The Scripture Directory for Church Officers and People, Exposition 1 · Verse 3

The Scripture Directory for Church Officers and People · Exposition 1 · Verse 3

p. 21Verſe 3. For ye are yet carnal.

PAul having in the verſe before declared the reaſon, why he fed them with childrens milk, viz. becauſe they were not able to digeſt ſolid meat. In this verſe, he comes to the Deſignation or Specification of this their Infancy and Incapacity. And this he declareth,

1. Generally, For ye are yet carnal.

2. Particularly, In their envyings, ſtrifes, and factions that were amongſt them.

At this time, let us view the General, For ye are carnal. In what ſenſe the Apoſtle called them ſo, is explained, verſ. 1. viz. not abſolutely, but comparatively. They had the ſeed and root of grace, but yet corruption was alſo very prevalent in them.

Object. To what hath been ſaid in explication of this, you may make one Objection, Why the Apoſtle, if they were godly for the main, doth call them carnal: Is it not a certain Rule, that the denomination ought to be from the greater or better part? Do we not ſay, there is an heap of wheat, though ſome chaff and cockle be among it? And do not the Orthodox ſay thus to the Papiſts? For when the Papiſts ſay, That if there be corruption in every work we doe, if a godly man hath a principle of ſinne in him, as well as of grace; Then (ſay they) we may as well call him a wicked man as a godly man, we may as well call it a ſinfull action, as a godly action.

To this it is anſwered, That ſeeing a godly man regenerated is made a new creature, and ſo that which is fundamentally predominant in him is grace; and ſinne is praeter naturam, beſide his nature. Inſomuch that the Scripture ſaith, Being born of God, he doth not ſinne, 1 John 3.9. He is a godly man, but not perfect. As a ſick man is truly a man, if life be in him, though not a ſound, healthfull man. This muſt be granted; and therefore theſe Corinthians, that were godly for the main (we ſpeak not of individuals, but indefinitely) when abſolutely conſidered, are called Saints, 1 Cor. 1. and the Temple of the Lord, and the ſanctified ones in Jeſus Chriſt. But if we take them comparatively, as the Apoſtle here doth, then that Rule comes in, Minus boni reſpectu majoris, habet rationum mali. So that if theſe Corinthians were compared with others of greater progreſſe, they were carnal. Even as in learning, one of competent knowledge, compared to an eminent Scholar, is but an ignorant man: ſo that this is ſpoken by way of reproach unto them. They ſuffer thoſe remainders of corruption in them to prevail; they cut not off the hair, wherein the ſtrength of ſinne lieth; they have a flux of this noiſome blood running on them, and yet they ſeek not out to a Phyſician, to have it cured. Obſerve,

That the reliques of corruption, which do abide in the godly,Obſerv. ought to be an heavy burden to them, againſt which they are daily to ſtrive and combate.

As God, when he gave the Iſraelites Canaan in full poſſeſſion, yet let the Inhabitants and wild beaſts be ſtill there, not totally deſtroyed, that they might have daily exerciſe and dependance upon God. So it is here▪ though God hath put thy ſoul in full poſſeſſion of Chriſt; though thou art renewed and ſanctified, yet all that corruption within ſhall not be ſubdued; but this is left like a thorne in thy eyes, and a prick in thy ſide, to make thee pray often to God for his grace. p. 22Hence are thoſe commands even to ſuch that are godly, To mortifie the deeds of the fleſh, Col. 3.5. And to crucifie them, Gal. 5.24. which argueth, ſinne hath ſome life in them ſtill. And the Apoſtle, Rom. 6.12. exhorts, That ſinne may not reign in their mortal bodies; He doth not ſay, let it not be, but let it not reign. Though the Tree be cut down, yet here is the ſtump and root in the godly. To open this, Conſider,

The imperfections and ſins of the godly.Firſt, That even the moſt ſpiritual that are, the Chriſtians of the firſt magnitude, even thoſe that ſhine like Sunnes in the world, have yet ſpots, blemiſhes and wrinkles in them. So that not only theſe Corinthians, of an inferiour form, but even Paul himſelf, who reproveth thoſe for being carnal, yet Rom. 7. he complaineth of himſelf, That he is carnal, and that when he would do good, evil is preſent with him. That Chapter doth excellently declare, what a great conflict and combate the people of God have in theſe: for when they would believe, unbelief hindereth them; when they would be heavenly-minded, earthlineſſe hinders them. And Gal. 6. the Apoſtle ſpeaks there univerſally of all the godly, of thoſe that are Pillars, as well as others, of the …yes and head in the body, as well as the feet; The Spirit luſteth againſt the fleſh, and the fleſh againſt the Spirit, Gal. 5.17. That the things you would not do, thoſe you do. So that it's plain, no godly man in the world, is inabled in his whole heart with all might to what is good, as Adam, or the Saints glorified in Heaven; but they have oppoſition within them. They have heart againſt heart, mind againſt mind, will againſt will, affections againſt affections. They are like a blind man, and a dead man coupled together. Auſtin did much diſpute this point, by reaſon of the Pelagians, Whether any man might be perfect in this life, free from all ſinne? And although he ſeemed not to deny, that a man might be, yet he affirms (de facto) none ever was. But that former alſo muſt be diſtinguiſhed of. For if you regard the power of God, no queſtion he can cure all diſeaſes. He that gives thee any degree of grace, can make thee altogether godly. God who made the world by degrees in the ſpace of ſix dayes, could have done it in a moment, as Auſtin thought he did. And ſo may we ſay, Men may be without ſinne. But if we ſpeak of the ordinary power of God, or his declared will, whereby he hath decreed not to give to men ſuch a meaſure of grace, as ſhall ſubdue all ſinne, then we ſay it cannot be: But the beſt gold will have ſome droſſe; The beſt Garden will have ſome weeds. Hence they have a perpetual patern of Prayer, which a David, a Paul is to pray, as well as babes in Chriſtianity, that God would forgive their ſinne. So that this is an undoubted truth, that even the moſt holy carry about with them a body of ſinne, which they are alwayes crucifying.

Secondly, Yet there are other Chriſtians, who have ſinne more prevalent over them, and are eaſier overcome, and theſe deſerve more to be called carnal than the former, their corruptions are more viſible than their grace. As David had ſeveral degrees of worthy valiant men; ſome were valiant and ſtrong, but did not attain by farre to the degree of the firſt Worthies. Such a degree there is in Chriſts ſouldiers; all have ſpiritual ſtrength, and the armour of Chriſt upon them; but there are ſome who are the worthies of the firſt rank; others there are, who are negligent and careleſſe, who often fall into the enemies hands, and get wounds and blows often to their conſciences. It's a ſad thing to ſee a godly man, not keeping his garments clean, but ſpotting and defiling them by the pitch in the world. They walk as men, ſaith the Apoſtle; carnal, as others; proud, as others; earthly, as others; paſſionate, as others. Oh take heed, that thy life be not as the ſluggards field, all grown over with bryars and thorns! This is too often, that men hide their light in a buſhel; nay, loſe their ſavourineſſe; although godlineſſe be in the bottome, yet nothing but bitterneſſe and corruption doth appear.

Thirdly, As corruption doth thus abide in all the godly, and worketh differently, p. 23ſo it doth ſometimes flame out into open fire; ſo that it's no longer the luſt and motions of ſinne within, but the groſſe operations without. In Peter, you ſee what a leak there was ready to drown the whole Ship. He perfidiouſly denieth his Maſter with terrible curſings and execration. We need not tell of David and others. The Apoſtles, how often did they diſcover their carnal frame of heart, by contentions about honour and primacy? Thus you ſee, … …ven in the godly, there are not only ſparks and ſeeds of ſinne, but through negligence and careleſneſſe they may notably backſlide and fall into the hands of the Philiſtims, into the hand… of groſſe ſinnes. It is greatly diſputed, Whether the ſinnes they may fall into, may be called reigning ſinnes? Some learned men ſay, I; ſome ſay, No: But they may be reconciled, by a true explication of the word [reigning] for they do not ſo reign, as to have full poſſeſſion, with plenary delight, and conſtant content. Indeed David did deliberate and wilfully conſent to accompliſh his wickedneſſe; ſo that for the preſent, there was no actual reſiſting in him; yet there was the life of grace radically in him, he was kept by Gods power, and the promiſe againſt his own will. And thus in regard of that dominion of ſinne, for a while it might be ſaid to reign; but becauſe this was not perpetual, grace quickening of him, to recover again, it is juſtly ſaid not to reign. Now becauſe ſuch ſinnes may ariſe, and carry the whole man away captive; therefore the godly are exhorted. To watch and pray, 1 Pet 4, 7. Yea conſtantly to pray, That God …ould not lead them into temptation. Whereas if there were no tinder within, upon which the ſparks of temptation falling, would preſently blow up, there need to be no fear of any temptation.

In the next place, Let us conſider,Whence it is that the godly do not fully conquer ſin. Whence it is that the godly do not fully conquer ſinne: For if you reſpect Chriſt he is greater than the Devil; and if you reſpect grace, that is more efficacious than ſinne; How then ſhould any luſts, paſſions or motions abide in us? Now the efficient grounds are theſe: And then the final grounds ſhall be mentioned afterwards.

The efficient, firſt, Becauſe original corruption, which is the fountain of thoſe ſtreams is not wholly dried up. We cannot expect the ſtreams ſhould be dried, when that is not. Marvel not then, if the godly are carnal, diffident, earthly, froward, for that which nouriſheth theſe is not deſtroyed. Though Samſons hair be cut off, yet it is not pulled up by the root. There is the law of ſin in the members, as well as the law of God written in their inward parts. So that there cannot but be thoſe ſinfull affections and corrupt deſires ſtirring in thee; theſe noiſome vapours cannot but exhale, as long as that filthy lake or bogge is within thee.

2. The Spirit of God by which we come to mortifie theſe corruptions, doth not put forth its full power. It's a free agent, Rom 8. If ye through the Spirit, mortifie; So that by the Spirit of God, we come to conquer and ſubdue ſinne. Now this is not in our power, no more than the Apoſtles could miracles, when, and how much they liſted (though there be ſome difference between miraculous gifts and ſanctification.) If the Spirit of God did come upon thee in the full meaſure of ſanctification, then thou wouldſt of a leper, become all over clean; but Chriſt only received the Spirit without meaſure. It's ſtinted to thee, thou ſeeſt more and more to be daily done in Chriſtianity.

3 Therefore doth corruption remain, Becauſe the inſtrument of Sanctification and Mortification, that alſo is imperfect and weak. Act. 10. Faith purifieth the heart, Rom. 11. Faith receiveth the fatneſſe of the Olive-tree. Epheſ. 3. Chriſt dwels in the heart by faith. Heb. 11. All thoſe glorious works of righteouſneſſe were done by faith. So that if our faith be weak, the effects of it alſo will be weak; and that every mans faith is weak, appeareth, Becauſe we know but in part, and ſo can adhere and apply but in part.

Laſtly, Therefore doth corruption abide in us, Becauſe the Law of God is ſpiritual, p. 24pure and exact. This is not an efficient ground, ſo much as occaſional, to diſcover and manifeſt that this ſour leaven ſtill is in us. The Law of God requiring the whole man, an univerſality of the Subject and Object, and of Degrees, and of Time, which it's impoſſible for us to do; therefore the tranſgreſſion of the Law makes it to be ſinne. If the Law have not forbidden weak love, weak faith, it had been no more ſinne, than weak health, or weak ſtrength. It had been a languor, or penalty only, as the Papiſts ſay, not truly, and formally a ſinne.

