Twenty-six sermons on various subjects selected from the works of the Right Rev. William Beveridge, D.D. Lord Bishop of St. Asaph

FRDM-THE- LIBRARYOF
TRIN1TYCOLLEGETORDNTO

PRESENTED A.D

BY ,ue Rev. Canon F.H. Mason

4 CURTIS^

TWENTY-SIX

SERMONS ON VARIOUS SUBJECTS,

SELECTED FROM THE WORKS

OF THE RIGHT REV.

WILLIAM BEVERIDGE, D.D.

LORD BISHOP OF ST. AS.U'II.

LONDON:

Printed for the

SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE;

SOLD AT THE DEPOSITORY,
GREAT QUEEN STREET, LINCOLN'S INN FIELDS,

NO. 4, ROVAL EXCHANGE J
AND BY ALL BOOKSELLERS.

[781] 1850.

X

'33

LONDON :

GILBERT AND RIVINGTON, PRINTEHS,
ST. JOHN'S SQUARE.

MEMOIR

OF THE

RIGHT REV. WILLIAM BEVERIDGE, D.D.

LOKD BISHOP OF ST. ASAPH.

WILLIAM BEVERIDGE, second son of the Rev. William
Beveridge, vicar of Barrow, in Leicestershire, was
born there in 1637, and, after receiving his earlier
education under the care of his father, was sent to
the free school of Oakham, in the county of Rutland,
whence, in May, 1653, he removed to St. John's
College, Cambridge, where he was admitted as a
sizar. At the university he pursued his studies
with uncommon diligence, and devoted himself writh
such assiduity to the Oriental languages, that in his
eighteenth year he wrote a Latin treatise on the
Excellency and Use of the Oriental Tongues, espe
cially the Hebrew, Chaldee, Syriac, and Samaritan ;
.together with a Grammar of the Syriac language,
in three books, 1658. In 1656 he took the degree
of B.A., and in 1660, that of M.A. On the 3rd of
January, 1661, he was ordained deacon in the church
of St. Botolph, Aldersgate, in the city of London,
by the celebrated Dr. Sanderson, bishop of Lincoln.
On the 31st of the same month he was ordained
priest in the same church. He was shortly after
collated to the vicarage of Baling, in Middlesex, by
Dr. Sheldon, bishop of London. Here he remained for
twelve years, devoting to his studies such leisure time
as a sedulous discharge of his ministerial duties left
at his disposal ; the fruits of which were his " Insti-

A 2

IV PREFACE.

tutiones Chronologicae," an elementary work on chro
nology, published in 1669, and dedicated to the then
bishop of London, Dr. Henchman. In November,
1672, he resigned the vicarage of Ealing, on being
chosen rector of St. Peter's, Cornhill, London, by
the Lord Mayor and Aldermen of that city. In
this wider and more conspicuous field of pastoral
labour he exercised the various functions of his office
with exemplary zeal ; and the signal success that
attended his ministrations as a parish priest attests
the earnestness and assiduity with which he per
formed them, and justifies the eulogy which has
styled him "the great restorer and reviver of
primitive piety." Among the fruits of his learning
and piety, may be reckoned his excellent Sermons,
from which the following Selection has been
made. In December, 1674, he was collated by bishop
Henchman to the prebend of Chiswick, in the cathe
dral of St. Paul; and in November, 1681, he was
made archdeacon of Colchester by bishop Compton,
who had succeeded Dr. Henchman in the see of
London. In November, 1684, he was installed pre
bendary of Canterbury. Shortly afterwards he became
associated with Dr. Horneck in directing the religious
societies which began to be formed in London in the
reign of James II., and which contributed to the
diffusion of religious knowledge and piety both in the
metropolis and in the provinces. From these asso
ciations two permanent offshoots have originated : the
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE, and
the SOCIETY FOR THE PROPAGATION OF THE GOSPEL IN
FOREIGN PARTS. In 1690, he was nominated chap
lain to king William and queen Mary ; and in the
following year he declined the see of Bath and Wells,
vacated by the deprivation of bishop Ken, who had
refused to take the oaths of allegiance to the reigning

PREFACE. V

sovereign. But in 1704 he was consecrated bishop of
St. Asaph, on the translation of Dr. George Hooper from
that diocese to the see of Bath and Wells. He died
on the 5th March, 1708, in the seventy-first year of
his age, and was buried in St. Paul's Cathedral ; to
which he bequeathed his books, to serve as a foundation
of a theological library, for the use of the Clergy of the
city of London. Besides the works already mentioned,
he wrote "Private Thoughts on Religion;" "The
Church Catechism Explained ;" " The Great Necessity
of Frequent Communion ;" " Thesaurus Theologicus,
or, a Complete System of Divinity ;" " A Defence
of the Old Singing Psalms;" "Exposition of the
Thirty-nine Articles ;" " 2uvo8i/cov, sive Pandectse
Canonum SS. Apostolorum et Conciliorum ab Ec-
clesia Groeca receptorum," and, "Codex Canonum
Ecclesia? Primitive Vindicatus et Illustratus."

Of the published Sermons of this learned and pious
prelate — a hundred and fifty in number — only five
or six had the advantage of being prepared by him
for the press : but it is believed that the following
Selection will not only sustain the high reputation
which the author had, as a preacher, among the
most eminent judges of literary merit in his own time,
but also enlighten the understanding, confirm the
faith, elevate the hope, and enlarge and warm the
affections, of all who shall read them with some
portion of that love of things sacred with which they
were written.

The character of Bishop Beveridge's Sermons, which
is given by Robert Nelson in his " Life of Bishop Bull1,"
may properly be quoted in this short Memoir : —

" And now I have named this great and good man, I cannot
forbear acknowledging the favourable dispensation of Provi-

1 Life of Bishop Bull. Oxford Ed. 1846, pp. 63, 64.

VI PREFACE.

dence to the age in which we live, in blessing it with so many
of those pious discourses, which this truly primitive prelate
delivered from the pulpit; and I rather take the liberty to
call it a favourable dispensation of Providence, because he
gave no orders himself, that they should be printed ; but
numbly neglected them, as not being composed for the press.
But this circumstance is so far from abating the worth of the
Sermons, or diminishing the character of the Author, that to
me it seemeth to raise the excellency of both ; because it
sheweth at once the true nature of a popular discourse, and
the great talent this prelate had that way. For to improve
the generality of hearers, they must be taught all the mys
teries of Christianity, and the holy institutions belonging to
it ; since it is upon this true foundation, that the practice of
Christian virtues must be built, to make them acceptable in
the sight of God. And then all this must be delivered to the
people in so plain and intelligible a style, that they may easily
comprehend it ; and it must be addressed to them in so affect
ing and moving a manner, that their passions may be winged
to a vigorous prosecution of what is taught. If I mistake not,
the Sermons of this learned Bishop answer this character ;
and I am confirmed in this opinion, by the judgment of those
who are allowed to have the greatest talents for the pulpit, as
well as for all other parts of learning. He had a way of gain
ing people's hearts, and touching their consciences, which bore
some resemblance to the apostolical age."

CONTENTS.

SERMON I.
CHRIST'S PRESENCE WITH HIS MINISTERS.

PACK

MATT, xxviii. 20.
And, lo, I am with you alway, even unto the end of the world . . . 1

SERMON II.

CHRISTIANITY AN HOLY PRIESTHOOD.
1 PET. ii. 5.

Ye also, as lively stones, are built up a spiritual house, an holy priest
hood, to offer up spiritual sacrifices, acceptable to God by Jesus
Christ QQ

SERMON III.

THE EFFICACY OF FAITH ON THE MINISTRATION OF THE WORD.
1 THESS. ii. 13.

For this cause also thank we God without ceasing, because, when ye
received the word of God which ye heard of us, ye received it not
as the word of men, but as it is in truth, the word of God, which
effectually worketh also in you that believe ,48

SERMON IV.

THE SACERDOTAL BENEDICTION IN THE NAME OF THE TRINITY.
^CoR. xiii. 14.

The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all 70

CONTENTS.

SERMON V.

THE KNOWLEDGE OF JESUS CHRIST PREFERABLE TO ALL OTHER.

1 COR. ii. 2.

PAGE

For I determined not to know any thing among you, save Jesus
Christ, and him crucified .............. 93

SERMON VI.

THE NEW CREATURE IN CHRISTIANITY.

2 COR. v. 17.

Therefore, if any man be in Christ, he is a new creature ..... 120

SERMON VII.

A SPIRITUAL LIFE THE CHARACTERISTIC OF A CHRISTIAN.

ROM. viii. 9.
Now if any man have not the Spirit of Christ, he is none of his . .145

SERMON VIII.

THE OBLIGATIONS OF SUPERIORS TO PROMOTE RELIGION.

PSALM ii. 11.
Serve the Lord with fear, and rejoice with trembling ...... 163

SERMON IX.

CHRIST THE ONLY SAVIOUR.
ACTS iv. 12.

Neither is there salvation in any other : for there is none other name
under heaven given among men, whereby we must be saved . .

SERMON X.

CHRIST THE SOLE AUTHOR OF GRACE AND TRUTH.
JOHN i. 17.

For the law was given by Moses, but grace and truth came by Jesus
Christ .................... JIJ

CONTENTS. IX

SERMON XI.

THE BLESSED ESTATE OF THOSE WHO BELIEVE IN CHRIST.
JOHN xx. 29.

PAGE

Jesus saith unto him, Thomas, because thou hast seen me, thou
hast believed : blessed are they that have not seen, and yet have
believed 231

SERMON XII.

BEARING MUCH FRUIT, THE CHARACTERISTIC OF CHRIST'S
DISCIPLES.

JOHN xv. 8.

Herein is my Father glorified, that ye bear much fruit ; so shall ye
be my disciples 250

SERMON XIII.

THE SUFFICIENCY OF GRACE.

2 COR. xii. 9.

And he said unto me, My grace is sufficient for thee : for my strength
is made perfect in weakness. Most gladly therefore will I rather
glory in my infirmities, that the power of Christ may rest upon me 268

SERMON XIV.

FAITH IN GOD AND CHRIST, A SOVEREIGN REMEDY AGAINST
ALL TROUBLES.

JOHN xiv. 1.
Let not your heart be troubled : ye believe in God, believe also in

286

SERMON XV.

THE NEW CREATION.
EPH. ii. 10.

For we are his workmanship, created in Christ Jesus unto good works,
which God hath before ordained that we should walk in them . . 308

X CONTENTS.

SERMON XVI.

THE ADVANTAGES OF PUBLIC WOBSHIP.
PSALM cxxii. 1.

PAGE

I was glad when they said unto me, Let us go into the house of the
Lord 325

SERMON XVII.

A GOOD -FRIDAY SEEMON.

ZECH. xii. 10.

And they shall look upon me whom they have pierced, and they shall
mourn for him, as one mourneth for his only son, and shall be in
bitterness for him, as one that is in bitterness for his first-born . . 345

SERMON XVIII.

CHRIST'S RESURRECTION THE CAUSE OF OUR JUSTIFICATION.

ROM. iv. 25.

Who was delivered for our offences, and was raised again for our
justification 367

SERMON XIX.

CHRIST'S ASCENSION INTO HEAVEN PREPARATORY TO OURS.

JOHN xiv. 2, 3.

In my Father's house are many mansions : if it were not so, I would
have told you. I go to prepare a place for you. And if I go and
prepare a place for you, I will come again, and receive you unto
myself; that where I am, there ye may be also 393

SERMON XX.

FAITH IN CHRIST, THE ONLY MEANS OF OVERCOMING THE
WORLD.

1 JOHN v. 5.

Who is he that overcometh the world, but he that believeth that
Jesus is the Son of God ? . .417

CONTENTS. XI

SERMON XXL

HOLINESS THE GBEAT DESIGN OF THE GOSPEL DISPENSATION.

TITUS ii. 14.

PAGE

Who gave himself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good works . 442

SERMON XXII.

THE HOLINESS OF CHRISTIANS OUGHT TO BE CONSPICUOUS.
MATT. v. 16.

Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven 459

SERMON XXIII.

THE WISDOM OF BEING HOLY.

PSALM cxi. 10.
A good understanding have all they that do his commandments . .481

SERMON XXIV.

THE MEDITATION OF GOD*S LAW, THE GOOD MAN*S DELIGHT.

PSALM i. 2.

But his delight is in the law of the Lord ; and in his law doth he
meditate (or exercise himself) day and night 502

SERMON XXV.

THE SINFULNESS AND MISCHIEF OF WORLDLY ANXIETY.
PHIL. iv. 6.

Be careful for nothing ; but in every thing by prayer and supplication
with thanksgiving let your requests be made known unto God . . 519

Xll CONTENTS.

SERMON XXVI.

CHRIST THE WAY, AND THE TRUTH, AND THE LIFE.

JOHN xiv. 6.

PAGE

Jesus saith unto him, I am the way, and the truth, and the life : no
man cometh unto the Father, but by me 543

SERMON I.

CHRIST S PRESENCE WITH HIS MINISTERS.

MATT, xxviii. 20.
"And, lo, I am with you alway, even unto the end of the world."

WE are here assembled in the name and in the pre
sence of Jesus Christ our Lord ; and not only ours, but
the Lord of the whole world, having absolute and
supreme dominion over the whole creation ; not only
as he is God, and the Creator of all things, but like
wise as man too : his human nature, by reason of its ' , . .
union to the Divine Person and its perfect obedience j
to the Divine will, being exalted above, and invested \
with power over, all other creatures whatsoever. For
even as he is the Son of man, "There is given him
dominion, and glory, and a kingdom, that all people,
nations, and languages, should serve him l." And " he
having humbled himself, and become obedient unto
death, even the death of the cross, therefore God also
hath highly exalted him, and given him a name which is
above every name : that at the name of Jesus every
knee should bow, of things in heaven, and things in
earth, and things under the earth ; and that every
tongue should confess that Jesus Christ is Lord, to the
glory of God the Father V Hence we find the holy

1 Dan. vii. 14. 2 Phil. ii. 8—11.

B

2 CHRIST'S PRESENCE [SERM.

angels themselves waiting upon him at his birth, in
the wilderness, in his agony, and at his resurrection,
when they also acknowledged him to be the Lord,
saying, " Come, see the place where the Lord lay 3."
Yea, all the angels of God worship him, and are com
manded so to do 4. And as for this lower world, he
hath " the heathen for his inheritance, and the utter
most parts of the earth for his possession 5." He hath
" dominion from sea to sea, and from the river to the
ends of the earth." " All kings are bound to fall down
before him, and all nations to serve himc."

All creatures, therefore, both in heaven and earth,
are now subject to our Lord Christ; and he orders,
governs, and disposeth of them all, according to his
own will and pleasure, and so as shall most conduce to
his own glory, and his Church's good. For God, having
" raised him from the dead, hath set him at his own
right hand, ... far above all principality, and power, and
might, and dominion, and every name that is named,
not only in this \vorld, but also in that which is to come :
and hath put all things under his feet, and made him
head over all things to the Church, which is his body,
the fulness of him that filleth all in all 7." He is the
head, therefore, not only of the Church, but over all
things, to or for the Church ; so that nothing is ex
empted from his dominion : nothing in heaven, in earth,
or hell, but what is subject to his power ; and therefore,
nothing but what he can do for his own Catholic
Church, which he hath purchased with his own blood.
He can assist it with his grace, sanctify it by his Spirit,
protect it by his power; he can make all things in
heaven and earth work together for its present peace
and future glory, maugre all the opposition that men
or devils can make against it.

Thus much I thought good to premise concerning
our Lord's power, in order to the explication of the
words which I have now read, because he himself

3 Matt, xxviii. 6. 4 Heb. i. 6.

5 Psal. ii. 8. fl Psal. Ixxii. 8. 11.

7 Eph. i. 20—23.

I.] WITH HIS MINISTERS. 3

taught so when he spake them. For being now about
to send his apostles into the world, to preach and pro
pagate the Gospel which he had planted, he first
shows them, as it were, his own commission ; acquaint
ing them with the power he had to send them, and
that in such words as comprehend all that I have said
concerning it, yea, as much as words are able to ex
press. " All power," saith he, " is given unto me in
heaven and in earth. Go ye therefore, and teach all
nations 8," &c. As if he should have said, I have now
all power over all things in the world conferred upon
me; by virtue whereof I command, empower, and
commissionate you to enlarge, settle, and govern the
Church that I have founded ; to administer the sacra
ments that I have instituted ; and to persuade mankind
to embrace my doctrine, to submit to my discipline, to
obey my laws, and to come up to the terms which I
have procured for them, and propounded to them, in
order to their salvation.

"Go ye therefore," says he, "and teach all nations:"
or, as the word jua0r)T£u<raT£ properly signifies, "Make
all nations my disciples, — bring them over to my re
ligion, — that both Jews and Gentiles may become one
flock under me, the great Shepherd and Bishop of their
souls." And this, saith he, I would have you do two
ways : first, by " baptizing them in the name of the
Father, Son, and Holy Ghost ;" and so initiating them
into my Church, upon their consenting to the faith
which I have published to the world : and, secondly,
" teaching them to observe all things whatsoever I have
commanded you ;" that so they may be my disciples
indeed ; and not only by an outward profession of the
faith which I have taught them, but likewise by per
forming sincere and universal obedience to all the
commands that I have laid upon them.

When our Saviour gave this charge to his apostles,
we may easily imagine that they were strangely sur
prised at the hearing of it. As when God bade Moses

8 Matt, xxviii. 18, 19.
B 2

4 CHRIST'S PRESENCE [SERM

go and bring the children of Israel out of Egypt,
" Moses said unto him, Who am I, that I should go to
Pharaoh, and that I should bring forth the children of
Israel out of Egypt9?" so when our Lord bade his
apostles go and bring all nations out of their idolatries
and superstitions into the profession of his religion,
the apostles certainly could not but wonder at it, and
say, at least within themselves, Who are we, a com
pany of poor, weak, and illiterate men, that we should
go to all nations, that we should bring them off from
the religions of their forefathers, and that we should
ever persuade the world to believe in a crucified
Christ ? This our Lord foresaw, and, therefore, as God
answered Moses, saying, "Certainly I will be with
thee ;" so does our Saviour here encourage his apostles,
saying, " And, behold, I am with you alway, even to the
end of the world."

Words of very great importance to us all, to the
whole Church of God, especially to the governors of it,
and to those that administer the word and sacraments
in it ; forasmuch as all the success that can be expected
from the execution of any ecclesiastical function de
pends upon the performance of this promise, which,
therefore, our Lord has so worded, that there is not a
word in it but what hath its emphasis, and is much to
be observed by us ; as he himself seems to intimate
by prefacing it with u>ou, Behold ; take special notice
of what I now say unto you.

Hence, therefore, we shall, first, very briefly con
sider the words apart, that so we may come to the
better understanding of the whole. First, saith he,
"I am with you;" I the eternal Son of God, and now
become the Son of man too ; I, who have the angels
at my beck, and make the devils tremble with my
looks ; I, who in your sight have caused the storms to
cease, the blind to see, the lame to walk, the dead to
rise, only with a word of my mouth ; I, who was de
livered for your offences, but am now raised again for

9 Exod. iii. 11.

I.] WITH HIS MINISTERS. 5

your justification ; I, who have all power both in heaven
and earth committed to me ; " I am with you." Not, I
will be with you ; but, I am with you, in the present
tense ; minding them thereby of his Divine essence
and power, to which all things are present. And,
therefore, as he elsewhere saith, " Before Abraham was,
I am '," so here, " I am with you at all times, to the end
of the world," as really as at this present.

And then it follows, I am ptO' v/nuv, "with you," my
apostles. For that these words were spoken, and this
promise made, only to the apostles, is plain from that
the eleven only are said to be present at this time 2.
And that besides this promise is made only to those
who now received commission to go and convert all
nations to the Christian faith, to baptize and teach
mankind the commands of Christ ; which commission
being granted only to the apostles, this promise also,
annexed to it, must needs belong to them only. But
then we must observe likewise, that as it belongs to
them only, so it belongs to them all alike. " I am with
you," saith he, not with Peter only, or any one or
more of you, but with you all equally, one as well as
another. Yea, saith he, " I am with you," irdaaq TO.Q
T^if'pac, "every day;" wheresoever you are, whensoever
you do any thing towards the executing the commission
which I have now given you, I am with you in the

doing of it. And that too, ewe TJ?C avvrtXtiaq rou ttiwvoc,

" to the very end of the world ;" that is, so long as I have
a Church upon earth, which shall be till my coming
again to judge the world : all this while I promise to
be with you, and therefore as long as the world shall
last.

The words being thus explained apart, that we may
rightly apprehend our Lord's meaning in the whole,
there are two things to be considered :

First, In what sense the apostles were to continue"
to the end of the world.

Secondly, In what sense our Saviour here promises
to be with them all that while.

1 John viii. 58. 2 Matt, xxviii. 16.

6 CHRIST'S PRESENCE [SERM.

As for the first, it is plain, that our Saviour here
supposeth that apostles were to continue upon earth to
the end of the world ; for otherwise it would be im
possible for him to be with them so long-, and, by con
sequence, to perform this promise to them. But it is
as plain likewise, that the persons to whom our Saviour
speaks these words were not to be here so long, being
all long ago dead. And, therefore, I do not see how
we can possibly understand the words in any other
sense than this, — even that our Lord spake them to
his apostles, not as private persons, as Peter, James,
or John, &c., but as apostles, as persons now placed by
him in an office that should always continue in his
Church. So that the promise is made not so much
to the persons of the apostles, as to the office apo
stolical ; or at least to their persons only as vested
with that office, and by consequence to all persons, to
the end of the world, that should ever have that office
conferred upon them.

For our better understanding of this, we must con
sider what it is properly to be an apostle of Christ,
or wherein the office purely apostolical consisted. For
which we must know, that those whom the Scriptures,
and we from them, call apostles, had many extra
ordinary privileges granted to them, which were not
essential to their office, not peculiar to them as apo
stles, but common to them with other disciples, and,
therefore, were to die with them. As for example,
Were they called immediately by Christ himself? So
were the seventy, who were the ear and eye witnesses
of what Christ taught and did. So were many others
as well as they. Were they divinely inspired to speak
all manner of languages; to foretell things to come;
to work miracles to confirm their doctrine ? So were
they which were no apostles, as well as they that were.
'And, therefore, such things as these cannot be looked
upon as any part of the apostolical office, but only as
extraordinary favours and privileges vouchsafed to the
persons of the apostles.

But the office properly apostolical consisted only in

I.] WITH HIS MINISTERS. 7

such things as had an immediate reference to the
propagating, edifying, and governing of the Church in
all ages. Indeed our Saviour himself gives the apo
stles a particular description of their office in the very
commission he here grants them for the execution of
it ; commanding them to convert all nations to his
religion, to administer the sacraments to them, and to
teach them all things that he had commanded them :
under which is contained whatsoever is necessary to
the instruction and government of his Church in all
ages; as the ordaining persons to do it, censuring those
who refuse instruction, comforting and encouraging
those who receive it, and the like. This was properly
the office apostolical ; which, therefore, was not to die
with the persons of the apostles, but was to be trans
mitted by them to all after-ages, as our Lord himself
intimates in the very description of it. For he here
bids his apostles go and make all nations his disciples ;
which, it is plain, the persons he spake these words to
neither did, nor ever could accomplish, being to con
tinue, as we know they did, but a little while upon
earth ; wherein it was impossible for them to go over
all nations ; much more to persuade them all to em
brace the Christian faith. And, therefore, this com
mand itself, as well as the promise, must needs be so
understood, as to be given not only to the persons of
the apostles then present, but to all that should succeed
them in that office to the end of the world. So that
from this very command we reasonably conclude that
these words were meant not only of the apostles them
selves, but of their successors in that office all along,
until all nations have received the Gospel of Christ :
much more if we consider the promise annexed to it,
" And, lo, I am with you alway, even unto the end of the
world ;" which cannot possibly be fulfilled, unless there
be apostles, or persons vested with the apostolical office,
alway unto the end of the world.

Hence, therefore, it was, that the apostles, having
received this command and promise from our Lord,
and understanding from thence that it was his pleasure

8 CHRIST'S PRESENCE [SERM.

that they should transfer their office to all future ages,
by ordaining others into it, took care to do it. For
besides the eleven, to whom these words were spoken,
we find Matthias, Paul, and Barnabas, admitted into
the same office, and expressly called " apostles " as
well as they. So is Epaphroditus, bishop of Philippi,
called by St. Paul himself3. And if we consult the
ancient records of the Church, we shall there find,
that James bishop of Jerusalem, Mark of Alexandria,
Timothy of Ephesus, Titus of Crete, and Clemens of
Rome, were all called " apostles." And as Theodoret

observes, TOVQ rvv Ka\ov^^vov^ ETTKT/COTTOVC ATroaroAouc

on'<yia£ov, " those which we now call bishops, the
primitive Christians called apostles." And so, indeed,
may all bishops, rightly ordained, be called, as having
the same office in the Church which the apostles had.
And, therefore, the office which Matthias was chosen
into is called tiriaKo-m}, " the office of a bishop V Hence
St. Cyprian sometimes calls bishops by the name of
apostles, sometimes apostles by the name of bishops.
And the reason is, because bishops, as St. Jerome ex
presses it, " apostolorum locum tenent," they " supply
the place of the apostles." Hence also, not only St.
Cyprian, but Irena?us and Tertullian assert bishops to
be the apostles1 successors, and reckon up the suc
cession of several of them from the apostles them
selves. And St. Jerome himself, having affirmed all
bishops, of whatsoever city, great or small, to be " ejus-
dem meriti, ejusdem et sacerdotii," he adds, "crcterum
omnes apostolorum successores sunt," " they are all
successors to the apostles."

And, therefore, whatsoever our Lord said to the
apostles, as such, all succeeding apostles, or bishops,
are obliged by it, as well as they : as St. Cyprian ob
served long ago, saying, "Christus qui dicit ad apo-
stolos, ac per hoc ad omnes proepositos qui apostolis
vicaria ordinatione sticcedunt:" for the office is the
same now as it was then. So that in the apostles1

3 Phil. ii. 25. * Acts i. 20.

I.] WITH HIS MINISTERS. 9

clays, and in all after-ages, and in all places of the
world, as the same father words it, " episcopatus unus
est, cujus a singulis in solidum pars tenetur:" "there
is but one episcopacy, but one episcopal office, a part
whereof is wholly possessed by every bishop." Which,
as it quite overthrows the supremacy which the bishop
of Rome pretends to over all other bishops, so it suffi
ciently proves the true sense and meaning of the words
in my text. For seeing the office is still one and the
same now, which it was in the apostles' days, and so
will continue to the end of the world ; seeing also
there always will be such apostles in the Church, our
Saviour, speaking to the eleven as apostles, might well
say, " Lo, I am with you to the end of the world."

Having thus discovered in what sense the apostles
were to continue in the Church to the end of the
world, we are now to consider in what sense our Lord
here promises to be always with them. To find out
which we need not have recourse to the wild and
extravagant opinion of the Ubiquitarians, asserting the
human nature of Christ to be every where present.
Neither is it sufficient to observe that his divine
essence is present with them ; for so it is with every
creature, no creature being able to subsist without it :
whereas our Saviour here promiseth to be with his
apostles in some such peculiar sense, as can belong
only to them, and to them only as his apostles. And
that we might not be mistaken in a matter of such
consequence as this, he himself hath elsewhere ex
plained himself, and left upon record how these words
are to be understood. For as he here promises his
apostles that he will be with them to the end of the
world, so he elsewhere tells them that his Holy Spirit
shall be always with them : " And I will pray the
Father," saith he, "and he shall give you another
Comforter, that he may abide with you for ever, even
the Spirit of truth 5 :" which is the same in effect with
his own being always with them ; for the Spirit pro
ceeding from the Son, as well as from the Father, and

5 John xiv. 16.

10 CHRIST'S PRESENCE [SERM.

being of the same nature and essence with him,
"wheresoever the Spirit is, there is Christ also."
So that, in short, our Saviour here promiseth his
apostles that he will be always with them to the end
of the world by his Holy Spirit accompanying and
assisting of them in the discharge of their apostolical
office. In the discharge, I say, of their apostolical
office ; for we are still to remember what I observed
before, — even that these words were spoken to the
apostles and their successors only as such : and, there
fore, Christ's presence with them by his Holy Spirit,
here promised, cannot be understood only of his illu
minating, or sanctifying, or comforting presence, which
He vouchsafe th to all believers, as well as unto them ;
but it must be understood in such a sense as is proper
to the apostles, pastors, and governors of the Church
in all ages : which, in brief, amounts to no more nor
less than this, even that Christ having constituted such
an office in his Church for the government and edifi
cation of it to the end of the world, he here promiseth
that he himself, by his Holy Spirit, will be always
present at the execution of it, so as to make it effec
tual to the great ends and purposes for which it was
designed.

To explain this more fully to you, it will be neces
sary to instance in the several parts of the apostolical
office, and to show how Christ, according to his promise,
is always present by his Spirit at the performance of
them. Now the first and principal part of this office
is the ordaining others into it, and giving them power
to ordain others, and so successively to the end of the
world ; which is necessarily supposed in the promise
itself, as that without which it could never be fulfilled.

The first, therefore, that were ordained into this
office were ordained by Christ himself. The form
and manner of which ordination is set down 6, where it
is said that Christ, coming to his apostles, said to them,
" Peace be unto you : as my Father hath sent me,

0 John xx. 21, 22.

I.] WITH HIS MINISTERS. 11

even so send I you. And when he had said this, he
breathed on them, and saith unto them, Receive ye
the Holy Ghost :" where we may plainly see how our
Saviour would be with his apostles, after his body was
removed from them, — even by his Holy Spirit, which
he therefore breathes from himself into them, by that
means consecrating them his apostles and vicegerents
upon earth ; telling them withal, that as " the Father
sent him, so he sent them." Whereby he certifies
them, that whatsoever power he had received from the
Father for the instruction and government of his
Church, he now left the same with them, or rather
with the Holy Spirit which he breathed into them :
and, by consequence, that, as he sent them, so were
they to send others, by conferring the Spirit upon
them, and so from one to another all along, that the
Spirit, which they now received, might continue with
them and their successors, and so supply his place upon
earth until his coining again.

Hence the apostles, being thus ordained and in
structed by our Lord, took special care to transfer the
same Spirit to others, which they had received from
him. But this they could not do after the same
manner as Christ had done it to them, even by breath
ing upon them : for that way was peculiar to Christ,
from whom the Spirit proceedeth. Wherefore they,
being doubtless directed thereto by the same Spirit,
transmitted it to others by laying their hands upon
them ; which was the old way that had been used in
the Church before : for so Moses communicated the
spirit of wisdom to Joshua, thereby constituting him
his successor in the government of Israel, even by lay
ing his hands upon him 7. Thus Paul and Barnabas
were ordained by the special appointment of the Holy
Ghost himself8. For it is said, that they, having
" fasted and prayed, laid their hands upon them," and
so sent them out : who, thereupon, are said in the next
verse to be sent by the Holy Ghost; it being now

7 Deut. xxxiv. 9. 8 Acts xiii. 3.

12 CHRIST'S PRESENCE [SERM.

conferred upon them by the imposition of hands.
Thus St. Paul communicated yama/na TOV Geou, as he
calls it, the gift of the Spirit unto Timothy 9. And
wheresoever we read that the apostles ordained any,
they still did it after this manner, — even by laying
their hands upon them : and that too, whether they
ordained them into their whole office, or else into any
part of it. For the whole care of the Church being
committed unto them, they had power to constitute
what officers they thought fit under them. But still
they did it by laying their hands upon them, and so
communicating of the same Spirit unto them, which
they had received from Christ. As when they found it
necessary to have deacons in the Church, to take care
of the widows, they ordained them by laying their hands
upon them ', thereby transferring so much of the Spirit
upon them, as was necessary for that office. And
when they afterwards saw it very necessary that there
should be other officers in the Church, which we now
call presbyters, that should have power under them to
preach the Gospel, and administer the sacraments, in
places where they themselves could not be always
present ; upon these also they laid their hands, and by
that means communicated so much of the Spirit unto
them as was necessary for the due and effectual
execution of the said office.

Thus, therefore, it is, that the apostolical office hath
been handed down from one to another ever since the
apostles' days to our time, and so will be to the end of
the world, Christ himself being continually present at
such imposition of hands ; thereby transferring the
same Spirit, which he had first breathed into his
apostles, upon others successively after them, as really
as he was present with the apostles themselves, when
he first breathed it into them. Insomuch that they who
are thus ordained are said to be made bishops by the
Holy Ghost himself, as well as the apostles were 2.
By which means the Holy Catholic Church always hath

9 2 Tim. i. 6. ' Acts vi. 6. 2 Acts xx. 28.

I.] WITH HIS MINISTERS. 13

been, and still is, truly apostolical, as it is called in the
Nicene Creed. And the several parts of the apostolical
office are now as effectually performed by their suc
cessors, and others ordained under them, as they were
while the apostles themselves lived. For it was not
the persons of the apostles, but their office, influenced >
and assisted by the Spirit of God, that made the
sacraments they administered to be valid, and their
preaching the Gospel so prevalent upon those that
heard it. Though Paul himself planted, and A polios
watered, it was God only that gave the increase.

And so it is to this day : all the efficacy that there
is, or can be, in the administration of any ecclesiastical
office, depends altogether upon the Spirit of God going
along with the office, and assisting at the execution of
it. Without which the sacraments we administer
would be but empty signs, and our preaching no more
than beating of the air. Whereas, on the other side,
Christ, according to his promise, being always present
by his Holy Spirit at the administration of the several
offices which he has ordained in his Church, they can , ^
never fail of their designed effect, if the persons to_
whom they are administered be but rightly disposed
and qualified for it. By this means they that are duly
baptized are " born again, not only of water, but of the
Spirit also3," and so, together with the "washing of
regeneration, they have the renewing of the Holy
Ghost4." Hence also, in the sacrament of the Lord's
Supper, the worthy receiver does really by faith partake
of the mystical body and blood of Christ, and of such
influences of the Holy Spirit as shall enable him to
walk as becomes a member of Christ. And whenso
ever we read, preach, or publish the Gospel as Christ
taught it, the Holy Spirit goes along with it, so that it
becomes the power of God unto salvation to every one
that believeth. And seeing our Lord thus continually
accompanies the apostles and their successors, so as to
vouchsafe his Spirit to those on whom they lay their

3 John iii. 5. 4 Tit. iii. 5.

14 CHRIST'S PRESENCE [SERM.

hands, and to co-operate by the same Spirit with those
who are so ordained by them, in their administration
of the word and sacraments ; hence he may well be
said to be always with them, according to the promise
he makes them in my text.

But besides that imposition of hands, whereby the
apostles transmitted the Spirit they had received, to
gether with their apostolical office, down to succeeding
ages, we find them sometimes laying their hands on
believers baptized, that thereby the Holy Ghost might
come upon them, not with respect to any office, but
only to confirm and strengthen them in the Christian
faith.

For when the Samaritans had received the word of
God, and were baptized by Philip, who was no apostle,
but only a deacon, the apostles at Jerusalem, hearing
of it, sent Peter and John unto them, who having " laid
their hands upon them, they received the Holy Ghost 5."
Philip, indeed, having had the apostles' hands laid upon
him, had thereby received power to baptize them with
water and the Holy Ghost ; but it seems he had no
power to lay his hands upon them, and by that means
to confer any greater measure of the Spirit upon them.
No, that was to be done only by the apostles them
selves ; who, therefore, sent two of their own body as
far as from Jerusalem to Samaria on purpose to do it:
which certainly they would never have done, had this
been an useless ceremony, or if Philip, or any one
under an apostle, could have done it. So that this
instance is of itself sufficient to prove that this was an
act peculiar to the apostolical office ; and that our
Saviour, according to his promise, was really present at
the performance of it ; seeing the apostles had no
sooner laid their hands upon them, but they imme
diately received the Holy Ghost. Another instance
of the same nature we find 6, where St. Paul, being at
Ephesus, and finding some disciples there baptized only
with the baptism of John, he laid his hands upon them,
and so they received the Holy Ghost.

5 Acts viii. 17. 6 Acts xix. 6.

I ] WITH HIS MINISTERS. 1 5

Hence the Catholic Church, in all ages, hath not
only retained this apostolical rite, which we now call
Confirmation, but hath always esteemed it an essential
part of the apostolical office, and therefore to be per
formed by none but the apostles themselves and their
successors to the end of the world. And therefore it
was the ancient and constant custom of the primitive
Church, as it is ours, for the bishop of every diocese to
go into the lesser cities and villages belonging to him,
and there lay his hands upon those who were baptized
by priests or deacons, that they might receive the
Holy Ghost ; as we learn from St. Jerome himself,
whose words are, " Non abnuo hanc esse ecclesiarum
consuetudinem, ut ad eos qui minoribus urbibus per
presbyteros et diaconos baptizati sunt, episcopus ad
invocationem Sancti Spiritus inanum impositurus ex-
currat."

And, therefore, how any bishops in our days dare/* * y
neglect so considerable a part of their office, I knowv/
not; but fear they will have no good account to give
of it, when they come to stand before our Lord's
tribunal. And, as for others, who, contrary to the
practice of the primitive Christians, either refuse or
neglect Confirmation, when they may have it admi
nistered to them, they have just cause to suspect that '
they have no good sense of religion, nor regard for the
gifts and graces of the Holy Spirit ; for, if they had,
they would use all means for the attainment thereof;
especially this, which hath been found effectual for
that end by the Catholic and Apostolic Church in all
ages, where persons have been duly prepared for it :
our Lord being, according to his promise in my text,
always present at the performance of this, as well as of
any other part of the Apostolical Office.

There is one thing still behind, which we must by
no means omit, especially upon this occasion ; and that
is, the power of governing the Church, which our Lord
left with his apostles and their successors to the end
of the world ; but so that he, according to his promise,
is always present with them at the execution of it.

16 CHRIST'S PRESENCE [SERM.

For this power is granted to them in the very charter
to which this promise is annexed ; for here our Lord
gives them commission not only to baptize, but like
wise to teach those who are his disciples to observe
whatsoever he had commanded. Whereby they are
empowered both to declare what are those commands
of Christ which men ought to observe, and also to use
all means to prevail upon men to observe them : such
as are, correcting and punishing those who violate,
rewarding and encouraging those who keep them.
But our Saviour's kingdom being, as himself saith,
not of this world, but purely spiritual, he hath autho
rized his substitutes in the government of it to use
rewards and punishments of the same nature ; even to
admonish delinquents in his name to forsake their
sins ; and if they continue obstinate, and neglect such
admonitions, to excommunicate, or cast them out of
his Church ; and, upon their repentance, to absolve
and receive them in again. This power our Saviour
first promised to St. Peter, and in him to the rest of
the apostles 7. But it was not actually conferred upon
them till after his resurrection, when, having breathed,
he said unto them, " Receive ye the Holy Ghost :
whose soever sins ye remit, they are remitted unto
them ; and whose soever sins ye retain, they are re
tained 8." As if he should have said, I, the Son of
man, having power upon earth also to forgive sins, do
now commit the same to you ; so that whose sins
soever are remitted or retained by you, are so by me
also. From whence it is plain, both that the apostles
received power to remit and retain sins, and that Christ
himself concurs with them in the exercise of that
power; and how he doth it, — even by his Holy Spirit
now breathed into them.

To explain the full extent and latitude of this power
would require more time than can be allowed upon
this day, whereon it is to be exercised : and, therefore,
I shall observe only two things concerning it ; whereof

7 Matt. xvi. 19. 8 John xx. 22, 23.

I.] WITH HIS MINISTERS. 17

the first is, that how great soever the power be, which
our Lord committed to his apostles, and their suc
cessors, for the government of his Church in all ages,
it is but ministerial, — they act only under him as his
ministers and stewards, and must one day give an
account to him of all their actions. Yea, whatsoever
power they have of this nature, it is still his power in
their hands ; they derive it continually from him, who
is always present with them : and therefore, as they
themselves need to have a care how they exert this
power, or neglect the exerting of it, so others had
need to take care, too, that they neither resist nor
despise it.

The other thing I would observe unto you is, that, for
the better execution of this power, it hath been the
constant custom of the apostles, and their successors
in all ages, to visit the Churches committed to their
charge ; to inquire into the faith and manners both of
the clergy and laity that are under them ; and to use
so much of their authority, and give such orders, as
they found necessary for the due observation of their
Lord's commands. Thus we find the apostles fre
quently visiting the Churches they had planted ; and
St. Paul particularly keeping a solemn visitation at
Miletus, where he sent for the elders of Ephesus, and
of all Asia (as Irenocus affirms, and the context itself
proves), and summoned them to appear before hin?
there, where he gave them many apostolical admoni
tions and directions how to feed the flock, over which
the Holy Ghost had made them overseers 9. After
wards we find it recorded in ecclesiastical history, that
St. John often visited the Asiatic Churches, as his
peculiar province. And I do not question but where
we read of Pinytus, Bishop of Gnossus, and Dionysius
of Alexandria, laying their commands upon their clergy,
in the first ages of the Church, it was at such a visita
tion as this : and we cannot doubt of St. Cyprian's
care in this particular, so long as he resided upon his

9 Acts xx. 28.

18 CHRIST'S PRESENCE [SERM.

bishopric, seeing that in his very recess, when he was
forced to retire, he visited them, as himself saith, by
his letters, sending several both to the clergy and laity,
still extant in his works; wherein he sometimes re
proves, sometimes admonishes, and directs them how
to carry and behave themselves in that juncture.

Indeed, this is so necessary to the discharging of the
episcopal or apostolical office, that it cannot be ima
gined that ever any conscientious bishop durst neglect
it ; insomuch that, in several ages after the apostles,
we have no ecclesiastical law, or canon, as I remember,
about episcopal visitations ; because there was no need
of them till about the sixth or seventh century, when
there were several canons made concerning the time
and manner of keeping them : as the sixth council at
Aries decreed, that every bishop should go about his
diocese once every year. Ivo quotes an ancient canon
of the second council at Seville, that every bishop
shall once a year go about his diocese, and confirm and
teach the people. The second council at Braga in
Portugal decreed, that bishops in their visitations
should instruct their clergy how to administer the
sacrament. The fourth at Toledo, that they shall then
inquire into the fabric of their several churches, and
examine what repairs they wanted. Another at Au
gusta Vindelicorum, or Ausburg, as some think, as others
at Ratisbon, in Germany, decreed, that when the bishop
goes about his diocese to confirm the people, the
presbyters shall be always ready to attend him. There
are several other canons, enjoining bishops to visit at
least once a year, and directing them what to do at
their visitations ; but none, that I know of, that they
shall visit in general : the Church taking it for granted
all along that no bishop would totally omit so necessary
a part of his duty, but would some time, and after
some manner or other, visit the diocese that belonged
to him : which certainly none can choose but do, who
considers either the account he must one day give of
his stewardship, or the encouragement our Lord him
self has given him to do it, in that he hath promised

I.] WITH HIS MINISTERS. 19

to be always with him in the discharge of his office,
saying to his apostles, and their successors for ever,
" Lo, I am with you alway, even unto the end of the
world."

Now the promises being duly weighed, even that
our Lord himself is always present by his Holy Spirit
with his apostles and their successors in the execution
of the apostolical office, many useful inferences might
be thence deduced. I shall instance in some few,
which I hope will not be altogether unworthy of your
consideration at this time.

Hence, therefore, in the first place, I observe how
much we are all bound to acknowledge the goodness,
to praise, magnify, and adore the name of the most
high God, in that we were born and bred, and still live
in a Church, wherein the apostolical line hath through ', ;, f. •

all ages been preserved entire, there having; been a

• e \, i • v, • •*. i \ir

constant succession or such bishops in it, as were truly -

and properly successors to the apostles, by virtue of
that apostolical imposition of hands, which being begun
by the apostles, hath been continued from one to
, another, ever since their time down to ours. By
which means the same Spirit, which was breathed by
our Lord into his apostles is, together with their office,
transmitted to their lawful successors, — the pastors and
governors of our Church at this time, and acts, moves,
and assists at the administration of the several parts of
the apostolical office in our days as much as ever.
From whence it follows, that the means of grace, which
we now enjoy, are in themselves as powerful and
effectual as they were in the apostles' days ; and if
they prove not always so successful now as they were
then, that cannot be imputed to any want of efficacy
in them, but to some defect or other in those who use
them ; for they who are duly prepared, cannot but
always find the same effect from them, because there
is always the same cause, — even the Spirit of God
moving upon his word and sacraments, when admi
nistered by our Church, as well as when administered
by the apostles, to whom it was first given.

c 2

20 CHRIST'S PRESENCE [SERM.

And here it may not be amiss to observe, what I
have often thought of, not without admiration, how
strangely the spirit of the apostles hath run through cur
Church, all along, ever since the Reformation, diffusing
itself from the head, which first received it, into all her
real members : as may easily be seen, not only in the
discipline of our Church, but likewise in its doctrine,
manner of worship, patience under sufferings, universal
charity, and particularly in its loyalty and submission
to the civil magistrate ; which the apostles, assisted by
the Spirit of God, did not only press upon others, but
practised themselves. And the same Spirit hath en
abled our Church constantly to do the same : inso
much that malice itself could never fasten any thing
of rebellion upon our Church, as now constituted, nor
upon any of her members that lived faithfully in her
communion. Many of them have suffered imprison
ment, sequestration, yea, martyrdom itself, as the apo
stles did ; and yet all have been as free from rebellion
and treason as they were : which to me is a great
instance of the same Spirit still working in our Church,
which wrought so effectually upon them.

And this I verily believe is the great reason why
the devil hath such a spite at our Church, still stirring
up adversaries of all sorts against it : papists on the
one hand, and sectaries on the other, and all, if pos
sible, to destroy it : even because the Spirit which is
ministered in it is so contrary to his nature, and so
destructive of his kingdom, that he can never expect
to domineer and tyrannize over the people of the land,
so long as such a Church is settled among them, and
they continue firm to it. And therefore, seeing he
cannot, by all his secret plots and contrivances, totally
overthrow it, he still uses the utmost of his skill and
power to draw as many as he can from its communion,
and so make them schismatics ; that so being sepa
rated from the body, they may net partake of the Spirit
that is in it, nor, by consequence, receive any benefit
from this promise of our blessed Saviour to the go
vernors of the Catholic and Apostolic Church in all

I.] WITH HIS MINISTERS. 21

ages, "Lo, I am with you alway, even unto the end
of the world."

The next tiling I would observe unto you, from
what we have now discoursed of, concerns us of the
clergy, who are entrusted witli any par! of the aposto
lical office. For being ordained by those who suc
ceeded the apostles in a direct line, by the imposition
of their hands upon us, we received not only power to
administer the word and sacraments, but likewise the
Spirit of Christ to accompany and influence such
administrations : by whom, therefore, Christ himself
is always present with us, whensoever we are em
ployed in the work that he hath set us. Which
consideration, methinks, should strike an awe and
terror into us, and make us dread the thoughts of
doing the work of our Lord negligently. And there
fore, whether we minister unto him in the public
liturgy of our Church, read or preach his holy word,
or administer his blessed sacraments, let us all be
persuaded to have an especial care that we do it not
after a careless or perfunctory manner, but with all
that reverence and godly fear, with that earnestness
and devotion, with that seriousness and intention of
mind, as becomes those who believe that our Lord
himself is always present with us, not only to take
notice of what we do, but to bless and sanctify it to
the salvation of men's immortal souls.

Hence also it concerns us all, to carry and behave
ourselves at all times, to the utmost of our power, as
becometh the ministers of Christ ; to whom the eternal
Son of God hath vouchsafed so high an honour, as not
only to employ us in his own immediate service, but
likewise to reside himself continually with us. And
therefore, seeing he is pleased to honour us with his
own presence, let us endeavour to honour him too, by
walking in holiness and righteousness before him all
the days of our life. Especially, let us take all the
care we can to avoid whatsoever is offensive to him,
or unworthy of that high and heavenly calling in
which he hath placed us. It is true, the efficacy of

22 CHRIST'S PRESENCE [SERM.

* the word and sacraments is not impeded by the
wickedness or unworthiness of him by whom they
are administered, as our Church hath rightly deter
mined ; because that depends not upon the person,
but the office, and Christ's promise to it. But, how
soever, it behoves us, who attend continually upon
him, to walk in all the commandments of the Lord
blameless ; lest otherwise we bring a scandal upon
our profession, and give too much occasion to the
enemies of our Lord to blaspheme his most sacred
name: especially considering what a sad and dismal
thing it would be, if we, who are employed by Christ
to persuade others to obey his gospel, should not obey
it ourselves, and so not save ourselves as well as those
that hear us; but be instruments in God's hand to
bring others to heaven, and yet we ourselves be cast
down to hell : which is not only possible, but im
possible to be avoided, unless we look very narrowly
to ourselves. I am sure St. Paul thought so, and
therefore saith, " I keep under my body, and bring it
into subjection, lest that by any means when I have
preached to others, I myself should be a castaway '."
And if so great an apostle was forced to take so
much pains with himself, lest, when he had preached
salvation unto others, he himself should not attain it,
what cause have you and I to do so ! But our com
fort is, that our Lord is always present with us ; and,
therefore, we can never want assistance from him, if
we be not first wanting to ourselves.

Hoping, therefore, that this consideration of Christ's
promise to us will have its desired effects upon us of
the clergy, I shall in the next place show what use
others also may, and ought to make of it : and for
that end, shall apply myself unto you all. Seeing,
therefore, that our Lord hath promised to be with his
apostles and their successors to the end of the world ;
seeing the succession of the office apostolical hath
without interruption been continued in our Church

1 1 Cor. ix. 27.

I.] WITH HIS MINISTERS. 23

to this day; and seeing, therefore, that Christ, accord
ing to his promise, is alway present by his Holy Spirit
at the word and sacraments, as administered by our
Church, to quicken, actuate, and make them effectual
to the salvation of our souls ; hence in his name, and
for his sake, and your own too, I humbly pray and
beseech you all, that you would take all the oppor
tunities you can to meet your Lord and Saviour in
the public offices of the Church, to which he hath
thus promised his peculiar presence. And think it
not enough to be there ; but consider all the while in
whose presence you are, and deport yourselves accord
ingly. And while we read or preach the Gospel, call
upon you, exhort and pray you to observe whatsoever
Christ hath commanded, still remember the apostle's
words, that " we are ambassadors for Christ, as though
God did beseech you by us : we pray you in Christ's
stead, be ye reconciled to God2." And, therefore,
receive it not as the word of man, but, as it is indeed,
the word of God himself.

Above all things, take heed that you have not
men's persons in admiration, so as to think the word
and sacraments one jot the better or worse, because
administered by one person rather than another. For
they that do so, it is evident, regard the person
more than the office ; and then it is no wonder if they
receive no benefit or advantage from it. For all the
hopes and expectations that we have, or can have,
from the exercise of any ecclesiastical office, by whom
soever performed, are grounded only upon Christ's
promise to the office itself, — to be present "with it by
his Holy Spirit ; without which all the fine words and
phrases in the world can never mortify one lust, nor
convert one soul to God and goodness. And there
fore ye, whensoever you address yourselves to the
public prayers of our Church, to hear God's word read,
or preached, or to receive the holy sacrament, still
keep the eye of your faith fixed upon Christ, as there

2 2 Cor. v. 20.

24 CHRIST'S PRESENCE [SERM.

really present according to his promise, ready to dis
pense his heavenly blessings by his Holy Spirit, work
ing together with the ordinance, to make it accomplish
the end of its institution, — even your sanctification in
this world, and your eternal salvation in the world to
come. Do but observe these few rules, in all your
solemn devotions, as performed by that part of the
Catholic Church, which by the blessing of Almighty
God is settled amongst you ; and then I dare assure
you, in the name of my Lord and Master Jesus Christ,
that you will all experience the truth of what you
have now heard, — even that Christ is always present
with his apostles in the discharge of their office to the
end of the world.

