save my soul, give me not up to an unbelieving heart, to an hypocritical, false heart, to false confidence, to trust in false grounds, and to perish eternally: for my estate and body, do what thou wilt. VVe should be brought to this, why? because indeed the state of the soul is the true state either in good or ill, if all be naught with that, all will be naught at last, we shall trie it to our cost.

And therefore let us even rather thank God, and desire God to go on with his work; Lord, rather then thou shouldest give me up to a hard heart, to a stubborn heart, and perish and have no sound change, rather then suffer me to perish thus, use me as thou wilt.

And thank him when we find any degree of goodness or faith. Lord, thou mightest have followed me with outward blessings, and so have given me up in my soul to hypocrisie, and to pride, that I should never have felt the power of grace, that I should never have known thee, or my self throughly, or the vanity of outward things: but this thou hast not done, thou hast not given me liberty in outward things, that thou mightest doe good to my soule, blessed be thy Name: Let us not onely take it well, but thankfully at Gods hands. To proceed, That we might trust in God that raiseth the dead. The soul must have somewhat to trust to. Obser. The soul must have somewhat to trust to.

The foundation must be laid: for the soul is a creature, and a dependant creature, somewhat it must have to rely on: as all weak dependant things have somewhat to depend on. The Vine is a weak plant, it must have the Elme or somewhat to rely on, it will sink else, it will become unfruitful, and unprofitable. All things that are weak, are supported by somewhat that is stronger. It is an inclination, and instinct in things that are weak to look for supply from things that are stronger then themselves to support them: and it is their happinesse to be so. The creatures that are unreasonable are guided by those that have reason, by men; and the creatures that are reasonable are guided by Superiours, by God, and by Angels that are above them, and have the care and charge over them. It is the happinesse of weaker things to be under the supportation of that which is stronger. And some support it will have, good or bad.

The soul, if it have not God, it will have pleasures, it will have profit. The worst of men that think there is little for them in heaven, by reason of their blasphemy, and filthy courses, they will have base pleasures to go to, that they will trust to, and carnall acquaintance to solace themselves withal. The worst of men will have some dirty thing or other, to give their souls to, to support themselves withal, something the soul will have.

God loves the soul, and hath made it for himself, and as he hath made The soul made for God. it for himself, to joyn with himself, to solace himself in it (My son, give me thy heart:) so when he takes it from outward things, he will not have it empty, to rely upon nothing, but he takes it to himself. All this is to take our hearts from our selves, and from felfconfidence, that we may trust in him. God is for the heart, and that is for him, as I said, he calls for it, My son, give me thy heart, give me thy affection of trust, of joy, of delight; all the affections they are made for God, and for heaven, and heavenly things. Our affections that we have, they are not made for riches. Our Souls are not made for them; the soul is larger then they, they will not content the soul. The soul is a spirituall substance, and they are outward things: the soul is large, they are scanty in their extent: they are uncertain, and momentanie, the soul is an eternal thing, it out-lives those things: and thereupon the soul is not made for them, and they are not made for the soul.

They are to give contentment to the outward man for a while here, they are made for our pilgrimage, to comfort us in the way to heaven: but the soul is not for them.

The soul is the Chamber, and the Bed, and as it were the Cabinet for God himself, and Christ to rest in onely.

All outward things must be kept out of the heart: we may use them: but we must keep them out of the heart, it is not for them. We must not joy in them, and solace our selves, and delight in them over-much, further then we seek God in them, and enjoy God in them: but as they are sensible things, the heart is not for them: therefore God takes the heart from self-confidence, and from other things: he suffers it not to wander, but he takes it to himself, that we may trust in him.

The next thing then that we may observe is, that when we go out of our selves, we must have somewhat to rely on, which is better then all things else; we lose not by the change, but when we are stripped of our selves, and of all earthly things we have God to go to. God is the object of trust.

God is the proper object of trust of the Christian soul: he is the object Doct. God is the object of trust. of trust as well as the author of it, he is the cause and worker of it by his Spirit, and he is the object of it. If we trust to other things, it must be as they are Gods Instruments, as they are Gods meanes: but if we trust any thing, either wealth, or friends, or any thing, to neglect the worship of God or to please our selves in it, to put our hands to ill courses in confidence of the creature, in confidence of men, or any thing else, to take any false cause in hand, this is to trust them above their respect. We must trust to them as Instruments, as voluntary Instruments which God may use when he pleaseth, or not use when he pleaseth. When we use them otherwise, we forget their nature, then we use them not as Instruments, but as the chief, we forget the order.

God is the object of trust, we must rest on him for Grace, and glory: for the best things, and for the things of this life as far as they are good.

So far as we trust to any thing else, to move us to security, to rest in them, or to sin for them, it is a sinful trust. Other things we may trust: but in the nature of vain Instruments, changeable Instruments, that God may alter and change: he that is rich to day, may be poore to morrow: he that hath a friend to day, may have him taken away to morrow: and so all outward things, they are changeable and mutable: but we may trust God all times alike, he is eternal, he is infinitely able, and infinitely wise to know all our grievances. We may trust him with our Souls, with our Hearts, he is faithfull, and loving, and eter nall as our souls are. He gives eternity to the soul: Therefore at all times we may trust in him, in all places, every where, he knowes our hearts, he knowes our grievance every where, he hath all grounds of one that may be trusted to, he hath power, and goodness, and mercy, and wisdom, he is the object of trust.

But how considered is he the object of trust, God out of Christ Mediator? God in Christ the object of trust.

Oh no, God in covenant with us in Christ, he is the object of trust: or else there is such a distance, and contrariety between mans nature, & God, that he'is a consuming fire. Since the fall from the covenant of works, we cannot be saved by that, but he hath vouchsafed to be ours in a better covenant in Christ, in whom all the promises are Yea, and Amen. This good comes from God to us by Christ, Christ first receives it, and he derives it to us, as our elder brother, and as our head. All the promises are made in him, and through him: he receives it for us, we receive it at the second hand. God hath filled him first, And of his fulnesse we receive Grace for Grace.

Without him we can do nothing: with him we can do all things. So we trust in God reconciled, God made ours in the Covenant of Grace in Jesus Christ, who hath made our peace. Else God is a sealed fountain: he is a fountain of good, but a sealed fountaine. Christ hath opened this fountain, his love is open to Christ, and derived to Christ, in whom our flesh is, he is bone of our bone, and flesh of our flesh, that we might be bone of his bone, and flesh of his flesh by being united with him. So now we trust in him, as God the Father of Christ, reconciled. I believe in God the Father Almighty, as it is in the Creed, God thus considered is the object of trust. There are two objects of trust; God the Father, Son, and Holy Ghost; and Christ Mediator.

If this be so that God reconciled now is the object of trust, for all things Use. To see the vanity of all other confidence. that are good, not only for salvation, but for Grace, and for all comforts, to bring us to heaven, then we see the vanity of all other confidence whatsoever, as I touched before.

And is it not a blessed thing that God will be trusted, that he hath made A great favour that God will be trusted by us. himself such a one as we may trust him? Now blessed be God for Christ, that he having received satisfaction to his justice by him he may be trusted, and desires that we should trust him: that now in Christ he hath made himself a Father, that we shoud not fear him, nor run away from him: It is a great favour that God will be trusted of us, that he will honour us so much.

He accounts it an honour when we trust him, but indeed it is an honour to us that we have a throne of grace through Christ to go to, that he hath devised a way that we might trust him, and not run from him: that we may go to him in Christ, who sits at his right hand, who is our intercessor, who hath redeemed us with his precious Blood. It is our happinesse that he hath made himself a gracious, and loving Father, that he calls us to him, and thinks himself honoured by our trusting in him.

Again, we see here that, Doct. Trust in God is a main duty. Trust in God is a main duty.

He is the object of trust, and it is a main duty, it is a spring of duty out of which all comes: for we see here, all doth aim at this: afflictions they come to mortifie our self-confidence: self-confidence is subdued that we may trust in God: our trust must be carried to him, he is the object of it: and this trust in God is a main duty which in this world we ought to labour for. It is that that God doth aim at, and it is that that we should aim at. God doth aim at it in exercising of us; and we should aime at it on our part, in our hearing, in our receiving the Sacrament, in every thing, that our trust and affiance and confidence may be in God, and that we may grow more and more in it.

Well, since God is the object of trust, and trust is such a necessary grace, that God doth all to bring us to trust in him: Let us come to search our selves, how shall we know whether we trust in God, or no. And then to direct us, how to come to trust in him, to give some meanes and helps.

He trusts in God reconciled in Jesus Christ that flies to him in extremity: Tryals of trust in God. that a man trusts unto, that when he is pinched he flies unto. How shall a man know that he is a covetous worldling? if he be in extremity, he 1. Seeking to him in extremity. goes to his purse, he makes a friend of that. How shall a man know that he trusts to the arme of flesh, that he trusts his friend too much? in extremity he runs to him, presently he goes to a friend he hath: what we run to, that our trust is in. A Christian he runs to his God: and happie is that Christian that is in Covenant, that he hath a God to run to in all extremities, in sicknesse, in death, at all times: he is happie that he hath a God when all failes to trust in.

Wilt thou know therefore whether thou trustest in God or no? whither goest thou? A carnall man he goes to one earthly prop or other: if God answer him not presently, then he goes with Saul to the witch, to the Divell himself perhaps: if God do not send him present help, he goes to one carnall help or other, to fetches of his wit, to policy, to crack his Conscience, to bear out things with Impudence: he hath not learned to trust in God, and he runs not to him, but to some wicked course or other.

All that go not to God in the use of good meanes (for we must put that in, we must go to God in the use of his meanes, in the use of good meanes only) they trust not God; for God will not be tempted, but trusted, we must go to him by prayer, and in the use of lawful meanes, and onely of lawful meanes; or else if we trust him and do not use the meanes, we tempt him: we must serve Gods providence in using the meanes.

Therefore secondly, he that trusts in God useth his meanes, he that trusts 2. To use the meanes. God for a harvest must plow, and sowe, and do all that belongs to the providence of God.

So a Merchant that will increase hisestate, he must get a ship, and other provision to do it with: for we must serve Gods providence as well as trust Gods providence. When we neglect good and lawful meanes, and run into ill courses, and use ill meanes, we serve not God, nor trust him. Those that grow rich by calling Evill good, and good Evill, they have not learned to trust in God. Those that think except they leave their posterity great they shall not be happie, and therefore they will neglect the Sabbath, and neglect all to scrape an estate. Is this to trust in God? have they learned to trust in God, when sacrilegiously they take away the time dedicated for the salvation of their souls, and the service of God? Is this one meanes that God hath ordained to trust him in? They that flatter, and serve mens humours when they know them to be in a naughty and ill way, is this to trust God, when they go out of his meanes and way, and make an Idol of flesh and blood to serve their own turn?

Alas! we need not name these things, if men had learned what it is to trust in God, and depend upon him in the use of lawful meanes, and would rather be content to want in this world then to have any thing with a crackt conscience.

I befeech you, let us examine our own hearts in this; there are many that think they trust in God when they do not: they trust their policy, they trust flesh and blood, and by consequence they trust the Divell, if they trust not in God. 3. To be quiet upon use of mea •… s.

In the next place he that trusts in God, his mind will be quieted in some comfortable measure when he hath used the meanes that are lawful, and cast himself upon God, he will be quiet, and let God work then. When he hath taken paines in his calling, lawfully, and desired Gods blessing, if God send wealth, so it is: if not, he is not much troubled, he knowes that all shall be for the best to them that trust in God; when he cannot have it in the use of lawful meanes, he is quiet. He that trusts a Physitian, when he hath used the direction of the Physitian he is quiet, he thinks he is a wise man, an experienced Physitian, and now he will not trouble his mind any longer: if a man vex himself, and think all will not be well, he doth not trust his Physitian. And so in other professions we trust to a mans Counsel, if we think him wise, and honest, we follow his direction, and then we will be quiet.

Now God is infinitely wise: when we have used lawfull meanes, and commended the meanes to God (for as he will be trusted in, so he will be sought unto. I will be sought to by the house of Israel for this: for except we pray to him, he is not trusted: but when we have prayed to him, in the use of lawful meanes, let us be quiet, let us not be distracted with dividing cares obout this and that, as if there were not a God in heaven that had care of us, that had a providence over things below; certainly he hath, do thou do thy work, and let him alone with his work. The care of duty belongs to thee; when thou hast done thy duty, rest thou quiet, or else thou honourest him not as a God, thou trustest him not, thou dost not make a God of him: it is a great dishonour to God.

A man thinks himself dishonoured, when he is not trusted, when we see he hath alway been faithful to us, and is so reputed, and yet we call his credit in question, and will not be quiet. We should do as Children do, they follow their books, and let their Father take care for all provision, for meat and drink, and cloaths and such things: they beat not their heads about it, they know they have a Father that will take care for that. If we were true Children of God, and have the disposition of heavenly Children, we will do so; if we trouble our selves, and beat our heads, it is a sign, that we fear that God is not our Father: therefore I add that to other signs, a resting of ourselves quiet. When we are quiet, God will do more, then when we vex our selves. Be still, and see the salvation of the Lord, saith Moses at the Red-Sea: so let us be still, and quiet, and see the Salvation of God: he will work wonders.

Again, it is a sign that we trust in God, when there are no meanes: yet 4. Not to despair in want of meanes. notwithstanding we will not despair: but hope and trust in God: when we see nothing in the eye of flesh and blood, no meanes of recovery: yet we trust in God: he can work his way though we see not how, he can make a passage for us. When God is thus honoured, he works wonders. This is to make a God of him, when there is no meanes, to believe that he can work against meanes. If my life shall be for his glory and my good, he can recover my life, though the Physitian say I am a dead man: if he have imployment for me in this world, he can do it: he can work with means, or against meanes, or without meanes. And so in desperate troubles: if God see it good for me, he can deliver me though there be no meanes: he is the Creator of meanes, do not tye him to his own creature; if all be taken away, he can make new.

Again, he trusts in God that labours to make God his friend continually: 5. To keep God our friend. for he whom we trust unto we will not provoke: certainly we will not provoke a man whom we mean to make our friend. Those that live in swearing, in defiled courses, in contempt of God, and of holy things, of the ordinances of God, of the day appointed to holy and religious uses, those that wax stubborn against God, as the Scripture speaks; do we trust him against whom we walk stubbornly? VVill a man trust him that he makes his enemy by wicked courses? Thou makest God thy enemy, and provokest him to his face, to trie whether he will pour vengeance upon this or no. He tells thee thou shalt not be upunished if thou take his Name in vain; yet thou wilt be stubborn, and not make conscience of these things. Dost thou trust him? No, thou provokest him; thou mayest trust him, but it must be to damn thee, to give thee thy reward with rebells, thou mayest trust him for that: but for good things thou doest not, thou canst not trust him in wicked courses.

VVho will trust his enemy, especially he that he hath made his enemy by his ill course of life? A man that goes on in an evill course, he cannot, he doth not trust in God.

He that trusts in Gods promise, will trust in his threatning: where there is an Evangelical faith, there is a legall faith alway. He that believes 6. To trust threatnings as well as promises. that God will save him if he trust in Christ, he believes that if he doe not believe in Christ he will damn him, if he live in his naturall course without repentance.

There is a legall faith of the curse as well as an Evangelical of the promise, they are both together: if thou do not believe Gods curse in wicked courses, thou wilt never believe him for the other. Therefore I will add this to make up the evidences of trust in God: True trust lookes to Gods truth, and promise, and Word in one part of it as well as another. Thou trusts God for thy salvation, and the promises of that: but thou must trust him for the direction of thy life too. Faith doth not single out some objects, I will believe this, and not that: faith is carried to all the objects, it believes all Gods truths: therefo if I believe not the threatnings, and the directions, to be ruled by them, I believe not the promises: in what measure thou believest the promise of mercy to save thy soul, in that measure thou believest the directions of Gods Word to guide thy soul. He that receives Christ as a Priest to save him, he must receive him as a King to rule him.

All the directions, and all the threatnings, and all the promises must be received and believed.

A man hath no more faith, and trust in God then he hath care to follow Gods direction: for faith is carried to all divine truthes, all come from the same God. Thousands go to hell, and think, O, God is a mercifull God, and I will trust in him, but how is thy life, is it carried by Gods directions? thou art a rebel, thou livest in sins against conscience: thou wilt trust in God in one part of his Word, and not in another, thou must not be a chooser.

Again, the last that I will name at this time, if thou trust God for one 7. To trust God for all things. thing, undoubtedly thou wilt trust him for all: if thou trust him with thy Soul, certainly thou wilt trust him with thy Children. Some men hope to be saved by Christ: O, he will be mercifull to their souls, and yet even to their Death they use corrupt courses, to get an estate, and to make their Children rich, and except they have so much, they will not trust in God. If they have nothing to leave them, they think not that there is a God in heaven who is a better Father then they. Put cafe thou hast nothing, hast thou not Gods blessing? canst thou trust thy soul with God, and canst thou not trust him with thy family? Is he not the God of thy seed? hath he not made the promise to thy posterity, as well as to thy self? If thou trust him for one thing thou wilt trust him for all. Wilt thou trust him for Heaven, and wilt thou not trust him for provision, for daily bread? Wilt thou not trust him for this or that: but thou must use unlawfull meanes? He that trusts God, he trusts him for all truths, and for all things needfull, with his Family, with his Body, with his Soul, with all. And so much for the tryalls, whether we trust in God or no.

Let us not deceive our selves, it is a point of infinite consequence, as much as the salvation of our souls. What brings men to hell, in the Church? false confidence: they trust to false things, or they think they trust in God when indeed they do not.

The fault of a ship is seen in a tempest: and the fault of a house is seen when winter comes. Thy trust that is thy house that thou goest to, and restest in, the fault of that will be seen when thou comest to extremity; in the hour of death, then thou hast not a God to go to, then thy conscience upbraids thee, thou hast lived by thy shifts in carnall confidence, and rebellion against God, and how canst thou then willingly trust God whom thou hast made thine enemy all thy life-time?

To go then to some helps. If upon search we find that we do not so trust in God as we should: Let us lament our unbelieving hearts, complain Helpes to trust in God. to God of it: desire God, whatsoever he doth, that he would honour us so much as that we may honour him by trusting in him: for it is his glory, and our salvation.

But, because (I will not go out of the text;) the best way is (that which followes) to know God as he is.

How come we to trust a man? When we know his Honesty, his Fidelity, his Wisdom, and his sufficiencie, then we trust him: therefore St. Paul adds here, that we should Trust in God that raiseth the dead, that is, in God Almighty. From whence I raise this general, that The best way to trust in God is to know him as he is.

We know his attributes by his principall works, we know his nature by his works, as here is one of the principall set down, he is God that raiseth the dead. A sound sanctified trust in God is by knowing of him, They that know thy Name, will trust in thee, Psal, 9.

There are three waies of the knowledge of God.

His Nature. Promises. Works.

To know what he hath engaged himself in, in all the promises that concern us: and then to know his strength, how able he is to make good them promises

And then to know his works, how his nature hath inabled him to make good those promises: Especially his nature, as to consider his goodnesse, and his wisdom: every attribute indeed doth inforce trust: for he is good freely, he is good to us, of his own bowels. VVe may trust him that hath made himself a Father, out of hiw own mercy in Christ when we were enemies. His goodnesse and wisdom is infinite as himself, and his power and his truth. As the scripture saith oft-times, Faithful is God that hath promised,

St. Bernard a good man in Evill times, saith he, I consider three things in which I pitch my hope and trust, Charitatem adoptionis, the love of God in making me his Child: and Veritatem promissionis, the truth of God in performing his promise: his Love is such to make me his Child: his truth is such to perform his promise.

Thirdly, I consider his power that is able to make good that, that he hath promised. This threefold cable is a strong one: his love in adoption, his truth in performing his promise, and his power in making good all this. This threefold cable will not easily be broken. Let my Sottish flesh murmur against me as long as it will: as the flesh will murmur, who art thou that thou darest trust in God? What is thy merit that thou hopest for such great glory? No, no, saith he, I know whom I have believed, as Saint Paul saith. I answer with great confidence against my Sottish murmuring flesh, I know whom I have trusted. He is able, he is good, he is true. This that Holy man had to exercise his faith.

I name it, because it is the temper, of all believing souls that are so in truth. The believing heart considers the nature of God, the promise of God, and though the murmuring rebellious flesh say, what art thou? how darest thou that art flesh and blood look to God? O, he is faithful he is good, and gracious in Christ, he hath made himself a Father, I know whom I have believed, God is al-sufficient.

Trust and confidence doth grow in the soul, in what measure and proportion the knowledge of him whom we trust in growes, and as his strength growes: the more rich and strong a man growes in whom I trust, and the more gracious and good he growes, and the more my knowledge of him is increased with it too, that I see he is so able, so true, so loving a man, a man so affected to me: the more he growes, and my knowledge of him, the more my trust is carried to him. So a Christian the more he considers the infinitenesse of Gods love, of his wisdom and goodnesse, the more he is carried in trust, and confidence to it.

Not to trouble you with many places, the 62. Psal. is an excellent Psal. for trust and confidence in God; the whole Psal. is to that purpose, to stir up himself to trust in God: for that followes knowledge, when upon knowledge we rouze up our hearts, God is my rock, and my salvation, and defence. Is he so? then, my soul, trust in God: he chargeth it upon his soul, Therefore I will trust in God. And then he blames his soul, Is God so? Why art thou so disquieted, O my soul?

This is the exercise of a Christian heart, when upon sound knowledge he can charge his soul to trust in God, and check his soul, Why art thou cast down? still trust in God. Why dost thou not trust in him? Is he not true? Is he not wise? He is The God of my salvation. And in verse 8. Trust in God at all times, in prosperity, in adversity: why? God is my refuge.

There he sets forth his nature. If our troubles be never so many, there is somewhat in God that is answerable: as in Psal. 18. He is a rock, and a shield: he hath somewhat in him that is opposite to every ill.

And withall, Pour out thy heart to God: for where there is trust, there is prayer. Trust in God at all times, and pour out thy heart before him; for he is our refuge.

And so, Trust not in oppresion, and Robbery: If-riches increase, set not your hearts upon them: for God hath spoken once, and twice, that power belongs to God. Trust not any other thing but God. Power and Mercy belong to him. This is a notable way to trust in God, to know that power and mercy belong to him. If another man love me, hath not God another mans heart in his hand? The Kings heart is in his hand: therefore trust in God for the favour of men. Hath he not all the power? that that another man hath that affects me, it is but a derived power from him: he hath inclined him to do good to me. All Mercy, and Love, it is from God, and he turnes and disposeth it as it pleaseth him; as it is the Scripture-phrase, the language of Canaan, the heart is in Gods hands, he inclined the heart of such a man. The knowledge of God, with prayer, and stirring up our selves to trust in God, and checking our souls for the contrary, it is a notable meanes to trust in God.

And though we feel no present comfort from God, trust him for his word, trust him for his promise; though he seeme now to be a God hidden. As a Child in the dark he holds his Father fast by the hand, he sees not his Father, but he knowes his Fathers hand is strong: and though he see him not, yet he believes it is his Father, and holds him though it be in the dark.

Men they cast anchor in the dark, at midnight, though they cannot see, yet they know that the anchor will hold fast. Cast anchor upon God, in darknesse and temptation, hold God fast in the dark night, although we see nothing: we shall alway find this, that he is a God able to fulfill his promise, that he is a true, and faithfull, and able God; cast anchor in him therefore, though thou feele, or see nothing, be sure in all extremities to trust in God.

Besides other things, trust in God is properly, and primarily wrought 3. The promises of God. by the promises; trust in God so far as he hath discovered himself to be trusted. I can trust a man no further then I have a writing or a word of mouth from him, or a message from him.

Now what have we from God to trust him for? we have his Word written, and that is sealed by the Sacrament. The way to trust in God therefore is to know the promises.

The general promises that doe concern all Christians, and all conditions, and estates of men. God will be a Sun and a Shield: a Sun for all 1. Generall. good, and a Shield to keep away all evill: and no good thing shall be wanting to him that lives a godly life. Again, general promises for issue, All things shall work for good to them that love God, Romans 8. 28. And, he will give his Spirit to them that ask him. It is a generall promise to all askers whatsoever, that they shall have the Spirit of God, which is a promise that hath all particular graces in it: for the Spirit is the Fountain of all grace, it is the Spirit of Love, of Faith, of Hope, all are in the promise of the Spirit, and God hath promised this. Let us trust in God for these generall things.

And for particular promises, he hath made a promise to be a Husband to 2. Particular. the Widow, and a Father to the Fatherlesse. He will regard the cause of the Widow, and he is a God that comforteth he Abject. He hath made promises to those that are afflicted, to all estates, and conditions of men; trust in God for these. Outward things promised with condition.

But how? he hath made these with conditions in regard of outward things: Let us trust him so farre forth as he hath promised, that is, he will either protect us from dangers or give us patience in dangers: he will give us all outward things, or else contentment which is better: take him in that latitude: trust in him as he will be trusted to: for outward things' he will either give the things, or give the grace which is better; he will either remove the grievance, or he will plant the grace which is better. If he remove not the evill he will give patience to bear it, and what do I lose if he give me not the good thing; if he give me contentment? I have grace to supply it which makes me a better man.

If he give me the thing without the Grace what am I the better? a carnal Reprobate may have that.

So let us trust him, as he will be trusted: for Grace and spiritual things, all shall be for our good without fail; but for the things of this life, either he will give them, or else graces.

Let us trust God therefore, as he will be trusted in his word and promises.

Now this trusting of God, (to speak a little to the present purpose, because Saint Paul was now in great affliction, when he learned to trust Trust how exercised in great afflictions. in God: he was in fear of Death.) Let us see how we are to exercise this trust in great crosses, and in the hour of Death. St. Paul was in these two.

The point is very large, and I will take it onely according to the present scope.

How doth a Christian exercise trust in extremity, in extream crosses? for then he must go to God, he hath none else to go to: he is beaten, from We are beaten from all other help. the creature, and as I said before, the soul will have somewhat to go to. The poor creatures, the silly conies they have the rocks to go to, as Solomon saith: the Soul that hath greater understanding, it is necessitated to trust in God in afflictions. Then the soul must say to God, Lord, if thou help not, none can: as Jehosaphat said in 2. Chron. 20. We know not what to do, but our eyes are to thee. In great afflictions we exercise trust, because we are forced.

And because then we are put to this, we put the promises in suit, the promises 2. Put the promises in suit. made to us for extremity. In Isay 43. 2. he hath promised to be with us in the fire, and in the water. There is a promise of Gods presence: 1. The promises of presence. and the soul improves that: Lord, thou hast promised to be present in great perills and dangers, as there are two of the greatest specified, fire, and water. Thou hast promised thou wilt be present, with us in the fire, and in the water: now, Lord, make good thy promise, be thou present. And when God makes good this promise of presence, then the Soul triumphs, as in Psal. 23. Though I walk in the valley of the shadow of death, I will not fear, because thou art with me, Lord. So in Psal, 27. he begins triumphantly: The Lord is my shield, whom shall I fear? of whom shall I be afraid. Let us exercise our trust this way in extremity. God is with us, and who can be against us, saith the Apostle? Thus the Christian soul lives by trusting in God, in all extremity of crosses whatsoever: the soul is forced to God, and claimes the promises of presence.

And not onely the promise of his presence, but the promise of support and comfort, and of mitigation. There is a promise in 1. Cor. 2. Of mitigotion. 10. 13. God is faithfull, and will not suffer us to be tempted above our strength. Here faith is exercised, Lord, I am in a great crosse now, I am in afflictions, thou hast promised that thou wilt not suffer me to be tempted above that I am able to bear.

Now make good this promise of thine, be present, and be present by way of mitigation, either pull down the crosse, and make it lesse: or raise up my strength, and make that greater: for thou hast promised that thou wilt not suffer us to be tempted above our strength.

And then the soul lives by faith of the issue in great extremities; I am in great extremity, but I know all shall end well, Thus we trust in God in all extremity of afflictions whatsoever: in the houre of Death, when we receive the Sentence of Death, how do we then exercise trust in God?

In Psal, 16. My flesh shall rest in hope: because thou wilt not suffer thy Holy one to see corruption: Because God did nor suffer Christ to see corruption Trust how exercised in the hour of death. (who is our head) therefore my flesh likewise shall rest in hope, when I die. Our head triumphed over Death, and is in Heaven, and I die in Faith, I trust in God that raised him from the Dead, who was my surety. I know my debts are paid, my surety is out of prison; Christ, who took upon him to discharge my debts, he is out of the prison of the grave, he is in heaven: therefore my flesh shall rest in hope.

If it were not for this, that Christ were risen: when we have the sentence of Death, we over-look the grave, we see our selves in Heaven: as David saith, I should utterly have failed, but that I looked to see the goodnesse of the Lord in the land of the living. Then faith lookes beyond Death, and beyond the grave, it looks up, and with Stephen it sees Christ at the right hand of God: we see Christ ready to receive our souls.

Then we trust in God that raiseth the dead: nay, we see our selves as it were raised already.

Thus we see how we should trust in God, in great crosses, and in the sentence of Death. This in a word should be another ground of Patience, Use. Ground of patience and content. & not only of patience, but of contentment, in extrream crosses, in the hour of Death, that all that God doth is for this, that we may exercise trust in him. And if the Soul clasp to him, who is the Fountain of life, the chief good, it cannot be miserable: but this it doth by trust; our trust makes us one with him, it is that which brings us to God: and afflictions, and Death it self force us to exercise faith in the promises, and drive us to him. So God hath overpowered all crosses, extream crosses, even Death it self, that he hath sanctified them to fit us to trust in him, and who can be miserable that trusts in God?

What construction should we make of crosses, and afflictions? Surely, this is to take away false confidence: this is to drive me to God: shall I be impatient and murmur at that which God hath ordained to bring me nearer to himself, to trust in him, to take away all false confidence in the creature?

No, this should cut the sinewes of all carnall confidence, and make us patient, and thankful in all crosses: Because God now is seeking our good, he is drawing good out of these crosses: he labours by this to bring us nearer to himself. Blessed is that crosse, blessed is that sicknesse, or losse of friends whatsoever, that brings us nearer to God. Why doth God take away our dear friends? that we might clinge nearer to him: because he will have us to see that he is al-sufficient.

VVhat doth a man lose when he trusts in God, though he lose all the world? hath he not him that made the world at the first, and can make another if he please? If a man lose all, and have God (as he hath that trusts in him, and in his Word, for God will not deny his Word and truth: he that trusts in God, hath him, and if he have him) what if he be stripped of all? he can make another world with a Word of his mouth. Other things are but a beame to him: what need a man care for a beame that hath the Sunne?

All the afflictions of this world are to draw or to drive us to God, whether Effect of afflictions. To Gods children. To the wicked. we will or no. As the Messengers in the Gospel, to force the guests to the banquet with violence: so afflictions they are to force us to God, this blessed effect they have in all Gods Children.

But those that do not belong to God, what do they in the hour of death, and in extremity? they are either blocks, as Nabal was, senslesse creatures; or raging, as Cain, Achitophel, and Judas, either sots or desperate in extremity. Saul in extremity goes to the Witch, to ill meanes: David in all extremity he goes to prayer, he goes to his rock and shield; to God who was his all in all. He knew all this was done, to drive him to trust in God. Why art thou disquieted, O my soule? why art thou vexed in me? trust in God; all this is to make thee trust in God, he checks, and chides his own soul. A Child of God doth check himselfe, when his base heart would have him sink and fall down, and go to false means, then he raiseth himself up, trust in God, O my soule.

But such as Saul, proud confident hypocrites, when all outward things are taken away, they go to the Witch, to the Devill, to one unlawfull meanes or other, and at the last to desperate conclusions, to the sword it self.

As we desire to have evidence of a good estate in grace, that we belong To desire God to draw us neer him by crosses. to God: so let us desire God that we may find him drawing us so neare to him by all crosses whatsoever, that we may see in him a supply of whatsoever is taken from us. If we lose our friends, that we may trust God the more. As St. Paul speaks of the widow, 1 Tim. 5. when her Husband was alive, she trusted to him: but now she wants her former help to goe to, she gives her self to prayer, she goes to God, she trusts in God. So it should be with all, when friends are taken away, we should go to God, he will supply that which is wanting. Those that are berest of any comfort, now they should go to God. What do we lose by that? we had the stream before, now we have the fountain, we shall have it in a more excellent manner in God then we had before.

And that makes a Christian at a point in this world, he is not much discouraged, whatsoever he lose, if he lose all to his life, he knowes he shall have a better supply from God then he can lose in the world: therefore he is never much cast down, he knowes that all shall drive him nearer to God, to trust in God. As St. Paul saith here, We received the sentence of Death, that we might not trust in our selves, but in God that raiseth the dead.

One meanes to settle our trust the better in God reconciled to us in the Covenant of grace through Christ, his beloved, and our beloved, is the blessed Sacrament: and therefore come to it as to a seal sanctified by God for that very purpose, to strengthen our trust in God. How many wayes doth God condescend to strengthen our trust? because it is such an honour to him: for by trusting in him, we give him the honour of all his attributes, we make him a God, we set him in his throne, which we doe not when we trust not in him: how many waies doth he condescend to strengthen our trust?

We have his promise, If we believe in him, we shall not perish, but have God to strengthen our trust hath given us. everlasting life. We have a seale of that promise, the Sacrament: and is not a broad seale a great confirmation? If a man have a grant from the 1. His promise. King; if he have his broad seal, it is a great confirmation: though the other were good, yet the seale is stronger. So we have Gods promise, and 2. His seale. in regard of our weakness, there is a seale added to it.

If that be not enough we have more, we have his oath; he hath pawned his life, As I live, saith the Lord, &c. he hath pawned his being, as he 3. His oath. is God, he will forgive us if we repent. We have his promise, seale, and oath; whatsoever among men may strengthen trust, and faith; God condescends unto, to strengthen our faith, because he would not have us perish in unbeliefe.

Besides that, he hath given us earnest: a mans trust is strengthened when he hath earnest. Every true Christian hath a blessed earnest, that is, 4. Earnest. the Comforter; he hath the Spirit in him, the first fruits; where God gives and an earnest, he will make good the bargain at the last; where he gives the first fruits, he will add the harvest. God never repents of his earnest, where he hath begun a good work, he will finish it to the day of the Lord. An earnest is not taken away, but the rest is added.

And the same Spirit that is an earnest, is also a pawn and pledge: we will trust any runnagate, if we have a pawn sufficient; now God hath given 5. A pawne. us this pawn of his Spirit. Christ hath given us his Spirit, and hath taken our flesh to heaven; our flesh is there, and his Spirit is in our hearts; besides many evidences that we have in this life as pawns.

Indeed in extremity sometimes we must trust God without a pawne, upon his bare word, Though he kill me, yet will I trust in him, saith Job; but God ordinarily gives us many pawns of his love.

The Sacrament is not onely a Seal of the promise, but likewise it hath another relation to strengthen our faith; it is a seizon, as a piece of earth 6. Seizon. that is given to assure possession of the whole: as a man saith, Take, here is a piece of earth, here is my land: here are the keyes of my house: so in the promises sealed by the Sacrament, here is life, here is favour, here is forgiveness of sins, here is life everlasting: what can we have more to strengthen our faith? God hath condescended every way to strengthen us, if we will come in, and honour him so much as to trust him with our souls, and our salvation. Therefor let us come to the Sacrament with undoubted confidence, God will keep his credit, he will not deceive his credit, he will never forsake those that trust in him, Psal. 9. But to answer an Objection.

Oh! all these are confirmations indeed, if I did believe and trust in God, Object. but my heart is full of unbelief: Indeed all these are made to some that believe already in some measure, they have this seale, and oath, and earnest, and pawnes, and first fruits, and all, if they believe, but I cannot bring my heart to trust in God.

What hinders thee?

I am a wretched creature, a sinfull creature. Answ.

Doest thou mean to be so still? It is no matter what thou hast been, but what thou wilt be. The greater the sickness, the more is the honour of the Physitian in curing it: the greater thy sins, the more honour to God in forgiving such sins. Retort the temptation thus upon Satan: God works by contraries, and whom he will make righteous, he will make them to see their sins; and before he will raise us up, he will make us rotten in our graves; before he will make us glorious, he will make us miserable. I know that God by this intends that I should despaire in my self: God intends that I should despaire indeed, but it is that I should despair in my self, as the text saith here, that we should not trust in our selves, when we have a sight of the vilenesse of our sins: but in God that raiseth the dead, that raiseth the dead soul, the despairing soul, that it should trust in him. Therefore retort the temptation upon Satan, because I see my sins, and despaire in my self, therefore I trust in God. He that is in darknesse and sees no light, let him trust in the Lord his God.

Mark for thy comfort, the Gospel calls men who in their own sense, and feeling think themselves furthest off: he that is poore, and sees his want, Blessed are the poore in Spirit. But I have no Grace, Oh that I had grace Blessed are they that hunger and thirst. If thou mourn for thy sins, Blessed are they that mourn.

Thou findest a heavy load of thy sins, Come unto me all ye that are weary, and heavy laden, and I will ease you. The Gospel takes away all the objections and misdoubtings of the unbelieving heart, God is so willing to come to him. Therefore stand not cavilling, interpret all to the best. God will have us to despair in our selves, that we may trust in him; and then we are fittest to trust in God, when we despaire in our selves, then we make God all in all; he hath righteousnesse enough, holinesse enough, satisfaction enough, he hath all enough for thee.

And for men that are not yet believers, how wondrously doth God labour to bring such men to a good hope? If they yield themselves and come in, Meanes of trust to unbelievers. there is an offer to every one that will come in and take the water of life.

There is a command: he that hath commanded, Thou shalt not murder, Thou shalt not steal: he layes a charge on thee that thou believe, 1 John 3. This is his c •… mmand, that we believe in the Son of God. And think with thy self, thou committest a sin against the Gospel, which is worse then a sin against the law: for if a man sin against the law, he may have help in the Gospel: but if he sin against the Gospel, there is not another Gospel to help him. God offers thee comfor, the commands thee to trust in him, and thou rebellest, thou offendest him, if thou do not believe.

Is not here incouragement, if thou be not more wedded to thy sinfull course, then to the good of thy soule? If thou wilt still live in thy sins, and wilt not trust in God, then thou shalt be damned, there is no help for thee if thou believe not, the wrath of God hangs over thy head. Thou art condemned already by nature: if thou believe not, thou needest no further condemnation, but only the execution of Gods justice.

Naturally thou art born the Child of wrath, and God threateneth thee to stir thee up, and to make thee come in: he useth sweet allurements, (besides the commands and threatnings) Come unto me all ye that are weary and heavy laden, and I will ease you. And, Why will ye perish, O house of Israel? And, O Jerusalem, Jerusalem, how oft, &c? God complaines of thee, he allures thee, he sends his Embassadours. We are Ministers in Christs Name to beseech you to be reconciled: to come in to cast down your weapons, your sins, to believe in God, and trust in his mercy, and to hope for all good from him. What should keep thee off, he is willing to have thee believe? Oh, if I were elected, &c. Object •…

Trouble not thy self with dark scruples of his eternall decree, obey the command, obey the threaning, and put that out of doubt: if thou yield to the command, if thou obey the threatning, if thou be drawn by that, undoubtedly thou art the child of God. Put not in these doubts and janglings, things that are too high for thee till thou believe. Indeed when thou believest, then thou mayst comfort thy self, I believe, therefore I know I shall be saved: Whom he hath chosen, them he calls, and whom he calls, hè justifies. I find my self freed from the sentence of condemnation in my heart, therefore I know I am called, I know I am elected: then with comfort thou mayest go to those disputes. But not before a man obeys: put those cavils out, and obey the Gospel, (when salvation is offered, when Satan puts these things to thee) when thou art threatned, and commanded.

How shall this justifie God at the day of judgment against damned wretches, that have lived in the bosom of the Church, and yet would not believe? They will believe after their own fashion, if God will save them, and let them live in their sinful courses: but they will rather be damned then they will part with them. Are they not worthy to be damned? (judge thy self) that rather then they will alter their course, and receive mercy with it, rather then they will receive Christ, whole Christ, as a King and a Priest, to rule them as well as to satisfie for them: they will gild over their wicked courses and will have none of him at all: they will rather be damned then take another course, their damnation is just.

If thou take whole Christ, and yield to his government, he useth all meanes to strengthen thy faith after thou believest, and he useth all means to allure thee to believe. It is a point of much consequence, and all depends upon it, it is the summe of the Gospel, to trust in God, in Christ (therefore I have been a little the longer in it,) till we can bring our hearts to this we have nothing.

When we have this, then when all shall be taken from us, as it will ere long, all the friends we have, and all our comforts: yet our trust shall not be taken from us, nor our God in whom we trust shall be taken from us: we shall have God left, and a heart to trust in God that will stand us in stead when all other things shall fail. That we might not trust in our selves, but in God Which raiseth the dead.

These words have a double force in this place.

First, St. Paul might reason thus, I am brought to death, as low as I can be, even to receive the sentence of death, but I trust in God who will raise me when I am dead: therefote he can raise me out of sicknesse, though there be no means, no physick, he can do it himself. Or if it were persecution, he might reason, I am now persecuted: but God will raise me out of the grave: therefore he can raise me out of this trouble if it be for my good: It hath the force of a strong argument that way.

And it hath another force, that is, put case the worst, I received the sentence of death, that is, if I die, as I look for no other, yet I trust that God that raiseth the dead, he will raise me: the confidence of the resurrection makes Prayer to God. me die comfortably. As we sleep quietly, because we hope to rise again, and we put our seed into the ground, with comfort, why? we hope to receive it in a more glorious manner in the harvest: so though my body be sowen in the earth, it shall rise a glorious body; I trust in God, though I receive the sentence of death, yet I shall sleep in the Lord, as when I goe to sleep, I hope to rise again: so I trust when the resurrection shall come, that my body shall waken, and arise. I trust in God that raiseth the dead; because he raiseth the dead, he can recover me if he will: if not, he will make this body, a glorious body afterward: so every way it was a strong argument with Saint Paul, I trust in God that raiseth the dead.

The Apostle draws an argument of comfort from Gods power in raising the dead. And it is a true reason, a good argument: he that will raise the dead body out of the grave, he can raise out of miserie, out of captivity: the argument is strong. Thus God comforts his people in Ezek. 37. in that parable of the drie bones, that he put life in. So the blessed Apostle St. Paul, he speaks of Abraham, Rom. 4. 17. He looked to God who quickneth the dead, who calleth things that are not, as though they were. What made Abraham to trust in God, that he would give him Isaac again? he considered if God can raise Isaac from the dead, if he please he can give me Isaac back again: and though Isaac were the sonne of promise, yet he trusted Gods Word, more then Isaac the sonne of his love. Why? he knew that God could raise him from the dead, though he had sacrificed him: he trusted in God, who quickneth the dead. Doct. The resurrection an argument to strengthen faith. The resurrection (then) is an argument to stengthen our faith in all miseries whatsoever.

It strengthens our faith before death, and in death. I will not enter into the common place of that point concerning the resurrection, it would be tedious and unjust, beause it is not intended here, but onely it is used as a special argument. Therefore I will but touch that point. Doct. God will raise from the dead. God will raise us from the dead.

Nature is more offended at this, then any other thing: But St. Paul makes it cleare, that it is not against nature, that God should raise the dead, 1 Cor. 15. To speake a little of it, and then to speake of the use the Apostle made of it, and of the use that we may make of it. Saith the Apostle in that place, speaking to witty Atheists that thought to have cavilled out the resurrection from the dead: Thou fool, thou speakest against nature, if thou think it altogether impossible.

Look to the seed, do we not see that God every spring raiseth things that were dead? We see in the silk-worm, what an alteration there is from a flie to a worm, &c? We see what men can doe by Art, they make glasses, of what? of Ashes. We see what nature can doe, which is the ordinary providence of God, we see what it can do in the bowels of the earth: What is gold, and silver, and pearle? is it not water and earth, excellently digested, exquisitely concocted and digested? That there should be such excellent things of so base a creature. We see what Art and nature can do. If Art, and nature can do so great things, why do we call in question the power of God? if God have revealed his Will to do so, why do we doubt of this great point of Gods raising the dead?

The Ancients had much adoe with the Pagans about this point, they handled it excellently, as they were excellent in those points which they were forced to by the adversaries, and indeed they were especially sound in those points. I say they were excellent and large in the handling of this: but I will not stand upon that; it is an Article of our Creed, I believe the resurrection of the body: Indeed, he that believeth the first Article of the Creed, he will easily believe the last: he that believes in God the Father Almighty maker of heaven and earth, he will easily believe the resurrection of the body.

But, I will rather come to shew the Use of it. God will raise the dead; Therefore Gods manner of working is, when there is no hope, in extremity, Gods manner to work when there is no hope. (as I touched before;) he raiseth us, but it is when we are dead: he doth his greatest works when there is least hope. So it is in the resurrection out of troubles, as in the resurrection of the body, when there is no hope at all, no ground in nature, but it must be his power altogether that must do it, then he falls to work to raise the dead.

Therefore our faith must follow his working, he raiseth the dead; he Use. To answer Gods worke with our faith. justifies a sinner: but it is when he is furthest from grace, a sinner despairing of all mercie: then he hath the most need of justification. He raiseth the dead, but it is then when they are nothing but dust, then it is time for him to work to raise the dead. He restores, but it is that which is lost. God never forgets his old work, this was his old manner of working at the first, (& still every day he useth it) he made all of nothing, order out of confusion, light out of darkness: This was in the creation, and the like he doth still, he never forgets his old work. This St. Paul being acquainted with he fastneth his hope, and trust upon such a God as will raise the dead. Therefore make that use of it that the Apostle doth, when the Church is in any calamity, which is as it were a death, when it is as in that 37. of Ezekiel, drie bones, Comfort your selves: God comforted the Church there, that he would raise the Church out of Babylon, as he raised those dead bones, the one is as easie as the other. So in the government of the Church continually he brings order out of confusion, light out of darkness, and life out of death, that is, out of extream troubles, when men think themselves dead, when they think the Church dead, past all hope, then he will quicken, and raise it: so that he will never forget this course, till he have raised our dead bodies, and then he will finish that manner of dispensation. This is Gods manner of working.

We must answer it with our faith, that is, in the greatest dejection that can be, to trust in God that raiseth the dead: Faith if it be true, it will answer the ground of it; but when it is carried to God, it is carried to him that raiseth the dead: therefore though it be desperate every way, yet notwithstanding I hope above hope, I hope in him whose course is to raise the dead; who at the last will raise the dead, and still delights in a proportion to raise men from death, out of all troubles and miseries.

Well, this God doth, and therefore carrie it along in all miseries whatsoever, in soul, in body, or estate, or in the Church, &c.

God raiseth from the dead, therefore we must feel our selves dead before we can be raised by his grace. What is the reason that a Papist cannot be a good Christian? he opposeth his own conversion; what is conversion? It is the first resurrection, the resurrection of the soul: but that which is raised must be dead first: they account not themselves dead, and therefore oppose this resurrection. And so when we are dead in grace, or comfort, let us trust in God that raiseth the dead; And so for outward condition in this life, and the estate of the Church.

The conversion of the Jewes, which seems a thing so strange: when a man thinks how they are dispersed, and thinks of their poverty and disgrace, he thinks, Is this a likely matter? Remember what God hath said, he will raise the dead. And because this is a work that seems as hard as the raysing of the dead, therefore their calling and conversion is called a kind of resurrection, Rom. 11. Let us hope for that: He that raiseth the body, will raise that people, (as despicable as they are,) to be a glorious people, and Church.

And so for the confusion of the man of sin, The revelation of the Gospel, when it came out of the grave of darknesse, out of the Egyptian darknesse of Popery, was it not a raising of the dead?

When Luther arose for the defence of the truth, a man might have said Luther. to him, What? doest thou set thy self against the whole World? go to thy cloyster and say, Lord, have mercy upon us. Doest thou hope to reform the World against all the World? Alas, he trusted in God that raiseth the dead, that raiseth men to conversion when he pleaseth, and that raiseth the Church when he pleaseth, even from death. He raised the Church out of Babylon, And he will raise the Jewes that now are in a dead state: why should we doubt of these things, when we believe, or professe to believe the main, the resurrection from the dead?

And every day in the Church, God is raising the dead spiritually: the dead hear the voyce of Christ every day, when the Ministery is in power, when there is a blessing upon it, conveying it to the heart, then he is raising the dead. So, Wisdom is justified of her children; the Gospel is justified to be a powerful doctrine, having the Spirit of God clothing it, to raise people from the dead, those that are dead in sin.

There are none that ever are spiritually raised, but those that see themselves dead. And that is the reason why we are to abhor Popery, because it teacheth us that we are not dead in our selves, and then there can be no resurrection to grace; for the resurrection is of the dead: the more we see a contrarietie in Nature to Grace, the more fit objects we are for the divine power of God to raise, He raiseth the dead.

Thus we see how to go along with this, in all troubles, God will raise How to argue in extremity. the dead, therefore he will bring me out of this trouble, if he see it good: Therefore in extremity, let us thus reason with our selves: Now I know not which way to turn me; there is but a step between me and death: if God have any purpose to use my service furthet, he that raiseth the dead, will raise me from the grave, to him belong the issues of death, Psal. 67. he can give an evasion and escape if he will: if not if he will not deliver me, then I die in this faith that he will raise me from the dead.

This is that that upholds a Christian in extremity: This made the Martyrs so confident: this made those three young men so resolute that were cast into the fiery Furnace: what was their comfort? Surely this, God can deliver us if he will (say they) he is able to deliver us now: but if he will not do this for us, he will raise our bodies, if he will not deliver them here, there will be a final deliverance at the resurrection.

So in Heb. 11. those blessed men, they hoped for a better resurrection, and this made them confident.

This makes us confident to stand out against all the threatnings and all the crosses of the world, that we may hold our peace with God notwithstanding all the inticements, and allurements to the contrary, because we trust in God that raiseth the dead.

Again, let us learn to extract contrary principles to Satan, out of Gods To extract contrary principles to Satan. proceedings. What doth he reason, when we are dead, either in sin, or in misery? What hast thou to do with God? God hath forsaken thee: No, saith faith, God is a God raising the dead; the more dead I am in the eye of the world, and in my own sense, the nearer I am to Gods help. I am a despairing sinner, a great sinner: but the more God will magnifie his merey, that where sin hath abounded, grace may abound much more. Retort home the argument, draw contrary principles to him, this is a divine Art which faith hath.

Oh, but then you may presume, and do what you list.

Not so, (retort the argument again upon him) if I do so, God will bring me to death, he will bring me to despair; and who is it that delights to have that course taken with him, to be brought so low? So every way we may retort temptations from this dealing of God. If I be carelesse, he will bring me as low as hell, I shall have little joy to try conclusions with him.

And if thou be low, despair not, thou art the fitter object, God raiseth the dead, therefore I will not add to my sins legal, I will not add this Evangelical sin, this destroying sin of despair, and unbelief; but I will cast my self upon the mercy of God, and believe in him that raiseth the dead; and desire him to speak to my dead soul, which is as rotten as Lazaru's body which had been so long in the grave; that he would say to it, Come forth of that cursed estate; it is but for him to speak the word, to blesse his word, and then it will come out by faith. It is the Art of faith to draw contrary arguments to Satan, and those that belong to God do so in all temptations: but those that do not, they sink lower and lower, having nothing to uphold their souls: they have not learned to trust in God that raiseth the dead.

God is the God that raiseth the dead: Therefore let us oft think of this, To carry our selves as expecting the resurrection. think what God means to do with us, that we may carry out selves answerably, I trust in God that raiseth the dead: Therefore let us honour God while we live, with that body that he will raise: let us be fruitful in our place. Saint Paul drawes this conclusion, 1 Cor. 15. from the resurrection, Finally, my brethren, be constant, unmoveable, alway abounding in the work of the Lord, knowing that your labour is not in vain in the Lord. Especially considering that he will raise the dead bodies after a more glorious manner then they are now, he will make a more glorious body. For alway Gods second works are better then his first: he raiseth the dead, and will make our bodies, like the glorious body of Christ.

But the point of the resurrection is very large, and perhaps I shall have better occasion to speak of it afterward. I onely apply it to the present purpose, how it strengthens faith in misery, and in the houre of death.

A man is strengthened in his faith when he thinks, now I am going the way of all flesh, I am to yield my soul to God, and death is to close up mine eyes: yet I have trusted in God, and do trust in God that will raise my body from the grave. This comforts the soul against the horrour of the grave, against that confusion and darknesse that is after death.

Faith seeth things to come as present, it sees the body (after it hath a long time been in the dust) clothed with flesh, and made like the glorious bodie of Christ: faith sees this, and so a Christian soule dies in faith, and sowes the body as good seed in the ground in hope of a glorious resurrection.

And that comforts a Christian soule, in the losse of children, of wife, of friends, that have been dearest, and nearest to me, I trust in God that raiseth the dead, that he will raise them again, and then we shall all be for ever with the Lord: it is a point of singular comfort: for the maine Articles of our faith, they have a wondrous working upon us, in all the passages of our lives; it is good to think often upon the pillars of our faith, as this is one, That God will raise us from the dead. But I go on to the next verse.

VERS. 10. Who delivered us from so great a death, who doth deliver us, in whom we trust that he will yet deliver us.

SAint Paul sets down his troubles to the life, that he might make himself and others more sensible of his comforts, and of Gods grace, and goodness in his deliverance. These words contain his deliverance out of that trouble, his particular deliverance out of a particular trouble: And this deliverance is set down by a triple distinction of time, as time is either past, present, or to come; so God who is the deliverer for all times, he hath delivered us for the time past, he doth deliver us for the present, in whom we trust that he will deliver us for the time to come. Who delivered us from so great a death.

After St. Paul had learned to rrust in God, after he had taken forth that lesson, a hard lesson to learn, that must be learned by bringing a man to such extremity; I say, after he had learned to trust in God that raiseth the dead, God gave him this reward of his diligence in the blessed school of afflictions, he delivered him, who hath delivered us, and who doth deliver us continually, he will not take his hand from the work, and for the time to come I hope he will do so still.

St. Paul here calls his trouble a death. It was not a death properly, it is but his aggravation of the trouble that calls it a death: because Gods mercy onely hindred it from being a death, it was onely not a death, it was some desperate trouble, some desperate sicknesse, the particular is not set down in the Scripture. We know what a tumult there was about Diana of Ephesus, Acts 19. and in 1. Cor. 15. He fought with beasts at Ephesus, (which is in Asia) after the manner of men. Whether it were that, or some other we know not; whatsoever it was, he calls it a death: he doth not call it an affliction, but a death, & a great death, to make himself the more sensible.

VVherefore have we souls, and understandings, but to exercise them in setting forth our dangers, and the deliverances of God? to consider of things, to affect us deeply? The Apostle here to affect himself deeply, he sets it down here by a death.

And oft-times in the Psalmes, the Psalmist in Psalme 18. and Psal. 11. he calls his afflictions death and hell, and so they had been indeed except God had delivered him. But to come to the points that are considerable hence. First of all we may observe this, that God till he have wrought his own work he doth not deliver; he brings men to a low ebbe, to a very low estate before he will deliver.

Secondly, After God hath wrought his own work, then he delivers hischildren.

Thirdly, he continues the work still, he doth deliver me.

Fourthly, That upon experience of Gods former deliverance, Gods children have founded a blessed argument for the time to come, He hath, & he will deliver me. God is alway like himself, he is never at a loss, what he hath done, he doth, and will doe, reserving the limitations, as we shall see afterward. God doth not at the first deliver his children.

He delivered St. Paul, but it was after he had brought him to receive Doct. 1. God doth not at the first deliver his children. the sentence of death, and after he had learned not to trust in himself, but in God that raiseth the dead. God deferres his deliverance for many reasons: To name a few.

God doth deferre his deliverance, when we are in dangers, partly (as Reason. 1. you see here) to perfect the work of mortification, of self-confidence, to subdue trust in any earthly thing. St. Paul by this learned not to trust in himself.

And then to strengthen our faith and confidence in God, when we are 2. drawn from all creatures to learn to trust in him.

And to sweeten his deliverance when it comes, to indear his favours, 3. for then they are sweet indeed after God hath beat us out of our selves. Summer and Spring are sweet after Winter: so it is in this vicissitude, and intercourse that God useth; favour after affliction and crosses, is favour indeed. That makes heaven so sweet to Gods Children when they come there because they go to Heaven out of a great deal of miserie in this world.