In the next place, Obſerve the final grounds, Why God who is thus able to bid us be whole at once; Or as Chriſt, whom he cured corporally, he cured perfectly; he wrought no half-cures, why ſhould he not do thus in ſpiritual healings, as Caſtalio urgeth?

1. Becauſe God intends in this life, to glorifie evangelical grace, and the righouſneſſe of the Goſpel by faith, as the Epiſtles of Paul abundantly witneſſe. Now if we had a righteouſneſſe of our own works, how could it be imputed without works? How could we with Paul account our own righteouſneſs dung and droſſe for the righteouſneſſe of Chriſt by faith, if ours were gold? Oh then! how wiſe ſhould the godly man be? Doſt thou diſcover thy foul, noiſome heart? Doſt thou tremble to ſee ſo much of the fleſh in thee? Take the advantage to glorifie the grace of the Goſpel; ſay, thou needeſt Chriſts robes all the day long for thy nakedneſſe.

2. God ſuffers theſe reliques in us, that there may be daily exerciſe for faith, patience, and other graces, ſo that theſe are left to increaſe the crown of glory, not to diminiſh it. The people of Iſrael uſed themſelves to warlike exerciſes, (they were to be taught the uſe of the Bow) becauſe their enemies were not totally ſubdued; ſo that therefore God would have theſe things to try thee, that thy ſpiritual valor and fortitude may the more appear. Tempeſts and winds diſcover the skill of the Mariner. Thou mayeſt turn theſe clods of earth into chaines of pearl.

3. That we might not be puffed up in our ſelves, nor others lift up by admiration. For as the Heathens when they ſaw the viper fall off from Pauls hand, and not hurt him, changed their minds, thinking they were gods; but while the viper at firſt was on them, they thought vengeance purſued him. Thus when men ſee vipers cleave to thee as others, thou haſt thy infirmities, thou haſt thy weakneſſes, then thou art low in thy own and other mens eyes.

Laſtly, Theſe thorns are ſtill in thy ſide, that Heaven may be the ſweeter. Lift up your heads, for your redemption draweth nigh. Then it will be no more a vile, mortal body, or a corrupt diſeaſed ſoul: Then pride, unbelief, dulneſſe, will be no more a trouble; thou wilt be no longer in the valley, but upon the Mount.

Ʋſe 1. Of Inſtruction to the people of God, that they ſhould not deſpair under the diſcovery of daily infirmities. I do not encourage thee to ſinne, I do not foſter thee in thy infirmities, only make righteous judgement in this caſe. Thou cryeſt out, How can I be godly, and have no better an heart? How can Chriſt dwell in me, and I feel no more of his power? Oh diſtinguiſh between weak grace and no grace, between the preſence of ſinne, and the dominion of it! Conſider, God hath left theſe for admirable ends, and none of theſe is to diſcourage, and overwhelm thee: eſpecially do thou cry out of thoſe deeps to the grace of the Goſpel; be as much enlarged, yea more than Paul was in this matter, if thou canſt.

Ʋſe 2. Of Information to wicked men. Do not conclude there is no grace in the world, and that all men are hypocrites and liars, becauſe even the godly are ſubject to ſinful weakneſſes. This is to be the ſpider, to ſuck poiſon from a ſweet truth. Do not expect more from them, than is to be expected.

p. 25Ʋſe 3. If the reliques of corruption be thus to be bewailed, as an heavy burden, how then ſhould they howl and roar out, that are under the whole power of ſinne? That are not comparatively, but abſolutely carnal: That have not weak grace, but no grace. Sinne is not only preſent with them, but they with willingneſs and delight ſubject themſelves thereunto. If he ſpeaks of ſtrifes and factions, when you do theſe things, Are ye not carnall? How much rather of Revelling, Wantonneſs, beaſtly luſts, curſed oathes; Are ye not carnall? Oh, remember all this is in a mortal body, here to day, to morrow it may be in Hell.

For whereas there is among you Envying, Strife, and Diviſions, are ye not Carnal?

The Apoſtle generally declared the ground of their Indiſpoſition, and Incapacity of heavenly, ſublime Truths. Now he enumerats the Particulars, whereof Envy ſtands in the front. Some make a Gradation; Envy breeds ſtrife, and ſtrife breeds Diviſions, or Factions. If we regard the generall ſtate of the Church in all Ages, eſpecially in our daies; there is no Subject more neceſſary to treat upon, then theſe Diſtempers: Eſpecially to ſhew the Sinfulneſs and Cures of them. The being divided into ſo many crums, and atomes, that unleſs Democritus his Opinion ſhould prove true, All things are compoſed of atomes: Or rather, unleſs God ſhew his power, to make drie bones, that lie here one, and there another, as in Ezekiel's Viſion, to come every one to his proper place, and have fleſh and life beſtowed on them; I know not how we can eſcape totall deſtruction. It being ſuch a known Maxim of ſtate, which Chriſt himſelf hath confirmed: A Kingdom divided againſt it ſelf, cannot ſtand. And ſo, Churches againſt Churches, godly man againſt godly man, they cannot ſtand Although I ſay this be neceſſary to the publique, (yet becauſe I know not how neceſſary for this particular Auditory, though I ſhall not paſs by theſe Particulars) yet I ſhall not handle them to the exactneſs of the Subject and latitude thereof.

And let us conſider the firſt Subject, Envying; foreign. This word is uſed ſometimes in a good ſenſe, and ſometimes in a bad ſenſe. In a good ſenſe,Envy its ſeveral acceptians. it's attributed to God, and ſignifies that Jealouſy he hath about his Church; eſpecially his worſhip. When attributed to good men, it ſignifies either that honeſt and lawdable endeavour in them, whereby they are inflamed to imitate, or go beyond the Virtue of others, without any ſinfull grief or hatred. This is commonly called emulation, 1 Cor. 12.14. Gal. 4. Or,

Secondly, It's taken oft for that grief of mind, produced by an holy indignation in us, at thoſe things which we conceive are unworthily done againſt thoſe whom we love. And that either God or others. God, 2 Cor. 7. Or others, Col. 4. Or elſe (which is not ſo oft in humane Greek Authours, if at all) it is taken for Envy; as Act. 13.17. Gal. 5. Where foreign and foreign, are rekoned among the luſts of the fleſh. And ſomtimes the Epithete foreign is added to it, bitter Envy. Although the more known word in the Scripture for Envy, is foreign. This for the word. Obſerve

That Envying, whereſoever it is, is a fruit of the Fleſh,Of ſinfull Envy. and ſuch a ſinne, that a godly man ſhould eſpecially watch against.

Are ye not carnall, becauſe of this Envying?

To open this Doctrine. Conſider

p. 26Its Original.Firſt, That the Original and Fountain of this Envy, is the ſame with the other great impieties that are committed in the world; viz. The fleſh, or Corrupt part in a man. So Gal. 5. and James 4. Envying ſtrifes, are ſaid to come from the wiſdome of the fleſh, and diabolical wiſdome, oppoſite to the wiſdome from above; which is chaſt, peaceable, and long-ſuffering. So then, ſeeing this is a leſſer ſtream from that bitter Fountain: This is part of the gall and wormwood every one is in by nature: No man can conclude he is wholly godly, that hath not power to mortifie this ſinne in ſome degree. And therefore in that, Gal. 5. the Apoſtle reckons it amongſt all thoſe groſs ſinnes: Murders, Ʋncleanneſs, Idolatries, Wichcrafts. And concludeth, They that do ſuch things, ſhall never inherit the Kingdom of Heaven. Yet though the Scripture brand this ſinne as the ſeed of the Devil, and the ſpawn of the fleſh; how prevalent is this ſinne, every where amongſt bad; yea, amongſt good? How many ſad Envyings, and evil eyes are there towards one anothers good? For ſo the Scripture cals it an evil eye, becauſe they look with diſcontent, and grudging upon others. Envy is a ſquint-ey'd ſinne, and ſo the more deformed ſinne. Vixque tenet lachrymas, quia nil lachrymabile cernit.

The Degrees of it.Secondly, This ſinne of Envy, may either be in the full Predominancy of it, or only in Motions and Combates; or if breaking out into act, bewailed and repented of. In the former manner, it is in wicked men; In the latter ſort, it may be even in the godly. For this Envy is ſuch an imbred ſinne, that the Spirit of Regeneration finds it one of the laſt enemies to be deſtroyed. Wicked men are as full of it, as Toades of poyſon. Thus Act. 13. The Jews are ſaid to be filled with Envy againſt the Apoſtles. Filled they were with this ſinne, as the godly on the contrary, are filled with the holy Ghoſt. And hereupon, this Envy within, carryes them violently to all outward wickedneſs; eſpecially Murder: For that is the natural fruit of Envy. Whom men envy, they preſently reſolve the death of; if there be no reſtraint. foreign and foreign, are very near in ſound and efficacy. Thus Pilate knew, that for Envy the Phariſees deſired to crucify Chriſt. And the Apoſtle puts foreign and foreign, Gal, 5 21. Envyings and Murthers together. As the words are alike, ſo one preſently follows the other.

In the godly this ſinne is too vigorouſly alſo. Theſe Corinthians, and the Hebrews James writeth to, were ready to devoure and conſume one another, by theſe Envyes. The Church of God, would alwaies abide like an Ark, compacted ſo cloſe together, that no waters could enter in; did not Envyings, and evil eyes upon one another, diſſolve the cement and ſodering, whereby they are united. We ſhall find the Diſciples of John, and of Chriſt, even thoſe ſweet Roſes, to have theſe worms breed in them. When John's Diſciples ſaw the multitudes run after Chriſt, and there Maſter was not ſo much admired as before, they came in an envious manner, and complained of it. But how graciouſly did John labour to rebuke that ill ſpirit, Joh. 3.30.? The Diſciples of Chriſt alſo, they were ſometimes upon envyings and proud contentions; (For theſe alwaies go together.) and ſtrived to have more greatneſs then others. Yea, at that time when Chriſt informed them of Perſecutions and troubles which ſhould be undergone for his ſake. So that you ſee, even the Children of God, (and that while they are low, and under Perſecutions of a common enemy,) are yet ready to have envyings and bitter affections one towards another. So remarkeable is that place, James 4.5. The ſpirit that is in us luſteth to Envy. Even the ſpirit in the godly, luſteth to Envy: Is violently carried out that way.

What that is in others which is the Object of Envy.Thirdly Conſider, That Envy is accompanied with a grief and a trouble, that others are indeed, or in an apprehenſion, in a better condition then themſelves. So that it is a ſinne that makes a man like a Devil. The Devil firſt p. 27envied God in his happineſs and glorious eſtate. And now, ſince he is condemned into eternal torments, he envies man; the godly man, that hath an intereſt in Chriſt. He is tormented to ſee men delivered out of his Chaines. He is troubled that others have good, though he hath no advantage by it. That ſo many men are damned, it's no advantage to the Devil; yea it increaſeth his torment, becauſe they were tempted by him: yet his Envy and malice carrieth him out thus. Now, this deviliſh diſpoſition is in every envious man. The Apoſtle James cals it ſo, Chap. 14.15. So that all the while thou art troubled to ſee it better with others then thee, thou art in a deviliſh frame. It's deviliſh wiſdome: It's deviliſh grief and vexation. Oh, how ſhould this make the People of God tremble at it!