Moreover, from the premisses duly weighed, you may
all very easily observe what reason you all have to
continue stedfast in the communion of our Church,
wherein the word and sacraments are so powerfully
and effectually administered ; and not to deviate from
her, either into popery on the one hand, or schism on
the other. For, as to popery, although we do not
deny but that the apostolical succession hath been
continued in the Church of Rome ; yet we cannot but
affirm also, that they have made very bad use of it, or
rather have most egregiously abused it ; having clogged
the several offices with so many superstitious cere
monies, that they quench the Spirit which should
enflame and quicken them, or else perform them so
imperfectly and irregularly, that they are not the same
that were instituted by Christ, and so not capable of
having this promise fulfilled to them. I shall instance
only in two, — the reading of the Scriptures, and the
sacrament of the Lord's Supper.

As for the first, the public and solemn reading of the
word of God, by a minister of Christ, lawfully ordained
and appointed thereunto, I look upon it as a thing of
much greater consequence than it is commonly thought
to be ; yea, I cannot but reckon it amongst the most
useful and prevalent means of grace that we do or can
enjoy. For although it be our duty to read the Scrip-

I.] WITH HIS MINISTERS. 25

tures in private (which I hope you all do), yet none of
you but may find by experience, that a chapter once
read in public, as before described, is of greater force,
and makes deeper impressions upon you, than if you,
run it ten times over by yourselves. And the reason
is, because the same Spirit, which indited the Scrip
tures, accompanies such solemn reading of them, and
sets it home upon the hearts and consciences of them
that hear it. So that besides the majesty and autho
rity that appears in the Scriptures themselves, as they
are the very word of God, much more than any ex
position of them can be ; there is likewise at such a
time the power and efficacy of the Spirit of Christ then
present, to press and enforce it upon the minds of all
such as duly attend to the reading of them. But now,
in the Church of Rome, all this is lost. For although
they read the Scriptures indeed, yet they read them as
they do their prayers, — in an unknown tongue, at least
to the greatest part of the congregation, and commonly
to the very reader himself. By which means the
people are deprived not only of the Scriptures them
selves, but likewise of the assistance of God's Spirit,
which otherwise would accompany the reading of them.
For, as they order the matter, the Spirit of God him
self cannot make his own word effectual to their sal
vation without a miracle. He must first give them
the gift of tongues, and make them understand a lan
guage they never learned, before it is possible for him
to make his own word of any use or advantage to
them. For he never works upon our minds but in a
way suitable to our natures, as we are rational creatures,
so as first to clear up our apprehensions of the good
he propounds to us, and so incline our wills to the
embracement of it. But where the word of God is
propounded in an unknown tongue, it is impossible for
the people to have any apprehensions of it at all, for
the Spirit of God to work upon, and to clear up so as
to influence the will by them. By which means the
word of God itself is made of little or no effect to
those who live in the communion of that Church.

26 CHRIST'S PRESENCE [SERM.

The same reason holds good also as to the sacrament
of the Lord's Supper, as administered by the Romish
Church. For the whole office belonging- to it is wrapped
up in a language the people do not understand, and
therefore know not what the priest saith, nor whether
he consecrates the host or no ; only they see him per
form a great many ceremonies as unintelligible as the
language he speaks, and at length he puts a wafer into
their mouths. Now what is there in all this that the
Spirit of God can make use of to the comfort and edi
fication of the people ; especially considering that the
priest intends not to minister the Spirit of Christ unto
them, but only his real body, as they are bound to be
lieve the wafer to be? But if it was possible, — as it
neither is, nor can be, — to convert the bread into the
body of Christ, and give it to the people, what good
could that do them, if abstracted from the Spirit ? For,
as our Lord himself saith, " It is the Spirit that quick-
eneth ; the flesh profiteth nothing 3." But after all
this, I do not see how the promise of the Spirit can
belong to the sacrament, as they manage it. For the
promise is made not to any one part of it as distinct
from the other, but to the whole, as it was instituted
by Christ. And where the institution is not rightly
observed, neither can the promise annexed to it be
performed. But it is plain that our Saviour instituted
the cup as well as the bread : and it is as plain that
the Church of Rome administers the bread only, and
not the cup. And, therefore, they, by depriving the
people of one half of the Communion, do thereby de
prive them of the comfort and benefit of the whole.

And, therefore, were there no other, as there are
many arguments to deter sober and considering men
from the communion of that Church, this, one would
think, is of itself sufficient to do it, — even because
those great means of grace, the word and sacrament
itself, are so administered by it as to be made of no
use at all to the people.

3 John vi. 63.

I.] WITH HIS MINISTERS. 27

And as for schism, they certainly hazard their salva
tion at a strange rate, who separate themselves from ni r> *.
such a Church as ours is, wherein the apostolical sue-' '
cession, the root of all Christian communion, hath been;
so entirely preserved, and the word and sacraments
are so effectually administered ; and all to go into such
assemblies and meetings, as can have no pretence to
the great promise in my text. For it is manifest that
this promise was made only to the apostles and their
successors to the end of the world. Whereas in the
private meetings, where their teachers have no apo
stolical or episcopal imposition of hands, they have no
ground to pretend to succeed the apostles, nor, by con
sequence, any right to the Spirit which our Lord here
promiseth ; without which, although they preach their
hearts out, I do not see what spiritual advantage can
accrue to their hearers by it. And, therefore, what
soever they may think of it, for my own part, I would
not be without this promise of our Saviour for all the
world, as knowing, that not only myself, but the whole
Catholic Church, is highly concerned in it; it being by
virtue of this promise, that the Church is continually
acted, guided, and assisted by the Spirit of God, and so
the ordinary means of grace are made effectual to sal
vation ; which otherwise would be of no force or effi
cacy at all. And, therefore, to speak modestly, they
must needs run a very great hazard, who cut themselves
off from ours, and, by consequence, from the Catholic
Church, and so render themselves uncapable of receiv
ing any benefit from this promise, or from the means
of grace which they do or may enjoy.

Upon these, therefore, and such like considerations,
which this text will readily suggest to your serious and
more retired thoughts, I humbly advise and beseech
you all in the name of Christ your Saviour, and as you
do tender your salvation by him, that you would not
hearken unto those who go about to seduce you from
our Church, but that you would continue firm and
faithful to it. For so long as you do so, I dare under
take for you, that you are in the ready way to heaven.

28 CHRIST'S PRESENCE [SERM.

But if you once forsake that, whither you will next go
I know not ; no, nor you neither.

But when I speak of your continuing firm and faith
ful to our Church, I do not mean that you should only
talk high for her, much less inveigh against her adver
saries, or damn all those who are not of her commu
nion ; for this is contrary to the Divine and apostolical
Spirit that is in her, which is a Spirit of meekness, and
soberness, and charity. But my meaning is, that you
firmly believe whatsoever she, from the word of God,
propounds as an article of faith ; and faithfully perform
whatsoever she, from the same word, requires as a ne
cessary duty to God or man ; and, by consequence, so
live in the communion of our Church, as to live up to
the rules and constitutions of it.

And O that all we, who are here present, and all
that profess to be of our Church, wheresoever they are,
would for the future do so ! What an holy, what an
happy people should we then be ! how pious towards
God, how loyal to our sovereign, how just and chari
table towards all men ! This would be the way to
convince our adversaries of their errors and mistakes,
when they see how far we excel them in virtue and
good works : and this would be the way, too, to secure
our Church against all the attempts that men or devils
can make upon her. For then our Lord himself would
delight to dwell amongst us, and be always present with
us, not only by his Spirit, but likewise by his power
too. And if he be with us, we need not fear what
flesh can do against us : so that we may lay it down as
a most certain truth, that our Church can never be de
stroyed but by itself. For if we do not first fail of per
forming our duty unto him, be sure Christ will never
fail of performing his promise unto us. But how proud,
how malicious soever our adversaries are, and whatso
ever designs they may carry on against us, " he that
sitteth in the heavens will laugh them to scorn; our Lord
will have them in derision :" lie will abate their pride,
assuage their malice, or else confound their devices, so
as to make them fall themselves into the same pit that

I.] WITH HIS MINISTERS. 29

they dig for others. And notwithstanding all their
endeavours to the contrary, he will settle our Church
upon such foundations, that the gates of hell itself shall
never be able to prevail against it. Neither will he
only continue his Church to us, but likewise his Spirit
to our Church, so as always to perform this promise in
my text; "Lo, I am with you alway, even unto the
end of the world. Amen."

O blessed Jesu ! thou eternal Son of God ; to whom
with the Father and the Holy Spirit, be everlasting
honour, praise, and glory, from this time forth and for
evermore.

SERMON II.

CHRISTIANITY AN HOLY PRIESTHOOD.

1 PET. ii. 5.

" Ye also, as lively stones, are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices, acceptable to God by
Jesus Christ."

WHEN the Lord, the Lord God omnipotent, had by
the word of his power commanded all things out of no
thing, it is written, " That God saw every thing that he
had made, and behold it was very good'." Every thing
was just as he would have it, exactly fitted to the ends
and uses for which he designed it ; and therefore it
was very good in his sight, or he was much pleased
with it ; and so he hath been ever since with all
things in heaven, except the apostate angels ; every
thing else moving and acting there continually accord
ing to his will and pleasure. Neither is there any
thing that he hath made upon earth, but what is very
good in his eyes, so that he is infinitely pleased with it,
except mankind ; who, being fallen from their first
estate, are so far from being very good, that they are
very bad in the sight of God, — as bad as bad can be :
for it is written, " God saw that the wickedness of
man was great in the earth, and that every imagina
tion of the thoughts of his heart was only evil continu-

1 Gen. i. 31.

CHRISTIANITY AN HOLY PRIESTHOOD. 31

ally 2." This is the case of man in general, even of all
mankind, from first to last. There never was a mere
man, from the fall to this clay, that was every way such
as God made him ; and, therefore, never one, that did
any one thing that in itself was perfectly good in the
sight of God, and so pleasing or acceptable unto him.
But the whole race of mankind being corrupted in all
the faculties of their souls and members of their bodies,
and always, therefore, acting irregularly and contrary
to the will of God, he is alway displeased with them,
and with every thing they think, or speak, or do of
themselves, or by their own natural powers. So that
he might justly have condemned them all to the same
everlasting fire, " that is prepared for the devil and his"
apostate " angels ;" and would certainly have done it,
but that he knew how to advance the glory of his
goodness and truth, in restoring them to a capacity of
pleasing him again, and enabling them accordingly to
do so, if they will, and to be willing also to do it.

This is a mystery that is beyond the reach of human
understanding; neither could any man have thought
it possible, if God had not revealed it in his holy word :
but now that we have his word for it, we have surer
grounds to believe it, than we have to believe any
thing that wre ourselves can understand. From whence
we may see how much we ought to value the Holy
Scriptures, and likewise how far the Christian exceeds
all other religions : for though all sorts of people
profess some kind of religion, whereby they hope to
please the god they worship ; yet none have any sure
ground to believe they worship the true God, nor to
hope that he will be pleased with what they do, but
only they who believe the Holy Scriptures both of the
Old and New Testament to be given by his inspiration ;
which seeing none but Christians do, none but they
can be ever certain that any thing they do is pleasing
unto God : but they may be certain of it, and ought to
be so, in that they have the way and manner how to

2 Gen. vi. 5.

32 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

do it most plainly revealed to them by God himself in
many places of his Holy Scriptures, and particularly in
that which I have now read.

The apostle writes this epistle to the elect, or saints
of God. And having in the first chapter put them in
mind how they became such, even by being born again
by the word of God3, in this he adviseth them as
" new-born babes to desire the sincere milk of the same
word," that as they were born, " so they may grow by
it V " If so be," saith he, " ye have tasted that the
Lord is gracious 5." For if they had once tasted of it,
as be sure they had, they could not but long for more
of the grace of Christ, here called the Lord, as appears
from the following words ; " To whom coming, as unto
a living stone, disallowed indeed of men, but chosen of
God, and precious, ye also, as lively stones, are built
up a spiritual house." For the Church being wholly
built upon Christ, and all our hopes of salvation depend
ing upon him ; for the better strengthening and con
firming our faith in him, he is often spoken of in
Holy Writ under the name and notion of a rock, or
stone. " Behold," saith God by the prophet, " I lay in
Zion for a foundation a stone, a tried stone, a precious
corner stone, a sure foundation : he that believeth in
him shall not make haste," or "be confounded 6." And
" the stone," saith David, " which the builders refused,
is become the head of the corner 7." For that this stone
is Christ, appears from the many places in the New
Testament, where these words are applied to him,
not only by his apostle 8, but by Christ himself9. And
to this the apostle alludes in this very place, saying,
" To whom coming, as unto a living stone, disallowed
indeed of men, but chosen of God, and precious:"
which is the same in effect with his being " refused of
the builders, but chosen of God to be the head of the
corner." The corner, or foundation-stone, upon which

3 Ver. 21. 4 Ver. 2.

5 Ver. 3. 6 Isa. xxviii. 16. Rom. ix. 33.

7 Ps. cxviii. 22. 8 Acts iv. 11. 1 Pet. ii. 7.

u Matt. xxi. 42. Mark xii. 10. Luke xx. 17.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 33

the whole fabric resteth. " For other foundation can
no man lay than that is laid, which is Jesus Christ V

But the apostle here calls him a " living stone," to
show that this is only a metaphorical expression, denoting
his firmness and stability, together with the great need
there is of him in erecting the house here spoken of:
but that he is not such a stone as those we see upon
earth, that are all without sense and life, but a " living-
stone ;" a stone that hath life in itself, and gives life to
all that come unto him, and are built upon him. And,
therefore, the apostle having said, "To whom coming
as to a living stone," he adds, " Ye also as lively," or
rather as living " stones, are built up a spiritual house."
He is such a living stone himself, that he makes them
also, who come unto him, to be so : who, therefore,
as such, are built up a spiritual house ; an house of
God, a temple wherein the living God himself is
pleased to dwell ; according to that of the apostle to
the saints at Corinth, " Know ye not that ye are the
temple of God, and that the Spirit of God dwelleth in
you - ?" And to those at Ephesus, " Now therefore
ye are no more strangers and foreigners, but fellow-
citizens with the saints, and of the household of God ;
and are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner
stone ; in whom all the building fitly framed together,
groweth unto an holy temple in the Lord : in whom
ye also are builded together for an habitation of God
through the Spirit 3." Whence we see, that the whole
communion of saints, the body of Christ, are the
spiritual house spoken of in my text; the house of God,
or his habitation, by reason of his Spirit dwelling in
them. And, therefore, they are all of the same house
hold, the " household of God," as it is here called ; and
elsewhere, " the household of faith 4 :" because it is by
faith that they are built upon Christ, the foundation of
this house. Hence it is that they are all advised " to

1 1 Cor. iii. 11. 2 1 Co*, iii. 16; vi. 19,

3 Eph. ii. 19—22. " Gal. vi. 10.

D

34 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

build up one another in their most holy faith V And
the apostle often speaks of edifying the Church, edify
ing the body of Christ, edifying one another in love,
that " all things may be done to edifying," and the like.
All which expressions have relation to this spiritual
house, denoting the necessity of our being edified, or
built up, in faith and love, so that we may be real parts
of it, and grow up into a holy temple in the Lord.

But in every temple of the Lord it is necessary that
there be likewise a priesthood to offer sacrifices suitable
to such a temple. And so there is here : for the
apostle having said, that the saints are a "spiritual
house," or temple, he adds, that they are also an " holy
priesthood." As they are the " living stones " of which
this temple is composed and consisteth, so they are
likewise all of the order of priesthood ; "an holy priest
hood," proper for such an house, where the most holy
God resideth. This was first revealed in the Old
Testament, where God said, "his people should be
unto him a kingdom of priests 6." A kingdom where
in all the subjects are both " kings and priests ;" or, as
St. Peter a little after my text expresseth it, a " royal
priesthood 7." And how they come to be so we learn
from St. John, saying, that "Jesus Christ hath made
us kings and priests to God and the Father8." As he
gives his saints a kingdom, so he consecrates them all
to be priests : not such as were under the law, when
the priesthood was confined to one family, and offered up
only carnal sacrifices; but they are an " holy priesthood,"
ordained to " offer up spiritual sacrifices, acceptable to
God by Jesus Christ."

For the understanding of which words it will be
necessary to consider, what sacrifices they are which
the saints offer up to God ; wherefore they are called
spiritual sacrifices; and that these spiritual sacrifices
are acceptable to God by Jesus Christ.

First, therefore, a sacrifice, in general, is properly

' Jude 20. 6 Exod. xix. 6.

7 1 Pet. ii. 9. 8 Rev. i. 6 ; v. 10.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 35

something that we give or offer to God of our own.
For, though we have nothing but what he first gives
to us, yet when he hath given it to us, we have a civil
right to it ; it is our o\vn in respect of all other men :
but when we give it back again to God, divesting our
selves of our own right to it, and transferring it wholly
to him, then he looks upon it as a sacrifice offered up
to him, and is pleased to accept of it as such. Under
the law God commanded that oxen, and sheep, and
lambs, and such like living creatures, should be offered
up in sacrifice to him, which, being killed by a priest,
were consumed either by fire upon the altar, or else
by those who waited at it, and so were fed, as it were,
at God's table of such things as were offered to him.
But these sacrifices being ordained only to foreshow
and typify the " Lamb of God that taketh away the
sins of the world," they ceased, in course, when "he
had offered up himself a sacrifice for our sins upon the
cross." But now, under the Gospel, other kind of
sacrifices are required of us. We are now commanded
to " present our bodies as a living sacrifice 9." Not to
kill them, but to offer them up alive, as a " living
sacrifice," by devoting ourselves wholly to the service
of God, by "mortifying our members that are upon
the earth 1," and " crucifying the flesh with the affec
tions and lusts V' by keeping our bodies under, and
bringing them into subjection to our souls, by subduing
our passions, " denying ungodliness and worldly lusts,
and living soberly, righteously, and godly, in this present
world3."

Hence all manner of good, pious, and charitable
works, that are done in obedience to God, and for his
service and honour, are now called " sacrifices." As
where the apostle saith, that the things which the
Philippians sent him were "an odour of a sweet
smell, a sacrifice acceptable, well-pleasing unto God V
And " to do good," saith he, " and to communicate

9 Rom. xii. 1. ' Col. iii. 5. 2 Gal. v. 24.

3 Tit. ii. 12. * Phil. iv. 18.

D 2

36 CHRISTIANITY AN HOLY PEIESTHOOD. [SERM.

forget not ; for with such sacrifices God is well
pleased 5."

Indeed, under the law itself these were reckoned
the best sort of sacrifices, and preferred before those
that were ordained in the ceremonial law : " Behold,"
saith Samuel, "to obey is better than sacrifice, and to
hearken than the fat of rams e." " The sacrifices ol
God," saith David, " are a broken spirit : a broken and
a contrite heart, O God, thou wilt not despise 7."
" Wherewithal," saith the prophet, " shall I come
before the Lord, and bow myself before the high
God? shall I come before him with burnt-ofterings,
and calves of a year old ? will the Lord be pleased
with thousands of rams, or with ten thousands of rivers
of oil ? shall I give my first-born for my transgres
sion, the fruit of my body for the sin of my soul?
He hath showed thee, O man, what is good : and
what doth the Lord require of thee, but to do justly,
and to love mercy, and to walk humbly with thy
God8?"

There are many such places in the Old Testament
where this is so plainly revealed, that the scribe who
talked with our Saviour could not but own, that for a
man to love God " with all his heart, and his neigh
bour as himself, is more than all whole burnt-ofterings
and sacrifices 9."

But sacrificing, in general, being a public owning of
God, and his sovereignty over the world, whereby we
openly testify our acknowledgment and belief, that he
is the Almighty Creator, Possessor, and Governor of
all things, and that we are obliged to him for all the
blessings we enjoy ; therefore by the sacrifices which
are here said to be offered by the "holy priesthood"
spoken of in my text, such duties seem to be more
especially understood, whereby we now set forth the
glory of God, by joining together in making our
public profession of our dependence upon him, and
our manifold obligations to him.

'O*

5 Heb. xiii. 16. 6 1 Sam. xv. 22. 7 Ps. li. 17.

8 Mic. vi. 6—8. 9 Mark xii. 33.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 37

Particularly our open or public praying to him, and
to him alone, for all the good things that we want.
For hereby we plainly discover that we believe him to
be the Author and Giver of " every good and perfect
gift :" that we neither have, nor can have, any thing
but what we receive from him ; and that he is so
just and true to his word, that he will give us what
soever he knows to be good for us, " if we ask it of
him according to his will." And, therefore, under the
law itself their public prayers always went along with
their daily sacrifices both morning and evening, and
were performed at the same time, even while the lamb
was roasting upon the altar ; and this was itself also
reckoned as a sacrifice offered up to God. " Let my
prayer," saith David, "be set forth before thee as
incense ; and the lifting up of my hands as an evening
sacrifice1."

Especially considering that prayer always was, and
ought to be, accompanied with praise and thanksgiving
to God, which is so properly a sacrifice, that it is often
called by that name. " I will offer," saith David, " to
thee the sacrifice of thanksgiving2." "And let them
sacrifice the sacrifices of thanksgiving, and declare his
works with rejoicing," or "singing3." And this, even in
those days, was more acceptable unto God than all
their other sacrifices. " I will praise the name of
God," saith he, "with a song, and will magnify him
with thanksgiving. This also shall please the Lord
better than an ox or bullock that hath horns and
hoofs V The apostle, also, to show that this is pro
perly an evangelical sacrifice, such as St. Peter speaks
of in my text, saith, "By him therefore," even by
Christ, "let us offer the sacrifice of praise to God
continually, that is, the fruit of our lips giving thanks
to his name 5."

But the sacrifice that is most proper and peculiar to
the Gospel is the sacrament of our Lord's Supper,

1 Ps. cxli. 2. 2 Ps. cxvi. 17. 3 Ps. cvii. 22.

4 Ps. Ixix. 30, 31. 5 Heb. xiii. 15.

38 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

instituted by our Lord himself, to succeed all the
bloody sacrifices in the Mosaic law.

For, though we cannot say, as some absurdly do,
that this is such a sacrifice whereby Christ is again
offered up to God both for the living and the dead,
yet it may as properly be called a sacrifice as any that
was ever offered, except that which was offered by
Christ himself; for his, indeed, was the only true
expiatory sacrifice that was ever offered. Those under
the law were only types of his ; and were called sacri
fices only upon that account, because they typified and
represented that which he was to offer for the sins of
the world : and, therefore, the sacrament of Christ's
body and blood may as well be called by that name as
they were. They were typical, and this is a comme
morative sacrifice ; they foreshowed the death of Christ
to come : this shows forth his death already past :
" For as often," saith the apostle, " as ye eat this bread,
and drink this cup, ye do show the Lord's death till
he come 6." This is properly our Christian sacrifice,
wrhich neither Jews nor Gentiles can have any share
in, as the apostle observes : " We have an altar,
whereof they have no right to eat, which serve the
tabernacle 7 ;" an altar, where we partake of the great
Sacrifice which the eternal Son of God offered up for
the sins of the whole world, and ours among the rest,
that Almighty God may be reconciled to us, and
receive us again into his love and favour, and make us
happy in the enjoyment of it for ever ; which is so
great a blessing, that they who really mind their own
good and welfare, can no more forbear to partake of
this Sacrament when they may, than they can forbear
to eat when they are hungry, and have meat before
them.

These are those spiritual sacrifices which the " holy
priesthood," or whole body of saints, offer up to God.
The apostle calls them "spiritual," in opposition to those
" carnal sacrifices " that were offered by the Levitical

0 1 Cor. xi. 26. 7 Heb. xiii. 10.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 39

priesthood ; and because they are of a spiritual nature,
and performed in a spiritual manner, being offered up
in the spirits of the saints as well as bodies ; and by
the Spirit of God himself dwelling in them, and so con
secrating them a "spiritual house, an holy priesthood,"
and enabling them to offer up these sacrifices in the
name of Christ, and through the merits of that Sacrifice
which he hath offered for them : according to that of
the apostle in the place before quoted, by him " there
fore let us offer up the sacrifice of praise to God con
tinually." It is by him only that they can be offered
up so as to be acceptable unto God ; and when they
are offered up by him, they can be acceptable unto
God no otherwise than by him too ; as we are here
taught by the apostle, saying, that these "spiritual
sacrifices are acceptable to God by Jesus Christ."

All that I have hitherto discoursed upon these
words being only in order to clear the way for that
which I chiefly designed in the choice of them, even
to show how our spiritual sacrifices come to be accept
able to God by Jesus Christ (to our unspeakable com
fort), I shall now, by his assistance, search into the
bottom of it, and lay it as open as I can. For which
purpose, we may first observe, that, by the Levitical
law, when a man brought " an offering to the Lord,"
of his flock, or his herd, " the priest was to burn it all
upon the altar ;" and then it was said " to be a burnt-
sacrifice, an offering made by fire, of a sweet savour
unto the Lord 8." What we translate " sweet savour,"
in the Hebrew is mrvj ITH, " a smell of rest :" such
a smell, whereby God rested satisfied with the sacrifice
from whence it came, instead of the death of the
offerer, or such punishment as was due unto him for
his sins. But he was first to " put his hand upon the
head of his burnt-offering; and then," the text saith,
" it shall be accepted for him to make atonement for
him9." The death of the sacrifice was accepted of,
instead of the death which he must otherwise have

' Lev. i. 9. 13. " Ver. 4.

40 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

suffered for his sin : so that God was thereby atoned
or reconciled to him, and well-pleased again with him,
as much as if he had not sinned ; not by any virtue in
the beast that was killed and burnt, but by reason of
the typical relation it had to the sacrifice of the death
of Christ, whereby he offered up himself in our
stead, and so made an atonement, or propitiation, for
our sins.

Now, as the apostle in my text calls our devotions
and good works by the name of " sacrifices," so he asserts
them to be acceptable to God, as the " legal sacrifices "
were. St. Paul expresseth the same thing in the very
words of the law, saying, that the good works of the
Philippians were "an odour of a sweet smell." And
then he explains it, by adding, that they "were a
sacrifice acceptable, well-pleasing to God '." And so
all the good works that we sincerely perform in obe
dience to the will of God, although they are not
absolutely perfect in themselves, yet he accepts of
them as much as if they were, and is as well pleased
with them, and with him that doth them. He looks
upon them as good works, such as he would have us
to do, and accordingly rewards us for them, by giving
us those great blessings which he hath freely promised
to those who obey and serve him. Thus, therefore,
our " spiritual sacrifices " are here said to be acceptable
to God ; but not for any worth or value in themselves,
but by Jesus Christ. To understand this we must
consider,

1. There is nothing which we do that is acceptable
or well-pleasing to God in itself: for God is pleased
with nothing but what is exactly agreeable to his own
will : but nothing that we do is so in all points ; but,
do what we can, we still fail either in the matter, or in
the manner, or in the end, or in some circumstance or
other ; so that, as the wise man observes, " There is not
a just man that doeth good, and sinneth not2;" not
only that always doth good, and never sins, but that

1 Phil. iv. 18. 2 Eccles. vii. 20.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 41

doth not sin in the good he doth, by not doing it as he
ought in all respects. But nothing is good that is not
all good, — without any failure or defect in it ; which
seeing nothing we do is : therefore nothing we do can
be of itself acceptable to him, " who is of purer eyes
than to behold iniquity," — any iniquity, — without ab
horrence and indignation.

In the next place we may observe that, as all our
spiritual sacrifices are thus unclean in the sight of God,
so it is not in the power of any, or all the creatures in
the world to cleanse them, so as to make them accept
able to him, without Christ ; neither is there salvation
in any other : " for there is none other name under
heaven given among men, whereby we must be
saved 3 ;" whereby we can be saved from the wrath
of God, which is due to every sin and transgression
of his law, one as well as another, to the defects and
imperfections of our best actions, as well as to the
worst that we ever did, or ever can do.

And, therefore, Christ himself saith, "That without
him we can do nothing 4 ;" nothing that is truly good,
nothing that God will accept of without him : inso
much, that without him our whole lives are but as
one continued sin and provocation against him, in
whom we live ; as they, who do not believe in him,
will one day find by woful experience, notwithstanding
all their pretensions to virtue and good works : for,
whatsoever they may pretend, they can neither exer
cise any one virtue, nor do any one work that can be
properly termed good, and therefore acceptable to
God, without Christ.

But by him, St. Peter here saith, that our " spiritual
sacrifices are acceptable to God ;" and so doth St. Paul,
too, where he saith, that "we are accepted in the
beloved 5 ;" in him, of whom the Father said, " This
is my beloved Son, in whom I am well pleased6."
This was proclaimed by a voice from heaven upon two

3 Acts iv. 12. 4 John xv. 5.

5 Eph. i. 6. 6 Matt. iii. 17; xvii. 5.

42 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

several occasions, — at his Baptism, and at his Transfigu
ration ; the better to assure us that he is the beloved
Son, in whom God is pleased to manifest his love and
favour to mankind : that, as " the law was given by
Moses, grace and truth came by Jesus Christ V All
the graces and mercy that we receive from God comes
by him ; particularly that whereby he is graciously
pleased to accept of any thing that we sinful mortals
do : and therefore, in the Epistle to the Hebrews, the
apostle prays, that " God would make them perfect in
every good work to do his will, working in them that
which is well-pleasing in his sight, through Jesus
Christ 8." It is only through him that God enables
us to do good works; and it is only through Him
that the good works we do are well-pleasing unto
God.

But how this comes to pass, that what we do should
be acceptable to God by another, even by Jesus Christ,
is a mystery which " the angels desire to look into,"
and the more they look, the more they admire ; and
so shall we, if we do but cast our eye upon what is
revealed of it in God's holy word, where we find,

1. That this Jesus Christ is the eternal Son of God,
of one substance with the Father ; and that in the
fulness of time he took upon him the form or nature
of man, so as to be in one and the same person both
God and man, — man in general ; not only a particular
human person, as every one of us is, but, as the " first
man Adam " was, one in whom the whole nature of
man is contained ; who, therefore, is called also the
" second man 9 :" and " Adam," that is, man in general,
as the first was l. But, with this mighty advantage,
that the first was only man ; the second not only man,
but God too : God of the same nature with the Father,
as well as man of the same nature with all other
men.

2. We there find that, as the first man Adam, and

7 John i. 17. " Heb. xiii. 21.

9 1 Cor. xv. 47. ' Ver. 45.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 43

in him all mankind, broke the law of God, so the
second kept it perfectly, never doing any one thing
that was there forbidden, nor leaving any one thing
undone that was there commanded. But " he went
about " continually " doing good," and " fulfilling all
righteousness :" so that his whole life, as man, was one
continued act of obedience to the will of God ; which
being performed by him in the whole nature of man,
was as much as was required of all that are of that
nature, and more too : forasmuch as no more was or
could be required of all mankind, than the obedience
of so many finite creatures ; whereas it was the obedi
ence of a Person that is infinite, and therefore infinitely
surpassing all that could ever have been done by the
whole race of mankind.

3. We there also find that he was thus obedient
not only through the whole course of his life, but to
death itself, " even the death of the cross 2." He did
not only suffer that accursed death, but he suffered it
in perfect obedience to the will of God : but death
being due only for sin, he, never having sinned, could
not suffer it for himself; but, as he suffered it in the
nature of man, so he suffered it for all that are of
that nature. And, therefore, he is there said to have
died for us, and for our sins ; to have " tasted death
for every man3," and " to have given himself a ransom
for all 4 ;" for all of that nature in which he died : so
that his death was a sufficient price for the redemption
of all mankind; it being equivalent to the death of all
men ; and of infinitely greater worth and value, in that
it was the death of an infinite Person.

4. We there find, also, that this Divine Person
having thus suffered death in the nature of man, he
in that rose again, went up into heaven, and is there
exalted at the right hand of God, to be the " Mediator
between God and men," in whose nature he is now
there, appearing " in the presence of God for us 5,"

2 Phil. ii. 8. 3 Heb. ii. 9.

4 1 Tim. ii. 6. 5 1 Tim. ii. 5. Heb. ix. 24.

44 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

" as the propitiation for our sins : and for the sins of
the whole world G ;" and " is able to save to the utter
most all that come unto God by him, seeing he ever
liveth to make intercession for them 7."

Lastly, we find in holy writ, that they who believe
in this Jesus Christ, are said to " be in him," to " abide
in him," as a member in the body, or a branch in a tree,
and so to " partake of him 8," and of all he did and
suffered upon earth, and of all he is now doing in
heaven ; where he looks upon them as his own, his
disciples, his servants, his friends, his brethren, his
sheep, his peculiar people; and accordingly takes par
ticular care of them, as their Saviour, their Mediator,
and Advocate with the Father, interceding continually
for them, and for them only : " I pray for them," saith
he ; " I pray not for the world, but for them which
thou hast given me ; for they are thine 9."

Now, these things being thus briefly laid down
together, we may easily see howT the spiritual sacrifices,
which the spiritual house and holy priesthood, here
spoken of, offer unto God, come to be acceptable to
him by Jesus Christ. For this spiritual house being
wholly made up of such as " come to Christ, and believe
on him," as we learn from the context ' ; therefore
they are built up in him, as St. Peter here saith ; or,
as St. Paul expresseth it, " In him they are builded
together for an habitation of God through the Spirit2."
So that they have a near relation to him, and an in
terest in him, and he in them ; they are wholly his,
and are actuated and influenced by that Holy Spirit
that proceeds from him ; as the members of a body
are by the animal spirits that flow from the head 3.
It is by the Spirit of Christ, and so by Christ himself,
that they offer all their spiritual sacrifices, and do all
the good works that are required of them ; according
to that of the apostle, " I can do all things through

c 1 John ii. 2. 7 Heb. vii. 25. 8 Heb. iii. 14.

9 John xvii. 9. ' Ver. 4. 6, 7. 2 Ephes. ii. 22.

3 Rom. viii. 9. 13, 14.

II.] CHRISTIANITY AN HOLY PRIESTHOOD. 45

Christ which strengthened me4." But what is done
by Christ or his Holy Spirit, is done by God himself.
And so far as any thing is done by himself, so far be
sure he is well-pleased with it, as he is with every
thing which he himself doth. This, therefore, is one
reason wherefore the spiritual sacrifices, which his
people offer, are acceptable to God by Jesus Christ, —
because they are offered by Him, in whom God is well-
pleased.

But although they be thus led by the Spirit of
Christ, yet while they are in the body "the flesh
lustest against the spirit;" so that, do what they can,
there are many blemishes and imperfections in their
best sacrifices, which would hinder their being accept
able unto God, if Christ did not cover them with his
own sacrifice. But he having offered up himself as a
sacrifice for the sins of the whole world, by virtue of
that he makes atonement and reconciliation for all the
sins of those who believe in him, and particularly for
the imperfections of their duties and performances :
for which he himself hath borne the punishment, and
therefore intercedes, that God would not be angry or
displeased with them; but be graciously pleased to
accept of the imperfect sacrifices which they offer him,
for the sake of that absolutely perfect Sacrifice which
he himself had offered in their stead. And hence it
is, that Almighty God, having his Sacrifice always in
his eye, overlooks the imperfections of theirs, and
accepts of what they do through the merits of that
death which his Only-begotten Son hath suffered for
them.

But that nothing might be wanting to render the
good works which his servants do by his assistance as
acceptable to God through him as it is possible for
them to be, he doth not only wash out their spots
with his blood, but he adorns them also with his own
righteousness, — that perfect righteousness which he ful
filled through the whole course of his life. For that

4 Phil. iv. 13.

46 CHRISTIANITY AN HOLY PRIESTHOOD. [SERM.

also being, we have seen, performed in the whole
nature of man, and therefore applicable to all that are
of that nature, he accordingly applies it to all that by
faith come unto him for it : as all his faithful people
be sure do ; as well as St. Paul, when he desired to
"be found in Christ, not having his own righteousness,
which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by
faith 5." Where we see he desired, and accordingly
had, another righteousness besides that of the law, — the
righteousness which is through the faith of Christ,
'• who knew no sin," and yet " was made sin for us,
that we might be made the righteousness of God in
him c ;" " who of God was made unto us righteousness
as well as wisdom7," — "The Lord our righteousness8."
So that we may every one say, " Surely in the Lord
have I righteousness and strength 9." Strength to do
good works, and righteousness to make them accept
able when they are done; as they may well be, seeing
it is the righteousness of God himself, who is well-
pleased with every thing that he himself doth, and
with nothing else.

From hence, therefore, we may see how the sacrifices
which his people offer, come to be acceptable to God
by Jesus Christ, even because they are offered by the
assistance of his Holy Spirit, cleansed by the merits of
the death he suffered in their stead, and perfected by
the righteousness which he himself performed in their
nature. And being begun, continued, and finished in
and by himself, he looks upon them as his own
works, and is therefore well-pleased with them, as he
was with every thing he made at first, when it was
said, " That God saw every thing that he had made, and
behold it was very good."

Now what a mighty encouragement is this to do all
the good we can in the world ! For who would not
please Him that governs all things in it, and disposeth

5 Phil. iii. 9. 6 2 Cor. v. 21. 7 1 Cor. i. 30.

8 Jer. xxiii. 6. 9 Isa. xlv. 24.

CHRISTIANITY AN HOLY PRIESTHOOD.

47

of every thing as he himself pleaseth ? And yet we
see that we little, we sinful creatures upon earth may
do such things as are acceptable and well-pleasing to
the great God of heaven, though not in themselves, yet
by his only-begotten Son Jesus Christ : but for that
purpose we must do all such good works as he hath
set us. And " whatsoever we do in word or deed, we
must do it in the name of the Lord Jesus :" believing
and trusting on him to perfume it with the incense of
his ointments, that so it may be acceptable to God by
him, and then it will most certainly be so ; for we have
the Avord of God himself here for it, as we have now
heard. And, therefore, when we have offered any sacri
fice, or performed any service, to him, we ought not to
doubt, but be fully persuaded in our minds, that al
though there be no merit, but many imperfections in it,
yet that God is graciously pleased to accept of it, and
will accordingly reward us for it, both in this world and
the next, through the merits and mediation of his Son
Jesus Christ : to whom be glory for ever.

SERMON III.

THE EFFICACY OF FAITH ON THE MINISTRATION OF
THE WORD.

1 THESS. ii. 13.

" For this cause also thank we God without ceasing, because, when
ye received the word of God which ye heard of us, ye received
it not as the word of men, but as it is in truth, the word of God,
which effectually worketh also in you that believe."

" IN you that believe ;" there lies the emphasis, and
the foundation of all that I design at present to build
upon these words. St. Paul having been at Thessa-
lonica, and preached the word of God to the inhabitants
of that city, many of them hearkened to what he said,
not as spoken by a philosopher, but by an apostle sent
from God ; and therefore received it, not as " the
word of men," which may or may not be true, but as it
really was, the infallible "word of God" himself. For
this the apostle here tells them " he thanked God
without ceasing," ascribing it wholly to his power and
goodness; and puts them withal in mind of two things:
first, of the great force and efficacy which the word
they so received had upon them : " the word of God,"
saith he, " which effectually worketh in you." It had,
it seems, its whole effect, its end, its perfect work, upon
them, insomuch that, as he saith in the following words,
" they were now able to suffer as much for the sake of

III.] THE EFFICACY OF FAITH, &C. 49

Christ, as the Churches in Judea did." And then,
secondly, he acquaints them also how the word of God
came to have so much power upon them, — even because
they believed it; "which effectually worketh," saith
he, " in you that believe : " in you, and none else, and
in you only as believing it, without which they could
not have been wrought upon, nor would have received
any benefit at all by it. According- to that also of the
Apostle to the Hebrews, where, speaking of the Gos
pel preached to the Jews under the law, he saith, " The
word preached did not profit them, not being mixed
with faith in them that heard it V But the apostle
in my text speaks only in the present tense, og
tpfpyiirai, " which effectually worketh," not which
wrought only when ye heard it, but doth so now, EP
vfuv role TriaTEvovair, " in you believing," or " that do be
lieve." As if he had said, Seeing you still believe the
word you heard, it still continues to " work effect
ually" in you.

I have been the more particular in explaining the
words to you, that you may better see into the ground
of what I would observe from them, which is, that the
efficacy of God's holy word upon our minds depends
upon our believing it ; that whatsoever we hear can
make no impressions at all upon us unless we believe
it, nor any longer than we do believe it. But so long
as we continue to believe what is preached to us out
of God's word, so long it will work effectually in us,
towards the bringing us out of darkness into light,
from the power of Satan unto God.

The understanding of this will be of great use to
show both where the fault lies, that so many in our
age are no better for having the word of God so often
preached to them, and also how we may be always
the better for it : for which purpose, therefore, we
shall, first, consider what we are to understand by the
word of God ; and then, what by believing it.

By the word of God, we are to understand the

•*

1 Heb. iv. 2.

50 THE EFFICACY OF FAITH ON THE [SERM.

whole system of divine revelations as they are now
contained in the books of the Old and New Testa
ment ; " for all Scripture being given by inspiration
of God 2," it is all, one part as well as another, equally
the word of God : so that we have the word of God
himself, that whatsoever is there commanded, or for
bidden, it is his will that we should, or should not,
do it; that whatsoever is there threatened against
impenitent sinners, or promised to the penitent, he
himself will see it fulfilled ; that whatsoever is there
recorded to be said or done, was accordingly said or
done, just as it is there recorded ; that whatsoever is
there foretold, shall certainly come to pass ; and that
whatsoever is there affirmed, is infallibly true, as being
affirmed by him who cannot lie. And by our be
lieving all this, we are to understand our being fully
persuaded of the truth and certainty of it, in a manner
suitable to the ground that we have for it, — even the
word of God himself; which being the firmest ground
we can have for any thing in the world, we ought to
be persuaded in the highest manner that can be of
every thing that is there written.

This being premised in general, it will be easy to
demonstrate the truth of this proposition, That the
word of God, howsoever it is preached or made known,
effectually worketh in them that believe it. For we
find, by constant experience, that a firm belief, or full
persuasion, of any thing, even in this world, hath that
power over our minds, that it carrieth all our affections
after it. If we really believe a thing to be good for
us, we cannot but love it, and desire it, and labour
after it, and be glad when we have got it. If we
really believe a thing to be evil or hurtful to us, we
cannot but hate it, and abhor it, and shun it, and be
troubled when it falls upon us : and this, although our
belief or persuasion be grounded only upon our own
fancies, or corrupt reason, or upon the testimony of
our fellow-creatures upon earth ; how much more,

2 2 Tim. hi. 16.

III.] MINISTRATION OF THE WORD. 51

when it is grounded upon the testimony of God him
self! "If we receive the witness of men, the witness
of God is greater3." It is, indeed, the greatest that
can be in the world. And, therefore, such things as
God himself hath attested, and we accordingly believe
as we ought upon his testimony or witness, must needs
prevail the most powerfully upon us, and work the
most effectually in us, that it is possible for any thing
in the world to do.

To make this the more plain and easy to be under
stood, I shall briefly run through the several parts of
God's holy word, and show how each of them operates
upon a believing mind. Now all that is there writ
ten may be reduced to these few heads; commands,
threatenings, promises, histories, predictions, and affir
mations. Every one of which hath its proper and
peculiar way of working upon the minds of men, but
they all do it effectually in those who believe.

1. By the commands, I mean all such moral laws
and precepts which are recorded in Holy Scripture,
as enacted by God himself, or, which is the same, by
his Holy Spirit in the Prophets and Apostles. All
which laws have equally their authority and sanction
from the supreme Lawgiver, the universal Governor
of the world, who hath been pleased to make and
publish them, that all mankind might know how to
govern themselves, their thoughts, their words, and
their actions, all according to his divine will and
pleasure. Now when we read or hear of-any of these
commandments, if at the same time we firmly believe,
and are fully persuaded in our minds, that they are
prescribed to us by the Almighty Creator, Preserver,
and Disposer of all things in the world ; our consciences
must needs be touched, and our hearts affected with
a quick sense of the many obligations that lie upon
us to observe them with an holy fear, lest we should
ever break them, and with steady resolutions to keep
them as punctually as we can : as we see in the chil-

3 1 John v. 9.

52 THE EFFICACY OF FAITH ON THE [SERM.

dren of Israel, when the law was proclaimed upon
mount Sinai with thunderings, and lightnings, and
other demonstrations of the divine glory and greatness,
whereby the people were convinced that it was indeed
the law of God, and that he himself proclaimed it;
how were they terrified at it, and resolved to keep it !
They desired to see no more such terrible sights, but
were ready now to do whatsoever Moses should tell
them was the will of God. For they said to him,
" Go thou near, and hear all that the Lord our God
shall say; and speak thou unto us all that the Lord
our God shall speak unto thee, and we will hear it,
and do it V So effectually did the word of God work
in them, so long as they believed it : and so it doth
in all that hear of the laws of God, so long as they
really believe them to be his ; as all the moral com
mandments are which we find written in the Holy
Scriptures, although they were not promulged in
such an extraordinary and astonishing manner as the
ten were upon mount Sinai, but by the still voice of
his Holy Spirit in the Prophets. They are all equally
the commands of Almighty God ; which whosoever
believes, when he hears them delivered and made
known to him, he must needs receive them with that
reverence and godly fear, that will work up his mind
into fervent desires and sincere endeavours to observe
and keep them. Insomuch that he, who is not so
wrought upon by them, may be confident, that, what
soever he may think or say, he is not fully persuaded
that they are the laws of the supreme Judge and
Governor of the world ; if he was, he would soon find
them working effectually in him.

2. Especially if he considers, withal, the penalty
which God hath threatened against those who break
his laws, — nothing less than death itself. When
God commanded Adam not to eat of the tree of the
knowledge of good and evil, he told him at the same
time, "that in the day that he ate thereof he should

4 Deut. v. 27.

III.] MINISTRATION OF THE WORD. 53

surely die V Which if Adam had believed, he would
never have eaten of that tree. And, therefore, the
serpent had no other way to prevail with him to do
it, but by persuading him that " he should not die G."
So it is to this day ; in that God was pleased to
threaten the first sin with death, lie thereby suffi
ciently declared that all sin should be punished with
death, which the Apostle therefore saith, " is the wages
of sin 7," of sin in general, one as well as another. God
hath threatened death against every sin, — death in its
fullest extent and latitude, as comprising under it all
the curses and miseries that mankind is capable of.
Hence it is, that he denounced so many curses against
those "who would not observe to do whatsoever he
had commanded 8." And how exactly they were alt
executed upon the children of Israel, may easily appear
to any one that compares what Moses hath there
written with what Josephus hath recorded, concerning
the destruction of Jerusalem by the Romans, in his
History of the Jewish war; where we find all the
curses which are there threatened so literally fulfilled
upon that sinful nation, that it may serve as a com
ment upon the aforesaid text. And howsoever other
people may flatter themselves for a while with the
hopes of impunity for their sins, notwithstanding that
they continue in them, the curse of God will most
certainly one time or other fall upon them for it : nay,
it is upon them already ; for God hath said, " Cursed
is every one that continueth not in all things which
are written in the book of the law to do them 9."
They are already cursed, whether they see it or no ;
and they shall find they are so, whether they will or
no, when Christ shall say to them, " Depart from me,
ye cursed, into everlasting fire, prepared for the devil
and his angels V For this we have the word of God
himself, which if men did really believe, how effec-

5 Gen. ii. 17. ° Gen. iii. 4.

7 Rom. vi. 23. s Pent, xxviii.

9 Gal. iii. 10; Deut. xxvii. 26. 1 Matt. xxv. 41.

54 THE EFFICACY OF FAITH ON THE [SERM.

tually would it work in them ! It would soon turn
their stomachs against all manner of sin, as that which
brings the curse of God upon them, and so is the only
cause of all the troubles they meet with in this world ;
and, without sincere repentance, will ruin and destroy
them for ever.

3. The same may be said of the promises which
God hath made to those who keep his laws, which are
so many and so great, that, if men did but really
believe them, they would need no other arguments
to persuade them to do whatsoever he hath com
manded : for to those who do so he hath promised
all the good, all the best things, yea, all things that
are in the world, " all shall be theirs 2," " and all shall
work together for their good3." And who can for
bear to do that which he believes will do him good,
although it be only one particular good, and although
he hath no other ground to believe it, but because a
wise and an honest man, as he supposes, hath told him
so ? How much more, when the all-wise, almighty,
all-good and gracious God hath said, that they who
obey and serve him shall have all the good things
they can desire ! As we have all the ground that
can be to believe it, so no man can really believe it,
but he must needs strive all he can to obey and serve
him ; which whosoever doth not do, whatsoever he
may pretend, I am sure he doth not truly believe
God's word ; for " true faith worketh by love V But
" love is the fulfilling of the whole law 5." And,
therefore, he that doth not endeavour to the utmost
of his power to fulfil the whole law of God, we may
be confident that he doth not truly believe his word
and promise to them that do so ; and that is the
reason, the only reason, that it hath no effect upon
him.

But in those who believe it works so effectually, that
it puts them upon constant endeavours to do what-

2 1 Cor. iii. 21. 3 Rom. viii. 28.

* Gal. v. 6. 5 Rom. xiii. 10 ; Gal. v. 14.

III.] MINISTRATION OF THE WORD. 55

soever God hath commanded; it inspires them with
courage and resolution in it ; it keeps them " stedfast,
unmoveable, always abounding in the work of the
Lord, forasmuch as they know that their labour shall
not be in vain in the Lord V They know, they are
sure, that all the pains they take for him will turn to
good account for themselves : they have God's word for
it, the best security in the world ; and, therefore, they
never think that they can lay out too much upon it.

And as the word and promise of God animates and
encourageth those who believe to obey him in all
things which he hath commanded, so it enables them
also to put their whole trust and confidence on him for
all things that he hath promised, that is, for all things
that can any way conduce to their good and welfare :
by which means, whatsoever happens, their hearts are
always fixed, trusting in the Lord to defend and keep
them according to his word, which they are confident
can never fail ; as we see in the Apostle, God hath
said, "I will never leave thee nor forsake thee: so that
we may boldly say, The Lord is my helper, I will not
fear what man shall do unto me V So in all the pro
mises which God hath made, they who believe can
boldly say, that he will make them good. This is
that faith which is so acceptable to God, that by it we
are accepted of as righteous before him, through his
beloved Son, in whom all his promises are made and
confirmed to us: as when God had made a promise to
Abraham, it is said, "Abraham believed God, and it
was counted to him for righteousness 8." Not that we
can believe, and not do the works of God, as I have
already shown ; but because when we have done all we
can, our works are so imperfect, that we cannot be
accounted righteous for them; and therefore God is
graciously pleased to accept of our faith in his pro
mises, and in his Son, in whom they are made ; and to
count that for righteousness to us, in that we are
thereby interested in all the merits of our Blessed

0 1 Cor. xv. 58. 7 Heb. xiii. 5, 6. 8 Rom. iv. 5.

56 THE EFFICACY OF FAITH ON THE [SERM.

Saviour, in whom we believe, and by whom we are,
therefore, justified before God. So effectually do the
promises of God work in them who believe and trust
on them, that they are thereby both made and ac
counted righteous, and so are meet to be partakers of
the inheritance of the saints in light.