And partly likewise God defers it for his own glory, that it may be 4. known for his meer work: for when we are at a losse, and the soul can reason thus, God must help or none can help, then God hath the glory: therefore in love to his own glory he defers it so long.

Again, he useth to defer long, that he might the more shame the enemies at length: for if the affliction be from the insolencie and pride of the enemies, 5. he deferres deliverance, till they be come to the highest pitch, and then he ariseth as a Gyant refreshed with wine, and smites his enemies in the hinder parts: he is as it were refreshed on the sudden. And as it is his greatest glory to raise his children when they are at the lowest: so it is his glory to confound the pride of the enemies when it is at the highest: if he should do it before, his glory would not shine so much in the confusion of them, and their enterprises against his children. One would think he should not have let Pharaoh alone so long; but he got him glory the more at the last, in confounding him in the Red-sea: So Haman came very farre, almost to the execution of the decree; he had gotten by his policie and malice, and then God delivered his Church, and confounded Haman. These and the like reasons may be given to shew that God in heavenly and deep wisdom doth not presently deliver his children.

The proper use of it is, that we should learn not to be hasty, and shortspirited in Gods dealing, but learn to practise that which we are often injoyned, to wait on God, to wait his good leasure.

Especially considering that which is the second point, let that satisfie us, that Doct. 2. God delivers after he hath done his work. After God hath done his work, he will deliver.

Let us wait, for he will deliver at length: perhaps his time is not yet that he will deliver; but usually when all is desperate, when he may have all the glory then he delivers. He delivered the three young men, but they were put into the fire first, and the Furnace was made seven times hotter, that he might have the glory in consuming their enemies: so he delivered Hezekias in his time, but it was when the enemy was even ready to seize upon the City. He promised St. Paul that not one man should perish in the ship, but yet they suffered shipwrack, they went away onely with their lives. God doth so deliver his, that he doth not suffer them to perish in the danger.

Therefore let us stay his time, and waite, it may be it is not Gods time yet. Use. To wait Gods time. Gods time to deliver is.

When shall we know that it is Gods time to deliver? that we may wait with comfort.

God knowes his own time best, but usually it is when we are brought very low, and when our spirits are low: when we are brought very 1. When we are low. low, both in regard of humane support, and in regard of our spirits, when we are humble, when our souls cleave to the dust: help, Lord, for we are brought very low: Help Lord, for vain is the help of man.

When the Church can plead so, it is a good plea, when we are at the lowest, and the malice of the enemy is at the highest, when the waters swell, Help, Lord, for the waters are come into my very soul, when we are very low, and the enemies very high, as we see in Pharaoh. And so in Herod when he was in the height of his pride, when he was in all his glory, God takes him there.

Thus God delivers his, and confounds his enemies; I joyn them both together, for the one is not commonly without the other: the annoyance of Gods Children is from their enemies: therefore when he delivers the one he confounds the other. When the malice of the one is at the highest, and the state of the other is at the lowest, and their spirits are afflicted and cast down with their estate, then is the time when God will deliver.

Again, when our hearts are inlarged to pray, when we can pray from a broken heart: as you see here, he joynes them together, God will deliver 2. When we are inlarged to pray. me, but it must be by your prayers: when we have hearts to pray, and when others have hearts to pray for us, that is the time of deliverance. Usually there goes before deliverance an enlarged heart to pray to God; as we see in Daniel, Dan. 9. a little before they came out of Babylon, he had a large heart to pray to God. And when we can plead with God his promise, Remember, Lord, thy promise wherein thou hast caused us to trust: when we can cast our selves upon Gods mercy with prayer, and plead with God to remember his promise, it is a sign God means to deliver us. When the heart is shut and closed up, that it cannot speak to God: when there is some sin or other that doth stifle the spirit, that it cannot vent it self with that liberty to God, it is a signe that it is not the time yet of Gods deliverance.

God will at the length deliver: therefore from both these (that he doth deferre deliverance, and that he will deliver at length) let us inferre this lesson of waiting, let us wait therefore, and wait with comfort. Let us remember these principles. Grounds of waiting.

First, God hath a time (as for all things) so for our deliverance.

Secondly that Gods time is the best time, he is the best discerner of opportunities.

Thirdly, remember that this shall be when he hath wrought his work upon our souls, specially when he hath made us to trust in him. As here, when Saint Paul had learnd to trust in God, then he delivered him. And why should we desire to do our bodies good, or our estates good, till God hath wrought his cure on our souls? for God intends our souls in the first place: our soules they are the whole man in a manner. The welfare of the soul drawes the welfare of the body, and the welfare of the estate after it; the body shall do well if the soul do well.

Therefore we should desire rather that the Lord would let the affliction stay, then that it should part without the message for which God sends it. Every affliction is Gods messenger: we should desire the Lord to let it stay for the answer for which he hath sent it.

And indeed, it will never part without the answer for which God sends it, till it have humbled us, till it have brought us to trust in God, till we be such as we should be. And a Christian soul rather desires to be in the Furnace, to be under the affliction, to be purged better yet, then to have the crosse, and affliction removed, and not to be a whit the better for it. Therefore considering that there will be a time, and that Gods time is the best time: and that this time will be when he hath fitted us, we should learn to waite in any crosse, and not to be over hasty.

Again, consider, though the time be long: yet he will deliver at length by death, death will end all miseries.

And consider, that how long soever we indure any thing, yet what is that that we indure here, to that that we are freed from by Christ? We are freed from misery, from all misery, from the wrath of God, from damnation. And what is that that we can suffer here, to the glory and joy that remaines for us in heaven? What is all that we can suffer here, to that that Christ hath indured for us? what is all that we can indure here, to that that we have deserved? Considering then what we are delivered from, what God hath reserved for us, what Christ hath indured, and what we deserve, it will make us wait, and wait with patience. Especially considering (as I said before) that God is working his good worke for our good: though we at the first perhaps for a while doe not see the meaning of the affliction, the meaning of the cross, we cannot read it perfectly; yet in general we may know, it is for our good: God of his infinite wisdom will not suffer a hair to fall from our heads without his providence, And all shall work together for the best to those that love him, Rom. 8.

It is long then we see ere God deliver, and why? and at the last he will deliver one way or other: and therefore let us waite quietly, and this the Saints of God have practised in all ages, Psal. 62. Yet, my soul, keep silence to the Lord. He had a shrewd conflict with himself when he saw how good causes were trampled on, and he saw the insolence of wicked persons, how they lift up their heads, Yet, my soul, keep silence to the Lord. So he begins, Psal. 73. Yet God is good to Israel, for all this. And God chargeth it upon his people that they should waite, If I tarry, wait thou, Hab. 2. 2. And the blessing is promised to those that can wait and not murmur, as in Psal. 147. 11. It is a duty that we are much urged to, and very hardly brought to the practice of: therefore we are to hear it pressed the more, Psal. 147. The Lord taketh pleasure in them that fear him, in those that hope in his mercy: in those that trust in his mercy. The like you have in many places, Isay, 30. 18. Therefore will the Lord wait, that he may be gracious to you: therefore he will be exalted, that he may have mercy upon you: he is a God of judgement, Blessed are all that wait for him. So in Lament. 3. The Church still waits upon God.

How oft doth David charge himself, Wait, and trust in God, O my soul? Let us learn this upon these grounds, that God is long ere he deliver, but at last he will deliver, and that is sufficient to force this, to wait still upon God with patience and silence.

Well, thus we see God doth deliver, Who dilivered us, &c. What will he do for the time present? he hath delivered, and doth deliver, and he will deliver. From all joyntly together you see, that Gods people in this World stand in need of Doct. Gods Children alway need deliverance. deliverance alway.

They have alwayes troubles, when one is past another is present; deliverance supposeth dangers.

There have been dangers, there are dangers, and there will be dangers. Our life is a warfare, a temptation, we are absent from God, we are alway exposed to dangers. We live in the middest of Divels, and of Divellish-minded men: we have corruptions in us that expose us to sin, and sin drawes on judgments, we are alway in danger one way or other while we live in this VVorld. But our comfort is, that as there have been dangers, and are dangers, and will be dangers; so there hath been deliverance, there is deliverance, and there will be deliverance. It is a trade that God useth, it is his Art, God knoweth how to deliver his, as Saint Peter saith; he hath alway exercised it, he is excellent at it: he hath delivered his Church, he doth deliver his Church, and he will deliver his Church: and so every particular member, he hath, and doth and will diliver them.

VVonderfull is the entercourse that God useth with his people, and their estate. Even as in nature there is a change and entercourse of day and night, of light and darknesse, of morning and evening, of summer and winter, of hot and cold: so in the life of a Christian there are changes, dangers, and deliverance. There is a sowing in tears, and a reaping in joy; there is a night of affliction, and a morning of joy and prosperity, Heavinesse may be in the evening, but joy commeth in the morning.

And thus we go on till we end our daies, till we be taken to Heaven, where there shall be no Change, where all teares shall be wiped from our eyes.

If we had spirituall eyes, eyes to see our danger, to see how full the World is of Divells, & then to consider how many dangers this weak life is subject to, how many casualties: we cannot go out of doores, we cannot take a journey, but how many dangers are we subject to? we are invironed with perpetual dangers, the snares of death compasse us almost every where, abroad, and at home, in our greatest security.

But our comfort, is that God doth compasse us with mercy, as it is, Psal. 32. As dangers are round about us, so God is a Wall of fire about us: we have dangers about us, Divells about us, we have a guard about us, we have God about us, we have his Angels about us, we have all his creatures about us, All things are yours, saith the Apostle, &c.

It is God that hath delivered us, that doth deliver us. Who restraines the divels from having their wills of us? they are enemies not only to our souls, and to our salvation, but to our bodies: they are enemies to our health, as we see in Job: we live in the middest of Lyons, oft-times, in the middest of enemies; who restraines their malice? we are preserved from dangers day and night: who shuts in the doores, who watcheth over us, but he that keeps Israel? It is God that delivereth us. Without his deliverance all deliverances were to little purpose: all shutting in were to little purpose, except he shut us in that shut Noah into the Ark: he must watch over us. It is God that delivereth us.

But doth he deliver us onely outwardly?

No, he hath delivered, and he doth deliver us spiritually. He hath 2. Spiritually. delivered us from the power of hell, and damnation, he doth deliver us from many sins that we should commit: and when we have sinned, he delivers us from despair, he delivers us from presuming, by touching our hearts with saving grief for sin; if we belong to him, one of the two wayes he delivers, either from the sin or from the danger of the sin, either from the committing of the sin or from despairing for the sin, or presuming in a course of sin.

Who delivereth us from our inbred corruptions? Should we not run every day into the sins that we see others commit? Who cuts short our lusts, and suppresseth them, that we are not swearers, that we are not licentious persons, that we are not Godlesse persons? are we not hewn out of the same rock? Who keeps us from sin? Is it any inbred goodnesse? Are we not all a like tainted with originall fin? Children of wrath? Who puts a difference between us and others? It is God that hath delivered us, and that doth deliver us.

It is his mercy that we do not commit sin, it is his preventing deliverance; and when we have committed sin, it is his mercy to pardon it, there is his preserving deliverance from despair after the committing of sin.

All are beholding to God for deliverance, those that have committed sin, that he delivers them from the wrath to come, from the damnation that they deserve; and those that have the grace not to commit sin, they are beholding to him, that he delivers them from that which their corruptions else would carry them to, if he should take his government from their hearts.

We have an inward guard as well as an outward, an invisible guard, We are kept by the Spirit of God through Faith to salvation. We have a guard An inward guard. God delivereth us from our selves. that keeps us from despair, from sinking. God delivereth us from our selves by this inward guard. There is not the vilest Atheist that lives, but let God open his conscience, and let loose himself upon himself, to see what he deserves, to see what he is ready to sink into, if he see not Gods mercy to deliver him: if he see not an Intercessor, a Mediator to come between God & him, what would become of him? Therefore saith Saint Paul in Philip. 4. The peace of God which passeth all understanding shall (guard) your hearts and minds; for so the word is in the Original, shall guard your hearts and minds.

We have not onely a guard outward, but we have a peace in us, the Spirit of God, the strengthening power of God, the sight of the love of God. God delivers us as from all others, so from our selves. Judas had no enemies, God let him loose to himself, what became of him? Achitophel had no enemy, God let him loose to himself too, and then we see what a desperate conclusion he came to.

So, whosoever thou art that contemnest Religion, that makest any thing of greater moment and respect then that, if thou hadst not an enemy in the world, but all were thy friends: as Judas had all to be his friends, the Pharisees were his friends, he had money of them: but God opened his conscience, and he could not indure the sight of it, it spake bitter things to him, when God opened an inward hell in his conscience. So God doth deliver us outwardly and inwardly, and the inward is double, partly from despair, partly from the rage of corruptions, (as I said before) Is it not God that tyes up our corruptions? There is such a world of sin in the heart of a man, as often he finds the experience of it, when he meets with a fit temptation to his disposition, that Gods Children complain of themselves that the sins of their hearts have deceived them: so God delivers men from the rage of lusts, he tyes up their corruptions, and delivers them from them. And when we fall, and are ready to despair for them, he delivers us from despair. He doth deliver, he is perpetually delivering, it implies that we alway stand in need of deliverance.

Therefore we should alway look up to God, he is the breath of our nostrils, In him we live, and move, and have our being, in him we stand, and in him we are delivered in the middest of all our enemies, it should stir up our hearts thankfully to depend upon God; he that hath delivered us, he doth deliver us: if he should not continue his deliverance we should be continually in extream danger. VVho hath delivered us, and doth deliver us, &c. Christians have deliverance in troubles.

A Christian is never in so great perplexity but God is delivering of him, even in trouble: So the Church saith Lamentations 3. It is Gods mercy that we are not all consumed.

The Church was in a pittifull estate then, one would have thought they were as low as almost they might be: yet notwithstanding the Spirit of God in those blessed men that lived in those times, they saw that they might have been worse then they were: and they saw that there was some danger from which they were delivered, It is thy mercy that we are not all consumed. God delivered them from extremity.

Nay, in troubles God doth deliver so, as there may be a distinction for the most part between his and others. When I gather my Jewels it shall be known who serves me, and who serves me not. Mal. 3. God continually delivers, more especially at sometimes.

As we say of providence, providence is nothing but a continued act of creation. And it is true, the same power that created all things of nothing, Providnce what. the same power sustains all things. God upholds all things with his right hand.

For even as it is with a stone which is upheld by a mans hand, let him withdraw his hand, and down it falls: so naturally all things as they are raised out of nothing, so they will fall to their first principles, except they be sustained by that continuall act of creation which we call providence, to maintain them in the order wherein they were set at the first. So there is a continuall act of deliverance, till we be delivered out of all troubles, and set in a place where there shall be no more annoyance at all either from within us, or without us. God doth still deliver.

O, let this move us to a reverence of the eye and Majesty of the great Use. To carry our selves reverently to God. God, of the presence of God. Who will willingly provoke him, of whom he stands in need to deliver him?

Let God withdraw his deliverance, his preventing deliverance, or his rescuing deliverance: for (as I said) there is a double deliverance: he prevents us from trouble, he delivers us that we do not fall into it: and when we are fallen into it, he rescues us. If God should not thus deliver us, there is no mischief that any others fall into, but we should fall into the like, were it not for his preventing deliverance.

As St. Austin saith well; A man that is freed from sin ought to thank God as well for the sins that he hath not committed, as for the sins that he hath had forgiven: for it is an equall mercy that a man fall not into sin as for his sin to be pardoned. And so for troubles too, it is Gods mercy to prevent troubles as well as to deliver out of trouble when we are fallen into it.

Who would not reverence this great God? what miscreant wretches are they that inure their tongues to swearing to tear that Majesty, that if he should withdraw his deliverance and protection from them, what would become of them?

Where there is perpetuall dependance upon any man, how doth it inforce reverence and respect even amongst men? Itis Athiesm therefore for men to inure their tongues to speak cursed language, to inure their hearts to entertain prophane thoughts of God, and to neglect the consideration of his Majesty. Holy men in Scripture are said to walk with God, that is, to have God in their eye, in all times, in all places, as he had them in his eye, to delight in them, to prevent troubles, and to deliver them from troubles when they were in them.

We should take notice of Gods speciall providence in this kind, that God by deliverance often gives us our lives, and it should teach us to consecrate our lives to God. Who doth deliver us: In whome we hope, or trust, or have affiance that he will yet deliver us.

The holy Apostle doth take in trust here the time to come, he speaks as if he were assured of that as of any thing past; and he doth found his hope for the time to come upon that which was past and present. As he saith in Romans 5. Experience breeds hope, so it doth here in the Blessed Apostle, He hath delivered, and he doth deliver, and why should I not trust in so good a God for the time to come, I hope he will deliver me? And surely so may we do. A Christian may rely on God for Doct. A Christian may rely on God for time to come. the time to come.

Upon what ground, upon what Pillars is this confidence built of the holy Apostle?

Upon the Name of God, the Name of his nature, Jehovah, I am, which signifies a constant being, I was, I am, and am to come. 1. Upon the Name of God.

There was danger, there is danger, and there will come danger: there was a God, there is a God, and there will be a God, Jehovah, I am. If there be a flux, a perpetual succession of ill, there is a perpetual being, and living of the living Jehovah. So Christ is proved to be Jehovah, because he calls himself Revelations 1. he that was, and is, and is to come, Jehovah, alway like himself.

Now if God be Jehovah, alway like himself, then if he have delivered, if he doth deliver, he will deliver, he is I am in himself.

Now as his Name is, so is his nature and properties, he is I am in his love to his Church, he is alway in the present tense: Whom he loves, he loves 2. His properties. to the end: he is unchangeable. I the Lord your God change not, therefore you are not consumed, Mal. 3. The reason why notwithstanding our many provocations of him, that we are not consumed, it is because his love to us is unchangeable: though we are up and down, He cannot deny himself; and there is the foundation of our comfort, that though we change oft, yet he never changeth. There is no outward thing can change him, for then that were God, and not he; there is no inward thing can change him, for then he were not perfectly wise; so there is nothing either in himself or in the creatures that can change God, he is alway like himself: therefore this is a ground of confidence for the time to come.

Likewise his Covenant and promise, the Covenant that he hath made 3. His covenant. with his Children is an everlasting Covenant, that he will be their God to death, and for ever: and the gifts, and graces of God, his inward love, they are without repentance: and their union with Christ, is an everlasting union.

And also experience built upon these grounds, that God is Jehovah, what 4. Experience of Gods Children. he hath done he will do, and his properties are answerable to his Name, he is unchangeable, and his promise and Covenant are unchangeable: therefore experience from the time past comes to be a good argument from these 3. grounds: because he is Jehovah, I am, and because he is unchangeable, being Jehovah, and because his Covenant is everlasting, because he is unchangeable.

For the foundation of all comfort is the Name and being of God Jehovah: from his being issue and flow his properties, and they are like him unchangeable, and eternall: and from his properties comes that to be unchangeable that comes from him, his Word and promise and Covenant; considering then that his Name & being is such, that his properties are such, that his Covenant is such, issuing from his nature and properties, experience then of trust in the love and mercy of God, is an unanswerable argument against all temptations: he hath loved, he doth love, and he will love: he hath delivered, he doth deliver, and he will deliver, and will preserve 1. Tim 4. 18. us to his heavenly Kingdom.

It is a good argument, that God that is Jehovah, that God that is unchangeable, that God that is in Covenant with me, that is my God, and I his, that God of whom I have had experience for the time past, that he hath been my God, why should I doubt for the time to come? Unlesse I will call in question the very being of God, the very properties of God, and the truth of God in his Covenant, and overturn all, I may as well trust him for the time to come, as for the time present, He hath delivered me, he doth deliver me, and he will deliver me.

But it may be objected, God doth not deliver alway, and therefore it Objct. Gods Children miscarry in afflictions. seemes not to be a current truth; how doth God deliver his Children, when we see how they miscarrie in troubles, and persecutions, both the Church in generall and particular Christians, as there be many instances, it seemes God doth not deliver his, they die Martyrs, St. Paul himself died a bloody death: therefore how is this true that we may build a certain confidence upon it, he hath delivered, he doth deliver, and he will deliver? Answ. God delivers them.

I answer, we must take it in the latitude, this deliverance. God delivers them so as stands with their desires to be delivered: for there may cases 1. So as they desire. come wherein Gods Children will not be delivered: as we see the three young men when they were cast into the fire, they would not be delivered out of the fire, but they were delivered in it. And so in Heb. 11. 35. there is a notable example: Tender women, received their dead again raised to life, and others likewise were tortured, and would not except of deliverance: they would have none upon ill tearms. So sometimes God doth not deliver his Children, no, nor they will not be delivered, because perhaps their deliverance is promised upon ill tearms, that they may redeeme their lives if they will by denying God and Religion: an ill bargin.

Again, I answer that howsoever God doth not deliver his from trouble, yet he delivers them in trouble, as in Isay 43. he promiseth to be with 2. He delivers them in afflictions. them and to deliver them in the fire, and in the water.

God did not keep the Martyrs out of the fire, but God was with them in the fire, and in the water, to support them by the inward fire of his Spirit, that they might not be overcome of the outward fire and flame: so God delivers them in trouble, though not out of trouble.

There is, an open deliverance visible to the world, and a secret, inward Deliverance open secret. invisible inward deliverance. There is an open glorious deliverance, as we see in the deliverance of the three young men, and many other examples. And there is an invisible, which is only felt of them, and of God who delivers them: he delivers them in the inward man, he delivers them from the ill of troubles, from sin and despair: that they put not their hands to sinful courses, he supports them inwardly with comfort, and supports them inwardly in a course of obedience: and that spirituall, inward deliverance is the best, and that which Gods people more value then deliverance out of trouble: he doth not deliver them from fuffering ill, he delivers them from doing ill: as in that notable place 2 Tim. 4. 18. I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evill work. He doth not say, God shall deliver me from death, and from suffering evill works of Tyrants, no, but he shall deliver me from carrying my self unseemly, and unbefitting such a man as I am, that I may not disgrace my profession, He shall deliver me from every evill work, and that is that which the Saints and Martyrs and all good people desire, that God would deliver them, that they may not sink in their minds, that they despair not, that they carry not themselves uncomely in troubles, but so as is meet for the credit of the truth which they seal with their blood, he hath delivered me, and he will deliver me from every evill work; and what saith he afterwards? He shall preserve me to his Heavenly Kingdom.

He doth not say he shall preserve me from death, he knew he should die; but he shall preserve me to his heavenly Kingdom. So put the case that God do not deliver from death, yet he delivers by death.

There is a partial deliverance, and a total deliverance, there is a deliverance from this, and that trouble, and there is a deliverance from all troubles. Deliverance partial to all. God delivers us most when we think he delivers least: for we think how doth he deliver his Children when we see them taken away by death, and oftimes are massacreed?

That is one way of delivering them, God by death takes them from all Deliverance by death. miseries, they are out of the reach of their enemies; death delivers them from all miseries of this life, both inward of sin, and outward of trouble, all are determined in death: therefore God when he doth not deliver them from death, he delivers them by death, and takes them to his heavenly Kingdom.

God oft-times delivers his, by not delivering them out of trouble: for when he sees us in danger of some sin, he delivers us into trouble to deliver us from some corruption. Of all evills Gods Children desire to avoid the delivering up to themselves, and to their own lusts, to their own base earthly hearts, to a dead heart: he delivers them into trouble therefore to deliver them from themselves.

God will deliver us for the time to come, so that we depend upon him, and humble our selves, and be like our selves. When God delivereth us, at the first it may be we are like our selves, but perhaps afterward we grow prouder, and self-confident, and will not do that we formerly did: therefore God sometimes though he put us in hope of deliverance, yet he will not deliver us, because we are not prepared, we are not throughly humbled. As we see in Judges 20. there the Israelites were to set on the Benjamits: they go the first time, and had the foile: they go the second time, and are foiled: the third time they set on them with fasting and prayer, and then they had the victory.

What was the reason they had it not at the first time? they were not humbled enough, they did not flee to God, with fasting and prayer. It may be there is some sin, some affection unmortified, of revenge and anger, when God hath subdued that, and brought it under, and brought us to fasting and prayer, then God will deliver us; as at the third encounter they carried away the victory. When we have not made our peace with God, we may come the first and second time, and not be delivered: but when we are throughly humbled, and brought low, then God will deliver us.

And then, we must know, that alway these outward promises have a reservation to Gods glory, and our eternal good; God hath delivered me, and he doth, and will deliver me, if it may stand with his glory and my good; Promises of outward things with reservation. and therefore the soul saith to God (with that reserved speech of him in the Gospell) Lord, If thou wilt, thou canst heal me: if thou wilt, thou canst deliver me: if it be for thy glorie and my eternall good, or for the Churches good, thou wilt do it, and neither the Church nor the particular members of the Church desire deliverance upon any other termes; but when it may be for the glory of God, and for the Churches good: when they may be instrumental by long life to serve God, and to serve the Church, and when it is for their own advantage to gather further assurance of their salvation, then he hath, and doth, and will deliver still. This is enough to build the confidence of Gods children upon, for their deliverance for the time to come.

God will deliver his Church and Children, and he will deliver them out of all, he will deliver Israel out of all his troubles, he will not leave a horn or a hoof (as Moses said) he will not leave one trouble, he will deliver us at the last out of all, and advance us to his heavenly Kingdom. His bowels will melt over his Church and Children: he is a Father, and he hath the bowels of a Mother. This may serve to answer all objections that will arise in our hearts, as indeed we are ready to cavil against divine truthes and comforts, especially in the time of trouble and temptation, our hearts are full of complaints, and disputes, therefore I thought good to answer this.

But what is the argument of the Apostle here? Especially experience: he hath delivered, he doth deliver, and he will deliver me.

As God will deliver his Church for the time to come, so this is one maine argument that he will do it, experience of former favours and deliverances. Doct: It is a good argument from former experience to future deliverance.

This Saint Paul useth familiarly, 2 Tim. 4. 18. I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evill work, and preserve me to his Heavenly Kingdom: A blessed arguing. So David argues, God delivered me from the Bear, and the Lyon, and therefore he will deliver me from this uncircumcised Philistine.

So Jacob pleads, that God would deliver him from Esau: he had had experience of Gods mercy till then, and therefore he trusted that God would deliver him from Esau.

It is a good argument, to plead experience to move God to care for us for the time to come. It was used by the head of the Church, By the body, the Church, and by every member of the Church.

It was used by the head, Psalme 22. which is a Psalme made of Christ, I was cast on thee from my Mothers wombe, therefore be not far from me. Used by the head of the Church.

It was Tipycally true of David, and it was true of the Son of David.

So the Church pleads with God in diverse places, in Isay 51. 2. God Of the Church. calls to his people to make use of former experience: Look to Abraham your Father, and to Sarah that bare you, &c. Look to former times, to the rock whence you were hewen, and to the hole of the pit whence you were digged: he that was your God then, is your God now; Look to Abraham your Father, and from thence reason till now. So in Isay 63. 7. I will mention the loving kindnesse of the Lord, and the praise of the Lord, according to the great goodnesse of the Lord bestowed upon us. In all their afflictions he was afflicted, &c he speaks of former experience; In love he bare them, and carried them all the daies of old. So in Psalme 44. Our Fathers have told us this and this. So both the head of the Church, and the Church it self plead with God from former experience, and God calls them to former experience, Remember the rock whence you were hewen. And he upbraids them because they forgat the works done to their fathers, in Psal. 105. and diverse others, he objects to them that they did not make use of Gods former favours, Psal. 106. 12. They forgot their Saviour that had done great things in Egypt, &c. they forgate his former favours. And in the 13. verse of that Psal. They soon forgate his works, and waited not sor his counsell.

And so it is with every particular St. of God, they have reasoned from experience of Gods favours from the time past to the time to come: the Psalmes are full of it, among the rest Psal. 143. 5. I remembered the daies of old, and meditated on all thy works, I mused on the works of thy hands. And in Psalme 116. 3. The sorrowes of death (as the Apostle saith here, I was delivered from so great a Death) The sorrowes of death compassed me, the paines of Hell took hold on me. I found sorrow and trouble, I cryed unto the Lord, O Lord, I beseech thee deliver my soule: The Lord preserveth the simple, I was brought low, and he helped me. What doth he build on that? Return unto thy rest, O my soul: the Lord hath dealt bountifully with thee: thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. What will he do for the time to come? I will walk before the Lord in the land of the living. Thus we see how we may plead with God as the same Psalmist doth excellently in Psal 71. he goes along with God there from the beginning of his daies, in verse 5. Thou hast been my hope, Lord, and my trust from my youth, by thee I have been held from the wombe, thou tookest me out of my Mothers bowels, my praise shall be continually of thee. What doth he plead from this now when he was old? In verse nine, Cast me not off in the time of my old age, for sake me not when my strength faileth.

Why? Thou hast been my God from my youth, thou hast held me from the wombe: therefore cast me not off in my old age, forsake me not when my strength faileth. So he pleads with God, verse 17. Lord, thou hast taught me from my youth, now when I am old and gray-headed for sake me not, till I have shewed thy strength to this Generation, and thy power to every one that is to come.

Thus we see how the Spirit of God in his Children makes a blessed use of former experience to reason with God for the time to come, and it will afford us arguments in all kinds. We may reason from former spiritual favours to spirituall favours: as for instance, God hath begun a good work in us, therefore He will finish it to the day of the Lord, Phil. 1. His gifts and graces are without repentance. And we may reason from spirituall favours past to all favours to come that are of a lower nature, Rom. 8. He that spared not his own Son, but gave him to death for us all, how shall he not with him give us all things? It is a strong reason, he hath done the greate, rtherefor •… he may well do the lesse. We may reason from one favour to another, thus, from temporal to temporal: he hath delivered me, therefore if it be for his glory and my good, he will deliver me. We may reason from once to all of the like, Psal. 23. God is my shepherd, &c. He hath been with me in the valley of death; he hath shewed himself to be my shepherd in all my troubles: what doth he build on that for the time to come? Doubtlesse the loving kindnesse of the Lord shall follow me all the dayes of my life. This should teach us then this holy Use. To lay up observations of Gods dealing. practice, to lay up observations of Gods dealing, and to take them as so many pawnes and pledges to move God for the time to come to regard us; it is wondrous pleasing to him. It is no argument to prevail if we come to men, to say, you have done this for me, therefore you will: because man hath a finite power which is soon drawn dry: but God is infinite, he is a spring, he can create new: what he hath done he can do, and more too: he is where he was at the fitst, and will be to the end of the world, he is never at a losse. Therefore it is a strong argument to go to God, and say, Lord, thou art my God from the womb, thou hast delivered me from such a danger, and such an exigence, when I knew not what to do, thou madest open a way. I see by evident signs it was thy goodnesse, thou art alway like thy self, to be the same God now. Therefore we should treasure up observations of Gods dealing with us. And consider with them the promises, and see 2. Consider the promises. how God hath made good his promise by experience, and then joyn both together, and we may wrastle with God: Lord, thou hast promised thus and thus, nay, I have had the performance of this promise in former times. And now I stand in need of the performance of that promise which before I have had experience of.

And desire God by his Spirit to sanctifie our memories, that we may remember fit deliverances, & fit favours, that when the time shall come we 3: To have sanctified memories, to remember deliverances. may have arguments from experience. What is the reason that we sink in temptation? That we are to seek when troubles come? It is from basenesse of Heart, that though God have manifested his Care and Love to us by thousands of experiments, yet we are ready upon everie new trouble to call all into question, as if he had never been a good God to us: this is base in fidelity of heart, and our neglecting to treasure up blessed experiments of Gods former favour.

It should be the wisdom of every Christian to be well read in the story of his own life, and to return back in his thoughts what God hath done for him, how God hath dealt with him for the time past, what he hath wrought in him by his holy Spirit. Let us make use of it both in outward, and in inward troubles, in disconsolations of spirit, and in inward desertions: let us call to mind what good soever hath been wrought in us, by such a meanes, by such an Ordinance, by such a Book, by such an occasion.

Let us call to mind how effectually God hath wrought in us in former times, and make use of this in the middest of the hour of darknesse when God seemes to hide his face from us.

I see not the Sun in a cloudy day, yet notwithstanding the Sun is in the skie still. At midnight we hope for the morning, the morning will undoubtedly How to argue in spiritual troubles. come, though it be midnight for the present. So David comforted himself in Psal. 77. 11. I will remember the works of the Lord, surely I will remember thy wonders of old, I will meditate of all thy works, and talk of thy doings, &c. See his infirmity: when he was in trouble of mind, his sins began to upbraid him that God had left him: I said in my infirmity, God hath forgotten me, &c. and hath God forgotten to be gracioue? hath he shut up his tender mercies in displeasure? then saith he, this was my infirmity, but I will remember the years of the right hand of the most high, &c. And the same he hath in many other places, as Psal. 143. 4, 5.

It argues the great weaknesse of our nature, which is ready to distrust God upon every temptation of Satan, as if God had never dealt graciously with us, as if God were changeable like our selves. Let us labour to support our selves in the time of temptation with the former experience of Gods gracious goodnesse, and his blessed work upon our souls: he that delivered us from the power of Satan, & keeps us from him stil that we sink not into despair, he will keep us for the time to come, so that Neither things present, nor things to come, as the Apostle saith, shall be able to separate us from the love of God in Christ. And let us as it were make diaries of Gods dealing to us: this is to be acquainted with God, as Job speakes: this is to walk with God, to observe his steps to us, and ours to him: it is a thing that will wondrously strengthen our faith, especially in old years, in gray hairs. What a comfortable thing is it when an aged man can look back to the former part of his life, and can reckon how God hath given him his life again and again? how God hath comforted him in distresse, how God hath raised him up in the middest of perplexity, when he knew not which way to turn him, how God comforted him when he was disconsolate? all these meeting together, in our last conflict, when all comfort will be little enough, what a comfort will it be?

And those that disfurnish themselves by their negligence, and carelesnesse of such blessed helps, what enemies are they to their own comfort?

Therefore consider Gods dealing, remember it, observe it, think of it, and desire Gods Spirit to help your minds and memories herein, that nothing may be lost: for, I say, all will be little enough, the comfort of others, our own experience, the promises of Scripture.

Our Hearts are so readie to sink, and to call in question Gods truth, and Satan will ply us so in the time of temptation.

Especially those that are old and grow into years, they should be rich in these experiments, and able even to have a story of them: we should be able to make a book of experiments from our Child-hood. Gods care to every man in particular, it is as if there were none but he: and there is no man that is a Christian, but he observes Gods wayes to him, that he can say, God cares for me as if he cared for none but me: let us therefore treasure up experiments. We see one notable example in David, how he pleads with God, Psalme 71. 3. from his former experience, Be thou my habitation wherein I may continually rest, thou hast given command to save me: for thou art my rock and my fortresse. Whatsoever is comfortable in the creature, God hath taken the name of it to himself, that in all troubles we might flie to him as the grand deliverer; for it is he that delivers, whatsoever the meanes be, whether it be Angells or men, it is he that sets all on work: therefore he is called a rock, and a fortresse, &c. Thou hast given command to save me, that is, God hath the command of all creatures: he can command the fish to give up Jonas; he can command the Divels to go out, Christ did it when he was on earth in the daies of his flesh. Therefore much more now he is in heaven, he can command winds and storms, and divells and all troubles. He hath the command of all, as he saith to Elias, Behold, I have commanded a widow to feed thee: The hearts of Kings are in his hand, as the rivers of waters: he that commands the creatures, can command deliverance, Thou hast commanded to save me, for the time past. What doth he say for the time to come? Deliver me, oh God, from the wicked: thou art my hope and trust from my youth, &c. Cast me not off in mine old age, when my strength faileth me for sake me not. It is a good argument, Thou hast been my God from my Mothers womb, therefore cast me not off in my old age.

Well, we see here the practice of Gods Children in all times: Let it be a pattern for our imitation, that we do not forsake our own mercy, as Jonas saith.

When God hath provided mercy, and provided promises to help us with experience, let us not betray all through unbelief, through base despair in the time of trouble. If we had but onely Gods promise that he will be our God, that he will forgive our sins, were not that enough? Is it not the promise of God, of Jehovah, that is truth it self? but when he hath sweetned his promise by experience, and every experience is a pledge and an earnest of a benefit to come, what a good God have we, that is content, not onely to reserve the joyes of heaven for us, but to give us a taste, to give us the assurance and earnest of the time to come, and besides his promise to give us comfortable experience, and all to support our weak faith?

But remember withal, that this belongs onely to Gods Children, and in a good cause: for wicked men to reason thus, He hath, and therefore he will, Wicked men cannot argue from former experience of deliverance. it is a dangerous argument, they must not trust former experience. We must hope that God will continue as he hath been, upon this ground that we are his; Or else the ground of the ruine of wicked men is presumption that God will bear with them as he hath done. The King of Sodom, and his People were rescued out of trouble by Abraham, and the army that he raised: yet they were pittifully consumed not long after by fire from Heaven. Pharaoh was delivered by Moses prayer, God delivered him from ten plagues, they made not a good use of it, and they perished after miserably in the Red-sea. Rabshakeh comes and tells of the former prosperitie of Sennacherib, Where are the gods of Hamath, and Arpad, &c. Hath not my Lord overcome all? I but it was immediately before his reign. Herod, he prospered, and had good successe in the beheading of James, and therefore he would set upon Peter; he thought to trust to his former successe, he was flushed in the execution of James, he thought God hath given me successe, and blessed me in this. He thought God was of his mind, as it is Psalm 50. Thou thinkest me to be like thy self, thou thinkest I hate those that thou hatest, that are my dear Children: therefore Herod presumed to go on and lay hold on Peter: but the Church falls a praying and God smites Herod with a fearful death, he was eaten up with lice, with worms bred in his body.

So I say, it is no good argument to say, I have prospered in wicked courses, I do prosper, and therefore I shall prosper. I have gotten a great deal of goods by ill means, and I have kept such ill company, and though some mislike my courses: yet I hope to morrow shall be as to day, &c. Take heed, blesse not thy self, Gods wrath will smoak against such; Treasure not up wrath unto thy self against the day of wrath; argue not so upon Gods patience. It is an argument for Gods Children, he hath been my God, he is my God, and he will be my God, it is a Sophisme else for others, and as the Prophet Amos saith, He that hath escaped the Lyon, shall fall into the hands of the Bear, so the wicked that escape one danger shall fall into another at length; it is no good argument for them to hope for the like of that they have had.

Nay, rather it is the worst outward sign in this world of a man in the state of reprobation, of a man hated of God, to prosper and have security in ill courses; God blesseth him, and lets him go on in smooth courses, as the streames of Jordan go on smooth and still, and then enter into the dead sea: so many men live and go on in smooth, easy courses, and we see at length they either end in despair, as Judas, or in deadnesse of heart, as Nabal. So that of all estates it is the most miserable, when a man lives in a naughtie course, and God interrupts him not in his course with some outward judgment. It is a reason onely for the Children of God to support; themselves with in a good cause wherein they walk with a good conscience then they may say truly, God that hath been my God till now, will be my God to the end of my dayes.

Is God so constant to his Children in his love, and in his fatherly care & providence, that whom he hath delivered he doth deliver and will deliver, let us be constant in our service and love back again, let us return the echo Use. To be constant in our service to God. back again, and say, I have served God, I do serve God, and I will serve God, because he hath loved me, he doth love me, and he will love me: he hath delivered me, he doth deliver me, and he will deliver me: as he is constant in love to me, so will I be constant in respect, in reverence and obedience to him.

Therefore we see the Saints of God, as God loves them from everlasting to everlasting, being Jehovah: as he never alters in his nature, so not in his love to them, so they never alter in their love to him: therefore it is a clause in Scripture expressed by holy men, To whom be praise for ever; as they knew that he was their God for ever and for ever, so they purposed to be his people and to praise him for ever and for ever. And because they cannot live here alway themselves, they desire that there may be a Generation to praise him for ever and for ever, and they lay a plot and ground so much as they can, that Gods Name may be known, that Religion may be propagated for ever: They know God is their God for ever, they know he is constant in love to them, and they are constant in their love to him, and for his glory: To whom be glory for ever.

See here the happinesse of a true Christian that is in Covenant with God; he can say, I have had my happinesse, and my portion, I have it, and I The happinesse of a Christian. shall have it for ever. Take a worldling, can he say so? he cannot, (God will confound his insolence if he should say so,) I have been rich, I have prospered in my course, I have attained to this and that means, I yet thrive and I shall thrive: I, is it so? No, thou buildest upon the sands, howsoever God hath done, and howsoever he doth, thou canst not secure thy self for the time to come. Onely the Christian that makes God his rock, and his fortress, his shield and strong tower of defence, he may say he hath had that which is certain, he enjoyes that which is immutable, and constant, God is his portion, his eternal portion, he hath been good, he is good, and he will be good to eternity; no man else that hath a severed happinesse out of God can say so.

A sound Christian, take him in all references of time, he is a happy man: if he look back, God hath delivered him from Satan, from hell, and damnation, and many dangers. If he look to the present, he is compassed about with a guard of Angels, and with the providence of God, God doth deliver him; he hath a guard about him that cannot be seen but with the eye of faith. The Divel sees it well enough, as we see in Job, Thou hast hedged him about, how can I come to him? He looked about to see if he could come into Job, to see if the hedg had any breach, but there was none: Gods providence compassed him about, God hath and doth deliver. And if he look to the time to come, he will deliver, he seeth that neither things present, nor things to come shall be able to separate him from the love of God.

And this is not onely true of outward dangers, but especially in spiritual, God hath been gracious; he hath given Christ, How shall he not with him give us all things? A Christian is in the favour of God now, how shall he not be so for ever? He hath eternity world without end to comfort himself in that God as long as he is God, he hath comfort: as long as he hath a soul, so long Jehovah, the living God will be his God, both of his body and soul: he is the God of Abraham, therefore he will raise his body: he is the God that raiseth the dead, and he will for ever glorifie both body and soul in heaven.

Look which way he will, a Christian hath cause of much comfort: why should he be dismayed with any thing in the world? why should he not serve God with all the encouragement that may be, when he hath nothing to care for but to serve him? As for matter of deliverance and protection, it belongs not to us, but to him: let us do that that belongs to us, and he will do that belongs to him, if we commit our soules to him as to a faithful Creator in weldoing, he hath delivered us, he doth deliver us, and he will deliver us, and preserve us to his heavenly Kingdom.

VERS. 11. You also helping together by prayer for us.

IN these words the holy Apostle sets down the subordinate means that God hath sanctified to continue deliverance to his children: He hath delivered, he doth deliver, and he will deliver us for the time to come. Was this confidence of St, Paul a presumption without the use of means? he will deliver us, you also helping together by prayer for us. The chief cause doth not take away the subordinate, but doth establish it. And though God be the great deliverer, and salvation belong to the Lord (as the Scripture speaks,) salvation and deliverance it is his work, yet notwithstanding he hath (not for defect of power, but) for the multiplication and manifestation of his goodnesse, ordained the subordinate means of deliverance: and as he will deliver, so he will deliver in his own manner, and by his own means: He will deliver, but yet notwithstanding you must pray, you also helping together by prayer for us.

The words have no difficulty in them [you helping together] that is, you together joyning in prayer with me: I pray for my self, and you together helping me by prayer, God will deliver me.

The points considerable in the words are these.

First of all, that in the time of peril, or in the want of any benefit, the means to be delivered from the one, and to convey the other, it is prayer; God will do this, you praying.

The second is this, that Gods children can pray for themselves.

The third is, that notwithstanding, though they can pray for themselves, yet they require the joynt help of others, and they need the help of others.

The fourth is, that our own prayers, and the prayers of others joyning all together, is a mighty prevailing means, for the conveying of all good, and for the removing of any ill; God will deliver me, you helping by your prayers. Prayer is a means to convey all good, and to deliver from all ill.

Because God hath stablished this order, Call upon me in the day of trouble, and I will deliver thee, Psal. 50. he joyns deliverance to calling upon him. Doct. Prayer a means to convey all good and deliver from all ill. So in Psal. 91. 15. a notable place besides others: indeed the Psalmes are wonderous full in this kind, He shall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him: mark it, He shall call upon me, and I will deliver him: and more then so, (for Gods benefits are complete) he doth not onely deliver, but he honours, I will deliver him, and advance him. God doth not onely deliver his Children by prayer, but he delivers them from evil works, and preserves them to his heavenly Kingdom: he delivers them, and advanceth them together: he doth not do his work by halves, Psal. 34. The eyes of the Lord are over the righteous, and his ears are open to their cry: his eyes are upon them to see their miseries and wants: I, but though his eyes be open, his ears must be open too, to hear their cry; if his eyes were open to see their wants, if his ears be not open to hear their cry, his children might be miserable still.

Sometimes God delivers wicked men, he preserves them: but the preservation of a wicked man is but a reservation of him for future judgment, to feed him for the slaughter; and that deliverance is not worth the speaking of. But for his children, his eyes are open on them, and his ears to hear their cry: as they be in misery that he sees them, so they must cry that he may hear them. God hath stablished this order, he will deliver, but prayer is the means.

Now the reason that he hath established this order, It is for his Glory, our own good.

It is for his own glory: because prayer gives him the glory of all his Reason 1. It is for Gods glory. attributes: for when we go to him, do we not give him the glory of his omniscience, that he knowes our hearts, and knowes our wants? Do we not give him the glory of his omnipotence, that he can help us? Do we not give him the glory of his omnipresence, that he is every where? do we not give him the glory of his truth, that he will make good his promise which we alledge to him, and presse him with? what a world of glory hath God by prayer?

And then for our sakes he hath established this order to convey all by Reason 2. For our good. prayer, to shew our dependance on him: for we being in such a low distance under God, it is good that we should know from whom we have 1. To shew our dependance on him. all; therefore he will have us to pray to him, he commands it. Prayer is an act of self-denial, it makes us to look out of our selves higher: Prayer acknowledgeth that we have that which we have not of our selves, but from him: Prayer argueth a necessary dependance upon him to whom we pray; for if we had it at home, we would not go abroad.

And then again it doth us good, because as it gives God all the glory, so 2. It exerciseth our graces. likewise it exerciseth all the graces in a man: There is not a grace, but it is put into the fire, it is quickned and kindled by prayer. For it sets faith on work to believe the promise: it sets hope on work to expect the things prayed for: it sets love on work, because we pray for others that are members of the Church: it sets obedience on work, because we do it with respect to Gods command: prayer sets humility on work, we prostrate our selves before God, and acknowledge that there is no goodnesse or desert in us: there is not a grace in the heart but it is exercised in prayer.

The Divel knowes it well enough, and therefore of all exercises he labours to hinder the exercise of prayer: for he thinkes then we fetch help against him, and indeed so we do: for in one prayer God is honoured, the Church is benefited, grace is exercised, the Divel is vanquished: what a world of good is by prayer? So that God hath established this order upon great reasons fetched from our own comfort and good, and from his glory.

Since God hath established this order, away with idle suggestions partly carnal, and partly divellish: God knowes what we want, and God knew We must pray, though God know our wants. before all time what we have need of, and he may grant it if he will. I but that God that decreed, at the same time that he decreed to convey good, at the same time he decreed to convey it this way by prayer: therefore let us not disjoyn that which God hath joyned: Christ knew that God decreed all, and yet he spent whole nights in prayer; and who knew Gods love more then he? Yet because as he was man he was a creature, because as he was man he received good from his Father, to shew his dependance he continually prayed, he sanctified every thing by prayer: And all holy men of God from the beginning, the more certain they were of any thing by promise, the more eager, and earnest, and fervent they were in prayer: it was a ground of prayer, they knew that this was Gods order: therefore if they had a promise, they turned it into prayer presently.

The means of the execution of Gods decree, and the decree it self of the thing, they fall under the same decree; when God hath decreed to do any thing, he hath decreed to do it by these means; so prayer comes as well within the decree, as the thing prayed for. In Ezek. 36. I will do this, but I will be inquired of by the house of Judah; I will do it, but they shall aske me, they shall seek to me first. So there is a notable place, Phil. 1. 19. I know that this shall turn to my salvation through your prayers. We must not then so reason as to make the chief cause to take away the subordinate means; but let us serve Gods purpose and providence; let us serve Gods order: he hath stablished this order and course, let us serve it; this is the obedience of faith, the obedience of a Christian.

The second thing is, that Doct. 2. Gods Children can pray for themselves.

Gods childrn are inabled to pray for themselves, I observe this the rather, because the vilest men that live when they are in trouble, as Pharaoh, O go to Moses, let him pray for me: he could not pray for himself, he was such a desperate wretched creature, he knew that God would not regard him, therefore he saith, Go to Moses. And so Simon Magus who was a wretch, yet when Peter denounced a judgment against him, Pray thou, that none of these things light upon me; you are accepted of God, my conscience is so full of terrour and horrour, and so full of sin, that I dare not pray. A wicked man may desire others to pray for him, but alas, his conscience is surprized with horrour for his sins, and his purposes are so cruel, so earthly, and so base, that he knowes he cannot pray with acceptance for himself. Gods Children as they desire the prayers of others, so they can pray themselves; they do not desire that others should do all, but that they would help together with their prayers.

Now the reason of this, that Gods Children can pray for themselves, and must pray for themselves, it is because they are children, and as soon as Reason Because they are Children. ever they are new born, they are known by their voyce, by crying. A Child as soon as he is born he cryes: a new born Child cryes as soon as he is new born, he cryes, Abba, Father: he goes to his Father presently. In Act. 9. as soon as Paul was converted, he cryes, he goes to God by prayer: therefore God when he directs Ananias to him, saith he, Go to such a place, and there thou shalt find Paul, he is praying: as soon as he is converted he is praying.

Gods children have the Spirit of Adoption, the Spirit of sons, God is their Father, and they exercise the prerogative, and priviledge they have, they go to their Father, & cry to him. In Zech. 12. you have there a promise, that God would pour the spirit of supplication upon his children, they cannot pray of themselves, but God poures a Spirit of supplication into their hearts; and his Spirit being poured into them, they can pour forth their prayers to him again.

The use of this is, not to content our selves to turn over this duty of Use. Not to put off prayer onely to others. prayer to the Minister, and to good people, O pray you for us: I, we do so, but pray for thy self. If thou wilt have another mans prayers do thee good, thou must help with thy own prayers, be good thy self.

Men turn it off with slight phrases, and speeches, You must pray for us, &c.

Alas, what will our prayes do thee good, if thou be a gracelesse, blasphemous, carnal, brutish person, if thy conscience tell thee by the light of nature (for the Word of God it may be thou doest not care for) that thou art so, what can our prayers do thee good? If thou mean to be so: Though Noah, Daniel and Job, (saith God) should stand before me for this people, I would regard them for themselves, I would not hear them for this people. Let us be able and willing to help our selves, and then we shall pray to some purpose.

God loves to hear the cries of his Children; the very broken cries of a Child are more pleasing then the eloquent speech of a Servant. Sometimes the Children of God have not the Spirit of prayer as at other times; and then they must do as Ezechias did, they must mourn as a Dove, and chatter as a Swallow: and as Moses at the Red-sea, he cried, and the Lord heard his prayer, though he spake never a word: so in Romans 8. The Spirit teacheth us to sigh and groane.

When we cannot pray, we must strive with our selves against unbelief, and deadnesse of heart, by all meanes possible. Sighs and groans are prayers to God, My groanes and my sighs are not hid from thee, saith the Prophet David. And so in Lament. 3. 56. The Church being in distresse, saith she, Thou hast heard my voice, hide not thine ear at my breathing. Sometime the Children of God can onely sigh, and breath, and groane to God; for there is such a confusion in their thoughts, they are so amazed at their troubles, they are so surprized that they cannot utter a distinct prayer, and then they sigh, and breath, and groane, they help themselves one way or other. If thou be a Child of God, though thou be opprest with grief, yet cry, and groan to God, strive against thy grief all thou canst: and though thou canst not crie distinctly, yet mourn as well as thou canst, and God knowes the groanes of his own Spirit, and those cries are eloquent in his eares, they pierce Heaven. But this being but supposed as a ground, The third Observation is, As God conveys all blessings by prayer, And Gods Children have a Spirit of prayer:

So Gods Children desire the prayers of others, and it is the duty of others to pray for them. You also helping by your prayer for us. Christians ought to help one another by prayer.

The holy and Blessed Apostle was sure of Gods love to him, and of his Doct. Christians ought to help one another by prayer. care of him; yet notwithstanding he was as sure that God would use both the prayers of himself and others to continue this his goodnesse to him, and therefore the greater faith, the greater care of prayer; and where there is no care of prayer either of our own or of others for us, there is no faith at all.

There is an article of our faith which I think is little believed, thought it be said over-much, and heard often, yet it is little practised, I believe the communion of Saints. Is there a Communion of Saints? wherein doth this Communion stand? among many other things in this, that one St. prayes for another.

This is one branch of the Communion of Saints, as they communicate in priviledges: for they are all the sons of God, they are all heirs of heaven, they are all members of Christ, they are all redeemed by the blood of Christ; and so all other priviledge • belong to all alike: as there is a communion in priviledges, so there is a communion in duties one to another, one prayes for another, there is a mutuall entercourse of duty: and those that truly believe the communion of Saints, do truly practise the duties belonging to that blessed society, that is, they one pray for another. I meane here on earth: here we have a command, here we have a promise, here we have mutuall necessities, I have need of them, and they have need of me, we have need one of another.

In heaven there is no such necessity; yet there may be (as Divines grant) a generall wish for the Church; because the Saints want their bodies, and A general desire in Heaven. because they want the accomplishment of the elect.

Where there is want of happinesse, there will be a generall desire that God would accomplish these daies of sin; but for any particular necessities of ours, they cannot know them. Abraham hath forgotten us, and Israel knows us not. There is a communion of Saints, and this blessed communion and society trade this way in praying for one another. God commands that we should pray one for another.

Every Christian is a Priest, and a Prophet: now the Priests duty was to pray, and the Prophets duty was to pray. Now as the Priest carried the tribes on his brest, onely to signifie that he had them in his heart, and that he was a type of Christ who hath us in his heart alway in heaven to make intercession for us; so in some sense every true Christian is a Priest, he must carrie the Church and people of God in his heart, he must have a care of others, he must not onely pray for himself, but for others, as he himself would have interest in the Common prayer, Our Father, as Christ teacheth us. Not that a Christan may not say, My Father, when we have particular ground and occasion to go to God; but Chrst being to direct the Church of God, he teacheth us to say, Our Father: there is therefore a regard to be had by every true Christian of the estate of others.

The reason is, Gods Children sometimes cannot so well pray, though Reason. Gods children cannot so well pray for themselves sometimes. they have alway a spirit of prayer, that they can groane to God, yet in some cases they cannot so well pray for themselves; as in sicknesse. Affliction is a better time to pray in then sicknesse: for affliction gathers and unites the spirits together, it makes a man more strong to pray to God; but sicknesse distempers the powers of the soul: it distempers the instruments that the soul works by, it distempers the animall spirits which the understanding As in sicknesse. useth: they are inflamed, and distempered, and confused. Now the spirits that are the instruments of the soul being troubled with sicknesse, sicknesse is not so fit a time for a man to pray for himself (though God hear the groanes of his Spirit, as David saith, My sighs are not hid from thee: yet notwithstanding it is good at this time to send for those that can make a more distinct prayer, (though it may be they be great Christians) therefore saith-Saint James James, 5. 13, 14. Is any man afflicted, let him pray: is any man sick, let him send for the Elders of the Church, and let them pray for him; not that he is not able to pray for himself, but let them help by joyning together with him to God, And the prayer of faith shall save the sick, and the Lord shall raise him up.

Nay, I add more, (for the illustration of the point) it is so true that God regards the prayers of one for another, that he regards the prayer of weak ones, for grand ones, great Christians are helped by mean ones: yea, Pastors are helped by the people, St. Paul a man eminent in grace and place, a grand Christian, and for place an Apostle, yet he was helped by the prayers of the weak Corinthians: so that a weak Christian in grace and place, may help a greater Christian then himself both in grace and in place. Parents are helped by the prayers of their Children: Magistrates by those that are under them, the rich are helped by those that are poore, the Ministers by the prayers of the people, You helping by your prayers. The prayers of the people prevail for the Ministers: for though there be a civill difference which shall all end in Death, yet notwithstanding in the Communion of Saints, there is no difference. A poore man may be rich in faith, as St James saith, and one may have as much credit in the Court of heaven as another. As St. Austin saith well, God hath made the rich for the poor, and the poor for the rich: the rich to relieve the poor, and the poor to pray for the rich: for herein one is accepted for another.

