The Scripture Directory for Church Officers and People, Exposition 1 · Verse 10

The Scripture Directory for Church Officers and People · Exposition 1 · Verse 10

p. 121Verſe 10. According to the grace of God which is given to me, &c.

THe Apoſtle having uſed thoſe excellent ſimilitudes of a field, and an houſe; in which relation, particular Congregations are or ſhould be unto God. In this tenth verſe he declareth what he had done among them, as the houſe of God, perſiſting in the ſame ſimilitude. So that the words are partly declaratory, partly exhortatory. Declaratory: and in that, there is the perſon ſet forth by a two-fold property, a Maſter builder, and a wiſe builder.

2. Their is his action, I have laid the foundation.

3. There is the efficient cauſe of this, According to the grace of God given unto me.

The latter part is Exhortatory; but of that afterwards. I ſhall (at this time) conſider the ground and riſe of all Pauls ſtrength, to lay this foundation, viz. The grace of God given to him. He is neceſſitated to praiſe his Miniſtry, and to exalt his Office: But leſt this ſhould be thought pride, or as if he himſelf were to have glory and honour by this, he renounceth all, and giveth it wholly on Gods grace. Obſerve

That it's the property of godly men, in all the good they have or do,Obſerv. Of exalting free grace. to attribute all to Gods grace.

Not unto us, Lord, not unto us (ſaith the Pſalmiſt) but unto thy Name be all glory given, Pſal. 115.1. Paul is very much enlarged in the magnifying of Grace; that as other godly men have had their remarkeable Graces; David for ſincerity, Moſes for meekneſs, Abraham for believing, Peter for zeal, John for love; ſo this is admirable in Paul, that he never ſatisfieth himſelf in exalting grace.

Now becauſe the grace of God is two-fold, either of aſiſtance and common miniſtration in the ſervice of God, whereby we have gifts and abilities; or, of Sanctification and holineſs: We ſhall have Paul acknowledging both.

The grace of aſiſtance or gifts: So Paul, I laboured more then they all, yet not I, but the grace of God with me, 1 Cor. 15.10. And ſpeaking in part of his Miniſterial imployment, he ſaith; We are not able of our ſelves to think a thought, 2 Cor. 3.5.

And then for the grace of Sanctification, whereby of a wretched ſinner, and open perſecuter, he became a faithfull and bold Diſciple of Chriſt. This he doth often enlarge upon, making it grace, free grace, riches of grace; yea, exemplary grace: that all the ages to come, might take notice of it. As then thou art affected with the ſenſe of thy ſinfulneſs and impotency, and art thereby prone to adore the fulneſs of Gods grace; ſo, thou maiſt have a diſcovery of the work of grace upon thy heart. It doth not only conſiſt in mortifying ſinne, in crucifiing of luſts, but in gratitude and thankfulneſs to his grace.

Now when we ſay, a godly man acknowledgeth all to grace: Conſider,

Firſt, He doth it heartily, ſeriouſly: It cometh from his bowels:The Properties of praiſing Gods grace. All within him, is called upon to bleſs God. What is a more formall and ordinary phraſe, then to ſay, I thank God? I bleſs God? But the gracious doing of it, is like fire in the bowels. Obſerve Paul Eph. 1. how copious and overflowing he is in bleſſing of God for his manifold graces to the godly? No fountain doth runne …ore ſweetly, fully, and purely then he doth. Oh, his heart is an happy ſpring, p. 122from whence comes ſuch Rivers of living water! And thus David his Pſalms, are the ſweet liquour running over, by the boyling, that the fire of his zeal doth make. He ſeemeth to be a Diſtillatory over the fire, droping ſweet and precious water. So then, to acknowledge grace, is a duty that poſſeſſeth the whole man, if ever his ſoul be in a transfiguration. If ever his heart be conſumed within him, it's in matter of the grace and favour of God.

Secondly, This acknowledgment is accompanied with a renouncing all his own works: His own ſtrength, his own duties, he doth not ſo much as think of them, nor mention them; Yea, he is afraid of them: He cryeth, Wo unto him, if grace be not ready to plead for him. Thus you have Paul running from his own righteouſneſs, and ſpeaking worſe of them, then ſome do of their very ſinnes, Phil. 3.8. And why? Only to exalt the grace of God in Chriſt. That proud and arrogant Phariſee, he could thank God: I thank thee, I am no extortioner, nor ſuch a ſinner as this Publican, Luk. 18.81. You ſee, he could thank God, who yet truſted in his works, and expected Juſtification by them. Therefore then you thank God, when you have no inward ſecret confidence in your works; when you have no inward reſt upon the goodneſs of your heart, and your actions. I tell you, this is the ſecret poiſon that deſtroyeth many. If men are not Publicans, then they are commonly Phariſees. To be a Publican, is to live in ſome groſſe, notorious, and filthy ſinne. And if they are not ſuch, then how apt are men to be Phariſees? that is, to truſt in an external righteouſneſs, and outward conformity unto the Law of God. Now, this ſin is a very damnable one, becauſe it doth immediately oppoſe Chriſt in the whole work, and neceſſity of mediation. For, if ſo be thy actions, thy doings, be to this purpoſe conſiderable, what need is there of Chriſt? If thy teares can do away thy ſinne, what need is there of the blood of Chriſt? Oh, take heed then, of this inward confidence in thy ſelf! We are of the Circumciſion, who rejoyce in Chriſt Jeſus, and have no confidence in the fleſh, Phil. 3.3. Our Saviour ſpoke a Parable againſt thoſe that truſted in their own righteouſneſs, Luk. 18. All godlineſs doth not lie in renouncing of thy luſts, and thy filthy ſinnes, but alſo of thy righteouſneſs and thy duties. Then thou art a pure and Evangelical and Goſpel Chriſtian, when thou goeſt out of this latter as well as the former.

Thirdly, This acknowledging it muſt be from an inward ſenſe of our own ſinne and unworthineſs, how ill we have deſerved at Gods hand. No man can ever praiſe grace, that hath not felt the ſting of ſinne, the power of the Law. When Paul had diſcovered the ſpiritual and accurate nature of the Law; how impoſſible it was to keep it; how grievous the Curſes are; this made him ſo much magnifie grace. Therefore all thoſe, that preach up free grace, and cry downe the preaching of the Law, and the convincing of men of their ſinne, in all the aggravations of it, do indeed deſtroy grace. None do eſteem the dead Serpent, but he that hath been ſtung with a live Serpent.

Fourthly, He muſt wholly and ſolely acknowledge grace. He muſt not give ſome piece to grace, and the reſt to his own free-will: He muſt not by grace, mean the outward manifeſtation and revelation of it, but the inward efficacy of it. Pelagius was an Heretique, that denyed grace, yet being often convinced by the Orthodox, at laſt he granted grace; and grace neceſſary for every good work: but all this while he called nature grace; or, the meer revelation of the Goſpel. And ſo now, the Arminians and Papiſts, they do exceedingly (in a ſeeming appearance) acknowledge grace, but when it comes to a ſecret ſcanning, it's but a partiall grace, not a totall grace. It's a grace that requireth thy free-will, as well as thy free-will grace. It was well ſaid of Bonaventure the Schoolman, That if a man muſt erre, it's p. 123better and ſafer erring in giving too much to grace, then too little. See then, thou detract not in the leaſt meaſure from grace, but give it both totum and totaliter, all and the whole.

Laſtly, He muſt ſet up this grace of God in a Scripture way. Not to oppoſe godlineſs or holineſs, or to ſinne more ſecurely and boldly: This is not to acknowledge grace, but to abuſe grace. Shall we ſinne (ſaith Paul) that grace may abound? (Rom. 6.1.) God forbid. See with what indignation and diſgrace he ſpeaks it, God forbid. Oh then, farre be thou from drinking down ſuch deadly poiſon, as to think becauſe grace is free, thou art alſo freed from duty. There is ſuch a peſtilential corruption in mans nature, that makes uſe of grace, to patronize ſinne: To harden and embolden a man in evil, becauſe God is gracious; Oh know, God is not gracious, but a conſuming fire to ſuch!

In the next place,Why the godly are ſo ſenſible of Gods grace. conſider Why the godly are ſo ſenſible of Gods grace. And

Firſt, This is the final Cauſe of all the good that God doth enable us unto: This is all he looks for. We cannot adde to God any more happineſs then he hath: We cannot make him more bleſſed: All that we can do, is to acknowledge his grace, to publiſh this to all the world. Thus Eph. 1. That we ſhould be to the praiſe of the glory of his grace. And again: That we ſhould ſhew forth the power of him, who hath called us out of darkneſs into his marvellous light, 1 Pet. 2 9. So then, it was a very heavy and grievous ſinne, if the people of God ſhould not abound and be diligent herein; for this is all God looks for: for this he made us▪ he converted thee, he opened thy eyes, turned thy heart to him.

Secondly, The Children of God are endowed with an ingenuous, free, and excellent ſpirit: Therefore they cannot but confeſs by whom it is they have obtained grace. If he ſaid of humane learning, Ingenuum eſt, It's an ingenuous thing, to confeſs by whom thou haſt profited; How much more have the Children of God this ingenuity.

Thirdly, The reall ſting, ſmart, and danger they have been in, makes their heart full, and mouth full of the grace of God. Paul that was ſo neer Hels mouth, for him to be ſaved, all the world could not make him hold his tongue, but he muſt publiſh the grace of Chriſt. Men that have been in the deep, in the Whales belly, in the Lyons mouth, for theſe to be delivered, they muſt ſing of grace, ſpeak of grace, and plead for grace. Oh then, fear the leſs thy heart is affected with Gods grace, that the leſs it hath been affected with the greatneſs of ſinne.

Fourthly, They are an humble debaſed people in themſelves. They have low thoughts of all that they do: And therefore it is, that they are ſo precious with God. He dwels in the Heavens, and in the humble heart, Iſa. 57.15. Be ye cloathed with humility, 1 Pet. 3.5. That muſt be a garment all over us. And wherein is humility more ſeen, then in giving all to God?

Fifthly, They muſt needs acknowledge grace, becauſe they have the experience, how hard it is to do any thing ſpiritualy, and upon heavenly grounds. And therefore if they are ever inabled thereunto, they cannot but exalt grace. Nothing is done graciouſly and acceptably unto God, unleſs it be from a ſanctified nature, and divine principle; and unleſs it be from a heavenly and divine motive, from God, and to God. Now natural men, never conſider the gracious doing of any thing, and therefore do not extol grace.

Sixthly, To praiſe and exalt the grace of God, it's a very profitable and advantagious duty alſo. It's two waies profitable.

1. It procures more grace and mercies from God. James 4.6. He giveth grace to the humble. The only way to have new mercies, is to acknowledge the grace of God for the mercies. It's an heatheniſh thing, to ſacrifice to our own nets, and p. 124our own power. Tully ſaid, It was a fooliſh thing, to thank God for our vertues, becauſe they were in our own power ▪ But he was ignorant of the Scripture.