Neither doth the historical part of the Holy Scrip
tures want its influence and energy in those who
receive it as attested by God himself, and accordingly
believe it. When we read there, how God made the
world, and what great things he hath since done in it ;
if we really believe it, we must needs be struck with
such an admiration of his infinite wisdom and power,
as will make us fall down and worship him. When
we read or hear of the dreadful judgments which he
hath inflicted upon obstinate sinners ; if we really be
lieve it, we cannot but dread the thoughts of falling
under his displeasure, and so live in fear all our life
long. When we read or hear of the great deliverances
he hath wrought, and the wonderful works that he
hath done for his faithful people and servants in all
ages ; if we really believe it, we shall be thereby in
flamed with holy desires to be in the number of his
faithful servants, and encouraged to trust on him, and
to hope that he will do as much for us, if there be
occasion. When we read or hear of the great sins
which the best of men have sometimes fallen into ; if
we really believe it, our hearts must needs be touched
with the conscience of our own infirmities, and of the
necessity of observing what the apostle hath taught us
in that case; "Be not highminded, but fear9." When
we read or hear of the great troubles and afflictions
which God's own people have met with in this world,
if we really believe it, we shall the more cheerfully
undergo whatsoever he shall be pleased to lay upon us,
and, with Moses, "choose rather to suffer affliction
with the people of God, than to enjoy the pleasures of
sin for a season 1." When we read or hear of the

9 Rom. xi. 20. ' Heb. xi. 25.

III.] MINISTRATION OF THE WORD. 57

virtues and good works, for which the saints of old are
commended by God himself; as, that Enoch walked
with God ; that Noah was a just man, and perfect in
his generation ; that Abraham was strong in faith,
giving glory unto God ; that Job was not only patient,
but thankful for all his troubles ; that Moses was the
meekest man upon earth ; that David was a man
after God's own heart ; that Zacharias and Elisa
beth were both righteous before God, walking in all
the commandments and ordinances of the Lord blame
less ; — and the like : if we really believe it, what an
emulation will it raise in us to come as near them as
possibly we can ! Especially the life and death of our
Blessed Saviour, who did none, and yet suffered all
manner of evil ; if we really believe it, it would not
only make us ashamed of our former sins, but careful
for the future to walk in his steps.

But as to what is recorded concerning our Blessed
Saviour, I shall have occasion to speak more particularly
of that afterwards; as likewise of the prophecies or
predictions that are not yet fulfilled. Wherefore pass
ing by those which are fulfilled already, and so are a
great confirmation of our faith in God's word, I shall
haste to the last of these heads, to which I said what
soever is contained in it may be referred, which I
called affirmations : by which I mean, whatsoever is
affirmed in the Holy Scriptures concerning God the
Father, the Son, or the Holy Ghost, or any other truth
that is there revealed, on purpose that we might be
lieve it. For whatsoever is so affirmed, if we accord
ingly believe it, it will work so effectually in us, as to
cleanse our hearts from all erroneous and corrupt
opinions, and fill them with a due sense and right
notions of divine things, according to that of St. Peter,
where he saith, that "God purified their hearts by
faith2."

4. To make this as plain and practical as I can, that
ye may not only understand, but experience in your-

2 Acts xv. 9.

58 THE EFFICACY OF FAITH ON THE [SERM.

selves, what power this part of God's holy word hath
upon them who believe, I shall briefly run through the
articles of our Christian faith, as they are contained in
the Apostles' Creed, and show how every one hath its
particular influence, and all work together to cleanse
and purify the hearts of those who believe, to take
them off from all gross and sensible objects, and to fix
them upon God, and the concerns of another life. I
know there are other great truths revealed in the Holy
Scriptures, which are not expressly named in that
Creed. But I shall only instance in those that are
there expressed, because that is the Creed which I
suppose you can all say, you all profess to believe it,
and it is that which we repeat every day in our public
devotions. And, therefore, it will be of great use to
understand how you ought to be, and how you will be
affected with every article that is in it, if you actually
believe it, whensoever ye hear or say it : and, by con
sequence, how proper it is to repeat and exercise our
faith upon that Creed in our daily prayers.

First, therefore, "He that cometh unto God must
believe that he is 3." And accordingly our Creed
begins with. "I believe in God the Father Almighty:"
"In God," the Lord, the Lord of Hosts; Jehovah, Jah,
Being, Glory, Goodness, Purity, Excellency, Super-
excellency, Perfection itself, existing in and of Him
self, "God blessed for ever." And who can believe there
is such a glorious, amiable, infinite, incomprehensible,
eternal Being, and not love and honour him? Who
can believe in him, and not adore and serve him with
reverence and godly fear? It is impossible. Such a
belief of God would raise up our hearts, and incline all
the powers of our souls to him, and fix them so firmly
upon him, that nothing would be able to withdraw them
from him. And if we believe in God the Father, we
must needs believe he hath a Son, eternally begotten
of him, otherwise he could not be the Father; which,
by consequence, must needs work so effectually in us,

3 Hob. xi. 6,

III.] MINISTRATION OF THE WORD. 59

as to confirm and settle us in the belief of the Divinity
of our Blessed Saviour, and of the most glorious Trinity,
the foundation of our whole religion, and of all our
hopes and expectations from it. But if we believe also
that this God the Father is Almighty, that he can do
whatsoever he pleaseth, whensoever, wheresoever, and
howsoever he pleaseth to do it; that nothing can resist
his will, all things being infinitely below him, and en
tirely subject to him : who can imagine, but they who
feel it, what impressions such a faith would make upon
our hearts ? It would cut us to the quick with fear of
offending, and desires of pleasing God Almighty above
all things in the world, as believing that nothing can
do us either good or hurt, but just as he pleaseth : es
pecially if we go on to believe, that this God the
Father Almighty, is the "Maker of heaven and earth ;"
that he made the sun, the moon, and all the planets
and fixed stars, with every thing that is in them, upon
-them, about them, above them, or beyond them, farther
than our very thoughts can reach; that he made the hea
ven of heavens, with all the angels, archangels, cheru
bim and seraphim, and all the pure and spotless,
glorious and most perfect creatures that reside there ;
that he made the earth and the sea, with all things
that are therein : and that he did not only thus make
all things at first, but he is still, he is always, the
Maker of them, continually upholding them in their
being; ordering, and disposing, and governing them,
as he himself sees good. Who can believe this, and
not admire the glory of that infinite wisdom, and
power, and goodness that shineth forth in the whole
creation? who can believe this, and not cry out,
"Thou art worthy, O Lord, to receive glory, and
honour, and power, for thou hast created all things,
and for thy pleasure they are and were created4."
"Allelujah, for the Lord God omnipotent reigneth, let
us rejoice and be glad, and givehonour to him V " For
of him, and through him, and to him, are all things : to

4 Rev. iv. 11. 5 Rev. xix. 6, 7.

60 THE EFFICACY OF FAITH ON THE [SERM.

whom be glory for ever. Amen 6." And as we believe
in God the Father Almighty, maker of heaven and
earth, so also " in Jesus Christ his only Son our Lord :"
that he is Jesus, that is, as the name imports, the
Saviour, the only Saviour we have in all the world ;
that this Jesus is the Christ, " the anointed" of God, to
be a Priest, a Prophet, and a King, in order to his ac
complishing our salvation : that this Jesus Christ is the
only Son of God, the only-begotten of the Father, of
the same nature and substance with him ; and that he
is the Lord of the whole world, and in a particular
manner our Lord and Governor. Could we live with
a constant belief of all this, how happy should we then
be ! Then we should put our whole trust and confi
dence in Jesus, and in him alone, for all things neces
sary for our salvation : then we should apply ourselves
to Christ upon all occasions, as our Priest, to make
atonement for us ; as our Prophet, to instruct us ; and
as our King, to defend and govern us. Then the only
Son of God would be our only joy and comfort ; so
that our souls would always magnify the Lord, and our
spirits rejoice in God our Saviour. Then we should
submit unto the will of Christ our Lord, and strive
above all things to serve, and please, and obey him,
and so should always live under his conduct and pro
tection.

" Who," as it follows in the Creed, " was conceived
by the Holy Ghost, born of the Virgin Mary :". that is,
who, being in the form of God, took upon him the
form of a servant, or became man too, by being con
ceived, not in the ordinary way as other men are, but
by the Holy Ghost himself, and born as miraculously
of a pure Virgin, the Virgin Mary, of the stock of
David ; so that both his conception and birth were
supernatural and miraculous, as being effected by the
immediate power of God himself. Which is such an
article of our faith, that, if firmly believed, it would
make us astonished at the infinite love of God to

G Rom. xi. 36.

III.] MINISTRATION OF THE WORD. 61

mankind, that he himself should become man, and
for that purpose alter the whole course of natural
causes, which he hath settled in the world, and all
to reconcile himself to mankind, and mankind unto
himself. Who can believe this, and not love that
God who so loved us, as to be conceived by his own
Holy Spirit, and born of a Virgin, and all to redeem
and save us?

But how did this wonderful Person, this God-man,
redeem and save us ? That we are taught in the next
words of the Creed: he "suffered under Pontius Pilate,
was crucified, dead, and buried, he descended into hell."
He suffered all the punishments which the law of God
had threatened against the sins of men ; he suffered
shame and reproach in his glorious name ; he suffered
pain and anguish in his body ; he suffered grief and
sorrow in his soul. This he suffered under Pontius
Pilate, a Roman governor, and, therefore, suffered all
that cruel and accursed death which the Romans
inflicted upon notorious malefactors ; he was crucified,
his hands and feet were nailed to a cross, and there he
hung till he gave up the ghost and died, and so offered
up himself as a propitiatory sacrifice for the sins of
the whole world ; and being dead, his body was buried,
or laid in the grave, and his soul went down to hell,
not to suffer there, but to show that he had suffered
enough already, and that the gates of hell could have
no more power over him or his. For he had now
overcome the devil, and therefore triumphed over him
in his own kingdom.

Is it possible really to believe all this, and yet not
be affected with it ? — to believe that the only-begotten
Son of God suffered so much for our sins, and yet
continue in them ? to believe that he was crucified
for us, and yet we not crucify our flesh with the
affections and lusts? to believe that he died in our
stead, and yet not live to his honour and glory ? to
believe that he was buried, and yet we not be " buried
with him by baptism into death7?" to believe that
7 Rom. vi. 4.

62 THE EFFICACY OF FAITH ON THE [SERM.

he went down into hell, and yet that we should walk
in the ways that lead thither? that he hath overcome
the devil, and yet we should be overcome by him?
It is impossible. Men may talk of what Christ suf
fered, and profess to believe it, and yet be never the
better for it : but if they did believe what they profess,
if they really believed that such an extraordinary Person
suffered in such an extraordinary manner for sin, yea,
and for their sins too, it must needs work in them
true repentance, not to be repented thereof; so as to
make them not only ashamed of their former sins, and
heartily sorry for them, but stedfastly resolved to walk
for the future in newness of life. They would never
think they can do enough for him, who hath done
and suffered so much for them,

But what saith our Blessed Lord in David ? " Thou
wilt not leave my soul in hell, neither wilt thou suffer
thine Holy One to see corruption 8." And, accordingly,
though he was crucified, dead, and buried, and went
down into hell, yet, as it follows in the Creed, " the
third day he rose again from the dead, ascended into
heaven, sitteth on the right hand of God the Father
Almighty, from thence he shall come to judge the
quick and the dead." We heard before how low Christ
humbled himself for us ; and here we see how highly
he is now exalted by the Father; and all for us too.
The third day after his soul and body were separated
upon the cross, they were united together again, and
so he revived or rose again to life, and soon after went
up in both so united into heaven, and was there set
" at the right hand of God ; angels and authorities
and powers being made subject unto him V Neither
was he only thus set at the right hand of God, at his
first going into heaven, but, as it is in the Creed, he
sitteth there now, as "head over all things to the
Church 10," as King of kings, and Lord of lords, vested
with an absolute authority over the whole creation,

Ps. xvi. 10 ; Acts ii. 31. 9 1 Pet. iii. 22.

10 Eph. i. 12.

III.] MINISTRATION OF THE WORD. 63

and, as the true High-Priest, appearing in the presence
of God, making atonement and reconciliation for all
that believe in him, by virtue of that blood which he
shed for the sins of the whole world when he was
upon earth. And that seems to be the reason why,
in the Revelation, he is all along represented as a
Lamb sitting upon his throne ; because he sits there
as the Lamb that offered up himself for the sins of
the world, and by virtue of that one oblation of himself
once offered he is continually propitiating or recon
ciling his Father, and so interceding with him for all
his faithful people, that their sins may be pardoned,
and their persons accepted of, or accounted righteous
before God. This he always did ; is still doing at this
very moment ; and so will be to the end of the world,
when he will come to earth again, and summon all
mankind that ever lived, together with those which
shall be then alive, to appear before him, and will
pass his final sentence upon every one, " according
to that he hath done in the body, whether it be good
or evil '."

I hope I need not tell you, that, if ye believed all
this, it would work effectually in you ; you could not
surely but feel it in yourselves : for I speak to them
who believe, — Did not your hearts even burn within you,
while you heard what a glorious Saviour ye have in
heaven ? Do not your souls leap for joy, that ye have
such an Advocate ever living to make intercession for
you ? Do not you still find yourselves refreshed and
cheered at the hearing, that he who loved you so well
as to lay down his life for you, is now at the right
hand of God, and hath all things in heaven and earth
entirely at his command ? Hath it not made you
ready to praise and magnify his name, and to join
with the choir of heaven in singing, " Blessing, and
honour, and glory, and power, be unto him that sitteth
upon the throne, and to the Lamb for ever and ever2?"
And when you heard that this glorious Person will

1 2 Cor. v. 10. 2 Rev. v. 13.

64 THE EFFICACY OF FAITH ON THE [SERM.

come one day to judge all mankind, and you among
the rest, did not this stir up in you good desires and
holy resolutions to prepare yourselves for that great
account you must then give to him ? If you found
no such effect in yourselves upon the hearing of these
fundamental articles of our religion, you may conclude
that you do not believe them ; for if you did, you
would not only have felt all that I have said, but far
more than I am able to express.

The same may be said of all the other articles which
remain. If you believed "in the Holy Ghost," the Lord
and the giver of life, and of all grace and holiness, you
could never hear of him, but you would immediately
lift up your hearts to him, to be quickened, and
sanctified, or made holy, by him. If you believed
" the Holy Catholic Church," or the congregation of all
Christian people, without which there is no salvation,
according to that of the apostle, "The Lord added
to the Church daily such as should be saved 3," if you
believed this, I say, you could never hear of Christ's
Church, but it would fill your hearts with joy and
thankfulness to God, that you are admitted into it,
and strengthen your resolutions of living so as that
you may be saved in it. If you believed " the com
munion of saints," that there is a society or company
of persons in the world, which God is pleased to
account real saints, his own faithful servants, his elect
and peculiar people, which he hath a special love for,
and takes particular care of, both in this world and
the next ; did you believe this whensoever you hear of
it, it would put you upon longing and striving all ye
can to be in the number of those blessed souls, "fellow-
citizens with the saints, and of the household of God 4,"
and " so meet to be partakers of the inheritance of the
saints in light 5."

If you believed " the forgiveness of sins," that, upon
your repentance and conversion unto God, your sins
will be all pardoned by the blood of Christ ; every time

3 Acts ii. 47. 4 Eph. ii. 19. s Col. i. 12.

III.] MINISTRATION OF THE WORD. 65

you hear of it, it would work more and more upon
you, to turn you " from darkness to light, and from the
power of Satan unto God, that ye may receive this for
giveness of sins, and inheritance among them which
are sanctified by faith that is in Christ Jesus 6."

If you believed " the resurrection of the body," that
although your bodies must return to the earth, out of
which they were taken, yet they shall be raised up
again to stand before Christ's tribunal, whensoever you
hear of it, it would make you more careful to live in
your bodies, so as that you may not be afraid either to
lay them down, or take them up again.

And as for " life everlasting," if you really believed
that " the wicked shall go into everlasting punishment,
but the righteous into life eternal 7," what a mighty
change would it make in you, whensoever you hear of
it ! It would make you dread the thoughts of con
tinuing in a state of wickedness, and resolve for the
future to devote yourselves wholly to the service of
Almighty God, that when you go out of this wicked and
naughty world, you may live with Christ and his holy
angels in perfect glory and happiness for ever.

Thus effectually do the plain articles of our religion
work upon them that believe ; and so doth the whole
word of God : as I doubt not but many here present
have found by their own experience, who when they
have heard any part of it revealed to them, upon their
believing and receiving it, " as it is in truth the word
of God," they have felt it to be, as the apostle saith,
" quick, and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul
and spirit, and of the joints and marrow, and a discerner
of the thoughts and intents of the heart 8." It comes
upon them like fire upon tinder, or such combustible
matter, where it immediately catcheth, and spreadeth
itself all over it. Whereas upon those who do not
believe, it falls like a spark into water ; it is no sooner

6 Acts xxvi. 18. 7 Matt. xxv. 46.

8 Heb. iv. 12.

F

66 THE EFFICACY OF FAITH ON THE [SERM.

there, but it is out. And that is the great reason why
so many hear the word of God, and yet are never the
better for it; because, whatsoever they may profess,
they are not fully persuaded .of it, they do not really
believe it with such a faith as is due to the infallible
word and testimony of God himself; no, not so much
as they believe what they see or hear, or is told them
by fallible men. And then it is no wonder that it
makes no impression upon them : it is impossible it
should, both from the nature of the thing itself, and
from the just judgment of God upon them for not be
lieving what he himself hath said.

But let others do what they please, let us do what
we profess; even believe whatsoever God hath re
vealed to us in his holy word ; that whensoever we
hear, or so much as think of it, his grace may set it
home upon our hearts, and make it "work effectually"
in us ; that it may be always profitable to us " for doc
trine, for reproof, for correction, for instruction in
righteousness : that we may be perfect, throughly fur
nished unto all good works 9." And, for that purpose,
let us be always thinking of God's word, and ruminate
by faith so long upon it, that it may be digested into
proper food and nourishment for our souls, that we
may "grow thereby in grace, and in the knowledge of
our Lord and Saviour Jesus Christ '." That, whilst
others live only by sense, or fancy, or, at the best, by
corrupt and carnal reason, so as to be moved and acted
only by them in every thing they do, we may for the
future live by the faith of the Son of God, and with a
constant belief of those great truths which he hath
revealed to us, as the great principle of our life and
actions.

What holy and heavenly lives should we then live !
Then we should repent of all our sins, because it is
written in God's word, that " except ye repent, ye shall
all likewise perish 2." Then we should take care of

2 Tim. iii. 16, 17. ' 2 Pet. iii. 18.

2 Luke xiii. 3. 5.

III.] MINISTRATION OF THE WORD. C7

every thing we do, because it is written, "God will
bring- every work into judgment, with every secret
thing, whether it be good, or whether it be evil 3."
Then we should refrain, not only from profane, but idle
talk, because it is written, that " every idle word that
men shall speak, they shall give account thereof in the
day of judgment '." Then we should be humble and
lowly in our own eyes, because it is written, " God re-
sisteth the proud, and giveth grace to the humble5."
Then we should strive all we can to walk in all the
commandments of the Lord blameless, because it is
written, " He that hath my commandments, and keepeth
them, he it is that loveth me : and he that loveth me
shall be loved of my Father, and I will love him, and
will manifest myself unto him (i." Then we should love
the world no longer, because it is written, " If any man
love the world, the love of the Father is not in him7."
Then we should never " forsake the assembling of our
selves together," but should take all opportunities of
joining in the public worship of God, because it is
written, " Where two or three are met together in my
name, there am I in the midst of them 8." Then we
should not be cast down at any chastisement or afflic
tions that God is pleased to lay upon us, because it is
written, " Whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth 9." Then we
should never despair of God's mercy in the pardon of
our sins, because it is written, " If any man sin, we
have an advocate with the Father, Jesus Christ the
righteous : and he is the propitiation for our sins '.'"
Then we should press towards the mark for the prize
of the high calling of God in Christ Jesus, because it is
written, "To him that overcometh will I grant to sit
with me on my throne, even as I also overcame, and
am set down with my Father in his throne V

3 Eccles. xii. 14. 4 Matt. xii. 30.

5 1 Pet. v. 5. 6 John xiv. 21.

7 1 John ii. 15. 8 Matt, xviii. 20.

9 Heb. xii. 6. ' 1 John ii. 1, 2.

2 Rev. iii. 21.
F 2

68 THE EFFICACY OF FAITH ON THE [SERM.

Yet, could we always live with a firm belief of what
is written in God's holy word, we should live in the
other world while we are in this; "our conversation
would be always in heaven ;" our thoughts and affec
tions would be still running upon Almighty God as
present with us, or upon our Saviour as interceding for
us, or upon the work that he hath set us, or upon the
account that we must give him of it, or upon the re
ward that he hath promised to those who do it faith
fully, or upon something or other which we find there
written ; and so should steer an even course through
all the changes and chances of this mortal life, till we
come to the end of our faith, even the salvation of our
souls, through Jesus Christ our only Saviour, " to whom
with the Father and the Holy Ghost, be all honour and
glory, now and for ever. Amen."

Now these things being thus plainly laid down before
you, give me leave to deal freely with you concerning
what you have now heard ; for it concerns you all very
much, infinitely more than any thing in this world can
do. You cannot surely but know, that "without faith
it is impossible to please God ;" that your sins can
never be pardoned, nor your souls ever saved, without
it. Now by what you have now heard you may easily
perceive whether you have true faith or no, whether
you believe the Gospel, as you are there required, to
the saving of your souls. For if the word preached
makes no impression upon you ; if you hear sermon
after sermon, as many do, to our shame be it spoken,
and yet be never the wiser nor the better for it ; if you
be not " doers of the word, but hearers only, deceiving
your own souls ;" you may then conclude, that, notwith
standing your profession of the Gospel, you do not be
lieve it. You believe it no more than they Avho do
not so much as profess it, and therefore are as yet in
the same deplorable condition with them, even in "the
gall of bitterness, and in the bond of iniquity." But
if "the word preached work effectually" in you; if it
stirs up your hearts, and strengthens your resolutions
to obey it; if it puts you upon constant and sincere

III.] MINISTRATION OF THE WORD. 69

endeavours to live according as you are there taught ;
you have then good ground to believe that you do
really believe it, and shall as certainly obtain what is
there promised, as you sincerely perform what is com
manded in it.

Wherefore, in the name of Christ our Saviour, I
beseech you all not to satisfy yourselves any longer
with the bare hearing of God's word ; but, whensoever
you hear it read or preached to you, "receive it as it
is in truth the wrord of God," and act your faith accord
ingly upon it, that so it may "work effectually" in you,
both while you hear it, and whensoever you call it to
mind again. As, for example, you have lately heard
how you ought to worship and glorify God, and how to
serve him daily in his house of prayer, and often at his
holy table ; these things have been plainly delivered to
you out of God's own word. Now, though you have
hitherto seemed not to regard God's holy word, nor so
much as to believe it to be his word, in that you have
not done it ; yet now that you are put in mind of it
again, " shew your faith by your works," manifest to the
world, and to your own consciences, that you believe
God's word, by your constant performing the foresaid
duties, and whatsoever else you hear to be there re
quired of you. And whensoever you have the Gospel
preached to you, do but receive it with faith, and you
cannot but receive benefit and comfort from it: then
every sermon you hear will do you good, and you will
have cause to thank God for it; and so shall we also
who preach God's word unto you : for then we may
truly say to you, as the apostle here saith to the Thes-
salonians ; " For this cause also thank we God without
ceasing, because when ye received the \vord of God,
which ye heard of us, ye received it not as the word of
men, but as it is in truth the word of God, which effec
tually worketh also in you that believe."

SERMON IV.

THE SACERDOTAL BENEDICTION IN THE NAME OF THE

TRINITY.

2 COR. xiii. 14.

" The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all."

IT would be great rashness in us, who know so little
of our own, to inquire into the nature of him that
made us, any further than lie himself hath been
pleased to make it known unto us in his holy word.
But it would be the height of impudence and pre
sumption to offer at explaining the incomprehensible
mystery of the most glorious Trinity; how three dis
tinct Persons subsist in the same individual nature, so
as to be all one and the same God. It is sufficient
for us to believe what is written, that there is but one
living and true God ; that " the Lord our God is one ' "
Jehovah, one being. That the Father, Son, and
Holy Ghost, these three, are one being, one Jehovah,
one God ; that the Father is of himself, the Son of
the Father, the Holy Ghost of the Father and the Son,
and yet none before or after other, none greater or
less than another; but the whole three Persons co-
eternal together, and co-equal. This we are bound
to believe, because it is revealed by God himself, and,

1 Deut. vi. 4.

THE SACERDOTAL BENEDICTION, &C. 71

therefore, revealed by him, that we may believe it
upon his word, although it be above the reach of our
finite understandings, as he himself knows it is ; and,
therefore, cloth not require us to understand, but to
believe it : and hath made known as much of it as
he thought good, for that purpose only, that we
might know what he would have us to believe con
cerning it.

Now, one very remarkable thing revealed in the
Holy Scriptures concerning the most glorious Trinity
is this, that the Father, Son, and Holy Ghost,
although they be all one and the same God, yet they
often exert and manifest themselves and their divine
perfections severally, as well as jointly, and so have
their several ways of working in the world ; as appears
from many places, and particularly from the \vords I
have now read : " The grace of our Lord Jesus Christ,
and the love of God, and the communion of the Holy
Ghost, be with you all." For here we have three
divine Persons distinctly named : the Son, called the
Lord Jesus Christ; the Father, here called in an
especial manner God, as being the root and fountain
of the Deity, as the primitive writers style him ; and
then here is the third Person, expressly called the
Holy Ghost. And to each of these Persons here is
a several property or perfection attributed, the apostle
wishing to the Corinthians the grace of one, the love
of another, and the communion of the third : which
does not only shew that they are three distinct Persons
or subsistencies, but also that they have distinct opera
tions, or their several ways of working and manifesting
themselves in the world. Which, if rightly understood,
would give us great light into what we ought to be
lieve concerning each Person ; and how wTe ought to
exercise our faith upon all and every one of them,
according to the discoveries which they are pleased
to make of themselves, with respect to us. And,
therefore, I shall endeavour to explain it as clearly as
I can, being a matter of so high a nature; humbly
beseeching him, of whom I speak, so to assist and

72 THE SACERDOTAL BENEDICTION [SEEM.

direct me, that I may say nothing but what is agree
able to his holy word, and becoming his divine
majesty.

For this purpose, therefore, we must first consider, in
general, that this Almighty, most glorious, and eternal
Being, which we call God the Father, the Son, and
the Holy Ghost, hath been graciously pleased to shew
forth and manifest himself and his divine perfections
many wonderful ways, particularly in the creation and
redemption of the world. In the first he manifested
his infinite wisdom, power, and goodness ; in the other
his infinite love, and justice, and mercy, and truth to
mankind ; in both the infinite glory of his eternal
Godhead. And it is much to be observed, that in
both these great works that he hath done, whereby
to set forth his glory, we find three distinct Persons
specified, or particularly named by himself, as concur
ring in the doing of them, and each in a way peculiar
to himself. The account that he himself hath given
us of his creation or production of all things out of
nothing begins thus ; " In the beginning God created
the heaven and the earth." Where the word in the
original, tD'H^tf? which we translate " God," is of the
plural number ; but it is joined with a verb of the
singular, as it is almost every where in the Old Testa
ment. Now although I will not say that an argument
can be drawn from hence to convince a gainsayer that
there are just three Persons in the Godhead, because a
word of the plural number may possibly signify more :
yet seeing that in Hebrew, where there is likewise
a dual, three is the first plural number ; and seeing
the first must in reason be preferred before all other ;
and seeing God himself hath in many places of his
word acquainted us that there are three Persons,
and no more, in his Godhead ; we may reasonably
from hence infer, that God calleth himself by this
name of the plural, and joins it with verbs and adjec
tives of the singular number, on purpose to put us in
mind of the Trinity in Unity, that he is three in one,
and that every one of these divine Persons is to be

IV,] IN THE NAME OF THE TRINITY. 73

adored and worshipped alike ; that being, as I take it,
the true notion of the word. For though the root
from whence nbtf " Eloah" comes, be not preserved in
the Hebrew tongue, it is in the Arabic dialect; where
<KJ| " Alaha," signifies " to worship, or adore :" and accord
ingly n^tt " Eloah," signifies " one that is to be wor
shipped ;" and in the plural number CD'H^tf " Elohim,"
" Persons adorable," such as are and ought to be
worshipped by all things that are ; as he, to be sure,
ought to be, by whom all things were made, and were
made by him for that end, that he might be worshipped
by them. And it is very observable that in the next
chapter, when the creation was finished, he is called
by two names, D'H^N nii"V> the one of the singular
number, the other of the plural ; the one signifying
his essence, the other the Persons subsisting in it. But
in all the first chapter of Genesis, while he was doing
this great work, he is not so much as once called by any
other name than CD'H^tf " adorandi," or " adorabiles,"
" persons to be adored ;" but by that he is called
above thirty times in that one chapter : whereby, I
humbly conceive, he hath signified his pleasure to us,
that when we consider his creation of the world, we
should ascribe it to all the three Persons, and adore
them for it. And, indeed, that they were all concerned
in it appears from the history of the creation itself;
wherein although the Creator, as I have shewn, be
all along called CD'H^tf? " Elohim," divine Persons in
the plural number ; yet that name being as constantly
there joined with a verb of the singular number, the
unity of the divine nature, or Godhead, is likewise
signified by it. In which sense it is said in the second
verse, " And the Spirit of God moved upon the face
of the waters :" that is, the Spirit of that One God,
who is Elohim, divine Persons; of which the Spirit
here spoken of must needs be one, forasmuch as he
operates in the creation, which none but God the
Creator could do. So that we have here two distinct
Persons, the Spirit of God, and God himself, whose

74 THE SACERDOTAL BENEDICTION [SERM.

Spirit lie is, even the Father ; who, as I observed
before, is in an especial manner often called God.

After this we read, that God made all things by
his word : " He said, Let there be light : and there was
light2." And so he made his works all the six days,
until he came to make man, he made them all by his
word : not by any outward word spoken, but by speak
ing in himself, by willing them to be, and so by his
inward, his essential Word; that is, by his eternal
and only-begotten Son, as we are fully assured by his
evangelist St. John, who, by his direction, begins the
Gospel of his Son Jesus Christ with this character of
him : " In the beginning was the Word, and the Word
was with God, and the Word was God ; the same was
in the beginning with God. All things were made by
him, and without him was not any thing made that
was made 3." And to the same purpose St. Paul,
speaking of the Son of God, saith, " By him were all
things created, that are in heaven, and that are in
the earth, visible or invisible, whether they be thrones,
or dominions, or principalities, or powers: all things
were created by him, and for him V And, elsewhere,
" By whom he made the worlds 5." From all which
it appears, that the Word by which God made the
world was his only Son, then with him : if his Son,
then a Person ; and if with him, then a distinct Person
from him. So that now we plainly see three distinct
Persons manifesting themselves in the creation of the
world ; God the Father, his Son, and his Spirit : as
the royal prophet also long ago observed, saying, " By
the Word of the Lord were the heavens made, and
all the host of them by the breath (or Spirit) of his
mouth V

To this we may add that remarkable passage which
occurs in the formation of man, as both explaining and

2 Gen. i. 3. 3 John i. 1—3.

4 Col. i. 1G ; Epli. iii. 9. 5 Heb. i. 7.

6 Ps. xxxiii. G.

IV.] IN THE NAME OF THE TRINITY. 75

confirming all that hath been hitherto said : for upon
the sixth or last day of the creation, when God was
pleased to make man, it is written ; " And God said,
Let us make man in our image, after our likeness 7."
In the original it is D'H^K "\ Wl, " And God," in the
plural number, " said" in the singular, he said, " Let us
make man," and let us make him " in our image, after
our likeness ;" still in the plural number : which shews
as plainly as words can do it, that several Persons con
curred in this great work ; and that they had all one
and the same image and likeness, and therefore were
of one and the same nature or essence. Neither can
the words possibly bear any other sense : all that the
Jews and Socinians have said upon them, according to
their blasphemous doctrine, makes them downright
nonsense ; whereas, according to our Christian doc
trine, nothing is more plain and easy. For when the
most blessed Trinity was pleased to make man, the
chief and lord of all earthly creatures, he did not say,
as in the making of other creatures, Let there be a
man ; but, Let us, the Father, Son, and Holy Ghost,
make man, and let us make him as like unto ourselves,
who are all of the same likeness, as a creature can be
made. All which might be, as in effect it was, most
truly and properly said, according to our common way
of speaking : whereas if there were not several divine
Persons then in being, or but only one, to whom could
God say, " Let us make man ?" Who bat a divine Person
could do such a work ? Or how could he say, " Let us
make him in our image, after our likeness," if there
was only one Person in the world, in whose image and
likeness he could be made? No, all the wit of man,
and of the devil himself, can never invalidate the in
vincible force of this place, to prove that there were
several divine Persons of the same divine essence, that
severally exerted and discovered themselves in the
creation of the world in general, and particularly in
the making of mankind.

And as it was in the creation, so it was likewise in

7 Gen. i. 20.

76 THE SACERDOTAL BENEDICTION [SERM.

the redemption of mankind : the world was made by
the Word of God, and it was redeemed by the same
Word, the Son of God, the second of the divine Per
sons, which St. John calls "the Father, the Word, and
the Holy Ghost8." All which, as I have shewn, co
operated in the making of man at first ; and so they did
too in the saving and redeeming of him, when he was
fallen from the state in which he was at first made.
For whereas there were two most critical times ap
pointed for the effecting our redemption ; one for the
Incarnation of our Redeemer, when " the Word was
made flesh, and dwelt among us," in order to it ; and
the other for his Baptism, when he was initiated as it
were into it, and actually took this great work upon
him ; at both these times we find all the Persons of
the most glorious Trinity particularly mentioned, as
concerned in it.

As for the first, when the fulness of time was come,
that the Son of God should be incarnate, God sent the
angel Gabriel to acquaint the blessed Virgin that he
should be conceived and born of her : and, among
other things, saith unto her, "The Holy Ghost shall
come upon thee, and the power of the Highest shall
overshadow thee ; therefore also that holy thing which
shall be born of thee shall be called the Son of God9."
Upon the saying of which words, and the blessed
Virgin's expressing her consent, by saying, " Behold
the handmaid of the Lord, be it unto me according
to thy word ;'' this great work was done, the Son of
God was conceived in her, the " Word was made flesh."
Now here we see three divine Persons concurring in
this wonderful work : the Son of God, the Holy Ghost,
or Spirit of God, and the Highest, or the Father,
whose Son the one, and whose Spirit or power the
other, is. One was conceived : he was conceived by
another, and that other was the power of a third Per
son. So that in this the first thing that was actually
done in order to our redemption, and upon which the
whole work depended, the whole three Persons in the

8 1 John v. 7. 9 Luke i. 35.

IV.] IN THE NAME OF THE TRINITY. 77

most blessed Trinity were most graciously pleased to
shew themselves ; the Father, the Son, and the Holy
Ghost, one God, blessed for ever.

And so they did likewise most wonderfully at the
baptism of our Redeemer, when he Avas solemnly in
augurated into the office he had undertaken for us,
and accordingly began to set about it. For it is written,
"And Jesus, when he was baptized, went up straight
way out of the water : and, lo, the heavens were opened
unto him, and he saw the Spirit of God descending
like a dove, and lighting upon him : and lo a voice
from heaven, saying, This is my beloved Son, in whom
I am well pleased '." Here all the three Persons of
the most Holy Trinity did evidently appear together.
For here was a voice from heaven, saying, " This is my
beloved Son," which could be no other but the voice of
the Father, who also declared himself to be so, by
calling the other his Son : and then here was the Son
of this Father, declared to be so by the Father him
self: and here was also the Spirit of God, descending
like a dove, and lighting upon the Son, and so anointing
him to be both a priest, a prophet, and a king, who is,
therefore, most properly called the Messiah, or Christ,
the Anointed of God, and every way qualified to be our
Mediator and Redeemer. Yea, it is \vonderful to
observe, the three infinitely glorious incomprehensible
Persons were pleased upon this extraordinary occasion
to manifest themselves severally to the very senses of
men, to their eyes and ears : for the Father was heard
speaking, the Son was seen in the nature of man coming
out of the water, and the Holy Ghost was seen in the
shape of a dove descending and lighting upon him.
And, therefore, we may truly say with St. Augustine,
that at this time, " Apparuit manifestissima Trinitas ;
Pater in voce, Filius in homine, Spiritus Sanctus in
columba:" " The Trinity appeared most manifestly; the
Father in a voice, the Son in a man. the Holy Ghost
in a dove 2 :" and with St. Jerome, " Mysterium Trini-

1 Matt. iii. 16, 17. 2 Aug. in Evang. Job. tract. 6.

78 THE SACERDOTAL BENEDICTION [SERM.

tatis in baptismate demonstratur ; Dominus baptizatur;
Spiritus descendit in specie columbsc ; Patris vox, tes-
timonium Filio perhibentis, auditur ;" "The mystery of
the Trinity is demonstrated in the baptism of Christ ;
the Lord is baptized ; the Spirit descendeth in the
likeness of a dove ; the voice of the Father, giving tes
timony to the Son, is heard V And hence it is that
this chapter is appointed as a proper lesson at morning
upon Trinity Sunday, because the great mystery, which
we this day celebrate, is so plainly and fully revealed
in it.

And it is much to be observed, that as all the three
divine Persons, the Father, the Son, and the Holy
Ghost, thus manifested themselves at the baptism of our
Saviour, so he himself requires that all who would be
his disciples should be made so by being baptized in
the name of all the same Persons, saying to his apostles,
" Go ye therefore and teach, or make all nations my
disciples, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost 4." So that the
same divine Persons, which so manifestly appeared at
the baptism of Christ, are all to be particularly named
at the baptism of every Christian, by Christ's own insti
tution. And no man can be initiated into the Church
of Christ, and so made a Christian any other way, but
by being so baptized; this being the only way ap
pointed by Christ himself for that purpose : who there
by hath sufficiently declared that he will own none for
his disciples but such as are baptized in the name of all
the same Persons, which appeared in so miraculous a
manner when he himself was baptized ; and also that
our salvation depends upon, and must be attributed
unto, all of them. For seeing he himself hath so
ordered it, that none can be brought into a state of
salvation but by being first baptized in the name of all
three, all three must needs be acknowledged to con
cur in the effecting of it.

And verily that they do so, appears most evidently

3 Hierom. in Matt. iii. 4 Matt, xxviii. 19.

IV.] IN THE NAME OF THE TRINITY. 79

also from the words of my text. For as all these di
vine Persons manifested themselves in the creation of
the world in general, and at the making of man in
particular ; as they appeared at the incarnation and
baptism of our Redeemer ; and as our Redeemer himself
requires that all who would partake of that redemption
which he hath purchased, should be baptized in the
name of all three ; so the apostle here, by his direction,
writing to such as were so baptized at Corinth, and
concluding his epistle to them with an hearty prayer,
that they might have all things necessary to their sal
vation, refers all such things to three heads, and attri
butes them severally to the three Persons in the most
Holy Trinity ; and accordingly prays to each of them,
saying, " The grace of our Lord Jesus Christ, and the
love of God, and the communion of the Holy Ghost, be
with you all." So that, did we but understand these
words aright, we should thereby know how to exercise
our faith in all and each of these divine Persons for
what is necessary to our obtaining eternal salvation,
according to their several ways of concurring to it.

But for that purpose, before we enter upon the ex
plication of the several parts of the text, it will be
necessary to observe some things in general about it.
As first, although here be three several Persons named,
and several properties are severally attributed to them,
yet they are not several, but all one and the same indi
vidual God. This we are fully assured of by all those
reasons, and by all such places of the Holy Scriptures,
which demonstrate the unity of the Godhead : as where
it is said, " Hear, O Israel, the Lord our God," ("our
Elohim," in the plural number) " is one Lord, one Je
hovah •'." This the Son asserts of the Father and him
self, " I and the Father are one 6," not tic, but lv e<rju£v,
one Jehovah, one Being: and St. John of all three,
"There are three that bear record in heaven, the
Father, the Word, and the Holy Ghost, and these three
are one 7," where the same word is used again, lv uar,

5 Deut. vi. 4. fi John x. 30. 7 1 John v. 7.

80 THE SACERDOTAL BENEDICTION [SERM.

unum sunt, they are three in the plural number, but
they are one in the singular; one Being, "IRK HIIT,
"one Jehovah," one God.

Hence, in the next place, whatsoever perfections or
properties (except such as are purely personal) are at
tributed to any of these divine Persons, are the same
in all, and may equally be attributed to every one;
they being all and every one the same God, in whom
all perfections concentre, or, rather, who is all perfection
itself. And, therefore, when we read of the grace of
one, the love of another, and the fellowship of the third
divine Person, it is not to be so understood, as if these
properties were so peculiar to those Persons to which
they are here attributed, that they do not belong also
to the other; for they are the same in all, and may be
equally attributed to one as well as another : and so
they are in the Holy Scriptures. Here grace is ascribed
to the Son, and love to the Father; in other places
love is ascribed to the Son, and grace unto the Father :
as where St. Paul saith, " Who shall separate us from the
love of Christ8?" "And to know the love of Christ,
which passeth knowledge 9." And St. John, " Hereby
perceive we the love of God, (the Son,) because he laid
down his life for us '." Here love is plainly attributed
to the Son : and so is grace to the Father, where St.
Paul saith, " By the grace of God I am what I am V
And, "Not by fleshly wisdom, but by the grace of God,
we have had our conversation in the world V And as
we here read of the communion, or fellowship of the
Holy Ghost, we elsewhere read of the fellowship of the
Son : "God is faithful," saith the apostle, "by whom ye
wrere called unto the fellowship of his Son Jesus Christ
our Lord4." And St. John saith, "Truly our fellow
ship is with the Father, and with his Son Jesus
Christ5." Which I therefore observe, lest any should
think that we detract any thing from one Person, by
attributing it to another : for whatsoever divine pro-

8 Rom. viii. 35. D Eph. iii. 19. ' 1 John iii. 16.

- 1 Cor. xv. 10. 3 2 Cor. i. 12. '1 Cor. i. 9.

5 1 John i. 3.

IV.] IN THE NAME OF THE TRINITY. 81

perties are attributed to any one, are hereby attributed
unto all ; they being all one and the same God, in
whom all properties also are one and the same property ;
and therefore cannot be divided, nor belong to one
more than to another, as they are in him.

But then we must observe withal, that, notwith
standing this, when the Almighty Being, the Father,
the Son, and the Holy Ghost, is pleased to operate
upon things without him, and so to exert and manifest
himself to us, there is something particular attributed
to one of these divine Persons more than to another.
As it is plain that it was not the Father, nor the Holy
Ghost, but the Son, which took the nature of man
upon him : it was not the Father, nor the Son, but
the Holy Ghost, which at the creation of the world
moved upon the face of the waters; which at the in
carnation of Christ overshadowed the blessed Virgin ;
and which upon the day of Pentecost came down upon
the apostles. Thus all along in the Holy Scriptures
the Father is said, in a peculiar manner, to be our
Maker, the Son our Saviour, and the Holy Ghost our
Sanctifier. And, accordingly, in my text, where the
three Persons are all mentioned together with respect
to us, the apostle prays for something particular from
each of them : for the love of the Father, as he is the
Maker and Governor of the world ; for the grace of the
Son, as he is the Saviour and Redeemer of mankind ;
and for the communion of the Holy Ghost, as he is
the Sanctifier and Comforter of all the elect people of
God: which will serve us as a key to open the whole
mystery contained in these words, as we shall see pre
sently.

But here is still another thing to be observed in
general ; which is, that the Son is here placed before
the Father, whereas reason may seem to require that
the Father should be placed first, as he is by the Son
himself, commanding baptism to be administered in
the name of the Father, Son, and Holy Ghost : and by
his beloved disciple, saying, " There are three that bear
record in heaven, the Father, the Word, and the Holy

G

82 THE SACERDOTAL BENEDICTION [SERM.

Ghost 6." According to which order, the apostle should
have said, "The love of God the Father, and the grace
of Jesus Christ;" whereas, he contrariwise puts the
Son first, saying, "The grace of our Lord Jesus Christ,
and the love of God :" which being done by the special
direction of the Holy Ghost, there was certainly great
reason for it. Which that we may rightly understand,
we must take notice, that, in the places before quoted,
the divine Persons are named in their essential order,
that which they have in and among themselves, or with
respect to one another: according to which, the Father
is placed first, because he begot the Son ; the Son is
placed second, because he was begotten of the Father ;
and the Holy Ghost last, because he proceeds from
both. But the apostle in my text speaks not of the
order of the divine Persons among themselves, but of
that which they observe with respect to us and our
salvation. He here wisheth to the Corinthians all
things necessary to their salvation by Christ ; and there
fore it was necessary that he should begin first with
Christ their Saviour, without Avhom they could never
have had either the love of God, or the communion of
the Holy Ghost. It is true, the love of God the
Father was the first cause or motive of our salvation,
as our Saviour himself hath taught us, saying, "That
God so loved the world, that he gave his only-begotten
Son, that whosoever believeth in him might not perish,
but have everlasting life V But then we must ob
serve, that our Saviour speaks here of God's love to
mankind in general, saying, "God so loved the world:"
he doth not speak of his love to particular men ; it was
out of his infinite love to fallen man, in general, that
" he sent his Son into the world ;" but his love to any
particular man is only in, and for the sake of, his said
Son, and no otherwise. For by nature we are all ene
mies to God ; and therefore he is so to us : and there
is no way for us to be reconciled to him, or to have
him reconciled to us, but by his Son. For, as the
apostle saith, " When we were enemies, we were recon-

fi Matt, xxviii. 19. 1 John v. 7. 7 John iii. 16.

IV.] IN THE NAME OF THE TRINITY. 83

cilecl to God by the death of his Son 8." And if it be
by his Son only that we are reconciled to God, it must
needs be only by his Son that we can have his love and
favour : which he, therefore, never shews to any man,
but only upon the account of '* him in whom he is well
pleased." But, as the apostle saith, "Nothing can
separate us from the love of God, which is in Christ
Jesus our Lord V Whereby we are given to under
stand, that the love which God the Father hath for any
of us is only in his Son, and for his sake, without whom
we could expect nothing but wrath and vengeance from
him; and, by consequence, that the grace of Christ is
most properly here placed before the love of God, seeing
we cannot have this, unless we have that first. The
same may be said also of the communion of the Holy
Ghost: for that likewise is "shed on us abundantly
through Jesus Christ our Lord," as the same apostle
teacheth us '. Wherefore, seeing that we can never
have either the love of God the Father, or the com
munion of God the Holy Ghost, but only by the grace
of God the Son ; there was all the reason in the world
that the apostle should pray for this first, and say first,
" The grace of our Lord Jesus Christ," then " the love
of God," and lastly, " the communion of the Holy Ghost,
be with you all."

These things being thus premised in general, we
shall easily discover the meaning of the several parts
of the text. The first thing which the apostle here
wisheth to the Corinthians, is, " the grace of the Lord
Jesus Christ ;" which is a phrase he delights in very
much. The common salutation that he useth at the be
ginning of every one of his thirteen epistles, to those he
wrote to, runs thus ; " Grace be to you, and peace from
God the Father, and from the Lord Jesus Christ." And
at the end of his epistles he sometimes saith in short,
" Grace be with you 2." But most usually he concludes
with, "The grace of our Lord Jesus Christ be with

8 Rom. v. 10. 9 Rom. viii. 39. ' Tit. iii. 5.

2 Col. iv. 18. Tit. iii. 15. 1 Tim. vi. 21. 2 Tim. iv. 22.
G2

84 THE SACERDOTAL BENEDICTION [SERM.

you 3." And so St. John concludes the Book of Reve
lation, and the whole New Testament 4. From whence
we may infer, that grace is to be had only by Christ ;
that his grace is the greatest blessing that can be de
sired ; and that where the grace of Christ is, there is
also the love of God, and the communion of the Holy
Ghost, which are, therefore, particularly mentioned in
my text, that we may know from whence they come,
and that they are to be understood, wheresoever the
grace of Christ is mentioned.

But then the question is, what is meant by the
grace of the Lord Jesus Christ? And how it comes
to be so often appropriated unto him ? For which it
will be necessary to consider that remarkable passage
in the Gospel of St. John, where he, having asserted the
eternal and divine nature of the "Word" or "Son of
God," saith, "And the Word was made flesh, and dwelt
among us, and we beheld his glory, the glory as of the
only-begotten of the Father, full of grace and truth. —
And of his fulness have all we received, and grace for
grace. For the law was given by Moses, but grace
and truth came by Jesus Christ'." Here we see, first,
that the Word, or Son of God, was made flesh, that is,
he took upon him the nature of man in general, so as
to become Emmanuel, God with us, God and man in
one Person ; and as such, he is here said to be " full of
grace and truth :" where by grace I do not question
but we are to understand, that which in the Old Tes
tament is called ~iDn " mercy ;" these two nOtfl IDfl
" mercy and truth," being very frequently put together,
"mercy" always before "truth:" as where it is said,
"All the paths of the Lord are mercy and truth6."
" Mercy and truth are met together V " By mercy and
truth sin is purged 8." " Mercy and truth preserve the
king9." Thus they are joined together: Gen. xxxii.
10. 2 Sam. ii. 6; xv. 20. Ps. xxxvi. 5 ; xl. 11 ; Ivii.

3 Rom. vi. 24. 1 Cor. xvi. 23. Gal. vi. 18. Phil. iv. 23.
1 Thess. v. 28. 2 Thess. iii. 18. Philem. 25.

4 Rev. xxii. 21. 5 John i. 14. 16, 17. 6 Ps. xxv. 10.

7 Ps. Ixxxv. 10. 8 Prov. xvi. 6. " Prov. xx. 28.

IV.] IN THE NAME OF THE TRINITY. 85

3. 10; Ixi. 7; Ixxxix. 1, 2. 14; xcviii. 3; c. 5; cxv.
I ; cxxxviii. 2 ; cxvii. 2. Prov. iii. 3 ; xiv. 22. Thus
God proclaimeth himself to be "abundant in goodness
and truth '," where the word which we translate "good
ness," is the same which in the places before quoted is
rendered "mercy," and so it is rightly translated in that
parallel place ; " But thou, O Lord, art a God full of
compassion, and gracious, long-suffering, and plenteous
in mercy and truth 2." And accordingly God the Son,
as incarnate, is here said to be full of grace, or mercy,
and truth. " And of his fulness," saitli St. John, " all
we have received." We have none but what we re
ceive from him ; and how much soever we receive, he
is still full : as the sun is still full of light, notwith
standing that we continually receive and enjoy it.
Neither do we only receive of his fulness in general,
but we receive grace for grace, that is, all manner of
grace, according to that fulness which is in him. In
him is the fulness and perfection of all grace and
mercy : and for that it is in him our head, we of him
receive whatsoever grace or mercy we have occasion
for.