St. Paul stands much upon the vertue, and efficacy of the prayers of the People to pray for the Ministers. Corinthians, for himself a great Apostle. And so in Rom. 15. I beseech you for the love of Christ, and for the blessed work of the Spirit, strive by Prayer together with us. As ever you felt Christ do good to you, and as ever you felt the efficacy of the Spirit, strive with God, wrastle by prayer for me; and so in every Epistle he begs their prayers.

And Ministers need the prayers of people to God, as well as any other, or rather more; for as God conveys much good to others by them, so Satan malignes them more then other men: Aime not at small nor great, but at the King of Israel, pick out him: so the Devill aimes not at small nor great, but at the Guides of Gods people, at the Leaders of his armie. I will smite the Shepherd, and the sheep shall be scattered.

Therefore pray for them, that they may have abilities, that they may have parts and gifts, and that they may have a willing mind, a large For what to pray for them. heart to use them, that they may have successe in using them, that they may have strength of the outward man, that they may have protection from unreasonable men; Pray for us, that we may be delivered from unreasonable, and absurd men, 2 Thessalonians 3. Absurd men; for none but absurd men will wrong those that God conveys so much good by, as he doth by the Ministery: it is their lot to be vexed with such men oft-times, and therefore pray for us.

What is the reason of this, that mean Christians may help great Christians by their prayers?

God will have it thus: great Christians have not the Spirit of prayer alike at all times (though it be supposed they have it, yet) the more help Reason. Christians 〈◊〉 not the Spirit of prayer all times a like. there is, the more hands are put to the work, the sooner it is dispatched. As in the removing of a burden, the more joyn together, the sooner it is remoed; and so in the drawing of any thing, the more hands, the speedier dispatch.

So when we would draw blessings from heaven, the more prayers there be that offer violence to God, the more we draw from him. If it be a judgment that hangs over our heads, the more there be that labour to put away the judgment by prayer, & to remove the cloud that hangs over our heads, the sooner it passeth by: many help much, as many brands make a great fire; and many little rivers running into a common channell, they make the river swell greater: so prayer is strong when it is carried by the spirits of many: yea, those that are not (perhaps) so well experienced.

But, as I said, sometimes men not only great in place, but great in grace, need the help of others; the Spirit of prayer is not in a like measure in them, sometime they are too secure, sometime they are too presumptious, sometime too negligent and carelesse in stirring up the Grace of God in them, sometime they are prone to be lifted up too much, sometime to be cast down too much.

If this be so, what a benefit is this then to have the help of others? when oft-times a man meaner in gifts may have as great a measure of the Spirit of prayer as another.

Prayer it is not a work of gifts, but of grace: it is a work of a broken heart, of a believing heart. Prayer not a work of gifts, but of Grace.

And in prayer there be diverse gifts which are far more eminent in one then in another, yet all excellent good in their kind: some have the gift to be fluent, to be large in words, in explication of themselves: some men have not so much in that, but they have a broken heart: some again Diverse gifts in Prayer. have it in zeal, and earnestnesse of affections: so that there is something in the very action of prayer which helps in many: one helps with his ability, with his large gift of Speech: another with his humble and broken spirit: another with his zeal and ardencie to wrastle, and strive with God to get a blessing.

Moses was a man of a stammering tongue, and yet Moses was a man for prayer: Aaron and Hur were silent, and were fain to hold up his hands, but Moses must pray, and yet Moses was no man of eloquence, and he pretends that for his excuse when he was to go to Pharaoh.

Therefore it is a matter of the heart, a matter of grace, of humilitie, of strong faith, and not a matter of words, though that be a speciall gift too.

God will have it thus in his wise dispensation, because he will have every man esteemed, and because he will have no man to be proud, he will Reason. To humble great Christians. humble his own to let them know that they stand in need of the prayers of the weakest. Every man in the Church of God hath some gifts, that none should be despised: and none have all gifts, that none should presume over-much and be proud. In the Church of God, in the Body of Christ there is no idle member: in the communion of Saints there is none unprofitable, every one can do good in his kind.

God will have this, because he will have none despised. It was a fault in St. Jame's time, The brother of high degree did despise the brother of low Reason. To raise up we •… Christians degree, that is, the rich Christians despised the poore Christians: but saith Saint James, Hath not God chosen the poore in the World, rich in faith? Now faith is the ground of prayer. It is a fault in all times, men have swelling conceits against the meaner sort, and undervalue them. God will not have it so, he will have us see that we stand in need of the meanest Christians, and by this he will raise up the dejected spirit of weak Christians.

What a comfort is it then, that I should be able to help the greatest man in the World? that he should be beholding to me for that duty? So it abaseth the greatest, that they stand in need of the meanest and it raiseth the meanest, that the greatest are helped by them, and it knits all into a sweet communion. For when a great Christian shall think, yonder poore Christian, he is gracious in the Court of heaven, howsoever he be neglected in the world, he may do me good by his prayers; It will make him esteem and value him the more, and it will make him value his friendship; he will not disparage him, he will not grieve the spirit of such a one whose prayer may prevail with God, and draw down a blessing for him. We see here the Corinthians help the Apostle by their prayers.

You see the reason of it, that God will knit Christians together: and humble them that think themselves great, and that he might comfort every mean Christian.

Therefore let no Christian slight his own prayers, no not those that Use. Let no man slight his own prayers. are young ones. That great divine Paulus Phagius, who was a great Hebrecian in his time, and one that helped to restore the Gospel in England: it was a good speech of him, he was wont to say: I wish the prayers of younger Scholars; for their souls are not tainted with sin, and God often hears the poore young ones (that are not tainted, and soiled with the sins of the World, as others are) sooner then others, a weak Christian that hath not a politick head, and a divellish spirit; meaner persons that are but young ones, they have more acquaintance (many times) with God then others; despise not the prayer of any. And let none despise his own prayer. Shall I pray to God (will some say?) I pray do you pray for me. Why dost thou not pray for thy self? I am unworthy. Unworthy? dost thou so basely esteem of it, when God is not onely willing that thou shouldest pray for thy self, but requires thee to pray for others? hast thou so base an esteem of this incense? Let my prayers be directed in thy sight as incense, saith David. God esteemes this as odour, and wilt thou say, I am not worthy? abase not that which he hath vouchsafed so to honour. God esteemes so highly of it, that he will not only hear thy prayers for thy self, but for others.

Again, there is no pretence for any man to be idle in the profession of Religion. Thou hast not riches, thou canst not give, thou hast not place, Use 2. None to be idle in the profession of religion. thou canst not shew countenance to others; but if thou be a Child of God, thou hast the Spirit of prayer, the Spirit of Adoption, the Spirit of a son in thee, which enables thee to pray for thy self and others: there is no Christian but he may do this; you also helping together by your prayers for me.

The fourth and last observation out of these words is, that

Prayer is a prevailing course with God.

It prevailes for the removing of ill, or for the preventing of ill, or for the Doct. 4. Prayer prevails with God. obtaining of good; I shall be delivered, I shall be continued in the state of deliverance, but yet you must pray, your prayers will obtain and beg this of God.

Prayer is a prevailing course, because, as I said, it is obedience to Gods order: he bids us call upon him, and he will hear us; prayer binds him with Reas. 1. It is obedience to Gods order, his own promise: Lord, thou canst not deny thy self, thou canst not deny thy promise, thou hast promised to be near all those that call upon thee in truth: and though with much weaknesse, yet we call upon thee in truth, therefore we cannot but be perswaded of thy goodnesse that thou wilt be near us: so it is a prevailing course, because it is obedience to Gods order.

And it is a prevailing course, because likewise it sets God on work. Reason 2. It sets God on work. Faith, that is in the heart, and that sets prayer on work (for prayer is nothing but the voyce of faith, the flame of faith, the fire is in the heart and spirit, but the voyce, the flame, the expression of faith, is prayer, faith in the heart sets prayer on work) what doth prayer? that goes into heaven, it pierceth heaven, and that sets God on work: because it brings him his promise, it brings him his nature. Thy nature is to be Jehovah, good and gracious, and merciful to thine, thy promise is answerable to thy nature, and thou hast made rich and precious promises. As faith sets prayer on work, so prayer sets God on work, and when God is set on work by prayer (as prayer must needs bind him, bringing himself to himself, bringing his word to him: every man is as his work, and his word is as himself) God being set on work, he sets all on work, he sets heaven and earth on work, when he is set on work by prayer, therefore it is a prevailing course; he sets all his attributes on work for the deliverance and rescue of his Church from danger, and for the doing of any good, he sets his mercy and goodnesse on work, and his Love, and whatsoever is in him.

You see then why it is a prevailing course, because it is obedience to God, and because it sets God on work, it overcomes him which overcomes all, it overcomes him that is omnipotent. We see the woman of Canaan, she overcame Christ by the strength that she had from Christ. And Moses he overcame God, Let me alone, why dost thou presse me? Let me alone. It offers violence to God, it prevails with him, and that which prevails with God, prevails with all things else: the prayer of faith hath the promise: The prayer of a righteous man (in faith) it prevails much, saith St. James. Consider now, if the prayer of one righteous man prevail much, what shall the prayer of many righteous men do? as St. Paul saith here, my prayers and your prayers being joyned together must needs prevail.

For instances, the Scripture is full of them, how God hath vouchsafed Instances of prevalencie of prayer. deliverance by the help of prayer. I will give but a few instances of former time, and some considerations of later time.

For former times, in Exod. 17. you see when Amaleck set upon the people, Moses did more good by prayer then all the army by fighting; as long as Moses hands were held up by Aaron and Hur, the people of God prevailed, a notable instance to shew the power of prayer. In 2. Chron. 14. Asa prayed to God, and presseth God with arguments, and the people of God prevail. In 2. Chron. 20. there you have good King Jehosaphat, he prayes to God, and he brings to God his former experience, he presseth God with his covenant, with his nature, and the like arguments spoken of before: and then he complaines of their necessity, Lord, we know not what to do, our eyes are towards thee. And Gods opportunity is when we are at the worst, and at the lowest, then he is near to help, We know not what to do, but our eyes are towards thee, saith that blessed King, and then he prevailed.

So the Prophet Isay and Hezechias, they both joyn together in prayer to God, and God heard the Prophet, and the prayer of the King, they spread the letter before the Lord, and prayed to God when Rabshakeh rayled against God, and they prevailed mightily.

Hester was but a woman, and a good woman she was, the Church was in extremity in her time, she takes this course, she fasted and prayed, she and her people, and we see what an excellent issue came of it the confusion of proud Haman, and the deliverance of the Church. In Act. 12. Herod having good successe in the beheading of James, being flushed with the blood of James, he would needs set upon Peter too: the Church fearing the losse of so worthy a pillar, falls to praying; see the issue of it, God struck him presently. Wo be to the birds of prey, when Gods Turtle mourns! when Gods Turtle, the Church mourns, and prayes to God, wo be to those birds that violently prey on the poor Church! Wo be to Herod, and all bloody persecuting Tyrants! wo be to all malignant despisers of the Church, when the Church begins to pray! For though she direct not her prayers against them in particular, yet it is enough that she prayes for her self, and her self cannot be delivered without the confusion of her enemies: you see these instances of old.

I will name but some of later times, what hath not prayer done? Let us not be discouraged: prayer can scatter the enemies, & move God to command the winds, and the waters, and all against his enemies. What cannot prayer do, when the people of God have their hearts quickned, and raised to pray? Prayer can open heaven, prayer can open the womb; prayer can open the Prison, and strike off the fetters, it is a pick-lock. We see in Act. 16. when St. Paul was cast in Prison, he prayed to God at midnight, and God shakes the foundations of the Prison, and all flies open. So St. Peter was in Prison, he prayes, and the Angel delivers him. What cannot prayer do? it is of an omnipotent power, because it prevails with an omnipotent and almighty God.

Oh that we were perswaded of this! but our hearts are so full of Atheisme naturally, that we think not of it: we think not that there is such efficacy in prayer: but we cherish base conceits, God may if he will, &c. and put all upon him, and never serve his providence and command, who commands us to call upon him, and who will do things in his providence, but he will do them in this order; we must pray first to acknowledge our dependance upon him. If we were throughly convinced of the prevailing power of prayer, what good might be done by it, as there hath been in former times? certainly, we would beg of God above all things the spirit of supplication. And if we have the spirit of prayer, we can never be miserable: if a man have the spirit of prayer, whatsoever he want he causeth it from heaven, he can beg it by prayer: and if he want the thing he can beg contentation, he can beg patience, he can beg grace, and beg acquaintance with God: and acquaintance with God it will put a glory upon him.

It is such a thing as all the world cannot take from us, they cannot take God from us, they cannot take prayer from us: if we were convinced of this we would be much in prayer, in private prayer, in publick prayer, for our selves, for the Church of God.

The Church of God now abroad, you see, is in combustion: if the To pray for the Church abroad. Spirit of God in any measure and degree be in our breasts, we will sympathize with the state of the Church. We wish them wel it may be: but wishes are one thing, and prayer is another: doest thou pray for the Church? if we could pray for the Church it would be better: we should do more good with our prayers at home, then they shall do by fighting abroad: as Moses did more good in the mount by prayer, then they did in the valley by fighting: undoubtedly it would be so.

We may fear the lesse successe the spirits of men are so flat and so dead this way. The time hath been not long since that we have been stirred up more to pray, upon the apprehension of some fears, to pray with earnestnesse and feeling, expressing some desire in wishing their welfare: but now a man can hardly converse with any that have so deep an apprehension as they have had in former times.

Now therefore, as we desire to have interest in the good of the Church, How to present the Church in our prayers to God. so let us remember to present the estate of the Church to God. And let us present the Church of God to him as his own, as his Turtle, as his Love.

You know when they would move Christ, they tell him, Him whom thou lovest, is sick: Lazarus whom thou lovest. So, Lord, her whom thou lovest, the Church, whom thou gavest thy Son to redeem with his blood; the Church to whom thou hast given thy Spirit to dwell in: the Church wherein thou hast thy habitation amongst men: the Church that onely glorifieth thee, and in whom thou wilt be eternally glorified in heaven, that Church is sick, it is weak, it is in distresse, it is in hazard.

Let us make conscience of this dutie, let us help the Church with our prayers. Saint Paul saith, I shall be delivered, together with the help of your prayers. Without doubt the Church should be delivered, if we had the grace to help them with our prayers. And God will so glorifie the blessed exercise of calling upon him, that we (I say) shall do more good at home, then they shall do abroad: let us believe this, it is Gods manner of dealing.

In the book of Judges, in that story of the Benjamites, concerning the wrong done to the Priests concubine: the rest of the Tribes of Israel, when they set on the Benjamites, they asked counsell of God twice, and went against them, and were discomfited: but the third time they come to God, Judg. 20. 26. Then all the Children of Israel came to the house of the Lord, and wept, and sat there before the Lord: and fasted that day till the evening. They thought because they had a good cause, they might without fasting and prayer, and without seeking to the Lord prevail, and therefore they went against them twice, and were shamefully foiled to their great losse: but when at the last they came and humbled themselves before God, and fasted, end enquired of God the cause of that ill, after that they had a glorious victory.

Christ tells his Disciples, that there were some kind of Divells that will not be cast out but by fasting and prayer: so there are some kind of miseries, some kind of calamities, some kind of sins, that will not be overcome, and which God will not deliver the Church from but by fasting and prayer.

And so for private Christians, they have some sins that are master-sins, personall sins; it is not a slight prayer, and a wish that will mortifie them, there must be fasting and prayer, and humiliation, and that way those divells are cast out. I would we were perswaded of it that it is such a prevailing thing, holy prayer, to help our selves in sin; and to help us in misery, to help the Church of God.

Well, since the prayers even of the meanest Christians are so prevailing, Use. Not to grieve the spirit in any. let us learn to respect them; for, as they can pray, so their prayers will prevail. And take heed we grieve not the Spirit of God in any poor Saint, that so they may pray for us with willingnesse and cheerfulnesse. do but consider what a blessing it is to have a stock going, to have our part in the common stock, as there is a common stock of prayer in the Church, every Christian can pray, and pray prevailingly. What a blessing is it to be a good Christian, to have a portion in the prevailing prayers of others? That when a man is dead and dull, and unfit himself, this may comfort him that others have the spirit of zeal, and will supply his want, it is a blessed thing. Let us consider the excellency of this duty of prayer, from the prevalency of it, to whet us on to the exercise of it. It is a happinesse to have a part in it, it is a blessing whereby we can do good to others, we can reach them that are many hundred miles off, those that be at the farthest end of the world: when we cannot reach them otherwaies we can reach them by prayer: we cannot speak to them, they are far off, but we can speak to God for them, and he can convey that good to them that we desire, what a blessed condition is this?

But some man may say, How shall I know that I can pray, that I am Quest. How to know whether our prayers help the Church. in a state to help the Church of God, and to prevail for it by my prayers?

I answer, First of all thou shalt know it if thou be as willing to help otherwise if thou canst, as well as by prayer. St. James speaks in his time Answ. 1. When we help them otherwise as we are able. of certain men that would feed the poore people of God with good words; Now good words are good cheap, but they will do nothing, they will buy nothing, they will not cloath, nor feed. So Saint James tells them, that that is but a dead faith.

So there are a company that will onely pray for the Church when they are able to do otherwaies, when they have countenance, and estate, and riches, and friends, and place, and many things that they might improve for the good of others, and for the good of the Church. Some will be ready to say, I pray for the Church, and I will pray: I, but art thou not able to do somewhat else? St. Paul when he wishes them to pray for him, he means not onely prayer, but that duty implies to do all that they pray for, to help their prayers, or else it is a mocking of God. If thou pray aright for the Church, thou art willing to relieve them; if thou pray for thy friend, thou art willing to help him, and succour him: if thou pray for any, thou art willing to countenance them. That is one tryal; which discovers many to be hypocrites: if their prayers were worth any thing, and the times stood in need of them, it is likely they should not have them, because they only give good words, and nothing else.

Again, he that is in a state of prayer, he must be such a one as must relinquish in his purpose all wicked, blasphemous, scandalous, unthrifty To leave evit courses. courses whatsoever, he that purposeth to please God, and to have his prayer accepted of God, he must leave all. For, as the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear my prayer. For a man to come with a petition to God, with a purpose to offend him, is to come to practise treason in the presence Chamber. To come into the presence of God, and to have a purpose to stab him with his sins. Doest thou purpose to live in thy filthy courses, in thy scandalous evill course of life, to be a blasphemer, a swearer, and yet dost thou think that God will hear and regard thy prayer? If I regard iniquity in my heart, the Lord will not hear my prayer. That is another thing that thou mayest know it by, whether thou be in such an estate as that thou mayest pray successefully for thy self, and for others.

In Prov. 28. there is a third discovery, He that turnes his eare from hearing 3. To hearken to Gods Word. the law, even his prayer shall be abominable. Thou mayest know it by this, if thou be in such an estate as that God will regard thy prayers for thy self or for others, that they may be prevailing prayers; how standest thou affected to Gods Truth, and Word? how art thou acquainted with the reading of the Scriptures, and with hearing the blessed Word of God unfolded and broken open by the blessed Ordinance of God? How doest thou attend upon God? Wouldest thou have him who is the great God of heaven and earth to hear thee, and to regard thee, when thou wilt not hear, and regard him? thou wouldest have him to regard thy prayers, and thou regardest not him speaking by the Ministery of his Word: thou despisest his ordinance which he hath left with thee: he hath left thee the mysteries of his Word, and thou regardest them not, but spendest thy time altogether either about thy calling, or about some trifling studies, and neglectest the main, the soul-saving truth: will he hear thy prayer? No, saith the Wise man, He that turnes his eare from hearing the Law, that mans prayer shall be abominable.

Since prayer is so prevailing a thing, so pleasing to God, so helpfull to the Church, and so helpfull to our selves, who would be in such a case An ill condition not to be able to pray. that he cannot pray, or if he doth pray, that his prayer should be abominable, that God should turn his prayer into sin? It is a miserable case, that a man lives in that is in league with sin, that allowes himself in any wicked course, in rebellion to Gods Ordinance: such men are in such a state that God doth not regard their prayers for themselves or for others. Some do so exalt and lift up their pride against God, that they do not regard the very Ordinance of God: no not while they are hearing it, but set themselves to be otherwise disposed at that very time. How can such expect that God will regard them. This shall be sufficient to presse that point: saith Saint Paul, I shall be delivered by your prayers. God will deliver the Ministers by the peoples prayers.

God will be good to the Ministers for the prayers of the people. This concerns us that are Ministers; Prayer is prevailing even for us. And as it is our duty to give our selves to Preaching and Prayer, so it is the peoples duty to pray for us likewise, and for these particulars, as I named.

To pray for ability. What to pray for for the Ministers.

To pray for a willing mind to discharge that ability.

To pray for successe of that discharge: for we must be able to Preach to the people of God, and we must be willing, and there must be successe. It doth much discourage Gods people, and those that are Ministers, when they find no successe of their labours. Isai. 49. saith the Prophet, I have laboured in vain: Elias was much discouraged in his time, and Isaiah and Elias were good men, yet they were much discouraged; they saw little fruit of their labour. Therefore let us help the Ministers with our prayers in this respect, that God would enable them: that God would enlarge their hearts with willingness. For there are many that are of ability, but they are so proud, and so idle, that they think themselves too good to Preach to them, whom God and the Church hath called them to bestow their labours on: they have ability, but they want a large heart. And those that have both ability and a large heart, they want successe, they see little fruit: because the people pray not for them, and they perhaps are negligent in the duty themselves, their labours are not steeped in prayers.

Again, a fourth thing that we ought to pray for for them, is strength and ability of the outward man, and all that fear God, and have felt the benefit of the Ministery, they do this, and God doth answer it.

Likewise to pray for protection and deliverance from unreasonable men, to pray for strength of spirit, and likewise for protection: For, as St. Paul saith, 2 Thess. 3. All men have not faith. Pray for us, that we may be delivered from unreasonable, absurd men: All have not Faith. Men that believe not Gods truth, that believe not Gods Word, that are full of Atheisme, full of contempt and scorn, they are absurd men; though they think themselves the witty men of the world, yet they are unreasonable, and absurd men; pray for us, that we may be delivered from unreasonable men.

Likewise from him that is the head of wicked men, the Devil. He sees that the Ministers they are the Standard-bearers, they are the Captains of Gods Army, they stand not alone, and they fall not alone, many others fall with them. There is no calling under heaven by which God conveyes so much good, as by the dispensation of his Ordinance in the Ministery, therefore we should help them by our prayers. There are no men better if they be good, nor none more hurtfull if they be bad, none worse; As Christ saith, They are the salt of the earth, to season the unsavory world, and if the salt have lost the savour, it is good for nothing but to be cast on the dunghill. Therefore pray that God would deliver them from the Devil, who malignes them, they are the Butt of his malice, by his instruments.

There are many that come to hear the Word to carpe, and to cavil, and to sit as Judges to examine, but how few are there that pray for the Ministers? and surely, because they pray not, they profit not: If we could pray more, we should profit more: I beseech you in the bowels of Christ, put up your petitions to God, that God would teach us (that are inferiour to you in other respects, setting aside our calling) that we may teach you, that we may instruct his people. As John Baptist saith, The friends of the Bride learn of the Bridegroom, what to speake to the Spouse: so we learn from prayer, and from reading, we learn from Christ what to teach you. If you pray to God to teach us that we may teach you, you shall never go away without a blessing.

And therefore, as I said, we see how the Apostle desires the Romans to strive and contend with him in prayer: he useth all protestations, and obtestations, For the love of Christ and of his Spirit, &c. And, pray for us, that the Word may have a free passage, and be glorified. In every Epistle still he urgeth, pray for us. The blessed Apostle was so heavenly-minded, that he would neglect no help that might further him in the Ministery. So if we have Christian hearts, we will neglect no helps, not the help of the meanest Christian that we are acquainted with; when he that was a great Apostle saith, Pray for us, strive in prayer for us, he prayes for the help of others prayer. So, the more gracious we are, and the nearer to God, the more we understand the things of God, the more carefull we shall be of this Christian duty of prayer, for the Ministers, and for our selves, and others. Upon this ground, that it is Gods Ordinance, and there is nothing established by God that shall want a blessing. Therefore if we have faith, we will pray, the more faith, the more prayer: the greater faith, the greater prayer; Christ had the greatest faith, and he prayed whole nights together. St. Paul was mighty in faith, he was mighty in prayer: where there is little faith, there will be little prayer: and where there is no faith, there will be no prayer. You also helping together by prayer for us.

Mark the heavenly Art of the Apostle, he doth here insinuate, and inwrap an exhortation by taking it for granted that they would pray for him. It is the most cunning way to convey an exhortation, by way of taking it for granted, and by way of encouragement. The Lord will deliver me: he doth not say, therefore I pray help me by your prayers; but the Lord will deliver me if you help me, and I know I shall not want your prayers: he takes it for granted that they would pray for him: and granted truths are the strongest truthes. It is the best way to encourage any man, if we know any good in him, to take it for granted that he will do so: and so I shall be delivered, you helping together by your prayers. That for the gift bestowed upon us by the meanes of many persons, thanks may be given by many on our behalf.

After he had set down the means that God would convey the blessing by (which was prayer) then he shewes the end, why God would deliver him by prayer; For the gift of health and deliverance bestowed upon me, by the means of many prayers of many persons: Likewise thanks shall be given by many on our behalf: that is, on my behalf yea, as many shall be ready to thank God for my deliverance and health, as before many prayed to God for it: so that in this regard, God in love to his own praise and glory will deliver me by your prayers, because he shall gain praise, and praise of many. That for the gift bestowed, &c.

And first, for the words somewhat.

(For the gift bestowed on us.) Deliverance and health is a gift, Charisma, a Health a gift. free gift. If health be a gift, what are greater things? they are much more a free gift, if daily bread be a gift, certainly eternal life is much more a gift, The gift of God is eternal life, Rom. 6. ult.

Away with conceit of merit: if we merit not daily bread, if we merit Against merit. not outward deliverance, if we merit not health, what can we do for eternal life? It is a doting conceit, a meer foolish conceit then to think that the begger merits his Almes by begging (prayer being the chief work we do) what doth the begger merit by begging? begging it is a disavowing of merit. Health you see here it is a gift bestowed by prayer, that for the gift bestowed upon us, &c.

Things come to be ours, either by contract, or by gift; if it be by contract, then we know what we have to do: if it be by gift, the onely way to get a thing by gift, is prayer: so that which is gotten here by prayer, it is called a gift, not onely a gift for the freenesse of it, but because health and deliverance out of trouble, is a great and special gift. For, as it seemes, St Paul here was desperately sick, (I rather incline to that then any other deliverance) I received the sentence of death, &c.

Is not health a gift? Is it not the foundation of all the comforts of this All other blessings uncomfortable without health. life? what would riches comfort us? what would friends comfort us? bring all to a sick man, alas, he hath no relish in any thing, because he wants the ground of all earthly comforts, he wants health. Therefore you know the Grecians accounted that a chief blessing; if they had health they were contented with any estate. A poor man in a mean estate with a little competency, is more happie, then the greatest Monarch in the world that is under sicknesse and paine of body.

Health it is comfort it self, and it sweetens all other comforts.

Therefore it is a matter that especially we should blesse God for, both To blesse God for health. for preventing health, God keeps us out of sicknesse, and likewise for delivering us out of it: for both are like favours: & they that have a constant enjoyment of their health, should as well praise God as they that are delivered out of sicknesse. It is Gods goodnesse that they do not fall into sicknesse. There is the ground of sicknesse in every man: though he had no outward enemy in the world, yet God can distemper the humours, and when there is a jar and disproportion in the humours, then followes a hurting of the powers, and a hindering of the actions, &c. We should blesse God for the continuance of health, it is a special gift. For the gift bestowed.

(By the meanes of many persons.) God bestowed health on Saint Paul, but it was by the meanes of many prayers of many persons. Would not God have bestowed health upon Saint Paul, if he had not had their prayers? Quest. Yes doubtlesse: but yet notwitstanding when there are many prayers they Answ. prevail much more; many streames make a river run more strongly, and so many prayers prevail strongly. Health is such a blessing as may be begged by others.

Therefore it is a good thing in sicknesse, and in any trouble, to beg the To beg the prayers of others in sicknesse. the prayers of others, that they may beg health and deliverance of God for us. The good Corinthians here, they pray Saint Paul out of his trouble. And God so far honours his Children, even the meanest, that they are a meanes to beg health and deliverance for others, even to pray them out of this or that trouble.

And what a comfort and encouragement is this, that a Christian hath so many factors for him? he hath all the Saints in the world that say, Our Father, praying for him. He must needs be rich that hath a world of factors, Comfort from the prayers of others. that hath a stock going in every part of the world. A Christien hath factors all the world over, he is a member of the mysticall body, and many prayers are made for him, it is a great comfort.

And it is a great encouragement for us to pray for one another, considering that God will so far honour us. St. Pauls health here it was a gift by the prayers of many.

But thou wilt object, I am a weak Christian, a sinful creature, what Object. should God regard my prayers? Alas, my prayers will do you little good.

Yes, they will do much, not onely for thy self, but for others: what are Sol. prayers? are they not incense kindled by the fire of the blessed Spirit of God? Are they not in themselves good motions, stirred up by the Spirit? themselves in their nature are good, though they be imperfect, and stayned. The Spirir that stirs them up is good, the good Spirit of God. We know not how to pray, but the Spirit teacheth us. The Mediator through whom they are offered, who mingles his odour with them, Revel. 8. 3. He is the Angel, that mingleth odours with the prayers of the Saints, and makes them acceptable to God. The person likewise that offers them is good: what is he? 〈◊〉 ? is he not Gods Child? do not parents love tohear the voyce of their Children? if therefore the person be good (though weak) and the prayer be good, and the Spirit good, and the Mediatour so good, then let no man be discouraged, not onely to pray for himself, but to pray for others. God would hear the Corinthians, (though they were stained with Schisme, and with other weaknesses,) they were none of the most refined Churches that Saint Paul wrote to, as we may see in the first Epistle, yet saith Saint Paul, my health and deliverance is a gift, and a gift, by the prayers of many, weak and strong joyning together.

It is the subtilty of Satan, and our own hearts joyne with him in Object. the temptation: What should I pray? my conscience tells me this and that.

Doest thou mean to be so still, then indeed, as it is, Psal. 66. If I regard iniquity in my heart, the Lord will not heare my prayer: but if thou have repented Answ. thee of thy sins, and intenedst to lead a new life for the time to come, God will heare thy prayers, not onely for thy self, but for others: God will bestow gifts upon others, by meanes of thy prayers.

To go on, Thanks may be given by many persons.

Gods end in delivering St. Paul by prayer, was that he might have many thanks for many prayers, when they were heard once, that thanks may be given by many [on our behalfe,] that is, because we are delivered, and restored to health, and strength again, to serve the Church as we did before: you see here how Prayse follows prayer.

Many prayers, and then many praises, these follow one another; Indeed Obser. Praise followes prayer. this is Gods order; and we see in nature, where there is a receiving there is a giving. We see, the earth, it receives fruit, it yields fruit, as Christ saith of the good ground, sixty-fold, many-fold. You see bodies that receive the Sun, they reflect their beams back to the Sun again.

The streams as they come from the Sea: so by an unwearied motion they return back again to the Sea. And men do eate the fruit of their own flocks, they reap the fruit of their own Orchards and Gardens. In nature, whatsoever receives, it returns it back again. The influence and light that those heavenly bodies, the stars, and the Planets, &c. have from the Sun, who is the chiefe light of all, they bestow it upon the inferiour bodies: you see it in nature, much more is it in grace: what we receive from God by gift, obtained by prayer, he must have the praise for it, many prayers, many praises. As soon as ever a benefit is received, presently there is an obligation, a natural obligation, and a religious obligation, upon the receipt of a benefit, there must be some thought of returning something presently.

It teacheth us, what a horrible sin ingratitude is: It is the grave of all Gods blessings, it receives all, and never returns any thing back again. Ingratitude a horrible sin. As those Lepers, they never came back again to thank Christ, but only the tenth, a poore Samaritan. Men are eager to sue to God, restlesse till they have that they would have, but then they are barren and unfruitfull, they yield nothing back again. After prayer there must be praise and thanksgiving. It condemneth our backwardnesse, and untowardnesse in this kind; like little Children, they are ready to beg favours, but when they come to thanksgiving, they look another way, as if it were irksome to them: So it is with our nature, when we go about this heavenly duty, we give God a formall word or two, Thanks be to God, &c. But we never work our hearts to thankfulnesse. That thanks may be given By many.

As the prayers of many are mighty with God to prevail, so likewise Praise of many acceptable. the praises of many are very grateful and acceptable to God. Even as it is with instruments; the sweetnesse of musick ariseth from many instruments, and from the concord of all the strings in every instrument: when every instrument hath many strings, and all are in tune, it makes sweet harmonie, it makes sweet concord. So when many give God thanks, and every one hath a good heart set in tune, when they are good Christians all, it is wondrous acceptable musick to God, it is sweet incense, more acceptable to God then any sweet favour, and odour can be to us. That is one reason why God will have many to pray to him, that he may have many praises.

God doth wondrously honour concord, especially when it is concord in praising of him. It is a comely thing for Brethren to live in unity, as it is, Psalme 131. If to praise God be a comely thing, and if concord be a comely thing, then when both meet together, it must needs be wondrous beautifull, and wondrous acceptable to God, when many brethren meet and joyn to praise God. Therefore it is said, Act. 2. in the Churches new conversion, they met all together as one man, they were of one heart and one soul, and they were given to prayer, and to praising of God; a blessed estate of that beginning Church, they were all as one man, of one heart, of one spirit, of one soul.

As the blessed Angells, and blessed spirits in heaven, they all joyn together, as it is in Revel. 14. The blessed man heard a voice in heaven as the voyce of many waters, and of great thunder, and he heard the voice of harpers, and they sang a new song: there were many harps, but one song, one thanksgiving, one Heart, one spirit in all, wondrous acceptable to God.

This should make us in love with publick meetings. Severed thanksgiving is not so acceptable a thanksgiving. God doth bestow all good upon us in the body, as we knit our selves not onely in thanksgiving to him, but in To be in love with publick meetings. love to the Church, as all things are derived from God to us in the body, so let our praise return to God in the body as much as we may.

It shews what a hatefull thing Schisme and division is in the Church, besides many other inconveniences God wants glory by it. God loves to be praised by many joyning together. As the Apostle saith here, Thanks shall be given by many, &c. Many, not as they are many persons, but as they are many godly persons that are led by the Spirit of God.

Therefore if the praise of many be so acceptable, it should first be an incouragement Use. Encouragement to union. to union. In John 17. saith our Saviour Christ there, I pray, that they may be one, as we are one. It was the sum of that heavenly prayer, the unity of the Church to the end of the world, That they may be one, as we are one: the Trinity should be the patern of our unity. Because, I say, all good is in union, and all that comes from us that is accepted of God, it must be in peace and union.

God so loves peace, and a quiet disposition inclinable to peace, that he neglects his own service till we have made peace one with another, Mat. 5. If thou have any offence with thy brother, if thou have done him any wrong, or he thee, go and be reconciled to him, and then come and bring thy offering. God will stay for his own offering, he is content to stay for his own service till we be at peace one with another, whether it be prayer or praise, if we be not at peace it is not acceptable. Again, this should teach us to stir To stir up others to praise God, up others when we praise God, (and others have cause as well as we) that thanks may be given by many. When we are in trouble call upon others, and as it is the common and commendable fashion, desire others to pray for us, that prayer may be made by many: and when we receive any favour, any deliverance from any great danger, acquaint others with it, that thanks may be given by many. It was the practice of David in Psalme 66. Come, I will tell you what the Lord hath done for my soul. And in Psal. 34. and in Psal. 142. ult. Bring my soul out of trouble, that I may praise thy Name, and what shall others do? Then the righteous shall compasse me about, for thou hast dealt bountifully with me. Shewing that it is the fashion of righteous men, when God hath dealt graciously with any of his Children, they compasse him about, to be acquainted with the passages of divine providence, and Gods goodnesse towards them, The righteous shall compasse me about, for thou hast dealt bountifully with me.

Holy David in Psalme 103. he stirs up every creature to praise God, even the creatures of haile, of stormes, and windes, and every thing, even the Blessed Angels, as we see in the latter end of that Psalme: as if thanksgiving were an imployment fit for Angells (and indeed so it is,) and as if all his own praise were not enough except all the creatures in heaven and earth should joyn with him in that blessed Melody to praise God, the Angells, and all creatures praise God. Let us stir up one another to this exercise.

How do the creatures praise God? They do praise God by thy tongue: (although they have a kind of secret praise which God heares well enough, for they do their duty in their place willinglly and chearfuly, but) they praise God in our tongues: every creature gives us occasion of praising God. That thanks may be given by many, &c.

Many give thanks here for one Saint Paul, for the Minister. We see To praise God for others. here Gods end, that many should praise God not onely for themselves, but for others, especially for those by whom God conveys, and derives good unto them, whether outward or spirituall good. The Apostle exhorts us to pray for all men, 1 Tim. 2. For Kings, yea, though they were persecuting Kings at that time. And surely if we ought to pray to God for all mankind, we ought to praise God for all sorts of men, especially for Governours and Ministers, &c. because God by them bestowes his greatest blessings. Obey the Magistrate: Let every soule be subject to the higher Powers: for the powers that are, are ordained of God, and he is the Minister of God for thy good; so the Governours and Ministers of God are for our good. We ought therefore (as to pray for them, that they may execute their office for our good, so) to praise God for the good we have by them. You know David stirred up the people to mourn for Saul (though a Tyrant:) He cloathed you, and your Daughters (saith he) with skarlet. If they should praise God for a persecuting King, and mourn for him when he was gone, much more should we for those that are good.

And so likewise for Pastors, we ought to praise God for them, and all that have good by them will pray to God, and praise God for them. And undoubtedly it is a sign of a man that hath no good by them, that prayes not for them, and that praiseth not God by them; we ought to praise God in that proportion, as well as to pray to God one for another. To be good to many, that many may give thanks for us.

And this should stir us up to be good to many, that many may praise God, not onely for themselves, but for us. If it be our duty to pray for those that we derive good by, and to praise God for them, then let us labour to be such as may communicate to others. Good is diffusive, and good men are like the box in the Gospell, that when it was opened all the house smelled of it.

The heathen Philosopher said, that a just man, a good man is a common good, like a publick stream, like a publick Conduit, that every man hath a share in. Therefore as the Wise man saith, When good men are exalted, the City rejoyceth, many rejoyce. Who would not therefore labour in this respect to be good, to have a publick disposition, to have a large heart, to doe all the good we can? That so we may not onely have more prayers to God for us, but we may have more praise to God for us, that God may gaine by it. That thanks may be given by many on our behalf.

Let us take notice of our negligence in this kind, and be stirred up to this blessed duty. And therefore consider wherein it consists. Praise wherein it consists.

It consists in our taking notice of the favours of God to our selves, and others, and in valuing the good things that we praise God for, to esteem 1. Taking notice of blessings. them. The Children of Israel, they did not blesse God for the mannah, they did not value it, This Mannah, this Mannah, in scorn. So in Psalme 106. They neglected Gods pleasant things, they set light by them. Hosea 8. 12. He gave them the great things of his law, and they accounted them 2. Remembring them. as slight, as strange things, not worthy to be regarded. Praise consists in taking notice; and not onely in taking notice, but in remembring and minding them, as in Psal. 103. My soul, praise the Lord, and forget not all his benefits.

And likewise in an estimation of them, and likewise in expressing this thankfulnesse in words, Awake my glory, our tongues are our glory: especially 3. Estimation. as they are instruments to praise and glorifie God: we cannot use our language better then to speak the language of Canaan in praising of 4. In words. God.

Likewise, praise consists in doing good, which is reall praise, though we say nothing. Moses cryed to God, though he spake not a word. Evill 5. In doing good. works have a crie, although they say nothing. Abels blood cried against Cain: and as evill works, so good works have a crie: though a man praise not God with his tongue, his works praise God. Job saith, The sides of the poore blessed him. What could their sides speak? No, but there was a reall thanksgiving to God, their sides blessed God: so our good works may praise God as well as our tongues and hearts. The heavens and the earth they praise God, though they say nothing, because they stir us up to say something. Let men see your good workes, that they may take occasion from thence to blesse God, saith Christ. Or else your praising of God is but a meer complementing with God: to give him thanks with the tongue, and after to dishonour him with your lives, Psal. 50. What hast thou to do to take my Name into thy mouth, sith thou hatest to be reformed? what hast thou to do to take my Name into thy mouth either in prayer or in praise, when thou hatest to be reformed? High words are unseemly for a foole saith the Wise man) and what higher words then praise? Therefore praise for a man that lives in a blasphemous course of life, in a filthy course of life, praise is too high a word for a fool: we must praise God in our lives, or else not at all: God will not accept of it. It consists in these things. Directions to thanksgiving.

Now some directions how to perform it for our selves and others.

If we would praise God for our selves, or for any, then let us look about us, let us looke above us, and beneath us, let us look backward, look to To look what we have cause to be thankful for. the present, look forward: every thing puts songs of praise into our mouth. Have we not matter enough of our own to praise God for? let us look about us, to the prosperity of others: let us praise God for the Ministery, praise God for the Magistracy, praise God for the government wherein we live. There are many grievances in the best government, but a Christian heart considereth what good he hath by that government, what good he hath by that ordinance, and doth not onely delight to feed on the blemishes, as flies do upon sores: it is a sign of a naughty heart to do so. Although a man should not be insensible of the ills of the times: (for else how should we pray against them?) yet he is not so sensible as to forget the good he hath by them. If we would praise God, let us look to the good, and not so much upon the ill.

Look up to heaven, look to the earth, to the sea. David occasions praise from every creature, every creature ministers matter of praise, from the stars to the dust, from heaven to earth, from the Cedar to the Hisop that growes by the wall. Is there not a beam of Gods goodnesse in every creature? have we not use of every creature? we must praise God not only for the Majesty, and order that shines in them, but for the use of them in respect of us.

And so let us look to the works of Providence, as well as to the works of Creation. Look to Gods work in his Church, his confounding of his enemies, his deliverance of his Church, the Churches abroad, our owne Church, our owne persons, our friends: thus we should feed our selves, that we may have matter of praising God. God gives us matter every day; he renewes his favours upon the place wherein we live, and upon us, as itis, Lam. 3. It is his mercy that we are not all consumed. Let us look back to the favours that we have injoyed: let us look for the present, what doth he do for us? The Apostle saith here, God doth deliver us: doth he not give deliverance, and favour, and grace? inward grace for the time to come? hath he not reserved an inheritance, immortall, and undefiled in the heavens for us? Wherefore doth he bestow things present: and wherefore doth he reveal things laid up for us for the time to come, but that we should praise him, but that we should praise him for that which he means to do afterwards? Blessed be God the Father, who hath begotten us to an inheritance immortall, and undefiled, &c. saith St. Peter. God reveals good things that are to come, that we are heires apparent to the Crown of glory; this is revealed, that we might praise him now, that we might begin the imployment of heaven upon earth. Let us look upward and downward, let us look about us, look inward, look backward, look to the present, look forward, every thing ministreth matter of praise to God.

Yea, our very crosses: happie is he whom God vouchsafeth to be angry with, that he doth not give him over to a Reprobate sense to fill up his sins, but that he will correct him to pull him from ill courses: happie is he that God vouchsafeth to be angry with in evill courses. There is a blessing hid in ill, in the Crosse. In all things give thanks, saith the Apostle: what, in afflictions? I, not for the affliction it self, but for the issue of it. There is an effect in afflictions to draw us from the world, to draw us to God, to make us more heavenly-minded, to make us see better into these earthly things, to make us in love with heavenly things: In all things give thanks. When we want matter in our selves, let us look abroad, and give thanks to God for the prosperity of others.

And with all (in the second place,) when we look about us, let us 2. Dwell on them in meditation. dwell in the meditation of the usefulnesse of these things, of the goodnesse of God in them, till our Hearts be warmed. It is not a slight God be thanked that will serve, but we must dwell upon it, let our hearts dwell so long on the favours and blessings of God till there be a blessed fire kindled in us. The best bone-fire of all is to have our hearts kindled with love to God in the consideration of his mercy. Let us dwell so long upon it till a flame be kindled in us. A slight praise is neither acceptable to God nor man.

And then let us consider our own unworthinesse, let us dwell upon that; I am lesse then the least of all thy favours, saith good Jacob, Gen. 32. If we be 3. Consider our unworthinesse. lesse then the least, then we must be thankful for the least. Humility is alway thankful, a humble man thinks himself unworthy of any thing, and therefore he is thankful for any thing.

A proud man praiseth himself above the common rate, he over-values, and over-prizeth himself, and therefore he thinks he never hath enough: when he hath a great deal, he thinks he hath lesse then he deserves, and therefore he is an unthankful person. And that makes a proud man so intolerable to God, he is alway an unthankful person, a murmuring person. A humble man, because he undervalues himself, he thinks he hath more then he deserves, and he is thankfull for every thing; he knowes he deserves nothing of himself, it is the meere goodness of God whatsoever he hath.

The best direction to thansgiving is to have a humble and low heart, rherefore David, 1. Chron. 29. 14. when he would exercise his heart to thankfuluesse, when the people had given liberally, saith he, Who am I, or what is this people, that we should be able to offer willingly after this sort? all comes of thee, and all is thine own that we give. What am I, or what is this people, that we should have hearts to give liberally to the Temple? see how he abaseth himself. And Abraham, I am dust and ashes, shall I speak to my Lord? And Job, I abhor my self in dust and ashes, when he considered Gods excellencie, and his own basenesse. A humble heart is alway thankful, and the way to thankfulnesse is to consider our humilitie. What am I? saith David, he had a heart to be thankfull, of thine own I give thee, not onely the matter to be thankfull for, but of thine owne I give thee: when I give thee thanks, thou givest me a thankfull heart.

As the Sacrifice that Abraham offered was found by God, so God must find the sacrifice that we offer, even a thankfull heart: of thine own, Lord, I give thee, even when I give thee thanks.

Therefore you may make that a meanes to have a thankfull heart, to pray for a thankfull heart. And when we have it, blesse God for it, that we may be more thankfull. God must vouchsafe the portion of a thankful heart with other blessings: he that gives matter to be thankful, must give a heart to be thankful.

Again, to make us more thankfull, do but consider the misery of our selves if we wanted the blessings we are thankfull for, and the 4. Consider the misery of our selves and others in want of blessings. misery of others that have them not. Thou that hast health, if thou wouldest be thankfull for it, look abroad, look into hospitalls, look on thy sick friends that cannot come abroad. Thou that wouldest be thankfull for the libertie of the Gospell, look beyond the seas, look into the Palatinate, and other Countries, and certainly this will make thee thankfull, if any thing will. If we would be thankfull for spirituall blessings, consider the miserie of those that are under the bondage of Satan, how there is but a little step between them and hell, that they are ready to sink into it, there is but the short thread of this life to be cut, and they are for ever miserable. If we would be thankful for any blessing, let us consider the misery to be without it. If we would be thankful for our wits, let us consider distracted persons. What an excellent Engine to all things in this life, and the life to come, is this spark of reason? If we want reason what can we do in civill things? What can we do in matters of grace? Grace presupposeth nature: if we would be thankfull for health, for strength, and for reason, if we would be thankful for common favours, consider the miserie of those that want these things.

Would we be thankful for the blessed ordinance, consider but the miserie of those that sit in darknesse, and in the shadow of death, how they are led by Satan, and want the means of salvation. Those that would be thankfull for the government we have, let them consider those that live in Anarchie, where every man lives as he lists, where a man cannot enjoy his own. The consideration of these things it should quicken us to thankfulnesse, the consideration of our own misery if we should want them, and the misery of those that do want them.

And let us keep a Catalogue of Gods blessings, it will serve us, as in regard of God to blesse him the more, so in regard of our selves, 5. Keep a Catalogue of Gods mercies. to establish our faith the more: for God is Jehovah, alway like himself: whom he hath done good unto, he will do good to: he is constant in his love, Whom he loves, he loves to the end: God shall have more thanks, and we shall have more comfort.

Again, to add some encouragements and motives to thankfulnesse, which may be a forcible meanes to make us thankful, do but consider Motives to thankfulnesse. it is Gods tribute, it is Gods custom; do but deny the King his custom, and what will come of it? deny him tribute, and you forfeit all; so you forfeit 1. It is Gods tribute. all for want of thankfulnesse.

What is the reason that God hath taken away the Gospel from countries abroad, (and may do from us if we be not more thankfull?) because they were not thankfull: it is all the tribute, all the impost he sets upon his blessings, I will give you this, but you shall glorifie me with thanksgiving. It is all the honour he looks for, He that praiseth me honoureth me. And now, O Israel, what doth the Lord require of thee, for all his favours, but to serve him with a chearful and good heart? to be thankful.

What is the reason that the earth denies her own to us, that sometimes we have unseasonable years? We deny God his own, he stops the due of the creature, because we stop his due.

When we are not thankful he is forced to make the heavens as Iron, and the Earth as Brasse; we force him to make the creature otherwise then it is, because we deny him thankfulnesse.

The running of favours from heaven ceaseth, when there is not a recourse back again of thankfulnesse to him. For unthankfulnesse is a drying wind, it dryes up the fountain of Gods favours; it binds God, it will not suffer him to be as good as his word. If ever God give us up to publick judgments, it will be because we are not thankfull to God for favours, and deliverances, as that in 88. by Sea, and from the Gunpowder treason by land. Was it not a sick State after Queen Mary, when Queen Elisabeth received the Crown? The Church and Common-wealth were sick. Now if we be to praise God for our particular persons, when we have recovered our health, much more should we praise God, when the State, when the Church is delivered, as it was at the comming in of Queen Elizabeth, and afterward in 88. and of late time, and continually he doth deliver us. And if we look that he should deliver us, not onely our persons, but the State wherein we live: let us pray to God that he would do so, and praise God for his former deliverance.

Again, this is another motive, the praising of God for formet deliverances, 2. It invites God to bestow new blessings. it invites him to bestow new blessings. Upon what ground doth the Husband-man bestow more seed? upon that which hath yielded most in time past. Will any man sowe in the barren wildernesse where it is lost? No, but where he looks to reap most, and hath done formerly. Where he sees a soil that is fruitfull, he will sowe it the more; and where the heart is a barren wildernesse, that it yields nothing back again, he takes that away that he gave before.

You know there is a debt in giving, there must be a returning of thanksgiving alway, and kindnesse requires kindnesse, there is an obligation. And where benefits are taken, and men are thankfull, that is the way to get more, to be thankfull for that we have. For God minds his own glory above all things, and he will especially be bountifull to those from whom he sees he hath most glory: therefore alway those that have been richest in grace, and in comfort, they were most in thankfulnesse, as we see in David a man after Gods own heart and in diverse others. Let this incourage us.

First, if we be not thankfull it stops the current of benefits.

Secondly, if we be thankfull God will give us more mercies and deliverances: when we praise him in our hearts, in our lives, in our bounty to others, in reall thankfulnesse, when we are ready to good works, then he is ready to bestow new still.

Again, to stir us up to this duty of praising God for our selves and others, 3. It is the begining of heaven. Consider, it is the beginning of heaven upon earth; what a happinesse is it, that when our persons cannot go to heaven till we die, till our bodies be raised, yet we can send our Ambassadors, we can send our prayers, and thanksgivings to heaven, and God accepts them, as if we came in our own persons. Let your conversation be in heaven, saith the Apostle. How is that? by praising God much. I pray, what is the imployment of heaven, of the Angells, and blessed Spirits? They praise God continually for the work of Creation, and for the work of Redemption, that is their especiall task in heaven. Our duty is to be much this way, in praising God. Self-love forceth prayer oft-times: but to praise God comes from a more heavenly affection.

Again, do but consider, that no creature in the world is unthankful, but 4. None unthankful but divells. divells onely, and divellish men, and good men onely so far as they are corrupt and hold correspondencie with their corruptions: for every creature praiseth God in his kind, set the divell aside, who is full of envy and pride and malice against God; therefore except we will be like the Divells let us be thankfull. God hath made all creatures to praise him, and to serve us, that we may praise him; and when they praise him, shall we blaspheme him? May not the swearer think with himself, every creature blesseth God, even the senselesse creatures, and shall I dishonour God by my tongue which should be my glory, to glorifie him? shall I blaspheme him, and be like to the divel? shall I be more base then the senselesse creatures? What glory hath God by many men that live in the Church, that blaspheme God, and their whole life is a witnesse against God, as the whole life of a Christian after he is in the state of Grace, is a witnesse for God, and a praising of him, his whole life is a thanksgiving: so the whole life of wicked, and carelesse creatures, is a dishonour of God, it is a witness against God: There are none but divells, divellish-minded men but they praise God, even the very dumbe creatures. Let us labour to have a part in that blessed musick and harmonie, to praise God: if we do not praise God here, we shall never do it in heaven.

But we must remember by the way, that this thankfulnesse it must be a fruitful thanksgiving. As for us to pray to God to blesse us, and then to do Reall thanksgiving. nothing, it is a barren prayer: so to thank God, and then to do nothing, it is a barren thanksgiving. Our deeds have words, our deeds have a voyce to God, they speak, they pray, there is a kind of prayer, a kind of thanks in our works. Works pray to God, they have a kind of crie to God, both ill works and good works: and if good works have a crie to God in prayer, they will have a voice in thanksgiving: this fruitful, this real thanks, is that which God stands upon.

And therefore it is alway joyned with a study how to improve the things that we thank God for to the best advantage. If we thank God for health, and recovery, and deliverance, we will labour to improve it to Gods glorie: if we be thankful to God for riches, for peace, we will improve that to grow in grace, to do good to others. There is never a thankful heart, but it studies to improve that which it is thankful for really, that God may have the Glory, and it the comfort, and benefit by it, or else it is but a lip-labour, but a lost labour.

Let us shame our selves, and condemne our selves for our unthankfulnesse; To shame our selves for our unthankfulnesse. and that will be done by comparing our carriage to men with our carriage to God. If so be that a man do us a little courtesie, how are we confounded if we have not returned some thanks? and yet notwithstanding from God we have all that we have, all that we are, all that we hope to have, and yet how many benefits do we devoure, and do not re turn God thanks?

This disproportion will shame the best Christian, that he is not so quick in his devotion to God to be thankful there, as he is sensible of small kindnesses done by men: this is a good way to make us more thankful.

And now when we come to the Sacrament, let us blesse God. The Eucharist is a thanksgiving: where there are many, there should be thanksgiving; where there is a communion there is many, and thanksgiving should be especially of many met together to thank God for Christ, and for the good we have by him; for if many joyned together in praise for St. Paul that was but a Minister, that was but an instrument to set out the praise and the Doctrine of Christ, much more should we be thankfull to God for Christ himself, which is the gift of all gifts, and for which he gives us all other gifts; if he give us him, can he deny us any thing? If we be thankful for the health of our bodies (as indeed we should,) if we be thankful for the peace of our humours, much more should we be thankful for the peace of our consciences, when our soules are set in tune, when God and we are friends, when the soul by the Spirit of God is set at peace, and is fit for the praise of God, and is fit to do good, when it is a healthful soul.

As in the body, it is a sign it is sick when the actions are hindered: so it is likewise with the soul.

We should blesse God for ability to do good, for any health in our souls, more then for health of body. Do but consider, if hwe are to thank God for the instruments of good, much more are we to thank him for the good things themselves. If we should thank God for the Ministers (for now I stand upon that, many prayers, and praises were given to God for Saint Paul) much more should we be thankful for that which we have by the Ministery that is, for all the blessings of God, for grace and glorie, for life and salvation. It is the Ministery of life, And the power of God to salvation. We should be thankful to God for peace, We are the messengers of peace. We should be thankful to God for grace, and for his holy Spirit: the Spirit is given with it. We should be thankfull especially for spirituall favours. A man cannot be thankful to God for health, and libertie unlesse first he know God to be his, that he can blesse God for spiritual favours. Blessed be God, the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ, Ephes. 1. We should be thankful for Christ, and all the benefits we have by Christ, much more then for any other blessings whatsoever.