2. This acknowledging of grace, will enlarge a man, and make a man more willing and ready in all the waies of God. It's like oyl to the wheele; It's like wings to the bird. Duties done with the ſpirit of praiſe and thankſgiving, have great life and vigour in them.

What Opinions are Co… ers of this duty of giving thanks to free-grace.Now I ſhall adde one Caution, corrupt Doctrines and Opinions in Religion, may much coole this duty of giving thanks; I ſhall inſtance in ſome. As

Firſt, The denying of Original ſinne, is a great Ingine againſt the grace of God. When Paul would raiſe up the Epheſians to confeſs Gods grace that had quickned them, he tels them they were dead in ſinne; and, by nature the Children of wrath, Epheſ. 2 So David when he would extoll Gods mercy in pardoning, he goeth to the very iniquity he was conceived in, Pſal. 51.

Secondly, The maintenance of free-will, d…th much detract from free grace. It's ſtrange that any ſhould hold this, when the Scripture doth in ſo many places, make man by nature, a corrupt tree, from whom no good thing can come.

Thirdly, That the Law is not to be preached; no, not for Direction or Obligation: Whereas Chriſt and Paul do often preſs this.

Laſtly, Ʋniverſal Redemption: As if God and Chriſt did no more for one then another.

Ʋſe of Direction. Would you be a people capable of this duty? Then ſtudy the Law of God. Apply it to your ſouls: Oh, ſee what curſes are due to you! How often you fail! intreat God to affect you with the danger, and damnable eſtate you are in! Then, how of often will thy mouth be opened, to ſet up the grace of God? Be aſhamed, if thou art ſenſible of temporal mercies, and not ſpiritual: Feel thy ſelf dropping into Hell; apprehend thy ſelf a very Cain or Judas, unleſs Gods grace doth interpoſe.

Ʋſe of ſevere Reproof of that preſumption and carnal confidence men put in their works and in their duties. Oh, be afraid to be found in any good thing thou haſt done! Shall David be afraid of his ſecret ſinnes and errors which he underſtands not? Shall Paul be afraid, though he knew nothing by himſelf, and dareſt thou hope or think to be ſaved by any works thou haſt done? Thou knoweſt not Chriſt; Thou art not acquainted with the Goſpel.

According to the grace of God given unto me, as a wiſe maſter builder, I have laid the foundation, &c.

This Text (you heard) was partly Declaratory, and partly Exhortatory. Declaratory: and therein was conſiderable the Perſon, deſcribed by his office metaphorically; As a maſter builder.

2. The quality, A wiſe maſter builder.

3. His effect or action, Have laid a foundation.

4. The efficient cauſe of all this ability, According to the grace of God given unto me.

This latter hath been diſpatched already, I come now to conſider of that work, or Miniſtry performed by Paul, expreſſed likewiſe in that continued Metaphor, which he had begun, I have laid the foundation. The plain meaning is obvious; he acquainted them with the fundamentals of the Goſpel, that which they never heard of before, or knew nothing of, he did firſt inſtruct them in: As Rom. 15.20. Paul was carefull not to build upon another mans foundation, which was, To preach the Goſpel where Chriſt had not been named.

There is no difficulty in the words, only a doubt may be raiſed, How Paul can ſay, He layeth the foundation? which is no other but Chriſt, as appeareth at p. 125the eleventh verſe, ſeeing God appropriateth it to himſelf, Iſa. 28.16. Behold I lay in Zion a foundation ſtone, &c? But

The anſwer is, God layeth this foundation,

1. By his Decree appointing Chriſt thereunto. And

2. By his temporal miſſion of him into the world; but Paul layed the foundation only miniſterially and declaratively, by publiſhing Chriſt to be the Saviour, eſpecially to thoſe who never heard of him before.

It's a ſpecial part of the wiſdome and heavenly art of the Miniſters of the Goſpel,Obſerv. Of laying a good and ſure foundation in Religion. to lay a good and ſure foundation in the hearts of their hearers.

This Paul makes the principal part of his wiſdome, that he began with a good foundation. If people are not rightly built upon this, any tempeſt that ariſeth will throw down all the…r Religion. Our Saviour ſpeaketh a Parable, Luke 6.48, 49 like to this, of the wiſe builder, and the fooliſh builder. And although there it be meant of every particular Chriſtian, yet we may apply it to every Miniſter: He that doth not build up his people upon ſure and Scripture foundations, they are like the chaff and ſtraw that the wind doth drive to and fro. There is no true faith, no tru… godlineſſe, no true hope of ſalvation, where the right and ſure foundation is not laid

The point therefore in hand is of great conſequence, both to the Preacher and to the Auditor, to conſider what foundation his Religion and Godlineſſe is fixed upon.

For the opening of this, Conſider that Divines do ordinarily make a two-fold foundation:

The one they call, Fundamentum cognoſcendi, A two-fold foundation, The Scripture and Chriſt.The foundation of our knowledge and faith in matters of Religion; and this is the Scripture only. We can lay no other foundation for matters of Faith, but the word of God, Non credo, quia non lego, ſaid Tertullian of old. And

Secondly, There is, Fundamentum eſſendi, The Foundation of the being, or exiſtence of all our glory and ſalvation, and that is only Jeſus Chriſt. He is the foundation-ſtone, and every one is to believe in him only for Salvation and Juſtification. So that as God made two great lights for the world, ſo he hath done for the Church, the Scriptures and Chriſt.

This Doctrine is true, yet Heb. 6.1. we there reade of more foundations than one, for there are practical fundamentals, as well as ſpeculative.

I ſhall therefore not limit my ſelf to this one foundation mentioned by the Apoſtle, but enlarge my ſelf to the neceſſary foundations in our Chriſtian life, and ſhew you the neceſſity of that wiſdom which will build upon theſe fundamentals. And although I am not ignorant, That the Diſpute about what are foundations, or fundamentals in Religion, and what not, is very hard and difficult, yet I ſhall inſtance in four unqueſtionable foundations, which are the four main pillars that ſupport our Chriſtian building. The neceſſary things of Religion are theſe four. Either

1. The Matters to be believed.Four unqueſtionable Scripture foundations.

2. The Worſhip and neceſſary ſervice of God.

3. The spiritual Benefits and mercies, Juſtification and Salvation.

4. The things to be done by us in our way to Salvation.

All theſe are fundamental and neceſſary in their kind to ſalvation; and therefore it behoveth every Miniſter of the Goſpel to principle and ſettle his people in all theſe particulars. For herein is the danger not of mens bodies or eſtates, but their immortal ſouls.

p. 126The Scripture is the only foundation of our faith.We will begin with the firſt, The foundation of our faith, or divine aſſent in matters of Religion. What is that which every man muſt build his faith upon? What is the foundation he muſt lay there? And that is the Word of God, declared and written for our inſtruction in thoſe Canonical Books of the Scripture. When we come to believe the matters of our ſalvation; the ultimate motive into which all is to be reſolved, is, Thus ſaith the Lord, foreign, The word of God hath ſpoken it. It's not antiquity, univerſality, or the laws of the Land, or the tradition of our fathers, that is the warrantable foundation, but the Scripture only. Thus Timothy is commended for attending to the Scriptures, which are able to make him wiſe to ſalvation through faith, 2 Tim. 3.17, 18. So that although other things be required by way of helps and means, as prayer, interpretation of the Scripture, Gods aſſiſtance, the guidance of the Miniſtry; yet by way of a Foundation, or a Rule, that is the Scripture only. As God at firſt put all the light into the Sunne, and the Starres ſhine by a borrowed light from it: So God hath now put all ſupernatural light into the Scripture; and all guides are to ſhine by that. Hence it is ſo often compared to a light, and a lamp unto our feet; So that the Miniſters of the Word do then lay a good foundation, when in matters of Doctrine, and truths to be believed, they build them on the Scripture, make them a Scripture-auditory, a people that dare not, that will not take any matter of faith, but upon Scripture-grounds. Thus thoſe Bereans are commended for a noble and ingenuous people, that compared what Paul preached with the Scriptures, they then had, whether it was conſonant to them or no, Act. 17 11. So that that people, who know nothing of the Scripture, are not inſtructed by the Word, have not their faith, their Religion from it; all they offer to God is a Sacrifice without eyes, they do believe they know not what.

Now that the written word of God is the only foundation of our Chriſtian faith, appeareth by theſe Reaſons,

Reaſ. 1.Firſt, A Chriſtian faith ought to be a divine, ſupernatural faith, not a bare humane faith. Now nothing can be the ground of a divine faith, but a divine authority, a divine Argument ſuggeſted by God himſelf. Moſt men that call themſelves Chriſtians have no more than an humane faith in matters of Religion. They believe thus, becauſe their parents did ſo, becauſe the Laws of the Land compell them to do ſo. Thus they have no other grounds of faith, then the Turks or Papiſts have for themſelves; but as copper is not gold, ſo neither is this humane faith, that holy and Chriſtian perſwaſion, which the Spirit of God through the Word works in man, becauſe revealed in the Word, 1 Theſſ. 1. They are commended, That they did not receive the Word preached, as the word of men, but as indeed the word of God, 1 Theſſ. 1.13. So that whoſoever hath an holy faith, he muſt have a divine perſwaſion for this, from the Authority of God; that as an humane faith is, becauſe humane authority ſpeaks it: ſo a divine faith, becauſe God revealeth it in the Scripture. But (alas) generally our people can no more look into theſe things, then an Owl in the dazelling Sun. How few are perſwaded of the true Doctrine of Chriſt from this Divine Authority, becauſe God hath ſaid thus, God hath ſpoken thus? Oh then believe no longer as men! Do not think, or ſpeak as men, but as thoſe who have God perſwading you.

Reaſ. 2.Secondly, The Scriptures are only the foundation, becauſe they are the immediate verity or truth, coming from God, who is the firſt eſſential truth. They have not only a Divine Authority, but evident infallibility. As God himſelf is Truth, and is not like man, that may lie: So his Word is likewiſe Truth, and cannot lie, or deceive, as the writings of men. Therefore Pſal. 19. they are ſaid to be purer, than gold ſeven times refined. And it's ſaid, The Scripture that cannot lie, or cannot be broken, John 10.35. It's an heavy judgement to be delivered up in matters of ſalvation to believe a lie. It's the ſpiritual curſe that is threatned to thoſe of the Antichriſtian apoſtaſie, 2 Theſſ. p. 1272.11. Now they muſt needs be thus puniſhed, that forſake the Scripture, and build upon other foundations. Seeing then the Scripture doth contain infallible truth onelyonly, and not one iota, or tittle of that can fall to the ground, and in all other foundations that may be laid, there may be falſehood, errour, and grand Impoſtures: Let then thoſe hearers that are carefull to keep a good faith, walk by this Rule. Chryſoſtome ſaid, Never expect good from that man, who is not ſearching of the Scriptures, attending to the Scriptures. It's an heavy grievous ſinne, that in your family, in your cloſets, you do no more acquaint your ſelves with the Bible. Take a Tree from the River ſide, and plant it in a wilderneſſe, what can you expect, but a withering? And thus it is, if you take a man from the Scripture, his ſeeming faith, graces, godlineſſe will all preſently vaniſh.