Now, the good that is in others, for which this Envy may work, may be of ſeveral Natures. As

Firſt, Becauſe of the Riches, Power, Greatneſs, and outward proſperity of others. Thy eye is evil, becauſe God giveth wealth to others, not to thee: Health to others, not to thee: Proſperity to others, not to thee. Thus Joſephs Brethren envied Joſeph becauſe of his Dream, that all their Sheafes ſhould bow to his Sheaf; and becauſe he had more of his Fathers love. Take heed then, of being troubled at the Proſperity, and the good condition of others. This is Envy. And, Shalt thou be bad to thy own ſoul, becauſe God is good to others? Becauſe God hath not given thee the good things others have, wilt thou throw away thy ſoul alſo? Or,

Secondly, It may be, Becauſe of the Applauſe, and Honour, or Eſteem others have: Which will leſſen thine. This is powerfull Envy. When two Suns are (as it were) together, when the increaſe of one, will be the decreaſe of the other. This was the main quarrell, and the cauſe of all the Envy againſt Chriſt and his Diſciples. They ſaw the people runne after him: They ſaw multitudes following of him, and their wickedneſs and hypocriſie began to be diſcovered: And this made them mad with Envy.

Thirdly, It may be ſtill higher: Becauſe of the Parts and Abilities that others have better then theirs. And it's a greater ſinne, to Envy others becauſe of their Religious Parts and Abilities, then for any outward mercy: Becauſe theſe are the free gift of Gods Spirit. Now for this were the great Envyings amongſt the Corinthians. They were a people living in a rich and Populous City: They abounded more in Parts and Gifts, then any Church we read of. And ſo, here were the greateſt Envyings and Factions. Inſomuch, that it's farre more happy to have ſanctifying Graces, then inlarged Gifts: Farre more glorious to have Love, then large Knowledg. That made the Apoſtle to commend Love ſo much to the Corinthians, undervaluing all Gifts in reſpect of that, Numb. 11.29. We read there of a good man Envying, becauſe the Spirit of Propheſying was poured out upon others; and Moſes gives him a reproof for it. So that where there is the more Knowledg, the more Parts in Religion; there (through mens corruptions) are many times more Envyings and Factions. Now the way to cure theſe, is not (as the Papiſts) to keepe people in ignorance, but to preſs mortification, and the true works of grace, above all Parts.

Laſtly, That is the higheſt poyſon and wickedneſs that can be in Envy, viz. When it is for the Graces and Godlineſs of others. Thou haſt a wicked, malicious, and envious heart to others, meerly becauſe they are godly. Though this be ſo hainous a ſinne, that ſome make it a tendency to the ſinne againſt the holy Ghoſt, yet how often is it practiſed? How many men are reproached, envied by their neighbours and others, meerly for their godlineſs? They are carried out with deviliſh ſpite, becauſe of that. If they were prophane, ſuperſtitious, carnal, and diſſolute as they are, then there were no better men in the world. p. 28But this maketh them the object of their envy, that they are godly. Thus Cain, he envyed, and ſo hated his brother Abel. We might have thought, there being no more men, then thoſe two, except their Father, they ſhould dearely have loved one another; but Abel's works they were godly, and God had a reſpect to his ſacrifice, and not to Cain's, and this made him envy, hate, and at laſt murder him. And this might be charged upon the Phariſees, when Chriſt terrifieth them about the ſinne againſt the Holy Ghoſt; for indeed as you heard, to envy, ſpite, and malice a man becauſe of his godlineſs, it's an high degree to that unpardonable ſinne: Look to it; there is too many guilty of this dolefull crime.

Thus much for the object of Envy. In the next place let us conſider the ſubject, who are prone to it. And

The ſubject of Envy: Who are prone to it?Firſt, Thoſe that are of weak, ignorant, and narrow ſpirits, Job 5 21. Envy ſlayeth the ſilly one. It is the fruit of weakneſs in a man, his very envy betrayeth his thoughts, that he thinks others are above him. Auſtin obſerveth this envy in children, as one of the firſt ſinnes they are actually guilty of: Vidi ego zelantem parvulum, (ſaith he) he took notice, that the child ſucking, would envy another at the ſame breaſt. And that it argueth ſillyneſs, doth appear in this, There is no inordinate …ffection, but men will ſometimes confeſs it, only no man will ever acknowledge he envyeth another, he will confeſs he feares another, he will acknowledge he doth not love another, but ſeldome that he envyeth ſuch a man, becauſe this denoteth a thought, that ſuch a man is Superiour to him, and that is againſt the natural pride in every man.

Secondly, Thoſe are ſubject to this ſin of envy, who are in a ſimilitude of condition, eſtate, trad, or profeſſion, or where there is any competition for one thing, and both cannot have it, foreign, One tradeſman envyeth another of the ſame trade, or profit; thus one Scholler, one Gentleman, one Favourite another, one Co-partner in Government another. The reaſon why Lycinius grew ſo deſperately mad againſt the Chriſtians, whom he had formerly defended, was, becauſe Chriſtians in their meetings, prayed for Conſtantine and not him; the ground of Saul's envy and hatred to David, was becauſe the women ſang, Saul ſlew his thouſands, and David his ten thouſands. Phil. 1.19. Some preach Chriſt out of envy, Theſe were teachers, that out of envy to Paul, who had all the glory, took the occaſion, now he was impriſoned, and could not preach to ſet forth Chriſt; and they thought Paul like themſelves, ambitious of glory, and eſteem, and therefore that this would grieve and vex Paul; but ſuch was his grace, that he could rejoyce in it.

Thirdly, Such are ſubject to Envy, who becauſe they cannot abide the good of others, they therefore ſtudy all the wayes to diſparage, and obſcure the name, and excellency of ſuch: If they have any failings, if there be any weakneſſes, they rake in them, talk of them, neglecting the good, as the Kite that flyeth over the pleaſant meadows, and delights upon the dunghills, and Carrion; therefore an envious man diſcovers himſelf by his talk, his words; though ſuch a man hath never ſo much worth, and excellency, in him, yet that he will never mention; or if he do, it's only craftily, that others may not think, he doth it out of envy. Thus where charity covereth a multitude of ſinne, envy covereth a multitude of graces.

Ʋſe 1. Of all envyings, take heed of that which is againſt men, becauſe they are godly, becauſe they live more holily then thou doſt, their lives condemne thy life, their purity thy uncleanneſs, their pure worſhip of God thy ſuperſtition; and this makes the… as full of poyſon, as a Serpent. Oh if there were an opportunity! Never did Paul once, or Bonner, or any perſecuter, more greedily deſtroy thoſe that fear God, then thou couldſt! Never comfort thy ſelf, that thou doſt not envy, or hate them for their godlineſs, but thou condemneſt p. 29them for this fault, and that fault! for the Phariſees that were ſo moved with envy againſt Chriſt, they ſaid, it was not for his good works, they pretended he ſpake blaſphemy, he broke the Sabbath, you ſee they had religious pretexts. Take heed of this ſinne, that bordereth ſo near upon the unpardonable ſinne! it's too rife, it's too common amongſt men: if God give thee not grace to be godly thy ſelf, if God give thee not a heart to be holy, yet let not the Devil ſo farre fill thy heart, as to make thee envy, rage, and blaſpheme, at godlineſs in other. Oh there is a great deal of difference between that ſinner, whom carnal pleaſures or love to the world doth keep from godlineſs! and that ſinner whom envy and a ſecret rancour againſt godlineſs, makes keep off from the practiſe of it!

Ʋſe. 2. You that are godly eſpecially, take heed of this: How contrary is this ſpirit of envy, to that love Chriſt hath put into you? He prayed moſt earneſtly, as the great thing before his death, that the godly might be one, How then comes envyings, and bitter thoughts among you? you that ought to have one heart, one mind, yea to lay down your lives for one another: How comes this diveliſh ſinne to be in you? How come doves to have gall? Chriſt that thought it no robbery to be equall to God, yet became in the forme of a contemptible man, for the godlyes ſake; and haſt thou ſo much glory, or honour, to deny thy ſelf in, as he had? Grudge not one againſt another, or ſigh not, as the Greek is; no godly man, ſhould have the leaſt bitterneſs, or inward ſighs, and diſcontentedneſs againſt another, Jam 5 9.

Let us in the next place, conſider the aggravation of this ſinne, and howſoever the heatheniſh Poets, have deſcribed it in ſuch an ugly, loathſome,The Aggravations of Envy. and deformed ſhape, that all may ſee the unlovelineſs of it; yet they being matter only of fancy, and witty invention, we ſhall draw the pourtraiture of it from the Word of God, which is a two-edged ſword, and every arrow from this quiver, may juſtly ſtrike to the heart of it.

Firſt, The wickedneſs of this ſinne, may be excellently illuſtrated by that admirable good it is oppoſite to; for this is a rule, That privation is the worſt, whoſe habit is the beſt, that is the greateſt evil, which is oppoſite to the greateſt good: Now there is a three-fold good that envy doth oppoſe, as fire water, and darkneſs light. 1. The infinite goodneſs in God. 2. The ineſtimable goodneſs in Chriſt. 3. The admirable goodneſs, in the grace of love, or charity: So that if you would know, how great an evil envy is, ſay, it is as great an evil, as God is good, as Chriſt is good; it oppoſeth Gods goodneſs, ſo that phraſe implyeth, Is thy eye evil, becauſe God is good? Mat. 20 15. that is not intenſively, but privatively, for envy doth take God and Chriſt from me, my neighbour from me, and my ſelf from my ſelf; it maketh Gods goodneſs, and thy neighbours goodneſs, to be his evil who envyeth; this bitterneſs upon thy heart, is becauſe God is ſuch a fountain of goodneſs, that he communicates his mercies freely: Were envy able to fall upon that pure, and ſpotleſs Majeſty of God, he would not have created the world, nor made ſuch glorious Angels, nor give ſuch excellent perfections to ſome in the world? for many times God loſeth his glory by this meanes, when they do not praiſe him, but diſhonour him: yet for all this, behold the goodneſs of God, that doth ſo liberally diffuſe it ſelf, though his glory be obſcured thereby. Oh! if it lay in an envious man, to make men great, or admired, or deſpicable, and contemptible, how quickly would he make the world a poor Hoſpital, that he might have all the glory! Behold then, the venemous poiſon of this ſinne of envy, which doth grudge, and repine, at the glorious Attribute of God, his bounty, and liberality; that which David is ſo raviſhed with himſelf, and calls upon Angels, and other creatures, to praiſe God for, viz. His mercy which endureth for ever, this the envious man is vexed at. There was a ſeed of this bitter wormwood in Jonah, how diſcontented, and p. 30grieved was he, that God did not deſtroy that populous City of Ninev…h, on a ſuddain, and how patiently did God expoſtulate with him, and confute him by his own Gourd, that he was troubled at, becauſe conſumed by a worme on a ſuddain? Jon. 4.10. Oh if an envious man would think, thus would I have God no better to me, then to ſuch an one! Should I be willing, to have the Lord deal with me, as I deſire to others? this might change him. It's related of Nero, an envious, cruel man, That he would ſometimes bewail, there were none of thoſe terrible judgements in his time, as in former ages; That there were no ſuddain earthquakes, no violent plagues, and ſuch ſore demonſtrations of Gods wrath: well might be called clay, and blood mingled together.