Therefore now seeing we are a Communion, let praise be given by many. We have greater matters then the health of a Minister, (or any particular It was a Sacrament day. person, either our selves or others) to be thankful for; we have greater cause, being to blesse God for the greatest gift that ever he gave, even for Christ. The disposition in a feast is to be joyful, and chearful, to praise God; now we are to feast with God, and with Jesus Christ. Christ is not onely the food, but he invites us, he is with us. What will we do for Christ if we will not feast with him? What a degree of unthankfulnesse is it, when we will not so much as feast with him? when we will not willingly receive him? What will he do for Christ that will not feast with him? how unfit will he be to praise God, and praise Christ, that when Christ makes a feast of himself, and gives himself together with the bread and wine, representing the benefit of his bodie and blood, broken, and shed for us, and all his benefits? if we will not feed upon himself, when he stoopes so low as to give himself for us, and to feed us with himself, what will we do? How can we be thankful for other blessings, when we are not thankful for himself? And how can we be thankful for himself, when we will not come and partake of him?

Let us stir up our hearts, and think now, to take the Communion: As for matter of repentance and sorrow; it should be dispatched before. It is the Eucharist, a matter of thanksgiving: we should raise our hearts above earthly things. We should consider that we are to deal with Christ; and these are but representations.

When the bread is broken, think of the body of Christ, and when the wine is poured out, think of the blood of Christ: and when our bodies are cheared by these elements, think how our soules are refreshed by the blood of Christ by faith. If we should be thankful to God for bodily deliverance, how much more should we thank him for our soules, being delivered from hell by the blood of Christ, which is the grand deliverance? Let us dispose our hearts to thankfulnesse, it is a fit disposition for a feast.

And (as I said) take heed of sin, it choaks thankfulnesse, therefore examine thy purposes, how thou comest; if thou come with a purpose to live in sin, thou art an unfit receiver. The place we stand in is holy, the business is holy, we have to deale with a holy God; and therefore if we purpose not to relinquish wicked courses, and to enter into Covenant with God, to abstain from fin, we come not aright; When thou commest into the house of God, take heed to thy feet, saith the Wise man: take heed to thy affections, consider with whom thou hast to deale: but if thou hast renewed thy repentance, and thy purposes with God for the time to come, come with chearefulness, with a thankfull disposition; thankfulness is a disposition for a feast: if it be a disposition for bodily deliverance, it is much more for the deliverance of the soule, and much more for Christ, and the blessings we have by him, who is all in all. That thanks may be given by many on our behalfe.

VERS. 12. For our rejoycing is this, the testimonie of our conscience, &c.

SAINT Paul in these words doth divers things at once.

First, He shews a reason why many should pray for him, and give thanks on his behalf; you have cause, saith he, for our rejoycing is this, the testimony of our conscience, &c. therefore if many of you give thanks to God for me, it is your duty, my conscience beares me witness that I have carried my self well towards you, you have cause to pray for us, and to praise God for our deliverance, for you have received much good by us. God conveys much good by publick persons to those that are under rhem, therefore there ought to be many prayers, and many thanks for them.

And again, they ought to pray, and give thanks for him, because they should not lose their labour, they should not lose their prayers, their incense, because it should be for a man that was gracious with God, that had the testimonie of his conscience that he walked in simplicity, and godly sincerity, as he saith, Heb. 13. Pray for us, for we are assured that we have a good conscience: so they are a reason of the former.

Another thing that he aimes at is, the preventing of some imputations: he was accused in their thoughts at least, and by the words of some false teachers, that were his worst enemies, as you have no enemy (next to the divell) to a Minister, like a Minister. If a man would see the spirit of the divel, let him look to some of them. Saint Paul had many enemies, many false brethren, that laid false imputations upon him to disparage him in the thoughts of others, in the thoughts of his hearers. They accounted him an inconstant man, that he came not to them when he promised, and that he suffered affliction, and it was like enough for some desert: they accounted him a despicable man, he suffered afflictions in the World, he wanted discretion to keep himself out of the crosse. Nay, saith he, whatsoever you impute to me, and lay upon me, Our rejoycing is this, the testimony of our conscience &c.

Again, he aimes at this, to lay the blame upon those false brethren, who deserved it: they think I am a deceiver: they think I am wilely: no, I do not walk so, I do not walk in fleshly wisdom as they do that seek themselves, and not you. So I say, Saint Paul aimes at divers things in bringing in these words.

We see here first of all, that Doct. The more eminent men are, the more to be prayed for. The more eminent a man is for place and gifts, the more he should be prayed for, and the more thanks should be given for him.

You have cause (saith Saint Paul) to do it for me: for our rejoycing is this, that we have walked in simplicity and sincerity, &c. and more abundantly to you-ward. Saint Paul was a brother as he was a Christian; he was a Father in regard he had called them to the faith: and he was an Apostle. In all regards they ought to praise God for him: because he was a Father, because he was the father of them, (you have not many Fathers, saith he) and because he was an Apostle, a man eminent, by whose meanes God conveyed a world of good to the Church.

To make way to the main thing, Observe this in general, that Christians are often driven to their Apologie.

Especially Ministers the Fathers of Christians: holy men in the Church Doct. Christians driven to make apologies. are driven to their Apologie, and defence: because those that shine in their own consciences, wicked men labour to darken them in their reputation, that their own wickednesse may be the lesse seen, and observed. It hath alway been the policy of Satan, and of wicked men, (that so all might seem alike) to lay aspersion s upon those that were better men then themselves. Saint Paul is forced to make his Apologie, to retire to the testimonie of his conscience, Our rejoycing is this, the testimonie of our conscience, &c. Use. Not to think strange if we be driven to it.

Therefore make this use of it, not to think it strange if we be driven to our Apologie.

But some may say, is not the life the best Apology? as St. Peter saith, that you may stop the mouthes of gain-sayers. Quest.

Yes, of all Apologies life is the best, to oppose to all imputations: but notwithstanding it is not enough. Answ. Life the best Apology, but not enough sometimes.

A man is cruell, if he make not his Apology and defence sometimes: because his imputations tend to the hurt of others, being publick persons, especially Ministers, who have so much authority in the hearts of people, as they can gaine by their good life and desert: and if any imputation lie upon them, they are to clear it in words, their life will not serve the turn, but they must otherwise make their Apologie (if it be needfull) for themselves, as Saint Paul doth here. It is not onely lawful, but expedient sometimes to speak by way of commendation of our selves.

In what cases? A man may speak in commendations of himself.

Not onely in case of thankfulnesse to God, to praise God for his graces in us.

And likewise in case of example to others, a man may speak of Gods 1. For thankfulnesse. work in him, he may tell what God hath done for his soule, and in his soul, that God may have glorie, and others may have benefit. 2. For example.

But likewise in the third place (and it was Saint Paul's case here) a man may speak of himself, by way of Apology and defence, that the truth 3. For defence. suffer not. It is a kind of betraying the cause, for a man to be silent when he is so accused. Though (as I said) a good life be the best Apology, and except there be a good life the verball apologie is to little purpose, yet the apology of life oft-times in publick persons is too little: In these cases we must speak of our selves, and of the good things of God in us.

But, another quere may be here, May a man glory in that which is in him, of the grace of God that is in him? Our glorying should be in Christ, in Question. the obedience, and righteousnesse of Christ, and in God reconciled through Christ: can a Christian glory in any thing that is in him, which is imperfect?

I answer briefly, Saint Paul doth not here glory in the Court of Justification, but in the Court of a Christian conversation: therein a man may Answ. How a man may glory of the graces in him. glorie in the work of grace in him, in those inward works, and the works that flow from them. When a man is to deal with men he may set forth his life, nay, when a man is to deal with God he may set forth his sincerity, not, I say, in the Court of Justification, but in the Court of Sanctification, and a holy life. There good works are the ornament of the spouse, they are her Jewels: but come to the Court of Justification, all are dung, as the Apostle saith, Philip. 3. All are dung and drosse, not worthy to be named, they are not able, they are not strong enough; all that comes from us, and all that is in us it is not able to bear us out in glorying in the Court of Justification, All are stained as menstruous cloaths.

But mark, Saint Paul speaks of glorying before men, of a sanctified life. He glories not in his conversation and sincerity as a title; but he glories in it as an evidence that his title is good. That whereby he hath his title is only by the righteousnesse of Christ, that he hath heaven, and is free from hell, that is the title: but what evidence have you that Christ and his righteousnesse is yours? there must be somewhat wrought in you, and that is sincere walking. So he alledgeth it as an evidence of his state in grace, that that was good. So we see in what case he gloried in his sincerity.

To come to the words.

For the words themselves, they contein the blessed temper of Saint Paul's spirit in the middest of disgraces, in the middest of imputations, the temper of his spirit it was joyful, glorying. Our rejoycing is this.

The ground of it is, The testimony of our conscience.

The matter whereof conscience doth witnesse and testifie, it is conver •… sation, that is the thing testified of.

And the manner positively, In simplicity, and godly sincerity. In simplicity: you would think this to be a simple commendation, to commend himself for simplicitie: but it is a godly simplicity whereby we are like to God, to be simple without mixture of sin and hypocrisie, without mixture of errour and falsehood: that simplicity that is despised by carnall wretches that stain and defile their consciences, and call them what you will, so you account them not simple they; despise the tearm of an honest simple man.

Simplicitie is not here taken for a defect of knowledge, (as the word is commonly used) but for an excellencie whereby we resemble God that is free from all mixture of sin and Ignorance. In simplicity, and godly sincerity.

And then negatively, Not in fleshly wisdom.

And then, because this setting out of himself might seem to be ostentation, to set down his glorying in his conscience, and in his simplicity, here is a qualification of it likewise, indeed I glory in my simplicity, and sincerity, that is, in my conversation: but it is by the grace of God. By the grace of God my conversation hath been in godly sincerity, and not in fleshly wisdom: For St. Paul was wondrous jealous of his heart, for fear of pride, not I (saith he) 1. Cor. 15. I laboured more then they all: O, not I, but the Grace of God that was in me: he was afraid of the least insinuation of spirituall pride, and so he saith here, Our rejoycing is the testimony of our conscience, that in simplicity and sincerity, by the grace of God.

And then the extent of this conversation, (thus in simplicity, and sincerity) in regard of the object, it hath been thus, In the world, towards all men that I have conversed with, they can say as much, wheresoever I have lived. And more abundantly to you-ward, my care and Conscience hath been to carry my self as I should, more abundantly to you-ward, with whom I have lived longest. This is an excellent evidence of a good man, that he is best liked where he is best known. Now St. Paul had lived long amongst them, and he was their father in Christ, and therefore saith he my conversation is known, especially to you-ward.

Many men are best trusted where they are least known, their publick conversation is good and plausible, but their secret courses are vile and naught, as those know that are acquainted with their retired courses: but you (saith the Apostle) with whom I have lived longest, with whom I have been most, you can bear witnesse of my conversation, that I have lived so and so in the world, and more abundantly to you-ward. This is our rejoycing, &c.

We see here the temper and disposition that St. Paul was in, he was in a glorying, in a rejoycing estate. We see then that,

A Christian (take him at the worst) his estate is a rejoycing estate.

Our rejoycing is this. The word in the originall is more then joy: for it is ( 〈 in non-Latin alphabet 〉 ) a glorying, our glorying is this, which is a joy manifesting Doct. Christians have their joy. it self in the outward man, when the heart and the spirit seeme as it were to go outward, and (as it were) to meet the thing joyed in. A Christian hath his joy, his glorying, and a glorying that is proper to himself: it is a spirituall joy, as it followes after, Our rejoycing is the testimony of our conscience.

So goodis God, that in the worst estate he gives his Children matter of rejoycing in this world: he gives them a taste of heaven, before they come there. He gives them a grape of Canaan, as Israel, they tasted of Canaan what a good land it was before they came thither: so Gods Children, they have their rejoycing. St. Paul swears and protests it, 1. Cor 15. By our rejoycing in Christ Jesus I die daily: as verily as we joy in all our afflictions; so this is true that I say, that I die daily.

Therefore we should labour to be of such a temper, as that we may glory, Use. To labour for a temper that we may glory. and rejoyce. A Christian hath his rejoycing, but it is a spiritual rejoycing, like his estate. Every creature hath his joy, as St. Chrysostome speaks: we do all for joy, all that we do is that we may joy at length, it is the centre of the soule. As rest is to motion, so the desire of all is to joy, to rest in joy. So that heaven it self is termed by the name of joy, happinesse it self, Enter into thy masters joy. Every creature hath his joy proper to him, every man hath his joy: a carnall man hath a carnal joy, a spiritual man hath a holy joy.

First, he joyes in his election which was before all worlds, that his name A Christians joy. is written in heaven, as it is, Luke 11. Rejoyce in this, that your names are 1. In Election. written in heaven, and not that the divells are subject unto you.

And then, he joyes in his justification, that he is freed from his sins, Rom. 8. Being justified by faith we have peace with God through Christ, and we rejoyce 2. In justification. in afflictions: being justified first, there is the way how this joy comes in. A Christian being justified by faith, and freed from the guilt of his sin, it worketh joy.

And then, there is a joy of sanctification, of a good conscience, of a holy 3. In sanctification. life led, as we see here, our rejoycing is this, the testimony of our conscience, &c.

And then, there is a joy of glory to come, We rejoyce under the hope of glory, 4. In the hope of glory. saith the Apostle, Rom. 5 so a Christians joy is suitable to himself.

There is no other man that can glory, and be wise, because all men but a Christian, they glory in their shame, or they glory in vanishing things. A A Christian only can stand to his joy. Christian is not ashamed of his joy, of his glorying, because he glories not in his shame. Therefore the Apostle here justifies his joy, our rejoycing is this, I care not if all the World know my joy, it is the testimony of my conscience. As if he should say, Let others rejoyce in base pleasures which they will not stand to a vow, let others rejoyce in riches, in honours, in the favour of men, let them rejoyce in what they please, my joy is another kind of joy, I rejoyce in the testimony of my conscience. A Christian as he hath a joy, so he hath a joy that he will stand to, and make it good. There is no other man but he will blush, and have shame in his forehead, that joyes in any thing that is baser then himself, that joyes in outward things, he cannot stand to it, and say, This is my joy: but a Christian hath the warrant of his conscience for that which he joyes in, and therefore he is not ashamed of it. Another man dares not reveal his joy.

All the subtiltie of the world, is to have the pleasures that sin will Wicked men labour to hide the ground of their joy. afford, and yet withall they study to cover it, that it may not appear. Where is the joy of the ambitious?

His study, his thought, and his joy is to have respect Haman-like, and yet he studies to conceal this, he dares not have it known, he dares not avow it, This is my rejoycing, for then all the world would laugh at him for a vain person.

Again, the joy of the base-minded man, is in his pleasure, but he dares not avow this, he dares not say, my rejoycing is this; for then every man would scorn him as a beast. The rich man, he joyes in his riches, but he dares not be known of this; for he would then be accounted a base earthly-minded man. Every man would scorn him. He studies to have all the pleasure, and all the comfort that these things will afford, and yet to cover them.

Because he thinks, that there is a higher matter that he should joy in, if he were not an atheist.

A Christian is not ashamed of his joy, and rejoycing, I rejoyce in this, saith he. For it is well bred, it is bred from the Spirit of God witnessing A Christian not ashamed of his joy. that his name is written in the Booke of Life, witnessing that his sins are forgiven, witnessing that he lives as a Christian should do, witnessing that 1. It is well bred. he hath the evidences of his justification, that he hath a holy life, the pledge likewise of future glory: his joy is well bred.

Likewise it is permanent. Other mens joy, and rejoycing is but 2. It is permanent. as a flash of thornes, as the Wise man calls it, (as it were) a flame in thornes, as the crackling of thornes, which is sooner gone. And it is an unseemly glorying and rejoycing, for a man to glory in that which is worse then himself, and in that which is out of himself: as all other things are out of a mans self, and worse, and meaner then a mans self: therefore a man cannot rejoyce in them, and be wise. It is a disparagement to the wisdom of a man, to glory in things that are meaner then himself, and that are out of himself. A holy Christian hath that in himself, and that which is more excellent then himself to glory in. This is our rejoycing, the testimony of our conscience.

All other rejoycing it is vain glorie, and vain rejoycing: therefore in Jerem. 9. saith he, Let not the wise man glory in his wisdome, let not the strong man glory in his strength, let not the rich man glorie in his riches: but if a man will glorie, let him glorie that he knowes the Lord to be his, and that he knowes himself to be the Lords. When he knowes the Lord to be his, and himself to be Gods by faith, and a good conscience, then there is matter of glorying.

Of all kind of men, God doth hate proud boasters most of all; for glory, is the froth of pride, and God hates pride, he opposeth pride, and sets himself in battel aray against it, and who can thrive that hath God for his enemie? boasting and pride in any earthly thing it is against all the Pride against all the commandements. commandements almost. It is Idolatrie, it makes that we boast, and glorie in, an Idoll; whereas we should glorie in God that gives it.

And it is spirituall adulterie, when we cleave in our affections to some outward thing more then to God. It is false witnesse: pride is a false glasse, it makes the things, and the men themselves that enjoy them to seem greater then they are. The divell amplifies earthly things to a carnall man in a false glasse, that they seeme big to him: whereas if he could see them in their true colours, they are false things, they are snares, and hinderances in the way to heaven, and many such names they have. The Scripture gives an ill report of them, They are vanity and vexation of spirit: because we should be discouraged from setting our affections on these things, and from glorying in them.

Therefore let us take heed of false glorying; if we will glorie, we see here what we are to glory in, This is our rejoycing, the testimony of our conscience, &c. And this we may justify, and stand by that it is good. It is the Testimony of conscience. This is our rejoycing, the testimony of our conscience.

The testimony of conscience, it is a matter and ground of joy to a true Christian; here we are to consider these things.

First, to consider a little the nature of conscience.

And then, that conscience beares witnesse, that there is a testimony of conscience.

And that this conscience bearing witnesse is a ground of comfort.

For the first,

Every man feeles, and knowes what conscience meanes. There be many Conscience what rigid disputes of it among the Schoole men that had leisure enough, & of all men knew as little, and felt what it was, as any sort of men, living under the darkness of Poperie, and superstition, and being in thraldome to the Pope, and to the corruptions of the times they lived in. They have much jangling about the description of it, whether it be the soule it self, or a facultie, or an act?

In a word, Conscience is all these in some sort, in diverse respects: therefore I will not wrangle with any particular opinion.

For what is conscience, but the soul it self reflecting upon it self? It 1. The soulit self. is the propertie of the reasonable soule and the excellencie of it, that it can return upon it self. The beast cannot; for it runs right forward: it knowes it is carried to the object: but it cannot returne, and recoile upon it self: but the soule of the reasonable creature, of all even from men to God himself, who understands in the highest degree, though he do not discourse as man doth, yet he knowes himself, he knowes and understands his owne excellencie. And wheresoever there is understanding, there is a reflect act whereby the soule returnes upon it self, and knowes what it doth: it knowes what it wills, it knowes what it affects, it knowes what it speakes, it knowes all in it, and all out of it. It is the propertie of the soule. Therefore the originall word in the Old Testament that signifies the heart, it is taken for conscience. Conscience and heart are all one, I am perswaded in my soul, that is, in my conscience: and the Spirit witnesseth to our spirit, that is, to our conscience. Conscience is called the spirit, the Heart, the soul: because it is nothing but the soul, reflecting and returning upon it self.

Therefore it is called conscience, that is, one knowing joyned with another: because conscience knowes it self, and it knowes what it knowes, it knowes what the heart is, it not onely knowes it self, but it is a knowledge of the heart with God. It is called conscience, because it knowes with God; for what conscience knowes, God knowes that is above conscience. It is a knowledge with God, and a knowledge of a mans selfe.

And so it may be the soule it self indued with that excellent facultie of reflecting and returning upon it self, therefore it judgeth of its own acts, because it can return upon it self.

Conscience likewise in some sort may be called a faculty; the common stream runs that way, that it is a power. It is not one power, but conscience 2. A faculty. is in all the powers of the soule; for it is in the understanding, and there it rules; conscience is it by which it is ruled and guided. Conscience is nothing but an application of it to some particular, to some thing it knowes, to some rules it knowes before. Conscience is in the will, in the affections, the joy of conscience, and the peace of conscience, and so it runs through the whole soule. It is not one facultie, or two, but it is placed in all the faculties.

And some will needs have it an act, a particuler act, and not a power. When it doth exercise, conscience it is an act: when it accuseth, or excuseth, 3. an Act. or when it witnesseth, it is an act, at that time it is a facultie in act. So that we need not to wrangle whether it be this, or that? let us comprehend as much in our notions as we can: that it is the soul, the heart, the spirit of a man returning upon it self, and it hath something to doe in all the powers; and it is an act it self, when it is stirred up to accuse, or to excuse: to punish a man with fears and terrours, or to comfort him with joy, and the like.

Now Conscience it is a most excellent thing, it is above reason, and sense: for conscience is under God, and hath an eye to God alway. An Atheist can have no conscience therefore, because he takes a way the ground of conscience which is an eye to God, Conscience lookes An Atheist can have no conscience. Conscience above reason: to God, it is placed as Gods Deputy, and vicegerent in man. Now it is above reason in this respect: Reason saith, you ought to do this, it is a comely thing, it is a thing acceptable with men amongst whom you live and converse, it becomes your condition as you are a man to carrie your self thus, it agrees with the rules, and principles of nature in you. Thus saith reason, and they are good motives from reason. But conscience goeth higher; There is a God to whom I must answer, there is a judgment, therefore I do this, and therefore I do not this. It is a more divine, a more excellent power in man then any thing else, then sense or reason, or whatsoever. As it is planted by God for special use, so it looks to God in all.

Therefore the name for conscience in the Greek and Latine, signifies a knowledge with another, because it is a knowledge with God; God and my own heart knowes this, God and my conscience, as we use to say. Three things joyned with conscience:

There are three things joyned with conscience.

It is a knowledge with a rule, with a generall rule, that is alway the foundation of conscience in a man, For there is a general rule, Whosoever commits 1. It is a knowledge with a generall rule: murther, whosoever commits adultery, whosoever is a blasphemer, a swearer, a covetous, corrupt person, he shall not enter into the Kingdome of Heaven, as the Apostle saith. Here is the generall rule, now conscience applies it, but I am such a one, therefore I shall not enter into heaven: so here the conscience it practiseth with a rule. It is a knowledge of those particulars with a generall rule. And then it is a knowledge of me, of my own heart, I know what I have done, I know what I doe, and in what manner, whether in hypocrisie, or sincerity: I know 2. Of our own actions. what I think. And then it is a knowledge with God: for God knows what conscience knowes, he knowes what is thought or done, Conscience is 3. A knowledge with God above me, and God is above conscience. Conscience is above me and above all men in the world; for it is immediately subjugated to God; conscience knowes more then the world, and God knowes a thousand times more then Conscience or the world. It is a knowledge with a general rule; for where there is no generall rule, there is no conscience. To make this a little clearer, all have a rule: those that have not the Word which is the best rule of all, yet they have the Word written in their hearts; they have a naturall Judicature in their souls; their conscience excusing, or accusing one another, they have a generall rule, you must do no wrong, you must do that which is right.

In the soule there is a treasurie of rules by nature; (the Word doth add more rules, the Law and the Gospel) and that part of the soule that preserves rules is called intellectual, because it preserves rules; all men by nature have these graven in the soule. And therefore the Heathen were exact in the rules of justice, in the principles which they had by nature, grafted and planted in them.

Now because the copie of the Image of God, the Law of God written in nature, was much blurred since the fall, God gave a new copie of his law which was more exact; therefore the Jewes which had the Word of God, should have had more conscience then the Heathen, because they had a better generall rule. And now we having the Gospell too which is a more Evangelicall rule, we should be more exact in our lives then they.

But every man in the world hath a rule. If men sin without the Law, they shall be judged without the law, by the principles of nature: if they sin under the Gospell, they shall be judged by the Word and Gospell. So that conscience, it is a knowledge with a rule, and with the particular actions that I have done, and a knowledge with God.

In a word, to clear this further concerning the nature of conscience, know that God hath set up in man a Court, and there is in man all that are in a God hath set up in man a Court, wherein conscience is Court. There is a Register to take notice of what we have done: besides the generall rule (for that is the ground and foundation of all) there is conscience which is a Register to set down whatsoever we have done, exactly; 1. Register. the conscience keeps diaries, it sets down every thing, it is not forgotten (though we think it is) when conscience is once awaked. As in Jer. 17. The sins of Judah are written with a pen of Iron, and with the point of a Diamond, upon their souls: all their wit and craft will not rase it out. It may be forgotten a while, by the rage of lusts, or one thing or other; but there is a Register that writes it downe, conscience is the Register.

And then there are Witnesses, The testimony of conscience: conscience doth 2. Witnesse. witness, this I have done, this I have not done.

There is an Accuser with the witness, the conscience it accuseth, or excuseth. 3 Accuser.

And then there is the Judge, conscience is the Judge there: it doth judge, this is well done, this is ill done. 4. Judge.

Then there is an Executioner, and conscience is that too, upon accusation, and judgement there is punishment. The first punishment is within a 5. Executioner. man alway before he come to hell. The punishment of conscience it is a prejudice of future judgment: there is a flash of hell presently after an ill act, The Heathen could observe, that God hath framed the heart and the brain so, as there is a sympathic between them, that whatsoever is in the understanding that is well and comfortable, the understanding in the braine Sympathie between heart and brain. sends it to the heart, and raiseth some comfort. If the understanding apprehend dolorous things, ill matters, then the heart smites, as Davids heart smote him: the heart smites with grief for the present, and with fear for the time to come.

In good things, it brings joy presently: and hope for the time to come, that followes a good excusing conscience.

God hath set, and planted in man this Court of conscience, and it is Gods Hall (as it were) wherein he keeps his first judgement wherein he keeps his Conscience Gods Hall. Assizes. And conscience doth all the parts, it registreth, it witnesseth, it accuseth, it judgeth, it executes, it doth all.

Now you see in generall, what the nature of conscience is, and why it is planted in us by God.

One maine end among the rest, (besides his love to us to keep us from sin, and then by smiting us to drive us to conversion and repentance, to Judgment of conscience a forerunner ofthe great judgment. turn from our sins to God, another maine end) is to be a prejudice, to make way to Gods eternall judgment: for therein things are judged before: when God layes open the Book of conscience, when it is written there by this Register, we shall have much to do to excuse our selves, or to plead that we need many witnesses, for our conscience will accuse us, we shall be self-accusers, self-condemners, as the Apostle saith. Conscience will take Gods part, and God will take part with conscience. And God hath planted it for this main end, that he might be justified in the damnation of wicked men at the day of judgment.

Now I come to the second particular, that conscience gives evidence, or Conscience beareth witness. witnesse. This is the evidence, or testimony of our conscience. The witness of conscience it comes in this order. Upon some generall rules, that the conscience hath laid up in the soule, out of nature, and out of the Book of God, the Conscience doth apply those Generalls to particulars.

First, in directing, this is such a truth in generall, you ought to carry your self thus and thus, to do this, saith conscience: so it directeth, and is a Josephs Brethren: monitor before it be a witnesse. Well, if the monitions of conscience be regarded and heard, from thence comes conscience to witnesse, that the generall rule that directs in particulars, hath been obeyed, and so after it hath done its duty in directing, it comes to judge, and to witnesse, this I have done, or this I have not done; so the witnesse of conscience comes in that manner. Conscience 〈◊〉 witnesse.

Now if you would know, what manner of witnesse conscience is, It is a witnesse that there is no exception against: it is a witnesse that will say 1. Faithful. all the truth, and will say nothing but the truth: It is a witnesse that will not be bribed, it will not be corrupted long. For a time we may silence it, but it will not be so long, nor in all things. Some sins may be slubbered over, but there are some sins that by the generall light in nature are so known to be naught that conscience will accuse: therefore it is a faithfull Judge and Witnesse, especially in great sins, it is an uncorrupt witnesse. It is a true Register, it is alway writing, and setting down; though we know not what it writes for the present, (being carried away with vanities and lusts:) yet we shall know afterward when the book of conscience shall be layd open.

It is a witnesse that we cannot impeach, no man can say, I had no body to tell me. Alas, a mans own conscience will tell him well enough at the day of judgement, and say to him when he is in hell, as Reuben said to his Brethren when they were in Egypt in prison, Did not I tell you, hurt not the boy? meddle not with him: so conscience will say, Did not I witnesse? did not I give you warning? Yes, I did, but you regarded it not. It is a faithful witnesse, there is no exception against it.

And then it is, an inward witnesse, it is a domestcik witnesse, a Chaplain in ordinarie, a domesticall divine, it is alway telling us, and alway ready 2. Inward. to put good things into us. It is an eye-witnesse, and an eare-witnesse; for it is as deep in man as any sin can be. If it be but in thought, conscience tells me what I think; and conscience tells me what I desire, as well as what I speak, and what I do. It is an inward, and an eye-witnesse of every thing. As God sees all, and knowes all, who is all eye, so conscience is all eye, it sees every thing, it heares every thing: it is privie to our thoughts.

As we cannot escape Gods eye, so we cannot escape the eye of conscience, Whether shall I flee from thy presence? saith David, If I go to heaven, thou art there: if I go down into hell, thou art there So a man may say of conscience, Whither shall I flee from conscience? If a man could flee from himself it were somewhat: conscience is such a thing as that a man cannot flee from it, nor he cannot bid it, Be gone: it is as inward as his soul. Nay, the soule will leave the body, but conscience will not leave the soule. What it writes, it writes for eternity except it be wiped out by repentance. As Saint Chrysostome saith, Whatsoever is written there may be wiped out by daily repentance.

You see then, it is a witnesse, and how and what manner of witnesse conscience is.

Therefore we should not sin, in hope of concealment: what if thou conceal it from all others, canst thou conceal thy own conscience? As one Use. Not to sin in hope of secrecy, saith well, What good is it for thee that none knowes what is done, when thou knowest it thy felf? what profit is it for him that hath a conscience that will accuse him, that he hath no man to accuse him but himself? he is a thousand witnesses to himself. Conscience is not a private witnesse, it is a thousand witnesses: therefore never sin in hope to have it concealed. It were better that all men should know it, then that thy self shouldest know it: all will be one day written in thy forehead, conscience will be a blab: if it cannot speak the truth now, though it be bribed in this life, it will have power & efficacy in the life to come. Never sin therefore in hope of concealment, conscience is a witnesse, we have the witnesse in us: and as Esay saith, Our sins witnesse against us. It is in vain to look for secrecy, conscience will discover all.

Again, considering that conscience doth witnesse and will witnesse, let us Use. To labour that conscience may witness well. labour that it may witnesse well, let us labour to furnish it with a good testimonie. Let us carrie our selves so in all our demeanour to God and men, that conscience may give a good testimony, a good witness, it will witness either for us, or against us.

Therefore first of all, labour to have good rules to guide it. And then, labour to obey those rules: knowledge and obedience are necessary, that conscience may give a good witnesse. Now a good witnesse of conscience is two-fold. A true and honest witnesse, and then a peaceable witnesse followes on it: that it may witnesse truth, and then that it may witnesse peace Good witness of conscience two-fold. for us.

That conscience may witnesse truly, and excuse us, conscience must be rightly instructed: for naturally conscience can tell us many things. The 1. Labour for good rules, Heathen men, Philosophers (we may read it to our shame) they made conscience of things, which Christians that are instructed by a further rule then conscience, (that have the Book of God to rectifie the inward Book of conscience) yet they make no conscience of. How many cases did they make scruple of? to discover faults to the buyer in their selling, and to deal truly, and honestly, (for the second table especially;) it should make Christians ashamed.

But besides that rule, we have the rule of the Scriptures: because men are ready to trample upon, and to rase out the writing of conscience, but the Book of God they cannot: therefore that is added to help conscience. And God adds his Spirit to his Word to convince conscience, and to make the witnesse of the Word more effectuall; for although the Word say thus and thus, yet till the Spirit convince the soul, and set it down that it is thus; till it convince it with a heavenly light, conscience will not be fully convict. That conscience therefore may be able to witnesse well, Let us regard the notions of nature, preserve them: if we do not, God will give us up to grosse sins. Let us labour to have right principles, and grounds, to cherish principles of nature common with the Heathens: and to lay up principles out of the Word of God, to preserve the admonitions, and directions, and rules of the Word.

And especially the sweet motions of Gods blessed Spirit. For conscience alway supposeth a rule, the rule of nature, the rule of the Word, and the suggestions of the blessed Spirit with the Word.

Therefore (to note by the way) an Ignorant man can never have a An Ignorant man cannot have a good Conscience, good conscience, especially a man that affects Ignorance; because he hath no rule: he labours to have none. It is not meerly ignorance, but likewise obstinacy with ignorance.

He will not know what he should, lest conscience force him to doe what he knowes. What a sottish thing is this? It will be the heaviest sin that can be laid ro our charge at the day of judgment, not that we were Ignorant, but that we refused to know, we refused to have our conscience rectified, and instructed.

And those that avoid knowledg, because they will not do what they know: they shall know one day that their wilful Ignorance will be laid to their charge as a heavy sin.

Labour to have right principles and grounds. What is the reason that commonly men have such bad consciences? They have false principles, they Why men have bad consciences. conclude, may I not do what I list? may I not make of my own what I will? and every man for himself, and God for us all: diabolicall principles. And so commonly if a man examine men that live in wickednesse, they have false principles, God sees not, God regards not: and it is time enough to repent. The cause that men live wickedly is false principles: therefore they have so vile consciences as they have, their hearts deceive them, and they deceive their hearts. They have false principles put into them by others, they are deceived, and they deceive their hearts, they force false principles upon themselves. Many study for false grounds to live by for their advantage.

There are many that are Atheisticall, that live even under the Gospell, and what rule have they? the example of them by whom they hope to rife: they study their manners, they square their lives by them, that is all the rule they have.

And again, the multitude: they do as the most do, and custom, and other false rules. These rules will not comfort us, to say, I did it by such an example, I did as others among whom I live did: or I did it because it was the custom of the times: these things being alledged will comfort nothing. For who gave you these rules? doth God say any where in his Word, you shall be judged by the example of others? you shall be judged by the custom of the times you live in?

No, you shall be judged by my Word: The Word that Moses spake, and the Word that I speak shall judge you at the last day. They that have not the Word, shall be judged by the Word written in their hearts: Those that have sinned without the Law, shall be judged by that, without the Law of Moses.

God hath acquainted us with other rules. We must take heed of this therefore, thatwe get good rules: take heed that they be not false rules: for the want of these directions, men come to have ill consciences. Where there is no good rule, there is a blind conscience. where there is no application of the rule, there is a prophane conscience. And where there is a false rule, there is an erroneous, a scrupulous, a wicked conscience.

A Papist, because he hath a false rule, he cannot have a good conscience. The abomination of Popery is, that they sin against conscience, and Papists cannot have a good conscience, why? conscience indeed is even with them, for it overthrowes the most of their principles: They sin against conscience many wayes, (I mean not against their own conscience, but) they sin against the conscience of others. For what do they? That they may rule in the consciences of men (for that is the end of their great Prelate the Tyrant of souls) they have false rules, that the Pope cannot erre: their rule is the authority, and judgement of him that cannot erre: and he (for the most part) is an unlearned man in Divinity that never read over the Scriptures in all his life; and he must judge all controversies. Where this is granted, that the Pope cannot erre, he fits in the conscience to do what he list. And he makes divine Lawes, and cursed is he, saith the Councel of Trent, that doth not equalize those traditions with the VVord of God.

From this false rule comes all, even rebellion it self: If he give dispensation from the oath of Allegiance, because he cannot erre; therefore they ought to obey him, and rebell against their Governours. All rebellion is from that rebellious rebellion that comes from false principles. These men talk of conscience, and they come not to Church for conscience sake; what conscience can they have, when they have false rules? To equivocate and lie, sins against nature. And other rules that give liberty against the Word: that children may disobey their Parents, and get into a Cloyster, &c.

The most of Popery (though there were no VVord of God) it is against nature, against conscience, which God hath planted in man as his deputy, his tenant.

And as they sin against conscience. so (as I said) conscience is even with them. For let a man trust to his conscience, and he can never be a sound Papist: except he leave that, and go upon base false grounds, because other great men do it, and because his predecessours have done it, &c. I appeal to their own consciences, if any man at the day of death think to be saved by his merits, doth not Bellarmine (after long dispute of salvation by merits) disclaime it? doth he not put away merits, for the uncertainty of his own righteousnesse? So their own consciences do wring away the testimony of trusting to merits.

Again, that Original sin is no great sin, it is but the cause of sin, and it is lesse then any venial sin: Oh, but when conscience is awaked to know what a corrupt estate it is, it will draw from them that which it drew from Saint Paul, Oh wretched man that I am, who shall deliver me from this body of death? Conscience when it is awaked will tell them that it is another manner of sin, and that it is the fountain of all sin.

And so for Justification by works, conscience it self (if there were no Book of God) would say it is a false point. And then they plead for Ignorance; they have blind consciences: their Clergy being a subtile generation, that have abused the world a long time: because they would sit in the conscience where God should sit: they sit in the Temple of God, and would be respected above that which is due to them; they would be accounted as petty gods in the world; therefore they keep the people from the knowledge of the true rule, and make what they speak equal with Gods word. Now if the people did discern this they would not be Papists long; for no man would willingly be cozened. Let us labour therefore for a true rule.

And when we have gotten rules, apply them: for what are rules without 2. To apply them. application? Rules are instrumental things; and instruments without use are nothing. If a Carpenter have a rule, and hang it up by him, and work by conceit, what is it good for? So to get a company of rules by the word of God, (to refine natural knowledge as much as we can) and then to make no use of it in our lives, it is to no purpose; therefore when we have rules, let us apply them.

In this those that have the true rule, and apply it not, are better then they that refuse to have the rule, because (as hath been said) an Ignorant man that hath not the rule, he cannot be good. But a man that hath the rule, and yet squares not his life by it, yet he can bring the rule to his life; there is a near converse between the heart and the brain, such a man, he hath the rule in his memory, he hath it in his understanding: and therefore there is a thousand times more hope of him that cares to know, that cares to hear the word of God, and cares for the meanes, then of sottish persons that care not to hear, because they would not do that they know, and because they would not have their sleepy, dull, and drowsie conscience awaked: there is no hope of such a one. It should be our care to have right rules, and in the application of them to make much of conscience, that it may apply aright in directing, and then in comfort. If we obey it in directing, it will witnesse, and excuse; and upon witnesse and excuse, there will come a sweet Paradise to the soul, of joy and peace unspeakable, and glorious.

The last thing I observe from these words is this, that The testimonie and witnesse of conscience is a ground of Doctrine The witnesse of a good conscience a ground of joy. comfort, and joy.

The reason of the joyning these two, the witnesse of a good conscience, and joy; it is that which I said before in the description of conscience: 1. From the office of conscience. for conscience first admonisheth, and then witnesseth, and then it excuseth, or accuseth, and then it judgeth, and executeth. Now the inward execution of conscience is joy, if it be good: for God hath so planted it in the heart and soul, that where conscience doth accuse, or excuse, there is alway execution; there is alway joy, or fear; the affections of joy or fear alway follow. If a mans conscience excuse him, that he hath done well, then conscience comes to be enlarged, to be a Paradise to the soul, to be a Jubile, a refreshing, to speak peace and comfort to a man. For rewards are not kept altogether for the life to come; hell is begun in an ill conscience, and heaven is begun in a good conscience; an ill conscience is a hell upon earth, a good conscience is a heaven upon earth; therefore the testimony of a good conscience breeds glorying, and rejoycing.

Again, conscience when it witnesseth, it comforts, because when it witnesseth, 2. It witnesseth with God. it witnesseth with God, and where God is, there is his Spirit, and where the holy Spirit is, there is joy: for even as heat followes the fire, so joy and glorying accompany the Spirit of God, The Spirit of glory. Now when conscience witnesseth aright, it witnesseth with God; and God is alway cloathed with joy, he brings joy and glory into the heart. Conscience witnesseth with God that I am his.

And it witnesseth with my self that I have led my life thus, Our 3. Without selves. rejoycing is the witnesse of [our] conscience. It is not the witnesse of another mans conscience, but my own: other men may witnesse, and say I am thus and thus, but all is to no purpose, if my own conscience tell me I am another man then they take me to be: But when a mans own conscience witnesseth for him, there followes rejoycing. A man cannot rejoyce with the testimony of another mans conscience, because another man saith, I am a good man, &c. unlesse there be the testimony of my own conscience.

Now it is a sweet benefit, an excusing conscience, when it witnesseth well: Let us see it in all the passages of life, that a good conscience in excusing breeds glorying and joy.

It doth breed joy in Life, in Death, A good conscience breeds joy. at the day of judgement.

In life, in all the passages of life; in all estates, both good, and ill. 1. In life.

In good, the testimonie of conscience breeds joy, for it enjoyes the pleasures of this life, and the comforts of it with the favour of God; conscience In good estate. tells the man that he hath gotten the things well that he enjoyes, that he hath gotten the place, and advancement that he hath well: that he enjoyes the comforts of this life with a good conscience, and all things are pure to the pure. If he have gotten them ill, conscience upbraids him alway, and therefore he cannot joy in the good estate he hath. If a man had all the contentments in the world, if he had not the testimonie of a good conscience, what were all? What contentment had Adam in Paradise, after once by sin he had fallen from the peace of conscience? none at all. A little that the righteous hath, is better then great riches of the ungodly; because they have not peace of conscience.

And so for ill estate, when conscience witnesseth well, it breeds rejoycing. 2. In cvil estate. In false imputations, and slanders, and disgraces, as here, it was insinuated into the Corinthians by false teachers, and those that followed them, that 1. In false imputations. St. Paul was so and so: saith St. Paul, You may say what you will of me, My rejoycing is this, the testimony of my conscience, that I am not the man which they make me to be in your hearts by their false reports. The witnesse of conscience is a good and sufficient ground of rejoycing in this case. Therefore holy men have retired to their conscience in all times, as Saint Paul you see doth here.

So Job, his conscience bare him out in all the false imputations of his comfortlesse friends that were miserable comforters, they laboured to take away his sincerity from him, the chief cause of his joy, Yeu shall not take away my sincerity, saith he: you would make me an hypocrite, and thus and thus, but my conscience tells me I am otherwise, therefore you shall not take away my innocency from me. And in Job 31. 35. Behold, it is my desire, that the Almighty would answer me, and that my adversaries would write a Book against me, I would take it upon my shoulder, I would take it as a crown unto me. Here was the force of a good conscience in Jobs troubles, that if his adversaries should write a book against him, yet he would bind it as a crown about him: And so David, in all imputations this was his joy, when they laid things to his charge that he had never done: he takes this for his joy, the comfort of his conscience. So St. Paul, he retires to his conscience, and being raised up with the worthinesse of a good conscience, he despiseth all imputations whatsoever; he sets Conscience up as a flag of defiance, to all false slanders and imputations that were laid against him, as we see in the storie of the Acts, and in this place and others: saith he in one place, I passe not for mans sentence, I passe not for mans day; man hath his day, man will have his Judgment-seat, and will get upon the Bench, and judge me that I am such and such, I care not for mans day, there is another Judgement-seat that I looke unto, and to the testimony of my Conscience, My rejoycing is the witnesse of my Conscience.

Holie men have cause to retire to their own Consciences, when they would rejoyce against false imputations: so holy Saint Austin, what saith he to a Donatist that wronged him in his reputation? Think of Austin what you please, as long as my Conscience accuseth me not with God, I will give you leave to think what you will.

If so be that a mans Conscience cleares him, he cares not a whit for reports: because a good man looks more to Conscience then to fame; A good man looks more to Conscience then to fame. therefore if Conscience tell him truth, though fame lie he cares not much: for he squares not his life by report, but by Conscience. Indeed he lookes to a good name, but that is in the last place.

For a good man lookes first to God, who is above conscience; and then he lookes to Conscience which is under God: and then in the third place he lookes to report amongst men. And if God and his Conscience excuse him, though men accuse him, and lay imputations upon him, this or that, he passeth little for mans judgment: so the witness of conscience, it comforts in all imputations whatsoever.

Again, it comforts in sicknesse, Ezechias was sick, what doth he retire unto? Remember, Lord, how I have walked uprightly before thee; he goes to 2. In sicknesse his Conscience.

In sicknesse when a man can eate nothing a good Conscience is a continuall feast. In sorrow it is a Musician. A good Conscience doth not onely Counsell, and advise, but it is a Musician to delight. It is a Physitian to heal. It is the best Cordiall, the best Physick: all other are Physitians of no value, Comforts of no value. If a mans Conscience be wounded, if it be not quieted by faith in the blood of Christ: if he have not the Spirit to witnesse the forgivenesse of his sins, and to sanctifie and inable him to lead a good life, all is to no purpose, if there be an evill Conscience: the unsound body while it is sick, it is in a kind of hell already.

Again, take a man in any crosse whatsoever, a good conscience doth bear 3. In Crosses and losses. out the Crosse, it bears a man up alway: because a good Conscience, being a witnesse with God, it raiseth a man obove all earthly things whatsoever: there is no Earthly discouragement that can dismay a good Conscience, because there is a kind of Divinitie in Conscience put in by God, and it witnesseth together with God; so that in all crosses it comforts.

So likewise in losses, in want, in want of friends, in want of comforts, in want of liberty: what doth the witnesse of a good Conscience in all these? In want of friends, it is a friend indeed: it is an inward friend, a near friend to us. Put the case that a man have never a friend in the world, yet he hath God and his own conscience: where there is a good conscience, there is God and his holy Spirit alway. In want of liberty, in want of outward comforts, he hath the comfort of a good conscience.

A man on his death-bed, he sees he wants all outward comforts, but he hath a good conscience. And so in want of libertie, when a man is restrained, his heart is at liberty.

A wicked man that hath a bad conscience, is imprisoned in his own Heart, though he have never such libertie, though he be a Monarch, a bad Conscience imprisons him at home, he is in fetters, his thoughts make him afraid of Thunder, afraid of every thing, afraid of himself: and though there be no body else to awe him, yet his conscience awes him. Where there is a conscience under the guilt of sin unrepented, there is the greatest liberty in the world, there is restraint; for Conscience is the worst prison. Where there is a good conscience, there is an inward inlargement. A good man in the greatest restraint hath liberty. Paul and Silas, Act. 16. in the dungeon, in the hell of the dungeon, in the worst place of the dungeon, in the stocks, and at the worst time of the day (of the naturall day I mean) at midnight, and in the worst usage, when they were misused, and whipped with all, they had all the discouragements that could be; and yet they sang at midnight these blessed men Paul, and Silas, because their hearts were enlarged, there was a Paradise in the very Dungeon.

As where the King is, there is his Court, so it is where God is. God in the prison, in the noysom dungeon by his Spirit so enlarged their hearts that they sang at midnight. Where as if conscience be ill, if it were in Paradise, Conscience would fear, as we see in Adam. Saint Paul in prison was better then Adam in Paradise, when he had offended God. Adam had outward comforts enough; but when he had sinned, his conscience made him afraid, of him from whom he should have all comfort, it made him afraid of God and hide himself among the leaves; alas, a poore shift. We see then, conscience doth witnesse, and the witness of it when it is good, doth cause the soul to glory and rejoyce, not onely in positive ills, in slanders, and crosses, but in losses, in want of friends, in want of comforts, in want of liberty.

And so for the time to come, in evills threatned a good conscience is bold, It feares no ill tidings, Psalme 112. My heart is fixed, my heart is fixed saith David; wicked men are like the trees of the forrest, Isay 7. Wicked Ahaz, his heart did tremble, and shake, as the leaves with the wind. The noise of fear is alway in their eares; an ill Conscience when it is mingled with ill newes, when there are two feares together, it must needs be a great fear.

And a good conscience when it hath laid up grounds of joy in life in the worst estate, and condition of life, then it makes use of joy in death: for when all comforts are taken from a man, when his friends cannot comfort him, and all earthly things leave him, then that conscience that hath gone along with him, that hath been a Monitor, and a witnesse all his life-time, now it comes to speak good things to him, now it comforts him, now conscience is some body; at the houre of death, when nothing else will be regarded, when nothing will comfort, then conscience doth, The righteous hath hope in his death, as the Wise man saith. Death is called the King of feares; because it makes all afraid. It is the terrible of terribles, saith he Philosopher; but here is a King above the King of feares; a good conscience is above the King of feares, death. A good conscience is fo farre from being discouraged by this King of feares, that it is joyfull even in death: because it knowes that then it is near to the place where conscience shall be fully enlarged, where there shall be no annoyance, nor no grievance whatsoever.

Death is the end of misery; and the beginning of happinesse, therefore a good conscience is joyful in death.

And after death, at the day of judgment, there the witnesse of conscience is a wondrous cause of joy: for there a man that hath a good conscience, 3. At the day of judgement. he looks upon the Judge his Brother: he looks on him with whom he hath made his peace in his life-time before, and now he receives that which he had the beginnings of before, then he lifts up his head with joy and comfort. So you see how the witnesse of conscience causeth glory, and joy in all estates whatsoever, in life, in death, after death: it speaks for a man there, it never leaves him till it have brought him to heaven it self, where all things else leave a man.

Therefore how much should we prize, and value the testimony and witnesse of a good conscience? And what madnesse is it for a man to humour men, and displease conscience his best friend? Of all persons and all things in the world, we should reverence our own conscience most of all. Wretched men despise the inward witnesse of this inward friend, this inward divine, this inward Physician, this inward Comforter, this inward Counsellour. It is no better then madnesse that men should regard that every thing else be good, and clean, and yet notwithstanding in the middest of all to have foul consciences.

But to answer an objection, and to unloose some knots. It may be Objection. said, that when the Hearts of people are good, yet there a good conscience concludes not alway for comfort. VVhere there is faith in Christ, and an honest life, conscience should conclude comfort; here is the Rule, this I have obeyed, therefore I should have comfort.

Now this we see crossed oft-times, that Christians that live exact lives are often troubled in conscience: how can trouble of conscience stand with joy upon the witnesse of conscience?

I answer, the witnesse of Conscience, when it is a good conscience, it doth not alway breed joy. Answer. Why a good conscience doth not alway witnesse Comfort.

It is because our estate is imperfect here, and Conscience doth not alway witnesse out of the goodnesse of it, sometimee conscience is misled, and so sometimes good Christians take the errour of conscience for the witnesse of Conscience.

These things should be distinguished. Conscience sometime in the best erres, as well as gives a true witnesse.

If we take the errour of conscience for the witnesse of conscience, there will come trouble of conscience, and that deservedly, through our own folly.

Now conscience doth erre in good men, sometimes when they regard Rules which they should not, or when they mistake the matter and doe not argue aright. As for instance, when they gather thus, I have not grace in such a measure, and therefore I have none, I am not the Child of God.

What a rule is this? This is the errour of conscience: and therefore it must needs breed perplexitie of conscience. A good conscience when it is right cannot witnesse thus, because the Word doth not say thus. Is a nullitie, and an imperfection all one? No, there is much difference in the whole kind. A nullitie is nothing; an imperfection, though it be but a little degree, yet it is something. This is the errour of conscience, and from thence comes trouble of conscience which makes men reason ill many waies. As for instance, I have not so much grace as such a one hath, and therefore I have no grace. Now that is a false reasoning: for every one hath his due measure. If thou be not so great a rich man as the richest in the Towne, yet thou mayest be rich in thy kind.

Again, when conscience looks to the humour: you are to live by faith, and not by the humour of Melancholy. When the Instrument of reason that should judge is distempered by melancholy, it reasons from thence falsly. Because melancholy perswades me that I am so, therefore conscience being led by the humour of the body, saith I am so. Who bid thee live by humour? thou must live by rule. Melancholy may tell thee sometime when it is in strength, that thou art made of glasse, as it hath done some: it will deceive thee in bodily things, wherein sense can confute melancholy, much more will it if we yield to it in matters of the soule, it will perswade us that we are not the Children of God, that we have not Grace and goodnesse when we have.

Again, hence it is that conscience doth not conclude comfort in Gods Children, because it looks to the ill, and not to the good that is in them: for there are those two things in Gods Children, there is good, and ill, now in the time of temptation they look to the ill, and think they have no good, because they will not see any thing but ill. They fix their eyes on the remainders of their rebellious lusts (which are not fully subdued in them,) and they look wholly on them. Whereas they should have two eyes, one to look on that which is good, that God may have glorie, and they comfort.

Now they fixing their eyes altogether on that which is naught, and because they doe not, or will not see that which is good, therefore they have no comfort, because they suffer conscience to be ill led, that it doth not its duty.

And conscience in good men, it looks sometimes to that that it should not in others, in regard of others. It looks to the flourishing of wicked men, and therefore it concludes, Certainly I have washed my hands in vain, since such men thrive and prosper in the world, Psalme 37. and Psalme 73. VVho bade thee look to this, and to be uncomfortable from thence, that thy estate is not good, because it is not such an estate? So foolish, and as a beast was I before thee, saith David, because I regarded such things. No marvell if men be uncomfortable that are led away by scandals. Look to faith, goe to the Word, to the Sanctuarie; I went to the Sanctuary, saith he, and there I saw the end of these men. So conscience must be suffered to have its work, to be led by a true rule.

Again, conscience sometimes concludes not comfort, when there is ground of comfort, from the remainders of corruptions, and infirmities; whereas we should be driven by our infirmities to Christ. And conscisence sometimes in good men doth not exercise its work in good men, it is drawn away with vain delights, even in the best men.

And conscience of its owne unworthinesse and of the greatnesse of the things it lookes for being joyned together, it makes a man that he joyes not when he hath cause. As for instance, when the soule sees that God in Christ hath pardoned all my sins, and hath vouchsafed his Spirit to me, and will give me heaven in the world to come, to such a wretch as I am: here being a conflict between the conscience and sense of its own unworthinesse, and the greatnesse of 〈◊〉 good promised, the heart begins to stagger, and to doubt for want of sound faith.

Indeed, if we look on our own unworthinesse, and the greatnesse of the good things promised we may wonder: but alas, God is infinite in goodnesse, he transcends our unworthinesse: and in the Gospell the glorie of Gods mercy it triumphs over our unworthinesse, and over our sins: whatsoever our sin and unworthinesse is, his goodnesse in the Gospel triumphs over all.

In Innocency God should have advanced an innocent man; but the Gospel is more glorious; for he comes to sinners, to condemned persons by nature, and yet God triumphs over their sins, and unworthinesse; he regards not what we deserve, but what may stand with the glory of his mercy; therefore we should banish those thoughts, and enjoy our own priviledge, the promises of heaven and happinesse and all comforts whatsoever; so much for the answer of that objection.

Now if we would joy in the witnesse of a good conscience, we must Directions to joy in the witness of conscience. especially in the time of temptation live by faith, and not by feeling, not by what we feele for the present; but as we see Christ in his greatest horrour, My God, my God, why hast thou forsaken me? he goes to my God still. We must live by faith and not by sense.

And then if we would rejoyce in extremities, remember that God works by contraries. God will bring us to heaven, but it must be by hell. God will bring us to comfort, but it must be by sense of our own unworthinesse. He will forgive our sins, but it must be by sight and sense of our sins: he will bring us to life, but it must be by death; he will bring us to glorie, but it must be by shame, God works by contraries; therefore in contraries believe contraries. When we are in a state that hath no comfort, yet we may joy in it if we believe in Christ, he works by contraries.

As in the Creation he made all out of nothing, order out of confusion: So in the work of the new creation, in the new creature, he doth so likewise, therefore be not dismayed.

Remember this rule likewise, that in the covenant of Grace God requires truth, and not measure, (thou art not under the law, but under the covenant of Grace.) A little fire is true fire as well as the whole element of fire. A drop of water is water as well as the whole Ocean; so if it be true faith, true grief for sins, true hatred of them, true desire of the favour of God, and to grow better: truth is respected in the covenant of Grace, and not any set measure.

What saith the Covenant of Grace? He that believes, and repents shall be saved, not he that hath a strong faith, or he that hath perfect repentance. So Saint Paul saith (as we shall see after) This is our rejoycing, that in simplicity, and sincerity we have had our conversation among you; he doth not say, that our conversation hath been perfect. So if we would have joy in the testimony of conscience, we must not abridge our selves of joy, because we have not a perfect measure of Grace: but rejoyce that God hath wrought any measure of Grace in such unclean and polluted hearts as ours are: for he least measure of Grace is a pledge of perfection in the world to come. This is our rejoycing, the testimony of our conscience, &c.