Thirdly, The Scriptures onelyonly are the foundation of faith, becauſe they are onelyonly immutable and unmoveable. They abide alwayes the ſame, they are not ſubject to changes, to perturbations of affections, as men are. Councils conſiſted of men carried by paſſions and intereſts. Even in the Council of Nice, and the four firſt Councils, there were great ſidings, great animoſities particular intereſts and parties: and therefore unleſſe we had an unchangeable foundation, we muſt be mutable Camelions. Now the word of God, that is ſaid To abide for ever; whereas all fleſh is graſſe, and the glory thereof fadeth away, 1 Pet. 1.24, 25. It's called the eternal Goſpel, Revel. 14.6. So then, that which was three thouſand yeares agoe, is ſtill true, becauſe the Scriptures are ſtill the ſame. There is no new Bible, though there may be many new opinions, and new Sects. Ariſtotle commendeth the Government of a Nation by Lawes above the wils and arbitrary reſolutions of men, becauſe Lawes are fixed and known. And ſo it is in the Church of God, that hath a known Law and Rule. Therefore it is an hainous errour, which the learned note in Cuſanus, though otherwiſe not a very bad man, in affirming, That the Scripture is to be interpreted, Secundum currentem ſtatum Eccleſiae, according to the preſent courſe, and exigency of the Church; and therefore in ſome age thoſe things are received, which in another are rejected.

Laſtly, The Scripture is only to be laid for a foundation, becauſe this onelyonly is ſtrong enough to ſupport and bear up in ſad hours of temptation, and dangerous times of perſecutions. Who would be cheated or diſtinguiſhed out of the Truth by ſubtil Hereticks, or ſcared and terrified by violent oppoſers? Therefore we had need be built upon ſuch a rock, that can endure all waves. How could the Martyrs have reſiſted to blood, had not they had Scripture-aſſurance? Luther had this temptation, Tune ſolus ſapis, &c. and nothing but the Scripture confirmed him. Our Saviour quelled Satans temptations by arrows out of the Scripture quiver. When a man comes to die, may he not be aſſaulted about the truth of his faith, whether he die not in hereſie or damnable opinions, and nothing but the Scripture can uphold him?

Now for the matter of Doctrine to be believed,Four rotten, weak and falſe foundations. 1. The Authority of the Church. ſome men lay four rotten and weak foundations; others may be reduced to this.

The firſt is, that of the Papiſt, The Authority of the Church, and the Pope; being wholly ignorant themſelves, but reſting all on their Authority. Bellarmine doth not bluſh to expound that place, Behold I lay in Zion a foundation ſtone, ſecondarily to the Pope. Now although we grant, That the Miniſtry of the true Church is very uſefull and neceſſary, as the inſtrument of our faith, and the preſervation of it: In which ſenſe it's called, The pillar and ground of the Truth, 1 Tim. 3.15. yet it is onelyonly a Miniſtry, p. 128not a Magiſtry. It's a political Pillar upon which Edicts uſe to hang for Declaration of the Magiſtrates will, not an Architectonical Pillar, that beares up the houſe. So that Auſtins ſpeech is true, I had not believed the Goſpel had not the Authority of the Church moved me, (viz.) by way of introduction and preparation. As the woman of Samaria did to the Samaritans, who at firſt believed, becauſe ſhe told them, but afterwards they believed for Chriſts own ſake. We do not believe in the Church, as we doe in the matter revealed in the Scripture. Therefore that ignorant implicit faith, to believe what the Church ſaith, is not a Scripture-faith, faith of knowledge; beſides then, every member muſt believe according to that Church he is of, and ſeeing there are Churches againſt Churches, there ſhall alſo be faith againſt faith.

2. The Authority of the Civil Magiſtrate.The ſecond foundation men lay, is, The Authority of the Civil Magiſtrate. This is a meer political faith. Many men have no other apprehenſion about Religion, than the Laws of the Land, wherein they live. They matter not, whether true or falſe, whether acceptable to God, or conſonant to Scripture, but this is commanded, and this they do. As Seneca ſaid in his time, He obſerved that Worſhip of their gods, Non tanquam Diis grata, but legibus juſſa, not as acceptable to the gods, but commanded by the Lawes. But the Apoſtles example is clean contrary; for they preached a faith to be believed, that was contradictory to that Religion, which was eſtabliſhed by humane authority, and they reſolve thus, It's better to obey God than man, Act. 5 29.

3. EnthuſiaſmThe third is, Private Revelation and Enthuſiaſmes. As the Papiſts on one ſide, have cryed down the ſufficiency and perfection of the Scripture: ſo Illuminatiſts, men fancying to themſelves Revelations from God, have alſo decried it, making themſelves above the Scripture. A dangerous and damnable deluſion. Therefore the Apoſtle John bids us, Try the ſpirits, and that cannot be without the Rule of the Word, 1 John 4.1. And

4. Meer humane Reaſon.Fourthly, Another falſe foundation is, Meer humane Reaſon. There are many riſen up, that make Reaſon the Judge and foundation of all Doctrinal Points; the Socinian eſpecially; hereupon they reject the Trinity, the Divine Nature of Chriſt, as being againſt Reaſon. Now although rectified Reaſon be neceſſary, as an inſtrument to revive the things of faith, yet it's no Judge, no foundation, becauſe our natural Reaſon is corrupt, and therefore the underſtanding muſt be captivated. Many things are above our underſtanding, though not contrary to Reaſon, to which we muſt yeeld the obedience of faith.

Ʋſe of Admonition. In matters of faith, lay this foundation; in times of diſputes, of varieties of opinions, ſuch as theſe are, be as a people that have had a good, and ſure foundation laid among you. Runne not on one ſide, into a Popiſh bruitiſh and blind obedience of faith: Nor on the other ſide, be not carried away as empty ſtraws, with every wind of Doctrine. Oh it's a bleſſed thing to have the full aſſurance and perſwaſion of truths neceſſary to ſalvation, not to have Reubens curſe, to be unſtable like water! Eſpecially you that are ignorant and earthy, who never make any matter about the principles of Religion, do you rouſe up your ſelves; Why hath God given you reaſon and underſtanding? Why are thoſe many Texts, To ſearch the Scripture, To prove all things, if you ſit down, and regard not theſe things?

p. 129As a wiſe maſter builder, I have laid the foundation.

It hath been obſerved, That it's a great part of the wiſdom and heavenly skill of the Miniſters of the Goſpel, to lay a right and good foundation in the hearts of the Hearers. What principles are in any Art or Science, the ſame is a foundation in matters of Religion. Now if the principles be falſe, all the Concluſions likewiſe are falſe; ſo it is in matters of Religion: If we lay rotten and unſound foundations, all the building will prove no better. You have heard of a fourfold foundation, upon which this ſpiritual building is fixed: A foundation of Faith or Doctrine to be Believed; and that is, The written Word of God only. This hath been diſpatched.

The next in order, is no leſſe neceſſary; and that is,The foundation of Gods Worſhip. The foundation of Gods Worſhip. For as their are hereſies and falſe doctrines which over throw the ſound Faith, ſo there is idolatry and ſuperſtition, which deſtroyes the true worſhip of God.

We ſhall at this time therefore ſhew you, how neceſſary it is for the Miniſters of the Goſpel, to lay a ſure and right foundation about the worſhip of God. And

1. We ſhall ſhew the neceſſity.The neceſſity of pure Worſhip, becauſe 1. God is greatly provoked by the contrary.

2. What is the foundation, and the Reaſons of it.

It's neceſſary to lay good Principles here:

Firſt, Becauſe there is no ſinne doth ordinarily more provoke God, then the corrupting of his worſhip. The glorious eyes of God, have not ſparkled more with vengeance againſt any perſons, then thoſe that have defiled themſelves in ſinfull worſhip.

Now three waies God may be provoked about his worſhip:God may be provoked by ſinfull worſhip three waies.

1. When we adore and worſhip a falſe god inſtead of him. Thus all the Heathens that worſhipped the Sun or the Starres, and other creatures, they were guilty of groſs idolatry. So the Jews, when they worſhipped Baal-Berith, Baal-Phegor, and Dagon, and Aſhtaroth, they did point blanck thwart the firſt Commandement, Thou ſhalt have no other gods before me.

2. Gods worſhip is corrupted, when we do indeed worſhip the true God, but not by ſuch means and wayes of worſhip as he hath appointed, but in ſuch a manner as we in our immaginations think beſt. This God often doth caution againſt, that they ſhould not go after the the imaginations of their own heart. Thus they ſet up groves and high places: Thus Jeroboam made a golden calf. They intended the ſolemn worſhip of the true God, but only they forſook the true manner of worſhip he had commanded.

3. Then is Gods worſhip corrupted, when (though we worſhip the true God, after the true manner) yet we adde ſomething to what is commanded. We reſt not in his ſimple inſtitution, but as Eve added to the Commandement of God, ſo do theſe. Thus the Phariſees, they retained the ſubſtantial worſhip of God, but then they added a thouſand of ſuperſtitious obſervations more to it. Now the corrupting of Gods worſhip any of theſe waies, is a grievous ſinne; for though the firſt be a greater ſinne then the ſecond, and the ſecond then the third, yet all of them are ſuch as are immediately committed againſt God, and for which the Prophets do chiefly pronounce thoſe Judgments threatned by them. For this ſinne Jeruſalem was brought low, and the Temple, had no more a ſtone left upon a ſtone. The Jews to this day are ſo ſenſible of it,2. Corrupt worſhip …ends to the breach of Union between God and his Church▪ that of all ſins they take heed of this idolatry.

Secondly, It's neceſſary to lay a good foundation in this, Becauſe this ſin doth either immediately break the ſpiritual Ʋnion between the Church and God, or elſe much diſpoſe thereunto. The Prophet Ezekiel and the …eſt, do frequently delight to expreſs the ſinne of idolatry by adultery; and going a whoring after p. 130our imaginations. And when the Apoſtle was carefull to lay a good foundation here among the Corinthians in this matter of worſhip, ſee what he ſaith; His care was to preſent them a pure Virgin to Chriſt, 2 Cor. 11.1, 2. He was afraid they ſhould be corrupted from the ſimplicity of the Goſpel. So then, Idolatry and Superſtition, they are Adulteries and Fornications: Now as Adultery doth diſſolve the marriage bond, and may juſtly provoke the Husband to be no more an Husband; ſo it is in matter of worſhip. It's true, all ſuperſtitious worſhip doth not preſently riſe to ſuch an height. Many ſound Churches have retained ſome ſuperſtitious worſhip, yet as wanton Dalliances and meretricious behaviour in a Wiſe, though they do not break the conjugall knot, yet diſpoſe thereunto, and raiſe much jealouſie and anger in the Husband; ſo it doth in matters of Gods worſhip. Oh then, how carefull ſhould people be, to ſee they go upon right grounds in the worſhip of God.