2. It oppoſeth that admirable goodneſs in Chriſt: Oh come with admiration, and read, and conſider, the life of Chriſt, and his death, and you will ſee, envy is as direct contrary to him, as the Serpent to the Dove! Conſider what he was, and yet how debaſing himſelf for our ſakes; He thought it no robbery to be equall with God, Phil. 2. for it was his due, being of the ſame eſſence with him, ſo that he might alwayes have declared that infinite Majeſty: but he willingly doth obſcure this Sunne in a cloud, this Divinity in a vail of fleſh; and when he doth not take the nature of Angels, but man, even then he doth act the condition of the great, and mighty, and honoured men of the world, but of the moſt contemptible, a worme, and no man; yea ſee how good to us, to thoſe that hated him, envied him; how deſtitute of a place to lay his head in; that ſupported all the world by his power, at his death how abuſed, ſcorned, reproached, and handled in the moſt ignominious, and ſcurrilous manner. Oh admire all this, you that hear and believe! Had there been any gall in this Dove, any envy in Chriſt, would he have emptied himſelf, thus to make thee full? Would he have become poor, to make thee rich? Oh then if envy at any time ſtirre in thy heart, ſay, Did Chriſt do thus? Was he of this temper? and it muſt need fill thee with confuſion.

3. The grace of love and charity is often prayed for, and that by Chriſt himſelf, that his people▪ might have it; he prayeth for nothing ſo earneſtly as that. It is made the ſign and ſymptome of Chriſts Diſciples, not by miracles, not by propheſies, but by love, ſhall all men know Chriſts Diſciples. It is a duty enjoyned alſo; for faith hath the preeminence in the upper region of juſtification, ſo love in the lower of ſanctification; now the nature of the grace of love, is to have idem velle, and idem nolle, to make all good things, and all bad things common: yea the ſoul of the lover, is not where it animateth, ſo much as where it loveth; Love ſeeketh not her own, love envieth not, love is not puffed up, 1 Cor. 13.4, 5. Oh then, if as in the Temple, every thing was covered with gold, ſo among Chriſtians, every word, and action, ſhould be covered with love: Let all your things be done with charity, 1 Cor. 16.14. Then what a damnable ſinne is envy, which breaks theſe ſilken cords? when theſe helliſh motions of envy ſtirre in thee, cry out for the Spirit of love; Oh ſay this is none of Chriſts Spirit, this is not a Goſpel Spirit! As love is the fullfilling of the law, ſo envy is the diſſolution of it, and as Moſes, and the Prophets, hang upon love, ſo they do all fall to the ground, where envy is; if then there were but theſe three objects to look on, God, Chriſt, and Charity, it might make a man to abhorre, to take this toad of envy in his breaſt. But

Secondly, There is ſtill further abomination in this ſinne; for it's the very lively image of the Devil. There is nothing ſo like the Devil, as an envious man, with his hornes to puſh at every one, and his cloven foot to make diviſions, and wranglings: This you heard, this wiſdome, viz. whereby men make ſtrifes, and envyings, is ſaid to be diveliſh, Jam. 3.15. Oh then! What accord hath Chriſt with Belial? Why art not thou aſhamed to look God, or good men in the face, that haſt this diveliſh temper in thee? As the Bafilisk doth ſo p. 31hate man, that they ſay, he will take the very picture of him, if he can: Thus the envy and malice of the Devil, is ſo great againſt God, that becauſe he cannot vent himſelf upon God, therefore he doth upon man, made after Gods image, and although it be no profit to him, yea an encreaſe of his torment, to tempt man to ſinne, and to damne him, yet he delights to do it: Other ſinnes of Drunkeneſs, and Uncleanneſs, turn men into Beaſts, but this of envy, doth into Devils, inſomuch that an envious man, in the conſtant full power of it (I ſpeak not of motions, and temptations,) is farther off from godlineſs, then a beaſtly prophane man.

Thirdly, This ſinne of Envy, is a mother-ſinne, a fountaine-ſinne. There is no wickedneſs in the world, but this ſinne will conceive it, and bring it forth: Through envy, they ſtoned Paul, through envy, they murdered Chriſt; all the perſecutors of Chriſtians, did burn with envy themſelves, before they burnt the Martyrs at the ſtake. Hence Jam. 4.5. the Apoſtle alledgeth that place, The ſpirit within us luſteth to envy, aiming at that, Gen. 6.5. The imagination of the thoughts of the heart are only evil, and that continually; Now he nameth not the general, but particularizeth in envy, as that which is the cheif cauſe of many ſinnes; For where envying and ſtrife is, there is confuſion, and every evil work Jam 3 16. Nay not only perſonal, private evils are in the womb of this, but all publique miſeries commonly begin from this ſpark of envy. A Commonwealth is made a field of bloud, through the envy of ambitious men; the Church is cut inpeices like the Levites wife, through envy of eccleſiaſtical perſons, inſomuch that we may ſay, all Kingdomes and Churches in ſome reſpects, have died of this diſeaſe: this hath cut all the nerves, whereby any ſociety is compacted together. Oh therefore pray we, that God would have out this incendiary, and Boutefeu from all Churches and States! The Devil is called the enemy, Mat. 13.15. and therefore the envious one, that came and ſowed tares; ſo that all the tares of diſcord, diſſenſions and different opinions, are ſowed by the envious one, that grudgeth at our peace and unity.

Fourthly, This ſinne is a juſt torment to him that commits it. When a ſinne is a ſinne, and a puniſhment, it's the more deadly ſinne; now this of envy, it's a very gibbett, a very rack to him that is moved with it, he is like one poſſeſſed with the Devil, that formeth that is thrown into fire and water, his heart is a very hell, he hath a torturing within him, as if ſo many Devils were pulling of him. The Heathen obſerved it ſaying, That the greateſt Tyrants that ever were, never found out a greater torment. And certainly if the motions and ſtirrings of envy in the godly, be like ſo many Scorpions ſtings in them, what are they to wicked men, where envy is in its full power.

Fifthly, This ſinne of Envy doth deprive Chriſtians of all exerciſe and comfort of common graces. The people of God are as building and lively ſtones compacted together: at the firſt beginning of the Goſpel they were with one heart, and one mind. The duties of communion and relation to one another, are frequently ſpoken of, ſuch as exhorting one another, reproving, comforting, whetting, and encouraging one another; compared therefore to members of the body, all which have need of another. Now if one member ſhould envy the good of another, how quickly would the whole be conſumed? Thou haſt faith to help anothers unbelief, thou art ſtrong to ſupport the weak, thou art quick to raiſe up him that is du…l, grace is not only for thy ſelf but to profit others with, as coals of fire together do enflame one another. Now envy that ſets all at diſtance, obſtructeth the nouriſhment that is to go to every part, and inſtead of helping and drawing out anothers graces, it draweth out their corruptions: this makes ſtrangeneſs, ſuspicions, uncharitable cenſures, ſo that Lambs become Tygers to one another, and Myrtle-trees Brambles.

Laſtly, It's a tenacious inbred ſinne. You ſee even in the regenerate, theſe p. 32ſparkes of Hell are alive: Theſe worms will breed in the ſweeteſt Roſes: Theſe mothes in the fineſt Garments. So that the more contumacious and inherent this ſinne is, the greater cauſe to be afraid of it.

Remedies aginſt Envy.Well, If it be ſo dangerous a ſinne, what Remedies may be uſed againſt it? If this Viper will ſtick on us, how may we (at leaſt) order it, ſo that it ſhall not ſtay on, ſo as to make us fall down dead by the poiſon of it. And

Firſt, Turn Envy into Pity; and this is an excellent cure. Nothing breaketh Envy, ſo ſoon as Pity. Now their is no good thou envieſt at in others, but it affords meditation of Pity and Prayer for them that have it, rather then Envy. For if they be wicked men, whoſe proſperity thou envieſt, David tels you, they ſtand in ſlippery places, and they are fatted to deſtruction. Does any envy the Garlands and Crowns that were put on Beaſts, when they went to be ſacrificed? The godly, who are ſo apt to look with an ill eye, at the great abundance, ſucceſs, and outward happineſs of wicked men, ſhould remember this; Their great Honours, are but like oyl poured into the fire, to make it burn hotter. And if he be godly that hath outward mercies, then he hath the greater account to give: He hath received more Talents, and ſo greater increaſe is expected. So that he is more to be prayed for: He having a greater Treaſure, is more obnoxious to theifts and dangers.

Secondly, Conſider That if inſtead of Envy, thou wouldſt bleſs and praiſe God for the Gifts and Graces beſtowed upon others, they would thereby be made thine. When thou canſt glorify God for the great abilities given to others, and rejoyce in the ſucceſs they have; though thy glory be obſcured, this makes it accountable to thee. For as he that wils, and conſents, and delights in other mens wickedneſs, makes theirs his, ſo it is in good things.

Laſtly, Be contented with thy condition. Envy commonly comes from diſcontent at what is ours. If therefore thou canſt bleſs and praiſe God with joyfulneſs of heart, for what thou haſt, this will kill that ſnake of Envy in thy breaſt.

But thou maiſt ſay, How ſhall I know a juſt zeal againſt others, eſpecially when they have applauſe and followers in the world, (though in an evil way,) from Envy? A Caſe reſolved.For this may ſeem very hard.

As for Inſtances: Numb. 11. There ſome propheſied as well as Moſes, and others envied it for Moſes his ſake: They would have him have all the glory: For which they were blamed. Yet when Corah and his company, ſaid Moſes and Aaron took too much upon them; and that all the people of God were holy as well as they; Moſes was enraged againſt them: Not from Envy, but Zeal.

In the New Teſtament. The Phariſees were hot againſt Chriſt, becauſe all the people followed him: And it's plain, Envy moved them. Yet there were falſe Apoſtles, that led captive ſilly women, and had many followers. Now Paul is ſevere againſt them; and it is not Envy, but Zeal. Thus the Miniſters of God, may preach againſt falſe Teachers that have many followers, and yet it be no Envy.

The difference between Envy and zeal.Now (I may afterwards be larger upon this, when I come to ſpeak of the particular Factions in this Church;) only the difference briefly between Envy and Zeal, may be

Firſt, In the matter. They are affected in a good thing, the cauſe of God: The others, many times in a falſe thing.

Secondly, True Zeal ſeeketh to gain followers, and eſteem not for themſelves, but to preſent them to Chriſt.

Thirdly, True Zeal can reign in debaſements, and though they be accounted as nothing, if the Work of God go on. So cannot Envy.

Ʋſe. To abandon this red Dragan from your ſocieties. Let not Envy enter into p. 33your Families. Let Envy be no more between neighbours; eſpecially, that is moſt horrible, when a rich man ſhall Envy a poor man, if he get any thing. Oh fear, leſt God bring ſuch deſolating judgments, that this ſhall be nothing but object of pity and wo!

For whereas there is among you Strife.

We are come to the ſecond ſign ſpecified. This thorne argued them to be brambles, not figs: In a great meaſure carnal, not ſpiritual. This ſinne (we told you) might be conſidered as a further degree of evil, then the former. Envy was a bitter affection in the heart: Strife comes to words, and many actions of enmity and malice. Now there could not be a greater reproach and uncomelineſs, then to ſee thoſe that were Brethren by Profeſſion, and Chriſtianity, to have that brand upon them, which Paul gives to others: Hating and hated of one another. If the Pſalmiſt in vehement affection cryed out, How good and comely a thing is it, to ſee Brethren live together in Ʋnity? Pſal. 133.1, 2. comparing it to that precious oyntment poured upon Aarons head: On the contrary; How bitter and wofull a thing is it, to ſee thoſe that are called Chriſtians, through malice, uncharitableneſs, and contentions, made ſo many Tygars to one another? Obſerve

That Strifes, and quarrelling Contentions amongſt Chriſtians,Obſerv. argue them to be ſo farre Carnal.