Hence we may gather clearly, that

A man may know his own estate in Grace. Obser. A man may know his estate in Grace.

I gather it from the place thus, Our rejoycing is this, the testimony of our conscience, that in simplicity, &c.

Where there is joy, and the ground of joy, there is a knowledge of the estate; but a Christian hath glorying, and a ground of glorying in himself, and he knowes it, he hath that in him that witnesseth that estate, he hath the witnesse of conscience, therefore he may know and be assured of it. If this testimony were not a true testimony it were something: but all men naturally have a conscience: and a Christian hath a sanctified conscience, and where that is there is a true testimony, and true joy from that testimony; therefore he may be assured of his salvation, and have true joy and comfort, a Heaven upon Earth before he come to Heaven it self.

If conscience testifie of it self, and from witnessing give cause of joy, much more the Spirit of God comming into the conscience, The Spirit beares witnesse with our spirits. If our spirit, and conscience bear witnesse to us of our conversation in simplicity, and sincerity, and from thence of our estate in grace, much more by the witnesse of two: By the witnesse of two, or three every thing shall be confirmed; but our spirits, and conscience, and the Spirit of God (which every Child of God hath) witnesseth that we are the Children of God, Rom. 8. The Spirit witnesseth with our spirits that we are the sons of God. Therefore a Christian may know his estate in Grace.

The spirit of a man knowes himself, and the Spirit of God knowes him likewise, and it knowes what is in the heart of God: and when these two meet, the Spirit of God that knowes the secrets of God, and that knowes our secrets, and our spirit that knowes our heart likewise, what should hinder but that we may know our own estate? It is the nature of conscience (as I told you) to reflect upon it self and upon the person in whom it is, to know what is known by it, and to judge, and condemne, and execute it self, by inward fear, and terrour, in ill, and in good, by comfort and joy in a mans self. It is the property that the soul hath above all creatures to return and recoyle upon it self. If this be naturall to man much more to the spirit of a man: For if a man know what is in himself naturally, his own wit, and understanding, which is alway with him, bred up with him, much more he knowes by his spirit the things that are adventitious, that come from without him, that is the work of Grace.

If a man by a reflect knowledge, know what naturally is in him, in what part he hath it, and how he exerciseth it; if he know and remember what he hath done, and the manner of it, whether well or ill, then he may know the work of the Spirit that comes from without him, that works a change in him.

We say of light, that it discovers it self and all other things: so the soule it is lightsome, and therefore knowes it self and knowes other things.

The Spirit of God is much more lightsome: where it is it discovers it self, and lighteneth the soule, it discovereth the party in whom it is. As the Apostle saith, 1, Cor. 2. 12. We have the Spirit, whereby we know the things that we receive of God. It not onely worketh in us, but it teacheth us what it hath wrought. Therefore a Christian knowes that he is in the state of grace, he knowes his virtues, and his disposition; except it be in the time of temptation, and upon those grounds named before.

Therefore we should labour to know our estate, to examine our selves whether we be in the faith or no, except we be reprobates, and cast awayes, as the Apostle speakes. A Christan should aime at this, to understand his own estate in grace upon good grounds.

But it may be objected: how can we know our estate in Grace, Object. our virtues are so imperfect, our abilities are so weak and feeble?

I answer, the ground of judging aright of our estate, it is not worthiness or perfection, but sincerity. We must not look for perfection: For that Answer. makes the Papists to teach that there may be doubting, because they look to false grounds: but we must look to the ground in the covenant of grace, to grace it self, and not to the measure. Where there is truth and sincerity, there is the condition of the covenant of grace, and there is a ground for a man to build his estate in grace on.

The perfect righteousnesse of Christ is that, that gives us title to heaven: but to know that we have right in that title, is the simplicity, and sincerity in our walking, in our conversation, as the Apostle saith here, This is our reoycing, &c. Therefore Christians, when they are set upon by temptations of their own misdoubting hearts, and by Satan they must not go to the great measure of grace that is in others, that they have not so much as others, and therefore they have none; nor to the great measure of grace that they want themselves, but to the truth of their grace, the truth of their desires and endeavours, the truth of their affections. Hereby we know that we are translated from death to life, because we love the brethren.

This should stir us up to have a good conscience, that we may rejoyce. Why should we labour that we may rejoyce? Why? what is our life Use. To labour for a good conscience that we may have joy. without joy? and what is joy without a good conscience?

What is our life with out joy? without joy we can do nothing, we are like an instrument out of tune; an instrument out of tune it yiels but harsh musick. Without joy we are as a member out of joynt: we can do nothing well without joy, and a good conscience, which is the ground of joy. A man without joy is a palsie-member that moves it self unfitly, and uncomely, he goes not about things as he should,. A good conscience breeds joy and comfort, it inables a man to do all things comely in the sight of God, and comfortably to himself, it makes him go chearfully through his businesse. A good Conscience is a continuall feast: without joy we cannot suffer afflictions; we cannot die well without it. Simeon died comfortably, because he died in peace, when he had imbraced Christ in his heart, and in his armes. Without joy and the ground of joy we can neither do nor suffer any thing. Therefore in Psalme. 51. David when he had lost the peace and comfort of a good conscience, he prayes for the free Spirit of God. Alas, till God had enlarged his heart with the sense of a good conscience in the pardon of his sins, and given him the power of his Spirit to lead a better life for the time to come, his spirit was not free before: he could not praise God with a large spirit; he wanted freedom of spirit, his conscience was bound, his lips were sealed up, Open my lips, and my mouth shall shew forth thy praise. His heart was bound, and therefore he prayes to have it inlarged. Restore to me thy joy and salvation, intimating that we cannot have a free spirit without joy, and we cannot have joy without a good conscience sprinkled with the blood of Christ, in the pardon of our sins.

If it be so, that we cannot do any thing, nor suffer any thing as we should, that we cannot praise God, that we cannot live nor die without joy, and the ground of it the testimony of a good conscience: let us labour then that conscience may witnesse well unto us.

Especially considering that an ill conscience, it is the worst thing in the world; there is no friend so good as a good conscience, there is no foe so Nothing worse then an ill conscience. ill as a bad conscience; it makes us either Kings or slaves. A man that hath a good conscience that witnesseth well for him, it raiseth his heart in a Princely manner above all things in the world: a man that hath a bad conscience, though he be a Monarch it makes him a slave: a bad conscience imbitters all things in the world to him, though they be never so comfortable in themselves. What is so comfortable as the presence of God? What is so comfortable as the light? yet a bad conscience that will not be ruled, it hates the light, and hates the presence of God, as we see Adam, when he had sinned he fled from God.

A bad conscience cannot joy in the middest of joy, it is like a goutie foot, or a goutie toe covered with a velvet shoe: alas, what doth it ease it? what doth glorious apparel ease the diseased body? nothing at all, the ill is within, there the arrow sticks.

And so in the comforts of the Word, if the conscience be bad, we that are the messengers of comfort we may apply comfort to you: but if there be one within that saith thus, it is true: but I regarded not the Word before, I regarded not the checks of conscience, conscience will speak more terrour then we can speak peace. And after long and wilful rebellion conscience will admit of no comfort for the most part. Regard it therefore in time: labour in time that it may witnesse well. An ill conscience when it should be most comforted then it is most terrible; at the hour of death we should have most comfort, (if we had any wisdom) when earthly comforts shall be taken from us, and at the day of judgment: then an ill conscience, look where it will it hath matter of terrour. If it look up, there is the Judge armed with vengeance; if it look beneath, there is hell ready to swallow it; if it look on the one side, there is the divell accusing, and helping conscience; if it look round about, there is heaven, and earth, and all on a fire, and within there is a hell: where shall the sinner, and ungodly appear? If the righteous scarcely be saved, where shall the sinner and ungodly appear, at that time?

O let us labour to have a good conscience, and to exercise the reflect power of conscience in this world, that is, let us examine our selves, admonish our selves, judge our selves, condemn our selves, do all in our selves. Let us keep court at home first, let us keep the assizes there, and then we shall have comfort at the great assizes.

Therefore God out of his love hath put conscience into the soule, that we might keep a court at home. Let conscience therefore do its worst now, let it accuse, let it judge: and when it hath judged, let it smite us, and do execution upon us, that having judged our selves we may not be condemned with the world.

If we suffer not conscience to have its full work now, it will have it one day: a sleepy conscience will not alway sleep; if we do not suffer conscience to awake here, it will awaken in hell where there is no remedy.

Therefore give conscience leave to speak what it will; perhaps it will tell thee a tale in thine ear, which thou wouldest be loath to hear: it will pursue thee with terrours like a blood-hound, and will not suffer thee to rest: therefore as a bankrupt thou art loath to look in thy books, because there is nothing but matter of terrour. This is but a folly, for at the last conscience will do its duty; it will awaken either here, or in hell. Therefore we are to hope the best of them that have their consciences opened here, there is hope that they will make their peace with God: that they will agree with their adversary while they are in the way. If thou suffer conscience to be sleepy and drowsie till it be awaked in hell, wo unto thee: for then thy estate is determined of, it will be a barren repentance. Now thy repentance may be fruitful, it may force theeto make thy peace with God: dost thou think it will alway be thus with thee? Thou besottest thy conscience with sensualitie, and sayest, Go thy way, and come another time, as he said to St. Paul: I will tell thee, this peace will prove a tempest in the end.

Conscience of all things in the world deserves the greatest reverence; more then any Monarch in the world: for it is above all men, it is next unto God: and yet what do many men? regard the honour 〈◊〉 their friends more then conscience, that inward friend that shall accompany them to heaven, that will go with them to death, and to judgement, and make them lift up their heads with joy when other friends cannot help them, but must needs leave them in death. Now for a man to follow the humours of men, to follow the multitude, and to stain conscience, what a foolish wretch is he? though such men think themselves never so wise, it is the greatest folly in the world to stain conscience to please any man, because conscience is above all men.

Again, those that follow their own humours, their own dispositions, and are carried away with their own lusts, it is a folly and madnesse: for the time will come, that that which their covetous base lust hath carried them to, that shall be taken away, as honours, riches, pleasures, which is the fuel of that lust, which makes them now neglect conscience, all shall be taken away in sicknesse, or in the time of despair when conscience shall be awaked. Now what folly is it to please thy own lust which thou should'st mortifie, and subdue, and to displease conscience thy best friend? and then when thy lust is fully satisfied, all that hath been fuel to it, that hath fed it, shall be taken away at the hour of death, or some special judgement, and conscience shall be awaked, and shall torment thee, for giving liberty to thy base lusts, and to thy self. And those eyes of thy soul that thy offence delighted to shut up, there shall some punishment come either in this life, or in that to come that shall open those eyes. As Adams eyes were opened after his sin; why? were they not open before? he had such a strong desire to the apple, he did not regard them; but his punishment afterward opened those eyes, which his inordinate desire shut. So it shall be with every sinner: therefore regard no man in the world more then thy conscience. Regard nothing, no pleasure, no profit, more then conscience, reverence it more then any thing in the world. Happie is that man that carries with him a good conscience that can witnesse that he hath said, nor done nothing that may vex, or grieve conscience: if it be otherwise, whatsoever a man gains, he loseth in conscience, and there is no comparison between those two. One crack, one flaw in conscience will prove more disadvantagious, then the rest will be profitable. Thou must cast up the rest again, they are sweet bits downward, but they shall be gravel in the belly.

We think, when we have gained any thing, when we have done any thing, we shall hear no more of it, as David said to Joab, when he set him to make away Uriah, Let not this trouble thee: So let not this ill gain, let not this ill speech, or this ill carriage trouble thee, thou shalt hear no more of this. We take order to stop and silence conscience, thinking never to hear more of it: oh, but remember, conscience will have its work, and the longer we defer the witnesse and work of conscience, the more it will terrifie and accuse us afterward.

Therefore of all men (be they never so great) they are most miserable that follow their wills and their lusts most, that never have any outward check, or inward check of conscience, but drown it with sensual pleasures. As Charles the 9th. who at night (when conscience hath the fittest time to work, a man being retired, then he) would have his singing boyes, after he had betreyed them in that horrible Massacre, after which he never had peace and quiet. And as Saul sent for Davids Harpe when the evil spirit was upon him. So wicked men they look for forreign helps, but it will not be: for the greatest men with their forreign helps are most miserable.

The reason is, because the more they sink in rebellion, and sin against conscience, the more they sink in terrours: it shall be the greatest torment to those that have had their wills most in the world, the more their conscience is silenced and violenced in this world, the more vocal it shall be at the hour of death, and the day of judgement. Therefore judge who are the most miserable men in the world, (although they have never so much regard in the world besides) those that have consciences, but will not suffer them to work; but with sensuality within them, and by pleasing flattering speech of those without them, they keep it down, and take order that neither conscience within, nor none other without shall disturbe them; if they do, they shall be served as Ahab dealt with Micaia. These men that are thus at peace in sinful courses, of all men they are most miserable: they enjoy their pleasure here for a little time, but their conscience shall torment them for ever, and shall say to them as Reuben said to his Brethren. I told you this before, but you would not hearken to me, and now you shall be tormented.

Conscience is an evil beast, it makes a man rise against himself: therefore of all men, those that be disordered in their courses, that neglect conscience, and neglect the means of salvation, that should awaken conscience, they are the most miserable: for the longer they go on, the more they sink in sin, and the more they sink in sin, the more they sink in terrour of conscience, if not now, yet they shall hereafter.

If we desire therefore to have joy and comfort at all times, let us labour to have a good conscience that may witnesse well: And therefore let us every day keep an audite within doors; every day cast up our accounts, every day draw the blood of Christ over our accounts, every day beg forgivenesse of sins, and the Spirit of Christ to lead us, that so we may keep account every day, that we may make our reckonings even every day, that we may have the lesse to do in the time of sicknesse, in the time of temptation, and in the time of death, when we have discharged our Consciences before by keeping session at home in our own hearts.

This should be the daily practice of a Christian, and then he may lay himself down in peace.

He that sleeps with a conscience defiled, is as he that sleeps among wild beasts, among adders, and toades, that if his eyes were open to see them, he would be out of his wits. He that sleeps without a good conscience he is an unadvised man, God may make his bed his grave, he may smite him suddenly; therefore let us every day labour to have a good conscience, that so we may have matter of perpetual joy.

A good conscience (especially) is an Evangelicall conscience: for a legall good conscience none have, that is, such a conscience as acquits a man that he hath obeyed the law in all things exactly. A legall compleat good conscience none have, except in some particular fact: there is a good Conscience in fact. As the Heathen could excuse themselves, they were Evangelical conscience▪ thus, and thus: and God ministreth much joy in that. But an Evangelical good Conscience is that we must trust to, that is, such a Conscience, that though it knowes it self guilty of sin, yet it knowes that Christ hath shed his blood for sinners: and such a Conscience as by meanes of faith is sprinkled with the blood of Christ, and is cleared from the accusations of sin.

There is an Evangelicall Conscience, when by faith wrought by the Spirit of God, in the hearing of the Gospell, we lay hold upon the obedience and righteousnesse of Christ. And such is the obedience and righteousnesse of Christ, that it pacifieth the conscience which nothing else in the world will doe; the conscience without a full obedience it will alway stagger.

And that is the reason that Conscience confounds and confutes the Popish way of salvation by works, &c. Because the conscience alway staggers, and feares, I have not done works enough, I have not done them well enough: those that I have done they have been corrupt, and mixed, and therefore I dare not bring them to the Judgement-seat of God, to plead them meritorious. Therefore they do well to hold uncertainty of salvation; because holding merit they must needs be uncertaiu of their salvation. A true Christian is certain of his salvation, because his conscience layes hold on the blood of Christ; because the obedience whereby he claimes heaven is a superabundant obedience, it is the satisfaction of Christ; as the Apostle saith in that excellent place, Heb. 9. 24. The blood of Christ which offered himself by the eternall Spirit, that is, by the God-head, shall cleanse your consciences from dead works to serve the living God. The blood of Christ that offered himself, his humane nature by his divine, to God as a sacrifice, it shall purge your consciences from dead works. The blood of Christ, that is, the Sacrifice, the obedience of Christ, in offering himself, fully pacified God, and answered the punishment which we should have indured: for he was our surety. The blood of Christ speaks better then the blood of Abel. It speaks better then our sins. Our sins cry vengeance, but the blood of Christ cries mercy.

The blood of Christ out-cries our sins: the guilty conscience for sin cries, Guiltie, guiltie, hell, Damnation, wrath and anguish: but the blood of Christ cries, (I say mercy) because it was shed by our surety in our behalf, his obedience is a full satisfaction to God.

Now the way to have a good conscience is upon the accusations of an evill conscience by the law to come to Christ our surety, and to get our The way to have a good Conscience. consciences sprinked by faith in his blood, to get a perswasion that he shed his blood for us, and upon that to labour to be purged by the Spirit. There are two purgers, the blood of Christ from the guilt of sin, and the Spirit of Christ from the stain of sin: and upon that comes a compleat good conscience; being justified by the blood of Christ, and sanctified by the Spirit of Christ. Therefore Christ came not by blood alone, or by water alone, but by water and blood; by blood, in justification; by water, in sanctification, and holinesse of life.

Why do we alleadge this now for the Sacrament? Question.

We speak of a good conscience, which is a continual feast. How comes a good conscience to be such a continual feast? Answer.

An Evangelicall conscience is a feast indeed, because it feeds on a higher feast, it feeds on Christ: he is the Passeover Lambe, as the Apostle applies it, 1. Cor. 5. he is the Passeover slain for us: and there is represented in the Sacrament, his body broken, and his blood poured out for our sins; he came to feast us, and we shall feast with him.

Hereupon if we bring repentance for our sins past, and faith whereby we are incorporate into Christ, then our consciences speak peace: and as it is in 1 Pet. 5. the conscience makes a good demand, It is not baptisme, but the demand of a good conscience. When the conscience hath fed on Christ, it demands boldly (as it is, Rom. 8.) of Satan, and all enemies, Who shall lay any thing to our charge? it is God that justifieth, it is Christ that died, or rather that is risen again. It boldly demands of God who hath given his Son: the bold demand of conscience prevails with God, and this comes by faith in Christ. Now this is strengthened by the Sacrament: here are the visible representations and seales, that we are incorporate more and more into Christ: and so feeding upon Christ once, our conscience is pacified and purged from all dead works, and we come to have a continuall feast.

Christ is first the Prince of righteousnesse, the righteous King, and then Prince of peace: first he gives righteonsnesse, and then he speaks peace to the conscience. The Kingdom of God is righteousnesse, peace, and joy in the Holy Ghost.

So that all our feast and joy and comfort that we have in our consciences, it must be from righteousnesse. A double righteousnesse; the righteousnesse of Christ which hath satisfied, and appeased the wrath of God fully: and then we must have the righteousnesse of a good conscience sanctified by the Spirit of Christ; we must put them together alway; we can never have communion with Christ, and have forgivenesse of sins, but we must have a Spirit of sanctification. There is mercy with thee, that thou mayest be feared. Where there is mercy in the forgivenesse of sin, there is a disposition to fear it ever after. Therefore if for the present you would have a good conscience, desire God to strengthen your faith in the blood of Christ poured out for you: desire God to strengthen your faith in the crucified bodie of Christ broken for you: that so feeding on Christ who is your surety, who himself is yours, and all is yours, you may ever have the feast of a good conscience, that will comfort you in false imputations, that will comfort you in life, and in death,, and at the day of judgement. This is our rejoycing in all things, the testimony of our conscience: first purged by the blood of Christ, and then purged, and sanctified by the Spirit of Christ, that we have had our Conversation in simplicity and sincerity, &c. Our rejoycing is this, that in simplicity, and sincerity.

This is the matter of this testimonie of Conscience, that is simplicity, and sincerity. Saint Paul glories in his simplieity, and sincerity. And (mark that by the way) it is no vain glorying, but lawful upon such cautions as I named before: but to add a little. A man in some cases Cautions for glorying in grace. may glory in the Graces of God that are in him; but with these cautions.

First, if so be that he look on them as the gifts of God.

Secondly, if he look on them as stained with his own defects, and so in that respect be humbled.

Thirdly if he look upon them, as fruits of his justification, and as fruites of his assurance of his salvation, and not as causes.

And then if it be before men that he glories: not when he is to deale with God. When men lay this, and that imputation upon a man he may rejoyce (as Saint Paul doth here) in the testimony of his conscience, in simplicity and sincerity.

The matter of the testimony of Conscience, wherein he glories is simplicity, and godly sincerity, or as the words may well be read, in the simplicity, and sincerity of God; such as proceeds from God, and such as aimes at, and looks to God, and resembles God. For both simplicity, and sincerity come from God, they are wrought by God: and therein we resemble God, and both of them have an eye to God, a respect to God: so it is in the originall, in the simplicity and sincerity of God.

There is not much difference between simplicity and sincerity, the one expresseth the other: if you will have the difference, simplicity especially respects men, our conversation amongst men. Simplicity hath an eye to Difference of simplicity and sincerity. God in all things in Religion opposite to hypocrisy in Religion. Simplicity that is opposed to doublenesse; where doublenesse is there is alway hypocrisy, opposed to sincerity, and where simplicity is there is alway sincerity, truth to God. But it is not good to be very exact and punctuall in the distinction of these things, they may one expresse the other very well. Simplicity.

Saint Paul's rejoycing was that his conscience witnessed to him his simplicity in his whole conversation in the world, his whole course of life, which the Scripture calls in other places a walking. Saint Paul meanes this first of himself, and then he propoundes himself an example to us.

How was St. Paul's conversation in simplicity.

Not onely if we consider Saint Paul as a Christian, but consider Question. him as an Apostle, his conversarion was in simplicity. It was without guile, without seeking himself, without seeking his owne: for Answer. Saint Paul's conversation in simplicity. rather then he would be grievous to the Corinthians, the man of God, he wrought himself; because he would not give any the least scandall to them being a rich people, he had rather live by his own labour then to open his mouth, he did not seek himself. In a word, he did not serve himself of the Gospell: he served Christ, he did not serve himself of Christ.

There are many that serve themselves of the Gospell, that serve themselves of religion: they care no more for religion then will serve their owne turne. Saint Paul's conversation was in simplicity, he had no such aime, he did not preach of envy, orof malice, or for gain, as he taxeth some of the Philippian teachers, Some preach Christ, not of simplicity, and sincerity, but of envy, &c.

Then again, as an Apostle, and a teacher, his conversation was in simplicity: because he mingled nothing with the Word of God in teaching, his doctrine is pure. What should the chaffe do with the wheat? Jer. 20. What should the drosse do with the Gold? he did not mingle his own conceits and devices with the Word: for he taught the pure Word of God, the simple Word of God, simple without any mixture of any by-aimes. So the blessed Apostle was simple both in his Doctrine and in his intentions. Propounding himself herein exemplary to all us, that as we look to hold up our heads with comfort, and to glory in all estat es whatsoever; so our consciences must bear us witnesse that we carry our selves in the simplicity, and sincerity of God.

Now simplicity is, when there is a conformity of pretention, and intention, Simplicity what. when there is nothing double, when there is not a contradiction in the spirit of a man, and in his words and carriage outwardly. That is simplicty, when there is an exact conformity, and correspondence in a mans judgement and speech, in his affections and actions. When a man judgeth simply as the truth of the thing is; and when he affects as he judgeth, when he loves and hates as he judgeth, and he speakes as he affects and judgeth, and he doth as he speaks, then a man is a simple man.

Simple that is properly, that hath no mixture of the contrary: as we say, Simple without mixture. light is a simple thing, it cannot indure darknesse: fire is a simple body: it cannot indure the contrary with it: so the pure Majestie of God cannot indure the least stain whatsoever. So it is with the holy disposition of a Christian, when he is once a new creature there is a simplicity in him: though there be a mixture, yet he studies simplicity, he studies to have nothing opposite to the Spirit of God: he studies not to have any contradiction in him, he labours that his heart may not go one way, and his carriage another, that his pretentions be not one, and his intentions another. He beares the Image of Christ: you know Christ is compared to a Lambe, a simple creature, fruitfull to men, innocent in himself. So the holy Ghost appeared in the shape of a Dove, a simple creature, that hath no way to avoid danger but by flight, a harmelesse creature.

The Divell takes on him the shape of a Serpent, a subtile wild Creature. The Holy Ghost appeared in the shape of a Dove. You see then what simplicity is: it is a frame of soule without mixture of the contrary.

We must not take simplicity for a defect, when a man is simple because he knowes not how to be wittie; simplicitie is sometimes Simplicity. taken in that sense, for a defect of nature, when a man is easily 1. Not defect. deluded: but here it is taken for a grace. A man that knowes how to double with the world, how to run counterfeit, how to be false in all kinds, but he will not: he knowes the world, but he will not use the fashions of the World; so simplicitie here is a strength of grace.

Likewise, simplicity, and plainnesse, it must not be taken for rudenesse, and unnecessary opening of our selves: for that is simplicity in an evill sense, prophane rudenesse.

You shall have some that will lay about them, they care not what they speak, they care not whom they smite; but as Solomons foole, they 2. Not rudeness. throw fire-brands; they speak what they list, of whom they list, against whom they list. Here simplicity and plainnesse is no grace, this is no vertue: this is but an easing of their rotten, corrupt, and vile heart,

We know there are two kind of Sepulchres, open, and shut sepulchres: they are both naught; but yet notwithstanding, your hidden sepulchre is lesse offensive; that which is open stinks that none can come nigh, that is very offensive. An hypocrite that is a hidden sepulchre, a painted sepulchre without, and nothing but bones within, he hath a naughty, rotten heart: yet notwithstanding he is not so offensive as the open sepulchre, which offends all that come near it. So these men that say they cannot dissemble; and they have a plaine heart, though they will swear, and dissemble, and detract, and throw fire-brands against any man, Is this a plain heart? it is an open sepulchre, that sends a stench to all that are near.

Again, let us take heed, that we do not for simplicitie take credulitie: 3. Not credulity. The simple man (saith Solomon) will believe every thing. This is simple credulitie. A man must not believe every thing, for there is much danger comes by credulity. Jeremiah, and Gedaliah, and others, they were much harmed by credulity. It is a good fence not to be too hastie to believe; for incredulity, and hardnesse to believe is a good preservative; and he is a wise man that will not believe every thing. So you see there are some things that come near this simplicity, as defect, rudenesse, and credulitie, which yet are not that simplicitie that Saint Paul saith he walked in.

And this simplicity may well be called the simplicity of God; because Why called the simplicity of God. God is simple, He is light, and in him there is no darknesse at all. There is no mixture of fraud, or contrariety, he is pure, simple, and sincere. And as he is in his nature, so he is in his carriage to men every way. There is a simplicity that he doth in his Word testifie. And indeed he hath shewed that he loves us; would we have a better evidence of it then his own Son? there is no doubling in Gods dealing to men. And therefore as it comes from God; so this simplicitie it resembleth God.

For alas, if God had had by-respects, what could the creature yield him? doth he stand in need of us, or doth he need any thing we have? All counterfeiting, and insincerity, and doubling, is for hope of gain, or for fear of danger. Now what can God have of the creature? what cause hath he in us of his dealing toward us? In his giving, in his forgiving, in all his dealing he is simple.

So every one that is the Child of God he hath the virtue of simplicity. Simplicity is such a Grace as extends to all the parts of our conversation. As the Apostle saith here, My conversation in the world hath been in simplicity.

By nature man is contrary to this simplicity, since the fall. God made him right and straight, and simple, but as the Wise man saith, he sought Manby nature prone to double. out many inventions. So that a man without Grace is double in his carriage. And that from Self-Love, from Self-Ends, and aimes.

And hereupon he must be double: for there must be something that is The ground of it. good in him, for else evill is destructive of it self: if there were not some thing good, men could never continue, nor the place could never continue. And if all were good, and all were plain, and honest, that would destroy the ill which men labour to nourish. Men have carnall projects to raise themselves, to get riches, and this must be by ill meanes: there is an Idoll in their hearts which they serve, which they sacrifice to, their self-love, either in honour, or in riches, or in pleasure, they set up something. Therefore a man without grace, he studies to be strongly ill: and because he cannot be ill except he be good, for then all the World would see it: hereupon comes doubling. Good there must be to carrie the ill he intends the more close: ill there must be, or else he cannot have his aime. And hence comes dissimulation and simulation, the Ground of dissimulation. vices of these times, (both opposite to simplicity) and such vices as proceed from want of worth and want of strength.

For when men have no worth to trust to, and yet would have the profit of sin, and the pleasure of sin, and would have reputation, then they carrie all dissemblingly. Where there is strength of worth, and of parts, and reputation, there is lesse dissembling alway. It is a vice usually of those that have little or no vertue in them. A man of strength carries things open and fair.

This dissimulation it comes from the want of this grace of simplicity, both, Before the project. In After

Before, as you see in Herod, he intends mischief, when he pretends he would be a worshipper of Christ: and so Absalom he pretends he had a vow to make, when he intends murther: a dissimulation, pretending good when there is an intention of ill before.

So there is a dissimulation in the project for the present, which comes from this doubling, when men carrie things fairly outwardly to those with whom they live, and yet notwithstanding have false and treacherous hearts. As Judas had all the while he conversed with Christ, he covered his ill with good pretexts, a care for the poor, &c.

So after, when the ill is done what a world of doubling is there to cover ill, to extenuate it, and excuses, and translations? This is the simplicitie that reigns among men where there is no strength of grace: where there is want of simplicitie there is this dissembling.

And with dissimulation there is simulation, that is, when we make our selves sometimes worse then we are: when we are better then we seeme Of simulation. to be: sometimes that wins on us too: then we carrie not our selvee simply.

For if we were good, we would be good every where. But a man that useth simulation, if he be in evill company he fashioneth himself to the company, he speaks that which his Conscience checks him for, he carries himself vainly, and lightly, he holds correspondence with the company. So that by dissimulation, and simulation, there is a fault committed against simplicitie, which yields the Testimony of a good conscience.

It is a base fault this simulation, which we think to be a lesser fault then the other, which is dissimulation: for whom do we serve? are we not Aggravation of this sin. the sons of God? are we not the sons of our heavenly Father? the sons of the great King? and for us to carrie our selves not to be such as we are in the middest of the wicked world, it is a great want of discretion. Saint Paul would discover who he was, even before the bar: David would speak of Gods righteous testimonies even before Princes, and not be ashamed.

And this is that which Christ saith, He that is ashamed of me before men, of him will I be ashamed before my heavenly Father. Let us take heed of dissimulation, and simulation, which are opposite to this simplicity.

Again, this simplicity is opposite to curiosity, and finenesse. And thus the Apostle both in his calling, and conversation, St. Paul conversed Simplicity opposite to curiosity. in simplicity, as a Christian, and as an Apostle.

As an Apostle he was not over-curious in words: he reproveth those foolish vain glorious spirits, that were so among the Corinthians. He delivered the Word plainly, and plainnesse is best in handling the Word of God: for who will enamell a precious stone? we use to enamell that that hath not a native excellencie in it self, but that which hath an excellencie from something without. True Religion hath this with it alway, that it is simple; because it hath state enough of its own.

The whore of Babylon hath need of a gilded cup, and pictures, (and what not?) to set her out; but the true Religion is in Simplicity.

Christ himself when he was born, he was laid in a Cratch, he was simple in his carriage, and his speeches. It was a common speech in ancient time, when the Chalices were gold, the Priests were wood. In Religion finenesse, and curiosity carrie suspition of falsehood with them.

Those that overmuch affect finenesse of speech, they are either deceived, or will deceive. That which is not native, and comes not from within it will deceive. Some falsehoods carrie a better colour then some truths: because men set their wits on work to set some colour upon falsehood alway.

And here take notice of the duty of Ministers, that they should utter divine truth in the native simplicity of it. Saint Paul as a Minister delivered the plain Word plainly.

And as a Christian in our common course of life: as we should take heed of doubling, so of too much curiosity: for too much curiosity in diet or apparell, it implies too much care of these things, which hinders our care of better things, as our Savour Christ saith to Martha, Martha, thou art troubled about many things. The soul is finite, and cannot be set about many things at once; therefore when there is overmuch curiosity in smaller things, it implies little or no care in the main. What is morethen for decency of place? it argues carelessenesse in the main. Therefore the Apostle labouring to take off that, he bids women that they should not be decked with Gold, and broydered haire, &c. But to look to the hidden man of the heart. And therefore Christ took off Martha from outward things, because he knew it could not be without the neglect of better things. Seriousness in heavenly things it carries a carelessenesse in other things. And a Christian cannot chuse but discover a minde that is not earthly and vain; when he is a true believer, he regards other things as poore petty things that are not worthy estimation.

A Christian when he hath fixed his end, to be like to God, to be simple as God is, he still drawes toward his end, and therefore he moderates his carriage in all things. What is unnecessarie, he leaves out: his end is to be like God, and like Christ, with whom he shall live hereafter. Now the best things are the most simple, as the Heavens, the Sun and the stars, &c. There is diversitie, but no contrariety: there is diversity in the magnitude of the stars, but they are of the same nature; so in a Christian there are many Graces, but they are not contrary one to another. So that a Christian hath his maine care for better things, he cares not for the world nor the things thereof: and therefore he accounts them in comparison of better things as nothing; and that is the reason that he is carelesse and negligent of those things that he did formerly regard, as having better things to take up his thoughts.

We see then that simplicitie, as it is opposed to doubling, so it is opposed to finenesse, and curiosity.

And usually where there is a finenesse, and curiosity, there is hypocrisy; for it is not for nought when men affect any thing. Affectation usually is a strain above nature, when a man will do that which he is not disposed to by nature, but for some forced end, it is hypocrisy. So the Corinthian teachers argued the falsenesse of their hearts by the finenesse of their teaching, they had another aime then to please God and convert souls. Usually affectation to the world is joyned with hypocrisie towards God.

Again, this simplicity is contrary to that corruption in Popery, namely Simplicity opposed to lying and equivocation. equivocation; what simplicity is that, when they speak one thing, and mean another? when there is a mentall reservation, and such a reservation, that if that were set downe that is reserved, it were absurd?

Or else there may be a reservation: a man may reserve his meaning. A man may not speake all the truth at all times, except he be called to it, in judgement, &c. Otherwise truth (as all good actions) it is never good but when it is seasonable: and then it is seasonable when there is convenient furniture of circumstances, when a man is called to it. For there may be a reservation; a man is not bound to speak all things at all times, but to waite for a fit time. One word in a fit time is worth a thousand out of time; but mentall reservation, to speak one thing, and to reserve another, it is absurd and inconsequent, and so is dissimulation; there is a lie in fact, a mans life is a lie that is a dissembler, dissimulation is naught.

A man may sometimes make some shew to do something that he intends not. Christ made as though he would have gone further when he did not mean it: but dissimulation is that which is intrinsically naught.

But some man will say, Except I dissemble, I shall run into danger. Object.

Well, it is not necessary for thee to live, but it is necessary for thee to Answ. live like an honest man, and keep a good conscience, that is necessary. For come what will upon true dealing, we ought to deal truly, and not dissemble. Those that pretend a necessity, they must do it, they cannot live else, they cannot avoid danger else, unlesse they dissemble: saith Tertullian very well, There is no necessity of sin to them, upon whom there lies no other necessity but not to sin. Christians they are men that have no necessity lies upon them but not to sin. It is not necessary they should be rich, it is not necessary they should be poor, it is not necessary they should have their freedom, and liberty, there is no necessity lies upon them, but that they be good, that they do not sin. Can he pretend I must sin upon necessity, who hath no necessity imposed upon him by God, but to avoid all sin?

As for lying (which is against this simplicity that should be in speech,) All sorts of lies unlawful. all kinds of lies, officious lies, or pernicious lies: officious lies, to do a good turn to help our selves or others with a lie, it is a giosse sin; It is condemned by St. Austin in a whole Book which he wrote against lying: therefore I passe it, I shall have occasion to speak somewhat of it afterward. It is intrinsically ill every lie, because it is contrary to the hint of speech. God hath made our reason, and understanding to frame speech; and speech to be the Messenger, and Interpreter of reason, and of the conceit: now when speech shall be a false Messenger, it is contrary to the gift of speech: speech should be the stream of understanding and reason: now when the fountain is one, and the spring is another, there is a contradiction, it is against nature, so it is intrinsically ill. It is not onely against the will of God, but it is against the Image of God which is in truth. It is ill, not by inconvenience, or by inconsequence, but a pernicious lie is inwardly ill; jesting lies, pernicious lies, officious lies, all lies let them be what they will, they come from the father of lies the Divel, and are hated of God, who is truth it self.

Besides that it is a sin opposite to society, and therefore by Gods just Lying opposite to society. judgment it is punished by societie; all men hate a lyar, a false dissembler, as an enemy to society, as a man that offends against that bond whereby God hath knit men together,

Now to move us the better to this simplicity, this direct course of life, that there may be a conformity, and harmony between the outward and inward man, in the thoughts, speeches, and actions, that they may be one. Motives to simplicity.

Consider first of all, that this simplicity, it is a comely thing: comelinesse, 1 It is comely's and seemlinesse it is a thing that is delightful to the eyes of God, and to a mans own conscience: and it stands in onenesse, and proportion: for you know where there is a comely proportion, there all things suite in one. As in a comely body, the head, and all the rest of the members are suitable, there is not a young green head upon an old body, or a fair face on a deformed body, for then there is two, the body is one, and the complexion another. Beauty, and comelinesse is in one, when there is a correspondency, a proportion, and harmony in the parts.

In Revel. 13. you have a cruel beast there with the horns of a Lamb; there is two, there is a goodly pretention and shew, but there is a beast that is hid within. Dissimulation is double; & where there is singlenesse, and doublenesse, there is deformity alway. It is an ugly thing in the eyes of God, it is a mishapen thing; it is a Monster, Jacob's voice, and Esau's hands: words as smooth as oyl, and war in the heart. It is a monstrous thing. Even as there be Monsters in nature, so there be in disposition. Where there is such a grosse mixture, the Devil and an Angel of light, outwardly an Angel of light, and inwardly a Devil, to hide a Devil in the shape of an Angel of light, there is a horrible deformity.

It is a comely thing therefore when all things hold conformity, and correspondence in our lives, when they are even amongst men, when we labour to have sanctified judgments of things, and speak what is our judgment, and have outward expressions answerable to the inward impressions wrought by the Spirit of God every way; then a man is like himself, he is one, there is not a heart and a heart. Adam at the first was every way like himself, but after falling from God to the creature, the changeable, corruptible creature, to have his corruptible end, he fell to this doublenesse.

And as S. James saith, A double-minded man is unconstant in all his waies: That is another reason to move us to simplicity of disposition: for where 2. Doubling inconstant. doubling is, a man is unconstant in all his waies. What doth S. James mean by this, where he saith, A double-minded man is unsettled? Because a double-minded man he looks with one eye to Religion, and to those things that are good, and with another part of his heart to the world: and hereupon he can never be settled any way. Why? Because having unsettled intentions, having false aimes, double aimes, he will be crossed continually. Please God he would, he would be Religious; that is one intention: but now comes the world, and Religion to dash one against another, and then he must be inconstant, because he hath not simplicity, he hath not a single eye, as Christ saith, If the eye be single, then the body is light. He hath not a right intention, a right judgment of things; he judgeth too high of the world, and not high enough of grace and goodnesse. And hereupon it comes, that when the world comes to crosse his good intentions, having his mind on earthly things, because it is crosse to Religion, his mind is unsettled.

Again, by terrours of conscience, a double-minded man (that will please God, and yet be a worldling) is unconstant in all his wayes. If his eye were single, then all his body would be light, that is, if a man had a single judgment to know what is right, to know what in life, and in death to stick to; all would be single, the judgment and intentions go together: when a mans judgment is convinced of the goodnesse of spiritual things, upon judgment followes intention. When a man desires and resolves to serve God, and to please him in all things, then all the body, and his affections are lightsome; his affections, and his outward man goes with a single eye. A man that hath a false, weak judgment, and thereupon a false weak, double intention, his body is dark, he hath a darksome conversation. A double-minded man is unconstant in all his wayes, Therefore we should labour for this simplicity in all our conversation.

Again, we should the rather labour for this simplicity, because it is part 3. It is part of Gods Image. of the Image of God, therein we resemble God in whom is no mixture at all of contraries: but all is alike.

And as it resembles God, so it bears us out in the presence of God, and 4. It brings comforts. our own conscience; as he saith here, Our rejoycing is this, the testimony of our conscience, that in simplicity, &c. Now God is greater then conscience. A man that carries himself in simplicity, and in an uniform, even manner to God, and to men, that man hath comfort in his conscience, and comfort before God.

And of all other sins, the time will come that none will lie heavier on us Doubling a great sin. then doubling both with men, and with God, when it will appear that we have not been the men that we carried our selves to be.

The reason is, the more will there is in a sin, and the more advisednesse, the greater is the sin: and the greater the sin is, the greater the terrour The more will and advisedness in sin, the greater sin. of conscience; and the greater that is, the more fear and trembling before God that knowes conscience better then we do.

Now where there is doubling, (where a man is not one in his outward and inward man, in his conversation to men, when there is a covering of hatred, and of ill affections with contrary pretences) there is advisement, there is much will, and little passion to bear a man out, to excuse him; but he doth it (as we say) in coole blood, and that makes dissimulation so grosse, hecause it is in cold blood. The more will and advisement is in any sin, the greater it is, (so the aggravation of sin is to be considered) and where temptations are strong, and the lesse a man is himself, so there is a diminution, and a lesse aggravation; as when a man is carried with passion, with infirmitie or the like. But usually when men double they plot.

David he plotted before, and after his sin, he doubled before, and after his sin: that was laid to his charge more then all that ever he did in his life; He was a man after Gods own heart, except in the matter of Uriah. Why? Because in that he plotted. We see before what many shifts, and windings, and turnings he had to accomplish it. He sends Uriah to Joab, and gives him a letter to place him in the fore front, and useth many projects.

And after it was committed, how did he cover it? and when it was hid from men, he would have hid it from God a great while, till God pulled him from his hiding place, and made him confesse roundly, Psalme 32. till he dealt directly with God, My bones were consumed, and my moisture was turned into the drought of summer. He did it from men, and would have hid it from God. Therefore because there was much plotting in that sin, that is set down as the onely blemish in all his life. He was a man after Gods own heart, except in the matter of Uriah. Many other faults are recorded in the Booke of God of David: but because there might be some excuse, they were from infirmity, or out of passion, or oversight, &c. they are not so charged on him. But this was with plotting, it was in cold blood, there was much will and advice in it; therefore this is doted for a great sin.

And if it be in our dealing amongst men, we should consider who it is we deceive, who it is we go beyond in doubling, who it is that we circumvent, Doubling with men. and who it is that doth it. Are we not all Christians? we are or should be all new creatures. And who do we do it to? to our fellowmembers, and to our brethren. Therefore in 1. Thess. 4. when the Apostle disswades the Thessalonians from this, from double dealing, and double carriage to men, saith he, You are members one of another. Let us consider who we are and whom we deal with.

Now there be some persons, and some courses, that are likelier and more prone to this doubling then others, for want of this grace of simplicity.

Wherethere is strength of parts, there is oft-times a turning of them Some persons more prone to doubling then others. against God, and against our brethren: where Grace hath not subdued strong Imaginations, strong thoughts, and brought all under it, there is a turning of those parts against God, and against our brethren. And as it is in particular persons; So some callings are more prone to double-dealing, to this Some Callings. carriage that is not fair, and commendable before God, nor comfortable to the conscience. As we see now adaies it reigns every where, in every street.

We see amongst men of Trade, Merchants and the like, there is not that Merchants. direct dealing, they know one thing, and pretend another.

So likewise in the Lawes there are many imputations, (I would they Lawyers. were false) that men set false colours upon ill causes; to gild a rotten post (as we say,) to call white black, and black white. There is a woe in Esay pronounced against such as justifie hard causes, such as call evill good, and good evil: it is a greater sin then it is usually taken for.

So, go to any rank of men; they have learned the Art of dissimulation in their course: they have learned to sell wind, to sell words, to sell nothing, to sell pretexts: to overthrow a man by way of commendations, and flattery; such tricks there are, which are contrary to this simplicity. To cover hatred with fair words, to kill with kindnesse (as we say,) to overthrow a man with commendations: To commend a man before another, who is jealous of the vertues he commends him for. To commend a man for valour before a coward; to commend a man, and thereby to take occasion to send him out of the way. To commend a man, and then to come in with an exception, to marre all. To cover revenge and hatred with fair carriage, thereby to get opportunity to revenge; such tricks there are abroad, which oft-times discover themselves at length. For God is just, he will discover all these hidden windings and turnings: for plotting makes it more odious; of all men doublers are most hateful.

How shall we come to attain this Grace, to converse in the world in simplicity?

First of all, take it for a rule, (though many think it no great matter to be a dissembler) our nature is full of dissimulation since the fall: the heart of Man naturally prone to dissemble. man is unsearchable, there is deep deceit in man. Take a Child, and see what dissimulation he learns; it is one of the first things he learns, to dissemble, to double, to be false. We see the weakest creatures, what shifts, what windings and turnings they have to save themselves?

It is a vertue to be down-right: for therein a man must crosse himself. It is no thanks for a man to shuffle, and to shift in the world: nature teacheth this, to dissemble, to turn and wind, &c. A man need not to plough to have weeds: the ground it self is a mother to them, though it be a stepmother Simile. to good seed. So we need not teach men to dissemble, every man hath it by nature: but it must be strength of grace that makes a man down-right: Take that for a ground.

There are a company of sottish men, that take it for a great commendation to dissemble: and rather then they will be known not to dissemble in businesse, they will puzzle clear businesse: when a thing is fair, and clear, they will have projects beyond the Moon, and so carry themselves in it as if they desired to be accounted couzeners, and dissemblers. Alas, poor souls; nature teacheth men to be naught in this kind well enough. Know therefore whosoever thou art that studiest this Art of dissembling, and doubling; thy own nature is prone enough to this, and the divel is apt to lead thee into it. This being laid for a ground, how may we carry our selves in the world in holy simplicity, that may yield comfort to our How to get simplicity. conciences in life, and in death?

First consider, that the time will come, that we shall deal with that 1. To consider one day all will be laid open. that will not dissemble with us. Let the cunningest dissembler hold out as long as he can, he shall meet with sicknesse, or with terrour of conscience, he shall meet with death it self, and with the judgement of God, and hell torment; although now he carry himself smoothly, and dance in a net (as we say) and double with the world, though he make a fair shew: yet ere long thou shalt meet with that that will deal simply with thee, that will deal plain enough with thee. Thou shalt be uncased, and laid open to the world ere long; let us consider this.

We see a Snake, or Serpent, it doubles, and winds, and turns when it is alive, till it be killed, and then it is stretched forth at length. As one said, Simile. seeing a Snake dead, and stretched out: so (saith he) it behoved you to have lived. So the Divel that great Serpent, that ancient old Serpent, he gets into the Snake, into the wilely wit, and makes it winde and turn, and shift and shuffle in the world: but then some great crosse comes, or death comes, and then a man is stretched out at length to the view of the world, and then he confesseth all, (and perhaps that confession is sincere when it is wrung out by terrour of conscience) then he confesseth that he hath deceived the world, and deceived himself, and laboured to deceive God also.

If we would have comfort in the hour of death, labour we to deal plainly, and directly; and of all other sins (as I said before) remember, this is that which will lie the heaviest on us, as comming nearest the sin against the holy Ghost. For what is the sin against the holy Ghost? when men rush against their knowledge in malice to the truth known. Where there is most knowledge, and most will, there is the greatest sin. Now in lying and dissembling, and double-dealing, a man comes near to the sin against the holy Ghost: for he knows that he doth ill, he plots the ill that he knows; and when there is plotting, there is time to deliberate; a man is not carried away by passion.

Consider, the time will come when you will be uncased, when you will be laid open and naked: and then at that time, of all sins, this will lie heavy on thee, thy dissembling in the world. Therefore every one in his calling, take heed of the sins of his calling, among the rest of this one, of double-dealing.

And therefore that we may avoid it the better, labour for faith, to live 2. Labour for faith by faith: What is the reason that men live by shifts, and by doubling in the world? They have not faith to depend upon God, in good, and plain down-right courses. Men are ready to say, If I should not dissemble, and double, and carry things after that manner, hwo should I live? why, where is thy faith? The righteous man lives by his faith, and not by his shifts, not by his wits. God will provide for us: are we not in Covenant with God? Do we not professe to be Gods Children? Do children use to shift? No, a child goes about to do his fathers will and pleasure, and he knowes that he will maintain him. It is against the nature of the Child of God (as farre as he knowes himself to be a Child of God) to use any indirect course, any windings, and turnings in his calling: let us depend upon God as a Child depends on his father; and of all others God will provide most for them that in simple honesty, in plain downe-right dealing depend on him in doing good.

For God accounts it a prerogative, to defend and maintain them that cast themselves on him; he will be their wisdom that can deny their own wisdom, and their own shifts by nature, and in conscience labour to deale directly; he will be wise for them and provide for them. It is his prerogative to do so, and not to suffer his Children to be deserted. A little faith therefore would help all this, and would make us walke in simplicity. If we could make God our alsufficiencie once, then we should walk uprightly before God and men.

For what makes men to double?

This certainly makes men to double: they think they shall be undone, if they be direct: for if they deale directly, they shall lose their liberty, or their lives, or their opportunity of gaining, &c. Well, come what will, deale thou directly, and know this for a rule, thou shalt have more good in Gods favour (if thou be a Christian) then thou canst lose in the World, if upon grounds of conscience thou deal directly in what estate so ever thou art.

If thou be a Judge, if thou be a Witnesse, deale directly, speake the truth. If thou be a divine, speak directly in Gods cause, deale out the Word of God as in Gods presence, come what will, whatsoever thou losest in thy wealth, or liberty, &c. thou shalt gain in God. Is not all good in him? what is all the good we have, is it not from him? And the nearer you come to him, the more your happinesse is increased: the more you are striped of earthly things, the more you have in God. Hath not he mens hearts in his hands? when you think you shall endanger your selves thus and thusby plain direct dealing without doubling, if you be called to the profession of the truth, &c. Hath not he the hearts of men in his hands to make them favour you when he pleaseth? In Pro. 10. He that walketh uprightly, walketh boldly. He that walketh uprightly, not doubling in his courses, he walketh safely, God will procure his safety. God that hath the hearts of men in his hand as the rivers of water, he can turn them to favour such a man.

A mans nature is inclined to favour downe-right dealing men, and to hate the contrary. You see the three young men, when they were threatened with fire, come what will, O King, we will not worship the Image of Gold which thou hast set up. They would be burned first. What lost they by it?

Howsoever, if we should lose, as it is not to be granted that we canlose any thing by direct dealing; For the earth is the Lords & the fulnesse thereof, and the hearts of men are his. But suppose they doe; yet they gain in better things, in comfort of conscience, and expectation and hope of better things. Faith is the ground of courage, and the ground of all other Graces that carrie a mans courage in a course of simplicitie in this World.

Therefore if we would walk simply, and have our conversation in the world in this grace, let us labour especially for faith to depend upon Gods promises, to approve our selves to him, to make him our last and chief end, and our communion with him, and to direct all our courses to that end. This is indeed to set him up a Throne in our hearts, and to make him a god, when rather then we will displease him, or his Vicegerent, his Vicar in us which is conscience, that he hath placed in us as a monitor, and as a witnesse, we will venture the losse of the creature, of any thing in the world, rather then we will displease that Vicar which he hath set in our hearts. This I say is to make him a god; and he will take the care and protection of such a man. S. Paul here in all the imputations, in all crosses in the world, he retires home to himself to his own house, to conscience, and that did bear him out, that in simplicity he had had his conversation in the world. The next particular is, In Sincerity.

The Apostle addes to simplicity, this Godly sincerity; and he may well joyn these two together: for plainnesse and truth go together: a plain heart is usually a true heart. Doublenesse, and hypocrisie which are contrary they alwaies go together: he that is not plain to men, will not be sincere to God. Simplicity respects our whole course with men: sincerity hath an eye to God; though perhaps, in matters and actions towards men. Sincerity is alway with a respect to God; and so it is opposed to hypocrisie, a vice in Religion opposite to God.

Now this Sincerity that the Apostle speaks of, it is A blessed frame of the soul wrought by the Spirit of God, whereby the soul is set Sincerity what. straight, and right in a purpose to please God in all things, (and in endeavours answerable to that purpose) and to offend him in nothing.

I make a plain description, because I intend practice: there may be some nicer descriptions.

But I say, It is a blessed frame of the soul, wrought by the sincere Spirit of God, whereby the soul is set straight, and right, to purpose, and to endeavour all that is pleasing in Gods sight; and that with an intention to please God, with an eye to God, or else it is not sincerity. It is such a disposition and frame of soul, that doth all good, that hates all ill, with a purpose to please God in all, with an eye to God.

And therefore it is called sincerity of God, or godly sincerity, and it is called Sincerity of God. so fitly: because God is not onely the authour of it, but God is the aim of it, and the pattern of it: for he is the first thing that is sincere, that is simple, and unmixed. God is the pattern of it, it makes us like to God, and he is the aim of it. A man that is sincere aimes at God in all his courses; wherein he aimes not at God he is not sincere. It comes from God, and it looks to God. For naturally we are all hypocrites, we look to shewes, therefore sincerity is from God.

And it is the sincerity of God especially, because where this sincerity is, it makes us aime at God in all things; it makes us have respect to him in all things, as the creature should have respect to the Creator, the servant to the Master, the sonne to the Father, the Subject to the Prince. The relations we stand in to God should make us aime at him in all things.

The Observation from hence is this, A Christian that hopes for joy, must have his conscience witnesse to him, that Doctr. A Christian that looks for joy must have his conversation in sincerity. his conversation is in the sincerity of God.

As the Apostle saith here, This is the testimony of our conscience, that in simplicity, and godly sincerity we have had our conversation, &c.

Now to go on with this sincerity, and lay it open a little. Sincerity it is not so much a distinct thing, as that which goes with every good thing. Truth, and sincerity, it is not so much a distinct vertue, and grace, as a truth joyned to all graces. As, sincere hope, sincere faith, sincere love, sincere repentance, sincere confession. It is a grace annexed to every grace: it is the life, and soul of every grace; and all is nothing without it.

Therefore it behoves us to consider of it, (I say) not so much a distinct thing from other graces; as that which makes other graces to be graces, without which they are nothing at all: so much sincerity, so much reality. So much as we have not in sincerity, we have nothing to God, it is but an empty shew, and will be so accounted.

In Philosophy you know, that which is true onely hath a being and consistence: all truth hath a being, all falshood is nothing, it is a counterfeit thing; it is nothing to that it is pretended to be. An Image is something, but S. Paul calls it nothing: because it is not that which it should be, and which the Idolater would have it to be; he would have it to be a God, but it is nothing lesse. All is nothing without sincerity: Therefore let us consider of it. And that we may the better consider of it, let us look upon it in every action.

All actions are either Good. Ill. Indifferent.

How is Sincerity discovered in good actions? Sincerity in good actions.

Sincerity is tryed in good actions many waies.

First of all, a man that is sincere in the doing that which is good: he 1. To know all that is good. will have a mind prepared to know all that is good; to know the good he stands disposed to: to know good, and to learn by all good means: therefore he hath a heart prepared with diligence to be informed in the use of means. So far as a man is carelesse, and negligent in coming to the means of knowledge, and to be put in mind of good duties, so far a man is an hypocrite, and insincere.

Again, in regard of good duties, a true sincere Christian hath an universal 2. Universal obedience. respect to all that is good. He desires to know all, and when any thing is manifested to him he intends to practise all. We are here in the presence of God (saith Cornelius) to practise all things that shall be taught us by God, Act. 10. I will have respect to all thy Commandements, Psal. 119. 6. one and another.

The ground of it is this, Sincerity looks at God: now God he commands one thing as well as another: and therefore if a man do any thing Sincerity looks at God that commands all. that is good, in conscience to God, he must do one as well as another. As S. James saith excellently to this purpose, He that offends in one is guilty of all. Because abstaining from one sin, and doing one good for conscience, he will do all for conscience, if he be sincere.