3. God looks upon corrupt worſhip as done to Devils.Thirdly, We had need be carefull, becauſe God is ſo farre from accepting of that worſhip which he hath not commanded, that he accounts it as done to Devils, and not to him. Though thoſe that worſhip ſo, thought they honoured God, and had a good intention, yet God judgeth it as done to Devils, not to him. So was Jeroboams worſhip he did not forſake the true God, he ſet up that worſhip only out of politique deſignes; and certainly the people that went in the ignorance of their ſpirit, little thought to give worſhip to the Devils thereby; yet ſaith the Text, Jeroboam ſet up this worſhip to the Devils. 2 Chron. 11.6. So theſe very Corinthians, 1 Cor. 10.21. Who would go to the heathen Corinthians Feaſts and communicate with them in that worſhip, though they thought they might lawfully do it, and it was an act of charity and good ſociety; yet the Apoſtle ſaith, They did drink of the cup of Devils. Oh then, how ſhouldſt thou be like Ezekiels living creature full of eyes behind and before, of heavenly wiſdom, leſt thou worſhip Devils inſtead of God?

4. Men are prone to invent new worſhip.Fourthly, There is a neceſſity of laying a good foundation, Becauſe our hearts do in nothing more preſumptuouſly work then in the worſhip of God. There is a ſecret delight and pleaſure men have to make a worſhip of their own, as Children have to make Babies. The Scripture fore ſeeth this, and therefore doth ſo often bid men take heed; and they muſt not follow their own hearts, and they muſt not go in the way they ſhall chooſe, and they muſt not do what ſeemeth good in their own eyes. Theſe ſtrict Prohibitions do ſuppoſe an itching inclination in men to make a worſhip of their own, and the ſeveral ages of the Church have given ſad experiences of this ſinne. The Church which had at firſt a ſimple, plain, and ſpiritual worſhip of God, became to abound more in external Ceremonies then the Jews, as Auſtin in his time complained. If then it be ſo dangerous to erre about the worſhip of God, What is that ſure and stedfaſt Foundation which both Miniſters and people muſt build upon? And that is, Only the Command and Divine Inſtitution of God himſelf. I do not ſpeak of natural and neceſſary circumſtances, as time and place, but whatſoever is the eſſence or part of the worſhip of God; or the meanes thereof, that muſt have a poſitive Command, and a divine Inſtitution. The ſecond Commandement, which forbids all kinds, or parts, or meanes of worſhip, which any man ſhall make to himſelf, doth thereby command that only which God hath appointed. So that as all that money is to be rejected as not currant, which hath not the legall ſuperſcription on it; ſo alſo all that worſhip is to be refuſed, of which you cannot ſay, This the Lord requireth; This the Lord hath Commanded. Auſtin doth to this purpoſe, apply a ſentence of Socrates: God (ſaith he) is to be worſhiped only in that manner as he himſelf willeth and appointeth. Oh, the purity of Ordinances that we ſhould have enjoyed! And how beautifull would the Tabernacle of the Lord have been, if this Foundation p. 131had been alwaies laid? Now that no other foundation may be laid, but a Divine Command, and Gods Inſtitution, will appear by ſeveral Reaſons.

Firſt, There is expreſs Scripture to keep cloſe to Gods Commandement. Reaſons to prove that all acceptable worſhip muſt have a Divine Command.Deut. 31, 32. Thou ſhalt not adde thereto, nor diminiſh from it, is Gods Commandement. This Command is four times repeated in the Scripture, by which it appeareth, that no men under any pretence of ſtirring up devotion or decency, may adde any thing unto his Command, or de…ract from it, as the publique Coin of a Land my not be clipt; but it's a Capital crime to do ſo, and equivalent to this, is that Exhortation, Not to turn to the right hand or to the left, Deut. 17.11. & alibi. In the Hebrew they are Verbes, Not to dextrate it, or ſiniſtrate it, as we may ſay. The left hand, is, when men out of prophaneneſs and atheiſm, or irreverence neglect the due worſhip God hath appointed. The right hand is, when men out of pretended zeal, and good intentions ſet up that which God hath not commanded. We are not then in our worſhip to offer a Sacrifice without eyes, which then we do, when we have not Gods Word a light to direct us: We are not to be l…ke Sheep that follow thoſe that go before: Non quà cundum eſt, ſed quâ itur, as Seneca ſaid. Hence thoſe Phariſees that were ſo diligent and officious in their invented worſhip, our Saviour in two or three words throweth it all down: Who hath required theſe things at your hands? And, In vain do they worſhip me, Mark. 11.7. See there is no worſhip, no ſervice of God, but thou muſt be able to anſwer this Queſtion, Who hath required it? Who hath commanded it? Otherwiſe, it's a vain worſhip In vain do they worſhip me. And of all van…ties, this is the ſaddeſt, when thy Religion and Worſhip will be found an empty vain thing: It hath not advantaged thy ſoul: There is no reward laid up for it.

Secondly, Therefore muſt Gods Inſtitution be a foundation, Becauſe when we have to do with God, whatſoever is not of Faith, is ſinne, Rom. 14.23. There was a great diſpute in the Church about eating and not eating, about obſerving daies and not obſerving; ſome placed worſhip in that which others did not: Now among other things, what golden Rules doth the Apoſtle lay down, and this chiefly; Whatſoever is not of Faith, is ſinne? Whatſoever is not of perſwaſion, that it's lawfull and acceptable to God, if I do it, it is a ſinne: And now, How can any man be perſwaded that is acceptable to God, which is not commanded by him, which is not his will? Had any man in the Old Teſtament, brought a dog or any other unclean be…ſt to be ſacrificed, had not this been a great diſhonour to God? The head in every ſacrifice was to be thrown away, to ſhew (ſay ſome) that mans own invention is not to be attended unto in the worſhip of God.

Thirdly, Gods Inſtitution and Command muſt be the foundation, otherwiſe all our worſhip would come from ignorance, and it would be endleſs. From ignorance, for the Word of God, that only is compared unto light; ſo that every one walketh in darkneſs that is not thus directed. Therefore Joh. 4. that woman of Samaria, who pleaded ſo carnaly for her falſe worſhip, Our fathers they worſhiped here, and art thou greater then our fathers? Our Saviour tels her, They worſhiped they did not know what. It was a worſhip they had no Command, no Inſtitution for, and ſo they did, they knew not what. As it would come from ignorance, ſo it would be an endleſs worſhip; for if we have not Gods Inſtitution, then every man may adde what he pleaſeth. As we ſee in Popery, what a multitude of Ceremonies are introduced, which they make worſhip of God? And by what reaſon they do theſe, they may bring in ten thouſand more: And it cannot be otherwiſe, if once you take away this ſure foundation.

Fourthly, To the true and right worſhip of God, there is a gracious Promiſe of preſence, acceptance, and bleſſing. I ſaid not to Jacob, ſeek my face in vain, Iſa. 45.19. Thus take up all the ſorts of worſhip, Prayer, and miniſtration p. 132of Sacraments, Preaching of the Word; theſe things (if done in Gods order) return full of precious mercies to thoſe that are imployed therein. Now if we are not conformable to this Command, we may never look for any Promiſe, for theſe two are alwaies joyned together. As in the old Teſtament God promiſed to anſwer by Ʋrim and Thummim, ſuppoſe the High-Prieſt had taken two other ſtones, would the Lord have anſwered him? No: it was not according to his inſtitution. What a great breach did God make upon Ʋzzah, becauſe God was not ſought in his due order, as David ſaid, 1 Chron. 15.9. So then, as no man, or company of men can make a new Article of Faith, or can inſtitute a Sacrament, becauſe they cannot give the grace ſignified; ſo it's in matter of worſhip, they cannot appoint new worſhip.

Queſt.But you may ſay, Why ſhould it be ſuch a ſinne to worſhip God any way a man pleaſeth? And the more waies he multiplyeth the worſhip of God, may it not be the more acceptable to him? Do not men hereby ſhew their good affections, and zeal to h…m? Can a man worſhip him too much? Can we exceed in any way of worſhip of him? As we cannot love him too much, nor delight in him too much, ſo neither can we worſhip him too much? This doth ſatisfie ſome men in their multiplyed waies of worſhip.

Anſw.The Anſwer is this: There can be no exceſs in the formality of true and lawfull worſhip; ſo a man is to worſhip God wit… all his might, and ſtrength; but in the matter of the worſhip there may be an exceſs: That is, a man may take up more means and parts of worſhip then God hath appointed, and ſo thereby there is a ſinfull exceſs: So that all thy good intentions, and zealous devotions, they have no acceptance with God; and whileſt thou thinkeſt to honour him, thou doeſt diſhonour him. Even a Platoniſt Philoſopher ſaid, That a ſuperſtitious man was Gods flatterer, not his friend.

Now this is the rather to be obſerved, becauſe there are few whom the ſimplicity of God pleaſeth. Oh, that Text Joh. 4. My Father ſeeketh ſuch as worſhip him in ſpirit and truth, is worth the gold of Ophir! See all Chriſts Inſtitutions, the adminiſtration of Baptiſm, of the Lords Supper; though they be full of majeſty and gravity, yet alſo full of plainneſs and ſimplicity.

Now inſtead of this true foundation, there are three rotten ones.

Firſt, The imagination of a mans heart: This God doth often and often forbid. Oh, it's not enough to ſay, Methinks this is very good worſhip; Methinks this is excellent! There muſt be more then a methinks.

Secondly, A deſire to ſatisfie and pleaſe the ſenſe. The Prophet cals them, Their goodly Images: As Eve ſaw the fruit, that it was comely, and good to eate: O miſerable deluſion! All worſhip of God is the exerciſe of thy faith, to draw out ſpiritual Meditations, not to pleaſe the eye. Yet all thoſe goodly Images, and curious Ornaments, were only to ſatisfie the eye.

Thirdly, Antiquity, Cuſtom, and tradition of Fathers. Auſtin complained much of this, Vah tibi flumen moris humani quis reſiſtet? Our father worſhipped here, ſaith the woman. That of Cyprians is commended, Antiquas mihi Jeſus Chriſt, and Chriſt ſaid he was truth, not Cuſtom, ſaith the Father. This Argument all Jews, Turks, and Heathens pleaded againſt the Chriſtians.

Ʋſe of Inſtruction. How neceſſary is it to be well ſetled in this foundation of Gods worſhip? Oh, where ſhall we find a ſpiritual people, that delight in the ſimple, pure, and plain Inſtitutions of Chriſt! That ſay, Hitherto I muſt go, and no further. That as the poſſeſſed party ſaid, Paul I know, and Peter I know; but who are you? Thus, this worſhip I know, and that I know; but who brought in this? Who appointed this?

p. 133As a wiſe maſter-builder, I have laid the foundation, &c.

The third Foundation every faithfull Miniſter is to lay in the hearts of his people, is for Comfort and Salvation. But this I ſhall reſerve, as more properly to be handled in verſ. 11.

The laſt therefore I ſhall inſiſt on, is, The foundation for outward practice of holy actions. It's not enough to pray, to hear: It's not enough to exerciſe the acts of any grace; but we are ſtill to conſider upon what foundation theſe are built.

I ſhall therefore, firſt, lay down the foundation of all practiſed holineſſe, then the Neceſſity of this.