And the reason is, because, as it here follows, "The
law was given by Moses, but grace and truth came by
Jesus Christ." The law, as given by Moses, threatened
death and damnation, even all manner of judgment
without mercy, to all that continued not in all things
written in it. Which no man having done, all are by
the law condemned to die, and suffer all the punish
ments which are there threatened, without any hopes
of mercy; there being none there promised. But as
the law was thus given by Moses, grace, or mercy, and
truth came, fyt'i-tro, " was made" by Jesus Christ, as the
author and procurer of it. The law hath concluded all
under sin, and therefore hath passed the sentence of
condemnation upon all. And if the sentence be ever
revoked or remitted, or if it be not actually executed,
it must be acknowledged to be a great mercy. But

1 Exod. xxxiv. 6. " Ps. Ixxxvi. 1.5.

86 THE SACERDOTAL BENEDICTION [SERM.

there is no such mercy promised in the law given by
Moses : there is not a word of that there, nor any
where else, but only in the Gospel of Christ ; who
having in our nature undergone the punishments to
which we are condemned by the law, he hath thereby
made way for mercy to be shewn us, by God's accept
ing of his death instead of ours, and so acquitting or
discharging us from it : yea, he hath thereby merited
or purchased mercy for us, all manner of mercy, in that
his death was of infinitely more value than all ours
could ever have been. For that God is never merciful
to any, but only for the sake of his Son, and upon the
account of his death, is plain from his never shewing
any mercy, but only to those for whom Christ died.
The fallen angels stand in as much need of mercy as
fallen man, but they never had, nor ever will have, any;
because Christ did not die for them. But he having
taken our nature upon him, and in it suffered the
punishments which by the law were due to us, God is
graciously pleased for his sake to promise grace or
mercy to us ; and whatsoever grace or mercy we receive
from him, it comes to us only by Jesus Christ: as the
Holy Ghost here assures us, saying, "That grace and
truth came by Jesus Christ." It was in him that grace
was at first promised to us, and it is in him that such
promises are verified or fulfilled. "For," as the
apostle saith, "all the promises of God in him are yea,
and in him, Amen 3 ;" that is, in him they were all made,
and in him they are all confirmed and performed to us.
And therefore "truth" is not here opposed, as it is
commonly thought, only to the types and figures of the
law, but it signifies more especially the truth and cer
tainty of the promises which God hath made to man
kind of grace and mercy in his Son. And that is the
reason that " mercy," as I observed before, is not only
here, but all along in the Holy Scriptures, put before
"truth:" because "mercy" is first promised, and then
truly granted according to that promise, and both by

3 2 Cor. i. 20.

IV.] IN THE NAME OF THE TRINITY. 87

Christ. It was by him that grace was at first promised
to us, and it is by him that the " truth" of such pro
mises is assured to us, and so both "grace and truth
came by Jesus Christ4."

From hence we may gather what is here meant by
the grace of the Lord Jesus Christ, in my text. It is
the grace, "the free undeserved favour and mercy;"
it is the grace of the Lord, the Almighty God, the
eternal and only-begotten Son, of the same substance
and glory with the Father; it is the grace of the Lord
Jesus, the most high God made man, and so become
Jesus, a Saviour, to save his people from their sins ; it
is the grace of our Lord Jesus Christ, of God our
Saviour, anointed to be to us a prophet, a priest, and
king, and so fully qualified, and able, to do all things
necessary for our salvation. And therefore all such
things are here signified by " the grace of the Lord
Jesus Christ," all things that are required, all things
that can any way conduce to our eternal salvation;
they are all contained in, and they all proceed from,
his grace and mercy to us, without whom we can
neither have, nor do, any thing at all towards it. But
by him there is nothing but we may have, nothing
but we can do that he would have us, in order
to our being saved. By him we are called out of
darkness "into his marvellous light5." By him we
have grace to repent, and turn every one from his
own iniquities, so that "sin shall not have dominion
over us, seeing we are not under the law, but under
grace G." " By him we have redemption through his
blood, the forgiveness of sins, according to the riches
of his grace 7." By him we are justified freely through
his grace, "and accounted righteous before God him
self8." "By him being justified by faith, we have peace
with God," and are as perfectly reconciled unto him,
as if he had never been angry or displeased with us 9.

4 Vid. Ps. Ixxxix. 33, 34. 49. 5 Rom. i. 6. 1 Pet. ii. 9.

6 Acts v. 31 ; iii. 20. Rom. vi. 14.

7 Eph. i. 7. Col. i. 14. Eph. iv. 32.

8 Rom. iii. 24. Tit. iii. 7. 2 Cor. v. 21. 9 Rom. v. 1. 10,

88 THE SACERDOTAL BENEDICTION [SERM.

By him we have " power to become the sons of God,
and if sons, then heirs ; heirs of God and joint-heirs
with him who is heir of all things V " By him we are
washed from our sins in his own blood, and are made
kings and priests unto God and his Father V By him
" we can overcome the world, and triumph over death
itself3." By him we can do, and by him we can suffer
whatsoever God sees good to lay upon us : for " his
grace is always sufficient for us, and his strength made
perfect in our weakness ; so that we can do all things
through Christ which strengtheneth us4." By him we
have a place prepared for us in heaven, " that where he
is, there we may be also, to behold his glory, and be
glorified together with him 5." In short, by him we
may have every thing that is any way necessary, either
to the beginning, the carrying on, or the perfecting, our
salvation ; " For he is able to save to the uttermost all
that come unto God by him, seeing he ever liveth to
make intercession for them 6." All these things we
have by Christ, and receive them of that infinite grace
and mercy that is in him. And therefore the apostle
wishing to the Corinthians the grace of the Lord Jesus
Christ, he thereby wished them every thing relating to
their eternal salvation, as coming wholly and solely from
his grace and mercy.

The next thing that follows in my text, is, " the love
of God." And it may well follow upon " the grace of the
Lord Jesus Christ " here, for it doth so every where.
For he, the eternal Son of God, having, as I have
shewn, reconciled us to his Father, wheresoever his
grace is, the love of the Father follows in course, who,
being always well pleased with all that partake of him,
hath a special love for them. The love of a father to
his children, who is not only most tenderly affected to
wards them, but takes particular care of them, provides
all things necessary for them, corrects them when they

1 John i. 12. R0m. viii. 17. Heb. i. 2. 2 Rev. i. 5, 0.

3 1 John v. 4, 5. 1 Cor. xv. 57.

4 2 Cor. xii. 9. Phil. iv. 13.

5 John xiv. 2, 3; xvii. 24. Rom. viii. 17- c Heb. vii. 25.

IV.] IN THE NAME OF THE TRINITY. 89

do amiss, encourages them when they do well, and set
tles a sufficient maintenance upon them, that they may
live comfortably in the world, according to every one's
estate and quality ; such is the love of the great
God to those who by the grace of Christ are made his
children. He keeps them always under his own care
and conduct ; he gives them all things necessary, both
for life and godliness ; he chasteneth them, not for his
own pleasure, but for their profit, that they may be
partakers of his holiness ; he plentifully rewards all the
services they perform in this world ; and in the next
he settles a kingdom upon every one of them, the
kingdom of heaven itself, where they ever live as
happily as it is possible for creatures to live : and all
because he loves them as his own children by adoption,
and the grace of his only-begotten Son.

This, therefore, is here meant by " the love of God,"
the Father of our Lord Jesus Christ, and in him our
God, and our Father. It is the love of God, as he is
the Maker, Preserver, and Governor of the whole
world, and orders and disposeth of all things in it
according to his own will and pleasure ; and therefore
as for his own glory, so likewise for the good of these, he
loves and is well pleased with them. " For we know,"
saith the apostle, " that all things work together for
good to them that love God, to them who are the called
according to his purpose7." All that love God, God
loves : and, seeing he loves them, he makes all things
concur to their advantage. For which purpose, by his
good Providence, he makes them of such a temper as
will best suit with the circumstances he designs for
them, or else orders the circumstances so as will best
suit with the temper he made them of: he measures
out such a proportion of the good things of this life to
them, as he knows will be good for them, and no more.
He allots them such a place to live in upon earth,
where they may enjoy the means whereby to obtain
grace and salvation by his Son. He keeps them from

7 Rom. viii. 28.

90 THE SACERDOTAL BENEDICTION [SERM.

falling into any evil, and all evil from falling upon
them. He defends them from all their enemies; or
else turns their hearts, and makes them to become their
friends. He infatuates the counsels, and defeats all
the ill designs, that men or devils can form against
them. He hears the prayers they put up unto him in
his Son's name, and for his sake accepts of all the
duties they perform to him. He is with them where
soever they are, to direct, assist, and prosper them in
whatsoever they do. He sanctifieth and blesseth all
manner of occurrences to them, so that every thing
which happens is, all things considered, the best that
could happen to them. There are many, I may truly
say innumerable, such instances of the love which God
the Father is pleased for his Son's sake to manifest to
those who are regenerate, and so made his children in
him, even by his ordinary Providence: and where that
fails, he is pleased to do it in an extraordinary and
miraculous manner, as we see in the children of Israel ;
for he, having a special love for them by reason of their
near relation to his Son incarnate, brought them into
and out of Egypt : he led them, he fed them, he clothed
them, with miracles for forty years together; and all
" because he loved them," as it is said, Deut. iv. 37 ;
vii. 7, 8. And particularly when Balaam was hired to
curse them, "God turned his curse into a blessing, be
cause he loved them 8."

Thus he, one way or other, always preserves those he
loves from all things that may hurt them, and with
holds nothing from them that will really do them good:
but he carries them through all "the changes and
chances of this mortal life," so as to bring them at last
to heaven, where they clearly see his love in every
thing that ever befel them, continually praise and adore
him for it, and are eternally happy in the perfect enjoy
ment of it. From all which it appears, how great a
blessing it is to have the love of God the Father, the
Almighty Creator and Governor of all things ; how ne-

8 Deut. xxiii. 5.

IV.] IN THE NAME OF THE TRINITY. 91

cessarily it follows upon the grace of his only-begotten
Son ; and, by consequence, with how great reason, as
well as charity to the Corinthians, the apostle here,
next to "the grace of the Lord Jesus Christ," prays
they might have "the love of God."

And that their happiness might be complete, he adds
also, " the communion of the Holy Ghost," the Third
Person in the most Blessed Trinity ; called the Ghost,
or Spirit, both of the Father and the Son, because he
proceeds from both ; and Holy in a peculiar manner,
because all the holiness that is in the creatures pro
ceeds from him. And to have communion or fellow
ship with him, is to partake of his holiness, and of all
the glorious effects of the grace of Christ, arid the love
of God in him : for as he proceedeth both from the
Father and the Son, both the Father and the Son act
by him; and therefore he is called "the finger of
God 9." The Father acteth by him in the government
of the world, and all the parts of it : the Son in the
government of the church, and all particular members
in it : and whatsoever blessings we receive from the
Father through the merits and mediation of the Son,
they are all conveyed to us by the Holy Ghost, which
for that purpose "abides with us for ever1." It is he, as
proceeding from and sent by our Saviour to do it,
"that enlightens our minds, and teachetlrus all things
necessary to our everlasting peace V It is he that
keepeth us from error, heresy, and schism, and guides
us into all truth, both in faith and manners 3. It is he
that sanctifies, renews, and regenerates us, and so makes
us new creatures, and the children of the most high
God 4. It is he that beareth witness with our spirit,
that we are the children of God \ It is he that
mortifies the deeds of the body, that quickens our souls,
and " worketh in us, both to will and to do, of his good
pleasure6." It is he that endues men with spiritual

9 Luke xi. 20. ' John xiv. 16.

2 Eph. i. 17. Isa. xi. 2. John xiv. 26. 3 John xvi. 13.

4 2 Thess. ii. 13. John iii. 5, 6. 8. Tit. iii. 5. 5 Rom. viii. 16.

6 Rom. viii. 13. John vi. 63. Phil. ii. 13.

92 THE SACERDOTAL BENEDICTION [SERM.

gifts, suitable to the work which God requires of them:
to one he gives the " word of wisdom, to another the
word of knowledge, to another faith, to another the
gift of healing, to another the working of miracles, to
another prophecy, to another the discerning of spirits,
to another divers kinds of tongues, to another the
interpretation of tongues 7." It is he that produceth
in us "love, joy, peace, longsuffering, gentleness, good
ness, faith, meekness, temperance;" which are there
fore said to be " the fruit of the Spirit s." And so is all
manner of goodness and virtue, wheresoever it is found
among men ; it all springs from the good Spirit of God
as from its root, and from thence also receives all its
nourishment, increase, and strength 9. It is he also that
is our only Comforter, who supports and cheers our
spirits, by manifesting God's love and favour to us, lift
ing up the light of his countenance upon us, keeping
our hearts fixed upon our promised inheritance, filling
us with firm hopes and constant expectations of it, and
so giving us peace, and joy, and satisfaction of mind, in
whatsoever happens here below l. In short, whatso
ever direction, assistance, or power, we have, or can
have, of thinking, or desiring, or speaking, or doing any
thing that is truly good, it is communicated to us by
the Spirit of God our Saviour, and therefore is all com
prehended under this one great blessing which the
apostle here wisheth for in the last place, even " the
communion of the Holy Ghost."

The several parts of the text being thus explained,
we may easily observe the meaning of the whole to be
this ; — that the apostle here prays that the Corinthians
might have, first, the grace of God the Son ; that is, all
the mercy which he, as the Redeemer of mankind, had
purchased for them with his blood. Secondly, that
they might have the love of God the Father; that is,
all the favours which he, as the supreme Governor of
the world, could shew them. And thirdly, that they

7 1 Cor. xii. 8-10. 8 Gal. v. 22, 23. 9 Eph. iii. 1G.

1 John xvi. 7. Acts ix. 31. Rom. xiv. 17, &c.

IV.] IN THE NAME OF THE TRINITY. 93

might have the communion of the Holy Ghost ; that
is, all the gifts, graces, and comforts, which he could
communicate unto them both from the Father and the
Son : or, in short, that they might have all things, that
God the Son, or God the Father, or God the Holy
Ghost, could do for them, according to their several
ways of working in the world ; that is, all things that
could any way contribute to make them completely
happy. All which David also, or the Church by him,
prays for in the same method and order, saying, " God,"
D'n^tf " be merciful unto us, and bless us, arid cause
his face to shine upon us V

Now from hence we may learn how necessary it is
to believe in the most blessed Trinity, the Father, the
Son, and the Holy Ghost, three Persons, one God ;
seeing they all are pleased to concern themselves so
much about us, and our happiness depends upon them
all. Hence we rnay learn to confide and trust in all
and every one of these divine Persons for all things
relating to our happiness and salvation. Hence we
may learn what infinite cause we have to praise and
adore God for his infinite goodness to us poor mortals
upon earth, and to sing with the choir of heaven,
" Holy, holy, holy, is the Lord of hosts : the whole earth
is full of his glory 3."

Hence we may learn how much we are obliged to
serve, and love, and please God the Father, God the
Son, and God the Holy Ghost, who is thus infinitely
gracious, and loving, and bountiful unto us. Hence
we may learn what great reason our Church hath to
appoint, that at the end of every Psalm, as well as upon
other occasions, we should say, or sing, " Glory be to
the Father, and to the Son, and to the Holy Ghost."
Hence, lastly, we may learn, wherefore our Church
concludes her daily prayers, as the apostle doth this
epistle, with the words of my text, — even because they
contain in short all that we can pray for, and are in
effect the same, the form which God himself prescribed,

2 Ps. Ixvii. 1. 3 Isa. vi. 3.

94 THE SACERDOTAL BENEDICTION.

wherewith the priests should bless the people. " On
this wise," saith he, "ye shall bless the children of
Israel ; The Lord bless thee, and keep thee : The Lord
make his face to shine upon thee, and be gracious unto
thee : The Lord lift up his countenance upon thee, and
give thee peace V Where Jehovah, the Lord, is
thrice repeated, and in the original hath in each place
a several accent, to denote, as the Jews themselves
acknowledge, some great mystery; which can be no
other but the most blessed Trinity, all the three Persons
whereof are here called, every one, the Lord, Jehovah.
The Father is placed first ; but the blessings bestowed
severally by each Person are the same which are as
cribed to them in my text. And when the priest pro
nounced this blessing to the people (as we still do in
the visitation of the sick), God promised that he him
self would accordingly bless them. And if you faith
fully and devoutly receive it as you ought, I do not
question but he will do so now, upon my pronouncing
in his name the same blessing, according to this apos
tolical form in my text, "The grace of our Lord Jesus
Christ, and the love of God, and the communion of the
Holy Ghost, be with you all. Amen."

4 Numb. vi. 24—26.

SERMON V.

THE KNOWLEDGE OF JESUS CHRIST PREFERABLE TO
ALL OTHER.

1 COR. ii. 2.

" For I determined not to know any thing among you, save Jesus
Christ, and him crucified."

IT having pleased our great Creator to endue us with
such principles of reason and understanding, whereby
we are capable of knowing himself, his will, his works,
and all things necessary to our serving and enjoying
him, and likewise to fill us at first with such knowledge,
as much as we could hold ; although by the fall of our
first parents our brains are shattered, and all our facul
ties so disordered and out of tune, that now we actually
know but very little, if any thing at all, as we ought ;
yet, our capacities still remaining, we cannot but long
to have them filled again. And hence it is, that all
men naturally desire knowledge; and how much soever
a man knows, he still desires to know more. And
seeing no one man can possibly attain the knowledge
of all things that are to be known, men seem to offer
at making up that defect, by undertaking them seve
rally ; some to find out one thing, and some another,
according to their several tempers, inclinations, and
circumstances ; and then to communicate their inven
tions, for the increase of each other's knowledge. As

96 THE KNOWLEDGE OF JESUS CHRIST [SEEM.

some are only for observing the phenomena, or outward
appearance ; others are for prying into the secrets of
nature, and the first principles by which every thing in
its place acteth under God : some are for taking the
dimensions of the earth, and particular places in it ;
others are for calculating the motions of the heavens,
and those immense bodies that move or seem to move
there. This man keeps close to his plain mathematical
demonstrations ; another soars aloft among high meta
physical notions and subtle speculations. One man is
for searching into the mysteries of several arts, that have
been invented and practised in the world; a second is
for understanding the languages that are spoken in
several nations ; a third is for learning how to put words
and sentences so neatly or so cunningly together, as to
make them the more pleasing to the ears, or more for
cible upon the minds, of those who hear them. Thus I
might instance in every thing that mankind is capable of
knowing ; for, whatsoever it is, some or other are always
employing their thoughts about it. And if a man finds
out any thing which he did not know before, or if he
doth but think he doth so, it is a mighty pleasure and
satisfaction to his mind, because it tends towards the
filling up that vacuum which was there, by reason of
his not knowing so much as he was capable of.

But there is one sort of knowledge which few people
endeavour after, although it would do them more good,
and therefore ought to be preferred before all the lan
guages, arts, and sciences in the world besides, howso
ever useful they may be in their respective places.
What that is, I shall not undertake to determine, but
leave that to one, whom we cannot but acknowledge to
have known more than any one, or all of us here present
put together; to one who had learned so much, that
Festus thought " much learning had made him mad '."
I mean St. Paul, who, by the inspiration and command
of God himself, here tells the Corinthians, that he
"determined not to know any thing among them, save

1 Acts xxvi. 24.

V.] PREFERABLE TO ALL OTHER. 97

Jesus Christ, and him crucified." Whereby he hath
certified all men that, in his divinely-inspired judgment,
this kind of knowledge so far exceeds all other, that
none else deserves to be named with it.

The occasion of the words was this : St. Paul having
been some time before at Corinth, and there planted
the Gospel among the inhabitants of that city, in the
verse before my text he tells them what arts he had
used, or rather what he had not used, in the doing it.
"And I," saith he, "brethren, when I came unto you,
came not with excellency of speech, or of wisdom, de
claring unto you the testimony of God." He had used
neither rhetoric nor logic, neither elegancy of speech
nor subtlety of argument, to persuade them to embrace
the faith of Christ, but had only in plain terms declared
to them the testimony which God had given of him.
And having told them this, he acquaints them in my
text with the reason why he took this course ; " For,"
saith he, " I determined not to know any thing among
you, save Jesus Christ, and him crucified." This is the
reason why he dealt so plainly with them, because he
did not think it necessary, or intend, either to know
himself, or to make known any thing else to them.
The words may be understood both ways; but they
both meet at last in this, — that the knowledge of
"Jesus Christ, and him crucified," is of itself sufficient
to direct a man in the way to eternal life, and, there
fore, is preferable to all other knowledge ; there being
no other knowledge whatsoever that can do it without
this ; but this will do it without any other : not that
the knoM'ledge of other things is altogether useless ; but
that this only is necessary both for ministers to teach,
and Christians, as such, to learn ; as comprising under
it all things that can any way conduce to their being
holy here, and happy for ever.

Wherefore ye have no cause to complain when we
preach this plain doctrine to you ; it is our duty to do
it, and it is for your interest that we should : we have
here the example of the great apostle for it, and may
truly say with him, " Necessity is laid upon us ; yea, woe

H

98 THE KNOWLEDGE OF JESUS CHRIST [SERM.

is unto us, if we preach not the Gospel2," if we preach
not Jesus Christ, the end of the law, and the sum and
substance of the Gospel : if we do not this, we act not
according to the commission- that he hath given us,
nor do the work he sent us about, and so lose our
labour ; and, after all our preaching unto others, shall
be cast away ourselves. And I am sure you will have
no cause to thank us for any other doctrine than this,
or what tends some way or other towards it ; for what
soever it be, though it be ever so finely dressed up, and
set off to please your ears and fancies, it can never con
vert or save your souls ; and so you will be neither the
wiser nor better for it ; for you have but one Saviour
in the world, and that is Jesus Christ ; if he do not
save you, no body else can. Aristotle can never save
you with all his philosophy, nor Tully with all his rhe
toric, nor Plato neither with his fine notions borrowed
from Moses; no, nor Moses himself: he must conduct
you in the right way through the wilderness ; but it is
Joshua, or, as the Greeks call him, Jesus, only that can
bring you into the land of Canaan ; the law must di
rect our steps, but it is the Gospel only can save our
souls : the Gospel, as it reveals Jesus Christ our only
Saviour and Redeemer to us ; and therefore reveals
him to us, that we may know him : and by consequence,
as ye cannot wonder that St. Paul did it, so ye cannot
blame us, if we, after him, determine " not to know any
thing among you, save Jesus Christ, and him crucified."

But that I may set this in as clear a light as I can
before you, I shall shew,

First, What we ought to know concerning him ;

Secondly, That this so far exceeds all other know
ledge, that we may reasonably determine, with the
apostle, not to know any thing else.

To find out the first, we need not go from my text,
where whatsoever is necessary to be known concerning
our Saviour is reduced to two heads, — what he is, and
what he hath suffered ; or, as the apostle expresseth it,

2 1 Cor. ix. 16.

V.] PREFERABLE TO ALL OTHER. 99

"Jesus Christ, and him crucified." Jesus Christ, ye
know, are the two names whereby he is usually called,
sometimes by the one, sometimes by the other, and
very often by both together. Of which the first, Jesus,
is his proper name, signifying his person ; the other,
Christ, signifies his offices : and so both together contain
under them all that we ought to know, either concern
ing what he is in himself, or what he hath done for us ;
as we shall clearly see when we have taken a full view
of each of them, and what is imported by them.

As for the first, Jesus, which in Hebrew signifies " a
Saviour," that is, a name that was given to some in the
Old Testament, as to Joshua the son of Nun, and to the
sons of Josedech, Syrach, &c., but it was given them
only by their parents upon earth. Although there
was, doubtless, an overruling hand of Providence in
the son of Nun's being called Joshua ; or, as the Greeks
always write and pronounce it, 'Ii/trouc, Jesus: in that
he, succeeding Moses, and bringing the children of
Israel into the typical land of Canaan, which Moses
could not do, he was a type of the true Jesus, who
brings the people of God to heaven, the true land of
promise, which the law, given by Moses, could never
have done.

But this name was given to Christ by his heavenly
Father, the most high God himself, who sent a special
messenger, one of the highest, if not the highest, of all
the angels in heaven, Gabriel himself, to command that
his name should be called Jesus ; and that, too, not only
once, but at two several times : first, at the annuncia
tion, when he came to the blessed Virgin, to acquaint
her that the Saviour of the world should be born of
her: for, having first assured her of the great favour
which God had for her, by saying, " Hail, thou that art
highly favoured, the Lord is with thee : blessed art
thou among women ;" she being troubled at his saying,
and casting in her mind what manner of salutation
this should be, " the angel said unto her, Fear not,
Mary : for thou hast found favour with God. And,
behold, thou shalt conceive in thy womb, and bring

H 2

100 THE KNOWLEDGE OF JESUS CHRIST [SERM.

forth a son, and shalt call his name Jesus 3." There
can be no question made of it, but that the Virgin
knew what that name signified, even a Saviour : but
why he should be called by that name, the angel did
not think good to tell her at present in plain terms ;
but he told her that, from which she might easily per
ceive how fit and able he would be to answer that
name, or to be a Saviour. For when she had said unto
the angel, " How shall this be, seeing I know not a
man ? The angel answered and said unto her, The Holy
Ghost shall come upon thee, and the power of the
Highest shall overshadow thee; therefore also that
holy thing, which shall be born of thee, shall be called
the Son of God V For he calls that which should be
born of her, not an holy God, or an holy man, but an
holy thing, TO ayiov, in the neuter gender, to signify
that he should be neither the one nor the other singly
by itself, but both God and man together, a certain
compositum made up of two natures, the divine and
human in one Person. Which wonderful union being
effected by the immediate power of God; "Therefore,"
saith he, " this holy thing shall be called the Son of
God :" as the first Adam also was, because he likewise
was formed immediately by God himself5. For that
I look upon as the proper meaning of his being called
"the Son of God" in this place; the angel here giving
that as the reason why he should be so called. After
this, the angel having acquainted her, that her cousin
Elisabeth " had conceived a son in her old age," and

O "

put her in mind that " with God nothing shall be im
possible ;" Mary said, " Behold the handmaid of the
Lord ; be it unto me according to thy word 6." Where
by she having signified her submission to the divine
will, and her full consent that it should be as the
angel had said, the Holy Ghost immediately came upon
her, and the " power of the Highest overshadowed her;"
so that the Son of God was at that moment conceived

3 Luke i. 30, 31. * Ver. 34, 35.

5 Luke iii. 38. 6 Luke i. 38.

V.] PREFERABLE TO ALL OTHER. 101

in her (as the fathers generally agree), and therefore
the business he came about being now done, it follows,
"and the angel departed from her."

Some time after this an angel, and doubtless the
same, appeared also unto Joseph, to whom the blessed
Virgin was espoused, and said, "Joseph, thou son of
David, fear not to take unto thee Mary thy wife : for
that which is conceived in her is of the Holy Ghost.
And she shall bring forth a son, and thou shalt call his
name Jesus: for he shall save his people from their
sins V Where we see that, after he was conceived,
the angel required Joseph also, as his reputed father,
to give him this name, and acquaints him with the
reason why he should be so called, even because "he
should save his people from their sins :" whereby he
likewise plainly gave him to understand, not only that
he who should be born of the Virgin, was to be born
as a man, but also that he was the true God Jehovah,
of whom the royal prophet saith, that " he shall redeem
Israel from all his sins V For in that the angel here
saith, that Jesus shall do that which the prophet saith
Jehovah shall do ; it is plain, that this Jesus is Jehovah,
the Lord God Almighty, who alone can " save his
people from their sins :" as appears also from what
follows.

For after the words before quoted, either the angel
himself, as some, or the evangelist, as others, think,
saith, " Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying,
Behold, a virgin shall be with child, and shall bring
forth a son, and they shall call his name Emmanuel,
which being interpreted is, God with us V Where
Tertullian rightly observes, that the name Emmanuel
is interpreted, " Uti non solum sonum expectes, sed et
sensum ;" " that thou shouldst not consider only the
sound, but the sense or meaning of the name V The
angel saith, "he shall be called Jesus;" the prophet

7 Matt. i. 20, 21. 8 Ps. cxxx. 8.

9 Matt. i. 22, 23. l Tertul. adv. Jud. c. 9.

102 THE KNOWLEDGE OF JESUS CHRIST [SERM.

saith, "he shall be called Emmanuel." These two
names do not sound alike, but they both mean the
same thing: for "God's being with us," signifies his
saving us ; which he could not do, except he be with
us. But here, by his name being called Emmanuel,
according to the idiom of the Hebrew tongue, we may
rather understand that he is Emmanuel, " God with
us," and that too in the highest sense that can be, even
so as to be God, with our nature united to his Divine
Person. So that Emmanuel in Hebrew signifies the
same as QtavOpu-rrog in Greek, God-man ; or, as the
angel expressed it before to the blessed Virgin, TO a-yiov,
" that holy thing," consisting of two distinct natures
united in one and the same Person, as God is here said
to be with us, in one and the same word, Emmanuel.

This is the true doctrine of the Church concerning
the Person of Christ, as it was declared by the General
Councils, and hath been all along believed and preached
both before and since, as being revealed in God's holy
word, as clearly and fully as any article of our Chris
tian faith. And it was but necessary it should be so,
most of the others being grounded upon this, as might
easily be shewn, if it was to our present purpose. But
I mention it here, only as it was intimated to our
Lord's real mother, and reputed father, together with
God's will that he should be called Jesus ; which name
was accordingly given him at his circumcision 2, and
therefore is his proper name, pointing out his Person
to us, as he is the Word made flesh, Emmanuel, God
and man in one Person, and so exactly qualified to
be what the name imports, our Saviour.

The other name whereby he is usually called, is
Christ, which in Greek signifies anointed, or rather, the
anointed, as Messiah doth in Hebrew. Under this
name and notion he was expected long before he came
into the world ; as appears from the woman of Samaria
saying, " I know that Messias cometh, which is called
Christ V And it is very observable, that as the angel

1 Luke ii. 21. 3 John iv. 25.

V.] PREFERABLE TO ALL OTHER. 103

Gabriel, by God's appointment, ordered his name to be
called Jesus ; so the same angel, above five hundred
years before, called his name Messiah, or Christ. For
it was he who said to Daniel, " Know therefore and
understand, that from the going forth of the command
ment to restore and to build Jerusalem unto the Mes
siah the Prince shall be seven weeks, and threescore
and two weeks. And after threescore and ten weeks
shall Messiah be cut off, but not for himself4."

But why Jesus was thus called Christ, Messiah, or
the Anointed, we may learn from St. Peter, saying, "how
God anointed Jesus of Nazareth with the Holy Ghost
and with power V This was his anointing : he was
anointed both with God and by himself, which none
ever was but he. And whereas there are three sorts
of offices which men have been anointed into, prophets,
kings, and priests ; none but he ever was anointed into
them altogether. Melchisedec Avas a king and a
priest, but he was no prophet ; Samuel was a prophet
and a priest, but he was no king ; David was a king
and a prophet, but he was no priest : but Jesus was
both prophet, and king, and priest, and made so by
God's own immediate unction, and therefore might well
be called the Christ, or Anointed.

Wherefore as his name Jesus signifies his PERSON,
so by his name Christ we understand the OFFICES
which he undertook, that he might really be our Jesus,
by saving us from our sins. And, therefore, to know
Jesus as he is the Christ, it will be necessary to con
sider these three offices, which he undertook and exe
cutes for us.

First, he was anointed to be a prophet, to make
known the divine will unto the world. This we have
from himself, saying in and by the prophet Isaiah, " The
Spirit of the Lord God is upon me ; because the Lord
hath anointed me to preach good tidings unto the meek 6,"
&c. For that these words are meant of him, he himself

4 Dan. ix. 25, 26. Luke ii. 11. 5 Acts x. 38. Matt. iii. 16.
6 Isa. Ixi. 1.

104 THE KNOWLEDGE OF JESUS CHRIST [SERM.

declared, when, having read them in the synagogue at
Nazareth, he said to those which heard them, " This day
is this Scripture fulfilled in your ears V From whence
we may observe, that he is the great prophet of the world,
all other true prophets speaking from and under him,
and by his Spirit's moving and directing them what to
say : for that it was his Spirit that spake in the pro
phets, we are also assured by the same Spirit speaking
in his apostle, and saying, that the prophets " searched
what, or what manner of time the Spirit of Christ
which was in them did signify 8." It was Christ,
therefore, who, by his Holy Spirit proceeding from him,
revealed the will of God all along unto the world, be
fore he himself came into it. And when he was here,
he did it with his own mouth, acquainting them with
every thing that \\as necessary for men to know: "All
things," saith he, "that I have heard of my Father I
have made known unto you 9." The same he did after
wards by his apostles, and still continueth to do it by
such as succeed them in the ministry of his word, to
this day, and so to his second coming : they all speak
only in his name, and by his commission, he himself
also being always with them in the doing of it ; " Lo,"
saith he, "I am with you alway, even unto the end of
the world V

Wherefore all the knowledge we have, or can have,
either of God himself, or his holy will, we are beholden
to Christ, as our great prophet, for it ; who being like
wise Jesus our Saviour, would be sure to conceal no
thing from us that is necessary for us to know, in order
to our being saved ; nor reveal any thing* to us, but what
was necessary to the same end. And, therefore, as
ever we hope or desire to be saved by him, we must
be sure to believe what he hath taught, how much
soever it may seem above our carnal reason : and we
must do whatsoever he hath commanded us, how much

7 Luke iv. 21. s 1 Pet. i. 11.

9 John xv. 15. ' Matt, xxviii. 20.

V.] PREFERABLE TO ALL OTHER. 105

soever it may seem contrary to our temporal interests ;
yea, we must believe what he hath said, therefore be
cause he said it ; and observe what he hath command
ed, therefore because he hath commanded it: other
wise we do not believe or obey him at all. And if we
do not hearken to him as our prophet, we can never
expect he should be our Saviour. He himself hath
told us, in effect, that he will not ; first by his servant
Moses, and then by his apostle St. Peter, saying, " That
every soul that will not hear that prophet (meaning
himself) shall be destroyed from among the people V

And as he was anointed to be a prophet, so likewise
to be a king. This the prophet Isaiah, by his direc
tion, speaks of, saying, " Unto us a child is born, unto
us a son is given : and the government shall be upon
his shoulder : and his name shall be called Wonderful,
Counsellor, The mighty God, The everlasting Father,
the Prince of Peace 3," &c. This the angel Gabriel also
acquainted Daniel with, calling him, Messiah, or Christ
the prince4. And the same angel discovered the same
thing likewise to the blessed Virgin ; for having told
her that she should bring forth a Son, he adds, that
he, her said Son, "shall be great, and shall be called
the Son of the Highest: and the Lord God shall give
unto him the throne of his father David : and he shall
reign over the house of Jacob for ever; and of his
kingdom there shall be no end5." Jesus therefore is
a king : he is a great, a mighty, an almighty king : he
is "King of kings, and Lord of lords6." He is the
supreme, the universal Monarch of the world. He
hath "all power given unto him both in heaven and
earth 7." He hath a name given him " which is above
every name : that at the name of Jesus every knee
should bow, of things in heaven, and things in
earth, and things under the earth; and that every
tongue should confess that Jesus Christ is Lord, to the

2 Deut. xviii. 15. 19. Acts iii. 23. 3 Isa. ix. C, 7.

4 Dan. ix. 25. Luke ii. 11. 5 Luke i. 32, 33.

6 Rev. xvii. 14; xix. 16. 7 Matt, xxviii. 18.

106 THE KNOWLEDGE OF JESUS CHRIST [SERM.

glory of God the Father 8." He is set at the right
hand of God in " heavenly places, far above all princi
pality, and power, and might, and dominion, and every
name that is named, not only in this world, but also in
that which is to come : and hath put all things under
his feet, and is made the head over all things to the
church V To the church, to defend it, to enlarge it,
to cleanse it, to govern it, to constitute officers in it, to
prescribe laws to it, and to enable his people to obey
them ; for he is exalted with the right hand of God,
" to be a Prince and a Saviour, for to give repentance to
Israel, and forgiveness of sins '." As he is a Saviour,
he forgives and saves his people from their sins ; and
for that purpose, as he is a Prince, he gives them re
pentance, "repentance not to be repented of." He
gives them grace both to repent, and to do works
meet for repentance : it is he that gives it, and he alone
can do it ; without him " we can do nothing," as he
himself said 2. But, as his apostle observed, " I can
do all things through Christ which strengthened me 3."
By him we can crucify the flesh, overcome the world,
resist the devil, and make him fly from us : by him we
can do, and by him we can suffer, whatsoever he sees
good to lay upon us : by him we can " deny ungodli
ness and worldly lusts, and live soberly, righteously,
and godly, in this present world :" by him we can be
made " meet to be partakers of the inheritance of the
saints in light ;" and by him we can have it actually
conferred upon us : for we can do all things required
of us by the power of this almighty Prince, who is
" over all, God blessed for ever V

But, behold the infinite love of God to mankind !
This glorious, this almighty King, for our sakes, was
pleased to condescend so far as to become a priest too ;
for as he is a king, so he is a "priest for ever after
the order of Melchisedec V After the order of Mel-

8 Phil. ii. 9— 11. * Eph. i. 20—22.

1 Acts v. 31. 2 John xv. 5.

3 Phil. iv. 13. * Horn. ix. 5.

5 Heb. v. 6; vii. 17.

V.] PREFERABLE TO ALL OTHER. 107

cbiseclec, not after Aaron's order; for they of the
Aaronical order " were many priests, because they were
not suffered to continue by reason of death : but this
man," this God-man, " because he continueth ever,
hath an unchangeable priesthood G." A priesthood
which passeth not from one to another, as theirs did,
from father to son, but is executed always by himself,
in his own person. And besides, the Aaronical priests
went only into the holy place made with hands, and
there, with the blood of the sacrifice they had offered,
made atonement for the sins of the people but once a
year; whereas "Christ is not entered into the holy
places made with hands, which are the figures of the
true; but into heaven itself, now to appear in the pre
sence of God for us 7." So that now we have always
an advocate in heaven, "Jesus Christ the righteous;"
and he himself, as our great High Priest, is the " propi
tiation for our sins : and not for ours only, but also for
the sins of the whole world 8." And therefore " he is
able also to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession
for them 9."

But that we may rightly understand how he exe
cutes his office, and what sacrifice he offered wherewith
to make atonement for the sins of the world, we must
know not only "Jesus Christ," but "him crucified:" for
how great, how holy, how excellent a person soever he
be in himself, that is nothing to us, unless he was cruci
fied, and unless he was crucified for us, too. And, there
fore, the apostle did not think it enough to know, or to
preach, Christ absolutely considered ; "But," saith he,
" we preach Christ crucified, unto the Jews a stum-
blingblock, and unto the Greeks foolishness; but unto
them which are called, both Jews and Greeks, Christ
the power of God. and the wisdom of God '." That is,
Christ, as crucified, is the power of God, whereby he
destroys the works of the devil ; and the wisdom of

6 Heb. vii. 23, 24. 7 Heb. ix. 24.

8 1 John ii. 1, 2. 9 Heb. vii. 25.

1 1 Cor. i. 23, 24.

108 THE KNOWLEDGE OF JESUS CHRIST [SERM.

God, whereby he makes us wise and good : and so dis
covers both the infinite power and wisdom of God, in
that wonderful redemption which he hath wrought for
us. Which he could never have done, if he had not
been crucified : for God himself said, " Cursed is every
one that continueth not in all things which are written
in the book of the law to do them V But no mere
man ever did or will do all things which are there
written ; and therefore every man is cursed by God
himself: and unless this curse be taken off from us, it
is impossible we should receive any blessing from him.
Neither can it be taken off from us, but by another's
bearing it in our stead : for God cannot lie ; his word
must be fulfilled, and the curse executed some where
or other ; and unless there be one that hath borne it
for every man, every man must bear it for himself.
But, blessed be God, there is one, Jesus Christ our
Lord, who " tasted death for every man V " He hath
redeemed us from the curse of the law, being made a
curse for us." But how was he made a curse for us?
By being crucified. " For it is written, Cursed is every
one that hangeth on a tree 4." But Christ, when cru
cified, was hanged on a tree, and so bore the curse ;
not for himself, that could not be, for he had continued
in all things which the law required : and therefore it
must be for us, in whose nature he bore it, and for
every one that partaketh of that nature. For the
nature in which he suffered it being the common
nature of all men, the curse was executed upon all
men ; though not in their particular persons, yet in
their general nature, which every man is of ; and there
fore may justly be looked upon as having undergone it,
according as God said he should.

Especially considering the greatness of the Person
that suffered it : not a mere man, not an angel, not an
archangel, but the only-begotten Son of God, of the
same essence and glory with the Father. This the

2 Deut. xxvii. 26. Gal. iii. 10. 3 Heb. ii. 9.

4 Gal. iii. 13.

V.] PREFERABLE TO ALL OTHER. 109

apostle takes special notice of in this very chapter;
•where, speaking of the Jews crucifying Christ, he saith,
"they crucified the Lord of glory5;" which is the same
as if he had said, " they crucified God himself:" and
therefore the blood which was then shed upon the
cross was the blood of God. So the same apostle, or
rather the Spirit of God himself speaking in him,
plainly calls it, where, speaking to the elders of the
church, he saith, " Take heed therefore unto yourselves,
and to all the flock, over the which the Holy Ghost hath
made you overseers, to feed the church of God, which
he hath purchased with his own blood f>." With his
own blood ! How can that be ? Hath God any blood
in him ? No, he hath none in his own divine nature ;
but he had in that nature which he assumed, and united
to his own divine Person, so as to make it his own
nature ; and, by consequence, the blood of it was his
own blood, which otherwise it could not have been :
whereas, that it was so, is evident beyond all contra
diction, both from this, where it is expressly called so,
and from many other places of God's own word ; as
likewise from what we shewed before concerning the
Person of Jesus, even that he is Emmanuel, God and
man in one Person : for from hence it necessarily fol
lows, that although he suffered only as man, yet the
Person that suffered was also God ; and therefore his
sufferings were properly the sufferings of God, his blood
the blood of God, as he himself calls it. And hence it
is, that his sufferings were of such infinite worth and
merit for mankind, in whose nature he suffered, because
the Person that suffered in that nature was of infinite
power and glory : and so his sufferings were not only as
much, but much more than mankind was ever bound or
capable to undergo.

God hath pronounced the curse, under which all
manner of punishment is implied, against all men that
do not continue in all things which his law requireth ;

5 1 Cor. ii. 8. 6 Acts xx. 28.

110 THE KNOWLEDGE OF JESUS CHRIST [SERM.

and all men failing in something that is there required,
are bound by God's word to undergo it : but they are
bound to undergo it only in their own finite persons,
whereas Christ hath undergone it for them in a Person
that is infinite. Which being more than was threat
ened, and more than all mankind could ever have done
in their own persons, he hath thereby not only taken
off the curse that was laid upon us, but hath merited
for us all sorts of mercies and blessings which our
nature, in which he did it, is capable of: particularly
the divine grace and assistance, whereby we may be
enabled sincerely to obey his laws ; God's acceptance
of what we do, upon the account of what he hath done
for us ; and his rewarding it at last with no less than
an eternal crown of glory.

By this, therefore, we may see what sacrifice Christ
hath offered, and how he executeth the office of priest
hood for us : for he having taken the whole nature of
man upon him, and united it to his own divine Person,
he was pleased to offer it up as a whole burnt-offering,
by dying in it upon the altar of the cross for the sins,
and in the stead, of all others that partake of that
nature ; which was therefore both the greatest and the
most, I may say, the only true and proper sacrifice that
was ever offered : those of the Levitical law being only
types and figures of this ; but this was such a sacrifice
as did really expiate, or, as St. John speaks, "was a pro
pitiation for the sins of the world 7." By means where
of Christ is now a most effectual mediator between God
and us ; as the apostle shews, where, having said,
" There is one God, and one mediator between God and
men, the man Christ Jesus ;" he presently adds, " who
gave himself a ransom for all ;" or, as the Greek words,

o £ou£ iavT(\v avri'Aurpov UTTtp Travrwv, plainly signify,

" having given himself a ransom instead of all 8." It is
by this that he is completely qualified to mediate, or
intercede, for all men ; so that all, who will believe in

7 1 John ii. 1, 2. 8 t Tim. ii. 5, 6.

V.] PREFERABLE TO ALL OTHER. Ill

him for it, may be discharged from their sins, and fully
restored to the love and favour of God again, so as to
be justified before him, accepted of him, cleansed and
sanctified by him, and at last be made eternally happy
in the enjoyment of his divine perfections. And who
soever, of all Adam's posterity, are so, must ascribe it
wholly and solely to "Jesus Christ, and him crucified."
These things deserve to be more fully considered by
us all, who are so infinitely concerned in them : but
what I have thus briefly touched upon will give us suffi
cient light into that which I promised to shew in the
next place, — even that this so far exceeds all other know
ledge, that the apostle might well say, " I determined
not to know any thing among you, save Jesus Christ,
and him crucified." For, in the first place, from hence
we may easily see, that this is the most noble, the most
sublime, the most excellent knowledge that we can
ever attain : the apostle calls it, TO v-rrtptyov r»7g •yvwo-fcoc,
"the excellency, the super-excellency of knowledge,"
in comparison whereof all things else seemed as nothing
in his sight. " Yea, doubtless," saith he, " I count all
things but loss for the excellency of the knowledge
of Christ Jesus my Lord 9." And well might he say
so ; for what knowledge can be comparable to that of
" knowing Jesus Christ, and him crucified ?" The know
ledge of all things else is mean and low, perplexed,
and entangled among the creatures that God hath
made: this soars aloft among his divine perfections,
and the highest mysteries that the most refined under
standing can ever reach ; for to know Jesus, is to know
God himself; him by whom all things were made, and
"without whom there was not any thing made that
was made :" him who, before all worlds, was begotten
of the Father, so as to be of one and the same nature
with him : him who, in the fulness of time, was born
of a Virgin, so as to be of one and the same nature
with us also : him, that is both perfect God and perfect
man, and perfectly both God and man in one and the

9 Phil. iii. 8.

112 THE KNOWLEDGE OF JESUS CHRIST [SERM.

same Person. To know Jesus Christ is to know the
great Prophet of the world, who teacheth man know
ledge ; the King of kings, and Lord of lords, who
ruleth and reigneth over the whole creation, over
bodies and spirits too ; the real High Priest, with his
Urim and Thummim, true " lights and perfections "
shining continually about him. To "know Jesus Christ,
arid him crucified," is to know how the Lamb of God
" taketh away the sin of the world ;" how all the losses
that we suffered in the first Adam are repaired and
made up by the second ; how God himself is made of
God himself to us "wisdom, and righteousness, and
sanctification, and redemption ;" how the Holy Spirit of
God comes to be sent down upon us, to enlighten,
direct, and quicken us ; how there comes to be such a
mediator between God and men, who is able to bring
two parties, that are at such an infinite distance, toge
ther, and reconcile them to one another; how the
Church was purchased and built upon a rock, that " the
gates of hell might not prevail against it ;" how the
Almighty Creator of the vrorld comes to be so infinitely
merciful and propitious to fallen men, and not at all to
the fallen angels, although they be both alike his own
creatures. But what do I mean to offer at shewing
the excellency of that knowledge, which no tongue is
able to express? these are contemplations fit for angels !
" The angels themselves desire to look into them ;" and
the more they look, the more they admire and wonder.
And, therefore, we may well conclude, that no know
ledge that we poor mortals upon earth can have is
worthy to be named with this, of "knowing Jesus
Christ, and him crucified."

And yet it is strange to observe, although this know
ledge be so high and wonderful, it is, notwithstanding,
the most clear and certain of any thing we can ever
know ; in comparison of which, the knowledge of all
other things is generally no more than guess and con
jecture : for we are taught this not of men, or by men,
but of God, and by God himself, who by his own
infallible Spirit, in his own word, hath revealed to us

V.] PREFERABLE TO ALL OTHER. 113

all things necessary to be known concerning "Jesus
Christ, and him crucified." Whereby it comes to
pass, that I do not only think, imagine, or suppose,
but I am fully assured of the truth of every thing that
is there written concerning him, more than I am of
any thing I see, or hear, or understand by discourse
and ratiocination : for my senses may deceive me, and
so may my reason and understanding ; — they have often
done it : but God can neither be deceived, nor deceive.
And, therefore, what he saith, although the thing itself
be ever so much above my comprehension, I know,
I am sure, it is true: it cannot but be so. And,
therefore, all the knowledge that .we have of Christ
being grounded wholly upon God's own word, it must
needs be as certain as it is possible to be ; as certain as
God himself can make it.

And it is very well for us it is so, considering the
great use and need we have always of it. I do not
deny but that the knowledge of other things is in
many cases very useful : some to private persons, some
to public societies, some to whole nations, some to
mankind in general, some to the right understanding
the Scriptures, and so to the knowledge of Christ
himself; yea, there is scarce any kind of knowledge,
but some way or other helps towards the raising, the
refining, and the enlarging, our understandings, and
so to the making us more capable of knowing him.
But whatsoever it be at present, unless it tends to that
end, at last it will stand us in no stead; for what if
T was skilled in all the arts and sciences that ever
were invented, and could manage them to the best
advantage; what if I had the whole system of logic
in my head, and could argue with all the art and
cunning that ever man had; what if I could dive
into the depth of natural philosophy, and see the
several springs and movements of all secondary causes :
what if I had turned over all the records of the
Church, and the histories of all places and ages since
the world began, and could reduce every thing that
ever happened to its proper time; what if I could

i

114 THE KNOWLEDGE OF JESUS CHRIST [SERM.

count the number of the stars, call them all by their
names, and describe their motions to a hair's breadth ;
what if I understood all languages, and could discourse
with people of all nations upon earth in their own
mother tongue ; what then ? Notwithstanding all this,
without the knowledge of Jesus Christ I should be
lost and undone for ever. For "there is no name
under heaven whereby we can be saved but the name
of Christ:" neither is there any way possible to be
saved by him, unless we know him. For unless we
know him, we can do nothing that is required in order
to our being saved by him.

In order to our being saved, there are two things
required, — repentance and faith. As for the first,
although many excellent arguments may be drawn
from the majesty of God's person, from the severity
of his justice, from the glory of his goodness, from
the righteousness of his law, from the beauty of
holiness, from the odiousness of sin, from the dreadful
consequences of it, and from many other topics, which
one would think sufficient to persuade any man to
repent and turn to God, yet nothing can do it effec
tually without the knowledge of Jesus Christ. For,
after all, it is he that gives repentance ; and he never
gives it to any but to those who know him : none
else being capable of receiving it from him ; but they
who know him are in the ready way to have it.

For " to know Jesus Christ, and him crucified," is
in itself the most powerful argument to work in us
true repentance. To know Jesus, the eternal Son
of God, of the same substance with the Father: to
know Jesus, both God and man in one Person : to
know Jesus Christ, the truest Prophet, the greatest
King, the highest Priest in the world: to "know
Jesus Christ, and him crucified :" to know how this
glorious, this almighty, this divine Person was abused
by his own creatures ; how he was apprehended, ar
raigned, accused, and condemned as a criminal ; how
he was derided, scourged, spit upon, crowned with
thorns, and led among the vilest of malefactors to

V.] PREFERABLE TO ALL OTHER. 115

the place of execution ; how he was there fastened to
a piece of wood, with nails drove through his blessed
hands and feet, the most nervous and sensitive parts
of the whole body ; how he hung in this sad igno
minious posture for three long hours together, and all
that while endured not only the most exquisite pains
that could be imagined in his body, but such a sense
of his Father's displeasure in his soul, as made him
cry out, " My God, my God, why hast thou forsaken
me?" and how, after all this, the pains of death
coming upon him, the Lord of life himself gave up
the ghost and died ; and died upon the cross, the only
cursed death that any man could die; to know that
Jesus Christ was thus crucified, and that he was cru
cified thus for the sins of men, and for our sins among
the rest ; what can, if this doth not, dissolve us all
into tears, into tears of true repentance for those
sins which were the occasion of it? How can we
know that Jesus Christ was crucified for sin, and not
dread the thoughts of God's displeasure against it?
How can we know that he was crucified for our sins,
and not abhor and leave them ? Surely, it is impos
sible ! it is impossible that our minds should be filled
with such a knowledge of Christ as this, and yet
retain any love for sin, — for any sin whatsoever. And,
therefore, the apostle saith, " That men escape the
pollutions of the world," — and so the dominion of all
manner of vice, — " through the knowledge of the Lord
and Saviour Jesus Christ '," this being the most effec
tual means to do it, and that which never fails : inso
much that, whosoever lives in any known sin may
be confident that he doth not know Christ as he
ought.