Therefore it is true in Divinity, a man that repents of one sin, he repents of all; if he repent of any sin as it is a sin: because all sins are of one nature. We must not single out what pleaseth us, and leave what doth not please us: this is to make our selves Gods. The servant must not choose his work, but take that work that his Master commands him: therefore sincerity is tried in universal obedience.

Partial obedience is insincere obedience; when a man saith, This sin I must keep still, Herein God be merciful to me. This stands with my profit, I must not leave this: this sin I am affected to, as we see in Saul. This is insincerity, it is as good as nothing to God-ward. It may keep a man from shame in the world, &c. but to God it is nothing. A man must have respect to all Gods Commandements, it is not done to God else.

More particularly, he that is sincere, he will have regard of the main duties, and he will have regard likewise of the lesser duties, and especially 3. Performance of lesse duties. of the lesser, such as are not liable to the censure of men, or to the censure and punishment of the Law: for there a mans sincerity is most tryed. In great duties, there are great rewards, great encouragements; but for lesser duties, there are lesser incouragements; but if a man do them, he must do them for conscience sake.

Therefore this is sincerity, to practise good duties though they be lesser duties, and though they be lesse esteemed in the world, and lesse countenanced; to practise them though they be discountenanced, by the Devil, and by great ones, yet to practise them, because they be good. And to love good things that the World cares not for, because they be good.

The practice of private prayer morning and evening, it is a thing we are not expresly bound to, but as conscience binds us; therefore if a man be sincere he will make conscience of that, as well as any other duty, because God bids us pray alway. So, to fear an oath for conscience sake, not to swear common or lighter oathes (for I count him not worthy the name of a Christian, that is an ordinary swearer; but) lighter oathes a Christian makes conscience of; because he looks to God. Now God looks to little sins as well as to great: and there is no sin little indeed that toucheth the Majestie of God.

The practice of all duties (therefore) is a notable evidence of sincerity: Herod did many things, but he had a Herodias, that spoyled all. And so if thou obey in many things, and not in all, thou hast a Herodias, a main sin; alas, all is to no purpose, thou art an hypocrite.

Again, for good things, one that is sincere in respect to God, he is uniform in his obedience, that is, he doth all that is good, 2nd he doth 4. Uniformity. it in one place as well as another, and at one time as well as another, he doth it not by starts.

Therefore there is constancy required in sincerity: where sincerity is, there is constancy to do it in all times, in all places. Or else it is but a humour; it is not sincerity when a man doth it but in good moods (as we say.) Therefore a man that is sincere, he makes conscience of private duties as well as of publick; of personal duties between God and his own soul, as well as of the duties that the world takes notice of: in one place as well as another. He is holy not onely in the Church, but in his closet; not onely in his calling as he is a Christian, but when he is about his particular businesse. He considers he is in the presence of God in every place, at all times.

Saint Paul every where laboured to have a good conversation: when he was at the Bar, he remembred where he was, and he laboured to convert others: in the prison he converted Onesimus: when he had his liberty he spread the Gospel every where.

So in all places he was uniform like himself, which shewed that he had a good conscience. And therefore he doth not say, I doe now and then a good action, but my course of life, My conversation is in sincerity. So there must be sincerity in our walking, our whole conversation. Thus we see in good actions how to try our sincerity.

A sincere man in the very performance of good duties, he is humble: 5. Humble in performance. because he doth all things in the eye of God, he doth it in sincerity with humility; he doth all good with reverence, because he doth it to God.

Humility, and reverence it is a qualification of sincerity: because whatsoever we do, we do it in the eye of God: therefore we are reverent in our very secret devotions in our closets. We carry our selves reverently; because when no eye seeth us, the eye of heaven seeth us, in one place as well as another. A sincere Christian, is a reverent, and humble Christian, and this reverence accompanies all his good actions.

And when he hath done all, a sincere Christian that doth them to God, 6. Humble and thankful after: he is humble, and then he is thankfull; for he knowes that he hath not done it by his owne strength, but by God, and therefore God hath the glory. He is humble, because they are mixed with some infirmities of his. A sincere Christian is alway humble, having an eye to God: though to the eye of the world he hath done excellent well: yet he knowes that God seeth as he seeth, he seeth some defects, God seeth more, and that humbleth him. As we see David, 1. Chron. 29. 14. saith he, Who am I? or who is this people, that we should be able to offer willingly after this sort? All things come of thee, of thiue owne I have given thee. So he humbled himself in thankfulnesse to God. For ill actions, a true sincere Christian before-hand 2. In ill actions. 1. He intends none. he intends none, he regards none in his heart, Psal. 66. If I regard iniquity in my heart, the Lord will not hear my prayers. His disposition is to regard none, he is in league with none: if he were, his heart were false, his conscience would tell him he were an hypocrite. He is subject to infirmities, but he doth not respect them, he doth not regard them; he intends not in his heart to live in them.

Again, if he fall into any sin, he is sincerely grieved for them, (his heart 2. He is grieved for them. is tender) and he sincerely confesseth them, without guile, Psal. 32. Blessed is the man in whose spirit there is no guile, who when he sees he hath sinned, he doth not guilefully cloak, and extenuate his sin. As we see Saul he had many evasions, and excuses for himself. A true Christian will lay open his sin with all the aggravations that his conscience tells him of. As David saith, what a foole? and what a beast was I? what an unthankful creature was I to sin against so many benefits, and favours? he will be ashamed, and confounded in himself.

And of all sins, a sincere Christian is most carefull to avoid his personal sins: you may know sinceritie by that. He that takes not heed to that 3. Careful to avoid personall sins. which he is most inclined unto, he shall be tripped in it.

An hypocrite and false-hearted man, he doth good, but it is with a purpose to be favoured in some sin wherein he strengtheneth himself; he will doe something, that God may be favourable to him in other things.

But a true sincere Christian, though he be inclined by temper of body, or by his calling, or by the former custome of his unregenerate life, to some sin more then another, and he hath not shaken some sin wholly off, he hath not purged himself wholly of the dregs of it, but he findes still a propensenesse in his nature to it: yet as far as he is sincere, he gets strength, especially against that. A false-hearted man favours himself, especially in those sins: and will swell if he be found out in them; he will not bear a reproofe. But a Christian that is sincere, that intends amendment, that intends to be better; he would reform his heart if it be amisse, and is willing to be discovered in his most particular, and personall sins that he is prone to.

We may trie our selves by this, not onely by hating sin in generall and at large, but how we stand affected, especially to those particular sins we are most prone to: sincerity as it hates all wicked waies, so it hates those sins that are most sweet, that we are most prone to, as well as any other, nay, more then any other: because those especially indanger the soul. A Child of God will abstain from all evill; he will be carefull, not onely that others abstain from sin, but he will abstain from sin himself most of all. Noysome things we hate them alwaies, but we hate them most when they are nearest us. As a Toade, we hate it a farre off, much more when it is neare: so a sincere Christian hates sin most in his own breast.

Now because sincerity hath an eye to God, I must hate all sin as well as any, or else I am not sincere. 4. Hatred of all sin.

A man that hath the point of his soule to God-ward, he will hate all manner of ill, little ills as well as great: because all sin agrees in this, all sin is against God, it is contrary to the mind of God, and all sin is pernicious to the soule, all sin is against the pure Word of God, and considering it is so, therefore I must hate all sin, if I hate any: because God hates all, and all sin is contrary to the Image of God: and not onely contrary to the Image of God, but contrary to the revealed will of God, contrary to my soules comfort, contrary to communion with God, and contrary to the peace of my conscience; those regards come in every sin, every sin hinders that.

Again, where the soule and conscience is sincere, there will be a special care for the time to come of the sins we have been overtaken with all. So 5. Care to avoid sinfor the future. we see how this sincerity may be tryed, in abstaining from evill, as well as in the good we do.

For actions that are of a more common nature, that in themselves are 3, Sincerity in actions indifferent. neither good nor ill, but as the doer is, and as the doer stands affected; a true Christian may be tryed by them thus. For the actions of his calling, (though they be good in their kind, yet they be not religious) thus he stands affected if he be sincere, he doth them as Gods work. Common Actions of calling: actions are as the doer is affected. A sincere man considers what he doth as Gods work: he is eommanded to serve God in his calling as well as in the Church, and therefore he will not doe it negligently: For cursed is he that doth the work of the Lord negligently.

He will not do it falsely, he will not prophane his calling. I will not prostitute my calling to serve my lust, or to serve my gain, doth not God see it? is not he the authour of my calling? is it not his work, saith conscience? Yes, and therefore he doth common actions with an eye to God, and so he makes them good, and religious actions. For the Grace of God is a blessed Alcumist, where it toucheth it makes good, and religious; though the actions be not so in their own nature, it raiseth the actions, it elevates them higher then themselves.

It makes the actions of our calling, that are ordinary actions to be holie, when they are done with an eye of sincerity to God. As Saint Paul saith, the very servant serves God in serving his master.

And so for actions that we account most indifferent, as recreations, and liberty to refresh our selves; a sincere man considers of them as a liberty 2. Recreations. bought to him by the blood of Christ, and considers himself in the presence of God. And therefore whatsoever he doth, whether he eate or drink, &c. he still useth his refreshings as in the presence of God, and doth all as in the sight of God. His conversation, that is, his whole course, whatsoever he doth is sincere with an eye to God. He knowes his corruption is such that it most watcheth him in his liberties; for the more lawful a thing is, the more we are in danger to be intangled in it.

In excesse, in open ills, there is not so much danger, as in things that seeme indifferent, lawfull recreations, &c. Recreations, and such things are lawfull: but to spend whole nights unthriftily, basely, scandalously this way, it is not onely against Religion, but against civility, in a civill mans judgement, it is a scandall to the place and person. Therefore he that hath any truth of grace in him, he will look to himself, and look to God in the most free actions of all. You see then how we may judge of our sincerity whatsoever we do. A sincere Christian stands thus affected in some measure, in some degree, in the good he doth, in the ill he abstaines from, whatsoever it be, he thinks he hath to deale with God.

Now to stir us up to this blessed state, to labour for this frame of soul, Motives to sincerity. to be sincere, to have our conversation in sincerity; what needs be added more then this, that without it all is nothing; all our glorious performances 1. All else is nothing. are meer abominations without sincerity. God will say, you did it not to me, you did it for vain-glory, you did it for custome or out of education, for vain, and by-respects, and not to me, and do you look for a reward of me? you did it not for conscience: for conscience alway looks to God: and what we do not in conscience, and obedience to God, in our generall, or particular calling, it stands not on our reckoning with God, it is as good as if it were not done, in regard of God, and of the life to come, You have your reward, saith Christ. It is no matter what your respects be here; if you carry your selves carefully in your place, to have the credit of men, to gain the favour of men, you have your reward. Will you looke for a reward from God, when what you did, you did it to the world?

What a pittifull thing is this, that a man should doe many things, many years together, and yet do nothing that may further his day of account? because it was not done out of conscience of his duty, his conversation was not in sincerity to God. Now if we have not truth we have nothing in Religion. Saint Paul saith, as I said before, Of an Idol, It is nothing, why, it is a piece of wood, or a piece of Gold, the materialls of it is something. But it is nothing to that which it should be. If a man be not true in Religion, he is nothing in that: he is a true hypocrite, but a false Christian. He is nothing in Christianity, he is something in hypocrisy, but that something is nothing.

All the shewes in the World, and all the flourishes they are nothing. Why many men of parts die uncomfortably. What is the reason that excellent Clerks, men of excellent parts die comfortlesse many times? VVhy, God is not beholding to them for all that they did: they sought their own praise. As the Prophet Isay saith, When you fasted, did you fast to me? When you did good works, did you do them to me, may God say? there was no truth in it: so much simplicity, so much comfort: sincerity is all that we can come to in this world, perfection we cannot attain to, Christ is perfection for us. Truth is all that we can reach to, and without that all is nothing: therefore we ought to regard it especially.

Again, on the other side, this is a great encouragement to be sincere, to be true-hearted in all our courses and actions; because it gives acceptance 2. It gives acceptance to all we do. to whatsoever we doe; and it is that by which God values us. God values us not by perfection, not by glorious shewes, but by what we have in truth. So much truth, so much worth. A little pearl is worth a great deale of rubbish.

A little sincerity because it is Gods owne creature, (it is the sincerity of God) it is wrought by him, it is his stuffe. There is an almighty power to work truth in us: for by nature we are all false. God gives to some men to carry themselves more civilly then others, but it is nothing worth except God change a man by grace: because God accepts us according to sincerity. God values us by truth, so much truth, so much esteem of the God of truth.

And where this sincerity is, God beares with many infirmities. As in marriage, the husband that is discreet, that knowes what belongs to marriage, if the heart of the wife be true, though she have many women like infirmities, he passeth by them, as long as the conjugall knot is kept unviolate. So a Christian if his heart be true that he looks to God in all things, though he have many infirmities, God passeth by them. As we see in Asa, how many faults had he committed? he trusted in the Physitians; he used the Prophet hardly, and many other faults, and yet it is said that his heart was upright all his daies; because he had truth in him. It was in passion, that he did this or that otherwise. So Hezechias, although he had many infirmities: yet he could say that he had walked uprightly before God, and God did well esteeme him for it. And when he speakes of those that were to come to the Passeover, Be mercifull to those that prepare their hearts, those that have true hearts, though they have many weaknesses.

Now if the heart be false; though a woman have many vertues, yet if she want the main, if she have a false heart to her husband, what is all the rest? So the soule that is married to God, that hath sweet communion with God, if the heart and soul be naught what are all the shewes in the world? they are nothing. Let us take it to heart therefore, and labour to approve our hearts and souls to God, (in all that we doe) more then our lives, and outward conversations to the world. Let them think what they will, so God approve of our hearts, and intentions, and purposes, we are not to passe what the world judgeth, as Saint Paul saith of himself.

Again, this should incourage us to labour for sincerity, and truth, because 3. It makes us grow to perfection. wheresoever that is, there is a growing to perfection, To him that hath shall be given. If we order our conversation aright (as the Psalmist saith) and labour to please God in all things, the more we doe, the more we shall have grace to do; and the more we have, the more we shall have, to him that hath shall be given, that is, he that truly hath, and doth not seeme to have, but hath not indeed: that seemeth to have goodnesse, and hath none indeed, that which he hath shall be taken from him.

A true Christian is alway on the mending hand, it is a blessed prerogative: he is alway mending, and bettering by Gods blessing. For where God gives in truth, if it be but a little, if it be but a grain of mustard-seed, if it be true, he will cherish it, till it come to be a tree: he will adde grace to grace, one degree of grace to another. Where there is truth it is alway honoured with growth. It is not onely a sign of truth, but where truth is, there will be an endeavour of growth: it is a prerogative; where God bestowes truth, he will alwaies adde the grace of growth, though not at all times alike: yet if Christians sometimes do not grow, their not growing, and their failings shame them, and makes them grow more afterward, and recover their former backwardnesse. A true Christian is alway on the mending hand. An hypocrite growes worse and worse alway, till he be uncased altogether, and turned into hell. These and such like considerations may stirre us up to labour to have a conversation in simplicity, and godly sincerity.

Now how shall we come to carry our selves in sincerity, that we may Use 2. Direction. Means to get sincerity. have comfort in all estates?

That we may carry our selves in sincerity: First, we must get a change of heart; our nature must be changed: for by nature a man aimes at himself 1. Get our hearts changed. in all things, and not at God. A man makes himself his last end; he makes something in the world, either profits, or pleasures, &c. the term that he looks unto: therefore there must be a change of heart: a man must be a good man, or else he cannot be a sincere man. Such as we are, such our actions will be: therefore we cannot be sincere till we have our hearts changed.

No man can aim at Gods glory, but he that hath felt Gods love in himself, therefore (as a particular branch of that,) labour to get assurance of 2. Get assurance of Gods love. the love of God in Jesus Christ: for how can we endeavour to please him unlesse we love him? and how can we love him unlesse we be perswaded that he loves us in Christ? Therefore let us stablish our hearts more and more in the Evidences of his love to us, and then knowing that he loves us, we shall love him, and labour to please him in all things. These are grounds that must be laid before we can be sincere: to get assurance of Gods love to us in the pardon of our sins. Our conscience must be purged from dead works to serve the living God; as the Apostle saith, that is, we cannot serve God to our comfort till our consciences are sprinkled with the blood of Christ, which assures us of the pardon of our sins. Therefore saith Zachary, We are redeemed, that we might serve him in righteousnesse and holinesse before him all the dayes of our life. So that unlesse a man be redeemed, he cannot serve him in righteousnesse, and holinesse (before him) all the daies of his life; that is, he cannot serve God in sincerity.

For who will labour to please his enemy? Therefore the Papists maintain hypocrisie, when they say we ought not to be perswaded of the love of God; for then we ought to be hypocrites: for how shall we seek him with the losse of favour, and of credit, and of life it self, if we know not that his favour will stand us in stead, if we lose these things for him?

Again, that we may be sincere, let us labour to mortifie all our earthly affections to the world: for how can we be sincere when we seek for honours, 3. Labour to mortifie our earthly affections. and pleasures, and riches, and not for better things? Therefore we must know that there is more good to be had in truth, in a down-right Christian profession, then in all worldly good whatsoever. And if we be hypocrites in our profession, there is more ill in that then in any thing in the world. This will make us sincere, when we can be perswaded that we shall get better things by being sincere in Religion then the world can give us, or take away from us. For why are men insincere, and false-hearted? Because they think not Religion to be the true good: they think it is better to have riches then to have a good mind: these things therefore must be mortified, and a man must know that the life of a Christian is incomparably the best life, though it be with losse of liberty, yea, with the losse of life it self.

Simon Magus grew to false affections in Religion, because he thought to have profit by it. So the Pharisees, they had naughty hearts, and therefore they had no good by Religion. No man can profit by Religion, so long as his heart is naught, so long as there is some Idol in his heart. A good Christian had rather have a large heart to serve God, and rather grow in the Image of God, to be like him, then to grow in any thing in the world, and that makes him sincere out of a good judgment: because Christian excellency is the best excellency incomparably. For he knowes well what all else will be ere long; what will all do good? riches, honours, friends, what good will they do in the hour of death? There is nothing but grace, and the expression of it in the whole conversation that will comfort us, therefore he undervalues all things in the world to sincerity and a good conscience.

Again, that we may have our conversation in sincerity, let us labour 4. Do all things as in Gods eye. in every thing we do to approve our selves to the eye of God. We see the Scripture every where shewes, that this hath made Gods Children consciencious in all their courses: even when they might have sinned not only securely, but with advantage. What kept Joseph from committing folly with his Mistresse? Shall I do this and sin against God? Gen. 39. And so Job in chap 31. he shewes what awed, and kept him from ill doing, in vers. 3. Doth not he see my wayes, and account all my steps? this was it that kept him in awe. So the Church of God, Psal. 44. being in great distresse, they kept themselves from Idolatry, and from the contagion of the times wherein they lived: upon what ground? you shall see in vers. 21. If we had done thus and thus, shall not God search it out? for he knowes the very secrets of the heart. So a Christian being perswaded of the eye of God upon him, it makes him sincere. The eye of God being Ten thousand times brighter then the Sun, he being light it self: he made the heart, and he knowes all the turnings of the heart. The consideration of this will make us sincere in our closets, in our very thoughts: for they all lie naked and open to his view.

What is the reason that men practise secret villainy, secret wickednesse, and give themselves to speculative filthinesse? because they are atheists, they forget that they are in the eye of God, who sees the plots and projects of their hearts, and the nets that they have laid for their brethren. Therefore David brings them in saying, Tush, God sees us not. And that is the reason they are unconscionable in their desires, in their hearts, in their secret thoughts. It is from a hidden Atheisme: For if we did consider, that the eye of God sees us in all our intents, and actions, and sees us in what manner we do all, and to what end; that he sees every action with the circumstances, the aimes, and ends, if the heart did well ponder this, it would prevent a great deal of evil.

Conscience is the witnesse of our conversation, a witnesse that will keep us from offending. If there were a witnesse by, and that witnesse were a great person, a Judge, &c. it would keep us in our good behaviour. Now when a man shall consider, I have a witnesse within me, my conscience; and a witnesse without, which is God, who is my Judge, who can strike me dead in the committing of a sin if he please: this would make men, if they were not atheists, to fear to sin.

Let us labour therefore to approve our hearts to God, as well as our conversations to men: set our selves in the presence of God who is a discerner of our thoughts as well as of our actions; and that which we should be ashamed to do before men, let us be afraid to think before God: that is another means to come to sincerity.

Another Direction, to help us to walk sincerely is: especially to look to the heart, look to the beginning, to the spring of all our desires, thoughts, 5. Look to the heart the spring of all our actions. affections and actions, that is, the heart: the qualification of that is the qualification of the man. If the heart be naught, the man is naught; if that be sincere, the man is sincere. Therefore look to the heart, see what springs out thence: if there spring out naughty thoughts and desires, suppresse them in the beginning. Let us examine every thought: if we find that we do but think an evil thought, execute it presently, crush it: for all that is naught comes from a thought, and desire at the first: therefore let us look to our thoughts, and desires; see if we have not false desires, and intents, and thoughts answerable.

God is a Spirit, and he looks to our very spirits: and what we are in our spirits, in our hearts, and affections, that we are to him. Therefore (as a branch of this) what ill we shun, let us do it from the heart, by hating it first. A man may avoid an evil action from fear, or out of other respects; but that is not sincerity. Therefore look to thy heart, see that thou hate evil, and let it come from sincere looking to God. Ye that love the Lord, hate the thing that is evil, saith David: not only avoid it, but hate it; and not onely hate it, but hate it out of love to God. And that which is good, not only to do it, but to labour to delight and joy in it. For the outward action is not the thing that is regarded, but when there is a resolution, a desire and delight in it, then God accounts it as done. And so it is in evil, if we delight in evil it is as if it were done already. Therefore in doing good, look to the heart, joy in the good you do, and then do it: and in evil look to the heart, judge it to be evil, and then abstain from it.

This is the reason of all the errours in our lives; because we have bad hearts, we look not to God in sincerity. Judas had a naughty heart, he loved not the Lord Jesus Christ, and therefore he had a naughty conclusion. What the heart doth not is not done in Religion. Thus we see how we may come to have our conversation in sincerity, that we may rejoyce in the testimony of our conscience.

Therefore now (to make an Use of Exhortation) we should labour for sincerity, and esteem highly of it, because God so esteems of it. Truth is Use. Exhortation to labour for sincerity. all that we can alledge to God: we cannot alledge perfection. St. Paul himself saith not, I have walked exactly, or perfectly: no, but he saith, This is our rejoycing, that we have walked in sincerity. So, if a mans conscience can excuse him of hypocrisie and doubling, though it cannot free him from imperfections, God in the Covenant of Grace looks not so much at perfection, as at truth.

Here I might answer an Objection of some Christians: Oh, but I Object. cannot pray without distraction, I cannot delight so in good things, &c.

Though a Christians heart cannot free him from this, yet his heart desires to approve it self to God in all things: and his heart is ready to say to Answ. the Lord as David said, Lord try me, if there be any way of wickednesse in me. And therefore he will attend upon all means to get this sincerity. He will be diligent in the Word of God, for therein the mind of God is manifestly seen. The Word of God it is a begetting Word, it makes us immortal, it makes us new creatures: it is truth, and the instrument of truth. Truth will make truth. The true sincere Word of God, not mingled with devices, it will make what it is. The Word of God, being his Word who is Almighty, it hath an Almighty transforming power from him: It is accompanied, and cloathed with his Almighty Spirit. Truth will cause truth; such as it is in it self it will work in our hearts.

In that mungrel, false Religion Popery, they have traditions, and false devices of men, and so they make false Christians, such as they are, they make: strain them to the quintessence, and they cannot make a true Christian. Truth makes true Christians; therefore attend upon Gods Ordinance with all reverence, and it will make thee a sound heart: it is a transforming Word. Those that desire to hear the Word of God, and to have their consciences to be informed by the hearing of it, they are sincere Christians: and those that labour to shut up the Word of God, that it may not work upon the conscience, they are false-hearted.

A heart that is sincere, it prizeth the Word of God that makes us sincere: the Word of God hath this effect, especially being unfolded in the Ministery of it, that a man may say as Jacob did, Doubtlesse God is in this place. It is all that is ours; nothing runs upon our reckoning but sincerity. For what I Sincerity all that we can plead. have not done truly, Conscience saith I have not done to God, and therefore I can expect no comfort for it: but what I have done to God, I look to have with comfort: for I know that God regards not perfection, but sincerity; he requires not so much a great faith, as a true faith; not so much perfect love, as true love, and that I have in truth, as S. Peter said, Lord thou knowest that I love thee.

This will make us look God, who is the Judge, in the face. It gives us not title to heaven, for that is onely by Christ: but it is a qualification required of us in the Gospel; nothing is ours but what we do in truth.

And again, consider, That it will comfort us against Satan at the hour of It will comfort against Temptations at death. death: when Satan shall tempt us to despair for our sins (as that he will do) we may comfort our selves with this, that we have been sincere. We may send him to Christ (for that must be the way) who hath fulfilled Gods will, and satisfied his Fathers wrath: Satan will say, This is true, it is the Gospel, and therefore it cannot be denied; but it is for them that have walked according to the Spirit, and not according to the flesh; for those that have obeyed God in all things. Now when our Conscience shall joyn with Satan, and say, we did nothing to God, we have not obeyed him; how can we answer him? we must needs yield to the tempter. But when we can say with Peter, Lord, thou knowest that I love thee; thou knowest I have laboured to approve my heart to thee; and that I have prosecuted this desire with endeavours: this will comfort a man in the time of temptation: therefore let us labour to have our conversation in sincerity.

It will afford us much comfort in this life, as it did S. Paul: S. Paul here was in some grievous sicknesse, even to death, and he was disgraced It comforts in life. as a person that regarded not his promise of coming to them. Now what doth he do in all this sicknesse and disgrace? what doth he answer to them? he comforts himself in this, My rejoycing is, that my conscience doth testifie my sincerity. He runs to God, and to his sincerity as his strong hold; he approves himself to God. Some thing we shall have in this life first or last, afflictions, or disgraces, and troubles will come. What is then the strong hold of a Christian? Then he runs to his sincerity. What would Hezekias have done when he received the sentence of death, that he had walked before God in uprightnesse, and sincerity? Sincerity then is worth more then the world. And he that will not labour for that which is worth more then all the world, it is a sign he is ignorant of the worth of it. A man at the hour of death he would lose all the world if he had it, for sincerity.

Therefore let us not part with our sincerity. Let us not offend against sincerity and truth by falshood in our carriage, and in our tongues, or conversations Not offend against sincerity. any manner of way, since it will yield us so much comfort in temptations, and afflictions, and at the Tribunal, and Judgment-seat of Christ.

Let us not have false aimes and ends, and do things in a false manner. It is not action onely that God requires, but the manner. If we regard not the manner, God will not regard the matter. The matter of the Pharisees performances was very good for stuffe; but their hearts being naught, God regarded it not. Let us look to the manner of doing all that we do, that we do them to God, that we do them in sincerity in a holy manner. The Scripture requires this, receive the Sacrament, but thus, Examine your selves; Take heed how you hear. Let your conversation be in the world, but thus, in simplicity, and godly sincerity. S. Paul doth not say, that he rejoyced in miracles, or in the great works that he had done, in converting of Nations, &c. which yet were matters of joy: but when he comes to joy indeed, here is his joy, that his Conversation had been in simplicity and godly sincerity.

And Christians must take heed that they reason not against sincerity Sinning against sincerity by pleading corruptions. another way, that is, to conclude they have no goodnesse, because they see a great deal of corruption, and imperfections; for imperfections may stand with truth. Asa (as I said) had many infirmities in his life, yet notwithstanding it is said, that he walked in sincerity. So Hezekias, it is said he walked before God uprightly, yet he had many infirmities and imperfections. Nay a man may well retort this upon such poor soules, (that are witnesses with Satan against themselves, in the sight of their sins) that their sins being known by them, especially with hatred of them, it is a sign of sincerity.

Again, others are ready to say, I am not sincere, because God followes me with afflictions, and distresses. Reason not so, for he therefore followes By pleading afflictions. thee with afflictions, because he would have nothing but sincerity in thee, he would make thee wholly sincere, and purge thee as metal is purged in the fire from the drosse. Therefore take heed thus of sinning against sincerity. Do nothing in hypocrisie: and when we are once sincere, let us not sin against it by yielding to the Devil. This comforted Job, when his friends alledged his corruptions: Well, (saith he) you shall not take away my sincerity from me. He looked to the eye of God, that saw him, to whom he approved his heart; and that consideration made him sincere, and thence he comforted himself: So let us comfort our selves in our sincerity against Satan's allegations; as a condition of the Covenant of grace which respects not perfection, but truth.

To adde one thing more: As there is an order of other graces; so there Order in sincerity, is an order in this sincerity which we should labour for. There is this order to be kept.

We must digg deep: we must lay a sincere foundation. What is that? 1. A deep foundation. A deep search into our own hearts and waies by sound humilition. We say of digestions, if the first be naught, all are naught: if the first concoction in the body be naught, there can never be good assimulation, there can never be good blood: so if there be not a good, a sincere foundation, there can never be a sincere fabrick. Therefore many mistake, and build Castles in the Ayr, comb Downes (as we say) they build a frame of profession that comes to nothing in the end; because it is not sincere in this order, they were never truly humbled, they had a guilefull heart, in the cnofession of their sins: they never knew what sin was throughly, and feelingly. Blessed is the man in whose spirit there is no guile, Psal. 32. The Psalmist especially means and intends there, in regard of down-right dealing with God in the confession of sins. For he himself when he did not deal roundly, and uprightly with God in the confession of his sinnes, with detestation, and with resolution never to commit the same again, he was in a pitiful plight both of soul and body: his moisture was turned into the drought of Summer.

But when without guile he laid open his soul to God, then he came 2. Faith. from sincere humiliation, and sincere confession, to sincere faith. Therefore (for the order) let us first labour to be sincere in the sight of that which is ill in us, in the confession of our sins, and then we shall be sincere, the better to depend upon Gods mercy in Christ by faith.

And from thence we shall come to sincere Love, when we believe that 3. Love. God is reconciled in Christ, we shall love him. Our love is but a reflexion of his love to us: when once we know that he loves us, we shall love him again.

The Spring of all duty is sincere love, coming from sincere faith: as sincere faith is forced out of the sincere sight of our sins, of the ill, and miserable estate we are in. A man will not go out of himself, so long as he sees any hope in himself: and therefore sound knowledge of the evil condition we are in, it forceth the grace of faith, which forceth a man to go out of himself. And then when he is perswaded of Gods love in Christ, he loves him again.

Love is that which animates, and quickens, and enlivens all duties, What are all duties, but love? Christ reduceth all to love. It is a sweet affection that stirres up and quickneth to all duties; it carries us along to all duties: all are love. What need I stand on sincere patience, sincere temperance, sincere sobriety, &c? If a man have sincere love to God, it will carry him to all duties, remember this order.

Especially every day, enter into your own soules, and search impartially, what sin there is there unconfessed, and unrepented of, and make your peace with God by confession. And then go to sincere dependance on God by faith in the Promises. And then stirre up your hearts to love him; and from the love of him to love one another in sincerity, not in hypocrific. Thus we have the manner of the blessed Apostle's Carriage in the world, whereupon his rejoycing was founded, Our rejoycing is this, the testimony of our conscience, that in simplicity, and godly sincerity, We have had our conversation in the world.

I will speak a little of those words, before I come to the negative part, Not in fieshly wisdome. [Our Conversation,]

By Conversation, Anastrophe, he means the several turnings of his life, in what relation soever he stood to God, to men, as a Minister, as a Christian, as a friend, as a neighbour, at home or abroad, in all estates, in all places, and at all times, his Conversation was in simplicity, and sincerity.

In the world] That is, wheresoever he had lived. And mark how he joyns them together; his conversation in the world amongst men, it was with sincerity to God. It was that that did rule his conversation in the world. And so it should be with us wheresoever we are, or whatsoever we do in the world, our carriage here must be directed by a higher aspect. The Ship while it is tossed in the Sea, it is ruled by the Pole-starre; that Simile. must guide it: so in our conversation in the world, the stuffe of our conversation may be the businesse we have in the world, but the rule, the regiment of all must be from heaven, with an eye to God. I touch that from the knitting of these together.

Now where he saith, That his Conversation was in simplicity and sinceriy, you may see here then that all the frame, all the passages of his life were good. This makes good that which I touched before (which hath its proper place here,) That Sincerity extends it self to all the frame of a mans life.

He that is sincere, is sincere in all places, and at all times, in all the turnings, Sincerity extends to all a mans life. and windings, and passages of his life, or else he is not sincere at all. His conversation must be sincere, wheresoever he lives, or whatsoever he doth, in prosperity, or adversity, at home, or abroad.

The veriest hypocrite in the world hath he not pangs sometimes? Take an oppressour, he thinks that he should not die so, he thinks, I must be Wicked men have fits of goodnesse. called to an account if I do thus. Doth not Ahab lie upon his sick bed sometimes? Is not Herod sometimes troubled in conscience? hath not a wicked man sometimes twitches of conscience which the world sees not, secret checks of conscience? Oh, yes, there is not the vilest man living, but he hath his good fits, he hath pangs of goodnesse: but what is this to a conversation? Our conversation must be in sincerity in all the turnings and passages of it.

God judgeth us by the tenour of our life, and not by single particular acts: a good man may be ill in a particular act; and an evil man may be good God judgeth by the tenour of our life. in a particular act: but I say, God doth not judge us by a distinct severed passage, but by the tenour of our life. Uniformity, equability, and evennesse of life it is an undoubted evidence of a good man.

Because he is a new creature, and being a new creature, he hath a new nature; and nature works uniformly. Art works differently, and enforcedly. Teach a creature some what that is against nature, it will do something, but a Lion will have a Lions trick; and a Wolf will have a Wolfes trick: teach them never so much, a Lion will be a Lion in all places, a Wolf will be a Wolf, and an Eagle will be an Eagle. Every creature will observe its own nature, and be like it self.

A Christian as far as he is good, as far as he is a Christian, is uniform: his conversation is good, he is like himself, in all places, in all times, upon all occasions, in prosperity, in adversity. The very Word shewes, that the universality of a mans course must be in sincerity, wheresoever he is. God is every where, and sincerity hath an eye to God, it makes a man good every where: or else it doth nothing to God. Doth not God see every where, abroad, and at home, in our closets? If we plot villainy, there ses he it as well as abroad: therefore if I do it any where, I regard not the eye of God.

Again, where he saith, Our Conversation, it implies constancy, as well as uniformity, he was so in all places, and in all times: but that I noted before, therefore I passe it. Our Conversation. In the world.

That is, amongst other men wheresoever I was, and have lived: whence we see, That Christianity may stand with conversing abroad in the world.

Men need not be mued up in a cloyster, as the foolish Monks in former Observ. Christianity may stand with converse in the world. times, they thought that Religion was a thing confined to solitarinesse. Whereas oft-times it requires greater strength of grace to be alone, then to be in company: we know the proverb, Woe to him that is alone. A good Christian converses in the world, and that in simplicity, and sincerity. We need not (I say) cloyster our selves up to be good men, to be sincere Christians. We may converse in the world in sincerity if we have Saint Paul's spirit.

But that which I will presse more, is this, that True Religion where it is in strength doth carry a man in the world, and yet he Observ. Religion makes a man converse in the world untainted. is not tainted with the world.

Saint Paul conversed in the world in sincerity. The world is an hypocrite, as he said of old: the whole world acts a part, it is an hypocrite, and a cruel opposer of sincerity, and truth. Saint Paul lived abroad in the world amongst men that had aimes of their own, and abused themselves in the world, and yet he walked in simplicity, and sincerity, he was a good man for all that. A man that is not of the world, but begotten to be a member of a higher world: he may carry himself in the world without the corruptions of the world, he may carry himself so in the world that he may not be carried away of the world: we see S. Paul did so.

Noah was a good man in evil times, a good man in his Generation. Henoch, in evil times walked with God. In Act. 13. David in his Generation served the purpose of God: and his Generation was none of the best: for you know there was Achitophel, and Doeg, which were bad companions, yet in his Generation he served the purpose of God. So every man in his time may live and converse in the world, and yet not be carried away with the corruptions of the times.

What is the reason?

The reason is, That a true Christian hath a spirit in him above the world. As Saint John saith, The Spirit that is in you is stronger then he that Reason. A Christian hath a spirit above the world. is in the world. The Child of God hath a Spirit in him, a new nature, that sets him in a ranck above the world. Christians are an order of men that are above the world, they are men of another world: and therefore having a principel of grace that raiseth them above the base condition of the world, they can live in the world, without the blemishes and corruptions of the world, they are men of a higher disposition.

Even as sicknesse in the body hurts not the reasonable life; so any thing that a Christian meets with in the world it hurts not his Christian life which is his best life; because it is a life of a higher respect, of a higher nature: Saint Paul's conversation was in heaven, it was above the snares here below. He was crucified to the world, he was a dead man to all that was evil in the world, and to that which was good and indifferent in the world For pleasures, for honours, for meat and drink, and such necessaries: the counsel that he gave to others, he practised it himself, for worldly callings, and refreshings, and the like, 1 Cor. 7. The time is short, let us use the world as though we used it not. He used indifferent things in the world (which are good or evil as they be used) as if he had not used them. He lived in the world, as a traveller or passenger, he knew he was not at home; he knew he had another home to go to: Here we have no continuing City, and therefore he used the world as though he used it not. As a Traveller useth things in his way as far as they may further him; but let his very staffe trouble him, he throwes it away. So, a Christian useth indifferent things in the world (which are good or evil according as himself is,) he useth them well; because all things are pure, to the pure: he useth them so as that he doth not delight in them because he hath better things to solace himself in: he doth not drown himself in these as worldlings do.

And for the ills of the world, a Christian in a good measure is crucified to the world, and the world to him. And he hath his conversation in heaven, Philip. 3. 20. But our conversation is in heaven. Many serve their bellies, whose end is damnation: but our conversation is in heaven: Now his conversation being heavenly, that is the reason that he can converse in the world in sincerity, though the world be of another strain.

So you see then, that a Christian is of a higher nature, of a higher condition then the world: and he is crucified to the world; and he knowes himself to be a passenger, and a traveller in the world, and therefore he useth the world as though he used it not. And withal he hath his imployment above the world. The birds that have the ayr, as long as they are there, they are not catched with snares below: and Christians that have their conversation above, they are not ensnared with the things of the world as other men are. We see Saint Paul conversed in the world in sincerity.

I observe it the rather, because it is the common exception of weak, and false spirits. We must do as the world doth, or else we cannot live. He that knowes not how to dissemble, knowes not how to live. And the times are naught: so that which is naught and grounded in themselves, they lay all the blame of it upon the times.

Indeed the times are naught, like themselves. As he said, There is a circle of humane things; the times are but even as they were: things come again upon the stage, the same things are acted: the persons indeed are changed, but the same things are acted in the world to the end of the world. The times were naught before, they are naught, and they will be so. Villany is acted upon the stage of the world continually. The former actors are gone, but others are instructed with the same devices, with the same plots: The Corruption of nature shewes it self in all. Onely now we have the advantage for the acting of wickednesse in the end of the world: because besides the old wickednesse in former times, we have the new wickednesses of these times; all the streams running into one make the Channel greater.

Men say, alas, alas, the times are ill; were they not so in Noah's time? were they not so in David's time? were they not so in S. Paul's time? Men pretend conformity to the world upon a kind of necessity, they must do as others do.

If they were true Christians it would not be so: for Noah was good in evil times. Nehemiah was good in the Court of the King of Babel. Joseph was good even in Egypt in Pharaoh's Court, this can be no plea. For a Christian hath a spirit to raise him above the corruption of the times he lives in: he hath such a spirit likewise as is above prosperity, or adversity, which will teach him to manage both, and to govern himself in all occasions and occurrents of the world. I can do all things (saith S. Paul) through Christ that strengtheneth me.

As we say, the Planets have one course whereby they are carried with the first mover every twenty four houres from East to West; as the Sun is, whereby he makes the day: but the Sun hath a course of his own back again; and so by creeping back again he makes the year in his own course. So the Moon hath one course of her own: but yet she is carried every day another course by the first mover.

So, a good Christian that lives in the world, he is carried with the world in common things, he companies and traffiques, and trades, and deales with the world: but hath he not a motion of his own contrary to all this at the same time? yes, though he converse in the world, yet notwithstanding he is thinking of heaven, he is framing his course another way then the world doth. He goes a contrary course, he swimmes against the stream of the world.

There are some kind of Rivers (they say) that passe through the Sea, and yet notwithstanding, they retain their freshnesse. It seems as an emblem to shew the condition of a Christian: he passeth thorow the salt waters; and yet keeps his freshnesse, he preserves himself. Therefore (I say) it is no plea to say that times are naught, and company is naught, &c. A man is not to fashion himself to the times. An hypocrite (Camelion like) can turn himself into all colours but white.

And as the water which we say hath no figure of its own, but it is figured by the vessels that it is in: if the vessel be round, the water is round; if the vessel be four-corner'd, the water is so, it being a thin airy moist body: it hath no compasse of its own, but is confined by the body it is kept in.

So some men they have no Religion, they have no consistence, no standing, no strength or goodnesse of their own, but such as their company is, such they are, and they think this will serve for all. I must do as others do, it is the fashion of the world: If they be among Swearers, they will swear: if they be among those that ate unclean, they will pollute themselves, they frame themselves to all companies: they will be all, but that which they should be. This will not serve the turn.

A Christian may pray for the assistance of God to keep him in the world; and he may know that God will. What ground hath he? Our Saviour Christ, Joh. 17. saith he, Father, I pray not that thou shouldest take them out of the world, but that thou keep them in the world. He prayes for his Apostles, and Disciples, that God would keep them in the world from the contagion of sin, and from the destruction of the world. S. Paul you see lived and conversed in the world, wheresoever he was, in sincerity, and simplicity: he was not carried away with the stream, and errours of the times wherein he lived.

Nay, to adde more, it doth unite the power of grace together, and make Grace increased by opposition. a man the better, the worse the company, or the place is where he lives. We know in nature, the environing of contraries, increaseth the contrary: and holy men have been better oft times in the middest of temptation, and have gathered their forces, and strength of grace together, more then when they have been more secure. The envy and malice of the world is quicksighted, and the more they live amongst those that are observers of them, the more cautelous they are of their carriage. You know it is the Apostles reason, Redeem the time, because the daies are evil: be you the better, because the daies are evill; witnesse for God in an evil Generation, in evil times: he doth not say, Do you sin, because the daies are evil. Gods people do alwaies witnesse for him.

Let me adde this likewise (to give farther light) that we must not take occasion hence, to conform and fashion our selves to any company, to cast Not to tempt God by rushing into ill company. our selves into evil company when we need not. We must not tempt God: for then it is just with God to suffer us to be soyled with the company. And by our carelesnesse in this kind, we offend the godly, that easily hereupon take us to be worse then we are: and as we grieve the Spirit of God in them, so in our selves; and we build up and strengthen wicked persons. And therefore this living in the world in simplicity, and sincerity, it must be when our calling is such, that we live in the world, that we need not any local separation to sever our selves: but when in the world we are cast on men without grace, by our callings, and occasions, we may presume that God will keep us by his Spirit.

Let us not be weary of hearing of this point: For ere long we must all appear before God, and then what an honour will it be for us, that we have witnessed for God in this world? that we have stood for God and good causes in the middest of the world, and shined as lights in the middest of a crooked Generation? That we have managed the cause of God, and stood for Religion, and held our own in the middest of Papists, and Atheists, and prophane persons, and witnessed for the best things in spight of all, when we have been called to it. We are not to thrust our selves into unnecessary troubles, no, not for the best things, unlesse we be called to it: but when we are called, and can witnesse for the best things, what an honour will it be for us?

And on the contrary, saith Christ, He that denies me, and is ashamed of me before men, of him will I be ashamed before my heavenly Father. What a fearfull thing is this? Let us look to God in simplicity, and sincerity, and God will keep us that the world shall not hurt us.

What will become of us? (will some say) this trouble we shall come Object. into, and that persecution will befall us.

It is not so, Christ was opposed when he was here upon earth; but till Answ. Times appointed by God. his hour was come they could not do any thing. Every man hath his hour, every man hath his time allotted to serve God in here: God hath measured out his life; and till his hour be come, that God will take him out of the world, God will bind up the endeavours of men, their plots shall be to no purpose, God will keep them, and watch over them that are down-right. Because thou hast kept my Word, I will keep thee, saith God. Let us keep the Word of God in evil times, and God will keep us: let us stand for God, and he will stand for us.

It is no plea to say, I shall run into this danger, and that danger: God will be thy buckler and thy shield, if thou stand for him. And that which brings danger is too much correspondence with the world: when men forsake Halting in Religion brings danger. their sincerity in the world, when men will be on both sides they carry things unhappily, and unsuccessefully. A down-right atheist will carry things with better successe then a halting Christian. For his policy, and subtilty will carry him to actions inconvenient; but then comes his conscience after, when he is in the middest of them, and damps him that he cannot go forward nor backward. Therefore the only way is to resolve to live in the world in simplicity, and sincerity. If we do so, we may carry holy businesses strongly. God will assist us therein, he will increase our light, and make our way plain, and clear to us.

But if a man be not sincere, but double, and carnal, and pretend love of Religion, and yet take courses, and do actions that are not suitable to Religion, it will not succeed well, God will curse it: he will strike him with amazement, he will strike his brain with errours in judgment, &c. There is no pretence therefore to make us live falsly, and doubly in the world: but we ought to live as S. Paul did (let the world be as bad as it will, or as it can be) in simplicity and sincerity: God will shew himself strong for those that walk uprightly; he will be wisdome to such: but if we walk doubly, and falsly, and make Religion our pretence, God will shew himself our enemy.

Where be your newters then? where be your Politicians in Religion that will keep their Religion to themselves? S. Paul conversed in the world, wheresoever he was, in sincerity, he made shew what he was; he walked not according to carnal wisdome: (as he saith afterwards) where be your Nullifidians then that are of all beliefs, and yet are of no belief? that fashion themselves to all Religions. And if they be of the true Religion, yet it is their wisdome to conceal it. S. Paul did not so: But I shall have occasion to touch that in the negative part afterward, not in fleshly wisedome, &c.

Again, where he saith, My conversation hath been thus, in the world. He means, in this life my conversation here hath been sincere. I will give you a touch on that; though it be not the main aim here: yet notwithstanding it may well be touched, That We must while we live here in this world converse in simplicity, and sincerity. Observ. We must have our conversation in sincerity while we live here.

We must not turn it off to live as we list subtilly, politickly, and carnally, and then think to die well. No, we must live soberly, righteously, and justly in this present world, Tit. 2. Do you think to begin to live well when you are gone hence? No, that is a time of reward, and not a time of work. This world is Gods Work-house, here you must work. This is Gods field, here you must labour. This is Gods Sea, here we must saile, here we must take pains, we must sweat at it, here we must plow, and sowe, if ever we will reap.

Doest thou think to carry thy self subtilly, to have thy own ends in every thing here, and then when death comes a Lord have mercy upon me shall serve for all? No, thou must converse as a Christian while thou livest here in this world in simplicity, and sincerity: God must have honour here by thee; thou must have a care of thy salvation here. Doest thou think to have that in another world which thou doest not care for here? Doest thou think to have glory in another world, which thou didst not think of here? Doest thou think to reap in another world that which thou didst not sowe here? Let us in this world stand for the glory of God, openly, and boldly, and for the example of others, for the exercise of our own graces. A true Christian hath his conversation in sincerity in this world. The more too blame the world then to deprave their dealing. Why? Because they are lights in the world, and they serve the world to good purpose, if the Depravers of goodnesse blamed. world would take benefit by them: they shine in the world to lead them the way to heaven. But the world is willing to let them go to heaven alone if they will.

But if the carriage of Gods Children be like S. Pauls, (as it is true: for they are all of one disposition) they converse in simplicity, and sincerity wheresoever they are: wicked, slanderous, malicious, depraving persons are to blame, that lay to their charge, hypocrisie, and this and that; when it is nothing so. They deserve well of the wicked unthankful world, and God upholds the World for their sakes. When the righteous are exalted, the City rejoyceth, saith Solomon. Because wheresoever they live, they live not onely in simplicity, and sincerity, but they live fruitfully: the City, the whole community, all the people are the better. They make the times, and the places the better wherein they live.

Because a good man is a publike good. The Spirit of God when it makes a good man, it puts him out of himself, and gives him a publick affection: it teacheth him to deny himself, it teacheth him to love others; it teacheth him to imploy and improve all that is in him (that is good) for the service of God, and of men; to serve God in serving men in the place he lives in. Therefore malicious, and devillish is the world to deprave such kind of men as live in the world in simplicity, and sincerity, that serve God and the world by all the means they can. Our Conversation hath been in simplicity, and sincerity in the world. But more abundantly to you-ward.

Why? was it in hypocrisie to others, and in sincerity to them onely? No, that is not the meaning: but thus, that wheresoever he had lived in the world, in what estate soever he was, he carried himself in simplicity, and sincerity: but to you I have made it more evident, then to any other. Why? because he had lived longer with them; and they were such as he was a Father unto in Christ: therefore, saith he, I have evidenced my simplicity, and sincerity more abundantly to you then to any other. Whence we may observe, That A sincere Christian is best where he is best known. Observ. A true Christian best where he is best known.

It is a note of a truly good, and sincere man to be best where he is best known, (as I touched when I opened the words.) It is otherwise with many, their carriage abroad is very plausible: but follow them home, what are they in their families? they are Lions in their houses. What are they in their retired courses, and carriage? they do not answer the expectation that is raised of them abroad, they never pray to God, &c. those that know them best will trust them least. It is not so with a Christian, my conversation in the world hath been good wheresoever it hath been; but among you with whom I have conversed more familiarly, who have seen my daily carriage, and course of life; among you my conversation was best of all. It is a note of a man that is sincere, that the more he is seen into, the more he shines. The godly are substantially good, and therefore where they are best known, they are best approved.

For Christians they are not painted creatures, that a little discovery will Christians substantial, not painted. search them to the bottom, and then shame them: they are not gilded, but gold; and therefore the more you enter into them, the more metall you shall find still. They have a hidden treasury, the more you search them, the more stuffe you shall have still: their tongues are as fined silver, and their heart is a rich treasury within them. A Christian he labours for a broken heart still; he labours to get new grace, and new knowledge of the Word of God still; and the more you converse with him, the more you see him; the more you shall approve and love him, if you be good as he is: therefore saith the Apostle, I have carried my self well to all, but especially to you with whom I have lived longer.

Therefore as we would have an evidence of our sincerity (which is the best evidence that we can have in this world) that we may be able to say that we Use. To approve our selves most where we are best known. are sincere and true Christians, (which is better then if a man could say he were a Monarch, that he were the greatest man in the World,) let us labour to carry our selves in our courses to those that know us best, and in our most retired courses like to Christians. And not to put on the fashion of Simile. Religion as men put on their garments; their best garments when they go abroad, and so to make good things serviceable to our purpose: but to be so indeed at home amongst our friends, among those that know us, when we are not awed; (as there is a great deal of liberty amongst friends,) wheresoever we are, let us remember we are alway in the eye of God; and labour to approve our selves most to them that know our courses most.

God knowes more then men, therefore let us chiefly labour to approve our selves to him. And next to God, let us approve our selves to conscience, fear conscience more then all the Monarchs in the World; because that knowes most, and will be most against us.

And then again, for others that know our conversations, good men that converse with us, let us approve our selves to them most that have the best and the sharpest judgments.

A true Christian, as he loves goodnesse, so he loves it most that it should be in his own heart. He lives more to God, and to conscience, then to same, and report: he had rather be, then seem to be. And as he hates all ill, so he hates even secret ill; the nearer corruption is, the more he hates it. As a man hates Toads and venemous creatures; and the nearer they are, the more he hates them. The most retired carriage of a Christian is most holy, and best of all.

Again, where he saith, My Conversation hath been in simplicity, &c. to you-ward. Here is a good note for Preachers, that if they look to convert Ministers win by Life as well as Doctrine. any by their Doctrine, they must win them by their conversation likewise in simplicity and sincerity. Saint Paul being to gain the Philippians to Christ; he doth it not by words onely, by arguments of Logick, and by perswasions onely to convince the understanding of the truth of that which he taught: but he demonstrates to them how they should live, Walk as you have me for an ensample. I shew you, that that which I teach is possible, by my practice. I shew to high and low, how I carry my self; My conversation hath been in simplicity, and sincerity. Those that I would convert by my Doctrine, I labour by my Conversation to gain them. So I say, Ministers have here a special direction, how to carry themselves.

And others likewise that have a gaining disposition (as indeed we should not stand upon terms of this and that, but every one labour to gain others) would you work upon others, and gain them from Popery, &c? Then not onely shew them arguments to convince their judgments, (which must be done, that is certain) but likewise let them see that the things that you speak are possible things, things that you are perswaded of. And if you be not good, and presse them to goodnesse, you cannot perswade them of the truth of that you speak: they will think it is not possible; for then you would act it your selves. But when they see one go before them, and demonstrate it to their eyes, how they should carry themselves; this is the way to teach them to be sound Christians indeed. But I hasten to the negative part. Not in fleshly wisdome, &c.

Here is a secret wipe, a secret taxing of the false Apostles, and Teachers. My Conversation hath been in simplicity, and sincerity, whatsoever you think of me, Not in fleshly wisdome, as theirs is.

Not in fleshly wisdome.] To distinguish it a little.

There is a natural wisdome planted in the soul of man, even as there is Wisdom either, 1. Natural. a natural light in the eye, to see both things that are hurtful, and that are good for the outward man. So in the soul of man, (which is his eye) there is an inbred light of natural wisdome, a common light to discern of things, and of creatures: a natural kind of wisdome, which may be polished, and advanced to a higher degree by experience, and Art: As the eye of the body, it sees better, when it is helped with an outward, with a forreign light. Simile. This is natural wisdome.

There is likewise a Politick or Civil wisdome, gotten by observation, and increased by observation; and withal, it is a gift of God (though it be Politick wisdome. a common gift;) As Achitophel's, it was not meerly carnal wisdom that was in him, but he had a gift of policy. So some men, though they be not truly Religious, yet God gives them a gift of politick wisdome, to be able to discern the difference of things, to lay States and Common-Wealths together, to be able to judge, and resolve, and to execute wisely, and politickly, and prudently. It is an especial gift of God. This the Apostle doth not aime at; neither natural, nor civil wisdome, though it be a gift of God (I say) which is increased by observation, and by other means.

Besides this, there is a spiritual, a heavenly wisdome, whereby the soul 3. Spiritual. having a right end and aime set and prefixed to it, it directs all its courses to that end: whereby the soul is able to deliberate, to consult, and to resolve on heavenly things, and what hinders heavenly comfort; and to resolve upon good duties, and to resolve against that which is ill, to resolve upon all advantages of doing good to the Church, and of all hindrances of our selves, and the Church, and of the places we live in. It is a heavenly kind of prudence to guide our own waies, yea, and to guide others too.

But besides all these, there is another wisdome which is here the wisdome 4. Fleshly wisdom. of the flesh: which because the flesh hath correspondency with Satan, it is also a divellish wisdome, for the most part. For the Devill plowes with our Heifer: the most mischief that he doth in the world, it is by the correspondency that he hath with our flesh, our enemy within. The flesh and Satan do joyne together, and work all strongly with the mischievous policie of the world: and therefore it is called likewise worldly wisdom.

And hereupon Christians that are meere professours and not Christians soundly, some are called flesh, because they are ruled of the flesh: and they are called the world: because they frame themselves to the wisdom, and to the courses of the world; and if you would annatomize them, there is nothing but the world in them, worldly pride, and worldly ends. And they are called Divells too, as Judas was called a divell; they plot with Satan by carnall wisdome, they yield to Satan; they savour not the things of God.

Men have their name and denomination in the Scripture, by that which they are ruled by: when they are ruled by the flesh, they are called flesh: when they are ruled by the world, and the evil examples thereof, they are called the world. And when they are ruled by Satan, so far as they are ruled by him, they are called Satan. One of you is a Devil, saith Christ. Not in fleshly wisdome.