The foundation therefore of every good duty or work we do,Of the foundation of practice. The parts are, 1. It's directory, Gods Word. hath theſe parts:

Firſt, There is a foundation by way of a Direction or Rule, to which every thing we do muſt be commenſurate, and by which it muſt be regulated, now that is the Word of God. For Gods word is not only a Rule of Faith, but of Manners. And as thou muſt be of no other Religion, than the Word directs to; ſo thou muſt do no other actions, or live any other life, than that guides thee too. Therefore when it's commended for a lamp, or a light, it is to a mans feet, that they do not ſlip or fall, By them thy ſervant is forewarned, Pſal. 19. And as many as walk by this Rule, peace on them, Gal. 6.16. So that we ſhall never come to doe any truly good action all our life time, unleſſe we do it according to this Rule; which doth not onelyonly informe about the Duty, but the manner, end, and all other qualifications. So then whoſoever doth not pray, as the Scripture ſpeaks of praying: who doth not repent, as the Scripture ſpeaks of it, he faileth in a very foundation; he hath not laid, as yet, ſo much as an hopefull beginning for his ſalvation.

A ſecond part of that foundation we muſt lay for the practice of holineſs,2. The juſtifion of our perſons. is, The Juſtification and Reconciliation of our perſons with God through Chriſt. For till our perſons be thus accepted of, though we ſhould give our bodies to be burnt for the Truth of Chriſt, it would not be accepted of. Thus God had reſpect to Abel, and then to his offerings, Heb. 11. We are by faith to be planted in Chriſt, and then as his branches, we are able to bring forth fruit. Now this truth is very tranſcendent to our thoughts. Who doth not think it is in Divinity, as they ſpeak in moral Philoſophy, Juſt a agendo ſumus juſti, by doing good actions we come to be made good and acceptable with God? This is that dangerous Poſition which the Apoſtle doth ſo often oppoſe, ſhewing grace and works can never be brought together in the ſame ſubject. We muſt therefore in this matter wholly goe out of our own ſelves; we muſt attend to the acceptation of our perſons firſt, otherwiſe all our beſt workes are damnable and loathſome to God; we are ſtubble, and he is fire. Though the Papiſts thinks it hard Doctrine, yet it is ſure enough, that every man unjuſtified, doth ſinne and provoke God in every thing he doth.

Thirdly, Another foundation he muſt lay is,3. A receiving power from Chriſt. To receive power and ſtrength from Chriſt onelyonly, both in the beginning and progreſſe of all good actions. Without me ye can do nothing, ſaith Chriſt, John 15. The branch ſeparated from the Vine is dried and withered. James 1.17. Every good and perfect gift, comes from God alone. As all light is from the Sunne; I can doe all things through Chriſt that ſtrengthens me, ſaith Paul, Phil. 4.13. He is the Head, and the Member receiveth all its vertue and power from it. So then, whoſoever thinketh to ſet upon any good work, by his own ability, is like Samſon, when his hair was cut off; alas thoſe Philiſtims of luſts are too ſtrong p. 134for him, he cannot goe out againſt thoſe Goliahs of temptations, but in the Name of the Lord. Now here is the ignorance of moſt people: they that ſhould not reſolve to ſay ſo much, as that they will go to this, or that place, unleſſe the Lord will. Thoſe that cannot adde a cubit unto their own ſtature, do yet think by their own ſtrength to work out their ſalvation. Oh know, thou haſt laid no ſure foundation, unleſſe all thy ſtrength and power be fetched from Chriſt! Thou art too weak a child to go, unleſſe he hold thee. Chriſt is the rock we muſt be built upon.

4. A renewed and ſanctified nature.Fourthly, The laſt part of this foundation is, A renewed and ſanctified Nature. And this is of great conſequence. Nicodemus though ſo great a Maſter in Iſrael, and exact in the external obedience of the Law, yet being ignorant of this, did fundamentally erre in all his obedience. Therefore of all points, you ſee our Saviour chiefly inſiſts on this, Ʋnleſſe a man be borne again, John 3. This was a very ſtrange paradox to him, and it's no leſſe to thouſands of people, who goe on in a formall cuſtomary road, they regard the worke done, the action it ſelf, but never the Regeneration of the nature from whence it is to flow: Whereas this is all in all, Make the Tree good, and then the fruit will be good, ſaid Chriſt, Mat. 12 33, The Spring and Fountain muſt firſt be clean, ere the ſtreames be: The root ſweet, ere the fruit be. Why then art thou pleaſing thy ſelfe with the actions thou doeſt, when thou art in the old, polluted, defiled nature? Can men gather grapes of thornes, or figs of thiſtles? Let thy external actions be never ſo religious, ſo glorious, they are but like fine flowers on the dunghill, or on a dead corpſe, there muſt be the inward uncleanneſſe, the inward filthineſſe cured firſt. Oh that men had ears to hear this! Oh that God would give you underſtanding in this thing! For till the Old man be put off, and the New man put on, you are ſtill in your ſinnes; all that you do is fit fuell for Hell, none can deliver you from it, till there be a change. Thus unleſſe Miniſters and people beginne here, though they ſhould build of gold and precious ſtone, the foundation is but of hay and ſtubble, and that is worſt of all. And certainly, if the Apoſtle make it ſo hard a thing to be ſaved, though a man doe lay a good foundation, if he build hay and ſtubble on it: How impoſſible will that mans ſalvation be, whoſe foundation is hay and ſtubble? Mark then, and conſider theſe things in your whole converſation: Let every good action have theſe four foundation ſtones under it: The Scripture to direct, juſtification to accept through Chriſts merit, Chriſt to inable through his Spirit, and a renewed nature to ſanctifie. For, as it was with the Temple, and the gold in the Temple, The gold did not ſanctifie the Temple, but the Temple the gold: So it is here, our actions, our duties doe not ſanctifies us, do not juſtifie us, but theſe priviledges ſanctifie and juſtifie our actions.

Why we ſhould be carefull of laying theſe foundations for every good action.Now let us conſider, Why we are to be carefull about laying this Foundation.

Firſt, Becauſe it's very dangerous, and it's very eaſie to miſcarry in this matter As Auſtin ſaid about the Trinity, That in any matter, Nec faciliùs, nec periculoſiùs erratur. Thus it is here, Not more dangerouſly, becauſe eternal life and death is more immediately concerned herein. The welfare of thy immortal ſoul ſhould be more unto thee, than all the world, and that is in thy actions: If the foundation be not well laid, thou art undone for ever. In matters of mens eſtates, or of their bodily life, how carefull are they to go upon a ſure foundation? Only they wilfully venture their ruine in the matters of their ſoule. Thou wouldſt be unwilling to live in an houſe, whoſe foundation was rotten, thou wouldſt feare the p. 135falling of it about thy eares every hour. Oh but what feare and trembleing ſhould ſeize upon thee, leſt all the good thou haſt promiſed thy ſelfe in thy ſoules way, ſhould fall to the ground for want of a ſure foundation! Conſider then, Am I in the right? Timor facit conſiliativum, Fear would make thee jealous and ſuſpicious. As we erre dangerouſly; ſo here

Secondly, We miſtake eaſily. We ſee the greateſt part of Chriſtians never attend to theſe things. And withall the difference between true and falſe foundations is ſpiritually to be diſcerned. Now the blinde man doth eaſily ſwallow any flie. The hypocrites foundation, and the true godly mans are very much alike; and without much prayer, humiliation, and conſideration, we cannot practically diſcerne the difference. Oh then ſay, I do the outward works of Religion, I am carefull to diſcharge them! But how eaſie may I build all upon a falſe foundation? The Parable our Saviour propounded of a wiſe builder, and a fooliſh one, ſhould alwayes ſtick upon you, Matth. 7. Did he ſpeak it in vain, you are all builders? And every one is either building a Jeruſalem, or a Babel. Apelles was ſo carefull in drawing his lines, becauſe he would pingere aeternitati, as he ſaid. All thy actions do build either to an eternity of miſery, or an eternity of happineſs. Be then in an holy trembling; every prayer, every word, every action hath influence to eternal life, or eternal torment.

Thirdly, Therefore we muſt look to our foundation, becauſe of the great confuſion that will be at laſt on thoſe, who have failed therein. Thus it was with the fooliſh builder, when the tempeſts aroſe his houſe fell, and the fall was great. It was terrible and dreadfull. He did not think ſo, he looked for a comfortable and quiet poſſeſſion, but it proved otherwiſe. So it is here: Thou haſt lived thus many yeares, thou haſt gone on in a cuſtomary way of religious duties, thou haſt performed them over and over again, but haſt never looked to a foundation. Oh the confuſion that will fill thy face, when at the Day of Judgement, God ſhall ſay for all thoſe duties, I know you not! When you ſhall ſee all theſe to be a broken Reed to truſt unto. Oh if men would but conſider afore-hand, what the agonies and perplexities are, that will then fall upon them, they would conſider and ſearch, and never give over, till all be ſure! What confuſion was upon the fooliſh Virgins? How did they bewail their condition, running up and down, if there might be any hope? But all is too late.

Fourthly, Therefore lay a good foundation, For if this be wanting, thou doeſt nothing but ſinne in all thou doeſt. Not onelyonly thoſe plain groſs acts of ſin, but all thy civil, natural, and religious actions, as coming from thee, are altogether ſinnes. To the unclean all things are unclean, Titus 1.13. Who can bring a cleane thing out of an uncleane? The bad Tree brings forth only bad fruit. Without faith it is impoſſible to pleaſe God, Heb. 11. Oh then! How terrible is thy eſtate, who haſt not laid this foundation? Thou art damning thy ſelf all day long: Thy eating, thy drinking, thy waking, yea thy praying, thy hearing, as they come from thee, are ſinnes continually. As the T…d cannot vent honey, but onelyonly poiſon. Rom. 8. Thoſe that are in the fleſh cannot pleaſe God Oh diſmall and ſad condition! Howſoever thou mayeſt pleaſe thy ſelf, and others pleaſe thee, yet God is not pleaſed with thee.

In the third place, let us take notice, What are thoſe weak, The …o…ten foundations that men build upon in regard of practice.and rotten foundations that many men build upon in regard of their practice? And

Firſt, A conformity to the life of others; they do as moſt do, they ſhall ſpeed as well as they; what would ye have them to be ſingular, to be different from others? This is a moſt rotten foundation, which many ſupport themſelves p. 136with. Now the Scripture is expreſſe, Thou ſhalt not follow a multitude to do evil, Exod. 23.2. Doeſt thou not know, that the moſt are damned? And wilt thou do as the moſt? Take Lot for an example, he was but one man, and his righteous ſoul was ſo farre from conforming to them, that it was tormented with ſeeing and hearing their unrighteous deeds, 2 Pet. 2.8. Our Saviour tels his Diſciples, They muſt do ſome ſingular thing to the world, Mat. 6.47. Gratias ago Deo, quod dignus ſum, quod mundus oderit, as Hierom ſaid, I thank God, that I am worthy to be hated by the world.