And the great reason is, because he who thus knows
Christ, what he hath done and suffered for mankind,
cannot but believe and trust on him as his only and
all-sufficient Saviour. And he, who doth that, is
thereby entitled to all the promises of the Gospel,

1 2 Pet. ii. 20.

i 2

116 THE KNOWLEDGE OF JESUS CHRIST [SERM.

for every thing necessary to his being saved : they
being all made to those, and to those only, who believe
in Christ. Hence it is, that we are so often said
to be "justified by faith," to be "saved by faith,"
to be " sanctified by faith," to be " purified by faith,"
to "resist the devil by faith," and to "overcome the
world by faith." Neither is there any other way
whereby it is possible for a man to do it. I speak
it confidently, because I have God's own word for
it, saying, " Who is he that overcometh the world,
but he that believeth that Jesus is the Son of God2?"
If there were no other, as there are a great many,
this one place of Scripture is sufficient to demonstrate
against all the Pelagians, Socinians, Arians, and Ma
hometans in the world, that no man can ever truly
overcome it. so as to be and do good in it, except
he believe in Christ. Whereas he who doth this, can
" do all things through Christ which strengtheneth
him." But as no man can know Christ aright, but
he must needs believe in him ; so no man can believe
aright in him, unless he first know him. For "how
can he believe in him of whom he hath not heard 3,"
and so doth not know what to believe? And, there
fore, "to know Jesus Christ, and him crucified," is
so useful, so necessary for all men, that no man can
be either holy or happy without it.

From hence, by the way, we may observe the great
wisdom and piety of our Church, in setting apart
certain days every year, whereon to commemorate the
most material things relating to our Blessed Saviour,
his advent in general, his incarnation, his birth, his cir
cumcision, his manifestation to the Gentiles, his pre
sentation in the temple, his fasting forty days, his cruci
fixion, his resurrection, his ascension into heaven, his
sending the Holy Ghost, and his evangelists and apos
tles, who wrote and propagated his Gospel ; which, put
together, make up a kind of practical Catechism, where
by people are instructed in the knowledge " of Jesus

2 1 John v. 5. 3 Rom. x. 14.

V.] PREFERABLE TO ALL OTHER. 117

Christ, and him crucified." And, for the same reason, she
appoints the three Creeds, one to be read every day;
another, which is something fuller, every Sunday and
Holyday ; and the third, which is fullest of all, every
month throughout the year ; in every one of which
Creeds most of the articles are concerning our Blessed
Saviour. Which shews the great care the Church hath
taken that all who live in her communion may be sure
to know him. And, accordingly, we also, who are in
trusted by her with the administration of Christ's holy
word and Sacraments to them, are bound in duty and
conscience to take the same care. It is true, we must
tell them of the sins which they ought to avoid, and of
the duties they ought to perform to God, and to one
another; but we must likewise preach unto them
"Jesus Christ, and him crucified:" otherwise we may
preach our hearts out; the people will never be the
better for it. For unless they know and believe in
him, they can neither avoid the sins, nor perform the
duties, we tell them of; and so all our preaching will
be in vain, and to no purpose. This we may well be
confident of, for St. Paul himself, the great apostle,
was so ; as appears from his making this his great,
his only care in all his preaching: "I determined not,"
saith he, " to know any thing among you save Jesus
Christ, and him crucified."

Neither would I have you think that this is such
a dull, insipid doctrine, as some would make it: for
" to know Jesus Christ, and him crucified," is certainly
the greatest; the greatest, did I say? pardon the ex
pression, it is the only true joy and comfort of our
hearts. The knowledge of other things may please
our fancies, but this alone can satisfy and delight our
souls. For whatsoever we may know besides, I am
sure we all know ourselves to be sinners ; and if sin
ners, then liable to the wrath of God, and all the
miseries that he can inflict upon us: the thoughts
whereof cannot but sometimes make us sad and melan
choly, notwithstanding all our outward mirth and
jollity. But to know that Jesus Christ came into the

118 THE KNOWLEDGE OF JESUS CHRIST [SERM.

world to save sinners, such sinners as we are : that the
eternal Son of God himself, by the " one oblation of
himself, hath made a full, perfect, and sufficient sacri
fice, oblation, and satisfaction, for the sins of the whole
world," and for ours among the rest : that " he was
wounded for our transgressions, and bruised for our
iniquities:" that "he was delivered for our offences,
and raised again for our justification:" that "he was
made sin for us, that we might be made the righteous
ness of God in him :" that " he is now our Mediator
and Advocate in heaven, always making intercession for
us:" that "his grace is always sufficient for us;" "his
strength is made perfect in our weakness," and his
power resteth continually upon us, to guide and assist
us while we live, and then to bring us to himself in
glory: this refrecheth our drooping spirits; this fills
our souls with solid and substantial joy, " with joy un
speakable, and full of glory ;" this makes us sing with
the blessed Virgin, " My soul doth magnify the Lord,
my spirit rejoiceth in God my Saviour." Give me
but this, and let who will take all the pleasures of
the world besides, and glory in them : I shall never
envy their felicity. " God forbid that I should glory
in any thing, save in the cross of Christ, by whom
the world is crucified unto me, and I unto the world :"
for this, this is the only way to eternal life; "yea, this
is life eternal, to know thee the only true God, and
Jesus Christ whom thou hast sent4."

And, therefore, as this is the most excellent, the
most certain, the most useful, and the most pleasant,
so it is the most lasting knowledge we can ever have,
for it is everlasting. It is St. Jerome's advice, " Disca-
mus in terris, quorum nobis scientia perseveret in
crelo:" "Let us learn those things upon earth, the
knowledge whereof will continue with us in heaven."
This is the only knowledge that will do so. When we
die, all our other thoughts will perish ; but the know
ledge of " Jesus Christ, and him crucified," will go with

4 John xvii. 3.

V.] PREFERABLE TO ALL OTHER. 119

us into the other world, and there abide by us, yea,
there it will be advanced to the highest perfection it is
capable of. " Now we see him through a glass darkly ;
but then face to face : now we know him in part, but
then we shall know him, even as we are known of
him5." For we shall live with him, behold his glory,
enjoy his blessed company, admire and love him for
ever.

These things being duly weighed, I need not use
any other arguments to persuade those, who hope and
desire in good earnest to be saved, to make it their
great care and study to get their minds possessed with
as true a knowledge, and as deep a sense, of Christ
their Saviour, as possibly they can ; but shall conclude
this, as St. Peter doth his second epistle : — •

" Ye therefore, beloved, seeing ye know these
things before, beware lest ye also, being led away
with the error of the wicked, fall from your own
stedfastness. But grow in grace, and in the know
ledge of our Lord and Saviour Jesus Christ. To
him be glory both now and for ever. Amen."

1 Cor. xiii. 12.

SERMON VI.

THE NEW CREATURE IN CHRISTIANITY.

2 COR. v. 17-
" Therefore if any man be in Christ, he is a new creature."

ALTHOUGH it be certain from God's own word, that
Jesus Christ came into the world to save sinners, that
he gave himself a ransom for all, that he tasted death
for every man, and that he is a propitiation for the sins
of the whole world ; yet it is certain also, that there
are many sinners in the world which shall not be saved
by him : yea, we have just cause to fear that but few
will be so ; few, not in themselves absolutely con
sidered, but few in comparison of the many more that
will be damned, notwithstanding all that he hath done
and suffered for them. But this cannot possibly be
imputed to any defect in his power, who is almighty
to save ; nor yet to any want of will and readiness in
him, who " died for all," and would have " all men to
be saved," and to "come to the knowledge of the
truth." Where, then, can the fault lie? It can be
no where but in men themselves ; they will not, and
then it is no wonder if they shall not, be saved. Though
Christ hath procured it, yet he doth not force salvation
upon men, whether they will or no ; but he leads them
to it in a way suitable to their own nature, as they
were made by him reasonable and free agents, capable
of knowing and choosing what is good for themselves,

THE NEW CREATURE IN CHRISTIANITY. 121

and of refusing what they know to be otherwise. It
cost him dear to purchase salvation for them, — nothing
less than his own most precious blood ; and, therefore,
he is pleased freely to offer and propound it to them
in his Gospel, if they will accept of it: but if they
will not have it, but refuse and slight it, choosing and
preferring the things of this world before it, they can
blame nobody but themselves, when they come to see
their mistake and folly. And yet this is the case of
most men. What Christ himself once said to the
Jews, " Ye will not come to me, that ye might have
life '," the same may be said to the greatest part of
mankind, and of them also who profess to believe in
him, and to hope for life and salvation from him ; yet
they will not come unto him for it : for some are so
self-Milled, that they will not go out of themselves, nor
be beholden to him for their salvation ; others wilfully
shut their eyes, and will not see the way that leads to
him ; and of those who have their eyes opened, that they
cannot choose but see it, whether they will or no, yet
many will not walk in it ; they have their trades to
mind, or their land to till, they have families to pro
vide for, and bodies to look after. These are things
they are sensible of, as being present with them ; as
for their future state, that is a thing remote and out
of sight, and therefore they never trouble their heads
about that, so long as they can find any thing else to
do ; which is commonly so long as they live : and if
they ever chance to think of it, as sometimes, perhaps,
they may, they bethink themselves also, that they are
Christians, they were baptized long ago, and never re
nounced their baptism, but still continue members of
Christ, believing that he is the Saviour of the world,
and that he hath done so much to save them, that he
hath left no great matter for them to do. As for Jews,
and Turks, and heathens, they pity their condition, as
being without the pale of the Church, and so without
any hopes of salvation ; but as for their parts, they are

1 John v. 40.

122 THE NEW CREATURE [SERM.

Christians, and are resolved to live and die so, and
never to profess any other religion but that which
Christ hath settled in the world ; and, therefore, doubt
not but, whatsoever becomes of others, they shall be
saved.

This is the language, or, at least, these are the
thoughts, of most of those who profess to believe in
Christ : they profess to do so, and that is all ; concern
ing themselves no more about Christ, than the Turks
do about Mahomet, the Indians about Brahmin, or the
Jews about Moses ; they look upon him as the founder
of their religion, and do not question but that he hath
taught them the right way to heaven, and therefore
hope to go thither when they die, without taking any
more care about it. And that is the great reason why,
of so many who profess to believe in Christ, there are
so few who are saved by him : whereas, if they really
did what they profess to do, — even believe in Christ
aright, as he hath taught them in the Gospel, — they
could not but be saved. But then they would find the
Christian religion quite another thing than what they
imagined it to be : it would make such a mighty change
and alteration in them, that they would be another
kind of creatures than what others are, or they them
selves ever were before. For if they truly believed
in Christ, they would be " in him ;" and the apostle
here tells us, that "if any man be in Christ, he is a
new creature ;" " old things are passed away; behold, all
things are become new in him." And to the same
purpose he saith elsewhere, that "in Christ Jesus
neither circumcision availeth any thing, nor uncircum-
cision, but a new creature 2," or, as the word, I think,
may be more properly rendered in this place " a new
creation," for the Greek word /crt'one signifies both
" creation " and " creature ;" and the context here
seems to require it to be taken in the active sense,
because circumcision and uncircumcision are so : but
the meaning of the whole is still the same, even that,

2 Gal. vi. 15.

VI.] IN CHRISTIANITY. 123

whether a man be circumcised or not circumcised,
whether he do or do not enjoy such outward rites and
privileges, he is neither the better nor the worse ; the
only thing necessary in the Christian religion, is " the
new creation." If a man be not created anew, what
soever he hath or hath not, it is all one, he is no true
Christian, he doth not truly believe in Christ; for if
he did, he would be " a new creature :" and so the
word must of necessity be understood in my text, not
of the act, but subject ; for the apostle here speaks of
the person that is in Christ, and saith, that he "is a
new creature," which therefore cannot possibly be un
derstood of the act of creation, but the thing created :
"If any man," saith he, "be in Christ, he is a new
creature."

In which words we shall first consider the terms,
and then the truth asserted in them. The terms to
be explained are two, as in all such propositions, the
subject and the predicate, " what it is to be in Christ,"
and then, " what it is to be a new creature." As for
the first, it is a phrase which the Holy Ghost delights
often to use ; and therefore I could never persuade
myself but that there is something particular and more
remarkable in it than what is commonly taken notice
of: I shall not recite the many places where it occurs,
but such only from whence the meaning of it may be
gathered. " There is therefore," saith the apostle,
"now no condemnation to them which are in Christ
Jesus 3 ;" from whence we may conclude, that they are
said to be in Christ, who are not only in his Church,
but in his Person, so as to be really vested and inte
rested in him, — in his merits, for the pardon of their
sins, and in his righteousness, whereby they may be
justified, or accounted righteous before God ; for other
wise they could not but be condemned. To the same
purpose the same apostle, having recounted his own
privileges and righteousness which he had in the law,
saith, "But what things were gain to me, those I

3 Rom. viii. 1.

124 THE NEW CREATURE [SERM.

counted loss for Christ. Yea doubtless, and I count all
things but loss for the excellency of the knowledge of
Christ Jesus my Lord : for whom I have suffered the
loss of all things, and do count them but dung, that I
may win Christ, and be found in him, not having mine
own righteousness, which is of the law, but that which
is through the faith of Christ4." Where we may ob
serve that he reckons his being in Christ no common
or ordinary thing, but the greatest blessing he could
ever have : and he expresseth it several ways ; first, by
his winning Christ, 'iva Xpiarov /«pc^<rw, " that I may
win or gain Christ to myself," that he may be mine,
my Saviour, my Redeemer, my Lord, as he here calls
him : and then he adds, "That I may be found in him."
In him ! How ? By having his righteousness ; that I
may be " found," saith he, " in him, not having mine
own righteousness, but that which is through the faith
of Christ." Which shews plainly, that he desired to be
found in Christ, so as to have the righteousness of
Christ to be his righteousness, that he might be ac
counted righteous by it; which could not be, unless it
was his own : and therefore by being in Christ, he can
mean nothing less than such an union to him, whereby
a man is reckoned as one with him, and so hath a real
interest in whatsoever is in him.

There are many such places in the Holy Scriptures
whereby this notion of our being in Christ might be
confirmed; but I shall rather choose at present to ex
plain it by that similitude which Christ himself is
pleased to make use of for that purpose, where he
saith to his disciples, "Abide in me, and I in you. As
the branch cannot bear fruit of itself, except it abide
in the vine ; no more can ye, except ye abide in me.
I am the vine, ye are the branches V From whence
it appears, that we are said to be in Christ, as a branch
is in the vine ; but a branch is so in the vine, as to be
really a part or member of it, and to partake of all the
nourishment, the sap, and juice, and whatsoever is in

4 Phil. iii. 7—9. ' John xv. 4, 5.

VI.] IN CHRISTIANITY. 125

the stock, it is by secret conveyances carried into the
branches, so that every branch hath as much of it as it
can hold, and as is necessary to preserve its life, and
make it fruitful : and therefore according to this, which
is Christ's own similitude, all that are in him, are so in
him, as to participate of whatsoever is in him, so far
as they are capable of it. But you will say, perhaps,
the branch is naturally in the vine, so as to spring out
of it, but we are not so in Christ, and therefore the
analogy cloth not hold good. But the apostle clears
this difficulty, by shewing that we are in Christ, as a
branch is in a tree, that is, not naturally propagated
with it, but inoculated and grafted into it : " And if
some," saith he, " of the branches be broken off, and
thou, being a wild olive-tree, wert graffed in among
them, and with them partakest of the root and fatness
of the olive-tree6." Now, as we take a scion of one
tree, and graft it into the stock of another, by that
incision it soon becomes of the same body with that
into which it is grafted, as if it had naturally sprouted
from it, and partakes, as the apostle speaks, of the
root and fatness of the stock, as much as the natural
branches do : so here, by nature we are all of the old
stock, the wild olive, Adam ; God, the husbandman, as
our Saviour calls him in this very case, cuts us off from
the old stock, and grafts us into Christ, the true vine ;
by which means we are, as it wrere, incorporated into
him, and so partake of what is in him, as much as if we
had proceeded from him, as we did from the first man,
and in some sense more ; forasmuch as we are joined
to Adam only by nature, but to Christ by the Holy
Spirit himself: for, as the apostle saith, "He that is
joined unto the Lord is one spirit7," which must needs
be the highest kind of union that can be imagined.
In short, take it thus : — our whole nature, and so we
ourselves, who are of it, being in the first Adam, W7e
were really concerned in every thing that he did, or
that was done to him ; we sinned in him, we were cor-

6 Rom. xi. 17. 7 1 Cor. vi. 17.

126 THE NEW CREATURE [SERM.

rupted in him, we were cursed and condemned in him ;
and so Christ also having taken our whole nature upon
him, and being thereby become, as he is called, " the
second," or "another Adam," as all are capable of it,
so they who are really in him, are really concerned
and interested in all that he did or suffered in our
nature : in him they are sanctified ; in him they ful
filled all righteousness ; in him they suffered the death
which God had threatened against them; and so in
him they are absolved from their sins, and justified
before God.

But is there nothing required on our parts in order
to our being thus taken out of the first, and put into
the second man, even Christ, so as to be found in him ?
Yes, doubtless; it is required that we truly believe in
him : for he himself saith, that " whosoever believeth
in him shall not perish, but have everlasting life s," and
therefore they who do not " believe in him," must needs
perish ; which they would not do if they were in him :
and they who do believe in him must needs be in him,
otherwise they could not have everlasting life, that
being to be had only in him ; whereas by believing in
him, they partake of him, and in him of all things
necessary in order to it : for, as the apostle saith, " we
are made partakers of Christ, if we hold the beginning
of our confidence stedfast unto the end 9 ;" that is, If
we begin and continue stedfastly to believe God and
trust in Christ, we are thereby made partakers of him,
and interested in him. And he who is thus in Christ,
as the apostle here saith, is "a new creature."

But " a new creature," how can that be ? As Nico-
demus said, " How can a man be born when he is
old?" so may others say, with more shew of reason,
Can a thing that is once created, be created again?
No, surely, not as to the substance or essence of it,
that cannot be created again; but, howsoever, the
form and qualities of it may be so changed and altered,
that it may be quite another thing than what it was at

8 John iii. 16. 9 Heb. iii. 14.

VI.] IN CHRISTIANITY. 127

first created, and, therefore, may properly be called a
new creature. As the body of a man, at first, was
not properly created or produced out of nothing, but
was made of the dust of the ground, which was created
before, yet it being formed by God out of that dust,
and inspired with the breath of life, he is properly
called God's creature : so although a man's soul and
body are not raised again out of nothing, yet, if he
be raised out of a state of sin, and inspired with the
Holy Spirit of God himself, he may be as truly said
to be a " new creature," this being so great a change,
that he is altogether another man than what he was
before, for he is now " transformed by the renewing of
his mind1." "Yea," as the apostle saith in my text,
" old things are passed away ; behold, all things are be
come new." Though he be the same person he was
before, yet he doth not understand, or judge, or think,
or will, or affect, or speak, or act, as he did before.
He hath now a new sense of things, a new judgment,
new desires, new hopes, new fears, new loves, new
hatred, new joys, new griefs, and so leads a new life ;
for he hath " put off the old man with his deeds ; and
hath put on the new man, which is renewed in know
ledge, after the image of him that created him2;" or,
as it is elsewhere expressed, " He hath put on the new
man, which after God is created in righteousness and
true holiness 3." Where we may observe, that as man
was at first, so this new man is created again after God,
or after the image of God, consisting " in righteousness
and true holiness;" which is the proper form of the
new man, and from whence he may therefore be pro
perly called "a new creature." But, for our clearer
understanding of this, it will be necessary to take a
short view of a man in both his states, in his unre-
generate and his regenerate state, as he was born
at first, and as he is born again ; or, if ye will, as
he is in the first, and as he is in the second Adam :
by which we may easily discern what a mighty change

1 Rom. xii. 2. 2 Col. iii. 9, 10. 3 Eph. iv. 24.

128 THE NEW CREATURE [SERM.

is wrought in him, and how properly he may therefore
be called "a new creature."

First, as for the old man, the man that is still such
as he was born ; as he was born, so he lives continually
in sin ; his mind and conscience is defiled, and all the
powers of his soul disordered and out of tune ; he was
born blind, and so he lives always in the dark, having
no light at all, except, perhaps, a little glimmering
that may sometimes come through his senses ; he may
talk and discourse, but he sees no more of God, or any
spiritual object, than as if there was no such thing in
being. And, therefore, he is wholly under the power
of his senses and passions, being affected with nothing
but what toucheth and moveth them one way or other.
Hence he is often entirely given up to the most brutal
vices, as gluttony, drunkenness, whoredom, or the like :
or if he happen to be any way free from them, by
reason of the temper of his body, or by the outward
circumstances of his life, yet these other sins, which
the apostle reckons also as parts of the old man4,
"anger, malice, hatred, variance, emulations, wrath,
strife, seditions, heresies, and the like," — these have
all, or most of them, absolute dominion over him. He
looks no further than this world, and, therefore, his
mind is bent altogether upon the pleasures, or the
honours, or the riches, which he fancies in it, and doth
all he can to get them, not regarding how. Lying,
and cheating, and oppressing, and slandering, and ex
torting from others, or forswearing himself, he seldom
boggles at ; neither would he ever stick at theft, rob
bery, forgery, or murder itself, but only for fear the law
might take hold of him ; or, if he avoids any of the
other sins, it is only lest he should lose his credit, and
so his hopes of gaining in the world. He avoids no
sin purely out of conscience, for he hath none ; much
less for fear of God's displeasure, for he never thinks
of him, as the Psalmist saith, " God is not in all his
thoughts5." He may sometimes speak of God, and

4 Col. iii. 8. Gal. v. 20, 21. 5 Ps. x. 4.

VI.] IN CHRISTIANITY. 129

often doth it on purpose to blaspheme and profane his
holy name ; but he never had the true " fear of God
before his eyes," no, not when he comes into his special
presence. As for any private devotions to him, he is
usually a perfect stranger to them, not knowing what
they mean, or how to go about them if he would ; or,
if he had been over-persuaded by his parents and
others to be now and then in his closet, or by him
self, he reads or prays in such a careless and super
ficial manner, as shews that he doth it only out of
custom, or that he might be thought religious; not
out of any sense of his duty, or desire to serve or
please God in it. And as for the church, if he hap
pens to live in a place where his neighbours go thither
on the Lord's day, it would look very ill if he did not
do so too : he had much rather follow his worldly busi
ness, but the laws of the land will not suffer him to do
that openly ; and if he should sit still at home and do
nothing, his neighbours might take notice of him, and
look upon him to be as he is, a wicked and profane
person: and, therefore, once a week, to be even with
them, he will walk gravely to mass, or a private meet
ing, and, perhaps, carry his family along with him ; and
then he hopes they will look upon him as more reli
gious than themselves ; or, if they will not, howsoever
he himself will think so ; and that is enough for him.
And if he goes really to church, where the public
worship of God is duly and solemnly performed, it is
true, he is there in the right way to have his eyes
opened; but until they are so, it is all one where he
is: though he can make a shift to tarry here all the
while, and perhaps kneel, and stand up, and repeat, as
others do, it is only because others do so ; for his part,
he is no ways affected with any thing that is done here;
the whole service is a kind of dull insipid business,
that he can find no relish at all in, his mind running
all the while about other matters ; and as for the word
read or preached, it makes no more impression upon
him, than it doth upon the stones of the wall, or the
seat he sits on. And if any good thoughts happen to

K

130 THE NEW CREATURE [SERM.

be put in his mind, he gets them out again as fast as
he can, that he may not be troubled with them : and
that is generally his business the rest of the Lord's
day. But for going to church upon the week-days,
that he looks upon as a very idle impertinent thing, fit
only for lazy people, that have nothing else to do ;
for his part, he hath greater affairs to mind. The same
opinion he hath too of the Lord's Supper : it is three
to one whether he ever received the Holy Sacrament
in his life, unless it was to qualify himself for some
office, or to keep himself out of the reach of the law.
For such purposes he may think it convenient to re
ceive it two or three times in a year, but he cannot
find any time to prepare himself for it, and so it sig
nifies no more to him than his ordinary food. And
thus the poor man lives, as " without God in the
world," and so he will do all his life, unless he be re
newed and born again.

But now let us suppose him to be so, to be so re
newed and born again of God's Holy Spirit, that he is
become a new man : what a wonderful alteration is
wrought in him ! He is now in all respects another
kind of creature than what he was before : his mind is
purified, his " conscience purged from dead works," and
all his faculties reduced to their proper order: he is
turned "from darkness to light," and from the "power
of Satan unto God :" his eyes are opened, so that he
can look at those things which " are not seen :" he sets
God always before him, and beholds his wisdom, his
power, his goodness, his mercy, and all his glory shin
ing continually about him, and in him ; whereby his
whole soul is inflamed with love unto him, with long
ing after him, with rejoicing in him, and is always
fixed, "trusting in the Lord:" he lives now by faith,
and not by sense; and therefore all sensible objects
seem to him what they are in themselves, — as little
and low, yea, as nothing in comparison of those great,
and high, and spiritual, and most glorious objects that
he is always conversing with. Hence it is that he doth
not only avoid the more gross and notorious, but all

VI.] IN CHRISTIANITY. 131

manner of sin, to the utmost of his power ; not out of
any by-respects, but because it is sin, or a transgression
of God's law, and an offence to him whom he loves
above all things in the world. And, therefore, open
and secret sins are all alike to him, they are equally
the objects of his hatred and abhorrence : he dare no
more cheat his neighbour in his shop, than he dare rob
him upon the highway : he will murder as soon as
wrong him in his name, body, or estate ; that is, he
will do neither, though he was sure to gain all the
world by it : for all this world is nothing to him ; his
hopes and expectations are all in the other world : " his
treasure is there," and, therefore, "his heart is there
also." The good things of this world, though he hath
them, yet he doth not mind them any farther than to
employ them so, as to give a good account of them
another day. His main business is to live always in
the " true faith and fear of God," and so under his care
and protection : for which purpose he is as constant at
his daily devotions, as he is at his daily food ; and at
any time had rather lose his dinner than omit his
prayers ; and when he is in his closet, he is as careful
what he saith or doth, as if all the world saw him, as
knowing1 that he who made all the world doth see him.

O

Besides his private, he is glad of any opportunities he
can get of performing his public devotions to God
every day, prizing them above all the blessings of this
life : he never fears losing any thing by serving God,
but always expects, as well he may, to get more at
church than he can at home : he doth not use to ride
out of town, or take physic, or do any other business
upon the Lord's day, but only the business of the day.
He prepares himself for it at home ; and when he comes
to church, as be sure he always doth, he sets himself in
good earnest about it, as the greatest work of his whole
life. When he prays, he prostrates himself before
Almighty God with all the reverence and godly fear,
that he can possibly express both in mind and body,
lifting up his heart, together with his hands, to him
that "dwelleth in the heavens." When he praises

K 2

132 THE NEW CREATURE [SERM.

God in the Psalms or Hymns, he doth it "lustily, with
a good courage ;" his whole soul, as well as body, being
raised up to the highest pitch in admiring, adoring,
magnifying that almighty and all-glorious Being that
is so infinitely above him, and yet so infinitely gracious
and merciful to him. When he heareth God's M7ord
read, he receiveth it, "not as the word of men, but
as it is in truth the word of God, which effectually
worketh in them who believe." When the same word
is expounded or preached to him, he hearkens dili
gently to it, he seriously considers God's will and plea
sure in it, he applies it to himself, resolving, by Christ's
assistance, to believe and live according to it ; and ac
cordingly doth so all the rest of his life. He is sound,
orthodox, and stedfast in the faith, not " tossed to and
fro with every wind of doctrine," but keeping close to
the faith which was " once delivered to the saints," and
hath been ever since professed by the Catholic Church.
He is sincerely devout and pious towards God, making
it his great care to serve, honour, and please him. He
is meek and lowly in his own eyes, modest, sober, and
temperate in all things. He is true and faithful to
his word, just and righteous in his dealings, kind and
charitable to the poor, as far as his estate will bear:
he " honours all men, loves the brotherhood, fears God,
honours the king." In short, he endeavours all he
can to walk in all the commandments and ordinances
of the Lord blameless : and if he chance to stumble,
he gets up again immediately, and walks more circum
spectly for the future. For which purpose he receives
the mystical body and blood of his ever-blessed Re
deemer as oft as possibly he can, whereby his faith is
confirmed in him, and he derives so much grace and
virtue from him, that he can " do all things through
Christ which strengthened! him." This is the life, " the
new life," he constantly leads ; and therefore he may
well be termed, as he is in my text, " a new creature."
The terms being thus explained, what it is to be " in
Christ," and what it is to be " a new creature ;" we are
now to consider the dependence that one of them hath

VI.] IN CHRISTIANITY. 133

upon the other, and so the truth of this proposition,
" If any man be in Christ, he is a new creature :" which
deserves to be duly considered, because at first sight it
may seem to contradict the common observation, that
Christians are generally as bad as other men ; and that
all manner of vice and wickedness reigns as much in
Christendom, as it doth in Turkey, or either of the
Indies. And it must be confessed, to our shame and
sorrow, that the observation is not more commonly
made, than it is generally true; the greatest part of
those who are called Christians being as far from being
new and holy creatures, as they who never yet heard
of Christ. The truth is, and it is a sad truth, men
usually embrace and profess the Christian religion, no
otherwise than Turks do the Mahometan, or other in
fidels the religions of their respective countries, — only
because it is the religion of their country, it was trans
mitted to them from their ancestors, it is now settled
among them, and professed by those they daily con
verse with ; and that is the only reason why they also
profess it : and then it is no wonder that they are but
like other men, when they take up their religion merely
by chance, without ever looking any further into it, or
considering the mighty ad vantages it affords them, where
by to become the best and happiest of all creatures.

But we must observe withal, that, as the apostle
saith, " They are not all Israel, which are of Israel 6."
"For he is not a Jew, which is one outwardly; neither
is that circumcision, which is outward in the flesh : but
he is a Jew, which is one inwardly ; and circumcision
is that of the heart, in the spirit, and not in the letter,
whose praise is not of men, but of God 7." So it is
here : all are not in Christ, that are of him, or his re
ligion ; neither is he truly a Christian, that is so
outwardly, by the mere profession of the Christian
faith ; but he is truly a Christian which is so in
wardly, in his heart, whereby he really believes in
Christ, and so partakes of that Holy Spirit that is in
him for his sanctification, as well as of his merit, for

6 Rom. ix. 6. 7 Chap. ii. 28, 29.

THE NEW CREATURE [SERM.

his justification before God; being taken out, as it
were, from the first Adam, and joined by faith unto
the second: for this, as I have shewn, is the proper
meaning of this phrase in my text, of our "being in
Christ." And whatsoever others are, who only profess
his religion, he who is thus in Christ must needs be " a
new creature ;" for, as the apostle saith, " he is created
in Christ Jesus unto good works 8 ;" being in him, he is
created anew in him ; and this new creation is to good
works. This is the end of it, — that he may do good
works; which he could never do, except he was in Christ;
whereas by being in him, he is fully enabled to do them:
as Christ himself assures us, whose words are much to
be observed in this case ; and therefore we shall briefly
consider them here, as we did before in part upon ano
ther occasion.

His words are these : First, saith he, " I am the true
vine, and my Father is the husbandman. Every branch
in me that beareth not fruit he taketh away : and every
branch that beareth fruit, he purge th it, that it may
bring forth more fruit9." Where we may observe,
that he speaks of the very thing we are now upon, even
of our " being in him." And, the better to explain it to
us, he compares himself to a vine, his Father to an
husbandman, and his disciples to the branches of a vine,
which are all members of it, and receive nourishment
and strength from it to bear fruit. Now, he saith,
that " every branch in him that beareth not fruit, his
Father," as the husbandman, "taketh it away :" which is
not to be so understood, as if any fruitless branch was
really in him, but only that it seemed to be so.
According as he himself explains himself in a parallel
case ; in one place he saith, " Whosoever hath not,
from him shall be taken away even that he hath '."
How can that be ? How can a man both have and not
have ? And how can he that hath nothing, have any
thing taken from him ? This looks like a contradiction.
But he himself clears it in another place, by saying,
" Whosoever hath not, from him shall be taken even

8 Eph. ii. 10. 9 John xv. 1, 2. J Matt. xiii. 12.

VI.] IN CHRISTIANITY. 135

that which he seemeth to have V Which shews that,
by his saying before, " what he hath," his meaning was,
that he seemed to have it, but really had it not. So
here, "every branch in me," that is, "every branch
that " seemeth to be in me, and " beareth not fruit, he
taketh away," so that it shall not so much as seem to
be in him. For that this is the proper meaning of the
place appears from what follows: "I," saith he, "am
the vine, ye are the branches : he that abideth in me,
and I in him, the same bringeth forth much fruit : for
without me ye can do nothing3." For hence it is
manifest that, as no man can do any good without
him, so no man can abide really in him, but he brings
forth much fruit, and, therefore, is a new creature.

To the same purpose is that of his beloved dis
ciple, where, speaking of Christ, he saith, " Whosoever
abideth in him, sinneth not 4," that is, such a one doth
not live in any known sin, nor, by consequence, in the
neglect of any duty. And the reason is, because " they
that are Christ's have crucified the flesh with the
affections and lusts V Their " old man is crucified
with him, that the body of sin might be destroyed,
that henceforth they should not serve sin 6." If the
old man be crucified with him, they must become new
men, or nothing at all, in him. If the body of sin be
destroyed, the body of grace must be formed in them.
And if they cease to serve sin, they must serve God ;
it being a sin not to serve him. And if they serve
him, they must do whatsoever he sets them. And
that they must needs do who are in Christ ; for if they
be in him, they are in the true Vine, and therefore must
needs bring forth good grapes. They are in the Foun
tain of all goodness, and therefore must needs be good ;
they dwell in him in whom all fulness dwells 7, and
therefore of his fulness they must needs receive, "and
grace for grace 8 ;" that is, all manner of grace requisite
to their doing of all the good that God requireth of them.

2 Luke viii. 18. 3 John xv. 5. * 1 John iii. 6.

5 Gal. v. 24. 6 Rom. vi. 6. 7 Col. i. 19.

8 John i. 16.

136 THE NEW CREATURE [SERM.

As St. Paul found by experience, when he said, " I
can do all things through Christ which strengthened!
me 9." And he who can do that, must needs be a new
creature.

But, to make it still more plain, we must consider
that Christ is the eternal, the only-begotten Son of
God, and therefore they who are in him, by a quick and
lively faith, they also in him are made the sons of God.
" For as many as received him, to them gave he power
to become the sons of God, even to them that believe
on his name V And if they be the sons of God, they
are born again of God himself; if born again, they are
new men ; and if born again of God the Creator, they
must needs be new creatures, and lead new lives, as
being acted by the same Spirit by which they were born
again, the Spirit of God himself; which, by means of
their union to Christ, and being made members of his
body, is infused into them, and becomes a principle of
new life in them, whereby they are enabled to answer
the full character of a new creature much better than
I have or can express it. And, therefore, we may well
conclude with the apostle, that " if any man be in
Christ, he is a new creature."

Now from this great doctrine thus briefly explained,
among many other things which are very remarkable,
we may observe, first, that no man can be a new
creature, except he be in Christ ; for the apostle here
makes our being in Christ, the foundation of the new
creation. He doth not say, If a man be a Peripa
tetic, a Platonist, an Epicurean, a Pythagorean, or any
other kind of philosopher, he is a new creature :
neither doth he say, If a man be of the Church of
Rome, or of the Church of England, a Lutheran, or a
Calvinist, he is therefore a new creature. But " if
any man be in Christ, he is a new creature ;" therefore
a new creature, as I have shewn, because he is in
Christ. Which is a thing much to be observed ; for it
quite overthrows that absurd opinion, which some have

9 Phil. iv. 13. ' John i. 12.

VI.] IN CHRISTIANITY. 137

entertained, that a man may be saved in any religion,
if he doth but live up to the light of nature, and
according to the rules of that religion which he pro-
fesseth, be it what it will. For it is plain, from what
we have discoursed upon this subject, that no man can
be saved, except he be within the pale of the Church,
except he be of the Christian religion; nor in that
neither, except he be really in Christ, and so a true
Christian. For otherwise he cannot be a new creature ;
and if he be not a new creature, if he be not regenerate
and born again, and so made the son of God, he can
never inherit eternal life : he cannot receive " inherit
ance among them who are sanctified by faith in Christ,"
unless he himself be so. Whereas men may cry up
the light of nature, and the power of natural religion,
as much as they please ; they may as well undertake to
create a new world, as to make a new creature by it.
They may exclaim against vice, and extol virtue as
much as it deserves, and, perhaps, make a shift to do
something that looks well by the principles of moral
philosophy ; but they may as soon produce any thing
out of nothing, as turn a man " from darkness to light,"
and " from the power of Satan unto God " by it : yea,
they may be admitted into the Christian religion itself,
they may make a plausible profession of it, they may
do many things in it ; but they can no more make
themselves new creatures, than they could make them
selves creatures. That can be done only by the almighty
power of God ; and he never exerts that power, but
only in him by whom he created all things. And,
therefore, unless a man be in him, even in Christ
Jesus, he may be confident he is not a new creature.

Again, we may observe from hence, that as he who
is not in Christ is not a new creature ; so, on the other
side, he who is not a new creature, is not in Christ :
for the apostle saith expressly, "If any man be in
Christ, he is a new creature." And, therefore, men
may pretend what they will, and make what shew they
can of Christ's religion, they may be baptized into his
name, and continue members of his Church : they may

138 THE NEW CREATURE [SERM.

profess to believe in him as their only Saviour, to serve
and honour him as their Lord and Master : they may
undertake to argue and dispute for him, to vindicate
and defend him against his enemies : they may pray
unto him, they may read and hear his word, they may
admire his divine sayings, they may reverence his
ministers, they may approach to his very Table; and
yet after all, unless they become new creatures, they
have nothing to do with him ; they do not truly be
lieve, and so have no part or interest in him. For
they are not in him, and so have no ground to expect
any thing at all from him.

This is a thing which I heartily wish ye would all
take special notice of, and remember as long as ye
live. For they who are born and bred where the
Gospel is planted, and Christ is often spoken of as the
only Saviour of the world, they are apt to expect great
things from him ; and, indeed, they cannot expect
more, nor so much as he can do for them. But then
ye must consider that, unless ye be sanctified, and
made new creatures by him, so as to walk constantly
in newness of life, you are no way concerned in any
thing that he hath done and suffered for mankind.
For you are not engrafted into him the true Vine, nor
made sound-members of that body whereof he is head.
If ye were, ye could not but be influenced by him, and
receive that virtue from him, which would turn all
things upside-down in you, and make you quite other
men than what you used to be ; you would live con
tinually in the fear of God ; you would love and
honour him above all things in the world ; you would
serve and glorify him with your whole souls, and bodies
too. And unless you be thus " renewed in the spirit
of your minds," so as sincerely to endeavour all ye can
to please God; whatsoever pretences you make to
Christ as your Lord and Saviour, ye may be sure he
will never save you, nor bring you to heaven. He
hath told you so with his own mouth, and therefore ye
may believe him ; saying, " Not every one that saith
unto me, Lord, Lord, shall enter into the kingdom of

VI.] IN CHRISTIANITY. 139

heaven ; but he that doeth the will of my Father
which is in heaven2." From whence we may also see
the truth and certainty of this observation ; for all that
are in Christ are sure to go to heaven : the members
must needs be where the head is. But none, it seems,
can go thither, but only such as are made new crea
tures, so as to do the whole will of God. And, by
consequence, all that are not such, may be confident
they are not in Christ, they are no true Christians,
whatsoever they may pretend.

And this suggests unto me another thing very ob
servable from these words, — even what a miserable
condition they are in, who are not converted and made
new creatures. For such, as the apostle speaks, are
" without Christ, being aliens from the commonwealth
of Israel, and strangers from the covenants of promise,
having no hope, and without God in the world V
And how miserable must they needs be, who are in
such a condition as this ! They are without Christ ;
no more concerned in him, than as if he had never
come into the world. They are aliens to the com
monwealth of Israel, foreigners to the true Church of
God ; they have no portion or inheritance in it, as not
being naturalized and made free denizens of it. They
are " strangers to the covenant of promise," having no
interest in any of the promises that God made to
mankind in the new covenant. They have no ground
to hope for any mercy at the hands of God. They are
" without God in the world," without his grace and
favour, without his particular care and protection.
And all because they are not in Christ, in whom alone
the Church is founded ; in whom alone the new cove
nant is established ; in whom alone all the mercy we
can ever hope for is promised ; and in whom alone
God ever was, or ever will be, gracious and merciful to
any man.

Consider this, all ye that are still in your sins, that
have not yet "put off the old man," that do not truly

2 Matt. vii. 21. 3 Eph. ii. 12.

140 THE NEW CREATURE [SERM.

believe in Christ, so as to be made new creatures by
him : consider this, I say, and then bethink yourselves
whether your condition be not as bad as bad can be.
I do not deny but that ye may live at present in ease
and plenty, your shops or barns may be full of all
manner of store, your estates may be great, your credit
good, your bodies healthful, and your hearts merry ;
and so, perhaps, ye may continue some time. But
what is all this, when in the meanwhile the Almighty
Creator and Governor of the world is angry and dis
pleased with you ; and though he gives you these
seeming blessings, makes them real curses to you ? For
he hath pronounced all accursed, who continue not in
all things which he hath commanded ; which curse can
never be taken off from any, but such as are in Christ,
who bare it for them : but you are not in Christ, and,
therefore, " the curse of God is upon you," and upon
all ye have ; and, whether ye see it or no, as yet, one
day you will see it whether you will or no. Ye are
cursed in every thing ye have ; every thing ye have
serving only to expose you to more temptations, and
so to greater misery. Ye are cursed in every thing ye
do ; every thing ye do being an offence to God, and so
incensing his wrath and indignation more against you.
" The plowing of the wicked is sin V and his very
" sacrifice an abomination to the Lord 5." Ye are
cursed wheresoever ye are ; for wheresoever ye are, all
the judgments, the dreadful judgments, which God
hath threatened in his word against sinners, hang over
your heads, ready every moment to fall upon you ; and
the longer they are in falling, the more heavily they will
fall at last: fall they will at last, as certainly as God
hath said it ; ye do not know how soon, but may be
sure it is not long, but ye will find, by sad experience,
what a fearful thing it is " to fall into the hands of the
living God ;" who, ere long, will summon you to
appear before his tribunal, and there condemn you to
that everlasting fire which is "prepared for the devil

4 Prov. xxi. 4. 5 Chap. xv. 8.

VI.] IN CHRISTIANITY. 141

and his angels," where there is nothing but " weeping,
and wailing, and gnashing of teeth ;" where the " worm
clieth not, and the fire is not quenched ;" where ye
will be punished with " everlasting destruction from
the presence of the Lord, and from the glory of his
power;" where ye will live with the fiends of hell, and
fare only as they do ; where all the furies of your own
guilty consciences will be let loose upon you, and
torment you continually with the remembrance of
your former sins ; where all the " vials of God's wrath"
will be poured out upon you, and your souls will be
filled with the frightful apprehensions of it, as full as
they are able to hold ; where ye will have no light, no
joy, no ease, nothing but darkness and horror, pain and
anguish both in body and mind, to the utmost ex
tremity : and all this, not for some months, or years, or
ages only, but for ever and ever. This is the true
state of their case, who live and die, as they were born,
— in sin. God grant that none here present may find
it so by their own experience ; but I am sure there is
no way possible to avoid it, but only by Jesus Christ ;
nor by him neither, except ye believe in him, so as to
be made newr creatures by him : which I heartily wish
ye would consider before it be too late ; then ye would
need no other argument to persuade you to " put off
concerning the former conversation the old man,
which is corrupt according to the deceitful lusts ; and
to put on the new man, which after God is created in
righteousness and true holiness 6."

Howsoever, to excite you the more to it, I desire
you to consider also, on the other hand, how happy
they are who are in Christ, who are taken out of the
first, and made true members of the second Adam,
who in him are created unto good works, and so made
new creatures. These are as happy as the other are
miserable, as happy as God himself can make them ;
for in that they are in Christ, in him they have all
things that can any way possibly conduce to make

8 Eph. iv. 22. 24.

142 THE NEW CREATURE [SERM.

them happy. In him they have infinite merit, whereby
their sins are all pardoned and done away, as if they
had never been guilty of any. In him they have most
perfect righteousness, whereby they are truly accounted
righteous by the most righteous Judge of the whole
world. In him they have all the graces of God's Holy
Spirit to make them like himself, holy in all manner of
conversation. In him they have wisdom to direct them
in all their ways, and power to protect them against all
their enemies. In him Almighty God himself is well
pleased with them, and become their Friend, yea, their
most loving and indulgent Father. In him they have
all the blessings that he hath purchased for them with
his own most precious blood ; that is, all they can ever
want or desire to make them completely blessed.

Wherefore, if there be any such among you at this
time, as I hope there are, give me leave, in few terms,
to congratulate your happy state both in this world
and the next. What your condition is, as to the things
of this world, I know not ; but this I know, that what
soever it is, it is the best, the happiest you can be in :
yea, God himself knows it, otherwise he would never
have brought you into it ; for he hath that special love
for his own children, as all new creatures are, that he
suffers nothing to befall them that can do them hurt,
nothing but what shall one way or other do them
good. If the good things of this life be good for you,
you shall have them ; if they be not, ye shall not have
them, for that only reason, because it is better for you
to be without them : so that you may rest fully satis
fied in your minds, that all things work together for
your good; and that nothing can, or ever did, befall
you since your new birth, but what was, and shall be, a
blessing to you. Ye are blessed in all ye have, for it
all comes from the special love and favour of God to
you. Ye are blessed in all ye do, for it is all accept
able to God, through him in whom ye are. Ye are
blessed wheresoever ye are, for God is always present
with you, to guide, assist, and comfort you. Ye are
blessed in your souls, blessed in your bodies, blessed in

VI.] IN CHRISTIANITY. 143

your going out, blessed in your coming in, blessed
while you live, and blessed when ye die ; for " Blessed
are the dead which die in the Lord from henceforth :
Yea, saith the Spirit, that they may rest from their
labours ; and their works do follow them V Ye will
then rest from your labours, from every thing that
is troublesome or uneasy to you, from every thing
that can any way interrupt or disturb your peace and
quiet ; and your works, all the good works ye now do
in Christ, in him shall be then rewarded " with an
inheritance incorruptible, and undefined, and that fadeth
not away, reserved in heaven for you 8," where ye will
live with him, in whom ye now are, and behold the
glory which the Father hath given him; where, in
him, your souls shall become " the spirits of just men
made perfect;" where, in him, "your bodies shall be
fashioned like unto his glorious body;" where, in him,
your whole man shall be advanced to the highest
degree of bliss and happiness, that ye are or can be
made capable of; where, in him, ye shall see God face
to face, and enjoy all those infinite perfections which
are in him ; where, in him, ye shall thus live in light,
in glory, in joy itself, not only now and then, but
continually; not for some time only, but to all eter
nity.

Now, if these things be so, as be sure they are, who
would not be in Christ ? Who would not become a
new creature ? And, blessed be God ! which of us
may not, if he will ? Christ died for all, and, there
fore, is ready to receive all that come unto him. He
himself hath said, " Him that cometh to me I will in
no wise cast out9." Let us, therefore, now take him
at his word ; let us go unto him, and close with him
upon the terms he hath propounded in his holy gospel ;
and for that purpose let us walk constantly in all those
ways that lead towards him. Let us fast, and watch,
and pray, and read, and hear, and meditate upon his
holy word, and receive his mystical body and blood ; so

7 Rev. xiv. 13. 8 1 Pet. i. 4. 9 John vi. 37.

144 THE NEW CREATURE IN CHRISTIANITY.

that 'we may dwell in Christ, and Christ in us; we
may be one with Christ, and Christ with us.1 But, all
the while, let us still believe and trust on him 'to
create in us a clean heart, and to renew a right spirit
within us;' to crucify our old man, and to make us
new creatures, — creatures after his own heart ; and to
keep us always firm and stedfast in his true faith
and fear; that we may both live and die in him,
our dear and ever-blessed Redeemer, the eternal, the
only-begotten Son of God ; " To whom with the Father,
and the Holy Ghost, be all honour and glory for ever
and ever."

SERMON VII.

A SPIRITUAL LIFE THE CHARACTERISTIC OF A
CHRISTIAN.

ROM. viii. 9.
"Now if any man have not the Spirit of Christ, he is none of his."

THESE words may give us just occasion to speak of the
Holy Spirit of God, and the wonderful works he hath
done, and still doth, in the world. "But who is suffi
cient for these things?" "Who can express the noble
acts of the Lord, or shew forth all his praise?" Who
can describe his infinite glory, or declare his gifts and
graces, that are innumerable? This is a subject fit for
the pen or tongue of an angel. We mortals upon
earth know nothing of him but what he himself is
pleased to tell us in his holy word ; and what we there
read can never enter into our minds, unless he himself
also be pleased to open our understandings, and so make
way for it. But our comfort is, that our Blessed
Saviour hath assured us, that he, and, in him, "our
heavenly Father, will give the Holy Spirit to them
that ask him '."

" In confidence whereof, we therefore humbly be
seech thee, O heavenly Father, to give us thy Holy
Spirit, to lead us into all truth, that, by his inspiration
and direction, we may have a right judgment in all

1 Luke xi. 13.

146 A SPIRITUAL LIFE THE [SERM.

things, speak nothing of him but what is true, and
receive the truth in the love of it ; to the glory of thy
great name, through Jesus Christ our mediator and
advocate, now appearing in thy presence for us."

Having thus prayed to Almighty God, in the name
of his Son, to direct and assist us by his Holy Spirit in
speaking of him ; and nothing doubting but that he,
according to his word, hath granted our request; we
shall now make bold to do it, from the words which I
have now read : " Now if any man have not the Spirit
of Christ, he is none of his."

Wherefore, we may first take notice, that in the
former part of this verse he is called the Spirit of God,
in this latter the Spirit of Christ, to teach us, that he
is the Spirit of Christ, as Christ is God, and that Christ
is truly God, one with the Father; otherwise the same
Spirit could not be the Spirit of Christ and of God too.
And as he is thus usually in Holy Scripture called
sometimes the Spirit of God, and sometimes the Spirit
of Christ; so, at other times, he is called absolutely
the Holy Spirit, or, which is the same, the Holy Ghost,
especially where the three divine Persons are all named
together, as in Matt, xxviii. 19. 2 Cor. xiii. 14. 1 John
v. 7, to shew, that although he be the Spirit both of
the Father and the Son, yet so as to be a distinct
Person from both, as each of the other Persons also is ;
as in the place last quoted, "There are three that bear
record in heaven, the Father, the Word, and the Holy
Ghost, and these three are one." They are expressly
said to be three, and three in the masculine gender,
that is commonly used to signify a person ; whereby
we are given to understand, that they are three distinct
Persons, properly so called, according to our common
way of speaking : but then it follows, oJroi oi rpeic,- lv
elfft, " these three are one," three in the masculine, one
in the neuter gender; not tic, one person, but tv, one
thing, one Jehovah, one essence or substance : as the
Son himself also asserts of himself and the Father 2.