It's not from God, nor his Spirit; It's not from Chriſt and his Word, Of ſtrife and contention.that they are given to ſuch froward, malicious, and turbulent diſpoſitions. This Doctrine hath its great uſe. For what inward rank or hath neighbour to neighbour? What detraction and back-bitings have men one of another? Inſomuch, as humanity, which hath been taken for courteſie, kindneſs and civility, may be put for malice, hatred, and all violent unjuſt dealings one with another.

For opening this Point. Conſider,

Firſt, That the true ground of all Love and Peace, all Concord and Agreement, Godlineſſe the only motive of love and agreement.can only be upon a Motive of Godlineſs and honeſty. Only godly men can truly love one another, becauſe the Motive of it, is the Image of God: The cauſe of it, is Gods command: And the end of it, is to do good temporal and ſpiritual, to one another. Hence this is called love in the Faith, Tit. 3.15. and in the Spirit, Col. 1.8. And therefore, if the people of God at any time quarrell, and ſtrive one with another; there is ſo much manifeſtation, that their love was not becauſe they were godly, but for other ends. For if ſo, then becauſe they are the Children of God ſtill, they are ſuch as have grace. They are ſuch as God hath caſt his love upon, therefore thou dareſt not but love them ſtill. How dareſt thou but be reconciled with him, to whom God the Father through Chriſt, is reconciled? The Apoſtle doth very frequently urge this duty of love, and that without diſſimulation; knowing the corruptions and falſehood, that would be even in the godly, did they not take heed. But as for the wicked, the very Heathen ſaid, Amicitia niſi inter bonus eſſe non poteſt: Friendſhip can only be upon grounds of goodneſs and honeſty. Therefore if you ſee any man agree upon evil grounds, becauſe others are wicked like themſelves, or for matter of profit, or matter of pleaſure; here is no ſure Concord, But are as dogs, playing together in the room, while bones are caſt amongſt,The agreement among the ungodly. and then they ſnarle and fight with one another. Take all the wicked men that are, though they are never ſo great, yet matter of pleaſure or profit, will p. 34preſently divide them. So that it's no wonder, if Herod and Pilate cannot agree, unleſs it be againſt Chriſt. Wicked men never joyn together, unleſs it be to oppoſe godlineſs.

A two-fold ſtriving. I. Good.In the ſecond place, take notice there is a two-fold Striving or Contention.

Firſt, That which is good and laudable. Thus Jude commands to contend for the Faith once delivered; To be in an agony for it, verſ. 4. And we muſt in our places ſtrive, and ever zealouſly quarrell with wicked men, for the honour and glory of God. Now though this Contention and Striving be not intended here, yet I ſhall ſpeak a little to it in the cloſe, becauſe there are thoſe who account all zeal and fervency for God, to be quarrelling and making tumults: As Jer. 15.10. Wo is me that my mother bear me, becauſe I am a man of contention. Why ſo? He reproved them for their ſinnes: He ſpake contrary to their carnal humours, and thereupon he was thought to be the only troubler of the Kingdom. But

II. Ungodly, and that about a two-fold object. 1. Civil.Secondly, Their is a ſinfull and ungodly Striving. And that may be about a two-fold Object. Either in Civil worldly things, quarrelling and wrangling about them, or in Religious matters. Their is a deſire in ſome, to be cavilling againſt the Truth, and to be gain-ſaying thoſe Duties that are commanded; or needleſsly ſtriving with idle Diſputes, that make not for godlineſs: Of which the Apoſtle ſpeaketh fully, Tit. 3.7. A great diſeaſe in theſe times.

Now lets briefly ſpeak to both theſe. And we will

The cauſe of ſinfull ſtrife and contention.Firſt, Shew the Sinfulneſs of the Cauſes.

Secondly, The Effects wherein they manifeſt themſelves. And

Thirdly, The Aggravation of the ſinne.

The Cauſe in the general, is, That bitter poiſonous fountain of corruption within every man. Man by nature, is a Spider, a Toade: He can ſpit nothing but venome. He is a bramble that tears every one that cometh near him. Thus Gal. 5. ſtrifes and Contentions are made the manifeſt works of the fleſh. It's not a doubtfull or an hard matter, to determine whence they come. All thy jangleings, clamours, and evil ſpeakings, they come from that gall and wormwood in thee. James 4.1. Whence come wars and fightings? He cals that ſtrife amongſt them a Warre. Do they not come from the luſts that warre in your members? See here; There is no man ſtriveth, and brawleth with another, but he hath a luſt in his heart, which ſtriveth and fighteth againſt his ſoul. Thou ſeekeſt to be wronged, to undoe another, but that anger in thy heart, will undoe and damn thy own ſoul.

But the Particular Luſts, are,

1. Pride. Where pride is, there is Contention, Prov. 13.10. A proud man, he cannot but ſtrive, no more then fire cannot but ſet all on a flame, where it is. All the Diviſions and Troubles that are, either publique or private, come from Pride. Every man would have his will to be done: Whereas humility and lowlimindedneſs, that keeps all in peace and quietneſs. The Chimny that is higher then other parts of the houſe, puts out all the ſmoak and dark vapours; and thoſe ſometimes that would exalt themſelves above others, they muſt needs evaporate their loathſome ſtomack againſt others.

2. Ambition and vain glory; Which comes near to Pride. When men are ambitious for great earthly power, or the high places in the Church, this maketh many quarrels. Abſolom's ambition for the Kingdom, what a terrible ſhake did it make in Iſrael? This ambition is an huge Whale, that quickly will ſwallow up all the good and welfare of others; and it's no leſs dangerous in the Church. Have not the Diviſions thereof, been through the ambition and vainglory of ſome, who have inordinately loved applaus, and many followers? This hath alwaies been like a Sword in the ſide of the Church, that hath brought out both blood and water.

p. 353. Malicious froward diſpoſitions. There are ſome of that rancorous, turbulent natures, that they cannot be quiet, but in the diſturbing of others: Salamanders that can live no where, but in the fire; never at reſt, but when they are in brawlings or contentions, that have not only their tongues, as James ſaith, but their hearts alſo ſet on fire from hell, Jam. 3.6. As theſe are dangerous perſons in a Kingdome, for they do to it, as the Devil to the poſſeſſed body, throw it ſometimes in the water, and ſometimes in the fire; ſo they are alſo in Families, and in Townes. Theſe are curſed men. For as Peace-makers are bleſſed, ſo ſtrife-makers, and quarrel makers are curſed men.

4. Covetouſneſſe and ſinfull love to the things of the world, that makes men quarrel and brawl. So that ſome ſay, thoſe two Pronouns Meum and Tuum make all the ſtrife that is in the world; an unjuſt covetous deſire to have more than is thy own, or luſting after other mens, or diſcontent at thy own condition This makes thee fill the world with quarrels.

Laſtly, Impatience, when men know not how with patience and godly wiſdome to paſſe by many injuries and wrongs. The Scripture bids us overcome evil with good; and if a man ſtrike on one cheek to turn another, Luke 6.29. He doth not there forbid a lawfull reſiſtance of evil before a Magiſtrate, or a defence of his right, but all private revenge, and impatience of ſpirit, whereby we are ready to reſolve, As he hath done to me, I will do to him; Oh no! Chriſt teacheth us a ſpirit of meekneſſe, of patience, to pray for thoſe that perſecute and hate us.

Now the ſinfull Effects, firſt, Of ſtriving about worldly things, is diſcovered,The effects of ſinful ſtrife and contention about worldly things.

1. In paſſionate and railing ſpeeches; Let all clamour and evil ſpeaking be laid aſide, Epheſ. 4.31. Mat. 5.22. Whoſoever is angry with his brother, calling him fool, is in danger of hell fire. Little do you think of this, whoſe mouths are as loathſome as open ſepulchres: Oh the names and foul language, that that mad rage makes thee caſt upon others! Whereas the Angel did not give the Devil railing accuſations; Thoſe foul mouths, they argue a foule heart; that black tongue of thine will at laſt be puniſhed with black darkneſſe in hell without repentance.

2. It's ſeen in backbiting, ſlandering, inventing of lies againſt others, whispering, and ſecretly reproaching of others, where they are not preſent to juſtifie themſelves. Theſe ſinnes ſhould not be named among Chriſtians: but now men are not only wolves, but Devils to men, foreign, falſly ſlandering, and traducing others. To be a backbiter is reckoned up in the Catalogue of the great ſinnes, the Heathens were guilty of, Rom. 1. and Pſal. 15.3. is made the character of one, Who ſhall no… aſcend unto Gods holy hill. Thou haſt a Devil in thy tongue, and the other hath in his ear, to whom thou ſpreadeſt theſe ſlanders. Thus Chriſt himſelf, How was he ſlandered? And Paul. Whereas the dogs with their tongues did lick Lazarus ſores whole, thou doeſt with thy tongue make the whole places ſore; But conſider that Pſalm of Doeg, a ſmall miſchievous ſlanderer, What ſhall be given unto thee, O thou lying tongue? Coals of fire, Pſal. 120 5 Fire is thy ſinne, and fire will be thy puniſhment.

3. A delight to go to Law, and to implead others at the Courts of Judicature. The Corinthians ſtrifes did break out in this manner, 1 Cor. 6. They went to Law with one another, Why do ye not rather ſuffer wrong, ſaith he? Now it's true, the Apoſtle doth not there prohibit all kind of going to Law for our own, but the readineſſe of heart thereunto, and the ſcandal of going before Heathens, and their want of preparation of heart to ſuffer wrong, rather than to go to that extremity; they did not try all other wayes of reconceliation firſt. And is not brawling and ſquabling the very trade, the meat and drink of many quarrelling p. 36people? They will go to Law preſently. Indeed the Prophet ſaith, To the Law, to the teſtimony; but that Law would quickly moderate this. Thou wilt goe to Law whatſoever it coſt thee, what if it coſt thee thy ſoul, thy ſalvation, as it may doe by thy anger, malice, revenge and impatience therein?

Laſtly, This civil or uncivil contention, rather is ſeen in the procuring of all that hurt and miſchief to others we can, either in Name or Eſtate. So that whereas the command is, to procure all good, thou art ready to do all miſchief to thy neighbour. We might think theſe things need to be preached onelyonly to Jewes, and Turks, to Canibals or ſuch ſavage men; but even Chriſtians are turned ſuch horſes and mules, that they need this bit to be put in their mouths. So that you ſee, this ſtrife is in tongue and hand; and if the tongue hath a world of evil, how much evil then is there, when tongue, and hand, and heart are all full?

The effects of ſinfull ſtrife about religious matters.As for ſtriving in religious matters, that is ſeen two wayes:

1. When men are given to cavill and contradict the truth, though never ſo evidently diſcovered, especially becauſe of the purity of it, becauſe it convinceth and arraigneth thy luſts, greatly condemning them. Thus the Phariſees were frowardly bent to oppoſe Chriſt; inſomuch that when they were ſilenced, and had nothing to ſay, they did as the Devil to him, Depart for a ſeaſon, and afterwards came to tempt him again. Take heed of ſuch a froward diſpoſition, it's farre from the nature of Chriſts Sheepe, which heare his voice, and follow him.

2. When men dote about Queſtions and Diſputes, that have no profit, or if profit, yet attend not to them in their place. The Apoſtle condemneth this doting and ſtriving about words; and for this reaſon, Becauſe they profit not, Tit. 3.9. A man with needleſſe diſputes, is like a field that beareth nothing but bryars and thorns. There came a man to ask Chriſt, Whether many ſhould be ſaved? Our Saviour doth not anſwer the Queſtion directly, but bids him, Strive to enter in at the ſtraight gate, Luke 13.23. thereby rebuking his curioſity. And Zuinglius did truly obſerve and complain, That men ſeldome came from religious diſputes more crucified▪ and more heavenly.