Secondly, Others build upon a partial practice of good things. The hypocritical Jews they reſted upon their Temple, their Sacrifices, their outward worſhip of God; in the mean while their hands were full of bloud, of unrighteouſneſſe and injuſtice. So then, whoſoever builds his ſalvation upon his parts, his duties, his joyes, his enlargements, and doth not perform all the acts of righteouſneſſe, truth and equity to men, this mans foundation is ſelf. Others they build upon their moral righteouſneſſe, and juſt converſation to men; they lie not, they defraud not, none can accuſe them of diſhoneſt dealing; but then for the religious duties of prayer, humiliation, and different walking to the world, there they exceedingly fail likewiſe. Theſe build on a rotten foundation.

Thirdly, Anothrr rotten foundation is, The meer work done. They conſider no more than the external act of Religion, of Juſtice, of Charity, and ſo they think they have obeyed the Commandment, and kept the duty, if they have done this. This was the Phariſees foundation; But what woes doth Chriſt pronounce againſt them? He bids them look inward, cleanſe the heart, the fountain: And certainly, God being a Spirit, he will have all things done ſpiritually to him. This opus operatum is the foundation of moſt mens Religion, not attending to the manner, whereas it is a known ſaying, God loveth Adverbs better than Nouns; not what, but how is this and this done?

Fourthly, Another rotten foundation is, The goodneſſe, yea ſuppoſed perfection of the work they do: Eſpecially if men be poiſoned with Popiſh Doctrines about the ability to keep all the Commandments of God, and that what they do is meritorious of ſalvation. Some Popiſh Interpreters do greedily catch at that expreſſion, 2 Tim. 6.19 where rich men are exhorted to works of liberality, that thereby they may lay up in ſtore for themſelves a good foundation. But by this good foundation is meant a certain and ſure happineſs, which is not merited by ſuch actions, but graciouſly promiſed as a reward. This is a moſt preſumptuous and arrogant foundation, thus to build upon thy own ſelf, and with the Phariſee to truſt in thy own righteouſneſs. How different was Paul from this? he laid another foundation, when he deſired to be found, not in his own righteouſneſs, but in that of Chriſts, Phil. 3.18. Now all this ariſeth from a great ignorance of that total and univerſal pollution of man by nature.

Ʋſe of Admonition▪ to be awakened in this point. What is the foundation that you have laid for a godly life? How are all your duties and actions built? Are they founded upon Chriſt for ſtrength, upon Scripture for direction, upon juſtification for acceptance upon a ſanctified nature for the root of all? Then bleſſed, and thrice bleſſed art thou; bleſſed now in this life, but more at thy death, and the day of Judgment, when the condition of wicked men will be moſt curſed and miſerable. But to whom hath the Lord revealed this? Whoſe ear doth God open to underſtand this? Oh what a confuſion will it be, to ſee all thy Religion, all thy morality thrown into hell, for want of a ſure foundation? It's a matter of heavenly skill and wiſdom ſo to do thy duties, as they ſhall eternally live with thee. What is a tree without a root in the midſt of a ſtorm? What is a ſhip without an anchor? The ſame art thou, who haſt no ſound bottom to ſtand upon. Think then, whether this Sermon may not make thee to begin all anew? Thou muſt pull down all thy old building, and raiſe up a new one.

p. 137As a wiſe maſter builder I have laid the foundation, and another buildeth thereon.

I have deferred the handling of the foundation of all our comfort and ſalvation, till we arrive at the next verſe, and ſo ſhall take up thoſe Particulars that are obſervable in the text, not hitherto handled; as the Adjunct or Quality Paul attributes to himſelf in this Office: As a wiſe maſter builder.

Here it may ſeem vain-glory in Paul to write after this manner. Doth not this expreſſion ſavour of pride and ſelf-conceit, rather then of the humility and meekneſs of Chriſts Spirit? Is it not Solomons Rule, Let another mans mouth praiſe thee, not thy own? No: We may not charge Paul with any folly, or va…ity in this thing, eſpecially when we ſhall conſider the Reaſon▪ moving him thereunto. From whence Obſerve,

That it's not vanity, but a duty in ſome caſes,Obſerv. Of Miniſters praiſing themſelves. for the Miniſters of the Goſpel, to magnify and ſet up their Work and Office.

It's not vain-glory, or ſelf conceit, but ſometimes a neceſſary duty to juſtifie themſelves and their Office; otherwiſe, the diſhonour would much redound to God, and danger be conveyed to mens ſouls.

To clear this, (though I intend to be brief in it) becauſe as Tully ſaid of Hortenſius that eloquent Authour. He praiſed eloquence to the Heavens, that he himſelf might be carried up with it. So people are apt to think whatſoever the Miniſters of the Goſpel ſay in this caſe, they do it for their own ends. I ſhall only inſtance in what caſes they may do it, and what manner; for he that doth it, had need be an Argus full of the eyes of wiſdom and prudence, the matter is ſo nice and obnoxious to ill interpretation. As

Firſt, Then they may exalt their Office and work, In what caſes Miniſters may magnifie their Work and Office.when falſe and malicious ſlanders and calumnies are raiſed againſt them by the ingratitude of the world: When they deviſe all manner of evil, and lay it to their charge; here they are bound to preſerve their good name, and declare the good things they have done, and of what neceſſary uſe their Office is. Habent mores ſuas odores, & colores; odores in famâ, colores conſcientiâ. And therefore it's not enough that our conſciences be not black or pale through guilt, but that we be the ſweet ſavour of Chriſt, as Paul ſpeakes it, 2 Corinth. 2.15. Now this cannot be, unleſſe they diſcover the falſeneſſe and weakneſſe of any unjuſt aſperſions. Thus Chriſt himſelf, when the Jewes talked of ſtoning him; For which of my good works do you ſtone me? John 10 32. And ſo the Miniſters of God may plead, Why are you become enemies and adverſaries? Is it becauſe we convince of ſinne? we inform of duty? we labour the eternal ſalvation of mens ſouls? In ſuch a caſe as this, foreign is no ſinne, though Ariſtotle make the affected vain glorious diſcourſe of a mans ſelf, his fault.

Secondly, When there ariſe falſe Teachers, that under specious and fair words would draw away their people to errours and falſehoods, it is then lawfull to juſtifie themſelves. This you ſhall obſerve very frequently in Paul. The ground of ſaying this in this Text, was, that the people might not regard other foundations then he had laid. And ſo in another place, eſpecially 2 Corinth. 11.22, 23. he doth at large reckon up both his excellencies, and alſo his indefatigable ſufferings for the Goſpel ſake, and is very copious in it; yet all this was no vain glory. Why? becauſe it p. 138was in oppoſition to falſe Teachers, who laboured to bring him into diſeſteem; who endeavoured to repreſent Paul contemptible: And this makes him exalt himſelf.

Thirdly, When their is an undermining, or open endeavouring to overthrow the very Office of the Miniſtry; to make it common. Herein alſo we ſee how men, farre from any pride and wild fire, have been zealouſly inflamed. Numb. 16.3. There ſome took upon them to invade the Prieſts Office: Ye take too much upon you; all the Congregation is holy as well as you: Wherefore lift you up your ſelves above the people of God. How did this fact provoke Moſes, that was the meekeſt man upon the earth, and farre from ſelf-ſeeking and revenge? If theſe men die a common death, the Lord hath not ſent me: And immediately the earth ſwallowed them up all, and all that appertained to them. Thoſe that did ſinfully ſtrive to be as high as others, God throweth them lower then others. They lifted up themſelves to Heaven, and he caſteth them lower then the earth. Hence the Apoſtle, Let a man account of us as the Miniſters and Stewards of God, 1 Cor. 4.1. Let a man, he ſpeaketh indefinitely, though never ſo great a man, ſo learned a man, ſo gifted or gracious a man.

Thus you ſee there is a neceſſary cauſe of vindication, when the Office it ſelf is ſhaken.

Fourthly, In theſe two general Caſes, which may comprehend all the reſt, they may ſet up their work and Miniſtry.

1. When the glory of God is apparently concerned in their ſufferings and debaſement, when it is plain that reproach and diſhonour will redound upon God himſelf; then it's no modeſty or humility to hold their tongue. And the Reaſon is, they are Embaſſadours and Meſſengers ſent by God. Now, whatſoever reproach and ſcorn is caſt upon them, redounds to him that ſent them. And

2. When there is an evident utility and profit for the people▪ Paul in many of his Epiſtles, ſpeaks ſo much about himſelf, not that he regarded applauſe, or had any carnal deſignes; no, he could appeal to God, and had the teſtimony of his Conſcience; but it was for the good of Believers, that they might not be ſeduced, or led aſide in damnable waies. So that it is for your good, and not ours, if theſe things be ſpoken off.

But now here are Cautions in ſuch ſelf-juſtification:

Firſt, We muſt attribute nothing to our ſelves, as of our ſelves. Paul in this very Text, ſpeaks of the grace of God: He is but the Trumpet, that ſounds not of it ſelf, but from the mouth that breatheth in it: He is but the Pen of the Writer: And therefore ſee how carefull he is in another place, leſt any man ſhould think of him above what he ought to think, 2 Cor. 12.6 Oh, this is an admirable convincing way! When what we ſay, is ſtill with the acknowledgement of grace, and we are afraid men ſhould look to our parts, to our abilities, more then to Chriſt himſelf.

Secondly, It's ſo to be done, that it may plainly be ſeen, we ſeek not any earthly greatneſs, or glory of our own, but only that Chriſt and his own way may be acknowledged. We ſee Chriſt himſelf, though he thought it no robbery to be equall with God, yet looking upon himſelf as ſent by the Father, he ſaith; I ſeek not my own glory, (Joh. 8.15.) but the glory of my Father that ſent me. Oh, admirable pattern for us to follow! And when Paul had ſpoken of this authority and power he had, and preſſed them ſo to walk, as that he might not come with a rod, and was afraid he ſhould come to them otherwiſe then they deſired, addeth; Though we be accounted as Reprobates, Cor. 1.2. Undervalue and deſpiſe us as you pleaſe, yet if you be holy, p. 139and keep in the truth, I ſhall rejoyce in my debaſements.

Laſtly, It muſt be neceſſarily, not voluntarily; even compelled to it. Thus Paul, when he had exalted his ſufferings, I ſpeak as a fool, you have complled me, 2 Cor. 12.11. Could he have done his duty without it, he would. Eſpecially you have a notable inſtance of Paul's modeſty, 2 Cor. 12. where being to relate ſome extraordinary Viſions and Revelations, ſee with what humility he doth it; you cannot tell whether it was Paul or no: I knew a man in Chriſt, above fourteen years ago. He had kept it ſilent all that while. Certainly by this we ſee, that whoſoever God giveth extraordinary diſpenſations, he fils the perſons with much modeſty: They do not boaſt of them: They do not deſpiſe others. And thus John the Evangeliſt, whereas the other, when they ſpeak of the Diſciple beloved by Chriſt, named him, John himſelf doth not, becauſe he was the man.