2 John x. 30.

VII.] CHARACTERISTIC OF A CHRISTIAN. 147

And, therefore, whatsoever personal distinctions
(which we can never comprehend) there may be be
tween the Father, Son, and Holy Ghost, either among
themselves, or in their ways of working, yet we must
still apprehend and believe them all three to be but
one and the same God ; for, as St. Paul expresseth it,
" There are diversities of gifts, but the same Spirit.
And there are differences of administrations, but the
same Lord. And there are diversities of operations, but
it is the same God which worketh all in all V Here
is one Spirit, one Lord Jesus, one God the Father;
these all and every one worketh all in all, and, there
fore, must needs be all one and the same first Cause of
all, or, as we say, one God.

It is true, our finite understandings, in their highest
perfection, could never reach this, no more than they
can any other of those infinite perfections which we
believe to be in God ; much less can we do it in our
corrupt and imperfect state. But the best of it is, as
we are not able, so we are not bound to understand it,
but only to believe it : and we have all the reason that
can be to believe it, in that it is revealed to us by God
himself, and, therefore, also revealed, that we might
believe it, upon his word, without troubling our heads
about the way and manner how three distinct divine
Persons subsist in one and the same divine essence, so
as to be one and the same God ; which being infinitely
above us, it would be the height of pride and pre
sumption in us to offer at bringing it down to our
capacities. It is sufficient for us, that we have the
infallible word and testimony of God for it ; and that
we accordingly believe, that " the Father is God, the
Son God, and the Holy Ghost God ; and yet they are
not three Gods, but one God : that God the Father
made us, God the Son redeemed us, and God the Holy
Ghost sanctifieth us;" and yet that one and the same
God made, redeemed, and sanctifieth us : for what
soever is said in the Holy Scriptures to be done by

3 1 Cor. xii. 4—6.
L 2

148 A SPIRITUAL LIFE THE [SERM.

any of these divine Persons, the same, in other places,
is said to be done by God. But there is only one
living and true God ; and, therefore, although we must
believe in each Person distinctly, contemplate upon
what he hath done, and, upon occasion, address our
selves to him as such, yet we must still keep close to
the Unity of the divine essence or substance, which, if
it was divided or divisible, would not be divine.

As when I think of God the Son, as in a peculiar
manner my Redeemer and Saviour, I must not appre
hend him as any other but the one living and true
God, that made and governs the world, and accord
ingly praise and magnify him as such, as the Blessed
Virgin did, saying, " My soul doth magnify the Lord,
my spirit rejoiceth in God my Saviour." And when
we read, as we do in my text, or speak of the Spirit of
Christ, although we must believe the Spirit to be one
Person, and Christ another, yet we must still believe
them both to be one in nature or substance, both the
one almighty and eternal God ; who, whether he act as
Father, Son, or Holy Spirit, it is still one and the
same God that doth it.

As in the former part of this verse it is said, " If the
Spirit of God dwell in you;" in the next verse, "If
Christ be in you:" so in several other places of holy
writ, sometimes Christ is said to be, or " dwell in us V
At other times, the same thing is expressed by the
Spirit's being or dwelling in us 5, whereby we are
given to understand and believe, that Christ and the
Spirit is the same God ; so that wheresoever either
dwells, that is the temple of God 5. Hence, also, it is,
that as our Saviour often promised his disciples, that
when he was gone from them he would send them his
Holy Spirit ; he elsewhere promised the same thing,
by saying, that he himself would come to them7;
that we may never doubt but that, howsoever Christ
and the Holy Spirit are distinguished from one another,

4 Eph. Hi. 17. 2 Cor. xiii. 5. 5 1 Cor. iii. 16 ; vi. 19.

fi 1 Cor. iii. 16. 7 John xiv. 18.

VII.] CHARACTERISTIC OF A CHRISTIAN. 149

as well as from the Father, by their personal pro
perties, yet in essence, or nature, they are the same.
Which I therefore observe here, and desire you to
keep it always in your minds, because it will be of
great use both to the settling your faith aright con
cerning the most Holy Trinity, and likewise to your
understanding of what we are further to consider in
these words.

The next thing to be considered here is, that the
Holy Spirit is here called " the Spirit of Christ," " the
Son of God;" as he is also, 1 Pet. i. 11 ; Phil. i. 19;
Gal. iv. 6. And, therefore, although it be no where
expressly said that he proceedeth from the Son, as it
is that " he proceedeth from the Father 8," yet we have
the same ground to believe the one, as we have to
believe the other ; forasmuch as to be the Spirit of the
Son is but another way of expressing his procession
from him ; and the clearer of the two, in that it can
admit of no dispute, as the other may : which I there
fore observe, because by this we may see, that, al
though the Greek Church doth not agree with the
Latin in the word, yet they do in the thing; they own
the Spirit to be the Spirit of the Son, as well as of the
Father, which is the same thing in effect with what we
mean by his procession. And, therefore, whatsoever
reason they may have to be against the inserting the
word "Filioque" into the Nicene Creed, without the
consent of a General Council, we have none to accuse
them of any great error, much less of heresy, in the
great article of our faith.

But why is he here called, in a special manner, " the
Spirit of Christ?" This is that which I design chiefly
to inquire into ; for as there is great reason, doubtless,
why every thing in Holy Scripture is expressed just as
it is, so in this place particularly, why the Holy Spirit
is not called the Spirit of the Father, or the Spirit of
God, nor simply the Holy Spirit, but, in a peculiar
manner, the Spirit of Christ. And that which I con-

8 John xv. 26.

150 A SPIRITUAL LIFE THE [SERM.

ceive to be the reason in general, is this, because the
apostle is here speaking of the Holy Spirit, as given by
Christ to those who believe in him, and to none else,
Raying, " If any man have not the Spirit of Christ, he
is none of his ;" and, therefore, it was most proper to
call him here, the Spirit of him by whom he is given.
But there being more in this than what may appear at
first sight, I shall endeavour to explain it more par
ticularly in these following propositions.

1. God the Father is represented to us in Holy
Scripture as the Maker and Governor of the world in
general; and God the Son as the Saviour and Re
deemer of the world in particular. He hath been so
all along, ever since their fall, continually working in
them " both to will and to do of his good pleasure ;"
according as he himself said, "My Father worketh
hitherto, and I work 9."

2. As God the Father made and preserveth all things
by his word and Spirit, according to that of the
Psalmist, " By the word of the Lord were the heavens
made ; and all the host of them by the breath of his
mouth 10," so God the Son carrieth on and accom-
plisheth his great work of saving men by the same
Spirit as proceedeth from him, and so in a peculiar
manner his Spirit.

3. By this it was that he revealed himself and his
will, and all things necessary for men to know, believe,
or do, that they may be saved. For as he raised up
prophets in all ages to do it, so what they spake, as
such, Avas first dictated to them by the Holy Ghost,
which came upon them, and entered into them, so
that they were filled with the Holy Ghost, when they
spake ]. And it was he that spake by them 2. Thus
" all Scripture was given by inspiration of God 3." " For
the prophecy came not in old time by the will of
man : but holy men of God spake as they were moved
by the Holy Ghost V And, therefore, whatsoever they

9 John v. 17. 10 Ps. xxxiii. 6.

1 Numb. xxiv. 2. Ezek. ii. 2. Luke i. 41. 67 ; ii. 25, 26.

2 2 Sam. xxiii. 2. 3 2 Tim. iii. 16. 4 2 Pet. i. 21.

VII.] CHARACTERISTIC OF A CHRISTIAN. 151

spake as prophets, is expressly said to be spoken by
the Holy Ghost : " David said by the Holy Ghost 5,"
saith our Lord. " Well spake the Holy Ghost by
Esaias the prophet V' saith St. Paul. Yea, the very
types and ceremonies of the Mosaic law were all or
dained by the Holy Ghost; as we learn from the
apostle, where, speaking of the high priest's going once
every year alone into the second tabernacle, he saith,
that " the Holy Ghost thereby signified, that the way
into the holiest of all was not yet made manifest 7."
From whence we may see, by the way, how grossly
they are mistaken that imagine, and have had the con
fidence to assert, that Moses borrowed his rites and
ceremonies from Egypt or Babylon, notwithstanding
it is so plain from hence, that they came from heaven,
being ordained by the Holy Ghost himself. And as
the prophets under the law, so under the Gospel the
evangelists and apostles, never said, or did, or wrote
any thing as such, but by the motion and direction of
the Holy Ghost; as we find all along in the New
Testament.

Now this Holy Spirit, by which the prophets and
apostles were acted, is expressly said to be the Spirit
of Christ, and that, too, by his own direction in St.
Peter, saying, " Of which salvation the prophets have
enquired and searched diligently, who prophesied of
the grace that should come unto you : searching what,
or what manner of time the Spirit of Christ which was
in them did signify 8." The same thing appears also in
the prophets themselves; for they speaking as they
were moved by the Spirit of Christ, Christ himself
often speaks in them of himself, as one with that Spirit
by which they spake ; as where he saith, " They part
my garments among them, and cast lots upon my
vesture9." "They pierced my hands and my feet1."
" They shall look upon me whom they have pierced 2."

5 Mark xii. 36.

6 Acts xxviii. 25. Acts i. 10. Heb. iii. 7; x. 15.

7 Heb. ix. 3. s 1 Pet. i. 10, 11. 9 Ps. xxii. 18.
1 Ver. 16. 2 Zech. xii. 10.

152 A SPIRITUAL LIFE THE [SERM.

"Thou wilt not leave my soul in hell3." There are
many such places in the prophets, where Christ him
self speaks of himself in his own person, to convince us
that it was by his Spirit they spake, and that it was he
they meant when they said, "Thus saith the Lord."
And hence also it was, that Christ promised his
apostles that he would send the Holy Spirit unto
them4, to let them know it was by his Spirit they
should be acted and directed in preaching and propa
gating his gospel. So that all the revelations that
Almighty God hath given us of himself, and his holy
will, they all came by his Holy Spirit, as he is in a
peculiar manner the Spirit of Christ, the great Prophet
of the world.

4. As God our Saviour hath thus revealed his will
to mankind by his Holy Spirit, so by the same Spirit
he enables them both to know and to do his said will,
which otherwise they would not ; for though the words
(at least the original) whereby he hath signified his
mind to us, what he would have us believe and do, be
ever so clear and plain, yet the things themselves signi
fied by those words are some of them so much above
us, and others so contrary to our corrupt nature, that
we cannot of ourselves receive or apprehend any of
them aright. "The natural man receiveth not the
things of the Spirit of God : for they are foolishness
unto him : neither can he know them, because they
are spiritually discerned V As sensible things can be
discerned only by our senses, and rational by reason
only ; so spiritual things, such as are revealed by the
Spirit of God, can be discerned only by the same Spirit
that revealed them ; without which we can discern no
more of them, than we can the proper objects of our
reason without the use of our reason, or such as are
sensible without our senses. Hence it is, that men of
parts and learning, and great capacities in other things,
yet, notwithstanding, are often incapable of such things
as are purely of divine revelation : they cannot get

3 Ps. xvi. 10. 4 John xv. 26; xvi. 7.

5 I Cor. ii. 14.

VII.] CHARACTERISTIC OF A CHRISTIAN. 153

it into their heads how such things should be, and there
fore oppose them, and argue with all their might against
them, as if they were impossible, or at least improbable,
because not agreeable to the ideas, as they are pleased
to call them, or notions, which they have of other
things : when, after all, the only reason why they can
not apprehend so far, at least, as to believe such things
as are revealed by the Spirit of God, is, because they
are not taught of God, nor endued and assisted by
the same Spirit by which they are revealed.

But it is quite otherwise with those who are acted
and influenced by the Spirit of Christ. By him their
minds are so enlightened, that they see into the truth
of all that is revealed by him, more clearly than other
people can the most obvious things that lie before
them ; by him they are taught so effectually, as to
" know all things that are necessary for them to know V
By him they are kept from all damnable errors, and
led into all truth, so as to receive it in the love of it 7.
By him they are as fully assured of the great mysteries
of the Christian religion, as any philosopher can be of
the most undeniable point in mathematics : by him,
moving upon their souls, and reducing them into a
right frame and temper, they are regenerated, sancti
fied, and renewed in the spirit of their minds, so as
clearly to discern the vast difference between good
and evil, between what God hath commanded and what
he hath forbidden, and, therefore, cannot but of their
own accord choose the one, and refuse the other ; their
thoughts, their understandings, their judgments, their
affections, are all so renewed, as not only to see, but
feel and relish, all those divine truths and laws which
are revealed in the Holy Scriptures by the same
Spirit by which they are so renewed. These are they
which are here said to " have the Spirit of Christ," and
therefore belong to him.

But " if any man have not the Spirit of Christ, he is
none of his." If a man be not thus acted and sancti-

fi John xiv. 26. 1 John ii. 20. 27. ' John xvi. 13.

154 A SPIRITUAL LIFE THE [SERM.

fied by "the Spirit of Christ, he is none of his;" he is
not in the number of those whom Christ looks upon as
his own proper and peculiar people, so as to take par
ticular care of them, and intercede continually in hea
ven for them, that they may be preserved from all evil
here, and live with him for ever hereafter.

That we may understand this aright, we must know,
that, although it be certain that Christ died for all
men, so that all men are capable of being saved by
him, yet it is as certain also, that all men shall not be
saved by him ; and that none shall be so, but only such
as believe in him, and so apply the merits of his death
to themselves, for their pardon and justification before
God: but this the greatest part of mankind will not
do. I speak not only of Jews, Turks, and other infi
dels; but they also who profess to believe in him, gene
rally do no more than profess it : there are but few
that really do it ; but few that believe in him, as he
requires it in his holy Gospel, with such a faith that
purifies their hearts, and unites them to him, so as to
make them sound members of that body of which he
is the head ; yet these are the only persons whom
Christ reckons his own : none else have any part or
portion in him, nor he in them, no more than if he
had never died for them ; and therefore he leaves all
such to the wide world, to the general providence of
God, to shift for themselves as well as they can : and
howsoever they may seem to live in this world, they
can never be truly happy, neither in this nor the next.
But as for such who constantly live with a quick and
lively faith in him as their only Lord and Saviour,
and always behave themselves accordingly, Christ looks
upon them as his own, his inheritance, his lot, his pecu
liar people, his elect, his friends, his treasure, his sheep,
his flock, his disciples indeed, his brethren, yea, his
very members, according to their respective places and
stations in his body the Church ; as we find all along
in his Holy Scriptures : these he hath a special kind
ness for, and is now appearing in the presence of God,
making atonement and reconciliation for them. These,

VII.] CHARACTERISTIC OF A CHRISTIAN. 155

considered together, are properly the household of God,
the communion of saints, his domestic servants, who
make it their constant business to serve him, and so
continue always in his love and favour : He " prays for
these : he prays not for the world, but for these
which God hath given him out of the world8." These,
all and every one go to God by him ; and therefore
he is always interceding for them 9, that they may want
nothing that is good, nothing that is needful, to their
obtaining eternal salvation by him.

Now, how happy must they needs be, who have such
a powerful mediator and advocate always at the right
hand of God ! But who are they who are thus happy ?
They who have the Spirit of Christ, and none else,
no, not one ; for the apostle here speaks in the singular
number, saying, " If any man, whatsoever he be, if
he have not the Spirit of Christ, he is none of his;"
whereby he plainly shews, that no man in the world,
whatsoever his condition be, belongs to Christ, so as to
be saved by him, unless he have the Spirit of Christ.

And the reason is plain, for it is only by his Spirit
that any man can be made his : it is impossible that
we, who are so infinitely below him, could be so nearly
related to him, as to be his, in such an high manner
that this phrase imports, any other way than by his
own Spirit : but by that we are incorporated into him,
and made members of his body ; " For by one Spirit
are we all baptized into one body V' even the body
of Christ. By which means, as all the members of a
natural body being informed by the same soul that is
in the head, and from thence is diffused into them, do
therefore properly belong to that head ; so we are
therefore only the members of Christ, and belong to
him, because the same Spirit that is in him is likewise
in us; and moves, animates, and influences us in all
the actions of the new and spiritual life. Hence it is,
"that as many as are led by the Spirit of God, are
the Sons of God V for, having the same Spirit that is

8 John xvii. 9. 9 Heb. vii. 25.

1 1 Cor. xii. 13. 2 Rom. viii, 14.

156 A SPIRITUAL LIFE THE [SERM.

in his only-begotten Son, they, according to their
capacities, thereby stand in the same relation to God
as he doth ; they are properly his sons also ; insomuch
that Christ himself "is not ashamed to call them
brethren 3."

And the reason which the apostle there gives for it
is, because "he that sanctifieth, and they who are
sanctified, are all of one ;" both he and they have one
and the same Spirit, and, therefore, must needs be the
children of one and the same Father ; and by this it is
that we know we are so : for if " we have received the
Spirit of adoption, whereby we cry, Abba, Father, the
Spirit itself beareth witness with our spirit, that we
are the children of God V

Hence it is, also, that St. John saith, " Hereby we
know that he abideth in us, by the Spirit which he
hath given us 5." And " hereby know we that we
dwell in him, and he in us, because he hath given us of
his Spirit6." For if he hath given us his Spirit, our
bodies are thereby made " the temples of the Holy
Ghost7." And when the Holy Ghost hath taken pos
session of us, and continues to dwell in us, we are no
longer our own, but his, whose Spirit the Holy Ghost
is; "and joint-heirs with him8," "who is heir of all
things9." We may be sure of it, in that he hath
given us " the earnest of the Spirit I0," " which is
the earnest of our inheritance until the redemption
of the purchased possession 1." And this earnest of
the Spirit is so certain and infallible a sign of our
right and title to the said inheritance, that we are
said to be sealed by it " unto the day of redemp
tion2." For by giving us his Holy Spirit, Christ sets,
as it were, his seal upon us, and so marks us out for
his own, and distinguisheth us from the rest of the
world. It is by this that the sheep shall be known
from the goats, the heirs of heaven from the children

3 Heb. ii. 11. * Rom. viii. 15, 16. 5 1 John iii. 24.

6 Ib. iv. 13. 7 1 Cor. vi. 19. 8 Rom. viii. 17.

9 Heb. i. 2. 10 2 Cor. i. 22 ; v. 5. ' Eph. i. 14.

2 Eph. iv. 30.

VII.] CHARACTERISTIC OF A CHRISTIAN. 157

of disobedience, at the last day; and then it will
appear to all the world, "that if any man have not the
Spirit of Christ, he is none of his."

And if so, how much doth it concern us all to have
the Spirit of Christ ! Infinitely more than any thing
else in the world besides: for seeing Jesus Christ is
the only Saviour of mankind ; seeing he saves none but
such as belong to him, so as to be properly his ; and
seeing none are his, but only they who have his Spirit ;
unless we have his Spirit, we shall be lost and undone
for ever. And, therefore, as \ve tender our own wel
fare, we must make our chief care and study to get the
Spirit of Christ ; whatsoever we get besides will signify
nothing to us at the last day, unless it be to torment
and vex us. But if we have the Spirit of Christ, we
shall then have all things we can desire ; for then
we shall be found in the number of his sheep, and
accordingly shall be placed on his right hand, and hear
him pronounce that blessed sentence upon us, " Come,
ye blessed of my Father, inherit the kingdom prepared
for you from the foundation of the world 3."

But the great question is, how a man may have the
Spirit of Christ ? Or, what he must do to get and keep
it \ To that I answer, that Christ having assumed the
common nature of all men, all men are doubtless
capable of his Spirit ; but none actually receive it, but
such only as are united to him, and made members of
his body ; they partake of his Spirit, as the members
of a man's natural body do of that which is in the
head ; but none else can have it.

Now, in order to our being thus united to Christ, as
to have his Spirit, it is first necessary that we believe
in him. " He that believeth on me," saith Christ, " as
the scripture hath said, out of his belly shall flow rivers
of living water. This spake he," saith the evangelist,
" of the Spirit, which they that believe on him should
receive4.'1 And his apostle, speaking of him to the
Ephesians, saith, " In whom also after that ye believed,

3 Matt. xxv. 34. 4 John vii. 38, 39.

158 A SPIRITUAL LIFE THE [SERM.

ye were sealed with that holy Spirit of promise 5."
From whence it appears, that no man' can have the
Spirit of Christ until he believes in Christ, whose
Spirit it is ; but that all who believe in him have it
effectually conferred upon them.

But, for that purpose, he who believes in Christ,
must be baptized into him ; that being the sacrament
appointed by himself, whereby we testify our belief in
him, and the usual means whereby lie gives his Spirit
to us, and so makes us his own : for baptism is " the
washing of regeneration, and renewing of the Holy
Ghost V We are thereby " born of water and of the
Spirit r." Water is the sign, the Holy Ghost the thing
signified, whereby "we are born again and made the
children of God ;" because we are, by that means,
inserted into the body of his Son Jesus Christ; as
appears from the very words of institution, which,
according to the original, run thus, — " Go ye therefore,
and make all nations disciples, by baptizing them in
the name of the Father, and of the Son, and of the
Holy Ghost 8." For seeing we are made his disciples
by being thus baptized according to his institution, we
are thereby admitted to be members of his body, and
then, of course, partake of his Holy Spirit.

From whence we may see, by the way, the great
necessity of this sacrament, where it may be had, and
what a desperate condition they are in, who live in the
contempt or neglect of it, as many do in this corrupt
age ; and, perhaps, some here present at this time.
But I heartily wish that all such would seriously con
sider, that Jesus Christ is the only Saviour of the
world ; that he saves none but those who are of his
own body, the Church, and so properly his ; that none
can be made his, but by being baptized according to
his appointment ; and, therefore, that all such as wil
fully neglect or refuse this holy sacrament, and so live
and die without it, are none of Christ's flock, and have
no more ground to expect ever to be saved by him,

5 Eph. i. 13. 6 Tit. iii. 5.

7 John iii. 5. 8 Matt, xxviii. 19.

VII. J CHARACTERISTIC OF A CHRISTIAN. 159

than other infidels and heathens have, nor, indeed, so
much ; forasmuch as the others know not that Christ
ever ordained this sacrament for the admission into his
Church, and so to a state of salvation ; these know and
contemn it. Wherefore, if there be any here, who,
through the error or negligence of their parents, were
not baptized in their infancy ; and, through their own
default, have not yet had this sacrament administered
to them, I beseech you, as you tender your own sal
vation, put it off no longer, but prepare yourselves
as soon as possible for it, lest you die without it, and
so be found, at the last day, not among the sheep
of Christ, but among the goats, which will be con
demned to the " everlasting fire, which is prepared for
the devil and his angels."

And as for you, who are so happy as to be born
of water and of the Spirit of Christ, and so made
his, take heed that ye do not lose the Spirit which
you then received ; as you certainly will, if you either
renounce the faith into which you were baptized, or
live in the constant breach of the vow which you
then made. And seeing you cannot but be conscious
to yourselves, that you have kept neither the faith,
nor your promise, so strictly as ye ought, but have
many ways offended, and, therefore, have cause to fear
that God hath or will withdraw his Holy Spirit from
you, you must constantly pray, as David did in the like
case, saying, " Cast me not away from thy presence ;
and take not thy Holy Spirit from me 9."

But there are some, too many I fear, who were once
baptized with water and the Spirit, and so made the
children of God and heirs of heaven, but afterwards
have proved so undutiful, disobedient, and to every
good work reprobate, that their heavenly Father hath,
in effect, cast them off, disinherited them, and suffers
his Spirit to strive no longer with them. The con
dition of such is very deplorable, but not altogether
desperate ; for they having been once admitted into

9 Ps. li. 11.

160 A SPIRITUAL LIFE THE [SERM.

the number of his children, Almighty God hath still so
much respect and favour for them, that, upon their
repentance and return to their duty, he is ready to
receive them again, and to give them his Holy Spirit,
to assist them in the performance of it, if they do but
ask it of him : we may be sure of it, for we have the
word of Christ himself for it, saying, " If ye then,
being evil, know how to give good gifts unto your
children : how much more shall your heavenly Father
give the Holy Spirit to them that ask him1?" To
them who have been adopted into his family, and made
his children, he, as their heavenly Father, will give the
Holy Spirit : but to none else ; nor to them neither,
unless they ask it, too, according to the rules that he
himself hath prescribed for it, heartily, importunately,
in faith, in the name of Christ, instantly, and without
ceasing. If you thus ask it, he will give you his Holy
Spirit, though not immediately, yet in the use of the
means which he hath ordained for that end ; especially
in the faithful performance of your public devotions to
him, when you are met together in his name, to pray
jointly to him for it ; to praise his most holy name,
and to hear that word which he hath given by the
inspiration of the same Spirit, and receive the Holy
Sacrament ; Christ himself is always in the midst of
such assemblies of his saints, ready to distribute the
gifts and graces of the Holy Spirit among them 2. As
we often find he did, both in the Old and New Testa
ment, but very rarely, if ever, at any other time or
place. And, therefore, as you desire the continual
assistance of the Spirit of Christ, you must neglect no
opportunity you can get of waiting upon him in his
own house, and at his own table, where he usually
moves upon those who come rightly disposed for it,
and takes them under his own care and conduct.

But then you must take especial heed not to " grieve
the Holy Spirit of God, whereby ye are sealed to the
day of redemption V Do nothing that may offend so

1 Luke xi. 13. 2 Matt, xviii. 20, 3 Epb. iv. 30.

VII.] CHARACTERISTIC OF A CHRISTIAN. 161

divine a guest, lest you provoke him to withdraw
himself from you ; " Quench not the Spirit 4," stifle
not those holy motions he puts into your hearts ; but
do all you can to stir them up5, that ye may be
"fervent in spirit6:" " zealous of good works," "sted-
fast, unmoveable, always abounding in the work of the
Lord, forasmuch as ye know that your labour shall
not be in vain in the Lord 7."

Having thus shewn that they only who have the
Spirit of Christ are truly his, and likewise how ye may
all have it, if ye will but seek it as ye ought, there will
be no occasion, I hope, of persuading you to endeavour
after it all ye can ; I shall only desire you to consider,
that, unless you have the Spirit of Christ, you are still
" in the flesh 8," that is, in your natural or carnal estate,
no better than when he came into the world, or rather
much worse ; and so long as such, you can never please
God, nor do any one thing acceptable in his sight :
you are enemies to God, and he is an enemy to you ;
you have nothing that ye can truly call a blessing, for
every thing you have is cursed to you ; you have no
interest in the merits of Christ's death, nor in the
intercession that he makes at the right hand of God ;
for you are without Christ, " aliens from the common
wealth of Israel, and strangers from the covenant
of promise, without hope, and without God in the
world 9." Ye are in continual danger of being con
demned to hell-fire; and will certainly be so when ye
die, unless ye repent and believe, so as to have the
Spirit of Christ while ye live.

Whereas, if you have the Spirit of Christ, and so are
his, what a happy condition will ye then be in ! Ye
will then be free from that bondage, or corruption, to
which others are subject, for " where the Spirit of the
Lord is, there is liberty 1." Ye will then, " through
the Spirit, mortify the deeds of the body," and live
continually in " newness of life 2." Ye will then bring

* 1 Thess. v. 19. 5 2 Tim. i. 6. 6 Rom. xii. 11.

7 1 Cor. xv. 58. 8 Ver. 8. 9 Eph. ii. 12.

1 2 Cor. iii. 17. 2 Rom. viii. 13.

M

1G2 A SPIRITUAL LIFE, &C.

forth the " fruit of the Spirit, love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, temper
ance 3 ;" and whatsover else can adorn either your hearts
or lives, and make you amiable in the sight of God.
Ye will then partake of the divine nature, and "be holy,
as he who hath called you is holy, in all manner of
conversation :" ye will then have Jesus Christ, whose
ye are, always making intercession for you, and wash
ing you from your sins in his own blood : ye will
then be safe and secure under the protection of the
Almighty, and need not fear any evil that can happen
to you: ye will then live under the light of God's
countenance, and have it shining continually upon you,
cheering and refreshing your spirits, more than ye can
imagine. Ye have already the earnest of the inherit
ance, and, therefore, need not doubt, but that, ere long,
you will be possessed of it, " an inheritance incorrupt
ible, and undefiled, and that fadeth not away, reserved
in heaven for you V And all because ye have the
Spirit of Christ, and so are his, whose all things are, to
whom, with the Father and the Holy Spirit, be all
honour and glory now and for ever. Amen.

3 Gal. v. 22, 23. 4 1 Pet. i. 4.

SERMON VIII.

THE OBLIGATIONS OF SUPERIORS TO PROMOTE
RELIGION.

PSALM ii. 11.
" Serve the Lord with fear, and rejoice with trembling."

ALTHOUGH these words were spoken by David, king
of Israel, yet they were not his words, but the word of
God himself; as the same royal prophet saith, in his
last prophetical words, " The Spirit of the Lord spake
by me, and his word was in my tongue '." So it was
in his composing and uttering this Psalm ; he did it
not out of his own head, but as he " was moved by the
Holy Ghost :" so that it was God himself that spake it
by him. This we cannot doubt of, having it so plainly
attested from heaven ; for when St. Peter and St. John
had told the rest of the apostles and disciples how
they had been threatened by the rulers of the Jews,
for preaching the Gospel of Christ, " they lifted up
their voice to God with one accord, and said, Lord,
thou art God, which hast made heaven, and earth, and
the sea, and all that in them is : who by the mouth of
thy servant David hast said, Why did the heathen rage,
and the people imagine vain things? The kings of
the earth stood up, and the rulers were gathered toge
ther against the Lord, and against his Christ. For of a

1 2 Sam. xxiii. 2.
M 2

164 THE OBLIGATIONS OF SUPERIORS [SERM.

truth against thy holy child Jesus, whom thou hast
anointed, both Herod, and Pontius Pilate, with the
Gentiles, and the people of Israel, were gathered toge
ther 2," &c- And they had no sooner said this, and
prayed for grace to preach the word with boldness, but
immediately " the place was shaken where they were
assembled together; and they were all filled with the
Holy Ghost, and they spake the word of God with
boldness 3." The shaking of the house, and the coming
of the Holy Ghost upon them at that time, being
wholly out of the ordinary course of nature, could not
have happened but by the immediate hand of God ;
who therefore did, by this means, set, as it were, his
seal, for the confirmation of all that his apostles had
then said. But they had said, what he himself had
said, " by the mouth of his servant David, Why do the
heathen rage," &c. Which being the very words
wherewith this Psalm begins, God did thereby own
himself to be the author of it, and affirmed it by a
miracle ; which is more, I think, than can be said of
any other particular place of Scripture, after the whole
had been so confirmed.

Neither did he, in this extraordinary manner, signify
his approbation only of what they had then said con
cerning this Psalm in general, but likewise of what
they added for the explication of it ; even that " his
holy child Jesus," whom he had anointed, was the
Messiah, or Christ, here spoken of; and that the whole
Psalm is, therefore, to be understood of him, and of
him only : that it was he against whom the people
raged ; that he is that Lord, who, sitting in heaven,
will " have them in derision," and " vex them in his
sore displeasure4" for it: that it is he of whom God
the Father saith, " Yet have I set my king," a king of
mine own anointing, " upon my holy hill of Sion 5,"
(where the ark then was, and he sat between the
cherubims over the mercy-seat that was upon it :) and
that it was he who said, " I will declare the decree :

2 Acts iv. 24—27. 3 Ver. 31.

4 Ps. ii. 4, 5. 5 Ver. 6.

VIII.] TO PROMOTE RELIGION. 165

the Lord hath said unto me, Thou art my Son ; this
day have I begotten thee. Ask of me, and I shall
give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession. Thou
shalt break them with a rod of iron ; thou shalt dash
them in pieces like a potter's vessel 6."

The Spirit of Christ being in " all the prophets 7,"
particularly in this, Christ often speaks of himself in
the first person so plainly, that it cannot possibly be
understood of any other : as where he saith, " Thou
wilt not leave my soul in hell s." " They pierced my
hands and my feet9." "They part my garments
among them, and cast lots upon my vesture '." So
here he saith, " I will declare the decree : the Lord
hath said unto me, Thou art my Son, this day have I
begotten thee." Whereby he hath declared to the
world his eternal Godhead : that he was from all
eternity begotten of Jehovah the Father, and therefore
must needs be of the same divine nature with him, the
same Jehovah ; it being impossible there should be
any more than one Jehovah 2, according to his own
saying, " I and the Father are one 3." This he declares
in the first place, as being the foundation of that reli
gion that he hath revealed to the world, and of all our
hopes of salvation in it. And, therefore, also in the
New Testament this declaration is frequently quoted,
always applied to Christ, and great use is made of it
for the confirming of his religion 4, where it is expressly
said to be written in the second Psalm : which is
another undeniable argument, that this Psalm is to be
understood wholly of Christ Jesus.

Having thus declared his eternal generation, as he
was God, he then sets forth the great power that is
given him, as he is the King before spoken of, set upon
Sion, as he is the head of the Church, the Saviour of
the worldr the Mediator between God and men ; for
it is only as he is such, that any thing can be given

6 Ps. ii. 7—9. 7 1 Pet. i. 11. " Ps. xvi. 10.

9 Ps. xxii. 16. * Ver. 18. 2 Deut. vi. 4.

5 Johnx. 30, * Heb. i. 5 ; v. 5. Acts xiii. 33.

THE OBLIGATIONS OF SUPERIORS [SERM.

him which he had not before : but as he had under
taken to be born of the seed of the woman, and was so
in the decree and promise of God from the beginning
of the world, and was, therefore, anointed to be a Pro
phet, a Priest, and a King, too, that he might be able
to destroy the works of the devil, and to save mankind;
in this respect he there declares, that the Lord hath
also said unto him, " Ask of me, and I will give thee the
heathen for thine inheritance, and the uttermost psrts
of the earth for thy possession." Though he wras then
set upon " the holy hill of Sion (which was therefore
holy because he kept his residence there), yet his do
minion was to be " from sea to sea, and from the river
unto the ends of the earth5," so that "all kings shall
fall down before him: all nations shall serve him6."
King David himself calls him his Lord 7, and the
Lord of the whole earth 8. Which title can belong-
to none but Christ, and to him only as he is God-man,
and as such the Saviour of all mankind : for no mere
man ever was, nor can be, Lord of the whole earth.
God, as such, is the Lord not only of the earth, but of
the whole world. But Christ, as he is the Son of man,
as well as the Son of God, hath the whole earth in his
own possession, and all the nations and people in it
subject to his dominion and power. This is here said
to be given him by Jehovah, the Lord of heaven and
earth : and it is given him on purpose that he may
save all that believe in him, and serve him, in whatso
ever part of the earth they live. Thus he himself ex
plains this gift of the Father to him, saying unto him,
" Father, the hour is come ; glorify thy Son, that thy
Son also may glorify thee : as thou hast given him
power over all flesh, that he should give eternal life to
as many as thou hast given him 9." Hence it is that
he commanded his apostles to go "and make all
nations his disciples, by baptizing them in the name of
the Father, Son, and Holy Ghost '," that so all nations,
and all the people in them, both old and young, might

5 Ps. Ixxii. 8. G Ver. 11. 7 Ps. ex. 1.

8 Ps. xcvii. 6. 9 Johnxvii. 1, 2. l Matt, xxviii. 19.

VIII.] TO PROMOTE RELIGION. 167

"be brought into subjection to him, and become his
inheritance," as it is here promised. And, accordingly,
at the very time that he ascended up to heaven, he
promised his apostles that they should " receive power
from him to preach his Gospel, and so, be witnesses to
him, not only in Jerusalem, Judaea, and Samaria, but
unto the uttermost part of the earth 2," and that he him
self would be with them and their successors in doing
it, "to the end of the world3." By which means many
" of all nations, and kindreds, and people, and tongues4,"
upon earth, are advanced to heaven, by his almighty
power, who reigns and rules over the whole earth : but
for that purpose he asketh it of the Father, who said
to him, " Ask of me, and I will give thee," &c. that is,
he prays or intercedes for " all that come unto God by
him," wheresoever they live, and therefore is "able to
save them all to the uttermost5," how many soever they
be, and will accordingly do it.

Such a mighty prince is the Lord Jesus, " the blessed
and only Potentate, the King of kings, and the Lord
of lords 6," presiding over all the empires and kingdoms
upon earth, and ordering all things in them, so as may
conduce to his glory, and to the salvation of all that
take his yoke upon them, believe in him, and keep his
laws : and, that nothing may be able to impede his
saving of them, he hath "all power given him, not only
upon earth, but in heaven too 7." For God hath now
"set him at his own right hand, far above all princi
pality, and power, and might, and dominion, and every
name that is named, not only in this world, but also in
that which is to come : and hath put all things under
his feet, and gave him to be the head over all things
to the church, which is his body 8." So that he is now
Lord paramount over the whole creation, and all for
the sake of his Church, or the congregation of faithful
people dispersed over the face of the earth, that he
may bring them at last to reign with him in heaven.

2 Acts i. 8. 3 Matt, xxviii. 20. 4 Rev. vii. 9.

3 Heb. vii. 25. ° 1 Tim. vi. 15. 7 Matt, xxviii. 18.

8 Eph. i. 20—23.

168 THE OBLIGATIONS OF SUPERIORS [SERM.

But as for such as will not believe in him, but rebel
against him, and refuse to submit to his laws and go
vernment, " He will break them with a rod of iron; and
dash them in pieces like a potter's vessel 9," as many
have found already by woeful experience, and all shall
do so at the last day ; when he shall come again, and
manifest his supreme authority over the whole earth,
by judging all mankind that ever did, or ever shall
live upon the face of it.

Now God our Saviour having thus asserted his
divine glory and power in the former part of this
Psalm, all the rest of it is only a conclusion that natu
rally follows upon these premisses : for these things
being considered, the Holy Spirit in David infers, " Be
wise now therefore, O ye kings : be instructed, ye
judges of the earth 10," that is, learn from hence, and
beware, that you set yourselves no more against the
Lord, and against his Christ : but serve the Lord,
this mighty Lord, serve him with fear, dreading the
thoughts of ever falling under his displeasure ; and
rejoice with trembling, rejoice that ye have such an
Almighty King and Saviour ; but do it with fear
and reverence of his Divine Majesty and power.
"Kiss the Son1:" adore this the eternal Son of God,
the Lord of the whole earth, " lest he be angry" with
you for not paying the homage which you owe him,
and so you perish in the way, in the way you are going
to the other world, and be there " punished with ever
lasting destruction from the presence of the Lord, and
from the glory of his power2," as you most certainly
will, if his anger be kindled, yea but a little, against
you. But blessed, thrice "blessed are all they that
put their trust" and believe "in him:" he will pray
for them, though not for the rest of the world, and so
will take them into his own almighty protection ; make
"all things work together for their good," while they
are upon earth; and then bring them to himself in

9 Ps. ii. 9. 10 Ver. 10.

1 Ver. 12. 2 2 Thess. i. 9.

VIII.] TO PROMOTE RELIGION. 169

heaven, where they shall "behold his glory, and enjoy
him for ever."

It was necessary thus to run through this whole
Psalm, the better to clear the way to that part of it
which I design, God willing, to insist more particularly
upon, even, " Serve the Lord with fear :" which other
wise might not have been so well understood ; whereas
now it is plain and easy. For seeing that Jesus Christ,
the only-begotten Son of God, is spoken of, as I have
shewn in the former part of this Psalm, and his domi
nion is there asserted over all the earth, the conclusion
drawn from these premisses must be understood of the
same person : and, therefore, by " the Lord," whom
kings and judges are here commanded to serve, we must
understand the Lord Christ, "the Son," as he is here
also expressly called, even the eternal Son of God the
Father. Not that the Father also is not to be served ;
but because, as the Son himself saith, "The Father
judgeth no man, but hath committed all judgment
unto the Son: that all men should honour the Son,
even as they honour the Father V1 This was the great
end wherefore the Father hath committed so great au
thority over all the earth to the Son, that all mankind
should serve and honour him, in all respects, as they
do, or ought to, honour and serve the Father : for they
are both one Jehovah, one God ; and, therefore, what
soever is done to the one, is done to the other; "He
that believeth on me," saith the Son, "believeth not
on me, but on him that sent me. And he that seeth
me, seeth him that sent me V " He that hateth me,
hateth my Father also 5." So he that serveth the
Son, serveth the Father also. For the Son is in the
Father, and the Father in the Son 6. And, therefore,
it is impossible to serve the one without the other.
But whosoever serves the Son, doth, ipso facto, serve
the Father, that is in him, and one with him.

And besides, no man can serve the Father but by
the Son ; nor by him neither, without serving of him :

3 John v. 23. 4 John xii. 44, 45.

5 Ib. xv. 23. ° Ib. x. 38.

170 THE OBLIGATIONS OF SUPERIORS [SERM.

as he himself again saith, " He that honoureth not the
Son honoureth not the Father which hath sent him 7."
For the Father accepts of no honour from men, but
what comes to him through his Son, the only Mediator
between him and them. How piously, how virtuously
soever they may seem to live, and whatsoever honour
and worship they pretend to give to God, nothing they
do is acceptable to him any other way than by Jesus
Christ 8. " Neither can any man so much as come
unto the Father, but by him 9." And, therefore, they
who do not first come unto the Son, believe in him,
and serve him, can never be the servants of God, nor
do any one thing that is pleasing in his sight. Whereas,
they who truly and faithfully serve the Son of God, are
so high in the favour and esteem of God the Father,
that he hath a particular respect, yea, an honour for
them. I should not have ventured upon so high an
expression, but that I have the warrant of Christ him
self for it, saying, " If any man serve me, him will my
Father honour '."

This, therefore, is the Lord, the Lord God omni
potent, whom the kings and judges of the earth are
here commanded to serve. Not like David; though
he was a sovereign prince in his own country, he had
no powrer over any other, much less over all the kings
and judges of the earth, so as to require them to
be wise, and to instruct them what to do, and whom to
serve : and, therefore, this, and all such places in the
Holy Scriptures, where commands are laid upon all the
kings and nations upon earth, most evidently shew
their divine authority; that they are not of any private
interpretation or human invention, but were given by
the inspiration of God, the King of kings, the Lord of
the whole earth, "by whom kings reign, and princes
decree justice. By whom princes rule, and nobles,
even all the judges of the earth2." They are all
but his deputies, or vicegerents, in their respective
kingdoms and provinces, his ministers, to execute his

7 John v. 23. s 1 Pet. ii. 5. 9 John xiv. 6.

1 John xii. 26. 2 Prov. viii. 15, 16.

VIII.] TO PROMOTE RELIGION. 171

laws and judgments. And, therefore, when some of
them had conspired and set themselves against the
Lord, and against his Christ ; he, by his Holy Spirit,
issued forth this his divine proclamation, wherein,
having first acquainted them with that supreme autho
rity which he had given to his Son Christ over all the
earth, he lays this strict command upon all sovereign
princes, arid their under-officers in all parts of the
earth : " Be wise now therefore, O ye kings : be in
structed, ye judges of the earth. Serve the Lord with
fear, and rejoice with trembling."

He, in many other places of his holy oracles, hath
required all people to serve him ; but here he com
mands kings and judges, as such, to do it ; not only in
their private capacities, as they also are men, but like
wise as they are kings that govern whole empires
or countries, and make laws to be observed by all that
live within their several dominions : and as judges or
subordinate officers, empowered and commissioned by
their respective kings to see their said laws put in
execution. It is in this their public capacity, that the
universal Monarch of the world speaks to them in this
place, and commands them all to serve him, that so
their people may do it, not only every one by himself,
but all together, as they are a nation, or kingdom,
a society of men united together under one common
head. As we read in the prophet Daniel, " that to the
Son of man was given dominion, and glory, and a
kingdom, that all people, nations, and languages, should
serve him 3." So it ought to be all the earth over ;
and so it will be, when he sees good to ask it of
the Father: but when that will be it is in vain for
us to inquire, seeing it is not revealed to us.

It is sufficient for us to know, that many kingdoms
upon earth have already professed their subjection to
him, and that all are bound to serve him ; for this
command being laid upon kings, as such, it doth not
affect their persons only, but their kingdoms, and

3 Dan. vii. 14.

172 THE OBLIGATIONS OF SUPERIORS [SERM.

reacheth all that are advised with, or any way con
cerned in their government, or in devising laws for the
better administration of it. They are all obliged by
this, and many other divine commands, to serve him in
it; who, by his overruling Providence, puts them into
such a public station for that end and purpose, that
they may be able to do it. But what it is properly to
serve the Lord, and how all such both may and ought
to do it, are questions that deserve our most serious
inquiry; and, therefore, I shall endeavour to search
into the bottom of them, and lay them as open as
I can in few terms.

What it is properly to serve the Lord may well
be made a question ; forasmuch as at first sight it may
seem to be impossible; for who can serve him that
lacks nothing? What can men do for him, who is
neither better nor worse for any thing which they do ?
It is true, he, being infinitely glorious in himself, cannot
possibly receive any accessions of glory from any other,
much less from his own creatures, who have nothing
but what they receive from him; and, therefore, he
cannot be said to be served by them, in that sense
wherein they are said to serve one another. But
he is pleased to look upon them as serving him, when
they own or acknowledge his divine glory and autho
rity over them, and shew they do so, by all such means
and methods as he, for that purpose, hath prescribed
to them : for he having made, and still governing
all things for himself, even for the manifestation of his
own glory, such of his creatures as reflect upon it,
admire it, and manifest they do so in all their actions,
and strive what they can that others should do it too ;
they carry on the same design that he doth in the
world, and are therefore said to serve him, in that they
are subservient to him in setting forth his honour
and glory. Thus all the creatures that he hath made
capable of it, as angels and men, are bound to serve
their Creator; and unless they do it, they do not
answer the end of their creation, but live to no pur
pose in the world.

VIII.] TO PROMOTE RELIGION. 173

Now, as in the creation and government of the
world by his word, God hath, and still doth manifest
the glory of his wisdom, and power, and goodness ; so
in the redemption of fallen man by his Son, or Word
incarnate, he discovered the glory of his grace and
truth, which otherwise, as far as we know, would never
have appeared in the world ; " For grace and truth
came by Jesus Christ4." It is in him only that God
hath promised grace, or mercy, to mankind ; and it is
in him only that his truth appears in his fulfilling of
the said promises : and, therefore, he is said " to be
glorified in his saints, and to be admired in all them
that believe 5," because they give him the glory of
these divine perfections, and so truly serve him, which
other people do not.

Wherefore, by serving Jehovah the Lord, we are
here to understand the setting forth and promoting his
honour and glory, as he is the Redeemer of mankind,
as well as the Creator and Governor of the world :
when men do not only believe all that is recorded,
as done and said by him in his holy word, worship and
obey him themselves, and trust wholly on him for all
things necessary to their eternal salvation ; but likewise
do what they can " that his name may be glorified G,"
his Gospel propagated, his Church and kingdom upon
earth defended and enlarged, his doctrine received, his
laws obeyed, his praises celebrated, his servants encou
raged, and his supreme authority and dominion owned,
admired, and feared by all, " that every tongue should
confess that Jesus Christ is Lord, to the glory of God
the Father7." They, who, in their several places, and
according to their several abilities, contribute any
thing towards these great ends, and do it heartily, as
to the Lord, they truly "serve the Lord Christ," as
St. Paul saith the Colossians did, and shall accordingly
" receive the reward of the inheritance from him 8."

From hence it is easy to gather, how any man,
in his place and station, may some way or other serve

4 John i. 17. 5 2 Thess. i. 10. 6 2 Thess. i. 12.

7 Phil. ii. 11. 8 Col. iii. 24.

174 THE OBLIGATIONS OF SUPERIORS [SERM.

the Lord : but this command being here laid upon the
kings and judges of the earth, such as make, and such
as execute the laws in every kingdom; I shall take
occasion from hence, to shew more particularly how he
may and ought to be served by the laws of any king
dom ; and by all such as are either consulted with in
the making, or intrusted with the administration of
them ; and, by consequence, how whole " kingdoms
also may serve the Lord 9."

This, I confess, may seem a bold attempt in a private
person ; but I look not upon myself, in this place, as in
a private capacity, but as a public minister, or, as the
apostle expresseth it, "an ambassador for Christ1;" for
Christ, the sovereign of the world. It is in his name
only I speak, and shall take care to follow the instruc
tions that he hath given in his holy word ; not doubt
ing but many will be as glad to hear how they may
serve the Lord in such a public station, as I can be to
put them in mind of it, according to my bounden duty
to our common Lord and Master.

But to set this in such a light that we may all take
a full view of it, it will be necessary to prepare the
way, by laying down a few general propositions :

1. Almighty God, here called " the Lord," as he is the
Maker and Governor, so he is the supreme Lawgiver
of the world : " There is one lawgiver," saith St. James,
" who is able to save and to destroy V Who that is,
we may learn from the prophet, saying, "For the Lord
is our judge, the Lord is our lawgiver, the Lord is our
king; he will save us3." The same Lord that is our
judge, or king, and our Saviour, he likewise is our law
giver, or, as the word may be rendered, " the maker of
our laws, or statutes," which he makes only by signify
ing his will what he would have done; his word being
a law to all things that he hath made.

2. This universal Lawgiver of the world, as he hath
given laws to all things else suitable to their respective
natures, and the ends for which he made them ; so he

9 Ps. cii. 22. > 2 Cor. v. 20.

2 James iv. 12. 3 Isa. xxxiii. 22.

VIII.] TO PROMOTE RELIGION. 175

hath given laws to all mankind, as they are reasonable
and free agents, and so capable of reflecting upon
them, and of observing them upon choice. These
laws he first wrote upon the tables of man's heart :
when they were defaced there, he published them upon
mount Sinai, then transcribed them with his own finger
upon two tables of stone; after that he explained
them by his prophets, and at last with his own mouth
when he was upon earth, adding some new ones, to
shew that all the other likewise were given by him.

3. All the laws that God hath made for mankind to
observe are recorded in Holy Scripture given by his
inspiration, as appears also from the very laws which
are there recorded. For who can give laws to all
kings, such as that in my text, but he that is the
King of kings ? Who can give laws to all the people
and nations upon earth, but he that is the Lord of the
whole earth? Who can give laws to the very hearts
of men, to their thoughts, and the secret motions of
the will, that never break forth into act, but only he
who is the only Searcher of hearts? Who could
threaten hell and damnation to those who break his
laws, but he who can " destroy both soul and body in
hell?" Who could promise eternal life and happiness
to such as keep his laws, but he in whose power alone
it is to give it? So clearly doth the divine authority
of the Holy Scriptures shine forth in the very laws
which are there recorded, that he who doth not wil
fully shut his eyes cannot but see it.

4. As the supreme Governor of the world hath thus
given laws for all mankind to observe, in their beha
viour both to him and one another, that every one may
govern himself, and order all his affairs and actions
according to the will of him that made and preserveth
him ; so he hath given power to every kingdom or
nation to make bye-laws for the security and govern
ment of itself, and all the members of it, as such. He
himself made such for the children of Israel, when he
was, in a special manner, their King, having chosen
them out of all other nations to be his own peculiar

176 THE OBLIGATIONS OF SUPERIORS [SERM.

people; for that they were nearer of kin than other
people to the flesh he designed to take upon him.
Besides the moral laws which he gave to mankind in
general, he made several "judgments," as they are
called, or judicial laws, for this his own people, for the
better keeping up of the civil polity, or government,
among themselves, and for the better administration of
his moral laws to all that lived in that community.
But these laws being made only for that nation, and
for that only so long as they continued a distinct na
tion of themselves, they ceased, in course, at the disso
lution of their government; and it is not necessary
they should be received or observed in any other
nation, as our Church hath wisely declared.