The aggravations of this ſinI intend to ſpend but one Sermon on this Subject, and therefore I muſt heap many things together; I come to the Aggravation of this ſinne of Contention.

1. This ſtriving temper is directly oppoſite to many commands, that vehemently preſſe love, brotherly kindneſſe, peaceableneſſe. As much as lyeth in you, have peace with all men, Rom. 12.18. Be affable, be courteous, 1 Pet. 3.8. Thus you ſee, as Chriſt himſelf did not ſtrive or lift up his voice in the ſtreet, but lived meekly, peaceably; ſo ought we.

2. Theſe ſtrifes and quarrellings make all our prayers and Religion in vain. God heareth no prayer from that man, who is in anger and malice with others, Forgive us our ſins, as we forgive others. Yea, if a man have brought his gift to the altar, and remember ſuch a man hath ought againſt him, he muſt leave that, and be reconciled, Mat. 5.24. Oh how could contentions and quarrels be thus among you, if this were thought on.

3. The relation we are in, commands peace and unity. There is one God, one Chriſt, one Spirit, one Baptiſm, Eph. 4.5. Why fall ye out ſeeing ye are Brethren: ſo that Chriſtianity is reproached, when you ſeek to devour one another; it is an argument the faith of Chriſt never had any power over thee.

As for the good Contention, I mentioned, that is, When men ſtrive and contend for the truths of God, for his honour and glory, when he is zealous to reprove and puniſh ſinne. There are many men that call this Contention, and this they condemn for turbulency; as Ahab called Elijah, the troubler of Iſrael, becauſe p. 37he rebuked him, and Jezabel, for their cruelty and injuſtice. And thus Jeremiah, you heard, was accounted a man of ſtrife, that ſet all together by the ears. Now this ſtriving for God againſt the ſinnes, againſt the humours of men cannot be omitted without great ſacriledge. And if the ſuppreſſing of ſinne in an orderly way, make any ſtrife, it's thy fault, not his that is zealous. Chriſt himſelf came to ſet father againſt ſonne, and a mans enemies in his own houſe againſt him; but this was not the fault of Chriſts Doctrine, but of their corruption. And further, This ſtriving and trouble will work a good effect. The Angel that came down with healing, moved and troubled the water, but that was for good. So the Phyſician he ſtirreth the humours, he puts into great pain and ſickneſſe for a while, but this is the way to health. It's good to be troubleſome to the ſins of men; and better be a man of ſtrifes, in this ſenſe, then preach peace to ſinners.

Ʋſe of Admonition, To lay aſide all thoſe malicious revengefull actions one towards another. Theſe times of warre have eſpecially wrought ſuch bitter enmity againſt one another, that this generation will not quiet it, unleſſe grace overcome. Take the Apoſtles Rule, Let nothing be done through contention, and pride, and covetouſneſſe, or impatience; and then what calmneſſe and quietneſſe will there be? As he ſaid of Phyſicians, Quot funera, tot opprobria, ſo many funerals, ſo many reproaches to them. And certainly, ſo many branglings, ſo many Law ſuits, ſo many reproaches to the Goſpel of peace, to Chriſt the Prince of peace, to the Officers in the Church, the Miniſters of peace. I ſpeak not of neceſſary defenſive Law-ſuits, to which men are unwillingly haled having uſed all other means before, but that proneneſſe and impatiency that is in men. Oh be not thus Tygers and Savages one to another! Thou that dealeſt in anger, how doeſt thou expect Gods love? Thou that wilt not be pacified, but breatheſt revenge, how ſhall God ſpare thee?

Whereas there is diviſions amongst you.

We are now upon the third and laſt ſinne enumerated,Of Schiſms and Diviſions. as an argument of their carnal eſtate. The worſt wine, or rather vinegar, is left to the laſt. Diviſions. Some render it factions; it addeth to the wickedneſſe of the former, that by this envying and ſtrife men are divided into ſeveral parties. They imbody themſelves in ſeveral factions, to the deſtruction of the whole. The Greek word is foreign, The ſame word (Gal. 5.) is tranſlated Seditions. There are three Greek words in the Scripture, which expreſſe Factions or Diviſions. That in the Text, when men divide themſelves into parties, in a ſinfull and inordinate way; otherwiſe to divide from wickedneſſe, and from the general impieties and errours of the world, is no faction, though the world be apt to call godly men factious; ſo that not the meer diviſion, but the cauſe and the ground is to be conſidered. For as all puniſhment and conſtant ſufferings for a point in Religion, doth not make a Martyr; ſo neither diviſion or oppoſing in a lawfull way of a multitude, when erring, is a faction. The Chriſtians were charged by the Heathens for making factions. To this Tertullian anſwered, (Apolog.) Quandò boni coeunt non eſt factio, ſed curia dicenda.

The other word foreign is 1 Cor. 11. a metaphor from cloath, or the body, when one part is rent from the other. As Auſtin thought it a very difficult thing to define what hereſie was; ſo it is alſo what Schiſm is. This is certain, it's a breach of that love and union which ought to be among Chriſtians.

3. There is Hereſie, or a Sect▪ which is more than a Schiſm, eſpecially as Eccleſiaſtical uſe hath made it. And although it was at firſt uſed for a meer opinion, or way, without any evil ſenſe; as when Tully ſaid, Cato in ea fuit haereſi; and p. 38ſome ſay it is ſo uſed in the Acts of the Apoſtles; but in the Epiſtles it is alwayes uſed in a bad ſenſe.

I ſhall not trouble you with what learned men ſay in the Explication of theſe words; This is enough, That the Scripture condemneth them as great ſinnes. They come from a bitter root; Chriſt nor his Church do not own ſuch things. Obſerve,

Obſerv.That Diviſions and Factions do quickly creep into the beſt and pureſt Churches.

This Church of Corinth was a Garden planted by Paul, and notwithſtanding all his care, his conſtant inſpection, yet theſe weeds grow up in it. In the Parable, when the good ſeed was ſown, the Devil came and ſowed his tares, while men ſlept, Matth. 13. But here, while the Officers were awake and diligent yet theſe tares grow up.

To open this point, I ſhall but give you drops out of the Ocean of this matter. It's a ſubject to be handled with tears; onelyonly the Scripture gives cordials, that the godly ſhould not ſink under it.

Diviſions divided.Firſt, Let us divide, (for Logical diviſions are good to teach and inſtruct, though Church diviſions are not) and then ſhew wherein the Nature of a diviſion, or faction lieth. Then the Reaſons, why ſuch things will be. Diviſions or Factions may be either,

1. Civil.1. Civil, or Eccleſiaſtical. Civil, are all thoſe rents and ruptures that are made by the luſts of men in a Commonwealth. Thus Jeroboam made a diviſion, he rent ten Tribes from the other two, and made a diſtinct Kingdom; and which, would make one wonder, but that God had foretold it, thoſe ten Tribes never re-united again, that breach was never made up. Theſe Civil ſeditions are ſad Prognoſticks of the deſtruction of thoſe places where they are, as the renting of the Temple, was a Prognoſtick of the abolition of all the Jewiſh worſhip. Ariſtotle giving ſeveral differences between Monarchy and Tyranny, reckons this for one, That tyranny makes and foments factions, nouriſheth diviſions, that ſo while people hauehave a mutual hatred againſt, and diffidence one in another, that reigneth the more ſecurely, according to that Rule, Divide & impera. But this is wicked policy. Our Saviour cals thoſe bleſſed, that are peace-makers; and they who indeavour to make all the godly as one man, do inſtrumentally accompliſh Chriſts prayer for this thing. It was horrible wickedneſſe in Ahitophel, to perſwade Abſolom to go into his fathers Concubines, thinking thereby to make a perpetual irreconcilableneſſe Theſe are not the Scripture-rules of State government.

2. Eccleſiastical.The other Diviſions are in the Church; and they are o… two ſorts, either when different Doctrines, and Opinions are maintained, and theſe are called Hereſies: Or when there is a ſoundneſſe of Doctrine, yet men break the bonds of love, and live in malice, frowardneſſe and uncharitableneſſe, and this is called Schiſm. Now all theſe kinds of diviſions are very ſad and dangerous things. And when God ſpeaks of the deſtruction of a people, Zech. 10.11, 13. it's excellently deſcribed of breaking two ſtaffs, the one called beauty, the other bonds, that is, as ſome expound it, their unity and their order.

2. Factions or Diviſions are either Perſonal, between godly men particularly, or more publick between Societies and Societies, Churches and Churches. Between Perſons: Thus Paul and Barnabas, they were in a bitter diſſention one with another, foreign, Acts 15.39. and that about the companion they ſhould take. So Paul and Peter; Paul reproved Peter, and withſtood him to the face, Gal. 1. Or more publick. Thus many Jews that believed, raiſed great diſſentions about Circumciſion, and the retaining of the cuſtoms of the Law. What p. 39ſad diviſions did that diſpute make? In Antiquity the like might be ſhewed. Epiphanius and Chryſoſtom were at extream variance one with another, and both orthodox. Several dayes before the famous Council of Nice was gathered, thoſe many hundred Biſhops that were aſſembled together were ſpent in libelling and in accuſations of one another, till Conſtantine took all the papers and burnt them. We might tell you of the other great Council of Conſtantinople againſt Neſtorius, with what factions, carnal policies, and ſinfull animoſities, Neſtorius and his party did ſtrive againſt the Orthodox. But of this enough. We ſee how prone theſe worms are to breed in the ſweeteſt roſes: Satan is buſie in this way; God put enmity between the Serpent and the womans ſeed, and he labours to put enmity between the womans ſeed among themſelves Now let all theſe diviſions be what they will, publique or perſonal, Civil or Religious, they come from ſin, and tend to confuſion. Now God he is the God of order and of peace, not of confuſion, 1 Cor. 14.33.

In the next place, What makes diviſion or faction? What it is that goes to the making of diviſion or factionAnd

1. That is, when men promote any falſe or wicked way againſt truth and godlin…ſſe. We ſee all parties brand one another with diviſions and factions. The Papiſt cals the Proteſtant a Sectary, and that though a Metropolitane; and ſaith, The leaving of their Church, that had ſo much Antiquity and Ʋniverſality, was a ſchiſme. The Metropolitane he maketh all thoſe guilty of ſchiſme, whether Biſhops or Presbyters, that recede from obedience to him, as appeareth in a late Book. (Hammond of Schiſme.) But it's not the calling, or the branding of any with the name of ſchiſme, that makes the thing ſo; but you muſt conſider the cauſe and the matter. If Elijah, and ſome few with him, will not bow their knees to Baal, nor will not go with the multitude of Idolaters, this is no ſinfull diviſion or faction. When Arianiſme like a deluge did overflow the Church, the Orthodox, who were called Euſtathiani, from Euſtathius (the Preſident in the Council of Nice, and a valiant Champion for the Truth) had their private and ſecret meetings, not daring to communicate in the publick worſhip with the Arians, yet no ſound man in judgement will brand theſe with ſchiſme. If the people of God come out from Babylon, and ſeparate from their uncleanneſſes, this is no ſchiſme or faction, but a duty, God commanded them. So that before we charge any with this crime, we muſt alwayes conſider, the Cauſe and the Matter, who hath the truth, who hath Gods Cauſe, otherwiſe men are hereticks and ſchiſmaticks to one another, and ſo they judge by partiality, not by the Rule. Neither is it enough for men to ſay, they have Scripture, or to alledg Scripture, for that may be wreſted to their deſtruction, but the true ſenſe and meaning of it, which is attained by thoſe that walk humbly in Gods way, and uſe thoſe means God hath appointed in his Church. If therefore a man plead againſt the Idolatries, the impieties and falſhoods of other men; This is no faction; if ſo, Paul himſelf, who condemneth theſe, had been the moſt factious man in the world; For who more zealous than he in Chriſts way againſt the ſuperſtitious Phariſees, and thoſe who pleaded the Law for Juſtification?