Ʋſe of Inſtrustion to people. To take heed how the Devil or his Inſtruments ever ſeduce you, ſo as to contemn or withdraw from the faithfull and powerfull Miniſtry of the Word. No marvell the Devil aſſaults it, becauſe it is the only Engine to batter down his Kingdom. I ſaw Satan fall from heaven like lightning, ſaid Chriſt, when he ſent his Diſciples to preach, Luk 10.18. Certainly, thou haſt never got good by it, or haſt forgot it, in that thou doeſt reject it. Paul uſeth this Argument to the Corinthians, that they ſhould remember the proof of Chriſt ſpeaking in him to themwards, was not weak, but mighty, 2 Cor. 13.3. And let not this happily take thee off: Thou heareſt no more then thou knoweſt already: I would come, if every day I might have new things, new queſtions, and new opinions. For what is this but to be weary of the old Bible, and to deſire a new. To write the ſame things (ſaith Paul) to you, it's ſafe, Phil. 3 1. It's a ſafe and ſound way to hear the ſame neceſſary ſoul-ſaving things: for the affections are ſlow to receive, though the underſtanding be quick. You are not weary of the ſame ſun, though it riſe every day.

We proceed to the next particular in the Text, viz. the Event or conſequent of Paul's foundation, Another buildeth thereon. So then, Paul and the other Apoſtles laid the foundation, in that they planted Churches at firſt; and all that are to come after, are only to build on that. They muſt not divulge any new neceſſary Articles of Faith, we muſt reſt content with what is done by them already. Obſerve,

That people are not to expect that Miniſters ſhould bring any other Doctrine them what is laid by Chriſt and the Apoſtles already.Obſerv. Miniſters are not to preach any new Doctrine.

Religion is matter of Doctrine which we receive from the Scriptures, not matter of invention, that we make of our own head. Thus even Timothy is commanded only to build upon, not to lay any foundation: O Timothy, keep that which is committed to thy charge, 1 Tim. 6.20 That good thing comitted to thy truſt. The neceſſary truths of ſalvation are depoſited in the Scripture, and committed to faithfull men. Now they muſt look they deliver the ſame: Aurum accepiſti, aurum redde, as Lyriuenſ…s.

To open this▪ conſider, That the Apoſtles ſent by Chriſt, made it their buſineſs to inform in all things neceſſary to be believed and done. They declared the whole counſel of God by a lively voice, preaching to thoſe that lived in thoſe daies: It is true, they likewiſe informed of many other truths and duties in Religion, that were not fundamental; but ſtill whereſoever they came, they preached Faith in Chriſt, and Rpentance: Faith in Chriſt, that required the knowledg of things to be believed; and Repentance, that was about things to be done. And indeed, if the Apoſtles had not laid down all things neceſſary, their Commiſſion would have been very imperfect, and it would have redounded to Gods diſhonour to ſend ſuch fooliſh builders, that could not lay a ſound foundation. So that it is horrible preſumption for any to p. 140think, that God hath revealed more to them then the Apoſtles. What the Apoſtles had not revealed to them as neceſſary, we are not to think it neceſſary. Therefore

2. When the Apoſtles were to leave the earth, and could no longer by a living voice commend thoſe neceſſary things to them, it pleaſed God, that what they had delivered by mouth, ſhould be commended to writing. Theſe things are written (ſaith John) that believing we might have eternal life. So then, the believing of things written is enough to bring eternal life, Joh. 20 31. And Timothy is commended, that from the youth up, he was acquainted with the Scriptures, which were able to make him wiſe to ſalvation, 1 Tim. 3. Since therefore the Apoſtles were taken into Heaven, the foundations that we have to build on, are the Scriptures only. Hence though Chriſt be here called the foundation, yet the Apoſtles and Prophets alſo are called the foundation, Eph. 2.20. upon which Believers are built; viz. ſecondary foundations. So that to expect neceſſary things beyond the Scripture, is as vain as to look for another Meſſiah with the Jews. He that cannot ſee with one ſun would not ſee with an hundred.

The uſe of Preaching notwithſtanding the fulneſs of the Scripture.3. Although the neceſſary foundations be thus laid, yet our preaching, and your hearing is not in vain; for there is this further work to be done.

Firſt, Thoſe neceſſary things we are to explain more diſtinctly, and confirm more plainly, that ſo Faith may be the more ſetled. Neceſſary Principles of Religion, have many excellent concluſions latent in them; as fire lyeth in a ſtone, which doth not appear, but by ſtriking out. The Miniſtry therefore is, to explain, and diſtinctly to interprete theſe things. As the candle, though of it ſelf it hath light enough, yet unleſs put on a candleſtick, it cannot enlighten the whole room: ſo the Word of God, though it be full of light, yet there muſt be the interpretation and application of it. Therefore they are commanded to divide the Word aright, 2 Tim. 2.15. The bread muſt be broken and digeſted, elſe it cannot nouriſh. So that this building lyeth in the further explication of what is believed: We do not preach nova but novè, not new things, but in a new manner.

Secondly, Though we are only to build on this foundation, and no new thing be expected, yet matters of Religion may be ſaid to be new in themſelves, or unto us. In themſelves, and ſo certainly there can be no new thing preached; for as there cannot be a new Chriſt, or a new Scripture, ſo neither any new Faith: Yea, the Apoſtles and Chriſt himſelf, did not bring any new neceſſary matter of ſalvation, to what the Patriarchs and Prophets had before. The Old Teſtament and the New are the ſame for the ſubſtance of Salvation, though there be new Rites, and new Sacraments, and a clear explication. But in the ſecond place, things may be new to us: As in Popery, when the reformed Divines firſt preached Juſtification by Faith, denyed the merit of works, as alſo the Pope to be head of the Church: Theſe were ſaid to bring a new Goſpel: but it was a ſlander, it was new only to men corrupted with errors, and living in ignorance, as the ſun is new to a man that was blind, but hath received his ſight.

Thirdly, This building upon the foundation lyeth in the powerfull application of neceſſary truths, to the hearts and conſciencies of men. For the Scripture that ſpeaks generally, the Miniſtry that is to come particularly; that doth as Eliſha, laid himſelf upon the Child mouth to mouth, and body to body, that ſo life might be procured. To do by particular application of what is ſpoken generally in the Word, this is the Miniſtry.

Ʋſe of Inſtruction. That it is a fundamental miſcarriage in Religion to affect any thing further then the Scripture and the Apoſtles have left to us: To expect ſuch new things as cannot be built on this foundation. Oh, take heed of being weary of any point in Religion, becauſe thou knoweſt it already! There is a ſinfull itching both in Preachers and Hearers, many times in theſe things: As they were weary of the Manna, becauſe uſed to it. We are indeed to grow in knowledg and in light, both Perſons and Churches are to grow in a reformation; yet they muſt grow within the ſame kind, as a Child groweth in the parts of man-kind, he doth not degenerate into another nature.

p. 141But let every man take heed, how he buildeth thereon.

We are now come to the later part of this verſe, which is Exhortatory, Let every man take heed, &c. By this he ſheweth, that it's a matter full of danger; his loſſe may be exceeding great: And then withall, a man had need uſe much diligence and circumſpection, otherwiſe he may think …he buildeth gold and ſilver, when indeed it is nothing but droſſe or lead.

And when he ſaith, Every man] his meaning is onelyonly of Officers and Teachers, he doth not ſpeak of private perſons, though they alſo are to take heed they put no falſe or erroneous ſenſe upon the Scripture; but he ſpeaks of publick Teachers, who by their calling and Offices are to build.

Now the Object of this Exhortation is, To take heed what they build. To build after the foundation is laid, is the ſame with watering after planting. And it implieth a further continuation and illuſtration, explication and application, as alſo a clearer confirmation of that matter, which is already laid down by the Apoſtles. So that obſerve,

The Miniſters of God are greatly to take heed,Obſerv. Of Miniſters building upon the foundation of Scripture by their preaching that they preach no other thing, than what is already contained in the Scripture. Or

It's a dangerous thing to put that ſenſe and meaning on the word of God, which is not the true genuine ſenſe of it.

They are with much care, fear and trembling, to conſider, how they build upon the Scriptures. And if Miniſters are thus to take heed; then likewiſe all others, who reade and ſearch the Scriptures, are to take heed of preſumptuous boldneſſe, and irreverent ignorance in the perverting of it. The Scriptures are called foreign, the Teſtament, or Will of Chriſt. Now as it's a dangerous thing,Gal. 3.15.Gal 3:15 even by the Laws of a Land, to corrupt, forge or falſifie a mans will: No leſſe capital is it to the ſoul of a man, any wayes to pervert the Doctrine of the Word of God, 2 Pet. 3.16. They that are unlearned wreſt the Scriptures unto their own deſtruction. See here, a man may damn his ſoul by wreſting and tormenting the Scripture, as it were upon a rack, to a contrary ſenſe, then what it intended. Oecumenius on the place ſaith, It's as great a ſinne to pervert the writings of the Apoſtles, as it was to cut and mangle, or murder their bodies.

To amplifie this conſider, There may be a two-fold building or ADDITION to the Word of God, either Deſtructive and Corruptive, A two-fold building upon the foundation.ſuch as wholly overthroweth the true meaning and ſenſe of the holy Ghoſt. And this is a very dangerous ſinne. Or elſe Perfective and Explicative. Thus the New Teſtament was added to the Old, as a perfective addition, not corruptive; though it could not have been added, as Scripture, but that the Authors thereof had a divine infallibility. And now what the Miniſters of God in their Miniſterial labours do, it muſt be an addition explicative of the foundation, though it be not with divine infallibility. We ſee here, God thought it not enough to plant a people, but he will have in all ages men to water; not enough to lay a foundation, but he will alwayes have builders, who are to build on this. For indeed we muſt not ſtrain the Metaphor too farre; Paul did not only lay the foundation, but did alſo build up all the neceſſary parts of the houſe alſo; onelyonly by this ſimilitude he would ſhew, That there muſt be alwayes in the Church publick perſons, who by their Office are to build up people in faith and godlineſſe; but they are not left to their own imaginations, to their own thoughts; They muſt dreſſe every Sermon at the glaſſe of the Word; they muſt preach as they reade in Scripture.

p. 142Both the words of Scripture and the ſenſe of Scripture muſt be attended unto.Secondly, The word of God, which containeth the foundation, that the Apoſtles have laid, may be either conſidered in reſpect of the words only, or in reſpect of the ſenſe cloathed with the words. Now indeed it's not the holy Scripture, but when both the ſenſe and the words go together: if a man take the words only contrary to the ſenſe, he abuſeth it, and ſo promoteth the Hereticks, and the Devils intereſt, not Gods glory. For the ſenſe, that is the internal for me and life of all the words. So that it is not enough to alledge the words of the Scripture: It's not enough to be able to ſay, The Scripture ſaith ſuch words; but the true ſenſe and meaning, that is the ſoul; the words are the body only; yet the words muſt be diligently attended unto, as that by which we come to find out the ſenſe. The Devil brought Scripture, but he perverted it, applying it to an ill ſenſe, and ſo all Heretiques have alledged words, but not the true ſenſe breathing in them.