What is meant here by fleshly wisdome? If it be fleshly, why is it wisdome? wisdome is but one; there is but one wisdome. Wisdome we know in it self, it is a knowledge of principles and grounds; and deductions, Wisdome what. and conclusions from principles. A wise man knowes both the grounds and principles, and he knowes what may be raised from thence: and likewise a man that is truly wise, he not only knowes them, but he knowes how to act them, how to work, and act his principles, and conclusions to an end. He hath principles, and conclusions, and workings out of his brain; and when he hath done all in the brain, when he hath framed the aime of his principles, and the manner how to act them, then he goes about to work; and a wise man can work answerable to his end, and rules.

Now there is a carnal wisdome that initiated this: for Carnal Wisdome Carnal wisdome what. hath aimes, and ends, and principles, and it hath conclusions from those principles, and it acts to an end. A true Christian he hath his ends; his aime is supernatural; to please God in all things, to be happy in another world, to enjoy God, to have nearer acquaintance with him while he lives here: many such subordinate ends, (besides the main end) he hath. And some principles likewise he hath out of the Word of God concerning this end: and then he hath directions out of the Word of God suitable to those principles. And then he sets on working, and all that he works is in order to his end, and in vertue of the end he propounds. As a man that travels, every step that he goes in his journey, every stepp is in vertue, and strength of his first intention, and the end that he propounds, (though he think not of his end in every step) and he consults and asks about the way; and all to that end.

So it is with a Carnal man too, he that walks after carnal wisdome, Carnal wisdome hath its end, and that is a mans self: for a carnal man, himself is the Idol, and the Idolater: his end is himself, either in his honours, or in his pleasures, or riches, &c. himself is the Centre into which all the lines of his life fall. And he hath rules, seek thy self in all things; love thy self above all: And what then? If thou love others, love them for thy self, as far as they may serve thy turn: care for no man further then thou canst make use of him for thy self, respect him so far, and no further.

But it may be there are many that stand in the way. Then again he hath principles: undermine them, ruine them, make way to thine own ends by the ruine of as many as thou canst. And if another man's light over-shine thine, that thou art no body to him, Carnal wisdome bids thee deprave him, slander him, back-bite him: the more he seems to be vile, the lesse thy nakednesse shall appear: Here is Carnal wisdome.

There is no envy in goodnesse, in strength and ability; they would have all to be so: but basenesse is joyned with much envy; when it sees another overshadow it, it labours to eclipse him with slanders, and base reports: This is a principle of Carnal wisdome. And hence comes all that working and undermining, secret conveyances, and laying nets for others, as the Prophet speaks.

All carnal wisdome hath carnal ends, and carnal rules, and carnal courses answerable. It consults upon the attaining of its end, it deliberates and consults, and shrewdly too: for it is whetted by Satan. And then it goes with the stream of the world, and therefore it is carried very strongly towards its end. And then it resolves strongly: because fleshly wisdom usually is with the times. And then it executes: God suffers it oft-times to come to execution, and to enjoy its plots, and projects. And therefore in regard that it hath the same passages (though in a contrary kind) with other wisdome: it is called wisdome, though indeed it be not wisdome; and thereupon it hath a diminishing term here, it is fleshly wisdome.

Now this wisdome is called fleshly, because it is led with reasons from Why fleshly wisdome. the flesh, and it tends to the maintenance of the flesh; it comes from it, and it tends to it.

I take not flesh here, for one part of a man, his body: but for the unregenerate Flesh what. part, which is carried to changeable things, to the creature, and sets up some creature (to be an Idol) instead of the Creator Blessed for evermore.

And that from this reason, because the creature, the things below are near to us, and pleasant to us: and because we are brought up in these delights of the creature that are sensible; and therefore the flesh, the baser part is ready to draw away the soul to the delights of it; because the delights of it are pleasant, and we are trained up in them from the beginning of our life to the end of it. Now these things below, the profits, and pleasures, and honours, they work first upon the senses, upon the outward man: and from the senses they ascend to the fancy, and imagination, and that being carnal by nature esteems more highly of them then there is cause. And esteems of the contrary to these as the greatest ills: Oh, poverty is worse then hell to a carnal man; and he had rather be dead, then be disgraced; he had rather damne his soul, then to be denied of his pleasure: Imagination makes them such great things, and the Devil helps Imagination, he hath much affinity with that part, with the Imagination: and Imagination (when men have strong conceits of these things) that labours to draw the will and affections to it self, to sway that part: so that the will, the commanding part of the soul, for the most part it yields to these Imaginations of base things: it conceives of them highly, and the contrary to be vile, and base. And hereupon the will comes to approve of these things, and to choose these things: yea, and the understanding part it self, that blessed spark of wisdome that is left in us, capable of better things, and fit for the Image of God: yet that, by our corruption, being stripped of the grace it had in the creation, and now being under original corruption, being under the Law of sin; it is led by a carnal will and Imagination, and by sense, and is ruled by them. So that that which should rule all, is ruled by base, earthly things.

The soul of man while we live here is between things better then it self, The Soul placed between good and evil. and worse then it self, meaner then it self. Now by corruption it cleaves to things meaner then it self, it is witty to devise them, it is willing to chuse them, it delights in them, it bathes it self in them: so that whereas it should rule the body, the body and the lower parts rule the soul. When it yields to that which is better then it self, to the sanctifying Spirit of God, and to the Word of God, and is cloathed with the Image of God, when it yields to better things, then they raise it to a degree of excellency even above it self when it was at the best: for a man that is in Christ, that hath the Image of Christ upon him (in some sort) is better then Adam was in innocency; his estate is more sure: and the dignity he is advanced to by Christ is greater then he should have had if he had stood still in Adam. This is the condition of the soul: an excellent creature, it is capable of the Image and likenesse of Christ, and of God, capable of all grace.

Again, if it submit it self to base creatures, it becomes even as them; and therefore men are called the world, they are called flesh, they are called after that which leads them: the very soul it self (as it were) is flesh. For as the very body of a holy man in some sort is spirit; and every thing in him is spirit: as it shall be at the day of Judgment (as S. Paul saith, it shall be raised a spiritual body: because it shall be subject to the motions of the Spirit of God in all things: and it shall not be supported by bodily meanes. Now the very soul is bodily and carnal: such a degeneration is wrought in man since the fall: he makes his soul that was given to guide him in this world, and which is made apprehensive of better things; of the things of another world: this soul he makes it the bawd to serve his base lusts and pleasures. Not in fleshly wisdome.

Now wisdome is a middle word, it may be either spiritual, or carnal, as the man is in whom it is. If a man have moral honesty in him, and good Wisdome according as the man in whom it is. things in him that way, it makes him a good Politician, a wise man, usefull in his place: Though he be not a sound Christian, yet he may be a wise man in his place: and God useth such kind of men in the world, and they have their reward here, they are advanced, &c.

But if it light in a divellish nature, in a crooked oblique nature, then it is malicious divellish wisdome.

And, note this by the way. All men that have flesh in them, have All carnal men have not fleshly wisdome. not fleshly wisdome: for some are carried with the flesh, with the rage of fleshly lusts, as the swine in the Gospel were carried headlong into the Sea, they are carried by their lusts to hell, as your common swaggerers, and roarers: that so they may escape the danger of the Lawes, they care not for God nor man; irregular wild persons. These have flesh, they are ruled by the flesh, but they have not so much as fleshly wisdome: for they take courses to overthrow themselves in the world, to overthrow their names, and their bodies and all. They have not so much as policy in them, their lusts so reign in them. Such wretches we have oft-times amongst us that think themselves some body, but they have not so much as Carnal wisdome in them to carry themselves better then a Devill.

Now, in other men the flesh hath a wisdome that carries them not after this fashion; but it whets their wits, and they are as bad in another kind. As, take the same man, when he is young he is carried by his brutish lusts, without any wisdome at all, even as the hurry of his lusts carry him, and transport him: when he growes old he is carried subtilly with the wisdom of the world. He is alway under lusts, alway under the flesh: when he is young he is carried with base lusts; and when he is old he is under the flesh, and fleshly wisdome still; he is carried with slavish covetousnesse to the world, as formerly he was subject to base lusts in his youth: all this is naught.

Where these differ in the subject, in the person usually the base lust serves the witty: those that are carried with base lusts, they are subject, and inthralled, and over-ruled by those that are carried with the wisdome of the flesh. As your subtile men, your Usurers, and subtile oppressours, great witty men, they make other men serviceable to their turn, other men are slaves to them.

But to come nearer that that I mean to stand on. My Conversation hath not been in fleshly wisdome.

You may see by the Coherence (which I will not dwell on) what to judge of fleshly wisdome.

Fleshly wisdome is, where there is no simplicity nor sincerity: because he opposeth them here. Where fleshly wisdome is, there is neither simplicity nor Observ. Fleshly wisdome where there is not sincerity. sincerity. For take a subtile wise man, he is all out-side, and there is no simplicity in him. He that is not wise to God, but to the world, he wraps himself in ceremonies in matters of Religion, and studies the out-side of things to approve himself to the world, and to attain his own ends; but there is no simplicity or sincerity: he that is wise to the world hath no respect to God.

Sincerity hath an eye to God; and a sincere man as far as he is sincere hath an eye to God, and he doth this and that because God seeth him, and because God is leased with it: but he that works according to fleshly wisdome, he hath aimes contrary and distinct to that: therefore the Apostle saith, We walk in the sincerity of God, (as it is in the original) and not according to fleshly wisdome.

So you may know from the opposition, that fleshly wisdome is where there is no sincerity. Where there is no love to God or to men, There is no simplicity, all is for shew; and where there is all for shew, there is double carriage, not in simplicity aiming at Gods glory; there is fleshly wisdome. That for the Connexion.

But the point of Doctrine proper to the place is this, That Gods Children have another manner of rule to live by then the world: the rule Doctr. Gods Children no •… ruled by fleshly wisdome. that a godly wise man goeth by, is not fleshly wisdom.

A man that looks for any joy, that lookes to be in the blessed estate that Saint Paul here was in, he must not be ruled by fleshly wisdome. Our Conversation (saith he) in the World hath not been in fleshly wisdome. Saint Paul no question but he had flesh in him, and likewise he had fleshly wisdome: because flesh is in all parts, and it mingles it self with all graces. In the understanding there is light and darknesse, in the will there is rebellion and pliablenesse to God: So Saint Paul had the stirrings of fleshly wisdome in him. When he was in danger, no doubt but the flesh would stir in him, you may avoid it by shifts if you will. And when he was before great ones, you may flatter and betray the truth if you will.

No doubt but Saint Paul, as he expresseth him himself, Rom. 7. as he had a conflict in himself in other regards: so there was a conflict between wisdome, and wisdome: the wisdome of the flesh did stirre against the wisdome of the Spirit. I but it is one thing to have fleshly wisdome in us, and it is another thing to make it our rule. It is one thing to have flesh in us, and another thing to be in the flesh, as the Scripture-phrase is. This conflict wondrously afflicted Saint Paul, no doubt but it was one sharp conflict.

No question but carnal wisdome set S Paul to shift for himself many times, but by the power of the Spirit he checked it and kept it under; it was not his rule.

Now the reasons of this Doctrine (That the godly guide not themselves by fleshly wisdome, which hath worldly aimes, and carnal means to bring those aimes to passe,) they are:

First, Because Gods Children will not cherish that in them, and make Reason 1. It is Gods enemy. that their rule which is contrary to God, which is enmity to God: but this carnal wisdome which proules for the world, and looks for ease, and profit, and pleasure, it is enmity to God, Rom. 8 6, 7, 8. the Apostle proves it at large. They being subject to God, Children of God; being under him in all kind of subjection, as servants, as Children, as spouses, they will not cherish that which is rebellion to God, which is not subject to God, neither can be: as we may say, a Papist that is Jesuited, he is neither a good Subject, nor can be: so the wisdome of the flesh neither is it subject to God, nor can be subject; in the nature of it, it is rebellion. It is Gods enemy, it withstands all the Articles that he hath given us to believe: fleshly wisdome hath some opposition against all truth; it opposeth every command that God gives us to obey: there is something in flesh and blood to withstand every command: it is the greatest enemy that God hath.

And as it is an enemy to God, so it is to us; it is contrary to our good; 2. It is our enemy. It is death, the wisdome of the flesh, Rom. 8. Saith the Apostle, Rom. 7. The flesh deceived me, and slew me. There is no wise man will cherish that which is death, and which is Gods enemy, and his own too. The wisdome of the flesh as it is opposite to Gods Spirit, a rebel, and an enemy to him: so it is death to a Christian, and therefore be will not frame his course of life by it.

It brings us to eternal death, it betrayes us to Satan. Sampson could have had no harm, had not Dalilah betrayed him: so the Devil could not hurt us, unlesse it were for fleshly widome: the Devil is not such an enemy to a man as his own fleshly wisdome.

Again, a Christian knowes that as it is contrary to God, and contrary to his good; so it is base and unworthy as well as dangerous. It is base Reason 2. It is base. and unworthy for a Christian, that is an heir of heaven, that is raised to be a Child of God, to abase his wits, to proule for the world; how base and unworthy is it for him to seek the things below that is born again to an inheritance immortal, and undefiled, that is reserved for him in Heaven?

How unworthy is it for him that hath his understanding, and all his inward parts and powers dedicated and consecrated to God, to make his understanding a bawd for the base purposes of the flesh? The high indignity of the thing makes the Child of God ashamed to be ruled by the flesh, to prostitute the strength of his soul to the flesh: to make his soul that should carry the Image of God, to carry the Image of the Devil: to make his wit and understanding a bawd to accomplish earthly things which God hath sanctified to attain grace and comfort in this world, and to live as a Christian should do, that he may die with comfort, and enjoy heaven.

Again, Gods Children will not be ruled by that which they should mortifie and subdue; but this wisdome of the flesh is the object of mortification: Reason 3. They must mortifie it. they are redeemed from it.

A Christian as he is redeemed from hell, and damnation, so he is redeemed from himself; he is redeemed and set at liberty from the slavery of his soul to Satan, to the world, and worldly projects: he is redeemed from the base conversation he was in before. What hath he to do to be ruled by him from whom he is redeemed? These things might be amplified at large: but you see the truth evident, what ground a Christian hath not to be ruled by fleshly wisdome.

But to make it a little clearer. A Christian hath no reason to be ruled by earthly wisdome: for the yielding to it doth all the mischief in Reas. 4. It doth all the mischief in the world. the world; it is the cause of all the misery in the world, unto Christians especially. God catcheth the wise in their own 〈◊〉 (though they be politick and wise) especially if a Christian give way to carnal politick wisdome, God will universally shame him. I never knew a Christian thrive in politick courses. When he hath secret conveyances for the world, God crosseth him every way in his reputation, in his projects and purposes.

But consider, (to amplifie that which I gave in a branch before) what It hinders from good. reason hath a Christian to be ruled by fleshly wisdome, when it hinders him from all that is good, if he yield unto it, and keeps him in imperfect good?

I speak especially now to those that are not in the state of grace. What reason hath any one of you to be ruled by fleshly wisdome, when it keeps you in the state of unregeneracy? It keeps you perhaps in some good, but it is imperfect good. You think you are good enough, and that all is sure, and God will be merciful, &c. when as a Reprobate may go beyond you.

It hinders from good actions with pretences: for fleshly wisdome will tell us there will be danger: you shall be reproached if you do this and that; you shall be accounted thus and thus, and run into obloquie.

It hinders from doing good, There is a Lion in the way; it forecasts this and that danger, it keeps us in imperfect good that will never save us: it objects dangers: the sluggard that will not set on his spirit to labour; he thinks himself wondrous wise in forecasting dangers; Oh, I shall want my self, &c.

It dulls and distracts us in good: he that hath a carnal projecting head, it eats up his soul, that when he comes to pray, or to hear, or to meddle with spiritual matters, the marrow and strength of his soul is eaten up with carnal projects, and he doth things by halves.

Nay, Carnal Wisdome as far as it is in us unmortified, it sets it self against good by depraving good, that we may seem to be mischievous, and It sets it self against good. ill, and wicked with reason. Men are loath to go to hell without reason: there was none that ever went to hell yet without wisdome; a great deal of wisdome. And how doth their wisdome bring them to hell? as in other respects, (which I named before) so in this, it whets the poysonfulnesse of their nature to invent, and to raise scandals, or to be willing to take scandals when they are offered.

A carnal wise man when he knowes that such a degree of Religion is contrary to his carnal projects, he fastneth all the disgrace on it that he can, that he may be the lesse observed. Religious he would be, but with a limitation, with a reservation and restraint; as far as may stand with his carnal projects, and purposes: and so much Religion as goes beyond that, and discovers him to be false, and halting, so much he opposeth. The wisdome of the flesh is bitter and sharp against all the opposers of it, and stirres the cursed nature of man to the opposing of that which is contrary to it.

Take a carnal man, either in Magistracy, or Ministery; if he be not humbled with pains in his calling, and with the Word that he teacheth: what doth he most hate in the world? what doth he oppose? is there any thing but saving grace? is there any thing but that which God loves most, and which is best for his soul that is the object of his spight, and of his poyson and malice?

To be led by this is even as if a man should be led by a Pirate, by a thief, by an enemy: and what can become of that man? to be led as the fool to the stocks, as Solomon saith: he is in the way of death: There is a way that seemeth good to a man in his own eyes, but the issues of it are death, saith Solomon; and that is the way that carnal wisdome dictates to men.

It hinders also from the reforming of ill: Policy overthrowes policy, as we say. Policy overthrowes Common-Wealths. Tell a man that is It hinders from reforming of ill. in place, You ought to reform this abuse, and that abuse: he is ready to think, Oh, if I be not wary, others will enquire into my life too, and find me out.

So this cursed policy, this carnal wisdome, it makes men unfruitfull in their places, by forecasting dangers, and so it hinders from doing good, and from reforming grosse abominations and abuses.

So, it hinders from suffering when God calls to it: it forecasts; if you be Religious, you must suffer, it will bring your good name in question, it It hinders from suffering. will bring your life in question, it will hazard your estate: Whereas indeed all the world is not worth the truth of God, and a man loves not his life that will not hate it in such a case; if it come to case of confession, and standing for the truth in a good quarrel.

But here fleshly wisdome objects this and that danger: as we see in Spira and others. And thus man yielding to fleshly wisdome, he growes desperate at length.

There are two men in a man (as it were) there is the flesh and the spirit. The flesh saith as Job's Wife said, Curse God and die, or Blesse God and die, read it whether you will: there is the murmuring part in the crosse, that bids us curse God: and as Peter said unto Christ, Oh save your selves, this shall not befall you: pity your self, have regard of your self. The flesh when we are to suffer saith as Eve to Adam, as Job's wife to him, or as Peter to Christ, Oh spare your self, be wise, be wise: And to colour the matter the more, there must be a pretence of wisdome: when as it is the greatest folly in the world to redeem any earthly commodity, even life it self, with the cracking of conscience, with the breach of that peace which passeth understanding, and perhaps with the losse of our soules. It is the greatest folly in the world: it is to be penny wise, and pound foolish. So we see whensoever we are about to suffer, carnal wisdome hinders us. As it hinders us from good, and in good, and hinders us from reforming evil; and in suffering when we are called to it:

So it provokes us to evil: and that we may swallow down the evil with the greater pleasure, and more deeply, it colours ill with good. We may It provokes to evil. thank this politick carnal wisdome, that truth and goodnesse ever goes with a scratched face, that it goes under disgrace, that it goes in a contrary habit: and that hypocrisie goes in its ruffe, in its colours. I say we may thank carnal wisdome: for if truth were presented in its own view, it would stirre up approbation from all. And if men could see vice, and wickednesse uncased, if they could see it in its own hue, they would all detest it. Carnal wisdome sees that this is not for the advancing of the projects it hath, and therefore it disgraceth that which is good, and sets false colours on that which is ill.

I say, it stirres up to ill, and it keeps us in ill. Carnal wisdome saith, You may do this, you may continue thus long. It deceives us with vain hopes It keeps in ill. of long life.

I might enlarge the point. You see then what reason Gods Children have, not to be ruled by fleshly carnal wisdome.

By the way, let me give this caution, That oftentimes that is accounted carnal wisdome that is not. The weaker sort, they are too blame oft-times Carnal wisdome mistaken. to lay imputations upon those that God hath given greater gifts to; and they account that carnal wisdome, that is not so, but is spiritual prudence. I must needs adde that caution by the way: As for a man to keep his mind, and not to speak against evil in all places: The prudent man shall keep silent, saith the Prophet. The times, and the place may be such, that the prudent man may keep silence, it is best to do so.

And likewise to be cautelous to prevent danger so far as it may be without breach of a good conscience. Saint Paul, you know, when he was called before the Sadduces, and the Pharisees, he escaped by a shift, it was not a sinful shift; he said he was a Pharisee, and so he set them together, and they falling into contention, Saint Paul in the mean time escaped. Many things might be done, if we would take heed of carnal wisdome, and that with a great deal of wisdome and approbation too.

Jeroboam might have settled his Kingdome, and yet he need not have set up the two Calves in that cursed policy: it was foretold that he should have those Tribes, but he would be wiser then God, and he would devise a way of his own.

David might have escaped from Achish the King of Gath, he need not have made himself a fool. Achitophel might have provided well for himself under David his old Master, he need not have proved a Rebel. There is nothing that Carnal wisdom doth, but Heavenly wisdome will do it better if men could light on it; and God would give them better successe in their carriage: but there is a way for heavenly prudence (I say,) and that must not be accounted carnal wisdome.

It is for want of this that people are too credulous. Gedaliah, he trusted Ground of Credulity. too much, he was too credulous to trust, considering that men are subject to infirmities, and subject to falsenesse: it is good to be doubtful, to be suspitious sometimes: and it is no carnal wisdome neither. The very loadstone of a lie is credulity. What imboldens people to deal falsly with men? they know them to be credulous, and weak, they will believe any thing.

But for the most part the errour is on the contrary, over much jealousie. Jealousie: Your carnal Politicians are over-jealous: Jealousie is good, suspition is good, considering that we live in a false world: but not to be over-jealous. We see Herod he thought, Oh, Christ is born; and out of Jealousie he kills a number of poor Infants, and his own among the rest. Alas, Christ came not to take away his Kingdom, but to give a heavenly Kingdome. So the Jewes they were very jealous that if Christ were not condemned, the Romans would come and take away their Kingdome: but that which wicked men fear, out of such jealousie, shall come upon them. And so the subtilest, and most divellish men in late times that grounded the persecution of the poor Protestants, upon Jealousie, absurd Jealousie: for they by the rules of their Religion walk in sincerity, it ties them from plotting: and yet out of fear and jealousie, they excercised a world of cruelty against them.

And if any man shall but consider and read Stephen Gardiner's letters (a man of a divellish jealousie,) to see out of his wit he projected what hurt would come by suffering the Gospel to remain, it will seem strange. Alas poor man, the Common-Wealths beyond the Seas, and our own Nation never prospered better then by entertaining the Gospel: yet this devillish witted man, whose wit was set, and sharpned by the Devil, was in fear and jealousie of the Gospel. And God usually punisheth it this way, that those subtile heads that are jealous of those that mean them no harm, but all the good that may be, usually, they are over-credulous in another kind; they trust those that deceive their trust: they trust those that the weakest, the very dreggs of the people will not trust: they trust those that are notoriously false. God strikes their brains, and besots them, that they trust men that all the world know to be underminers: notwithstanding where they should trust, and cast themselves into the bosome of their true-hearted friends, there they are all full of fear and jealousie. But this caution by the way.

You see the thing proved, that Godly men when they give their names to God, they ought to be ruled by God, and not by carnal policy, or fleshly wisdome; you see the reasons of it.

The Use that we will make of it shall be to stirre us up to imitation of the blessed Apostle S. Paul. I speak to them that their breeding and parts Use. To disclaim fleshly wisdome. have raised many of them I hope from base filthy lusts: so that the danger is now of fleshly wisdome. The Devil is more in the brain then in the heart, as he said of a Cursed Politician. Many men have the Devil in their head: he is not altogether in the heart and affections, but in the brain, and there he works his engines; and politick subtile men, they are the great Engineers of Satan, and that which he cannot do by himself, he doth it by them.

Therefore, I beseech you, let us not be instrumental to Satan, who was the first authour of this carnal wisdome: for by his temptation we offended God, and then came all shifts upon it. You see what shifts came presently upon Satans temptation.

Man did naturally affect wisdom; to know good and evil: what wisdome did he get after he had fallen? he had wisdome to flie from God: there was his wisdome, to run from God: so all the wisdome of a man that hath not grace, it is to shift, to run away from God, and to have helps, and supports against God. A foolish thing it is; as if he could do it! And then another shift of Adam was to cover himself with fig-leaves, a silly shift. And then to translate his fault upon another. So, this shifting of carnal wit it came presently upon the fall. Take heed therefore of carnal wisdome, it is divellish: presently upon yielding to the temptation of the Devil it came in.

And that you may not make it your rule, and live by carnal wisdome; Consider seriously what I said before, how it hinders you from all that is good; how it hinders you from reforming that which is ill in your places and callings. How it stirres up to all that is ill. How it stirres you up to cover ill: it teaches you wit to do ill, and to cover ill when it is done. As we see in David's adultery, what a deal of wit there was to practise it: And then what a many windings and turnings there were to cover it: but God laid him open, and brought him to shame in this world, being a good man.

And as I said, Who will be ruled by his enemy? If a man be on the land, and be ruled by a thief that will lead him out of his way, it is extremity of sottishnesse. Or if he be on the Sea, and be guided by a Pirate, what good can come to that man that is ruled by those that seek his ruine? Now if a man be ruled by carnal wisdome, he is ruled by his enemy: and if all the enemies in the world should plot to do a man that mischief, that his own head and carnal wit doth him; he would cry out of them. In Jer. 47. Thy wisdome hath made thee to rebel. It is wisdome that makes men to rebel against God; too much trusting to tricks and shifts of carnal wisdome, it makes men take contrary courses to God, and so provoke him. Are we wiser then he? are we stronger then he? Doth he not daily, and continually make those the butts of his displeasure and wrath, that adventure their wisdome and policy against his wisdome? Yes surely, God delights to catch the wise in their own craftinesse: he delights to overturn the builders of Babel: It is but a building of Babel to reare any thing by politick wisdome contrary to the rules of religion, and contrary to the practice of piety; to doe any thing against conscience and honesty: to doe any thing against the truth by politick shifts, it is to build a Babel that will fall upon our own heads. It is like the foolish fire that leads a man out of his way. This foolish fire of carnall wisdome, it leads men to hellish strength: it makes them forsake Gods light and the light of his Spirit and Word, and follow a false light of their own Imagination and invention. And therefore you see what the Prophet Isay saith of the people that were in those times, Isay 50. that did much plod in tricks of policy, Behold, all ye that kindle a fire, that compasse your selves about with sparks: walk in the light of your fire and in the sparks that ye have kindled: this ye shall have of my hand, ye shall lie down in sorrow, So, consider this, it falls out oft-times, that God suffers a man to walk in the light of his owne fire that he hath kindled, and in his own comforts: he will have comforts and a distinct way from Gods wayes: and he will have distinct rules from Gods rule: well, well, you have kindled a fire, walk in the light of your own fire, but be sure you shall lie down in sorrow.

It is the greatest judgement that God can shew in this world, to give us A great Judgement to begiven up to our selves. up to our own wits, to our own devices: for we shall wind and turn, and work our own ruine. And that is the hell of Hell in hell, when the soul there shall think with it self, I brought my self hither; God will be exceedingly justified when men by their own wit shall damne themselves. When God hath revealed to man, & taught them, this is the way, O man, I have shewed thee what is good, and what doth the Lord require of thee; he hath revealed it in his Word, doe this, and doe that, and he hath given conscience to help; and yet out of policie to contrive thy own pleasures, and profits, and advantages in the world, thou hast done the contrary. When a mans soul shall reason thus: My owne wit brought me hither, I am damned by wit, I am damned by policie: a poore policy it is that brings a man to damnation.

Therefore we should beg of God above all things, that he would not deliver us up to our selves. As Saint Austin hath a good speech, Lord, August. free me from my self, from my own devices and policy. The divell himself is not such an enemie (as I said) as our own carnal wit: for it is that that betrayes us to Satan: Satan could do us no harm, unlesse he had a friend within us. Therefore beg of God above all things, Lord, give me not up to my own brain, to my own devices: (for man is a beast by his own knowledge) but let thy wisdome, and thy will be my rule.

Again, if so be that we ought not to make this carnal fleshly wisdome Use 2. the rule of our life, then let us have a negative voyce ready presently for it: whensoever we find any carnal suggestion in our hearts, say nay to it presently, deny it presently: have a jealousie presently when any plot ariseth that is not warrantable by the Word of God, and that is contrary to conscience, and to simplicity and sincerity, presently deny it; consult not with flesh and blood, as Saint Paul saith of himself, Gal. 1. I consulted not with flesh and blood.

And when you have any thing to do, (Considering that this is not the rule you are to live by,) or when you have any thing to resist; when you have any thing to suffer. Consider what God requires; consider what is for the peace of conscience: consider what is for the good of your selves, and for the good of the Church: consult with these advisers, with these intelligencers, and not with flesh and blood. Consider not what is for your profit, for your pleasure, for your ease: but resolve against them. Get the truth of God so planted in your hearts, that it may carry you through all these impediments, and all these suggestions whatsoever.

And because we cannot do this without a change, we cannot have a disposition contrary to carnal wisdome without a change: (for except a To get our hearts changed. man be born anew, except he be a new creature, he cannot have holy aimes:) you must labour therefore more and more to have the spirit of your mind renewed, and to grow in assurance of a better estate: for what makes men carnally to project for this world? they are not sure of a better. They reason thus with themselves, It may be I may have heaven, it may be not; I am sure of the pleasures present, of the profits present, (although alas, it be but for a short time:) whereas if thy soul were enlightned with heavenly light, and thou wert convinced of the excellent estate of Gods Children in this world in the state of grace; That a Christian is incomparably above all men in the first-fruits of heaven, in the peace of conscience, and joy in the Holy Ghost: which is above all prosperity, and all profit whatsoever. And that in heaven (which is above our capacity and reach) every way they shall be happy: if men were convinced of this, certainly they would not prostitute their pates to work so worldly. If they were sure of heaven, they would not so plod for the earth.

Let us therefore labour to grow daily in the assurance of salvation, beg Get assurance of salvation. of God his Spirit to have your minds enlightned.

And withal (to joyn both together) to see the vanity of all earthly things, which set carnal wisdome on work. For first, outward things they work See the vanity of earthly thingse upon the sense, upon the outward man: profits and pleasures are outward things, and therefore they work upon sense, they work upon opinion: in opinion they be so (as indeed worldly things are more in opinion then in truth). A carnal worldly man, he thinks poverty a hell, he thinks it is such a misery: it is not so.

Labour to have a right judgmenr of the things of the earth that set carnal wisdome on work, to avoid poverty, to avoid suffering for a good cause. The Devil inflames fancy; fancy thinks it is a great hurt to be in poverty; fancy thinks it is a great good to be in honour, to be in credit, to have great place, that other men may be beholding to us. Alas, get a sanctified judgment to see what these things be that set our wits on work. What are all these things? Vanity, and vexation of spirit.

Let our meditations walk between these two; often think of the excellent estate of a Christian in this world, and in the world to come; and that will set heavenly wisdome on work, it will make you plot, and be politick for heaven. And then withall see the vanity of all other things, of pleasures, and honours, and profits, and whatsoever, that we may not prostitute our soules to them which are worse then our selves; that our soules may not set themselves on work to project and proule for these things that are worse then themselves.

Let this be your daily practice; the meditation of these two things is worthy to take up your cogitations every day: To consider the vanity, the vexation, and uncertainty that accompanies all these things, when you have got them: as we see in Ahab, when he had gotten the Vineyard. Besides the vanity of th •… , consider how you have gotten them, and how miserable will you judge your selves presently? How doth God meet with the carnal wits of men in the attaining of things? The wicked man shall not roast that which he took in hunting. He hunted after preferment, he hunted after riches, to scrape a great deal for his posterity: how doth God deal with such? he overthrowes them utterly: and his posterity perhaps they spoyl all: Himself roasted not that which he took in hunting. Ahab got much by yielding to the carnal wisdome of Jezabel, Hast thou gotten, and also taken possession? What became of Ahab with all his plots and devices?

Achitophel and others God may give them successe for a while, but afterward he gives them the overthrow. Herod, he had successe a while in killing of James, and therefore he thought to work wisely and get Peter too; God struck him with Worms. Pharaoh in the overthrow of Gods people, saith he, Let us work wisely. How wisely? they were overthrown and drowned themselves: their wisdome brought them into the middest of the Sea: Consider the vanity of earthly things. And then consider how just it is with God to crosse them either in their own time; as the rich fool in the Gospel, when he had riches for many yeares, This night shall they take away thy soul. That we may not walk according to the false rules of fleshly wisdome, let us oft think of these things.

And to adde another thing out of the Text; You see here that S. Paul Not to walk by fleshly wisdome breeds joy. rejoyced in this, That his conscience could witnesse that he had not walked in fleshly wisdome: so if you do not walk according to the rules of fleshly wisdome, you shall have this benefit, your conscience shall glory in it.

To make it clear to you: Take in your thoughts, a Politician upon his Death-bed that hath striven so much for riches, that hath striven to root himself by policy, to attain to such and such places, to obtain his pleasure and delights in the world: what glory, what comfort hath he in this? There is nothing more opposite to comfort then plotting: for, as I said before when I spake of simplicity, the more will there is, the more deliberation and plotting there is in sin, the more is the sin; because it is done cooly, as we say: so of all persons usually (if their wits be their own) the greatest plotters die most desperately. For then their conscience tells them, that they have set their wits on the rack, to do this mischief, and that mischief, and here his comfort is cooled, his peace of conscience is broken. What comfort can there be, when that which he sinned for, that which he broke the peace of his conscience for, that is gone, and he must be taken and hurried away from that; but the wound of conscience, the crack of conscience that remains for ever: when he shall think, That for which I sinned is vanished, but my terrour abides for ever?

A man therefore that walks after the rules of fleshly wisdome, he can never say with S. Paul, I rejoyce. But on the contrary, let a man be able to witnesse to himself, as S. Paul could: At such a time my fleshly subtle wisdome would have discouraged me from doing good: and the wisdome of flesh and blood in others would have discouraged me from reforming such and such abuses; but I knew it was my duty, and I did it; here now is comfort. At such a time I was moved to such evil by flesh and blood in my self, or perhaps in others (as a man shall never want the Devil in his friends: the Devil comes to us in our nearest friends,) but I had the grace to withstand it: I was not led by such, and such rule •… by my acquaintance, or by my own devices; but I had grace to resist such motions: What a wondrous comfort is this?

There is nothing so sharp in conflict as this, To resist Carnal wisdome, it is the shrewdest temptation that is from carnal wisdome: and as the Temptation is the strongest, so the comfort is answerable. When Jezabel shall be offered with her inticements, with her colours, with her paint; and a man can dash her in pieces, and cast her out of the window, when a man can maintain sincerity and honesty, what a comfort is this? The greater, and stronger the temptation is that is resisted, the more is the comfort, when we come to yield our soules to God, when we come to our account. Therefore be not discouraged, when you are set upon by Carnal wisdome, by strong reasons of others, or subtle reasons of your own: is it against the rule? is it against Conscience? is it against the Word? withstand it: that which is sharpest in the conflict, will be sweetest in the comfort.

Again, if so be that Carnal, fleshly, worldly wisdome (for it is all one, To repent of carnal devices. for the flesh is led by the world, and both co •… spire together, and hold correspondence to betray the soul, if it) be such an enemy, that it hinders our joy, and comfort, and that it ever we will jo •… we must not be led by carnal wisdome: Then we ought in our daily courses to repent, not onely of grosse sins, but to repent even of carnal devices, and carnal designs. Why? It is the motion, and the counsel of Gods enem •… , and of our enemy: therefore as Davia, Psalr 37. and Psal 7 •… . when fleshly wisdome did suggest to him carnal motions o •… doubting of the providence of God, that he began to think well of the waies of the wicked, that they prospered that were led altogether by fleshly wisdome; he censures himself, (it is the drift of both Psalmes) So foolish was I, and as a beast before thee. As indeed, Man is a beast by his own knowledge, as Jeremy saith. For all carnal men sympathize either with beasts in base lusts, or else with Devils in politick lusts; either they are like Devils, subtle, or like beasts, brutish in all their courses.

Therefore when any base thought, opposite to the Majestie of God, and his Truth, and to the Spirit of God moving our hearts, ariseth in our hearts, think, This is the motion of mine enemy, of an enemy that lurks in my bosome, of Godsenemy, of a Traitor: let us renounce it, and be abased, and censure our selves for it, as holy David did, So foolish was I, &c. Crush all thoughts, and devices of carnal wisdome in the beginning.

We see that the Godly, they ought not, nor do not lead their lives by fleshly wisdome: nay, take it in the best sense; take it for the rules of reason: they do not lead their lives altogether by the light of nature, but only Gods Children not led onely by the rules of reason. in those things wherein the light of nature, and reason may be a Judge. For the light of reason, the principle of reason, is given us as a candle in the dark night of this world, to lead us in Civil, and in common actions, and it hath its use: but yet natural reason it becomes carnal reason in a man that is carnal; All things are impure to him that is impure, even his very light is darknesse. Not that the light of nature, and that reason (which is a part of the Image of God) is in it self evil; it is good in it self, but the vessel taints it. Those that have great parts of learning, that have great wits, and helps of learning as much as may be, what do they? they trust in them, and so they stain them. Therefore Luther was wont to say, Good works are good, but to trust in good works is damnable. So nature, and reason, and learning they are good in themselves; but trusting in them they become carnal, when a man neglects better rules for them; when men scorn Religion (as your Politicians usually do,) then naturall reason in regard of this tainture it becomes Carnal. Not with fleshly wisdome, or not with natural wisdom, as it is a higher rule of life.

What then shall become of a Christian when he hath renounced that Christians renouncing fleshly wisdome, have a better guide. which is in him by nature? when he hath denied his wit, and his will? when he hath renounced a bad guide, shall he have no guide at all? Yes; For a man is never lawlesse, he is alwayes under some guide or other: a man is alway under one Kingdome or other: when he ceaseth to be under the Kingdom of Satan, he comes under the Kingdom of Christ; and when he is not led by the flesh, he is led by the Spirit. Gods Children when they have renounced natural, carnal wisdome, they have not renounced all wisdome; they are wise still: but they are wise by a supernatural light, they are wise in supernatural things; yea, and in natural things after a supernatural manner: They are new creatures, advanced to a higher ranck and order of creatures: so their wisdome is a gracious wisdome when they are Christians.

When a Christian hath renounced carnal wisdome, God leaves him not in the storm in the world as a ship without a stearn, he leaves him not as having no pole star to guide his course by, but he gives him better direction, he hath the Word of God, he hath the Spirit of God, he hath the Grace of God to guide him. Therefore after the negative here Not in fleshly wisdome, the holy Apostle tells us how the Child of God is led in his own person, but By the Grace of God.

It is good for Inferiours alway to be under the Government of Superiours, and so God hath framed the world: for beasts, because they have no wisdome of their own, they are led, and guided by men: and man because he is (as I said before) a beast by his own knowledge, and hath but a finite, a limited understanding; he is guided by a larger understanding, he is guided by God, if he be good. And it is the happinesse of the creature to be under the guidance of a better wisdome. All things in the world are guided to their end; things without life are guided to their end without their privity. We see there is an end in every thing: there is nothing in nature but it hath its end; whereupon comes that saying of the Philosophers, (which is good) That the work of nature is a work of deep understanding: not so much as the leaves but they serve to shelter, and cover the fruit from the Sun, and the stormes, that it may thrive the better: there is nothing in nature but it is of great use, the work of nature is a work of deep understanding. Now man, because he hath a principle of understanding in himself, he is so guided by the wisdome of God to his end, as that he understands his own end himself: he is so led by the wisdome of God, as that God hath created a work of wisdome in himself, that he together with God is carried to his end. Now, as I said, when we are out of the regiment, and government of the flesh, we come under the gracious Government of God. Therefore the Apostle saith here, Not in fleshly wisdome, but by the Grace of God.

The holy Apostle means here especially the particular grace opposite to Quest. Why t •… Apostle names Grace, not Wisdome? fleshly wisdome, that is, spiritual wisdome. But why should the Apostle here not say thus, Not with fleshly wisdome, but with spiritual wifdome? why should he not say so, rather then thus, Not with fleshly wisdome, but by the Grace of God? why should he put Grace, instead of Wisdome?

I answer, he doth it for heavenly ends. Answ. Wisdome not from our selves, but Gods Grace.

First, to shew that that wisdome whereby we are governed, it is not from our selves, but it is a grace: he considers wisdome, not so much as it is in our selves, in the Conduit; but as it is in the Spring, in the free love of God. It is a Divine consideration, to consider all habituall graces in us, not as they are streams derived to us, and resting in us, but as they are knit to a Spring which is never drawn dry: which besides is a free Spring, therefore they are graces.

And that is the reason of the comfort of a Christian, he knowes he shall never be destitute of necessary strength, of necessary comfort, of necessary direction, and grace, to lead him to heaven: because those things that are necessary in him, he considers them as graces, not as habits, as it was the proud term of the Philosophers to call them.

We must consider them not as things in us invested in our nature, but as things that have their Original from the free, constant, and eternal love of God: as, what is so free as Grace? So a Christian looks on his disposition wrought by Grace, and on every particular grace he hath; as Love, Wisdome, Patience; he looks to all as Graces, as they come from the free love of God that is constant: for whom he loves, he loves to the end. And his joy is more in the spring then in the stream: it is more in the Sun, in Christ himself, then in grace from him: therefore the Apostle instead of the abstracted, distinct grace of wisdome, or any such thing, he saith, Grace. There is a savour in the very terms of Scripture, a sweet taste in the very language of the Holy Ghost.

And then to shew that we are not onely governed by wisdome, but by other graces, to shew the connexion of it with other graces: therefore he 2. We are guided not only by wisdome, but other Graces. saith, We have had our Conversation, not in fleshly wisdome, but by the Grace of God.

To shew likewise, that where wisdome failes in us, it is supplyed by Grace: for the wisdome of God for us, is larger then the wisdome of God 3. Our want of wisdome supplyed by grace. in us. The wisdome that God works in us by his Spirit, it teacheth us to avoid dangers, and teacheth us how to lead our lives: but we are led by a higher wisdome; the Grace of God for us it is higher then that which is in Gods wisdome for us, more then in us. us.

The wisdome of God for us it watcheth over us, it keeps us from more evil, and doth more for us, then that which is in us, although that be spiritual and heavenly. Therefore the Apostle here, he names not distinctly gracious wisdome, which he mainly intends, as we see by the opposition, Not by fleshly wisdome, but by gracious wisdome: why doth he not say so, but by Grace? Because our Christian conversation it is not onely by wisdome in us, but by grace and love, partly in us, and partly for us.

For indeed, there is a watchful providence, there is a waking love about the guiding of a Christian in his course to heaven, that keeps him him in, more then any Grace that is in him. And a Christian at the hour of death, and at the day of Judgment will be able to say with experience, That the wisdome of God for me hath been more then any wisdome he wrought in me: though by the wisdome in me, he inabled me to discover many discouragements, to see many wants, and to take many good courses that he blessed for me.

But his wisdome for me was greater in preventing occasions above my strength, in offering meanes that I never dreamed of, in fitting occasions, and opportunities to me.

The wisdome of God about and toward a Christian is more then any wisdom that is in him: For alas, having to do with the divell and with malicious spirits, and with the world, the streame whereofis against grace; it is hard for that beame of wisdom in us, that little wisedome we have, though it be an excellent, spirituall, divine thing: yet notwithstanding there is a heavenly wisdom that watcheth for us, and gives issue, and successe to all the good we doe, and turnes away all evill that is above the proportion of Grace, and strength in us: therefore saith he, Our conversation is in the Grace, and favour of God, not onely in me, but for me. I find experience of grace, not onely the grace that is in me, but of Grace every way for me in all my courses.

And that is the reason why weaker Christians are sometimes the safer Christians. Another Christian that is wiser, he meetes with tronbles perhaps. Why weaker christiani are sometimes safer.

I but God knowes that he hath but a little proportion in him, and therefore Gods Wisdome is more for him without him. God doth wondrously for infants and weak persons; the lack in them is supplied by his heavenly wisdom.

And that makes Christians confident, not to take thought what they shall speake, or how to carry themselves (more then is meet) not to have distracted thoughts (I mean) to be discouraged in a good cause: he thinks I have not onely a promise of grace to direct and guide me, but likewise the wisdome of heaven for me, to discourage others, to take away occasions of discouragment from me, to offer me encouragments, and to lift up my spirit when occasion serves.

This is the comfort of a Christian, that God is his strength: He hath wrought all our works for us, saith the Prophet: he not only works gracious works in us; but he works all our works for us.

In that the Apostle mentions grace: when his meaning is of the particular grace of wisdome, as the opposition shewes: The first thing that I will observe from it is this, That A Christian stands in need of wisdome.

When he is out of the fleshly government of fleshly wisdom, he stands Obser. A Christian needs wisdome, in need of another wisdom and that is Grace, the Wisdome of God.

We stand in need of wisdome: for alas, what can we do in this world without wisdome? what can we do without light? For bodily inconveniences 1. To avoid dangers. we have a bodily light, an outward light to shew us what is noysome; for reasonable inconveniences that our common wits apprehend, we have the light of reason: but there be many inconveniencies, many dangers to the soul: now there must be a light of wisdome answerable; we need a heavenly wisdome to avoid devillish inconveniencies, and dangers to the soul, which without wisdome we cannot avoid.

Again, there is a necessity of wisdome that is heavenly, when we have 2. Because of the likenesse between good and evill. renounced carnal wisdome; there is such a likenesse between that which is good, and that which is evil, between truth and falshood. Likenesse is the mother of errour. Falshood is wondrous like truth; evil is wondrous like good oft-times, in shew, when a Sophister hath the handling, and the propounding of it. Though there be as much distance between them as between light and darknesse: yet to the appearance of man, to his shallow judgment they are wondrous like one another: here is need of wisdome to discern, and distinguish between these.

Again, there is wondrous need of wisdome, because there are a great many hindrances from the doing of that which is good; it is good to have wisdome 3. In regard of hindrances, and helps to good. to see how to remove those hindrances. There are a great many advantages to help us to do good, there is much wisdome requisite to take all the helps and advantages to do that which is good: and unlesse we have wisdome we cannot take the advantages to do good, as we should.

Again, good is not good without wisdome; vertue is not vertue without discretion, when to speak, and when not to speak. A fool speaks all his 4. Good is not good without it. mind at all times, saith the Wise man. Now to do things in season, to be trees of righteousnesse to bring forth fruit in season; To speak a word in season it is like apples of Gold with pictures of silver. One word in season is worth ten thousand out of season. Good is such a thing, that it is never good indeed except it be cloathed with all convenient circumstances; one inconvenience in the circumstance marres the good things. And a world of wisdome there needs, to see the things that are about good actions to help them, or to hinder them; and if there be helps, and advantages, to know how to use them, there needs a great deal of heavenly light. So we stand in need of wisdome. As we stand in need of our eyes to walk in our common wayes, so much we need a heavenly eye in our soules, a heavenly light of wisdome.

Again, we see (by the policy of Satan) that that which is good, the best good, it is hid under evil: the best wisdome goes under the name of folly, 5. Good is hid under evil. and unnecessary nicenesse; and the vilest courses go under policy and wisdom. Now there is need of much wisdome to discover things, and to see them in their right colours, when things are thus carried. In a word, such difference there is of things, that there needs a great deal of discerning, and heavenly wisdome, and a greater light then a man hath by nature, to guide him to heaven. I need not stand to multiply reasons: you see a man hath need of a great deal of wisdome. And, which is the second branch, as he needs it, So he may have wisdome.

He may have this heavenly wisdome: As S. Paul saith here, I walk not Wisdome may be bad. according to fleshly wisdome, but by the grace of God; the grace of wisdome he means, according to heavenly wisdome: as he needed it, so he had it. Saint James tells you how you may have it, If any man lack wisdome, to guide his life either in prosperity, or adversity, how to abound without pride, and how to bear afflictions: how to make his prosperity that it be not a snare to him, If any man lack wisdome, let him ask it of God, who is the Fountain of wisdome; let him light his candle at Gods light. Carnal wisdome lights its candle at hell-fire: a Carnal man, rather then he will misse of his ends, he will go to hell, he, and his riches, and policy, and all: it is otherwise with heavenly wisdome. We have need of wisdome, and wisdome we may have.

The vessel that we must fetch it in is faith, and the vent of faith is prayer: faith sends its Ambassadour prayer to God. If any man lack wisdome, let him go to God.

And surely thus Solomon did, he is an example of that. He saw he lacked wisdome, to govern so great a people as was committed to his charge; God was so well pleased with his petition, that he gave him wisdome, and wealth, and honour too.

Make this Use of it: Let us consider what relation we stand in; in what Use. To go to God for wisdome. ranck God hath set us; let us consider what good we are advantaged to do by the place we are in; what helps we have to do it, and what mischiefs, and inconveniences may come: and let every man in his place and standing consider what good he may do, and what evil he may avoid, and let us go to God for wisdome.

He that is a Magistrate, let him do as Solomon did, desire God above all things to give him wisdome to rule as he should; that God would give him a publick heart for a publick place, and he will do it. And those that in their families would have wisdome to go in and out before them; let them go to God for wisdome, that they may avoid the snares that are incident to family-government, distrustfulnesse, worldlinesse, unfaithfulnesse in their particular calling. And so for personal wisdome, to guide and manage our own persons: let us desire wisdome of God, to know the hidden abominations of our own hearts, the deceits and subtilties of our own hearts, which is out of measure deceitful. To know our particular sins, to know what hurts us, and to know how to avoid it, and how to carry our selves in our particular wayes, to order our conversation aright every way. We see here S. Paul led his life and conversation by that wisdome: as it was needfull for him, so he had it: and we must go all to the same spring for it, we must go to God.

And we must know, that God will not onely make us wise to salvation, that he will not onely give us wisdome in things that meerly concern God gives wisdome for the things of this life. heaven: but the same love, the same care that gives us wisdome that way, will give us wisdome in our particular callings to take every step to heaven; the same Spirit of God doth all. He gives us grace necessary to salvation, and he gives us grace likewise for the leading of a Christian life.

Therefore it is an abominable conceit, to distinguish Religion from Policy and Government, as if the reasons of Religion were one, and the reasons of State were another; and as if these were distinguished one against another; it is an abominable Atheistical conceit: for the same heavenly Spirit of God that reveales the mysteries of salvation, reaveales likewise to men the mysteries of State.

Christ hath the keyes of heaven, of the mysteries of God; and he hath the keyes of all earthly policy whatsoever. He hath the greater, hath he not the lesse? Doth he guide us by his Spirit in heavenly mysteries; and then for matters of Policy, and Government of States, and Common-Wealths, are we to be guided by the Devil, by devillish, carnal wisdome? No, he gives all wisdome in its due place, even wisdome for common things.

Therefore consider, when men will not be ruled by God, by wisdome from above, in the regiment and government of their lives, how fearfully, Men leaving Gods wisdome▪ miscarry. and shamefully they miscarry; Partly by reason of the accidents of this life, and the variety of businesse. You know wisdome as it governs our life about the things of this world, it deales with things unstable, uncertain and vain, as Solomon saith, they continue not long in the same state; therefore if a man have not a better wisdome then his own, he shall be mightily to seek. Partly because of the imperfection of his wisdome: the things are imperfect, and the wisdome without it be guided from heaven is much to seek oft-times.

Take the wisest man when he leaves heavenly wisdome once, as we see in Solomon, he thinks to strengthen himself by combination with Idolaters that were near to him, did he not miscarry fouly? And hath not God made the wisest man that ever were in the world exemplary for grosse miscarriages, because they had too much confidence in their parts, and neglected the guidance of God in the course of their lives? Who was more fool then Achitophel? who was a greater fool then Saul, and then He •… od?

The Emperours had great conceits: Constantine the Great, a good Christian Emperour, he had a conceit, if he could stablish a new Seat at Bizantium, Constantinople it was called afterwards; He would seat the Empire there: he would rule Rome by a Vice Roy, by another, and he would be there himself, and rule all the Eastern parts of the world. A goodly conceit he had of it: but this proved the ruine both of East and West. For hereupon when he was absent from Rome, the Pope of Rome he came up and grew by little and little. The Emperours they thought they did a great matter to advance the Pope, who was Christs Vicar, a spiritual man: they consulted with Carnal wisdome, and he came and over-topped them, and eat them out, and out-grew them: as the Ivie doth the tree that nourisheth it. The Pope never left growing till he had over-topped them. So men, when they go to carnal wisdome, and neglect prayer, and neglect the counsel of God, and the wisdome of God to guide them in the matters of this life as well as for the life to come, they come to miscarry grosly.

Therefore let us take S. James his counsel: We all lack wisdome, let us every day beg it of God; desire God every day that he would Make our way plain before u, in our particular goings in and out: that he would discover to us what is best.

And here I might take occasion to reprove sharply the Atheisme of many, that would be accounted great States men, that bring all Religion to Use. Reproo •… of those that subordinate Religion to State-Policy. reasons of State. They bring Heaven under earth, and clean subvert, and overthrow the order of things: and therefore no wonder if they miscarry. They care not what Religion it be, so it may stand with Peace; whether it be false or true, if it may stand with the peace of the State, all is well. Give me leave to touch it but in a word: It is a most abominable conceit. Religion is not a thing so alterable: Religion is a commanding thing, it is to command all other things, and all other things serve that. And it is not a matter of fancy and opinion (as they think out of their atheisme) to keep men in awe. It is stablished upon the same ground as that there is a God: that upon the same ground that we say God is, upon the same ground we may say Religion is. It teacheth us that that God is to be observed: and that Christ is equal to him as God, and inferiour to him in regard of his humanity, &c. So that there is the same ground that there is a God, and that there is a Religion.

And so again, by the same reason that there is one God, by the same reason there is but one Religion. And it is not any Religion that will serve the turn: For that one God will be worshipped his own way. There is one God, one Truth. And that one Religion must needs be that in which that one God discovers and reveales himself, and not that which man deviseth: For will any Master be served with the device of his servant? And will God suffer his creature to devise a Religion to serve him? Therefore there is of necessity, as one God, so one Religion, and that one Religion must be that which that God hath left in his Word.

Therefore those that are to govern States, as they will answer to that one God; they are to establish that Religion that he hath left to the world in his Word, and not any Religion: not that which men have devised. To go a little further.

In that one Religion that is left by him, there must be a care had that the people live by the rules of that one: For this is a rule in nature, nothing in Religion will help him, that will not live according to the rules of it: therefore it concerns all that are not atheists, to labour to stablish one Religion, and obedience to that one.

And every particular man as he looks for good by his Religion, is not to live by the rules of fleshly wisdome; but by the rules of Religion.

And here a man might deplore the misery of poor Religion above all other things, above all other Arts, and Trades: In other Arts and Trades he is accounted no body, that works not according to his Trade: and that hath not (besides some speculative skill, and rules in his head, that hath not) skill to work, he is accounted no body, but a talker except he doth: But in Religion men think it is enough to know: practise it goes under base names. Any common conscience, any common care, and obedience to the rules we must be saved by is reproached, and rejected. Religion will not do a man good, except he be ruled by it. Wherefore serves the rule but to bring things to it? But I will not stand on this point longer.

There is a necessity of wisdome. And this wisdome may be had; and this wisdome it leads not onely to salvation, but it reacheth to the State, and it leads every man in his calling. Well, we may see (to touch that by the way) In the third place, True Wisdome toucheth Conversation.

My Conversation hath been by the Grace of God, that is, in wisdome; he Observ. True wisdome toucheth Conversation. puts the general for the particular: there was other graces besides; but together with them there was this wisdome: So, wisdome tends to conversation.

Mark what I said, wisdome is not in word, but in work: A man that will be Master of his Trade must work; when a man can work well, he is Master of his Trade, and not till then: Religion tends to practice. You know what Christ saith, If you know these things, happy are ye if ye do them: He intailes happinesse to doing, If you know these things, he saith not you are happy if you know them: no, If you know these things, happy are you if you do them: For indeed true wisdome is not onely speculative. This wisdome, understanding and knowledge when it is true, and spiritual, it alway tends to practice; and practice is never sound but when it springs from wisdome; from things known: Every Article in the Creed it tends to practice in a Christians life, and quickens practice every Article: so wisdome tends to conversation.