Secondly, Faction and diviſion is ſeen, when though the matter be true, or good they ſtrive for, yet they do it not in a godly orderly way. He that ſtriveth is not crowned unleſſe he ſtrive lawfully, 2 Tim. 2.5. A good intention, even in a good matter without good order, is not warrantable. The Diſciples that would have fire come down from Heaven, knew not what ſpirit they were of. Ʋzzahs ſudden puniſhment for the touching of the Ark, ſhould make us look not only to a duty, but to the order of a duty. The Apoſtle layeth down this injunction, We muſt not do evil that good may come on it, Rom. 3.8. And he ſaith of thoſe teachers, that would make ſuch conſtructions from his Doctrine, That their damnation was juſt. The Apoſtle by the ſimilitude of members in the body, doth ſhew, how every member ſhould keep to his own office.

p. 40A third thing in Diviſion is, When men do not keep to their proper places, to their Offices. If the foot will be the eye; if the hand will be the head; here is a monſter, not a comely body. The Apoſtle Paul is very large in this, and oh that this age would obſerve it! To teach every member in the body to keep to its own Office, and to its own Calling, not to take one anothers operations, but to convey their mutual nouriſhment one to another in their proper way. In what a bleſſed Unity, and comely Order would the Church of God be, if every member would do its proper work? The Apoſtle calling ſo much for humility and modeſty, and not to think of our ſelves above what we ought to do, fore-ſaw how hard a matter it would be for Chriſtians to keep up Unity and Concord among themſelves.

Fourthly, Thus it's diviſion and faction, when the affections and paſſions of men are ſcured and imbittered with any carnal diſt…mpers; ſo that this ſinne doth affect the heart and ſpirit of a man, and then it breaks out into actions. Though men ſhould be in a good way, and are for the truth and glory of God, yet if they do this in anger, and paſſion, and frowardneſſe of heart, here is a ſinfull diviſion upon them, though for the matter and way it ſelf they be right: Gods righteouſneſſe and truth needeth not our paſſions. So that all theſe, or any of theſe, is enough to make the diviſions in the Text here forbidden.

The cauſes of Diviſions.In the next place, What are the Cauſes, that make theſe the efficient cauſe…?

Firſt, The ignorance of men, as long as men, know but in part, have not perfection in the underſtanding; and this breedeth difference of opinions, and difference of opinions, difference of affections. The Apoſtle chargeth the wreſting of the Scripture to mens deſtruction, upon their ignorance. In which Epiſtle are many things hard to be underſtood, which the ignorant or unlearned wreſt, 2 Pet. 3.16. Thus our Saviour told them, They erred about the reſurrection, becauſe they knew not the Scripture, Mat. 2.29. So that thoſe who have but a ſlighty, flatry-knowledge in matters of Religion, they preſently runne into wayes of diviſion. Theſe are children eaſily ſeduced.

Secondly, Self-confidence and arrogancy. When men think thoſe abilities, or that worth is in them, which indeed is not. This makes them bold, and diſtracting of the Church. Thus Corah, Dathan and Abiram, they ſaid, Num. 16.3. All the Congregation is holy; They thought there was as much in every perſon, as in the Prieſts whom God had ſet apart for that office. Oh what an excellent patern is that to all, which David giveth! O Lord, I have not lifted up my ſelf too high, or, to things above me! Pſal. 131.1. It was an excellent ſpeech of Ambroſe, Heretiques with Scripture are like David in Sauls armour, they are too heavy, too weighty for them; in ſtead of defending themſelves, they are wounded with it. Hence the Apoſtle commands us, not to mind high things, Rom. 12.16. viz. which are above our power or capacity. We are all to grow in knowledge, and mind the things of Religion, but ſtill we muſt be ſenſible of our own weakneſſes. If any man think he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. Oh it's a dangerous thing, when a man that is weak doth not know his weakneſſe, but thinketh he doth know, as much as others!

Thirdly, The laſt efficient are (for theſe will come in better in the after verſes) Worldly hopes and deſires of carnal advantages. What made Judas cauſe ſuch a ſad breach among the Diſciples, but earthly gain? The Apoſtle chargeth this upon many falſe Apoſtles, this made the ſhipwrack of their faith, and a good conſcience;1 Tim. 6.5.1 Tim 6:5 when men judge gain godlineſſe, judge gain Religion, and meaſure all things by this, it cannot but make great diviſions. Many of thoſe Hereticks in former times were ſo diſcontent, they miſſed that worldly greatneſſe and pomp they expected, which made Auſtin put this in the definition of an Heretick, p. 41that he doth beget, or follow new opinions, Alicujus temporalis commodi gratiâ, for the ſake of ſome temporal advantage.

Laſtly, There is an occaſional cauſe, but not efficient, and that hath been the tyranny, and ſcandalous lives of Church-officers. This hath many times made ſad rents. Church-officers by their looſe lives, and rigid cruelty, have made ſchiſmes, and then they cry out of them, and puniſh them. One cauſe of Tertullians Montanizing was, the looſe lives of the Roman Clergy. We ſee by Chriſts Parable, Luke 12.45. it's no new thing for ſuch Officers to rule in Chriſts houſe, as ſhall drink and be drunk, and beat their fellow-ſervants, putting off the thoughts of their Maſters coming. Therefore the bloody cruelty, or licentious prophane lives of thoſe that have ruled in the Church, have made a juſt cauſe of troubles and diviſions; neither are thoſe that make the diviſion then to be blamed, if it be in that which is good, and after a good manner: but the actings and lives of ſuch Church-officers. I ſhould ſpeak of the final cauſes, but they will come in afterwards.

Ʋſe 1. Of Inſtruction, That Ʋnity and Catholick conſent is not a ſure mark of a Chu…ch, or diviſions a note of a falſe oxe. The Papiſts, they think they ſtrike us to the ground by this. You Proteſtants are fallen into manifold Sects; they will reckon up fourſcore factions. Now this indeed is a very plauſible objection; but it might have been caſt upon the Church of Corinth, and upon the primitive Churches. As for the Proteſtants, they that take themſelves to be ſo indeed (for Socinians and others, we own them not) they differ not in fundamentals. In matter of Church-goverment, or Rites of Religion, there may be ſome diſcrepancy, but in fundamental Articles they conſent. And as for Papiſts themſelves, their Writers have factions and bitter ſtrifes one with another, as might be ſhewed at large. They have no ſuch conſent, as the vulgar people are made to believe. Do not therefore be ſcandalized to ſee diverſity of factions and opinions? What grief is it to hear people ſay, one is of this way, and another is of that way? who can tell what is true? and ſo they grow very Atheiſts. If thy faith were ſound, this would not ſtagger thee; God hath wiſe ends in ſuffering of theſe breaches.

Ʋſe 2. Take heed whom you call factious and ſeditious; for, if men go no farther than to ſtrive for the true Doctrine againſt errors, or the power of godlineſſe againſt prophaneneſſe, and that in a prudent and orderly way; this is no faction but zeal. Chriſt himſelf made theſe diviſions, Father againſt ſonne, and ſon againſt father; to diſquiet Satans kingdome; to bring ſinne to a due puniſhment; to make a cord, as Chriſt did, to caſt out all prophaneneſſe and ſuperſtition out of the Church of God. This is ſtill no faction, but true zeal, and love to God.

Ʋſe 3. Of Admonition, to thoſe that are or would be accounted godly; be humble, modeſt, keep your places God hath put you in. Oh think it had been better thou hadſt never been born, than to make any ſinfull diviſions in the Church! I ſay ſinfull. For to divide from ſinne and Idolatry, is a neceſſary duty; onelyonly be ſure hat be ſinne and Idolatry, which thou calleſt ſo. All that reproach and ſcandal which comes to Religion and godlineſſe by diviſions, will in a great meaſure fall on thee. Take up Jonahs reſolution, when he ſaw the tempeſts and winds did riſe, becauſe of him, Take and throw me into the ſea, for I have ſinned. If godly men cannot be of one mind, yet humility, moderation, pure ends, and love to the Word and Miniſtry, will much further it; for the diviſions of Reuben were great ſearchings of heart, Curſed be their fury, for in their anger they dug down a wall, yea they tore the body of Chriſt.

p. 42Are ye not carnal, and walk as men?

The Apoſtle had proved they were carnal, and ſo incapable ſubjects for the ſublimer Myſteries of Chriſt, by an enumeration of ſeverall ſinnes, that did neceſſarily demonſtrate this, upon which he makes a repetition, or re-inforcement of the Concluſion to be proved, Are ye not carnal? Where the Interrogation doth put more quickneſs and ſharpneſs into his words. And for the further amplification and ſhame of them, he addeth; Do ye not walk as men. As if he had ſaid, What a reproach and diſhonour is it to you, who are called of God; who have put on Chriſt; who are ſanctified by his Name; to be as other men of the world? Paſſionate as they are: Covetous, earthly, envious, and quarrelſome as they are.

In the Scripture, the word man, or according to a man, hath ſeverall ſignifications.

Sometimes it is put for love and mildneſs. Thus God ſaid in Hoſea, Hoſ. 11.4. He drew them by the cords of a man; that is, love. And ſo, to chaſtiſe with the rod of man, (2 Sam. 7.14.) is to do it moderately and mercifully.

At other times, the Phraſe, to ſpeak after a man, denotes, to uſe any ſimilitude, or Compariſon from matters uſed amongſt men, Gal. 3.15.

But moſt frequently, the word is uſed in a debaſing way: Either for frailty and miſery; As, What is man? And, That they may know themſelves to be but men, Pſal. 9.20. Ye ſhall die like men. Or elſe, for that which is ſinfull and wicked; becauſe man is wholly corrupted and plunged into all ſin, Rom. 6.19 Hoſ. 6.9 So that to call one a man, or to ſay a man, you name all ſinne and miſery at the ſame time. Oh, how ſhould this debaſe and vilifie the proudeſt and higeſt of men! How ſhould this make them look upon themſelves as worſe then Toades or Serpents, in many reſpects? And in this ſenſe it is uſed here: Walk ye not as men, in oppoſition to God, his Power, and Holineſs, which he demonſtrated in all Believers.

Doct. That all thoſe who are named Chriſtians, and would be accounted ſo, yet walke and live., as thoſe that are more than meer men.

A Chriſtian life muſt exceed a humane life.They muſt not live according to the wayes, ignorance, folly, and cuſtomes of the world, They are to ſhine as lights amongst a froward and crooked generation, Phil. 2.14. Pure Religion, is ſaid to keep it ſelf unſpotted from the world, Jam. 1.27. All the wicked and ungodly wayes in it, are not to defile and ſoil him. As they ſpeak of a River called Alpheus, that emptieth it ſelf in the Sea, yet even in the very Sea it keepeth its ſweetneſſe, and is not made ſalt and brackiſh, as the waters of the Sea are. They are in the world, but not of it. Hence Rom. 12. Be ye not conformed unto the faſhion of the world; but be transformed in your minds. Here you may ſee, who are men of the beſt faſhion in a place, not men of the greateſt wealth, honours, or earthly dignity; but who do not conforme to the faſhion of the world; that hath not the curſing, ſwearing, lying, uncleanneſſe, and all the works of darkneſſe, that the world is ſaid to lie in.