Why Miniſters muſt take heed how they build upon the true foundation. 1. On Gods part.In the next place, Let us conſider, Why we ought ſo to take heed, and that is to be manifeſt in many reſpects:

Firſt, From God himſelf, his glory and honour is greatly concerned herein. For when we come in his Name, and pretend his Word, and indeed it is our own; What is this but an high offence to God? God doth ſeverely threaten thoſe Prophets that broached their own thoughts, and preached the lies of their own imaginations, yet ſaid, Thus ſaith the Lord. It's no dallying matter; it's a matter wherein much prayer, much humility, and many graces are to be exerciſed, leſt we ſhould highly diſhonour God. Oh if this were written in mens hearts, they would be more tender and fearfull in delivering their opinions, in ſaying, This is the ſenſe, or that is the ſenſe. For when thou ſayeſt, This is the meaning of the holy Ghoſt, This is the truth of God, it behoveth thee again and again to conſider, leſt thou put thy lie, thy falſhood, thy ſinfull imagination on God.

Secondly, On Gods part, we are to take heed, Becauſe he hath ſo ſeverely threatned all thoſe that adde or detract to his Word. Any that ſhall alter theſe foundations, or change theſe bounds. If it be ſo hainous a matter among men to remove a land-mark, and to confound ſuch bounds, how much more here? That command, not to adde or take away, is ſet home with a terrible threatning, Revel. 22.18. If any ſhall adde, God ſhall adde unto him the plagues that are in this book. Oh ſee then, what thou delivereſt out of Scripture, as Gods word, for the judgments of God are threatned to ſuch as offend herein! And Prov. 30.6. Adde not unto his words, leſt he reprove thee. Thou challengeſt any adverſary to confute thee, ſee here, God will confute thee, he will reprove thee, and thou be found a liar. Thou thinkeſt happily ſuch and ſuch an adverſary will reprove thee, take heed God doth not become thy enemy for ſuch an opinion. Oh then while we are preaching, and delivering our heavenly meſſage to you; we are under a dreadfull account; we are to pray, and fear, and conſider leſt God find us liars, and reprove us at laſt.

2. On the peoples part.Secondly, On the peoples part. Therefore we ought greatly to take heed. For,

1. The word of God in the true ſenſe of it, is the onelyonly food and nouriſhment of the ſoul. That onelyonly doth nouriſh and cauſe to grow. So that all thoſe who build up any thing but Scripture-truths, they give poiſon to a people to live upon. How great a crime is it to poiſon any fountain, where all people fetch their water? And thus all they do: and if it be not poiſon, yet it's but chaff. What is chaff to the wheat? ſaid the Prophet, Jer. 23.28. All corrupt errours, though not fundamental, are called hay and ſtubble. It behoveth us therefore to take heed what we do, that we give you not gall for honey, poiſon for food. The Apoſtle compareth all Miniſters in himſelf to a tender nurſe, 1 Theſſ. 2 now ſhe is carefull to give fit and convenient food to her child: Scripture-truths only can give nouriſhment.

p. 1432. If we build not on this foundation, the preaching of the Word loſeth thoſe glorious and excellent effects for which it is appointed. You have many admirable properties of this; The word of God enlightens the mind, Pſal. …9. It ſanctifieth the nature, Joh. 17. It is the power of God to ſalvation, 1 Cor. 1. It's the inſtrument by which we are begotten anew, Heb. 4.12. It's a two edged ſword to enter into and diſcover all the ſecrets of the heart. Now alas, are the fooliſh and unwarrantable opinions and doctrines of men able to produce ſuch gracious effects? No, Gods word only is bleſſed to ſuch great ends; and therefore it's good to conſider, that our Saviour looking upon the people in his dayes, it's ſaid, His bowels were moved within him, as ſheep without a ſhep…erd, Mat. 9.36. They had the Prieſts, the Scribes and Phariſees then, who read the Scripture, and taught in the Synagogue every day, yet becauſe they mingled their own ſour leaven, they brought their chaff to the wheat, therefore he pitied them.

3. On the peoples part, we had need to take heed, Becauſe they are more prone and ready to receive any corrupt ſenſe, than the pure meaning of the Scripture. A natural man perceiveth not the things of God, they are fooliſhneſſe to him, 1 Cor. 2.14. he hath enmity to them. Paul ſaid, The Law was ſpiritual, but he was carnal, Rom. 7. No man naturally can love the Bible, in the true and heavenly ſenſe of it, (no more than a malefactour can his Judge), for that condemneth ſin, that convinceth of folly, that ſpareth not, that flattereth not. As the people of Iſrael could not endure the light on Moſes his face, but they would have a veil on it: So neither are people able to receive the true and pure ſenſe of the Scripture; it is too glorious, too ſpiritual, therefore they put a veil upon it. Hence you ſee how quickly errours and falſe doctrines, eſpecially ſuch which give licence to ſinne, get a multitude of diſciples. Paul complained of this, when he ſaid, They would ſuffer falſe teachers to abuſe them, to oppreſſe them, 2 Cor. 11.20. The Corinthians would endure falſe teachers, though they domineered over them, kept them in bondage, when yet they would not bear Pauls Miniſtry. And did not many willingly ſuffer the Egyptian thraldom in Popery, who would not endure the yoke of the Goſpel? Thus Chriſt complained, If any man c…me in his own name, you will receive him, John 5.43.

Laſtly, On the Miniſters part, it's neceſſary that he ſhould take heed. For,3. On the Miniſters part.

1. He hath not a Magiſtery, but a Miniſtry committed to him. He may not be a Maſter to dictate and affirm what he pleaſeth, but his Office is a Miniſtry, to deliver nothing but what he reads. Thus Paul, That which I have received of the Lord, I deliver unto you, 1 Cor. 11. If among men, Judges muſt not make new Laws, but are ſtrictly bound up to the Laws made to their hands: Then much more are the Miniſters of God bound up to their Rule, the Scripture; truth is committed to our charge, we muſt be ſure to render that in kind, which was betruſted to us. And as Ariſtotle obſerveth, He that is unfaithfull in any thing depoſited with him, is worſe than an open unjuſt, or unrighteous man, becauſe he wrongs the good thoughts and opinion the other man had of him, he thought him faithfull and honeſt, but he proveth not ſo. Now every Miniſter h…th the truths of God depoſited (as it were) in his faithfull cuſtody.

2. He is accountable for all the ſin and errour people run into through his neglect. If he indeed ſound the trumpet, and warn the ſinner, then he hath delivered his ſoul, and the blood of wandring ſheep will never be required at his hand; if he hath uſed all means to keep them in the ſheepfold, and they would not. It behoveth us therfore to take heed how we build, for herein we do not only endanger our own ſelvs, but others. The blind lead the blind, ſaith our Saviour, and both fall in the ditch, Mat. 15.14. It was Luthers temptation he had ſometimes on him, Q…id ſi tu d… naris, &c. What if thou by thy doctrine are damned, and draweſt many others to hell with thee? It's true indeed, the ſeduced are under a milder puniſhment then the ſeducers, yet they are not excuſed. Thoſe that received the mark of the …ſt p. 144in the hands and fore-heads, though but followers, yet had not their name written in the book of life. This certainly ſhould make every one take heed what he delivers; for ſhould he be a ſnare to, or a murderer of other mens ſouls, the blood of the ſoul will cry more terribly, than the blood of the body.

3. He muſt take heed, Becauſe though a man do preach the ſubſtantials, and the neceſſary things of ſalvation purely, yet if he adde or mix any corrupt opinions, though of a leſſe nature, that mans ſalvation is very difficult: and that the Apoſtle driveth at in this place, If a man build gold and ſilver, that is, the precious fundamentals, and afterwards build hay and ſtubble, that is, frothy, unſound and unſavoury doctrine, though it doth not overthrow the fundamentals, that man ſhall be ſaved, yet ſo as by fire. I know it's a place about which much fire of contention hath been, but generally the moſt learned do agree, That it ſignifieth the difficulty of that mans ſalvation, he muſt go through many tribulations, look for many afflictions, which will be as fire to get his droſſe out. Oh do not then account ſuch errours in judgment, ſo eaſily venial, yea almoſt innocent, as the Socinians ſaying blind men are to be pitied, not puniſhed! The Scripture putteth a ſeverer character upon them.

Directions to Miniſters and people, how to build aright upon the foundation.In the next place, What is to be done both by people or Miniſter, that they may both build and be built on a ſure foundation, that they may not take droſſe for gold?

1. Be much in prayer. That is the key to open all myſteries locked up ſtudying, praying, and temptations make a Divine, ſaid Luther. Daniel was much in prayer about ſtudying thoſe ſeventy weeks, and God inſtructed him, revealing them to him.

2. Prayer is not enough, There muſt be a holy and godly life. Thou wilt never underſtand Pauls ſenſe, if thou haſt not Pauls ſpirit, nor Davids Pſalms, if there be not ſuch a ſpirit in thee, as was in David. He that doth my will, ſhall know whether the Doctrine be of God, or no, John 7.17.

3. Neglect not thoſe external means which are requiſite to underſtand the ſenſe of the author, as knowledge of the tongues, obſervation of the peculiar phraſes. For whereas the matter is ſometimes wholly new, and ſupernatural; ſo the words are not alwayes uſed in the ſame ſenſe, as humane Authours do. Comparing alſo the Context, is very uſefull, and parallel places, conſulting alſo with the gifts and abilities of others. When Philip asked the Ethiopian, Ʋnderſtandeſt thou what thou readeſt? How can I (ſaid he) unleſs I have a guide? Act. 8.31.

Ʋſe of Admonition, to all who take upon them to give the ſenſe and meaning of the word of God; let this Text be as a pillar of ſalt to ſeaſon thee; it's a dangerous thing to wreſt Scripture: Thou that putteſt it upon the rack, God will put thy conſcience upon the rack. Why doſt thou ſo proudly, ſo arrogantly, ſo boldly meddle in this matter? The people of God are not to be kept in ignorance, that is a Popiſh principle; but yet they muſt learn with humility and ſelf-denial, with the uſe of all means neceſſary. He muſt not be his own maſter, he that is ſo, …ath a fool to his ſcholar, ſay the Rabbins, and yet this muſt not be ſo interpreted, but that he who brings truth may reſiſt the whole world, as one Paphnutius did an whole Council.

Ʋſe 2. That it's not enough to bring Scripture, to name many Texts, unleſs we find out alſo the true and proper ſenſe. This makes for the honour and dignity of the Scripture, that all would fain authorize their tenents by that. It's no derogation to the Scripture, neither may it be called a noſe of wax therefore, but it exalteth the Scripture the more.

Ʋſe 3. Of Exhortation to you people, as we are to take heed what we deliver, ſo alſo what you receive, what you believe. It's a very hard thing to reconcile theſe two things, To give all the reſpect and obedience that is due and called for by God, to your ſpiritual guides and teachers; and yet to exerciſe your own faith and judgment likewiſe. He that doth not run into one of theſe extreams, either to neglect the Miniſtry, and to uſe his own eyes only, or elſe to put out them, and reſt only upon the eye of his guide, is a wiſe and a ſolid man. Be thou carefull to ſplit upon neither of theſe rocks, but be wa…y what you receive, and how you believe.