Richard Sibbes on 2 Corinthians 1:12

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[illegible: 1+ letters] 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 ([non-Latin text not transcribed]) 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 [illegible: 1 word] 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 [illegible: 1 word] 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 [illegible: 1 word] 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[illegible: 1+ letters] 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 [illegible: 1 word] (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[illegible: 1+ letters], 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[illegible: 1+ letters] 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[illegible: 1+ letters]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[illegible: 1+ letters] 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[illegible: 1+ letters], and of our enemy: therefore as Davia, Psalr 37. and Psal 7[illegible: 1+ letters]. when fleshly wisdome did suggest to him carnal motions o[illegible: 1+ letters] 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[illegible: 1+ letters] 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[illegible: 1+ letters]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[illegible: 1+ letters] 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 [illegible: 1+ letters]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[illegible: 1+ letters] 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, [illegible: 1 word] 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.