Now, besides that main wisdome which properly concerns salvation, there is another wisdome which is more particular, that tends to conversation: which is called Spiritual Prudence for particular actions. This comes from the Spirit of God, I Wisdome dwell with Prudence. Wheresoever there is wisdome to salvation, there is prudence to the guidance of a Christian's life.

But in a word, if so be that wisdome tend to conversation, and is joyned with it, You may see that all naughty livers are no bodies in Religion, they Use. Bad livers no bodies in Religion. are fooles in Religion: wherefore serves knowledge? wherefore serves light, but to walk by? wherefore serves an instrument, but to work by? wherefore serves wisdome, but to guide our lives by? Is it to be matter of discourse and talk? Therefore this doth demonstrate clearly (to any man that thinks there is any Religion, or any heaven,) who be the best Christians, even those that by the Spirit know the wisdome that God hath revealed in his Word, and apply it in their lives and conversations to be ruled by it, to work to that end. Wisdome prefixeth an end alway, and those that work to that end they are wise men: he is a wise man that works to attain his end. Now there is no man that can attain his end by meer knowledge, he attains his end by working, by doing: therefore the wisest Christian he sets himself to converse wisely, and holily: and he shewes his religion in his particular calling, in every thing: If any man be Religious, let him shew it in holy Conversation: let him be unspotted of the world. So much for that. But by the Grace of God.

To give a little further light to the words. Grace is either the free favour of God in himself, issuing from his goodnesse, whereupon we have Grace two-fold. 1. The favour of God. forgivenesse of sins, and acceptation through Jesus Christ to life everlasting: This is grace resting in the breast of God, but is onely entertained of us, and works no change in us of it self.

Or else grace is something from that favour, from that free grace of God, 2. Something wrought in us. wrought in us. And thar grace wrought in us, is,

First the grace of a whole, universal change: for whomsoever God accepts graciously to life everlasting, he gives them the gifts of grace, with 1. A Change. his favour: he changeth their nature, that they may be fit to entertain fellowship with him: For when by grace he accepts us to favour, if he should not alter our natures, alas, what a case were we in? were we fit for communion with God? No; therefore that we may have communion with God, he alters our dispositions, that we may be holy as he is holy: this change is the first change in Christianity.

Now in this gracious change (which is a work of the gracious Spirit derived 2. Particular graces. to us by Christ, in whom our nature is filled with all grace, and in whom we receive grace for grace) there are graces wrought: as,

First, a heavenly light to see a further end then ever we saw before: a heavenly convincing light to see the love of God, to see life everlasting, to 1. Heavenly light. see glorious things.

And withal comes the grace of Love to carry the whole inward man to 2. Love. the things that we see.

Then there is the grace of Hope to expect, and Patience to indure 3. Hope, Patience. all till we be possest of that which our understandings are enlightned to see.

And Faith perswades the soul where to have it, and relies on the Promise; 4. Faith. so particular graces are wrought. Therefore that is one reason why the Apostle names not wisdome in particular, when he saith, We have not led our conversation according to carnal fleshly wisdome, but by Grace: his meaning is, that a Christian when he hath heavenly wisdome, he hath all graces, and wisdome together. There is a connexion, a combination of graces, as I said: so he leads his life by all graces: for all graces are necessary to a Christian life: therefore instead of wisdome, he puts the word grace.

Now besides these, besides the favour of God accepting us in Christ: 3. Exciting, applying, strengthening Grace. And besides the working of these graces in us, in, and after our conversion, there is another degree of grace requisite, which is a particular exciting, applying, strengthening grace, which is required to every good act, to act every good work, and to resist every evil, and to enjoy good things as we ought to enjoy them. I say, there is a grace necessary to withstand temptations in all evil, besides graces habitual that are wrought in us, of Faith, and Love, and Hope, &c. These except they be actuated, and enlivened by the continual work of the Spirit; except they be brought to act, and a new strength put into them, they are not sufficient for a Christian life. Therefore S. Paul here by Grace, meanes not onely the graces of the Spirit, habitual graces; but the power of the Spirit acting, enlivening, quickening and strengthening him against every evil in particular, and to every good work in particular. But by the Grace of God.

In that the Apostle here, though he principally mean wisdome, yet he names Grace, the next point I will observe is this, That All the Wisdome that we have it comes from Grace. Doctr. All our wisdom from Grace.

All the wisdome we have comes from Grace, meerly from Grace. And this Grace is not wanting to us when we have renounced our fleshly wisdome. Heavenly wisdome comes altogether from Grace. To make this a little clear: Whatsoever is spiritual it comes from Christ: since the fall we have nothing but by especial grace. God being reconciled by Jesus Christ, he hath placed all fulnesse of grace in him: he hath inriched our nature in him with wisdome, and all graces whatsoever. All the treasures of wisdome are in him, and all other graces. God the Father, and our Saviour Christ, they send the Spirit, they communicate the Spirit, which takes of Christ, and doth enlighten, and quicken, and guide all those that are members of Christ. All in particular, all inward things come from Grace; Grace comes from the Spirit, the Spirit from Christ, and this is the descent of Grace and Wisdome.

Thereupon they are taken indefinitely in Scripture, sometimes to walk wisely, to walk graciously, sometimes to walk in the Spirit, sometimes to walk in Christ, it is all one; sometimes to be in Christ, Whosoever is in Christ, &c. And to walk in the Spirit, and by the Spirit, to pray in the Spirit, and in wisdome, and in faith, or to live by faith, or to live by Grace, or in Grace; they are all one, because they are subordinate. For Christ is the treasure of the Church: all that is Good for the Church is laid up in him, Wisdome, and whatsoever: Of his fulnesse we receive Grace for Grace. Grace, answerable to the grace that is in him: he vouchsafes us his Spirit.

Now the Spirit guides us not immediately, but it works a habit in us (as we call it,) it works somewhat in us to dispose us to that which is good. And when that is wrought, the Spirit guides us to every particular action. These things that the Spirit works in us are called Graces: because they come from out of our selves by the Spirit. so wisdome is called Grace, because it comes from the Spirit: the Spirit comes from Christ, and Christ hath grace, not onely grace in himself, but he infuseth Grace into us: he hath not onely abundance, but redundance; not only Grace flowing in himself, but redundant, overflowing to all his members. This Saint Paul meanes, when he saith, We have had our Conversation by the Grace of God, that is, by such blessed habits of Wisdome, Faith, Love, &c. as are wrought by the Spirit of God, which Spirit is given us by Jesus Christ our head.

Hence we learn, that every thing that is necessary to bring us to heaven, it is a grace; that is, it comes from without us. Adam had it within him, Every thing necessary to heaven, a grace. he was trusted with his riches himself: but now in Jesus Christ we have all of Grace: we have all out of our selves. Christ is the Sun, we have all our beams from him, all our light, all our life from him: he is the head, all our motion is from him. And this is not onely true of habits (as we call them) that is, a constant work, or disposition wrought in Gods Children, which for the most part they carry about with them: but likewise in all the particular passages of their life, they have need of grace for every particular action. And herein the soul is like to the ayr: the ayr stands in need of light, and if it be not enlightned by the Sun, it is presently dark: so a man is no wiser in particular actions, then God will make him on the sudden: put case he be a man of a wise spirit for the most part, that he passeth for an understanding man, and is so: yet except he have the grace of Gods Spirit, except he have wisdome to guide him in particular, he is no wiser then God at that time will make him to be. You see all motion in the body it comes from the head: let the spirits in the head be obstructed never so little, and there followes an apoplexy, there will be no motion: so all our wisdome, all the direction that we have to lead our lives as becomes Christians, it comes from Christ, it comes from Grace: not only the disposition, but likewise every particular action: for we need Grace continually to assist us, to excite, and stirre up our powers, and to strengthen them against oppositions: and if the opposition be strong, we have need of a stronger Grace.

There is never a good work that we do but it is opposed from within us, from without us. From within us, by Carnal wisdome (as I said before,) and by carnal passions, and affections. From without us, by Satan, by the world, and by men that are led with the spirit of the Devil: therefore there is need of a strength above our own. Besides the Grace that is in us ordinarily, there needs a new particular strength and light, to particular actions.

Doth all come from God, and from his Grace? Let us take heed (when we have any thing) of sacrilegious affections, of attributing any thing to Use. Not to ascribe any thing to our selves. our selves, to our own wisdome, and let us give all presently to Grace. Mark the phrase of S. Paul here, Not by fleshly wisdome, but by the Grace of God: he doth not say, by any habit in my self; he doth not say, by any wisdome that is in me, but he chooseth that which is in God, Grace, and favour; because he would not rob God of any honour. It was a proud term the Philosophers had, as I said, sometimes they called their moral vertues habits: and if we consider them meerly as they are in the person, they are habits; but indeed they are graces: the Scripture gives them a more heavenly term, Grace; those things that we guide our lives by, as Wisdome, Love, Temperance, Sobriety. Grace is a fitter word then habit, because then we consider them as they come from God freely: they are graces, they come from grace and favour. And when men differ one from another in wisdome, they differ in grace and favour; he gives more light, he opens the understanding of one more then another. Therefore S. Paul was wise, and careful this way, when he speaks of that he had done himself, lest he should rob God, Not I, oh not I, 1 Cor. 15. but the Grace of God that was in me; that was all in all: For indeed we are what we are, and we do what we do by Grace. Even as by our selves we are men; we are what we are, and we do what we do, by our soules, by our reason and understanding: so it is with spiritual grace, we are what we are out of our selves by spiritual grace, and we do what we do by spiritual grace. And when that ceaseth, when God suspends the blessed motions of his Spirit to humble us, alas, we are dark; a man is a confused creature, he is at a losse, he is in darknesse for the particular managing of his life; he knowes not what to do, he knowes not what to speak, he is puzzled in every particular action. And therefore when he hath spoken, or done that which is fit, he should consider it is a grace.

My Conversation hath been in the Grace of God, saith the Apostle. Therefore let us sanctifie God in our hearts this way. And when we stand in need of any direction, desire God of his grace to give us wisdome, and to give us the grace that we stand in need of. That is for the phrase. The point as I told you was this, That All wisdome comes from Grace; And God is ready to give us his Grace. God ready to give Grace.

For saith S. Paul, My Conversation hath been in Grace, which God did minister to me, and hath ministred to me to lead my life by.

The Reason is this; Christ hath undertaken to give us grace if we be Reason. Christ hath undertaken it. his. Men under grace shall never want grace to lead a Christian life. For Christ hath undertaken to be our Head, to be our Husband, to be our guide in our way to heaven. As our head he is to give us motion, to move us as his members. As he is our Shepherd, as he saith, I am the good Shepherd; so he is to lead us in our wayes and passages, in his paths, to conduct us to happinesse. And as he is our husband, so he is to be the head of his wife, to guide us, it is his office. And he works according to his own office. He is a King to subdue in us whatsoever is contrary to his good Spirit, to subdue our rebellions, and to bring all our Imaginations under his Spirit: as well as to be a Priest to make peace between God and us. He is a King to rule us, and to over-rule in us whatsoever is ill. And he is a Prophet to teach us and to guide us. He is the Angel of the Covenant, the great Counsellour, that hath the Spirit of Counsel in him, Esay 9. 6. not for himself onely, but for his Church.

Therefore as all the things that we need, come from grace, and from the favour of God; so we need not doubt of the grace of God in Christ; being reconciled, he is willing to give us grace.

This I observe, to cut off all cavils of flesh and blood, and to arm us against all discouragements.

There are two things that greatly hinder us from a Christian course, Presumption, and Despair.

Presumption, to set upon things, without asking grace of God, without Presumption. depending upon his direction by the strength of naturall parts, of naturall wit.

And then Despair: when a man saith, What should I go about these Against Despair. Consider our parts and duty. things? I shall never bring them to passe. No: First consider thy standing, thy place, and calling; and then consider the abilities that God hath given thee: consider thy parts, consider thy duty that thou art to do. And beg of God assistance, and strength; and if it be a thing that belong to thee, Beg assistance of God. go on, set on all the duties that belong to thy place, in this confidence that thou shalt have grace.

Go to the Fountain, to Christ for grace for the direction of thy life; Go to Christ. he is the light of life, he is the Way, he is all in all to bring us to heaven.

Wherefore serves all the Promises, not onely of life everlasting, but even of grace? but to encourage us to set on holy duties in confidence, that Go to the Promises. if we have a will to be out of Satan's Kingdome, and if we have a will to be out of fleshly wisdome, God will take us into his Kingdome, and into his Government. He will give the Spirit to them that ask him Now the Spirit is a Spirit of direction, a Spirit of assistance, a Spirit of strength and comfort, it serves all turnes. How many Promises are wrapped in that promise of the Spirit? In want of direction he shall be our Counsellour; in want of strength, to assist us. In perplexities, when we know not which way to turn us, to advise us. In extremities, when we are ready to sink, to comfort us. He will give us his holy Spirit to supply all our defects in a fit time if we ask him: If we find our need, and if we will renounce our carnal wisdome. Therefore set on those duties that God calls you to.

And withall, do as S. Paul doth here, (he sets the negative before the Renounce Carnal Wisdome. affirmative,) renounce carnal wisdome, be not guided by that: trust perfectly to the Word of Grace, and to the Spirit of Grace: (for the Word of Grace, and the Spirit of Grace go together) and then you shall find that God will do abundantly above all that you are able to ask or think. Luther when he set on the work of Reformation, those that saw him at the first might have said, Get thee into thy Cloyster, and say, Lord have mercy upon thee, for thou settest on a work impossible. But he saw the parts that God had given him, that he had wit to understand the abuses of the times: and he had given him courage: he saw by his profession he was called to be a Divine, his conscience was awaked to see the abominations of the times, and he set on to discover these things. Did Christ leave him? No, he did not, but gave successe to him to be admired of all. When all the world was set against one man, yet he prevailed against them all: even because he walked as S. Paul did here, in sincerity, and simplicity; that is, he looked to the truth of the cause, and not to his own honour, or profit, or pleasure: he was content to be no wiser then the Book of God would have him to be; to be no richer or greater in the world then God would have him; but committed himself to God in simplicity, and sincerity: how did God maintain him? wondrously, to admiration. I instance in him, to shew how base distrust causeth things to be no better carried then they are.

Now to incourage you to go to the grace of God, to go to the Fountain, and not to be held under carnal wisdome, under these pretexts, Oh, if I do Incouragements to be guided by Grace. not hearken to carnal wisdome, I shall be a beggar, I shall never rise, I shall never do this or that in the world, I shall never escape this and that danger. Fie upon those base conceits: S. Paul here renounceth the regiment of carnal wisdome: what became of him? did he want a guide? Grace took him up, Not by carnal wisdome, but by the Grace of God. When we come under the government of God, we come under the government of grace. And we shall want nothing either for heaven or earth that is for our good.

Whatsoever we had that was good, before we were gracious, that we keep still, and it is under a better guide. Were we learned before? were we wise before? had we authority before? were we noble before? we lose none of these when we come under Christ; but he advanceth and elevates these, he makes them better. If we were wise, he makes us graciously wise; if we were learned, if we were noble, he makes us doubly noble: we lose nothing, but we are under a sweeter government, the government of grace, which is a mild government, a government that tends to the advancing of us above our selves; that advanceth us to be the Spouse of Christ, and the heires of heaven.

Those that are in Christ Jesus, and are led by his Spirit, they are his. In Rom. 8. there is excellently set down the prerogatives that they have: those that lead their conversation in simplicity and sincerity, those that are in Christ, and in the Spirit, and in Grace, there is no Damnation to them. And then again, if they suffer any thing; saith he, The afflictions of this world are not worthy of the glory that shall be revealed. If they have any infirmities, saith he, The Spirit helps our infirmities. The Spirit teacheth us how to pray, when we know not how to pray. If we suffer any evil, God turns all to good: All things shall work together for the best to them that fear God. For infirmities in other things we have Christ, and he makes intercession in heaven: Who shall lay any thing to the charge of Gods people that are in Christ, that are in Grace, that are in the Spirit? such as S. Paul was here, it is Christ that is dead, or rather that is risen again, and makes intercession for us. And if he have given us Christ, shall he not with him give us all things else? If he have given us Christ, he will give us grace to bring us to heaven. See the excellent estate of a Christian that is under the regiment of Christ, that is led by the Spirit, That Chapter may serve instead of all.

And see the sweet combination here, how he knits these things together, My rejoycing is this, that I have not had my Conversation in fleshly wisdome, but by the Grace of God. Here is a knitting together of divers things that seem to differ: as, here is wisdome, and simplicity, I have had my conversation by the grace of God, by wisdome, and yet in simplicity. For it is wisdome to be simple: when a man hath strength of parts, it is wisdome to bring them parts to simplicity.

It is wisdome to be simple concerning that which is evil; for a man to be simple there, is his best way; there is wisdome joyned with his simplicity. Then again, besides Wisdome, and Simplicity, here is Our Conversation, and Gods Grace, both joyned together. S. Paul by grace guided his conversation. So God stirres us to do all that we do: we see, but he opens our eyes to see: we hear, but he opens our ears: we believe, but he opens our hearts to believe.

This I speak, to reconcile some seeming difference: Doth Gods Spirit do all, and we do nothing? We do all subordinately, we move as we are moved; we see as we are enlightned: we hear as we are made to hear. We are wise as far as he makes us wise: we do, but it is he that makes us do.

Saint Paul here led his conversation, but it was grace that moved him to lead it graciously. Well then, he that joynes simplicity and wisdome together, the wisdome of the Serpent, and the simplicity of the Dove: he that trusts in God, and grace, and yet in trusting to grace, doth all that he can, and goes on in a Christian course, he shall rejoyce: Our rejoycing is this, that we have had our Conversation in simplicity, and according to the rule of Grace, not by fleshly wisdome.

Consider seriously of it, what a joy will this be, that we have led our lives by a rule different from the world? that we have led our lives and courses, according to the motion of Gods blessed Spirit: this must needs bring joy and rejoycing with it in what estate soever.

The world joyn these together, simplicity, and sincerity of life where they see them, that they may slander them, that they may lay imputations upon them: they see they are courses opposite to theirs, and they lay load on them. But what doth God? where there is simplicity and wisdome, and a holy Conversation, he addes his Spirit, he joyns the Spirit of grace, which is a Spirit of joy alwaies. As light and comfort go with the Sun; so the Spirit of joy and comfort go alway with the Spirit of grace. Saint Paul here in regard of the world was afflicted, he received the sentence of death, he was slandered and misused; yet to God-ward saith he, Our rejoycing is this, that we have led our Conversation according to Grace, according to the motion of Gods blessed Spirit, and not with fleshly wisdome.

If this be so, that the joy of Gods Spirit goes with the grace of Gods Spirit; and that those that lead their conversation by grace have a rejoycing above all imputations, and slanders whatsoever: Let this be an incouragement to us to lead a godly life: we all seek for joy; every creature seeks for joy: if we would have joy within us, if we would have a spring of joy, let us labour to lead a conversation by this rule, by grace, by the motion of Gods Spirit, which is ready to guide us if we commit our selves to his guidance. But by the Grace of God.

To come then to make an Use of trial, whether we lead our lives by this gracious wisdome or no, and not by carnal wisdome. And then to come to direct us how to lead our lives by the grace of God, which is the ground of all joy and comfort, as S. Paul saith here.

How shall a man know whether he lead his life by this spiritual, gracious wisdome, or no? Quest.

I answer, mark the opposition here, Not with fleshly wisdome, but by the Grace of God. He then doth lead his life by the Grace of God, that doth renounce Answ. Signes of being led by Grace. carnal, and fleshly wisdome. Carnal wisdome is a false rule, and it cannot stand together with grace, they one expell another. A doubleminded 1. To renounce carnal wisdome. man, saith S. James, is unconstant in all his waies; that is, he that hath two strings to his bowe: he that will be content to be led by the grace of God, and by the Word of God, which is the Word of his Grace, and yet notwithstanding he will have carnal policies, he will have shifts too, he is a double minded man: he is not now under the government of grace, he halteth, as the Prophet tells the Israelites, Why do you halt? so he halteth between carnal, and heavenly wisdome. He is loath to renounce carnal wisdome: no, he thinks if he do, he shall be a fool, he shall lose this way of getting, and that way of rising.

But he that is under the Spirit of God; that is under Grace, and is guided by it, he will renounce the motions, and stirrings of carnal wisdome: When Carnall Wisdome, like to Eve, or like Job's Wife, or like Peter shall suggest, Oh, spare your self, why will you do this? why will you go on in these courses? yet notwithstanding he is able to renounce it.

The most of Gods Judgments in this world, on his Children, it is for this halting: they have much carnal wisdome in them; and God to work it out of them is forced to crosse them sharply in their projects and courses; and all to bring them to rely on Grace, to rely on his Government in the use of good meanes: For we must serve Gods providence in the use of good means.

A man may know by Gods afflicting of his Children, that they deal too much in carnal wisdome: for if it were not for carnal wisdome, if we would submit our selves to his sweet, and easie guidance, and use the lawful means that he hath discovered in a lawful calling; if we would observe lawfull courses: alas, we should see a clear light, and an easie passage, we need not to use these shifts: but because we cannot do so, we are loath to trust him; but we are double-minded, we will be ruled by him a little, but we will be politick and subtile; therefore he sends crosses upon crosses upon our carnal ends and projects: especially those that are his Children, he will not suffer them to prosper in ill courses.

That is one sign, those that are led by the grace of God, they will not be led by Gods enemy, and the enemy of their own soules: now God, and our own soules have not a worse enemy then carnal fleshly wisdome; that is evident from the opposition.

Those that deny carnal wisdome, that deny themselves, and put themselves upon God, it is a good Evidence. And as it is a sign, so it is a cause. You see in holy Abraham, when he had put himself on God, and left his Countrey, and his fathers house, God guided him, God took him into his government. I am God Al-sufficient, walk before me, and be perfect. God meanes this, That by leaving all other things, and cleaving to me, thou shalt lose nothing, thou shalt have all in me, I will be al-sufficient; therefore walk before me, and be perfect, be sincere. A man shall never know what God will do for him till he put himself upon him, and cease to try him, and begin to trust him: trust him once, honour him of his Word; have not a double eye, partly to carnal means, and partly to him, but have a single eye to his wisdom, and know that he will reward thee and keep promise. It is an excellent thing to deny carnal wisdome.

How many Cavils might blessed Noah have had, before he built the Ark? The world would scorn him as an old doting man, that would go about to be wiser then all the world besides. But he denies all carnal reason, and rejects the scornes of sinful persons, and obeyes God: and we see how God protected him, and went on with him. And so in David, and S. Paul.

And to adde a little to that I touched before, God usually strangely crosses carnal wisdome, because men will not deny their carnall will, and their carnal wit. There was never any Politician in the world that ever was, but complained of it, if he lived any time in the world, that God went beyond him. Saith the Heathen man Tully, I thought my self wise, but I never was so: and so they may all take up the same complaint. God dashes the Imaginations of the proud. They build a Babel, a confusion to themselves and others, that are led by carnal wisdome, that will not trust to the grace of God.

Let no man flatter himself, but trust in God, and not rely upon carnal wisdome, and such courses. Those that will bring Religion to reasons of State, and policy: and subject the highest thing in the world to the basest thing, which is carnal wit, (as I said before) we see what they do. The nature of man infinitely desireth the accomplishment of their will. We see that where corruption may have the greatest advantage in greatnesse; let them have their will, they will overthrow a world to have it: their wit is bent to serve their will.

All witty men that account it a heaven upon earth to have their will, instead of law, and conscience and all, they set their wits on the strain to serve their will, and so set themselves against God. Is it not Gods honour to set himself against them? Was there ever any fierce against God and prospered? saith Job. Denial of fleshly wit, and will, and wisdome, it is both a sign and evidence of grace: and it is a meanes likewise why Gods grace will lead us: when we deny that which is strong in us, God will make a supply by his Grace; we are no losers by it.

Again, you see here in the Text, where the life is led by the Grace of Sign 2. Simplicity. God, by the Spirit of God stirring us, acting us, leading, moving, and strengthening of us; there a mans courses are in simplicity and sincerity: the soul that is under grace will put it self simply upon God; that soul will be no wiser then the Word of God makes it to be; it will be no happier, no richer then God makes it, it will use no other meanes then what God allowes: this is plainnesse, and singlenesse, and simplicity of heart.

Again, it will be in sincerity: where a man leads his life graciously, his Sincerity. actions are sincere: this grace as it comes from God, so it tends to God, sincerity looks to God, it doth things as to God. So that where Grace is, it carries a man above himself, to seek the glory of God, and life everlasting, to have spiritual and heavenly ends, to seek God in all things. The grace of God in S. Paul guided him to lead his life in the simplicity and sincerity of God; that is sincerity that looks to, and aimes at God in all things.

And indeed, a gracious man, and onely a gracious man, can look out of himself to an end above himself: onely a gracious man can aime at Gods glory, at the pleasing of God; why? because onely a gracious man knowes that he hath better things in God then in the world. A worldly man makes himself his term; he makes himself his last end: because he knowes not better out of himself then in himself: he dares not venture upon Gods •… avour, to put all upon that, he knowes not whether he be his friend or no; he thinks he is his enemy, as he may well enough, by his ill courses: onely the gracious man can put himself upon God; he knowes he is redeemed out of a miserable condition into a glorious-estate: and if he should be denyed of all the world, yet he knowes he hath more happinesse in him, then he can look for here: he knowes he would be Al sufficient for him: he is assured of his salvation, therefore he hath higher ends, he is sincere in all things.

God when he is honoured by trusting of him, when in sincerity we make him our wisdome, and make his Word our rule, and the happinesse that he hath promised our chief happinesse that we aime at, and rest in him; when we honour him so far, then he makes a supply of all other things. But I spake of sincerity to the full before, onely I bring it now, to shew how it is a note of a man that makes the Grace of God his guide, he walks sincerely; he seeks the glory of God.

Thirdly, he that walks by the Grace of God, and in the grace of God, Sign 3. The strength of Grace. by it as a rule, and in it as a principle, he that walks in it, and by it, and through it: you shall see it by the ability that is in him above nature, by the things that he doth, that other men cannot do that walk not by grace: therefore you have a trial of a man that converseth by grace, from hence; he can crosse the common corruptions of the place, and of the time he lives in: he is not a slave, he is not inthralled to common feares, to common hopes, to the common joyes and delights that the world is carried withall: but as Grace is a thing that is mighty, and strong, and powerful of it self, it is a Spirit: the Spirit is like the wind as Christ tells Nicodemus; it is a mighty, powerful, strong thing: so it makes him strong, it inables a mans spirit to do above himself, above that which he could do if he had not grace. It makes him deny himself in matter of pleasure, in matter of profit, it will make him crosse himself in matter of revenge, as David spared Saul when he had him in his power. It will make him triumph over all estates, he can abound, and he can want, as S. Paul saith.

Other men are changeable with their condition; they are cast down in adversity, they are puffed up in prosperity, they can deny themselves in nothing: they are alwayes inthralled to their base pleasures, and profits, and honours, they are alwayes swayed with some carnal end or other. Grace it raiseth a man above nature, he can do that which another cannot do, he can indure that which another man cannot indure: he can dye, he can indure shame, he can resist that which another man cannot resist.

In a word, you may know Grace in a man that hath great parts of nature: Sign 4. In men of great parts. By abasing his gifts and parts. How shall we distinguish grace from nature in him? Thus, you shall have him subdue his parts unto grace, and to the rules of Religion: If he have a strong wit, he will not make shew of the strength of it, as though he would break through businesse with his wit; but he will consult with conscience. You may know a man that is led by grace, especially where there are great parts; he can deny not onely his corruptions, but other things if they stand not at that time with the will of God: he forbeares ostentation of learning when he sees it is hurtfull, when it is rather to shew himself, then to get glory to God, or to win soules. When a man sees that such and such courses might crush another, and advance himself: yet if it touch upon conscience he will not do: here is a conflict between parts, and the Grace of God, and goodnesse: now when a man in this can deny himself, it is a sign that a man makes grace his guide.

It is not so easie in weaker dispositions: for men seem sometimes to be good, when it is defect of parts: but in men of ability it proceeds not from defect, or want of parts, but it is the power of Grace onely whereby they are swayed; such a man dares not do it: he wants not ability or skill, but he dares not offend God, he dares not seek himself, he dares not give scope to his wit, and to his vain mind, he knowes what spirit in him moves such things, and he suppresseth them presently, and yields to the motions of Gods blessed Spirit.

But yet in weaker men a man may know when such a one is ruled by grace: thus; when a man sees something in him that strengthens nature, as, Grace In men of weaker parts. takes not away nature, but betters it. When you see a man, that otherwise is simple, yet he is wondrous skilful in resisting a temptation, skilfull in giving advice, skilful in keeping the peace of his conscience, skilful in giving reproof, even above himself: a man may know that he hath a better Schoolmaster, that the Spirit of God, the Spirit of Grace is his Schoolmaster.

So that whether a man have strong, or weak parts, a man may know whether he be led by grace or no. In the weaker it raiseth him above himself: in the stronger, when the exercise of his parts of nature, and grace cannot stand together, it makes him deny himself: that he may be led by the one, he denies the other altogether: this is gracious wisdome.

Again, a man may know that he leads his life in gracious wisdome, or by gracious wisdome, when he fetcheth reasons for his actions, not from Sign 5. From the ground of his actions. things below, but from Religion, from conscience, from spiritual things: he doth not fetch the reason of his actions from this, that this will profit me, or I shall advantage my self thus and thus: but he fetcheth the reasons and ground of his actions higher; this is pleasing to God, this is according to the peace of my conscience, this is for the good of the Church, for the good of the State I live in; this is for the good of my Christian brethren. The strongest reason of a Christian is that that makes for Religion, and for conscience: if he may gain in his own particular one way, and gain to the State, or Religion another, he considers not, what will it advantage me? but, what is it for Religion? It is the chief prevailing reason, how he may gain to Religion, and the glory of God: he will not redeem his life to impeach the glory of God, and Religion. This is a man that leads his life by grace.

Again, where grace is, there graces are together: there is a sweet linking Sign 6. Graces are together. of them: therefore S. Paul instead of wisdome, names Grace of God, all grace. A man therefore may know that he is led by grace, when there is no solitary grace: for where grace is solitary, it is not at all, it is but a shadow.

For there is not one grace but it is of special use in the managing of a Christians life and conversation: therefore S Panl instead of wisdome, puts Every Grace of use to a Christian. grace here. For instance, there is a great necessity of seeing by a light above nature, things above nature. If a man lead a life above nature, there is a necessity of heavenly illumination and conviction, that there is a better happinesse then the world affords. And then there is a need of love to carry the soul to that happinesse that is discovered. But then there are a world of impediments between us, and heaven, and happinesse that is discovered to us in the Gospel by Christ Jesus: there must be heavenly wisdome therefore to discover the impediments, and to remove them. And there are many advantages how to attain our end, we must use this, and this meanes, these and these helps that God hath ordained: here must be heavenly wisdome to use the advantages, and to avoid the hindrances. But there are a world of troubles between our end and us, between heaven that is discovered, and us: therefore saith the Apostle, Ye have need of Patience. And patience that is sustained by hope, hope casts anchor in heaven, and assures us of happinesse there, and then patience sustains us in whatsoever befalls us in this world. Therefore the Apostle saith not, I lead my life by wisdome, but by grace; by wisdome, as it hath a connexion with all other graces.

Therefore a man that out of hearing of the Word, or reading, &c. hath it discovered, that there is a better way then he takes, and yet notwithstanding hath not love to carry him to it, nor wisdome to remove the impediments, he works not towards his end; there is no grace at all: there is illumination, but it is not sanctified illumination, but a meer common work of the Spirit: because where true wisdome is, there is love, and patience, and hope, and all other graces to carry the whole soul to that happinesse that is discovered.

Therefore by this you may know a gracious wise man, he works to his end alwayes: another man heares and wishes, Oh, it were well if I could attain heaven: but carnal policy, and base affections hold him in a beastly course of life, that he works not to that end: onely he hears such things, and thinks God will be merciful, and Christ hath dyed, and when he cannot enjoy the world longer, he will have good words that way: but that will not serve the turn, a man must lead a life in grace, that will dye, and be saved by grace; he must work, and carry the whole man with it: and not onely have knowledge, but faith, and love, and all, a man must work with it.

Who is a wise man in outward matters? is he a wise man that only talks of States matters, out of Books he hath read? No, but he that when he comes to a businesse to negotiate in the world, can remove hindrances, and attain his end, and overthrow the plots of his enemies when it comes to particular actions: here is a wise man, that can attain his end by working; that doth work to his end till he have attained it. So he proves graciously wise in Religion that works to his end; or else he is a foolish man, a foolish builder. As Christ saith, If ye know these things, and do them not; you are as a man that builds on the sands, your profession will come to nothing.

Again, a man may know that he is guided by Grace, that he doth every Sign 7. When a man provides for his best good. thing by gracious wisdome, when he doth provide for himself best in the best things, out of a sanctified judgment, when he doth judge aright of differences: when he considers that there is a difference between the soul and the body; between this life and eternal life: there is a main difference between the glorious eternal life in the world to come, and this fading life which the soul communicates to the body in this world; when a man judgeth the difference between true riches, and these things that we are so set upon, that are but lent us for a little while. When he judgeth between the true honour to be the Child of God, and the fading honours of this world that shall lye down in the dust with us, and shall all depart and be gone, it appears then he hath a sanctified judgment, he discerns of things that differ.

And according to this, (if he lead his life in gracious wisdome) he makes his provision; he makes his provision as his judgment leads him: his judgment leads him to the best things, therefore he provides for the best things. As Christ saith of the Children of this world, they are wise in their courses, in their Generation: they provide against beggery, they make friends beforehand, as we see in that unjust steward. So a Christian provides for his soul, he looks to that, he makes him friends of his unrighteous Mammon: he makes him friends of his earthly things, that is, he doth deserve well of men that they pray for him, and so help him to heaven. He daily makes his account ready, he cuts off impediments that he meets with in the way, he troubles not himself with impertinencies, he spends not more time then needs about worldly things: he useth them as they may help his work to be better and better in grace, to be fitter and fitter for glory. As he discerneth differences, so he makes his provision answerable: he provides for the best in the first place. Or else he were a foolish Merchant, a foolish builder, a foolish man every way; the Scripture saith he is no better that cannot discern the difference, and provide well for himself when other things fail.

The Scripture doth well call wicked men fooles, they have no judgement, they do not provide for themselves: they prefer these things (say what they will) before better things: they are fooles in their provision. Achitophel, he made provision, he set his house in order, and what became of him after? he hanged himself. He made much provision for the world, and at last he knew not how to forecast and provide for his soul. The Scripture calls the rich man in the Gospel, a fool: he was wise enough to contrive for himself, yet he was but a rich fool. The fool, as the Wise man saith, knowes not the way to the City: so a wicked man he knowes not the way to heaven, he discerns not the difference, he provides not, he knowes not the way thither, he cannot do one thing that is gracious, not one action that may further his account.

I might be very large in the point; it is profitable, because we do infinitely deceive our selves in that point, which is of more consequence then the whole world: for the man is, as the rule that he is led by is; carnall men are led by carnal rules; gracious, and holy men guide their lives by heavenly wisdome, by a gracious rule.

Now if you find your selves defective (for a good Christian may be defective in this: but if he have hearkned to carnal wisdome, if he have forgotten himself, if he have troubled himself too much about the world, he will come to his Centre again, he will come to his old way again, he will not be long out of it: his way and course is by grace. Sometimes he may have a policy that is not good, as David had, yet his way is gracious. I say, if you find your selves defective) I will shew some helps how we may guide our selves, not by fleshly wisdome, but by the Grace of God; that is, by gracious wisdome, by the Spirit.

Now the Spirit leads us not immediately, but works Graces in us, and stirres up those Graces in us. The Spirit guides a godly man, by working grace in him by making him better, by using those graces in him. Sometimes the Spirit of God moves a wicked man, but it makes him not better; he puts conceits into his head, and makes him do that which otherwise he would not: but he is not bettered. The Spirit guides a good man by making him better, he works a gracious disposition, a gracious bent in him, that his judgment concurres with Gods, his affections concur with the holy Spirit, and make him holy and pure. There is a disposition wrought in a good man like to the Spirit that sanctifies him, and like to the disposition of Christ to whose Image he is renewed.

Now that we may guide our lives by the Spirit working in us spirituall and gracious wisdome.

First of all, consider what I said before of fleshly wisdome: there are none but they have one of these two guides, either the flesh, and by consequent the divell: for the divell dwells in our carnall reason, that is his Fort, that is his Tower, his Castle. Carnall, fleshly Imagination is the Divells forge, there he workes all his tooles, all his Instruments: For the Divell workes not so much immediately, as by carnall men that are led with him.

Our wit and policie, and carnall wisdome, it is the shop, the forge of the divell wherein he works all his mischief to overthow us. It is the Help. Divells Worke-house where he engins with all his tooles and Instruments.

Then considering that there are but two guides; the flesh, the world, and Satan (which alway go together in one) or Gods Spirit and Grace; 1. Submit all to the Spirit of Grace. let us be willing to submit our thoughts and desires, to submit our projects and our aimes and all to the Spirit of Grace: submit to the Word of grace, and to the motions of the Word: the Word of God having the Spirit of God accompanying of it, the Word of grace accompanied by the Spirit of Grace, is forcible as the Apostle saith, 1. Cor, 10. It beates down strong holds, strong Imaginations. Satan fortifies himself in strong holds, as the Scripture calls them, in high thoughts, working discoursive thoughts. Now when we come to hear the Word which teacheth the simple, sincere truth of God, that teacheth us how we should be saved, and how we should guide our lives: if we will be guided by grace, if we will yield to Gods simple truth, let him erect a throne in us, let us lay down all. When we come to hear the Word, let us think, I come to hear the wisdome of heaven it self, I come to hear that Word that shall make me wise to salvation: I will not entertain projects. I will not entertain a wisdom that is contrary to it; when they rise in my soule contrary to the direction of the Spirit, and of the Word, down they shall, I will not owne them: this is the wisdome of a man that intends to make grace his rule.

Now a carnal hearer, a carnall reader, a common Christian, he brings his naughty proud heart, he brings his high conceits to the hearing and reading of the Word, he comes as a Censurer, as a Judge, he comes to talk of what was said in this passage, and in that passage, he comes not as to hear God speak in his Ordinance, he comes not as a humble man: he comes not to hear it as the Ordinance of God with reverence, and that makes him come and go out again as a beast. As the beasts that went our of Noah's Ark, they went out as they came in: so many come into the Church and go out again as beasts, they go our worse then they came in: because they bring not hearts to submit themselves to God and to his Word: O, a spirit of subjection, it is a blessed thing.

Self-denyall is some help to this, be content in the guiding of your common Self-denyal. life, and in the guiding your way to salvation to be no wiser then Gods Spirit, and Gods Word will make you, to have no will nor no wisdome contrary to his will and wisdome: but you will live as men that have nothing of their own, nothing different from God; no distinct will, no contrary will, and wit to God, but you will let God take the guidance of you himself: and whom he guides must needs come to a happie end, as the Psalmist saith excellent well, Th •… wilt guide me by thy counsell, and after bring me to glorie. Those that submit themselves to be guided by Gods counsell, he will bring them to glory.

Serviceable to this is that which is pressed every where in the Scripture, 〈◊〉 Humility. Humility: God gives Grace to the humble; that is, he gives them not onely forgivenesse of sins, and acceptation to life, but he gives them grace for the regiment of their lives: he gives Grace to the humble. Those that humble their wits to God, (for there is a humiliation of the wit as well as of the affections) that they care not for the depths of Satan, they care not for School-tricks: they care to know nothing but Christ and him crucified, as S. Paul saith. Gods Word is of Power and Majestie enough to save me, I need not bring my wit for my acceptance to God: it is truth that is accepted, not a strong brain to cavil, God gives Grace to the humble. Those that bring their understandings to be led and taught by God, he gives grace to them.

Again, in the third place, If we would have our thoughts guided by counsel, let us have a high esteem of wisdome, above all precious stones 3. High esteem of wisdome. and pearles. Solomon presseth it: have a high estimation of wisdome, of the government of Gods Spirit as the best government. And be out of love with carnal reason, with carnal affections and their guidance: account them as base things, not worthy to come into the esteem of a Christian heart. Those that highly prize wisdome, God will lead them by it: those that sell all for the pearl, shall have it. There must be a high price set on the guidance of Gods Spirit, and on grace, (as indeed it is worthy of it) and then we shall have it.

Again, if we would lead our lives according to spiritual and heavenly wisdome, according to grace, and gracious wisdome; let us learn, as it is, 4. To acquaint our selves with God. Job 22. to be more and more acquainted with God by prayer: for grace comes not from within us. Grace is in Christ as in the root, as in the spring, as in the Sun; we have it but as the beam, as the stream: therefore let us learn to be acquainted with God, and with Christ by prayer and meditation, and search into his Word by reading, and by hearing him speak to us, and let us often speak to him.

Let us acquaint our selves with him by prayer, and by hearing his Word, and then we shall have his grace to guide us. For grace is a fruit of his peculiar love; he gives grace to his own peculiar people. How do you think, shall he have a peculiar delight in us, if we labour not to be more and more acquainted with him? by often speaking to him, by often hearing of him, by coming into his presence, and attending as much as we can upon his holy Ordinances, by conversing as much as we can in the holy things of God. Those that will be warm, they come under the beams of the Sun: those that would have the Spirit work effectually, they must come where the Spirit is effectual, where the Spirit works. Now the Spirit is effectual in the Word preached: the Spirit fell upon Cornelius and the rest when they were hearing of S. Peter. And the Spirit is where there is conversing in good company; Where two or three are met together, I will be in the middest of them, saith Christ. If we walk with the wise, we shall be wiser.

It must be the heavenly wisdome of a Christian, if he would lead his life by grace, to attend upon all the meanes of grace: because the Spirit of God is effectual by his own means, he works by his own means; therefore use the meanes that the Spirit hath sanctified for the working of grace. I do wonder at a company of vain sottish creatures, that carry themselves according to their vain conceits, according to the whirling of their own brain, in toyes and baubles that come into their heads; they care not for the hearing of Gods blessed truth: either they abstain altogether, or else they hear it carelesly, as if it were a thing that concerned them not: Oh, but those that will lead their lives by grace, they come to it by the Spirit, and the Spirit is onely effectual in holy Ordinances. It must be our wisdome therefore to bring our selves under some meanes or other, that the Spirit may be effectual.

The wisest, and the best men in the world are no longer gracious then they are wise this way: if they neglect good company, good acquaintance, if they neglect the hearing of the Word, if they neglect prayer, they will grow dead, and dull, and carnal-minded; they will be possessed with base thoughts. How do men differ one from another? not so much by any habitual grace that is in them, as by avoiding all that might prejudice them in a Christian course, and by using all means whereby the Spirit of God may be effectual.

Again, the way ro be under the grace of Gods Spirit is often to meditate 5. To meditate on the free love and Grace of God. of the grace of God, the free love of God in Jesus Christ: for so it comes first. The first grace of all is Gods free love in the forgiving of our sins, and accepting us to life everlasting, and then he doth alter and change our natures more and more, he transforms us more and more: when we find therefore any defect of grace in our hearts, when we find coldnesse, and deadnesse, and dulnesse, go to the first fire, to the first Sun, to the free grace of God in Christ, pardoning all our sins, and accepting us to life everlasting, and promising us grace to lead our lives in the mean time. If you have fallen into any sin by the temptation of Satan, or your own weaknesse, beg not first grace to alter your course, to sanctifie your life; but renew every day your interest in the first grace, in the forgivenesse of sins, and your acceptation to everlasting life. For till God have pardoned your sinnes, and have witnessed to your soules that you stand reconciled, he will not give the best fruit of reconciliation, which is grace.

Therefore every day examine your lives, if you have offended God, in what termes you stand with God, and if you stand in ill termes, that there is any sin against conscience, the best way is not presently to amend that: for that will not be, except the heart be warmed with Gods love and favour in the pardon of your sins first, and in the acceptation of you in Christ notwithstanding your sins: as, he justifieth us every day, not onely in the first act of conversion, but daily, he acquits our consciences daily from our sins: and therefore in the Lords Prayer, Christ teacheth us every day to say, Forgive us our sins. And then after forgivenesse of sins, to beg the particular graces for our lives that we want. I would this were better thought on.

Challenge likewise the Covenant of grace, we have a promise of all 6. Challenge the Covenant of Grace. grace; and the spring of all grace. We have a Promise of Love, God will teach us to Love one another. We have a promise of Fear, he hath promised, that He will put his fear into our hearts that we shall never depart from him. We have a promise of the holy Spirit, Let us challenge these Promises every day. So much for the Directions how to lead our lives by Grace. But by the Grace of God.

Saint Paul here makes it the ground of his rejoycing, that he led not his life by fleshly wisdome, but in simplicity and sincerity, and by the Grace of God; and all that are led by S. Paul's spirit, live thus.

There is a Religion in the world that bears it self very big, on high terms, of Universality, Succession, Antiquity, &c. and they will have it thought to be a spiritual, and holy Religion. Well, if a man be a carnal man that is led with fleshly wisdome, and not by the grace of God, that Religion must needs be a naughty Religion, that hath onely the support and the foundation of it in fleshly wisdome, which is an enemy, and opposite to the grace of God, and to simplicity and sincerity.

But Popery is this; Take it in the regiment, and goverment of it: Take it in the worship: Take it in the opinions, you may draw all to one of those Popery founded on carnal wisdome. three heads.

For the government of it: There is a wisdome, a wondrous wisdome, a fine subordination to one Head, the Pope, to hear all controversies, and 1. In the Government. under him the Cardinals, and under them the Generals, and all at Rome; and they have th eir Provincials under them: here is a wondrous fine subordination: butall this is by fleshly wisdome. For this beast riset out of the earth, and out of the Sea, out of the Tumult of the people, out of base earthly respects. Therefore it is said in the Revelation; when the Bishop of Rome became Pope, and was at the highest, that a Star fell: he fell when he rose: when he was at the highest, he was at the lowest; why? because his rising was carnal, and earthly: or lower if you will, it was hellish, and devillish.

Their government is opposite to Christs Government, and being so, it must needs be mightily opposed by him again: and therefore it must needs down, the fabrick of it being opposite to the frame of Christs Government; though it be wondrous witty. Therefore in the Revelation, 666. is the Number of a man. If you mark the frame of the Romish policy, it is wondrous accurate, it goes smoothly, by tens, and by hundreds, 666. This Babylon is the number of a man; a fine policy: but it is but the number of a man, it is the device of carnal wisdome it self: therefore it is divellish wisdome. Thus it is in the government of it.

And their Worship is according to the wisdome of the flesh: some wisdome there is in not going to God immediately, but by Saints and Angels. 2. In their Worship. What! is it not wisdome in the Princes Court, first to go to the Favourite, and by him to the Prince? So, is it not wisdome not to go directly to God▪ it is bold rashnesse to come immediately to God, but by Saints and Angels: This is the wisdome of a man, this is the wisdome of the flesh, Colos. 2. this is carnal wisdome, it is opposite against the truth.

Doth not Christ bid us come all to him? do Angels love us better then he? Is not he the great Favourite of heaven? I will not enter into controversie, but onely shew how they work by fleshly wisdome. Here is wisdome, when we cannot raise our selves up to God, to bring him down to us. As in the Sacrament, they shew carnal wisdome, Oh, it is a fine thing, that Christs body and ours should be joyned together; it seemes to be a fine point, that Christ should be hid in the bread, &c. But here is no spiritual wisdome.

The union that the Scripture speaks of is by faith, ascending into heaven, laying hold on Christ there: and going back to the crosse, and seeing Christ crucified there, and so he is meat indeed, and drink indeed, as we see him crucified, and satisfying Gods wrath for us, for our sins.

And so again, is it not a pretty wisdome to draw men by pictures, and likenesses? are not men delighted with the Images of their friends and of their parents? and therefore is it not a good religious policy to have pictures of Christ, and pictures of God the Father? Here is wisdome correspondent to the dealing and affaires of men, but all this is fleshly wisdome. The Scripture speaks mightily against making of Images, the Word of God is directly against it: this is fleshly wisdome: Grace doth not rule here.

So, that the soules when they go out of this world being very unclean, that they should be purged, that there should be some satisfaction, some Purgatory, &c. here seems to be wisdome: but wherefore serves the blood of Christ then? that is the onely Purgatory that purgeth from all sins, mortall sins, venial sins, all sins.

Again, is it not a seeming wisdome to come to heaven by our own works, by our own merits, that so we may set the people on to good works? or else we dull their spirits, and endeavours. I but this is fleshly wisdome, this is devillish wit, and so it will prove in the end: for the Scripture goes onely to Christ, onely Christ. We are saved by faith, onely by Christ. I will not enter into the point, I onely shew you what a seeming wisdome they have, but it is not heavenly, but meerly carnal.

And that their Religion is carnal, do but consider that all the points 3. Opinions: wherein they differ from us, may be resolved either to belly-policy, or to State-policy: either to ambition, and riches, or the belly. Wherefore is their Monarchy, all their great preferments, but to increase their ambition? Wherefore are their pardons, and indulgences, but to get money basely, as some of their own Writers confesse? And their Purgatory, &c. these things be for carnal ends: it is a Religion fitted for their own ends. They make what they list to serve them; Religion, Nature, Reason, Conscience, whatsoever is good, they make all stoop to interest their own cause in. Their orders, that is, their spiritual good, must be their advancement, it is but a colour put uponcarnal ends. The spiritual good is their own advancement, they aime at their own peculiar interest in all their villainies: As if God stood in need of our lie; as if Gods glory were advanced by the Devil.

As well their Government as their Religion is lies, it is defended by lies, by equivocation, and rebellion, by withdrawing the allegiance of Subjects, and murthering of Princes: Lawes, and Religion, and all must stoop to their wisdome, under pretence of bonum spirituale. These things are known. I do but touch them, to breed a deeper hatred of this Religion which is altogether fleshly and carnal. And so far as they are led by carnal wisdome, they are not led by the grace of God. Wherefore is their lying for advantage? their dispensations, and horrible allowing of any thing? is it not meerly carnal wisdome?

In a word, their Religion is meerly policy, if it be not too good a word for it; it is meerly carnall policy, it came not from heaven but from the bottomlesse pit.

Then they fell from heaven when they grew to their highest, when they were in their top. This I thought good to touch collaterally from the Text, which doth characterize a true Christian indeed in his temper, that he is joyful when he is as he should be; and the ground of it is from a good conscience; and that good conscience ariseth out of a course of life and conversation led in simplicity and sincerity to God. (For Religion hath majesty enough in it self, without far fetches and devices.) And the principle from whence, By the grace of God; in the evidence of the Spirit, and not according to fleshly, and carnal wisdome.

In a word therefore, labour that from the evidence of the Spirit, having your soules sanctified by the Spirit, you may reflect on your selves, and look into your lives, and say truly, as S. Paul doth here; My care in my course of life and conversation hath been in Simplicity, I have cast my self upon God and his government, and not looked to the world: and in sincerity I have aimed at God in all things, I have had no false, and by aimes, I have not spared even my life by any carnal end. I have not served my self either in Religion, or in my course of life, but I have laboured to serve God in serving my brethren, and have led my life by the grace of God, and by the Word of grace, which I laboured to know that I might follow. Let us be able in some measure, in truth to say thus. And then we may say further with S. Paul, That this is our rejoycing, the testimony of our conscience; We shall never want joy. And then let the world judge of us as it will, there is such a strength and power, such a prerogative, and majesty in Christian comfort, when a man can (as I said) reflect thus on himself, that though in a weak measure, yet in truth, his conversation and course of life hath been (though his slidings have been something) in simplicity, and sincerity, that nothing can daunt it in this world.

It is above all discouragement, above all eclipse of good name, the testimony of Conscience, which hath Gods testimony with it.

The witnesse of two is a strong witnesse: the witnesse of God, and conscience it will so settle our soules, that neither ill reports nor any usage in the world shall daunt us: we shall have comfort in all the passages of our lives be they what they will. Whereas other men that lead not their lives in a constant course of holy simplicity and sincerity, they are as the Prophet saith, like the leaves of the Forrest, shaken with every alteration, with every rumour of ill newes. But a sound Christian in the worst alteration, there may be combustions, there may be alteration of State, yet his heart is fixed, he is not moved.

Likewise, in the hour of death he can say with Hezekias, Thou knowest, Lord, I have led my life in simplicity, that I have served thee with a perfect heart; that is, in sincerity. I have desired, and endeavoured to grow better; which is all the perfection we have in this world: sincerity witnessed by growth, and strength against the contrary, this will comfort us in all the alterations, and changes in this world, (which is as a Sea, full of trouble,) and at the hour of death likewise, and at the day of Judgment; this is that onely that will make us able to look Christ in the face.

Truth hath a Divinity in it (this simplicity and sincerity) more then any earthly thing; it hath that in it that is real, and spiritual.

A man that hath the Grace of God in the truth of it, there is a great deal of majestie in it. There is the greatest majestie in heavenly things when they appear most simple, because of their excellency. There is some thing of Gods in sincerity: so much as a man hath in truth, so much of Gods: He partakes of the Divine nature, as S. Peter saith, so much as he hath in truth, though it be never so little: and being a branch of God, it will make him look upon God in the day of Judgment. Why? because he knowes he is in the Covenant of Grace, that he hath title to heaven by Christ.

When a mans conscience can tell him that he hath led his life, not by carnal wisdome, but in the truth of Grace, it will make him out-look Satan, and all the troubles of the world, and look unto Christ with comfort. Who would not be in such a state? Thus we see a Christian leads his life, Not in fleshly wisdome, but by the Grace of God. I will adde one thing more, and so finish the verse.

We may see hence, That the most Religious men are the best Statesmen. Best Statesmen, who.

I know, proud carnall Machivillian dispositions make a scorn at these positions, they think them to be austere, and poor principles, till they come to death: As that Wretch said himself when he came to dye, That he had provided for all things but for death: but while they are in their ruffe, they think they can manage States, and do all. When indeed they bring the vengeance of God upon their own persons, and upon the State they live in: For God is neither in them, nor with them. He is not in them: for they want Grace, they are led by carnall wisdome altogether. And he is not with them: God will not give them good successe, unlesse it be to increase their Judgement. He will not give good successe to those projects that they take up contrary to his rule.

Therefore those that will be guided by reasons of Religion, and submit themselves to the guidance of Gods blessed Spirit, they are best for the state of their own soules, and best for the publick estate. For, doth not God know the mysteries of State better then any man? Is not he a better Politician then any Achitophel in the world. If they have any State-policy that is worth the naming, is it not from him? Is it not a beam from that Sunne? Yes, why then who is the better? (the difference of parts excepted,) but take them alike, a gracious man, and another that is not so: let the one fetch his counsel from hell, from darknesse, and the other be ruled by reasons of conscience, and Religion, there is no comparison.

God will crosse and curse their projects that are for their own ends, both in themselves, and in the State too.

As for the other that are under Grace, and the government of Grace, God will be wise in them by his Spirit, and he will be wise for them, Psal. 1. Whatsoever a good man doth, it shall prosper: it is a large promise. How wondrous happy, and wise were the Children of Israel when they kept the Covenant of God? This is your wisdome, to keep the Commandements of God, Deuteron. 4. and their wisdome made them happy. How happy were they in David's time, who made the Statutes of God, the Man of his Counsel? How happy was the State in Solomons time? till Solomon did warp, and bend to Carnall counsell, to strengthen himself? How happy was his Government till that time? but never after that; they were environed with enemies round about: but alas, who could hurt the people of God, so long as they submitted themselves to the government of grace? they were alway happy.

Therefore it is an idle thing to suppose that there will be any good successe by carnal projects: no, the onely good States-man is the religious man. And it was never better with the Church of God before or since the time of Christ, then when those were in the stern. Do but think of this oft, as S. Jude saith, God onely wise: we must all of us light our candle at that fire.

All wisdome, even this poor spark of reason, that God enlightneth every man that comes into the world withall, it comes from Christ Jesus: In him are all the treasures of wisdome, God, and God-man, onely wise. There is no wisdome without him, therefore let us submit our selves to his Government; let us pray to him, and seek for wisdome of him in all things. But I go on to the next Verse.