Let us improve this Doctrine, and I know no truth a ſharper ſword to enter into your bowels than this. For generally men think it a diſgrace not to live as moſt men do; what to grow ſo preciſe and ſtrict, as not to do as others do; They are afraid to own ſuch, to be thought ſuch. Oh what Antipodes are ſuch men to the Scripture! Either lay down the name of a Chriſtian, or elſe live above what men of the world do. As Alexander ſaid to a ſouldier, named Alexander. p. 43Either lay aſide his name, or elſe do valiant acts. Matth. 5. If ye love them that love you, what ſingular thing do ye, do not even the publicans the ſame? Mark that, there is a godly ſingularity, and the people of God muſt be ſingular; not do ſo, or live ſo, as moſt men in the world do.

The Apoſtle in this phraſe, To live as men, or, According to man, What is implied in this phraſe, To live as men.may imply theſe things:

Firſt, Meer men have no divine faith in the matters of Religion, wrought in them by the Spirit of God, but walk according to the natural dictates of conſcience and education, and ſo are for that Religion which they have been brought up in, and accuſtomed to, whether it be right or wrong, whether good or bad. This our Saviour cleareth, when Peter made that excellent Confeſſion of Faith, That Chriſt was the Sonne of God; our Saviour graciouſly accepts of it, and tels him, Fleſh and bloud hath not revealed this to him, Mat. 16.17. So that then, men walk as men in all matters of Religion; when they have no more than cuſtome, or the countenance of the Laws of the Land, where they live, no more than fleſh and blood hath made known to them. Thus we ſee the Jews, the Turks, the Papiſts; they all wilfully adhere to the Religion, they have been uſed to; and ſo many Chriſtians, believe in Chriſt, upon no better grounds than they do in their falſehoods. Be not then any longer ſuch men, and ſervants of men, as the Apoſtle cals it; that is, to believe the tru…hs of Religion upon humane authority, humane motives. That our Saviour meaneth, when he bids us, Call no man maſter on earth, becauſe Chriſt is the only Maſter, Mat. 23.8. Not that the inſtruction and teaching of Church officers is to be rejected (as ſome abſurdly would inferre from thoſe places) for we are commanded to hear them, and to enquire for the truth at their mouth; only it's not a divine faith, till it be upon divine grounds; Not as the word of men, but as the word of God, 1 Theſſ. 2.13. It's a ſad thing to conſider, how many walk as men in this reſpect, being in matter of Religion, without any eyes of their own, as if another mans faith were to juſtifie them, and not their own!

Secondly, To walk as a meer man, is to propound ſome outward inferiour comforts, as the ultimate end, and chief felicity of our ſouls. Take a man, as a meer man, and the utmoſt end for which he labours and ſtrives in this world, is ſome earthly advantages. Oh but what ſaith the Apoſtle of true Chriſtians! We walk not by ſenſe, but by faith, 2 Cor. 5.7. And we behold not the things that are ſeen, but the things that are not ſeen. What made Moſes deny all that earthly greatneſſe he might have had in Pharaohs Court? Who would have made ſuch a choiſe as he did? To ſuffer reproaches for Chriſt, rather than the pleaſures of Aegypt? Why is this? Becauſe he ſaw him that was inviſible, and had an eye to the recompence of reward, Heb. 11. See then, Moſes more than a man, he propounds to himſelf, as the greateſt happineſſe, the enjoyment of God, and communion with him. And as the Sunne puts out the leſſer light of the ſtarres, ſo this good in God, obſcured that in all earthly things. Then therefore men walk as men, when they look no further than the good things of this life, riches, honours, earthly pomp and greatneſſe; and as for the enjoyment of God, which is indeed the true end, that they come ſhort of. Oh do not then walk as men any longer, placing all your affections, thoughts and deſires in inferiour comforts! Is this to have your converſation in Heaven? Is this to ſit with Chriſt in heavenly places? Is this to make God your portion? Is not this rather to have the Serpents curſe upon you, to lick up the duſt of the earth, and to mind earthly-things?

Thirdly, To walk as meer men, is to put confidence and hope onelyonly in ſecond cauſes, and viſible inſtruments, not truſting the promiſe of God, or believing his power, that he reigneth and ruleth in Heaven and earth, doing what he pleaſeth. This is not only to walk as men, but as the wiſe men, and moſt admired men in the p. 44world. The Scripture brings in the thoughts of the wiſe men, as if God ſate in Heaven, and did not judge all things, as he pleaſed: The fool hath ſaid in his heart (and that fool is every meer man) there is no God, Pſal. 14.1. No Judge, no Governour; Therefore they look only to inſtruments, to ſecond cauſes, and they puff up themſelves, and grow inſolent, when they have theſe bladders to ſwim with: As on the other ſide, they ſink, even as Pharaohs hoaſt, into deſpair, when ſuch outward props are taken away. Know then, that all thy dedejections, cares, and doubtfull thoughts, either about thy ſelf, or the publick, they argue thee to walk as a meer man. Our Saviour doth excellently ſhame his Diſciples for this, when uſing ſeveral Arguments to the Diſciples againſt their diſtruſt and carefulneſſe, he tels them, Such things the Gentiles and Heathens ſeek after, Mat. 6.7. So that to walk as men, is to be affected in our own particular, or in the publick good, as if there were no promiſe, no God; as if men were Omnipotent, as if men brought about all things. When Melancthon was often dejected, about the affairs of the Church, being prone to diſtruſt and fears, Luther told him, That God had bound up the affairs of the Church in one common place, which his Rhetorick and Logick had not, and that was faith. The godly were more than men, in Hoſea 14.3. when, being aſhamed of their carnal confidence, they ſaid, Aſhur ſhall not ſave us, we will not ride upon horſes.

Fourthly, To walk like men, is to be full of falſhood, deceitfulneſſe, or hypocriſie, to have no truth in heart or word one to another. Thus David ſaith, Every man is a liar; and he makes that ſad complaint, Help Lord, for the good and faithfull man periſheth; every man ſpeaketh vanity to his neighbour, Pſal. 12.1. Oh this is the way of men upon the earth! Hence the Scripture exhorts us, Not to put truſt in men, (Pſal. 146.3.) no not in Princes, or the great ones of the world. Oh but all ſuch lying, hypocriſie and diſſimulation ſhould not be named among Chriſtians! Chriſtiana fides ſhould be farre more firm and reſolved, than Romana fides. Let us love (ſaith the Apoſtle) not in word only, but in heart and deed alſo, 1 John 3.18. The Chriſtians at firſt did meet together with one heart, and one accord. The very Poet ſaid, he hated him even to hell, who ſpake one thing with his mouth, and thought another thing in his heart. Know then, that cunning Artifices, and lying diſſimulations are farre from that truth that God deſireth in the inward parts. Chriſts ſheep muſt not be the Devils foxes. It was the Heathens deſire, That his breſt might be as tranſparent as glaſs, that ſo all his thoughts within him might be ſeen. How ſhould this ſhame the guile, diſſimulations and falſhoods that are in men one to another?

Fifthly, To walk as men, is here in the Text to be in anger, hatred, and revengefull thoughts one againſt another; whereas all beaſts agree among themſelves, even the ſavage Bears and Tygers, yea the Devils are not divided one againſt another. Man naturally finds nothing ſo ſweet, as revenge upon others. Therefore our Saviour, to ſhew that we muſt be more than man, bids us, Love our enemies, do good to thoſe that hate us, and deſpitefully uſe us, Mat. 5. This is a leſſon or duty that cannot be found in Tullies Offices; he thought it lawfull to be revenged upon enemies. Yea, Aquinas a great Schoolman thinketh, That to love and forgive our enemies is not a precept or command to all, but a counſel of perfection, to ſome of more perfect and admirable excellencies. Oh then, when you ſee men full of back-bitings, uncharitableneſſe, envyings, and revengefull purpoſes, you may ſee thoſe walk as men! When Jacob expected nothing but cruelty and bloudy revenge from Eſau, and finding the clean contrary, he ſaith, He ſaw his face like the Angel of God, above a meer man.

Sixthly, To walk as men, is to make a mans ſelf the Alpha and Omega, the center wherein all the lines muſt meet. The Apoſtle reckoning up a Catalogue of monſtrous ſinners, he puts this in the front, Men ſhall be lovers of themſelves, p. 452 Tim. 3.2. And Chriſt on the other ſide, requireth it as the fundamental qualification in every Diſciple, To deny himſelf, and take up his croſs, Luk. 9.23. Now for a man to deny himſelf pleaſures his ſelf-intereſts, his ſelf-advantages, this doth argue men to be of God. It's noted as the great admirable perfection in Chriſt, whoſe copy we are to write after, That he emptied himſelf, and became of no reputation, Phil. 2. That he pleaſed not himſelf; In nothing did he ſeek his own glory, his own eaſe, his own exaltation. And there is nothing can more demonſtrate Chriſtians to be above men, then to be as Chriſt was in this reſpect. It was a ſad complaint of old. All ſeek their own, and not the things of Jeſus Chriſt, Phil, 2 21.

Laſtly, To walk as man, is to commit any ſinne, rather then to be perſecuted for the truth of God. To ſwear, or forſwear, to turn into all ſhapes, to avoid danger. This Chriſt aimed at, when Peter would have him decline his ſufferings, Get thee behind me Satan, (ſaid Chriſt) Thou ſavoureſt not the things of God, but of man, Mat. 16.23. What is it to ſavour the things of a man? To do any thing, or to uſe any unlawful, and unwarrantable wayes to eſcape the preſent danger; ſuch are counted wiſe men, and crafty men, whereas this is diſhoneſty and ungodlineſs, and no wiſdome, for ſuch forſake their own mercy.

Ʋſe of Examination. How are all our Congregations? How live they? How walk they? Do they not live as men? yea, how many like bruit beaſts? how many like Devils? Oh whoſe image and ſuperſcription is this? Doth God require this? Doth his Word command ſuch things? Did Chriſt live thus in the world? Are ye not called to be holy as God is holy? Are ye not to do Gods will on earth, as Angels in heaven? Why then are ye as men? Who are you then that ſay, you will do as others, you will not be ſingular, you will not be ſtrict and preciſe? Thy Chriſtianity doth inforce thee to theſe things, if thou doſt hearken to it, If ye will be Chriſtians indeed, you muſt not live according to the faſhion of the world; yea the world moſt wonder that you runne not in the ſame exceſſe with them; that you will not ſwear, curſe, riot it, and live looſely. Do not pleaſe your ſelves with a meer title.

Ʋſe 2. of Exhortation to the godly. Oh ſee to what exactneſs, circumſpection you ſhould riſe! Be aſhamed and bluſh, if thou art as men of the world, proud as they, earthly as they, peeviſh and diſcontented as thee. Oh when thou art overtaken with ſuch diſtempers, go and chide thy ſelf! Lord, how have I been a fooliſh, and ignorant man to day? I am like others of the world, I have not behaved my ſelf as one that is born of God, that hath a more divine Spirit! As it's a great ſhame to ſee a grown man ſpeaking and doing like a child; ſo it is here. As Michal in a ſinful ſcornfull way ſaid of David in a good action, we may of thee in a ſinful action, Thou haſt made thy ſelf as one of the vile ones to day, that frowardneſs, diſcontent paſſionateneſs, argueth thee to be like one of the world.