5. Although God hath given this power to all king
doms and nations to make laws for the better support
and government of themselves, yet he hath not given
them leave to repeal any of his own laws, nor to enact
any thing contrary to them. It is usual for a prince,
when he grants a charter to a city, or corporation,
within his dominions, to give power therein to make
bye-laws for the management of the affairs of that com
munity, provided they be no way repugnant to his own
or the common laws of his kingdom : if they be, they
are null from the beginning. And so are they which
are made in any particular kingdom, if they be in the
least contrary to any of the common laws of the world,
those which the King of kings hath made for all man
kind, both kings and people, to observe. In that case,
the general law is, that "we must obey God rather
than man :" so that people are so far from being ob
liged to observe such laws, that they are obliged not
to observe them. And all such laws, though they
may, perhaps, upon some mistake, be made to a good
end, yet being evil in themselves, no good can ever
come of them ; and they who make them expose them
selves, and their country also, to the displeasure of
God, who will, be sure, vindicate the honour of his own
laws, and punish the contempt that is thrown upon
them, if not presently, at least one time or other.

VIII.] TO PROMOTE RELIGION. 177

6. But when such laws are made in any country, by
those to whom the foresaid power is committed, which
are agreeable, or no way repugnant, to the laws of
God, all that live under that government are bound to
observe such laws, in obedience to the laws of God
himself, who commandeth "every soul to be subject unto
the higher powers4" under which he lives, and to be
" subject, not only for wrath, but for conscience sake 5,"
not only for fear of the punishment, which may be in
flicted for breach of the law, but for fear of God, who
hath commanded him to keep it, and to " submit him
self to every ordinance of man for the Lord's sake 6," for
his sake, or in obedience to him, who hath given this
power to kings and governors, to make such laws for
the defence, security, and benefit of the government,
without which it could not so wrell subsist, nor the
people that live under it serve God in peace and quiet
ness. Neither is it possible for subjects to observe
those commands of God, whereby he requires their
obedience to the powers which he hath set over them,
but only in such things as he himself hath not deter
mined, but hath left the determination of them to his
deputies, or ministers, in every country, according as
the necessities of time and place may require : and,
therefore, when he himself was upon earth, in the like
ness and nature of man, being, as such, but a subject,
he would not take upon him, when desired, to decide
a controversy between two brethren that contended
about their inheritance, but left them to the law of
the land, saying, " Man, who made me a judge or a
divider over you7?" Though he was then also the
judge and divider over all mankind, yet having given
power to the magistrates of the country to make laws
and appoint judges for the decision of such controver
sies betwixt man and man, he would not recal his
power upon such a particular occasion, but referred the
cause wholly to the laws which were made by it, and

1 Rom. xiii. 1. 5 Ver. 5.

(i 1 Pet. ii. 13. 7 Luke xii. 14.

N

178 THE OBLIGATIONS OP SUPERIORS [SERM.

caused it to be left upon record, that all people may
know that it is his will, that they should submit to the
laws of the land where they live, and stand by them
in all things wherein they do not contradict his own.

I shall premise only one thing more, which is, that
although sovereign princes and emperors have this
power of making laws committed to them, yet they
seldom or never exercise it without consulting some
or other of their subjects which are supposed to under
stand the state of the kingdom, the temper and circum
stances of the people, and what occasion there is for
having any new laws imposed upon them ; and, there
fore, they who are so consulted are accountable to God
for what laws they advise, as well as their sovereign is
for making them ; especially in such empires or king
doms, as we have several in this part of the world,
which are so constituted either originally, or by the
favour of their princes, that the sovereign never signs
or makes any new law, till such a number of his sub
jects, or all met together by their representatives, have
considered of the matter, and upon mature deliberation
agree, advise, and desire it may be passed into a law.
In this case all who are called together for such a pur
pose ought to have the same care of what laws are
made, as if they themselves were to make them ; for
though they are not made by them, yet they would
not be made without them : and, therefore, they also
are under the obligation which is here laid upon kings,
"to serve the Lord" in it.

And how they may do it, may be easily seen from
the premisses thus laid down, for from hence we may
first observe, that they who have such an opportunity
put into their hands of serving God in so high a capa
city should make it their chief end and design to serve
him in it ; for this is one of those common laws which
the Almighty Governor of the world hath made for all
mankind to observe in all the actions of their life, —
even to make his glory the ultimate end of every one
of them. " Whether therefore ye eat, or drink," saith
he by his apostle, " or whatsoever ye do, do all to the

VIII.] TO PROMOTE RELIGION. 179

glory of God 8." Arid again, " Whatsoever ye do in
word or deed, do all in the name of the Lord Jesus 9,"
and so for his service and honour. And if this should
be the end of every man's actions, much more of such
as govern a whole kingdom, or empire. I know all
that are consulted in such public affairs ought to serve
their king and their country too : but that they can
never do, unless they first serve him, upon whose good
will and pleasure the welfare of all the kings and
kingdoms upon earth depends. Neither can they be
truly said to serve him, unless they design to do so :
although they may, perhaps, do something which he
may make for his service, by ordering it so, as that it
shall turn to his glory; yet they cannot be said to
serve him in it, unless they design it ; and design it, too,
before all things else, so as to make his glory their first
and chief end : otherwise they are so far from serving,
that they dishonour him, by preferring something else
before him ; whereas they, who make his honour the
ultimate end of what they do, thereby shew that they
own him to be the chiefest Good, the first Cause, and the
supreme Disposer of all things ; which is itself much for
his honour, and therefore a great part of that service
which we owe him.

Now they who have thus the service of God always
uppermost in their eye, cannot but use the most effec
tual means they can think of, that others also may
serve him, as well as they, in their several vocations
and callings; and if they be called to consult about
laws to be given to a whole kingdom, they will, in
course, contrive and advise, or at least agree to, such
as will most conduce to keep up and promote the serv
ing of God, that he may be better known, admired,
adored, and worshipped, than otherwise he would be,
in the whole kingdom, and all the dominions belonging
to it : for the doing of this is that which they are here
commanded, and which they themselves are therefore
supposed, to aim at ; — it is " serving the Lord."

8 1 Cor. x. 31. 9 Col iii. 17.

N 2

180 THE OBLIGATIONS OF SUPERIORS [SERM.

But for that purpose they must do what they can
that nothing may pass for a law among men, that is in
the least contrary to the law of God : for his laws, as
well as his works, are all made for his honour, that
men, by keeping them, might serve him ; and, there
fore, so far as any human law is. repugnant to his divine
laws, so much is detracted from his service : and be
sides that, they who attempt to enact any thing upon
earth, that is contrary to what was before enacted in
heaven, fly in the very face of heaven, and bid defiance
to the Sovereign of the whole world ; which is the
highest affront and dishonour that is possible for his
creatures to cast upon him, and will be accordingly
punished one time or other; as they will find to their
cost, whether they believe it as yet or no : whereas
they, who, in drawing up any human laws, keep as
close as it is possible to the laws of God, and make it
their great care and study to avoid all appearance of
contradicting them, out of an holy fear of displeasing
him, thereby plainly declare that they agnize, or ac
knowledge, his supreme authority over the world, and
the wisdom, goodness, justice, and excellency of the
laws which he hath made for it, and therefore may be
truly said to " serve the Lord with fear," as they are
here commanded.

But the laws of God being written originally in lan
guages that are not commonly understood, there have
been, and still may be, doubts and questions raised
about the true sense and meaning of some of them ;
and if this should happen, as it sometimes doth, in the
compiling or making any human laws, what course
must they take who are engaged in it, that they may
be sure to keep within the compass of the divine, and
never transgress the bounds which God hath set them ?
To that it may be answered, that many of the old laws
of this, as well as other realms, were at first written in
such a language, that few in our days, if any, do fully
understand ; and many other are so worded, that ques
tions often arise about the interpretation of them ; in
which case the law itself hath provided a remedy, by

VIII.] TO PROMOTE RELIGION. 181

referring it to the judges of the realm to resolve such
doubts, and interpret such laws as are in controversy
and dispute; and the sense which they, by virtue of
their place and office, give of the law, in such a case, is
taken for the law, as much as if there was no dispute
about it. So here, when God was graciously pleased
to commit his laws to writing, he ordered them to be
written in such languages as were vulgarly understood
of those people to whom they were first committed,
and from whom they were to be communicated to the
rest of the world : and, foreseeing that doubts would
sometimes arise about the interpretation of them, he
inserted it into the body of his laws, how he would
have them interpreted, even by such as he should
choose into the priest's office, to minister to him at his
altar, and so have more immediate access to him than
other people had ; for so saith the law, " The lips of the
priest shall keep knowledge, and they shall seek the
law at his mouth : for he is the messenger of the Lord
of hosts '." Not, they " should" only, as it is in our
Translation, but " they shall seek it at his mouth," as
it is in the original ; and so it is made a law, command
ing all people to do so ; and the reason also is given
for it, even because the priest, as such, " is the messen
ger of the Lord of hosts." He, as a priest, speaks not
his own sense, but the sense of the Lawgiver, as being
his messenger ; as we read of Caiaphas, that " he spake
not of himself: but, being high priest that year, he
prophesied," or declared that, according to the true
meaning of the law, " Jesus should die for that nation 2,"
&c. And when the Lawgiver himself was upon earth,
he explained and confirmed the same law with his own
mouth, saying to the multitude that was about him, as
well as to his own disciples, " The scribes and Pharisees
sit in Moses' seat : all therefore whatsoever they bid you
observe, that observe and do ; but do not ye after their
works : for they say, and do not 3." Though in them
selves they were generally ill men, and therefore not to

1 Mai. ii. 7. 2 John xi. 51. 3 Matt, xxiii, 2, 3.

182 THE OBLIGATIONS OF SUPERIORS [SERM.

be imitated in what they did ; yet as they sat in Moses'
seat, and so had the power of interpreting the law, all
people are here commanded " to observe and do what
they said :" and if they happened to give a wrong
sense of the law, they were to bear the blame and
punishment, not the people that were obliged to take
it from them.

And when the Lord Jesus was to ascend in our
nature into heaven, he assured his apostles that he
would be with them and their successors in the ministry
of his Church " alway, even unto the end of the
world V that the Holy Spirit should " abide with them
for ever 5," and " lead them into all truth G," and that
he, " who heareth them, heareth him 7." By which
and the like expressions he did not only promise his
apostles, and their successors, the bishops and pastors of
his Church, in all ages, to direct and assist them in
the execution of their office ; but likewise required all
people to hearken to them, as to himself, and so to
take the meaning of his laws, as they by his direction
should interpret them. And accordingly we read, that
when there was a dispute among his first disciples
about the law concerning circumcision and other Mosaic
rites, they sent to the apostles and elders at Jerusalem,
and took their interpretation of the law in that case, as
given by the Holy Ghost himself8.

And this hath been the sense and practice of the
Church of Christ, as might easily be shewn, in all ages.
Neither is there any Christian knowledge we know of
at this day, but where the ministers of Christ are con
sulted in all cases relating to religion and the laws of
God : particularly in this kingdom, whensoever any
laws are to be made, the whole clergy of the realm is
summoned to appear, either in their own persons, or
by their representatives in Convocation, that they may
be ready to give their advice, if there be occasion, in
all such cases. Neither doth any law pass, without
the advice of the lords spiritual, as well as temporal.

4 Matt, xxviii. 20. 5 John xiv. 16. 6 Ib. xvi. 13.

7 Luke x. 16. 8 Acts xv. 28.

VIII.] TO PROMOTE RELIGION. 183

And, therefore, when any thing is proposed that is
repugnant to the laws of God, if they let it pass with
out shewing it is so, the fault will lie at their door, and
they must answer for it at the last day. For it is to be
supposed that none of the assembly would agree to any
such thing, if they knew it to be such ; so that this is
certainly the best course that could be taken, for those
who are advised with to make laws, that they may
be sure not to dishonour or offend, but serve the Lord
by it.

But they will still serve the Lord more effectually
in this high and honourable station, if they likewise
establish, strengthen, and enforce, his laws and service
with civil sanctions, as the Church doth it with eccle
siastical, or spiritual. The Church, when it was first
planted by Christ, and propagated by his apostles, sub
sisted, as we know, and increased for near 300 years
together without the assistance of the civil powers,
which were generally so far from shewing it any favour,
that they endeavoured all they could to extirpate and
root it up. And at this day, in many places where the
civil magistrates are all Mahometans or Heathens, the
Church still stands upon its own legs, by virtue of that
power which it receives from Christ the head of it :
who hath promised that " the gates of hell shall never
prevail against it 9." He, to whom all things are pre
sent, knew, that, seeing no man can be saved but by
him, nor by him without being a member of his body
the Church, therefore all the powers of hell would set
themselves against his Church, and stir up those upon
earth also to oppose, and, if it were possible, to destroy
it. But still it hath not only kept its ground, but got
more ; and will do so to the end of the world, notwith
standing all the opposition that men or devils can
make against it : and all by means of that power which
it hath within itself, to make laws and constitutions
for the defence and government of itself, and for the
better keeping up the true faith, and fear, and worship

9 Matt. xvi. 18.

184 THE OBLIGATIONS OF SUPERIORS [SERM.

of God, and that obedience which is due to his laws
entrusted with her; and to punish such as obstinately
refuse to obey them, by casting them out of her society,
and so cutting them off as rotten members from the
body of Christ, and to receive them in again upon
their hearty repentance and promise of amendment.

But although the Church be thus a distinct body of
itself, under Christ the head, yet he being the head
likewise " over all things to the Church1," hath so
ordered it, that many whole kingdoms have received
his faith, and therefore taken his Church under their
protection. In all which kingdoms the Church is of
the same extent with the nation itself, established by
its laws, and so made a national Church, under the
same king by whom the whole nation is governed ;
who is supreme head upon earth of that particular
Church, under Christ the head of all the Churches in
the world: which taken all together make up that
which we call the Catholic, or Universal Church.

Now, where a national Church is thus established,
not only they who first established it, but all they also
who make, or advise laws, whereby she may more
freely and effectually administer the means of salva
tion, and exercise the power which Christ hath given
her for that purpose, they also serve the Lord in it,
not only by owning his authority, and defending his
Church in general, but likewise because he will be
thereby better served and worshipped all the kingdom
over, than otherwise he would be, and will have more
saints and servants there, who may be meet to live
with him and praise him for ever.

Yea, by this means, the whole kingdom serves the
Lord; for when his public service is established by the
laws of the kingdom, and all the people in it are
required to serve him accordingly, though there may,
perhaps, be many particular persons who refuse or
neglect it, that is only their personal fault, not the
fault of the kingdom ; which, as the kingdom, acts

1 Eph. i. 22.

VIII.] TO PROMOTE RELIGION. 185

only by its laws. And if they require all the subjects
to perform such worship and service to Almighty God,
as his Church, upon mature deliberation, hath esta
blished and determined to be agreeable to his will,
for the honour of his name, and the edification of his
people, the whole kingdom, as such, performs it. And,
therefore, all such as make or advise such laws, how
soever they may fail in other things, in that they
plainly serve the Lord.

And so they do, likewise, by enforcing, with civil
sanctions, the observation of any particular law of God;
which is commonly broken, or neglected, by such who,
having " their consciences seared with a hot iron," have
not so much sense of God, or their duty to him, as to
regard the laws and censures of the Church. As, for
example, God hath strictly forbidden all men to take
his sacred name in vain, to curse, or to swear falsely by
it. Now, when any sort of people in a kingdom are
come to such an height of impiety, as to live in
the constant breach of so plain divine laws, if there be
a law made for the restraining of them from it by
temporal penalties, which they are more sensible of
than they are of spiritual ; though some of them may,
perhaps, notwithstanding such a law, continue in any
of these horrid sins, yet it will not be imputed to
the kingdom itself as a national sin, because it hath
sufficiently declared its abhorrence of it, and done what
it could to suppress it. And all that have any hand in
drawing up such a law against profane swearing and
cursing, do not only serve the kingdom, but God him
self by it, in taking so much care that his holy name
may not be profaned, nor his laws slighted.

I need not instance in more particulars, where a
word is enough. But I cannot but here call to mind
what excellent laws have been made in this happy
kingdom ; therefore, happy, because such excellent
laws have been made in it, that if they were but
as generally observed as they were piously made, this
would certainly be the most glorious kingdom upon
earth. But, to our shame and grief be it spoken,

186 THE OBLIGATIONS OF SUPERIORS [SERM.

many of our laws are neglected as much as if they
had been repealed, and but very few kept as they
ought in duty and conscience to be. I had rather pour
in oil, than rake in sores, especially those of a king
dom : but I cannot forbear taking notice how, notwith
standing all our laws to the contrary, we have now
many heathens among us, people that were never bap
tized, or made Christians ; and the worst of it is, that
we are oft at a loss to know whether they be so or no.
Of those who are christened, few are instructed in
the principles of the Christian religion, because their
parents refuse to send them while they are young, and
they, themselves, afterwards, think scorn to come. The
great badge of our religion — the Sacrament of the
Lord's Supper — is so shamefully laid aside, that a great
part of the kingdom never receive it at all, and very
few as often as the law requires. There are many
about the city, as well as in the country, that never go
to church all the year, especially in great parishes,
where they have not churches enough to go to, and so
" live as without God in the world." I dread to speak
it, but I cannot help it, there are some, I hope not
many among us, who are given up to such ' hardness of
heart, and contempt of God's word,' that they openly
reject it ; and others, near akin to them, who have the
confidence to deny and oppose the divine power or
Godhead of our ever-blessed Redeemer, and so strike
at the foundation of the Christian, and all true reli
gion ; and that, too, not only in their private discourse,
but publicly in print.

These are some of the grievances, which, though I
know not how to redress, yet, as a minister of Christ,
I could not but mention; heartily wishing that all
they who are intrusted with it would serve the Lord
as faithfully in executing the laws, as they did who
advised and made them ; we should then see another
face both in Church and State. But, for that purpose,
they must first keep the laws themselves, and so set
the rest of the nation an example how to do it. And
then they would do well to consider, that the best laws

VIII.] TO PROMOTE RELIGION. 187

signify nothing, unless they be observed : and that all
those who by their oath and place are bound to put
the laws in execution, such especially as are made for
the honour of God, unless they do it, they do not only
fail in their duty to the king and their country, but to
God himself; and contract unto themselves the guilt
of all the impieties and immoralities which are com
mitted by their default and neglect, so as to make
themselves obnoxious to the displeasure of God, and to
all the punishments which he hath threatened in that
case. We know what old Eli suffered for not restrain
ing the vices and debaucheries of his two sons, when it
was in his power to do it ; and all, because of the dis
honour which was thereby cast upon the worship and
service of God; who, therefore, in the message he sent
him, told him plainly, " Them that honour me I will
honour, and they that despise me shall be lightly es
teemed V From whence we may likewise observe,
that he looks upon the contempt that is thrown upon
his laws and service, as affecting himself, and, there
fore, will accordingly punish it : and that all who faith
fully use the power committed to them for the sup
pressing of profaneness, and the promoting of piety and
religion, they thereby perform the duty here required
of them; they serve the Lord, for they honour him,
and are accordingly honoured and rewarded by him.

And who would not serve so great a Lord? — the
greatest in the whole world, the Lord of heaven and
earth, the Lord our Maker, the Lord our Saviour, the
Lord and Judge both of quick and dead, before whom
all mankind must, ere long, give account how they
have served him in their several generations, and
whether they have done it or not. Happy are they
who shall then be found to have served him with the
talents which he put into their hands. Let us hear
what he himself saith : " If any man serve me, let him
follow me; and where I am, there shall also my
servant be : if any man serve me, him will my Father

* 1 Sam. ii. 30.

188 THE OBLIGATIONS OF SUPERIORS, &C.

honour3." Where we have it from his own mouth,
that they who serve him upon earth shall be and live
with him in heaven, and shall be honoured by God the
Father himself. And what an honour is this, to be
honoured by Him that is the Fountain of all true
honour! This honour have all the saints and ser
vants of the Lord Christ, who also himself hath that
respect for them, that, whilst other people are left to
the general providence of God, he takes them into his
own particular care, interceding continually with the
Father for them ; by which means they are not only
kept in the favour of God, but have "the light of his
countenance " always shining upon them, and all things
concurring to make them happy both here and for
ever.

3 John xii. 26.

SERMON IX.

CHRIST THE ONLY SAVIOUR.

ACTS iv. 12.

" Neither is there salvation in any other : for there is none other
name under heaven given among men, whereby we must be saved."

WHEN it pleased Almighty God to create the world,
and all things in it, he was pleased to do it by his
Word : he said, " Let there be light : and there was
light V Thus the whole work was finished : as David
observes, " By the word of the Lord were the heavens
made ; and all the host of them by the breath of his
mouth 2," and St. Peter, " By the word of God the
heavens were of old, and the earth standing out of the
water and in the water 3 ;" by that eternal Word, who,
subsisting from all eternity in the form of God, at the be
ginning of time exerted his divine power in the produc
tion of all things out of nothing : for, " In the beginning
was the Word, and the Word was with God, and the Word
was God. The same was in the beginning with God. All
things were made by him ; and without him was not any
thing made that was made." This we are assured of by
St. John, in the beginning of his gospel, where he also
tells us soon after, " that this Word was made flesh,
and dwelt among us 4 ;" that is, he " took upon him the

1 Gen. i. 3. 2 Ps. xxxiii. 6.

3 2 Pet. iii. 5. 4 John i. 14.

190 CHRIST THE ONLY SAVIOUR. [SERM.

form of a servant, and was made in the likeness of
men 5," as St. Paul expresseth it, and then he was
called Jesus, " the Saviour," as being the only Saviour
of men, whose form and nature he for that purpose had
so assumed. So that we can now be saved only by
him, by whom we were at first created. For that this
Jesus, called also " the Christ," is that Word of God by
whom all things were made, appears not only from the
gospel of St. John, before quoted, but likewise from
the apostolical epistles, where it is said, that " God
created all things by Jesus Christ 6," " whom he hath
appointed heir of all things, by whom also he made the
worlds 7." And especially from that remarkable place,
where the apostle, speaking of Jesus Christ, ascribes
our redemption and creation to him both together;
saying, " In whom we have redemption through his
blood, even the forgiveness of sins : who is the image
of the invisible God, the firstborn of every creature:
for by him were all things created, that are in heaven,
and that are in earth, visible and invisible, whether
they be thrones, or dominions, or principalities, or
powers : all things were created by him, and for him :
and he is before all things, and by him all things con
sist 8." And that this glorious and Almighty Creator
of all things is not only our Saviour, but the only
Saviour that we have in all the world, is positively
asserted by St. Peter in my text, where, speaking of
Jesus Christ, he saith, " Neither is there salvation in
any other : for there is none other name under heaven
given among men, whereby we must be saved."

Which words are so plain, that I cannot but wonder
how any, who profess to believe the Holy Scriptures,
can doubt of the great truth revealed in them. And
yet there have been, and still are, some who have the
confidence to affirm that there are other \vays besides
Jesus Christ, whereby men may be saved: at least
such as never heard of him, nor have had his gospel
made known unto them, — they may, notwithstanding,

5 Phil. ii. 7. 6 Eph. iii. 9.

7 Heb. i. 2. 8 Col. i. 14—17.

IX.] CHRIST THE ONLY SAVIOUR. 191

be saved, as these people think, if they do but live up
to the light and knowledge which they have, and
according to the rules of that sect, or persuasion, they
are of, be it what it will. But this is a great and dan
gerous mistake, if not one of those damnable heresies
which St. Peter foretold should be privily brought into
the church 9. Be sure it is severely condemned by our
Church in her Articles, where she hath declared her
self against it in these words, ' They also are to be had
accursed that presume to say, That every man shall be
saved by the Law or Sect which he professeth, so that
he be diligent to frame his life according to that Law,
and the light of Nature. For holy Scripture cloth set
out unto us only the Name of Jesus Christ, whereby
men must be saved V

In which Article there are twro things much to be
observed. The first is, that this is the only Article
wherein the Church expressly denounceth a curse, or
anathema. I say expressly, because it is said, ' They
also are to be accursed,' and in the Latin, ' Sunt et illi
anathematizandi ;' where the particle ' et,' " also," seems
to imply, that the curse is to be referred to all the
foregoing Articles : so that whosoever contradict or
oppose the doctrine established in any of them, as well
as this, are to be also accursed. But, howsoever, this
is the only Article of all the xxxix, in which the
anathema is expressed ; whereby our Church hath de
clared her utter abhorrence and detestation of the
opinion she here condemns in a more particular man
ner, and hath taken special care that none of her
members should be infected with it. For, having de
nounced this curse upon all that presumed to hold it,
she afterwards required, and still doth, that all who are
admitted to holy orders, or into any cure of souls, shall
subscribe, and within two months after induction, pub
licly in the presence of God, and of the congregation,
where they are to minister the word, declare their
assent to this among her other Articles; and so to

9 2 Pet. ii. 1. ' Article xviii.

CHRIST THE ONLY SAVIOUR. [SERM.

their own curse, if they shall presume to say, either
publicly or privately, that every man shall be saved by
the law or sect which he professeth, if he be diligent
to frame his life according to that law, and the light of
nature : or, as it is expressed in the title of the Article,
that eternal salvation may be obtained any other way
than by the name of Christ. And whatsoever some
may think, I am sure it is no light matter to fall under
the curse of the whole Church of England in any
thing, especially in this, wherein she doth no more
than what the apostle in effect did before ; where he
saith, " If any man love not the Lord Jesus Christ, let
him be Anathema Maran-atha 2 ;" that is, let him not
only be Anathema, " accursed" in general, but let him
be " accursed in the highest manner that can be ;" let
that curse come upon him, which in Syriac is called
|A| ^.^ Maran-atha, in Hebrew NDNQty Shematha, by
contraction, tfni2&^> Shammatta, " The Lord cometh ;"
whereby a man was utterly cast out of God's Church,
never to be restored, but wholly left to the judgment
of the great day, when the Lord cometh to pass an
irrevocable sentence upon all men. This is that curse
which the apostle, by God's own direction, here de-
nounceth against all that love not the Lord Jesus
Christ. But they who think that a man may be saved
without him, can never have that love for him, which
is due to the only Saviour of the world ; and therefore
are subject to this curse also. How they can stave it
off I know not : let them look to that.

The other thing to be observed in the aforesaid
Article of our Church is, that she grounds it upon the
words of my text, giving this as the reason of it, —
because Holy Scripture doth set out unto us only the
name of Jesus Christ, whereby men must be saved:
not but that the same thing may be proved from many
other places of Holy Scripture ; but because this is so
clear and full to the purpose, that he, who doth not
wilfully shut his eyes, cannot but see it here. For

2 1 Cor. xvi. 22.

IX.] CHRIST THE ONLY SAVIOUR. 193

St. Peter and St. John having restored a lame man to
his perfect health only by saying, " In the name of
Jesus Christ of Nazareth rise up and walk ;" and being
afterwards examined by the rulers of the Jews, by
what power they had done it, St. Peter, full of the
Holy Ghost, tells them boldly, " That it was done in
the name of Jesus Christ, whom they had crucified, and
whom God had raised from the dead." And that this,
this Jesus, is the stone the prophet speaks of, which
was set at nought by these builders, which is now
become " the head of the corner." And then he adds,
" Neither is there salvation in any other : for there is
none other name under heaven given among men,
whereby we must be saved," — "there is none other
name," that is, there is no person, no way, no thing, that
is or can be named under heaven, given or granted by
Almighty God to men, whereby they must be saved,
if they ever be at all, " but only the name of Jesus
Christ."

In which words I do not see how any thing can be
doubted of, except it be the true sense of the word
" salvation," or what the apostle means here, by " being
saved." For salvation is a word that hath various sig
nifications in Holy Scripture. Sometimes it is used
for deliverance from temporal troubles ; sometimes for
safety and protection from them ; sometimes for grace
to eschew evil, and do good ; sometimes for the remis
sion of sins, and reconciliation unto God; sometimes
for eternal life and happiness in the other world. Now
the question is, in what sense the word is to be under
stood in my text ? I answer, In all senses : all sorts of
salvation are here signified by it ; for the apostle here
speaks indefinitely, There is no salvation in any other
but in Christ ; no name wiiereby we can be any way
saved but his ; he is the only Saviour of mankind in all
respects. Whatsoever evil any of us are saved from,
whatsoever good we enjoy, it must be wholly and solely
ascribed to Jesus Christ; without whom we should
never have received any favour or mercy at the hands
of God, no more than the apostate angels do. They

o

194 CHRIST THE ONLY SAVIOUR. [SERM.

are his creatures as well as we: but God never ex
tended any mercy towards them, but hath reserved
them in everlasting chains under darkness unto the
judgment of the great day ; because they never had a
Saviour to save them from his wrath and just indigna
tion against them. And our condition would have
been every way as bad as theirs, if we had not had a
Saviour, and such a Saviour as Jesus Christ, who is
able to save us not only from temporal, but from spi
ritual and eternal miseries, and to advance us to the
highest degree of glory and happiness in the other
world ; and therefore he is called " the captain of our
salvation 3," and " the author of eternal salvation unto
all them that obey him4." And in this sense espe
cially it is, that the words of my text are to be under
stood, " There is no salvation," there is no attaining
everlasting happiness, but by Christ: " for there is
none other name under heaven given among men,
whereby we can be saved," so as to enjoy the love and
favour of God for ever.

But here we must observe, that when the apostle
speaks of eternal salvation as attainable by Jesus
Christ, he is not to be so understood, as if Christ
brought any man to heaven per saltum, without first
leading him in the way thither : for the salvation here
spoken of begins in this life ; Christ first saves us from
our sins, both from the guilt and from the power of all
manner of sins. He gives us repentance and faith,
and grace to love, and serve, and honour God truly
and faithfully in our generation : he applies the merits
of his death to us, for the pardon of our sins, and that
God may be reconciled to us : he makes us pure, and
humble, and holy, every way meet to be partakers of
the inheritance of the saints in light; and then, and
not till then, he brings us to it. So that the whole of
our salvation, from first to last, is begun, continued,
and perfected only by him ; none of us being able to
do any thing towards it to any purpose, much less

3 Heb. ii. 10. 4 Ib. v. 9.

IX.] CHRIST THE ONLY SAVIOUR. 195

attain the end of our faith, even the eternal salvation,
of our souls, without him.

He that really believes the words of my text, will
need no other arguments to convince him of this great
truth, so clearly revealed in them. Yet, howsoever,
that we may be able to form a clear idea of it in our
minds, and also be more firmly established in our belief
of it, it may not be amiss to call to mind some of
the many other arguments which may be produced for
it. For which purpose we may first observe in gene
ral, that there are two things absolutely necessary to
any man's attaining everlasting1 happiness, or salvation,
in the other world. First, it is necessary that his
mind be at least in some degree inclined to God, and
disposed to virtue and goodness, so as to live, for the
main, soberly, righteously, and godly, in this present
world ; for it is certain, that without " holiness no man
shall see the Lord 5," nor, indeed, is capable of enjoying
him, the chiefest good, in which all our happiness doth
chiefly consist. And then it is necessary, also, that
all the sins and failures that he hath been guilty of be
pardoned, that so God may be reconciled to him, and
accept of him as a righteous and a good man, fit to live
with him, and to enjoy him for ever. For so long as
God is angry and displeased with a man, it is impos
sible that man should be happy; as might easily be
demonstrated. But I may well take these things for
granted ; they being so plain and evident at first sight,
that there is no controversy or dispute among us about
them.

Let us, therefore, now lay aside our prejudices, and
impartially consider how far men can of themselves go
in these ways that lead to salvation; and we shall find
they cannot so much as make one true step towards
them without Christ. For, first, men by nature, as it
is now corrupted, have no true knowledge of God, nor
yet of virtue and vice; what they ought, and what
they ought not, to do in order to their being saved.

* Heb. xii. 14.

o 2

196 CHRIST THE ONLY SAVIOUR. [SERM.

I know there are some general notions of these things
in all, or most men, but they are so weak and confused,
that they have no influence at all upon their minds ;
and when they come to be applied to particular cases,
they are generally mistaken, virtue for vice, and vice
for virtue. As we see in the ancient inhabitants of
America, before the Christians came among them ;
though they had some notions of a God among them,
yet they knew nothing of him, who, or what he was ;
some taking one thing, others another for him, but
none the right; neither did they perform any kind of
religious worship to any thing, except it was to the
sun, or the devil. And though they believed the im
mortality of the soul, that after death the virtuous
lived in fine gardens, and the vicious in torments; yet
they were so far from understanding the true nature of
virtue and vice, that the most vicious wretches in the
world were reckoned by them to be the most virtuous,
even such as had taken most of their enemies captives,
and had afterwards in cold blood killed and eaten
them ; as one (Johannes Lerius) who conversed a great
while with those who lived upon the coast of Brazil
assures us upon his own knowledge. Now, what could
such people as these do towards their salvation? The
more they lived according to their law, and the light of
nature which they had, the worse they were. And so
were anciently the greatest part of mankind, in Europe,
Asia, and Africa, as well as in America ; I may too
truly say all, except those which lived near to that
part of Asia where Christ all along had his Church and
people, to whom he revealed the will of God, what he
would, and what he would not, have them do : whereby
the true knowledge of God, and of their duty to him,
was constantly kept up among them, and in some
measure was imparted by them to the people that lived
about them, and frequently conversed with them ;
especially the Egyptians on the one hand, and the
Phrenicians on the other; from whom the Greeks
afterwards received it, as they did, by their own con
fession, their learning, and their very letters too, as

IX.] CHRIST THE ONLY SAVIOUR. 197

the Romans did from them: to which the Israelites'
abode in Egypt for two hundred and fifteen years toge
ther, and their several captivities and dispersions after
wards, contributed very much ; and they seem to be
designed by God for this very purpose. For by this
means some of God's own people being scattered
among all the nations thereabouts, and often speaking,
as doubtless they did, of the God they worshipped, and
of the excellent laws which he had given them ; others
took occasion from thence to look a little more nar
rowly into these things, and, finding them very agree
able to something within themselves, which they had
taken no notice of before, they began to think and
talk a little more consistently about God, and also
about good and evil, virtue and vice, than they had
hitherto done. The natural notions of these things,
which at first were implanted, but were now almost
quite stifled in them, beginning by this means to revive
a little, and shew forth themselves again; especially
the Greeks first, and then the Latins, improved these
hints so far, that some of them could discern pretty
well between what they ought, and what they ought
not, to do. But whatsoever knowledge they had of
these things came either immediately, or else medi
ately from the Jews ; and therefore we find very little,
if any thing at all, of it till after the ten tribes were
carried out of their own, and dispersed in other coun
tries ; nor in any places but those which were either
so themselves, or else were frequented by persons that
came from such places as were near to Judaea. For
those which were furthest off' from thence on all sides,
as the north of Europe, the north and east of Asia, the
south and west of Africa, and all America, were over
spread with gross ignorance and barbarity ; which to
me seems plainly to argue, that all the knowledge
which the ancient heathens had of religion and mo
rality came first from the Jews, as theirs did from
Christ, who, intending to be born into the world of
their stock, in all ages sent prophets among them to
instruct them in it ; for that it was the Spirit of Christ

198 CHRIST THE ONLY SAVIOUR. [SERM.

which was in the prophets, and by which they spake,
is evident from many places of holy writ, and particu
larly from that of St. Peter, where he saith, " Of which
salvation the prophets have inquired and searched
diligently, who prophesied of the grace that should
come unto you : searching what, or what manner of
time the Spirit of Christ which was in them did sig
nify G." From all which it appears, that mankind in
general are so far from being able to attain salvation
without Christ, that without him they had never so
much as known any thing that was necessary to be
done in order to it.

And if we cannot know, much less can we do, any
such thing as we ought without him. I know some
have highly extolled and magnified the powers and
faculties of man, as if we were able to do great things
of ourselves, when God knows that we are " not suffi
cient of ourselves to think any thing as of ourselves 7."
" But every imagination of the thoughts of man's heart
is only evil continually 8." And therefore they, who
boast so much of their strength, do but betray their
own weakness by it ; as might be shewn in many re
spects: but it appears sufficiently in this, — that they
take the height of man's power by nature, from that
which they themselves have by Christ. For they living
under the light of the Gospel, which hath always some
thing of heat attending it, are able thereby to under
stand and do some things that seem to be very good.
And from thence they conclude, that they, or any
other, may do so by their own natural strength without
Christ. Which is not only a great mistake, but an
horrid abuse of the grace which Christ hath given
them : for he gave it that they might serve and honour
him with it ; whereas they employ it against him, by
making themselves, and others, if they could, believe
that they are not beholden unto him for it.

But if they would give us a true description of men's
natural strength to avoid evil, or do good, they should

0 1 Pet. i. 10, 11. 7 2 Cor. iii. 5. 8 Gen. vi. 5.

IX.] CHRIST THE ONLY SAVIOUR. 199

go into those parts of Africa, or America, where men
never yet heard either of God's law or gospel ; or else
have quite forgotten it, and therefore live in the true
state of nature. Or, if they be loth to travel so far, let
them but read the many impartial relations that have
been made of those parts when they were first dis
covered ; and then let them tell us what mighty things
men can do by their o\vn natural powers. They will
find many of those people as ingenious and cunning as
themselves; but it is only to do mischief, to destroy
and devour one another, which they reckon to be a
great virtue : but whether it be or no, I leave it to our
Socinian and Pelagian philosophers to dispute the case
with them.

But they will say, perhaps, although these were such
brutish and savage people, that there was no shadow of
any true virtue among them; yet there have been
other heathens, as the Platonists, the Peripatetics, and
several of the old philosophers, who have discoursed
very well of religion and virtue. It is true, they did
so. But, as I have shewn already, they received the
first intimations of these things from Christ himself, by
his people, the Jews, which lived near them, and some
among them; otherwise, I doubt not but they Avould
have been as much in the dark about such things as
the Tartarians, Africans, and Americans, are at this
day. And, besides, all their discourses of this nature
were confined to some particular virtues, which were
most obvious and apparent to men, with the total
neglect, if not contempt, of such as had an immediate
respect to the true God, and of many others that were
as necessary to qualify a man for heaven. And these
they did talk of, — they only talked of them: we do
not find that any ever practised them all, nor indeed
any one of them, so as that it might be truly termed a
virtue 9. But after all their talk, their very virtues, as
they managed them, were but as so many vices ; and
the good works they seemed to do were done so

9 Rom. i. 21.

200 CHRIST THE ONLY SAVIOUR. [SERM.

ill, that they were neither pleasing unto God, nor any
way profitable to their own salvation ; but rather have
the nature of sin, as our Church hath declared of
all manner of works, done by any person whatsoever,
without, or before, the grace of Christ, and the inspira
tion of his Holy Spirit l.

And, verily, whatsoever proud and groundless con
ceits some men have of their own gifts, and parts, and
power to do good, I am sure they have none without
Christ. For Christ himself hath told us so, saying,
with his own mouth, "Without me ye can do no
thing2;" and by his Holy Spirit, saying, "Who is
he that overcometh the world, but he that believeth
that Jesus is the Son of God 3?" From whence it is as
plain as words can make it, that neither Pagan, nor
Jew, nor Turk, nor Christian, no person whatsoever,
can overcome the world, so as to live soberly, right
eously, and godly in it, but only by Jesus Christ ; nor
by him neither, unless he believe him to be the Son of
God in that sense wherein he is declared to be so in
the Holy Scriptures, even of the same nature or sub
stance with the Father : which St. Paul was so sensible
of, that he ascribes all the ability he had of doing any
thing that was truly good and virtuous wholly to
Christ, saying, " I can do all things through Christ
which strengtheneth me 4." From which, and many
such-like places of Holy Scripture which might be
produced, we may infallibly conclude that there is
none other name given among men, whereby they can
do any thing towards their salvation, but the name
of Christ.

But what if it were possible — as it is not — for a
man to do some good works by his own strength with
out Christ ; doth it thence follow, that he can be saved
without him? By no means. For Avhatsoever good
works a man may be supposed to do, it must be
granted that he doth, or hath done, some that are
really ill and sinful. This all must acknowledge, that

1 Article XIII. 2 John xv. 5.

3 1 John v. 5. 4 Phil. iv. 13.

IX.] CHRIST THE ONLY SAVIOUR. 201

believe either God's word, or their own experience.
But how, then, shall a man be freed from the guilt he
hath contracted, and from the punishments he hath
deserved, by his sins? Can he be freed by the good
works he is supposed to have done? No, surely.
When he hath done all he can, he is still but an
unprofitable servant; he hath done no more than what
was his duty to do, and, therefore, cannot possibly
merit any thing at all by it, much less so great a
favour, as to have his sins pardoned, and so his obliga
tions to punishment for them cancelled and made void.
Neither hath he any ground to expect such a mercy at
the hands of God without Christ: for we do not find
that God was ever merciful to any of his creatures, but
only to those for which Christ died ; and, therefore,
may be certain that his mercy in the pardon of men's
sins is never shewn, but only for the sake, and upon
the account of, that death whereby Christ made com
plete satisfaction to his truth and justice for them.

But this is a point that deserves to be a little more
cleared; for which end, I shall not insist upon God's
vindictive justice, or whether he can in justice pardon
any sins, without having satisfaction made unto him for
them. For justice, as it is in God, being an infinite
perfection, we are not so well able to comprehend
it : neither is it the question, Whether God can do it,
if he will? but, Whether he will do it, though he
can? And, therefore, I shall rather, at present, choose
to explain this great doctrine by God's veracity, or
faithfulness to his word. For all agree that he cannot
lie ; but whatsoever he saith shall be, shall certainly be
as he saith it : so that his word must always stand, and
be made good. Now if we consult his holy word,
wherein he hath revealed his divine will and pleasure
to us, we shall find that he hath often said, that all
who transgress his laws shall be punished for it. One
of the first things he said to man was, that in the
day he eat of the forbidden fruit he should surely
die '\ Whereby he plainly signified it to be his will,
8 Gen. ii. 17.

202 CHRIST THE ONLY SAVIOUR. [SERM.

that every sin should be punished with death. And he
hath frequently repeated the same in other terms by
his prophets. But, at present, I shall mention only his
saying, " Cursed is every one that continueth not in all
things which are written in the book of the law to do
them 6." They who are cursed by God are, ipso facto,
under his displeasure, and condemned to die, and suffer
all the punishments that he can inflict upon them.
But here we see that every one that doth not do every
thing which he hath commanded is thus cursed by God
himself. And, " it being impossible for God to lie 7,"
it is likewise impossible but this curse should take
effect, and be executed upon all mankind, because all
have sinned and are guilty before God ; and are, there
fore, in express terms, cursed by him.

Now, how is it possible for any of us ever to avoid
this curse, or have it taken off from us? No way,
certainly, but by Christ; nor by him, unless he hath
borne it for us. But, as the apostle there saith, " Christ
hath redeemed us from the curse of the law, being
made a curse for us : for it is written, Cursed is every
one that hangeth on a tree 8." Christ, the eternal Son
of God, having taken upon him the whole nature of
man, and so sustaining the person of every one that is
of that nature ; he, in it, " by the grace of God tasted
death for every man 9," even the cursed death of the
cross : and so was made a curse for us, or in our stead,
suffering that curse in our nature, which we must
otherwise have suffered every man in his own person ;
"\vhereby," as the apostle here saith, "he hath re
deemed us from the curse of the law:" for, by this
means the curse, which was denounced in the law
against all the transgressors of it, was executed upon us
all in our common Head and Representative, and in
our very nature, too, united to a divine Person : so
that God's word is now fulfilled and satisfied ; and he
may freely, without any violation of his word, remit
that curse which he had threatened against us, and,

6 Gal. iii. 10. Deut. xxvii. 26. 7 Heb. vi. 18.

8 Gal. iii. 13. 9 Heb. ii. 9.

IX.] CHRIST THE ONLY SAVIOUR. 203

instead thereof, confer all manner of blessings upon us
for his Son's sake, in whom, and in whom alone, he
himself hath also said that "all the nations of the
earth shall be blessed V By him, therefore, we may
be saved from all the curses of the law, notwith
standing that God himself hath threatened them. But
we never heard of, nor can imagine, any other way
whereby it is possible to be done, without plain contra
diction to the word of God ; and, therefore, may con
clude that, as God's word is true, " There is none other
name under heaven given among men, whereby we
must be saved, but only the name Jesus Christ."

But, to put the whole matter out of dispute, let us
briefly consider St. Paul's case, both as he was a Jew,
and as he was a Christian ; as he was out of Christ, and
as he was in him. As a Jew, he was born and bred in
that religion which God himself had revealed and set
tled in the world. He was brought up at the feet of
Gamaliel, one of the most eminent Rabbies the Jews
ever had2. He was taught according to the perfect
manner of the law of the fathers, and was as zealous
towards God as any man 3. He lived after the strictest
sect in that religion, a Pharisee 4. He profited in the
Jews' religion above many of his equals in his own
nation, being more exceedingly zealous of the tradi
tions of his fathers5. He could truly say, "I have
lived in all good conscience before God until this day 6."
He could and did assert, when inspired by God him
self, that he had more ground to trust in the flesh, or
Jewish religion, than any other : " If any other man,"
saith he, "thinketh that he hath whereof he might
trust in the flesh, I more : circumcised the eighth day,
of the stock of Israel, of the tribe of Benjamin, an
Hebrew of the Hebrews ; as touching the law, a
Pharisee ; concerning zeal, persecuting the church ;
touching the righteousness which is in the law, blame
less 7." Where shall we find a man out of Christ, that

1 Gen. xii. 3 ; xviii. 18 ; xxii. 18. a Acts xxii. 3.

3 Ibid. 4 Acts xxvi. 5. 4 Gal. i. 14.

6 Acts xxiii. 1. 7 Phil. iii. 4— -G.

204 CHRIST THE ONLY SAVIOUR. [-SERM.

ever went farther than this in religion and morality ?
No where certainly upon the face of the earth: and
yet this was St. Paul's case in the Jewish religion.
And if any mortal man could have been saved without
Christ, it cannot be doubted but he might; and so,
questionless, he himself thought so long as he con
tinued in that religion. But did he think so after
wards, when he was enlightened, and directed by God's
Holy Spirit what to think and say? So far from that,
that he had no sooner said these great things of him
self, but he immediately adds, "But what things were
gain to me, those I counted loss for Christ. Yea
doubtless, and I count all things but loss for the excel
lency of the knowledge of Christ Jesus my Lord : for
whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ, and be
found in him, not having mine own righteousness,
which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by
faith 8." Where we see how, notwithstanding the
great advantages he had, and the extraordinary profi
ciencies he had made in the Jewish religion, he slights
them all as nothing worth, nor contributing any thing
at all towards his justification without Christ : no, not
although, as touching the righteousness which is in the
law, — the whole Mosaic law, both moral and ceremo
nial, — he was blameless. As he saith in another place,
"I know nothing by myself: yet am I not hereby jus
tified 9." Though he was not conscious to himself of
any one wilful sin, yet he doth not look upon himself as
thereby justified ; nay, he positively saith he was not.
And therefore he here most earnestly desires, above all
things in the world, to be found in Christ, " not having
his own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness
which is of God by faith." And if this be not another
righteousness from that which is of the law ; if it be
not the righteousness of God himself, and not of a

1 Phil. iii. 7—9. fl 1 Cor. iv. 4.

IX.] CHRIST THE ONLY SAVIOUR. 205

mere man ; if it be not made ours by faith in Christ ;
if it be not the only righteousness whereby we can be
justified, or accounted righteous before God, according
to the doctrine of our Church ; and, by consequence,
if there be any other way whereby it is possible for us
to be justified, or saved, but only by Jesus Christ ; I do
not see what sense can be put upon the words, without
wresting them to our own destruction.

And, indeed, if they who presume to affirm, and that,
too, from Holy Scripture, that a man may be saved in
any religion, without faith in Christ, if they do not
wrest the Scriptures to their own destruction, for my
part I know not who can. For there is no heresy can
be more destructive to men's souls, or more repugnant
to the whole design of the Gospel, than this is : for, to
what purpose did Jesus Christ come into the world
to save sinners 10, if sinners could be saved without
him ? To what purpose did God give his Son, " that
whosoever believeth in him should not perish, but have
everlasting life '," if any man may have everlasting life
without believing in him? To what purpose did he
give himself a ransom for all 2, if there be any that
have no occasion for it ? To what purpose was he de
livered for our offences, and raised again for our justi
fication 3, if we could be justified from our offences,
whether he had been ever raised again or no ? To
what purpose did he require " that repentance and re
mission of sins should be preached in his name among
all nations4," if people of any nation might repent and
be pardoned by any other name as well as his ? To
what purpose cloth he now appear in the presence of
God, and there make intercession for us 5, if our salva
tion doth not depend upon it ? To what purpose was
the Gospel written ? Was it not, " that we might be
lieve that Jesus is the Christ, the Son of God, and
that, believing, we might have life through his name 6 ?"
Doth not Christ himself say, "As the branch cannot

10 1 Tim. i. 15. ' John iii. 16. 2 1 Tim. ii. 6.

3 Rom. iv. 25. 4 Luke xxiv. 47. 5 Heb. ix. 24.

6 John xx. 13.

206 CHRIST THE ONLY SAVIOUR. [SERM.

bear fruit of itself, except it abide in the vine; no
more can ye, except ye abide in me 7 ?" Doth not he
say, " I am the way, and the truth, and the life : no
man cometh unto the Father, but by me 8 ?" Doth not
he say, " He that believeth on him is not condemned :
but he that believeth not is condemned already, be
cause he hath not believed in the name of the only-
begotten Son of God 9 ?" Doth not he say, " He that
believeth and is baptized shall be saved ; but he that
believeth not shall be damned l ?" What can be the
meaning of these, and many such expressions scattered
all over the Bible, if there be any other name under
heaven given among men, whereby we must be saved,
but the name of Christ ?

And yet, it is strange, there are some who would
wrest the Scriptures so far, as to make them prove the
contrary, too; especially that place, where St. Peter
saith, "Of a truth I perceive that God is no respecter
of persons : but in every nation he that feareth him,
and worketh righteousness, is accepted with him2."
But this serves only to shew that, when men have es
poused an error, they will catch at any text to main
tain it by itself, without considering the context and
design of the place. If they had done that, they would
have seen that this is so far from supporting, that it
quite overthrows, their opinion. The case, in short, is
this : St. Peter being admonished by a vision to go to
Cornelius, though a Gentile ; he being sent for, accord
ingly went: being come to him, Cornelius tells him,
" That he was commanded by an angel to send for him,
to know of him what he ought to do." " Now there
fore," saith he, " are we all here present before God, to
hear all things that are commanded thee of God." St.
Peter, hearing this, opened his mouth and said, " Of a
truth I perceive that God is no respecter of persons ;"
that is, I see now that the Gentiles must be brought
into the Church of Christ, as well as the Jews : and
then adds, " But in every nation he that feareth God,

7 John xv. 4. 8 Ib. xiv. 6. 9 Ib. ill. 18.

1 Mark xvi. 16. 2 Acts x. 34, 35.

IX.] CHRIST THE ONLY SAVIOUR. 207

and worketh righteousness, is accepted with him." He
doth not say, such a one shall be thereby saved, but
only that he is accepted with God, so as that he may
be admitted into the Church of Christ, to be saved by
him. Cornelius was doubtless as devout a Gentile as
ever lived ; yet it seems he could not be saved without
the knowledge of Christ: if he could, what need all
this stir about it? Why must an angel be sent to
him, and St. Peter warned by a vision, and by the
Spirit, to go to him, and all to get him into the Church
of Christ, if after all he might have been saved as well
without it? Certainly, if there was no other in all the
Bible, this one place is sufficient of itself to demon
strate that no man ever was, or can be, saved without
Christ, how devout or pious soever he may seem to be.
But is it not a sad thing, say they, that so many
millions of people, who never heard of Christ, should
be damned, notwithstanding they live according to the
law and light they have ? I answer ; Was it not a
sadder thing, that the whole world should be destroyed,
men, women, and children, too, that never committed
any actual sin, that all should be swept away with the
flood, but only eight persons that were saved in the
ark, the type of the Church of Christ ? Is it not a
much sadder thing, that the innumerable company of
angels that kept not their first estate should be all
reserved in everlasting chains for the judgment of the
great day, and not so much as any one saved ? Is it
not the saddest thing of all, that men should talk at
this rate against their Saviour, that he might have
spared all his pains, for they could have been saved
well enough without him, or ever hearing of him ? Is
this the recompence we give him for all his love and
kindness to us ? " Nay but, O man, who art thou that
repliest against God ? Shall the thing formed say to
him that formed it, Why hast thou made me thus?
Hath not the potter power over the clay, of the same
lump to make one vessel unto honour, and another
unto dishonour3?" May not God do what he will

3 Rom. ix. 20, 21.

208 CHRIST THE ONLY SAVIOUR. [SERM.

with his own ? Is it not enough for us that he hath
made known the way of salvation unto us ; but we
must needs be quarrelling, that others may not be
saved as well as we ? If he hath a mind to save any
man, he can bring him, as he did Cornelius, to the
knowledge of our Saviour when he pleaseth; yea,
he can send the light of the Gospel into all the
corners of the earth whensoever he sees good, and
we have ground to hope that he will ere long.

In the mean while let us, therefore, all take heed
lest we neglect so great salvation, which is revealed
and offered to us by Jesus Christ. Let us look upon
him as our only Saviour, and believe and trust in
him only for all things necessary to our salvation ;
not only for the pardon of our sins, and to bring
us to heaven when we die, but to lead us in the
way thither all the while we live: "To open our
eyes, and to turn us from darkness to light, and from
the power of Satan unto God, that vvre may receive
forgiveness of sins, and inheritance among them which
are sanctified by faith that is in him V For which
purpose we must be constant, hearty, and sincere, in
the use of all the means which he hath appointed
for our obtaining grace and salvation by him. We
must pray without ceasing, both in public and private.
We must read and hear his most holy word, that
we may know what he would have us to believe
and do ; and strive all we can, by his assistance, to
believe and do accordingly. We must let slip no
opportunities we can get of receiving that blessed Sacra
ment which he ordained in memory of that great Sacri
fice which he offered for the sins of the world, and for
ours among the rest. And in the use of all these
means we must keep our faith always fixed upon him,
to make them effectual, " that we may grow in grace,
and in the knowledge of our Lord and Saviour Jesus
Christ V' " still pressing toward the mark for the prize
of the high calling of God in him r>."

4 Acts xxvi. 18. 5 2 Pet. iii. 18. 6 Phil. iii. 14.

IX.] CHRIST THE ONLY SAVIOUR. 209

These things all must do, that design in good earnest
to be saved by Christ. But as for those whom he
sends to administer his word and sacraments, for the
salvation of other men, they must likewise do all they
can to make him known in the world ; and especially
to those whom he hath for that purpose committed to
their care. His great apostle determined to know
nothing among the Corinthians but "Jesus Christ, and
him crucified 7." And the same necessity is laid upon
us, too, and woe to us if we preach not the gospel 8, if
we preach not the gospel of Jesus Christ, that people
may know him, and the divinity of his Person, the
mystery of his incarnation, the perfect innocency and
holiness of his life, the infinite merits of his death, the
power of his resurrection, his glorious ascension and
exaltation at the right hand of God, and the continual
intercession which he there makes for us. For unless
people know these and the like fundamental articles of
our faith, as they are revealed to us in the gospel of
Christ, they can never apply themselves to him, nor
believe as they ought in him for their salvation ; and
so will perish everlastingly through our default, for
which we must answer severely another day. For
when we have preached and they have done all they
can, it is only by Jesus Christ they can ever be saved.

But by him, blessed be God for it, we may be all
saved : as we have no other, we need no other Saviour
besides him ; " For he is able also to save them to the
uttermost that come unto God by him, seeing he ever
liveth to make intercession for them V He saves
none but those who come to God by him ; but he is
able to save them to the uttermost, so as to do every
thing for them, and in them, that can be any way
requisite to his saving them, all of them, how many
soever they be, and how much soever is to be done for
them, that they may be saved ; for he is almighty to
save. And, therefore, if any be not saved, it is not for
want of power in him, but the fault is wholly in them-

7 1 Cor. ii. 2. 8 1 Cor. ix. 16. 9 Heb. vii. 25.

P

210 CHRIST THE ONLY SAVIOUR. [SEEM.

selves ; they will not come to God by him ; they will
not mind their salvation at all ; or they will look for it
some other way ; or else they will not trust wholly
unto him for it : and then it is no wonder they go
without it.

But let others do what they will, and save them
selves if they can ; let us adore and praise the most
High God our Maker, that he himself hath been
pleased to become our Saviour too ; yea, our very
salvation 10. So the prophet calls him, " Say ye to
the daughter of Zion, Behold, thy salvation cometh ;
behold, Ids reward is with him, and his work before
him '." And again, " Behold, God is my salvation ; I
will trust, and not be afraid: for the Lord Jehovah is
my strength and my song ; he also is become my salva
tion V Moses and David had both sung the same
thing before in the same words 3. And they all agree
in saying, " He is become my salvation," or " for salva
tion unto me ;" to shew that he is not our salvation, as
he is strength and perfection in his own nature, but in
ours, which he took upon him, and so became salva
tion to us. Which is such an unspeakable, such an
inestimable expression of liis divine love and goodness,
that we can never sufficiently extol and admire it as
we ought ; and, therefore, should be always doing it as
well as we can, by ascribing the glory of our salvation
entirely unto God, rejoicing in him, trusting on him,
and giving thanks continually unto him, and unto him
alone for it ; singing, with the blessed Virgin, " My soul
doth magnify the Lord, and my spirit hath rejoiced in
God my Saviour V And with the Psalmist, " My soul
shall be joyful in the Lord : it shall rejoice in his salva
tion V " The Lord is my light and my salvation ; whom
shall I fear ? The Lord is the strength of my life ; of
whom shall I be afraid 6 ?" " O come, let us sing unto
the Lord : let us make a joyful noise to the rock of

10 Luke ii. 30. ' Isa. Ixii. 11. 2 Ib. xii. 2.

3 Exod. xv. 2. Ps. cxviii. 14. 4 Luke i. 46, 47.

5 Ps. xxxv. 9. c Ib. xxvii. 1.

IX.] CHRIST THE ONLY SAVIOUR. 21 1

our salvation 7." " Sing unto the Lord ; bless his name ;
shew forth his salvation from clay to day s."

Thus we find David and the prophets all along
acknowledging that " salvation is of the Lord 9."
"That he is the God of our salvation \" &c. "That
we are saved only by the Lord our God V And,
therefore, unto him only they always prayed for salva
tion, saying, Ijy^in, " Save us, O God of our salva
tion 3," and tf3 ny'LPin, " Save us now, we beseech
thee, O Lord4." Hence it was, that when the Jews
would give the greatest glory they could to God, as they
sometimes sung Hallelujah, at other times they cried
out, " Hosannah, save us, we beseech thee ;" as reckon
ing that when they attributed their salvation wholly
unto God, and prayed to him only for it, they praised
him as effectually as when they did it in express
terms : especially in the Feast of Tabernacles this was
done so often, that the Feast itself was from hence called
tflTl tfjyfcnn, " The Great Hosannah." And it is very
observable that, when our blessed Saviour was coming
to Jerusalem, a little before the passover, the people
cut down branches from the trees, as they did at the
Feast of Tabernacles, and used the same acclamations
also unto him, saying, " Hosannah to the Son of David :
Blessed is he that cometh in the name of the Lord;
Hosannah in the highest5." As if they had said, "Say
ye, Hosannah, Save us now, to the Son of David ;"
which I cannot but look upon as by the special pro
vidence of God. For though but few, if any of them
designed it, yet they hereby applied their Hosannahs
to their proper object, to God our Saviour, who was
then in the midst of them, crying, Hosannah, " Save
us now," unto him who alone could do it; and so
ascribing unto him all the praise and glory of that
salvation which they so earnestly expect and desire
from God.

7 Ps. xcv. 1. 8 Ib. xcvi. 2.

9 Jonah ii. 9. Ps. iii. 8. l Ps. xxiv. 5. 2 Hos. i. 7.

3 1 Chron. xvi. 35. Ps. cvi. 47. 4 Ps. cxviii. 25.

5 Matt. xxi. 9.

P 2

212 CHRIST THE ONLY SAVIOUR.

But we certainly have as much reason as they had
to sing Hosannah to the Son of David, to laud and
magnify the eternal God our Saviour, by ascribing our
salvation wholly unto him. For this is the way, as we
find in the Revelation, which the Church triumphant
in heaven also useth in praising of him ; and therefore
we of the Church militant here on earth may well join
with them in singing " Hallelujah ; Salvation, and
glory, and honour, and power, unto the Lord our
God 6." And again, " Salvation to our God which
sitteth upon the throne, and unto the Lamb7," for ever
and ever.

6 Rev. xix. 1. 7 Ib. vii. 10.

SERMON X.

CHRIST THE SOLE AUTHOR OF GRACE AND TRUTH.

JOHN i. 17.

" For the law was given by Moses, but grace and truth came by
Jesus Christ."

THERE is a great dispute among expositors, whether
these words were first written by St. John the Evan
gelist, or spoken first by St. John the Baptist, as they
a little before were. But this is, like most other dis
putes, frivolous and unnecessary: for it is no matter
who spoke or wrote them, so long as we are sure they
are the words of the Holy Ghost, who was pleased not
only to dictate, but to cause them also to be recorded,
that mankind might always know by whom grace and
truth came into the world ; a thing so necessary to be
known, that our eternal salvation depends upon it: for
it is only by grace and truth that we can be saved ; but
unless we know how, and by whom, it came, we can
never know how to come at it, so as to be saved by it.
And, therefore, the Holy Spirit of God, of his infinite
mercy, hath been pleased to acquaint us with it, saying,
" For the law was given by Moses, but grace and truth
came by Jesus Christ."

For the understanding of which divine sentence, we
must first observe, in general, that what we here
translate " grace and truth," is the same that so often

214 CHRIST THE SOLE AUTHOR [SERM.

occurs in the Old Testament under the names of
r"l£Nl "lDn, the latter of which is always translated
" truth," or " faithfulness ;" the other, "TDH, we com
monly, following the LXX, translate " mercy," some
times "goodness," sometimes " lovingkindness," or the
like ; but it most properly signifies that which we call
" grace," " favour," or " kindness," especially to one
that doth not deserve it, and can no way requite it.
In this sense these two words are frequently put toge
ther, none more in all the Old Testament. The first
time we meet with them together, is where Abraham's
servant being sent to fetch a wife for his master's son,
and finding his journey prosperous, he said, " Blessed
be the Lord God of my master Abraham, who hath not
left destitute my master of his mercy and his truth '."
Afterwards he said to Laban and Bethuel, " If ye will
deal kindly and truly with my master V In the origi
nal it is, " If ye will deal kindness," or " mercy and
truth ;" the same words that were used before. The
same phrase is used also by Jacob to Joseph 3 ; and by
the two spies to Rahab 4 ; and David said to Ittai,
" Mercy and truth be with thee5:" which is the same,
in effect, as if he had said, The Lord be with thee ; or,
as he himself had before said to the men of Jabesh-
Gilead, "The Lord shew mercy and truth to you6;"
that is, the Lord preserve you and save you ; for it is
to these two things that our preservation and salvation
are ascribed. " Let thy lovingkindness," saith he, or,
" thy mercy and thy truth continually preserve me 7."
" O prepare mercy and truth, which may preserve
him 8." " Mercy and truth preserve the king," saith
Solomon 9. And David again, " He hath remembered
his mercy and his truth toward the house of Israel : all
the ends of the earth have seen the salvation of our
God 1()." " For by mercy and truth iniquity is purged u."

I Gen. xxiv. 27. 2 Ver. 49. 3 Gen. xlvii. 29.
4 Josh. ii. 14. 5 2 Sam. xv. 20. 6 Ib. ii. 6.

7 Ps. xl. 11. 8 Ib. Ixi. 7. ' Prov. xx. 28.

10 Ps. xcviii. 3.

II Prov. xvi. 6. Ps. Ixxxv. 9, 10 ; xl. 10. Prov. iii. 3 ; xiv. 22.

X.] OF GRACE AND TRUTH. 215

Hence it is that David so often praiseth God particu
larly for these two divine properties together; " I will
praise thy name for thy lovingkindness, and for thy
truth '." " Not unto us, O Lord, not unto us, but
unto thy name give glory, for thy mercy, and for thy
truth's sake 2." " For thy mercy is great unto the
heavens, and thy truth unto the clouds3." Thus he
praiseth God also 4 ; and, to sum up all in few words,
he saith, " All the paths of the Lord," that is, all his
dealings with them, " are mercy and truth unto such
as keep his covenant and his testimonies5."

From all which it appears, that the Church hath all
along, from Abraham's time, been used to speak of
these two properties together ; neither can it be ima
gined that Abraham's servant first began it, but that he
learnt it of his master, and he from his ancestors, as
they had received it from Adam, when God first pro
mised mercy to mankind : for the promise being made
by God himself, his faithful people could not but be
lieve in the truth of it, and, therefore, constantly used
this form of speech, " Mercy and truth," to testify their
faith in, and their thankfulness for, the said promise,
notwithstanding their unworthiness of it ; which they
could not but acknowledge, as Jacob did, saying to
God, " I am not worthy of the least of all the mercies,
and of all the truth ;" or, as it is in the original, " I am
less than all the mercies, and all the truth, which
thou hast shewed unto thy servant 6."

But that which is chiefly to be observed in our pre
sent case, is, that when Moses desired to see the glory
of God, saying to him, " I beseech thee, shew me thy
glory ;" God said, " I will make all my goodness pass
before thee, and I will proclaim the name of the Lord
before thee 7." And soon after, " the Lord passed by
before him, and proclaimed, The Lord, The Lord God,
merciful and gracious, longsuffering, and abundant in

1 Ps. cxxxviii. 2. 2 Ib. cxv. 1.

3 Ib. Ivii. 10 ; xxxvi. 5 ; cviii. 4.

4 Ib. Ivii. 3 ; Ixxxix. 1, 2. 14 ; e. 5 ; cxvii. 2.

4 Ib. xxv. 10. 6 Gen. xxxii. 10. 7 Exod. xxxiii. 18, 19.

216 CHRIST THE SOLE AUTHOR [SERM.

goodness and truth 8 ;" or, as we elsewhere translate
the same words, " Plenteous in," or, " full of, mercy
and truth 9," which will give great light to the words
a little before my text, and they to my text itself;
" And the Word was made flesh, and dwelt among us,
(and we beheld his glory, the glory as of the only-
begotten of the Father,) full of grace and truth1."
The evangelist is here speaking of the Word, by
which all things were made 2. And he here saith, the
same " Word was made flesh," or, as we say, incarnate,
Kul EffKijvwcTEv £v rjjutv, " and dwelt among us," in our
nature, and so among us : " And we," saith St. John,
" beheld his glory, the glory as of the only-begotten
of," or " from, the Father ;" such glory as became the
only-begotten Son of God. This glory St. John, with
two other disciples, saw at our Lord's transfiguration
upon the mount, when " his face did shine as the sun,
and his raiment was white as the light ;" and there
came a voice that said, " This is my beloved Son, in
whom I am well pleased 3." Then, as another of them
saith, they " were eyewitnesses of his majesty. For
he received from God the Father honour and glory4,"
&c. So that what Moses desired to see upon one
mount, these three disciples saw upon another, even
" the glory of God :" and what God there proclaimed
of himself, is here proclaimed by his Spirit, of him
whose glory the disciples saw, which is itself also his
greatest glory, even, that he is " full of grace and
truth ;" or, which is the same, of goodness, or of mercy
and truth : which great glory is here asserted of him,
as he is the " Word made flesh," God and man in one
person ; as such, he is full of grace and truth. And
then it follows in the next verse but one, " And of his
fulness have all we received °," not only we \vho saw his
glory upon the mount, but all of us receive of his
fulness : " For it pleased the Father that in him should
all fulness dwell 6." And how much soever W7e receive

8 Exod. xxxiv. 6. 9 Ps. Ixxxvi. 15. 1 John i. 14.

2 Ver. 1, 2. 3 Matt. xvii. 2. 5. 4 2 Pet. i. 16, 17.

s John i. 16. 6 Col. i. 19.

X.] OF GRACE AND TRUTH. 217

of his fulness, his fulness is still the same ; as the sun
loseth nothing by our receiving light and heat from it.
But that which is here more particularly spoken of, is
his fulness of grace and truth ; and, therefore, when
the evangelist had said, of this " fulness have we all
received," he adds, " and grace for grace ;" that is,
grace in us for that which is in him, or, which he is full
of: and, by consequence, all manner of grace, or favour,
or mercy, that w7e can possibly stand in need of; for it
is all fully in him, and it is of his fulness that we
receive it. He doth not add, " and truth for truth ;"
for though Christ be as full of truth as he is of grace,
yet that is only in him, and is not communicated, but
only manifested to us ; and we cannot properly be said
to receive, but to believe it : and it is by our believing
his truth, that we receive of the fulness of his grace.
And we cannot receive the one, without believing the
other : for which reason they are so frequently put
together not only here, but, as I have shewn, all along
in the Old Testament.

Now my text is brought in as a proof of what thus
went before. It was before said, that the " Word
made flesh," was " full of grace and truth," and that
" of his fulness wre have all received." Now to prove
this, it is here added, " For the law was given by
Moses, but grace and truth came by Jesus Christ."
For if grace and truth came by him, it is of him only
that we can receive it.

But here we may observe, first, That this is the first
place wherein Jesus Christ is expressly named by this
evangelist ; before this, he had all along called him
" The Word ;" but that we may know whom he
means by the Word, he here plainly calls him Jesus
Christ. Again, we may here observe how much he
prefers Jesus before Moses. Moses was hitherto ac
counted by the Jews the greatest person that ever
lived upon earth ; none being, in their esteem, com
parable to him. But here we see one preferred far
before him : for only the law was given by Moses, the
law of commandments and ordinances ; no grace to

218 CHRIST THE SOLE AUTHOR [SERM.

enable us to obey that law, nor mercy to any that
transgressed it : nor so much as any promise of such
grace of mercy, upon the truth of which we could
depend for it. But both " grace and truth came by
Jesus Christ," as certainly as the law was given by
Moses.

And it is very observable, also, that the law is here
said to be given by Moses; but it is not said that
grace and truth was given, but that it came by Jesus
Christ, iytvtro, it "was made" by him: the same word
that is used a little before, where it is said, -rravra &'
avrou eytvtro, "All things were made by him7." As all
things else, so grace and truth was made, had its very
being and existence by him ; so that without him there
would have been no such thing as either "grace" or
" truth" ever heard of in the world. Which is far
more than what is said of Moses in respect of the
law : for the law was only given by him as a servant, or
minister, sent from God to deliver his will to mankind;
"but grace and truth came by Jesus Christ," as the
author and founder of it. And, therefore, as the apostle
argues, "This man was counted worthy of more glory
than Moses, inasmuch as he who hath builded the
house hath more honour than the house. And Moses
verily was faithful in all his house, as a servant;
But Christ as a son over his own house8." Though
the law wras given by Moses, it was not his own, but
the law of God ; whereas both grace and truth is
Christ's own; he himself is full of it in himself; and it
is from him that it flows to us, as from its spring or
fountain : for, as it is here expressly said, " Grace and
truth came by Jesus Christ."

It came by Jesus Christ at its first coming into
the world, and in all ages since ; whatsoever grace and
truth ever came into the world, it came by him : but
there hath been grace and truth in the world, from the
beginning of it ; and therefore Jesus Christ, by whom
it came, must needs have been from the beginning too.

7 John i. 3. " Heb. iii. 3. 5, G.

X.] OF GRACE AND TRUTH. 219

Which I note, by the way, against the Socinians;
against whom the whole stream of Holy Scriptures
runs so full, that I cannot but wonder what their
heads, or rather what their hearts, are made of, that
they can or dare stand against it.

These things being premised concerning the words
in general, we shall now consider them more parti
cularly, and shew how both "grace and truth came
by Jesus Christ;" which is one of the most noble and
divine, as well as the most comfortable subjects that we
can ever exercise our thoughts upon : for it contains
the sum and substance of the whole gospel, as it is
distinguished from the law; the gospel being nothing
else but the glad tidings of grace and truth to man
kind. And, therefore, when the evangelist would shew
us how both the law and the gospel came into the
world, he expresseth it in these terms, " The law was
given by Moses, but grace and truth came by Jesus
Christ."

But first grace, and then truth : grace is first, not in
respect of time, but in order and the nature of the
thing; for they both came together into the world at
first, and they always go together still : but grace made
way, as it were, for the truth here spoken of to come ;
and truth therefore came, because grace did so : which,
therefore, is placed first, and must accordingly be first
considered.

What we are to understand by " grace" in this
place, may be gathered from what we have already
discoursed concerning the word so often joined to
gether with "truth" in the Old Testament; even " the
free, undeserved favour, kindness, or mercy, of God,
howsoever shewed, or expressed, to mankind." And
so the \vord yams, "grace," is generally used in the
New Testament ; and opposed to any thing that we
can deserve by the works which we ourselves do.
" For to him that worketh," saith the apostle, " is
the reward not reckoned of grace, but of debt V And,

9 Rom. iv. 4.

220 CHRIST THE SOLE AUTHOR [SERM.

speaking of the election of grace, he saith, "If by
grace, then is it no more of works : otherwise grace is
no more grace. But if it be of works, then is it no
more grace : otherwise work is no more work '." And
in my text "grace," as well as "truth," is opposed to
the whole law, and so to all the works of it: and,
therefore, it must needs here signify " whatsoever
favour God is pleased to shew us, or to do for us ;
which we, by our own works, do no way deserve or
merit at his hands." And seeing we cannot possibly
of ourselves deserve any at all, therefore, whatsoever
we have must come from his free grace and good-will
to us. This is that grace which is here said to come
by Jesus Christ ; even all the favour that God is
pleased to have, or do, for any man in the world,
of what sort or kind soever it is, — it all comes by
Jesus Christ.

That it doth so we cannot doubt, having God's own
word for it : and how it comes by him, we may easily
understand, if we do but consider that all mankind,
from the first to the last man, having sinned, and
so offended the Almighty Creator and Governor of the
world, they are all, and every one in themselves,
equally under his displeasure, and obnoxious to the
dismal effects of it, as much as the apostate angels are,
to whom he never did, nor will, shew any favour or
mercy at all. But the Word being made flesh, and
having in that flesh or nature of man suffered death,
even the death of the cross, he, the said Word made
flesh, or Jesus Christ the righteous, became thereby
a propitiation for the sins of the world, or for all
mankind 2. So that God in him is become propitious
or gracious to men, and is reconciled again to them, as
much as if they had never offended him. This is that
great evangelical doctrine which the apostle teacheth,
saying, "All things are of God, who hath reconciled us
to himself by Jesus Christ, and hath given to us the
ministry of reconciliation; to wit, that God was in

1 Rom. xi. 6. 2 1 John ii. 2.

X.] OF GRACE AND TRUTH. 221

Christ, reconciling the world unto himself, not im
puting their trespasses unto them3;" Christ having in
our nature, and so in our stead, suffered the punish
ments which were due to us for our trespasses, there
fore God doth not impute them to us; and not im
puting to us the trespasses for which he was before
displeased with us, he is therefore now reconciled or
pleased again with us : but all this, as we are here
taught, is only in and by Jesus Christ. " For," as the
same apostle saith in another place, "it pleased the
Father that in him should all fulness dwell ; and,
having made peace through the blood of his cross, by
him to reconcile all things unto himself; by him, I say,
whether they be things in earth, or things in heaven.
And you, that were sometime alienated and enemies in
your mind by wicked works, yet now hath he recon
ciled in the body of his flesh through death, to present
you holy and unblameable and unreproveable in his
sight V Where we see that our peace with God is
made through the blood of the cross ; that it is by
him, whose blood was there shed, that we are recon
ciled to God ; and that we are so far reconciled
through his death, that, notwithstanding we were be
fore alienated and enemies to God, yet he presents us
holy, unblameable, unreproveable in his sight: which
is the same in effect with that before mentioned, that
he doth not impute unto us our trespasses, but accepts
of us as holy and righteous ; and deals with us accord
ingly, not for any thing in ourselves, but only in him,
and for his sake, in whom all fulness dwells, that
especially whereby he is said to be " full of grace
and truth." And, therefore, all the grace and favour
that we, or any man, receive from God, we receive
it only by Jesus Christ, out of that fulness of it that is
in him. It all flows to us only through his blood ;
insomuch that, if he had never died for us, we had
all been in the same state with the fallen angels ; not
only without having, but without hoping for, any grace

3 2 Cor. v. 18, 19. ' Col. i. 19—22.

222 CHRIST THE SOLE AUTHOR [SERM.

or mercy from God ; yea, there would have been no
such thing as grace and mercy in the world : for the
only creatures that we know of, capable of it, are
angels and men : the angels that keep their first estate
have no occasion for it, having never offended God :
and as he never shewed any to the angels that fell, so
he never would have shewed any to fallen men, if
Jesus Christ had not died for them. And, therefore,
it is by him that grace came into the world at first;
and it is by him only that it comes to any one now.
Hence it is, that it is so often called the " grace of
Christ," and sometimes "the grace that is in Christ
Jesus 5;" and that St. Paul, as he begins all his epistles
with saying, " Grace and peace," or " grace, and mercy,
and peace, from God the Father, and the Lord Jesus
Christ;" so he concludes most of them, as St. John
doth the Revelation, with, "The grace of our Lord
Jesus Christ be with you all6;" the rest he concludes
with saying only, " Grace be with you 7," which is the
same in effect ; all grace being the grace of our Lord
Jesus Christ : there is none but what is in him ; and
we can have none but what comes from him, and
by him.

But, blessed be his great name, there is no grace, no
favour, no mercy whatsoever that we are capable of,
but we may have it by him : and \vhatsoever we have,
we must acknowledge ourselves indebted to him for it:
which that we may be the more sensible of, I shall
instance in some of those many and great favours
which are particularly mentioned in God's holy word
as coming by Jesus Christ. As, for example :

Are our sins pardoned, and our obligations to
punishment for them cancelled and made void ; so
that God doth not execute the judgments upon us

5 2 Tim. ii. 1.

6 Rom. xvi. 20. 24. 1 Cor. xvi. 23. 2 Cor. xiii. 14. Gal. vi. 18.
Phil. iv. 23. 1 Thess. v. 28. 2 Thess. iii. 18. Philem. 25. Rev.
xxii. 21 .

7 Col. iv. 18. 1 Tim. vi. 21. 2 Tim. iv. 22. Tit. iii. 15. Eph.
vi. 24.

X.] OF GRACE AND TRUTH. 223

which he hath threatened? This is an unspeakable
mercy indeed; but we are wholly beholden to Jesus
Christ for it, for he is that " Lamb of God, which
taketh away the sin of the world 8," and it is " in him
we have redemption through his blood, the forgiveness
of sins, according to the riches of his grace 9."

Are we justified before God? are we accepted of,
and accounted as righteous in his sight, notwith
standing that we are not really so in ourselves? This
must be ascribed wholly to the grace of God in Jesus
Christ our Lord ; for we are "justified freely by his
grace through the redemption that is in Christ Jesus 10;"
" who was delivered for our offences, and was raised
again for our justification ' ;" " who was made sin for us,
that we might be made the righteousness of God in
him 2." Do we sincerely repent of all our sins ? " Are
we turned from darkness to light, and from the power
of Satan unto God, that we may receive forgiveness of
sins, and inheritance among them which are sanctified
by faith that is in Jesus Christ3?" We must thank the
said Lord Jesus Christ for it ; for it is his gift, " whom
God hath exalted with his right hand to be a Prince
and a Saviour, for to give repentance to Israel, as well
as forgiveness of sins4;" and "who of God is made
unto us wisdom, as well as righteousness, and sanctifi-
cation, as well as redemption 5."

Have we power to overcome the world, and to live
above it ? to despise all things here below, and to have
our conversation always in heaven ? " Who is he that
overcometh the world, but he that believeth that Jesus
is the Son of God6?" Hath sin no dominion over us?
It is "because we are not under the law, but under
grace 7," the grace of Jesus Christ. Are we delivered
from this body of death and sin within us? We must
thank God for that, through Jesus Christ our Lord,

8 John i. 29. <J Eph. i. 7. Col. i. 14.

10 Rom. iii. 24. ' Ib. iv. 25.

2 2 Cor. v. 21. 3 Acts xxvi. 18.

4 Ib. v. 31. 5 1 Cor. i. 30.

6 1 John v. 5. 7 Rom. vi. 14.

224 CHRIST THE SOLE AUTHOR [SEEM.

as his apostle doth 8. Can we resist the devil, so as
to make him fly from us? Who gives us that power,
but he that was manifested for that very purpose,
"that he might destroy the works of the devil9?"
Have we access to the Almighty Creator and Governor
of the world ? can we approach to draw nigh to him,
\vho is infinitely above us, and so highly provoked by
us? There is no way certainly of doing that but by
Jesus Christ: "I," saith he, "am the way, and the
truth, and the life : no man cometh to the Father but
by me 10."

Are our prayers ever heard, and our petitions
granted? is any thing we ask ever done for us? It is
so, if we ask in the name of Jesus Christ; not other
wise : " Whatsoever ye shall ask the Father," saith he,
"in my name, he will give it you"." And, "If ye
shall ask any thing in my name, I will do it 'V

Do we ever receive any benefit by the means of
grace which God is pleased to vouchsafe unto us ? are
our understandings thereby enlightened, our hearts
opened, our consciences touched, our passions subdued,
our souls renewed and sanctified? All this is done by
Jesus Christ. It was he that opened his apostles' un
derstanding, " that they might understand the Scrip
tures '." It M-as he that opened Lydia's heart, " that
she attended unto the things which were spoken of
Paul 2." And wheresoever two or three are gathered
together in his name, there is he in the midst of
them 3, on purpose to make his word and ordinance
effectual to the purposes aforesaid.

Have we the honour and the favour to be called, and
really to become, the sons of God ? This grace also
comes by Jesus Christ ; for " as many as received him,
to them gave he power to become the sons of God,
even to them that believe on his name 4." Is the Holy

8 Rom. vii. 24, 25. 9 1 John iii. 8.

10 John xiv. 6. " Ib. xvi. 23.

12 Ib. xiv. 14. ' Luke xxiv. 45.

2 Acts xvi. 14. r' Matt, xviii. 20.
1 John i. 12.

X.] OF GRACE AND TRUTH. 225

Spirit of God infused into us, to renew and sanctify us,
to illuminate, direct, and assist us in what we do ? For
this we are beholden to Christ, whose Spirit it is, and
by whom alone we are made the sons and heirs of
God ; for, " because ye are sons, God hath sent forth
the Spirit of his Son into your hearts, crying, Abba,
Father. Wherefore thou art no more a servant, but
a son ; and if a son, then an heir of God through
Christ V All is through Christ ; " Not by works of
righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost ; which he shed on us
abundantly through Jesus Christ our Saviour6."

Can we do all things, or any thing, that God re
quires? Are we able to walk, as Zacharias and Elisa
beth did, in all the commandments and ordinances of
the Lord, blameless? Who puts this strength and
grace into us, but Christ Jesus ? "1 can do all things,"
saith St. Paul, " through Christ which strengthened!
me 7." And is any thing that we do acceptable to
God, notwithstanding it comes far short of what his
law requires ? It is so only by Jesus Christ, as St.
Peter teacheth us 8.

Have we any consolation, or support, under the
troubles we meet with in the world, particularly those
we suffer for Christ's sake ? It is by Christ alone we
have it, but by him we have it abundantly ; for, " as
the sufferings of Christ abound in us, so our consolation
also aboundeth by Christ 9." Have we peace with
God, or with ourselves, in our own minds? It is
Christ that gives it us ; " Peace I leave with you,"
saith he, " my peace I give unto you lo." And, " These
things have I spoken unto you, that in me ye might
have peace. In the world ye shall have tribulation ;
but be of good cheer; I have overcome the world n."

Can we look grim death in the face, defy its power,
and triumph over it? In this we must say with the

5 Gal. iv. 6, 7. 6 Tit. iii. 5, 6. 7 Phil. iv. 13.

8 1 Pet. ii. 5. 9 2 Cor. i. 5. ', 10 John xiv. 27.

11 John xvi. 33.

226 CHRIST THE SOLE AUTHOR [SERM.

apostle, " Thanks be to God, which giveth us the vic
tory through our Lord Jesus Christ '."

Do we hope to be saved? How can we be so, but
by our Saviour? No way, certainly. But we believe,
with St. Peter, " that through the grace of the Lord
Jesus Christ we shall be saved, even as they 2." It is
he that prepares us for heaven, and heaven for us too ;
" In my Father's house," saith he, " are many man
sions : if it were not so, I would have told you. I go
to prepare a place for you. And if I go and prepare a
place for you, I will come again, and receive you unto
myself; that where I am, there ye may be also3." It
is Christ, therefore, who takes in, and keeps out of
heaven, whom he pleaseth ; so that none ever did, or
ever can, come there, but by him. And, therefore,
when St. Stephen was ready to go thither, he desires
Christ to receive him, saying, " Lord Jesus, receive my
spirit4."

Thus, from first to last, all the grace and favour that
ever any man did, or ever shall, receive from God, it all
comes by Jesus Christ; not only that grace (as we
commonly use the word) whereby he is pleased to
incline our hearts unto himself, to love, and fear, and
trust on him, whereby he makes us holy, and meek,
and humble, and sober, and just, and charitable, and
enables us sincerely to endeavour to live according to
his laws ; but whatsoever grace, or kindness, or mercy,
he vouchsafeth to any of us, either in this world or the
next, as it is all the same grace, so it all comes by
Jesus Christ alike, of what kind or nature soever it is :
" For the law was given by Moses, but grace," grace
in general, and therefore all manner of grace, " came
by Jesus Christ."

And not only grace, but truth too ; and as grace, so
truth, in the fullest extent of the word, came by him :
the truth of the whole Levitical, or ceremonial law ;
for that was made up altogether of types, and shadows,
and figures of " good things to come 5." Christ was

1 1 Cor. xv. 57. 2 Acts xv. 11. 3 John xiv. 2, 3.

4 Acts vii. 59. 5 Heb. x. 1. ix. 9. 24.

X.] OF GRACE AND TRUTH. 227

the antitype, the body, and the truth of them all6,
and therefore is called a " Minister of the true taber
nacle," in contradistinction to that where Aaron and
his sons ministered ; which, together with all the ser
vice of it, was made according to the pattern that was
shewed to Moses in the mount7. And therefore that
was only a copy, Christ was the original. All the
sacrifices which were there offered had no virtue, or
efficacy, in themselves ; " For it is not possible that
the blood of bulls and of goats should take away
sins 8." No ; Christ was the only true sacrifice that was
ever offered in the world ; all other signified nothing,
but as they had respect to him. Wherefore, as the
foresaid law was given by Moses, the truth of it came
by Jesus Christ.

And if we take truth here as it is opposed to false
hood and lies, and so denotes the true objects of our
faith, — what we may and ought to believe to be truly
so, as it is represented and made known to us, espe
cially concerning God, and all things belonging to our
everlasting peace, — all such truth likewise came by
Jesus Christ ; so that no man ever had, or can have,
any true knowledge of God, or believe aright in him,
but by those divine revelations which Christ hath made
of him by his prophets in the Old Testament, and by
himself and his apostles in the New: for, as it follows
in the words after my text, " No man hath seen God at
any time ; the only-begotten Son, which is in the
bosom of the Father, he hath declared him 9. " And
no man," saith he, " knoweth the Son, but the Father ;
neither knoweth any man the Father, save the Son,
and he to whomsoever the Son will reveal him ' "
This is that Avhich he himself intimated to Pilate,
when he said, " To this end was I born, and for this
cause came I into the world, that I should bear witness
unto the truth. Every one that is of the truth heareth
my voice 2." Wherefore in this sense, also, truth came
by Jesus Christ.

6 Col. ii. 17. 7 Exod. xxv. 40. Heb.\iii. 5. 8 Heb. x. 4.
9 John i. 18. l Matt. xi. 27. 2 John xviii. 37.

Q 2

228 CHRIST THE SOLE AUTHOR [SERM.

And so did the truth of all the threatenings and
promises that God hath made to mankind ; what
soever punishment God hath threatened against the
sins of men, it was fully executed upon Christ, and
suffered by him in their nature. As when God said to
Adam, " In the day thou eatest thereof thou shalt
surely die 3," this was accomplished in Christ, the second
Adam, wrho died in effect the same day, and is there
fore said to be " slain from the foundation of the
world V And when he said, " Cursed is every one
that continueth not in all things which are written in
the book of the law to do them 5," this was exactly
fulfilled in Christ, when he was " made a curse for
us V So that notwithstanding his infinite grace and
mercy in the pardon of our sins through the blood of
Christ, yet God's word was verified in him; and so
truth, as well as grace, came by him.

But that which seems chiefly to be aimed at in this
place, is the truth of the promises which God hath
been graciously pleased to make us ; for " truth" being
here, and all along in the Old Testament, joined with
" grace," or " mercy," it hath doubtless a peculiar
respect to that, as promised to us by Almighty God.
But all such promises are made and confirmed to us
only in Jesus Christ, who is therefore said to be " a
minister of the circumcision for the truth of God, to
confirm the promises made unto the fathers V And
"all the promises of God in him are yea, and in him
Amen, unto the glory of God by us 8." That is, in him
they, are all and every one truth itself, which cannot
but be fulfilled. To the same purpose is that, where
the apostle saith, " That the covenant," wherein all the
promises are contained, " wras confirmed before of God
in Christ9." And that the truth here spoken of
hath respect to the covenant, appears in that, instead
of " truth," the covenant is sometimes joined with
" mercy ;" as, " My mercy will I keep for him for

3 Gen. ii. 17. 4 Rev. xiii. 8. 5 Gal. iii. 10.

6 Gal. iii. 13. 7 Rom. xv. 8. 8 2 Cor. i. 20.

9 Gal. iii. 17.

X.] OF GRACE AND TRUTH. 229

evermore, and my covenant shall stand fast with him 1."
And soon after, the Psalmist having said, " My mercy
will I not take from him, nor suffer my truth to fail,"
he immediately adds, " My covenant will I not break 2."
And, instead of " shewing mercy and truth," God is
often said to keep " covenant and mercy" with his
people 3 ; which shews that when " truth" is joined with
" mercy," or " grace," as in my text, it is principally
meant of the " truth" which God manifesteth, in keep
ing the " covenant" and promises which he hath made
to us ; which being made, confirmed, and fulfilled, only
in Christ, without him the truth of God could never
have appeared in the world : we could never have
known that he was true to his promise ; neither could
he have been so, unless he had first made it. Whereas,
now, through Christ, his truth shines forth in every
favour he is pleased to shew us ; and therefore, as " the
law was given by Moses, not only grace, but truth also,
came by Jesus Christ."

Now from hence we may first learn, what reason the
holy angels had to sing at the birth of Christ, " Glory
to God in the highest, on earth peace, good-will toward
men V Seeing the glory of God's grace and truth
appeared in the peace and good-will he shewed to men
by him who was then born, as his wisdom, power, and
goodness, did in the creation of the world.

But what cause have we poor mortals upon earth to
praise and magnify the eternal God, for sending his
only-begotten Son into the world, seeing he brought
both grace and truth along with him ! For otherwise,
what would have become of us ? We had all been in
the same forlorn estate with the fiends of hell ; desti
tute of all hopes of ever finding any grace or favour in
the sight of God.

But did grace come by Jesus Christ? From hence
we may, then, see where to find it. Not in Plato, or

1 Ps. Ixxxix. 21. 2 Ver. 33, 34.

3 Deut. vii. 9. 12. 1 Kings viii. 23. 2 Chron. vi. 14. Neh. i. 5.
chap. ix. 32. Dan. ix. 4.

4 Luke ii. 14.

230 CHRIST THE SOLE AUTHOR, &C.

Aristotle, nor in Moses himself. It is to be had only in
Jesus Christ : it came by him alone, and it is in him
alone that any mortal man ever did, or ever can, come
by it,

But did truth, as well as grace, come by him ? Then
we may be confident that we may have it in him : of
his fulness we may all receive, and grace for grace.
We may be confident, I say, of it, seeing that in him
the truth of God himself is engaged for it,

" Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help
in time of need V Let us, by a quick and lively faith,
apply ourselves continually, in the use of the means
which he hath ordained, to Christ our Saviour, to pro
cure us favour in the sight of God, to give us repent
ance and forgiveness of sins, to cleanse and purify our
hearts, to guide and assist us by his grace, till he hath
brought us to himself in glory. And then he will cer
tainly do it for us, as the truth is in Jesus, and as it
came by him, " who liveth and reign eth with the
Father, and the Holy Ghost, one God blessed for
ever."

5 Heb. iv. 16.

SERMON XI.

THE BLESSED ESTATE OF THOSE WHO BELIEVE IN
CHRIST.

JOHN xx. 29.

"Jesus saith unto him, Thomas, because thou hast seen me, thou
hast believed : blessed are they that have not seen, and yet have
believed."

ALL the Holy Scriptures being given by divine inspi
ration may truly, upon that account, be called the
oracles of God. But so much of them as was spoken
by Christ, when he was upon earth, hath another great
title also unto that name, in that it was not only in
spired or dictated by the Spirit, but uttered also by
the mouth of God himself; for so was every thing that
he spoke : it was spoken by God himself, with his own,
though an human mouth. And, therefore, it is no
wonder that so much wisdom and goodness, as well as
truth, appears in all his sayings, more than in any other
whatsoever; as might easily be shewn in many re
spects: I shall mention, at present, only one; which
is, that when he spoke, as he often did, only upon
some particular occasion, he ordered his words so, that
they were not only proper and pertinent to that occa
sion, but likewise of constant and general use to all man
kind, that all might be some way or other edified by
every thing he said to any. As when some told him
of the Galileans, whose blood Pilate had mingled with

232 THE BLESSED ESTATE OF THOSE [SERM.

their sacrifice, he said, " Suppose ye that these Gali
leans were sinners above all the Galileans, because
they suffered such things? I tell you, Nay:" which
was sufficient for the present purpose, to shew that
those Galileans should not be censured or judged to
be greater sinners because they suffered more than
others : and then he adds, for the perpetual instruction
of all men, " but except ye repent, ye shall all likewise
perish V When some asked him whether it was law
ful to give tribute unto Caesar? he, upon the sight of a
piece of money current among them, with a Caesar's head
upon it, gave them a general rule to be observed, not
only by them in this, but by all men in every thing relat
ing either to God or the king, saying, "Render therefore
unto Caesar the things which are Caesar's; and unto
God the things that are God's2." When he heard a
certain woman crying out, and saying to him, " Blessed
is the womb that bare thee, and the paps which thou
hast sucked ;" he told her and all others, who are rather
to be esteemed happy, how they may all become so,
saying, " Yea rather, blessed are they that hear the
word of God, and keep it 3." The same may be ob
served all along in the Gospels. Whatsoever our
Saviour said, though the occasion of his saying it was
ever so private and particular, yet he still said some
thing or other upon it that was generally necessary for
all mankind to know.

This I have observed here, because it will serve as
a key to open and explain the words of my text, spoken
by our Lord upon a particular occasion, which was this:
he, being risen from the dead upon the first day of the
week, the same day at evening appeared to all his
apostles, except St. Thomas, who happened not to be
with them. The rest, soon after meeting with him,
told him they had seen the Lord : but he was so far
from believing it, that he said, " Except I shall see in
his hands the print of the nails, and put my finger into
the print of the nails, and thrust my hand into his

1 Luke xiii. 2, 3. * Matt. xxii. 21. 3 Luke xi. 28.

XI.] WHO BELIEVE IN CHRIST. 233

side, I will not believe V The apostle little thought
that his Lord heard and knew what he said, as he
most certainly did : for eight days after, appearing
again to his apostles, St. Thomas also being with them,
he singles him out from among the rest, and bids him
try the experiment, without which he had said that he
would not believe ; saying to him, " Reach hither thy
finger, and behold my hands ; and reach hither thy
hand, and thrust it into my side : and be not faithless,
but believing5." Which St. Thomas having accord
ingly done, he presently professed his belief, by saying
to him, " My Lord and my God." Whereupon Jesus
saith unto him, " Thomas, because thou hast seen me,
thou hast believed : blessed are they that have not
seen, and yet have believed."

Where he first gives the apostle a tacit reproof for
his not believing without seeing : " Because thou hast
seen me, thou hast believed :" implying that this was
not believing him, or his other apostles, but his own
eyes. Which though it may be truly called, as it is
here, believing; yet it is such believing, as is of little
value with men, of less with God, in that it is not
grounded upon his authority, but upon a man's own
senses. But having said this to his apostle, our
Saviour, according to his usual divine manner, before
spoken of, turns his discourse from him to all mankind,
that all may know what that true faith is, which hath
blessedness entailed upon it; and how blessed a thing
it is to believe those things which we never saw, say
ing, "Blessed are they that have not seen, and yet have
believed." He speaks indefinitely, not of believing
only his resurrection, which gave him the occasion of
saying it, but of believing in general whatsoever God
hath revealed ; and we are, therefore, bound to believe,
although we never saw it, nor have any other ground
to believe it, but only his word.

This, therefore, is that which I shall now endeavour,
by his assistance, to explain ; not that the words them
selves need any explaining, for they are as plain as

4 John xx. 25. 5 Ibid. ver. 27.

234 THE BLESSED ESTATE OF THOSE [SERM.

any words can make them ; but that the truth contained
in them may be set in such a light, that we may all
see into the bottom of it, and thereby know how we
may attain to true blessedness : for which purpose we
shall, first, consider what it is to believe things which
we never saw, and what ground we have to do it ; and,
then, wherein they, who do so, are blessed. As for the
first, I need not tell you what it is to believe in gene
ral ; for you all know that we are said to believe a
thing, when we do not doubt, but are fully persuaded
of it. This is the usual signification of the word, both
in our common conversation, and likewise in the Holy
Scriptures, where faith, or believing, is commonly op
posed to doubting : as where our Saviour saith to St.
Peter, " O thou of little faith, wherefore didst thou
doubt 6 ? " and to all his disciples, " If ye have faith,
and doubt not 7." And, if he " shall not doubt in his
heart, but shall believe that those things which he
saith shall come to pass 8." " He that doubteth," saith
St. Paul, " is damned if he eat, because he eateth not
of faith 9." To the same purpose is that of St. James,
" But let him ask in faith, nothing wavering '," or
"nothing doubting," as the word StaKpivo/uevog signifies.
From all which places it appears that, according to the
Scripture, as well as common use of the word, " doubt
ing" is directly contrary to "faith," or "believing;"
and that a man can be properly said to believe a thing
only so far as he doth not doubt, but is fully persuaded
of it in his own mind.

Thus St. Paul expresseth the greatness of Abraham's
faith by his being fully persuaded " that what God
had promised, he was able also to perform 2 :" and
his own, by saying, " I am persuaded 3." The word in
the original is 7T£7ra<T|«ai, from whence comes the Greek
word TTICTTIC, which we all along translate "faith," and
from thence TTKITEUW, " to believe ;" which words, there
fore, according to their etymology, as well as common

c Matt. xiv. 31. 7 Ibid. xxi. 21. 8 Mark xi. 23.

9 Rom. xiv. 23. ' James i. 6. 2 Rom. iv. 21.

3 Rom. viii. 38.

XI.] WHO BELIEVE IN CHRIST. 235

use, must needs signify such a faith, or such believing
a thing, whereby we are fully persuaded of the truth
and certainty of it.

Now there are several ways whereby we come to be
thus persuaded of a thing, or to believe it: some
things we are persuaded of from the testimony of our
senses ; as we see a thing to be white, or black, we
taste it to be sweet or bitter, and therefore do not
doubt, but are persuaded it is so ; and so may be truly
said to believe it: as it is said of St. Peter in this
chapter, that " he saw and believed 4," and of St. Tho
mas in my text, " Because thou hast seen me, thou hast
believed." For in such cases, although our senses move,
or induce us to think, or be persuaded, a thing is so as
they represent it, yet the thought or persuasion itself
is an act, not of the senses, but of the soul, and, as
such, may properly be called faith, or believing; as it
is here.

Other things we are persuaded of by our reason,
either immediately upon the first proposal of them to
our consideration, or else by necessary consequences of
one thing upon another, till we come at last to that
which fixed our thoughts, so that our minds rest satis
fied in it, as a necessary result from such premisses ;
and therefore we are said to be persuaded of it. But
such kind of rational persuasions also take their first rise
very often from our senses : as in the case before us,
St. Thomas saw Christ, after he had been dead, of the
same visage and stature, and in all respects just so as
he used to see him before ; and he put his finger into
the holes which the nails had made in his hands, and
the spear in his side, and so felt them to be really
such as the nails and spear had made ; and from thence
concluded that this must be the same person that he
knew before, and saw thus pierced upon the cross, and
dead ; and, by consequence, was persuaded, or believed,
that he was indeed risen from the dead. But this he
could not but now believe in a manner whether he
would or no, having so plain and sensible a demonstra-

1 John xx. 8.

236 THE BLESSED ESTATE OF THOSE [SERM.

tion of it. And that is the reason that his faith is
here reproved, as not comparable to that whereby a
man believes what he never saw.

But there are other things which we are persuaded
of, or believe, upon the testimony, not of our own
senses or reason, but that of other men's ; who telling
us of any thing which they have seen, or heard, or
know, we, without consulting our own senses or reason,
usually take their word for it, and believe it to be so
as they say, only because they say it ; which kind of
belief, or persuasion, is as common among mankind as
any of the other before-mentioned : and it is that,
indeed, without which we could have no satisfaction in
conversing with one another.

These are the several ways whereby we usually come
to believe, or be persuaded of, one thing rather than
another: but they are all liable to very great mistakes,
so that we cannot certainly depend upon any of them
singly, nor upon all together. But whatsoever we are
thus persuaded of, we have still cause to doubt whether
it be so or no, and therefore cannot in reason be fully
and certainly persuaded of it: for we find by expe
rience, that our senses often deceive us ; that our
reason frequently fails in its deductions of one thing
from another; and that all the rest of mankind are
apt to be mistaken as well as we ; or, if they be not
mistaken themselves, we, not knowing their thoughts,
can never be sure but that they may have a mind to
impose upon us, by telling us that for true, which they
themselves know to be false : and, by consequence,
whatsoever thoughts come into our heads any of these
ways, we can never form them into a firm belief, or
full persuasion, that what we think is really true, and
such as we think it to be. So that if we had no other
grounds but such as these are, whereupon to build our
faith, we should be always wavering and doubtful, and
never fix upon any thing as a sure and certain truth,
how much soever we are concerned to believe it to be
so ; and all by reason of our fall in Adam, whereby our
senses and reason, and all mankind, are so corrupted,

XI.] WHO BELIEVE IN CHRIST. 237

that whatsoever knowledge we have by their means is,
at the best, no more than mere guess and conjecture.

But behold, now, and admire, the infinite goodness
and mercy of God to fallen man, who, knowing what
uncertainties we are put to, even in things of the
greatest moment, and such as belong to our everlast
ing peace, hath found out another way whereby we
may come to know them, and such a \vay as can never
fail ! For he being willing that all men should be
saved, and come to the knowledge of the truth, he
himself hath revealed and declared all such truths as
are necessary to our salvation : so that we have his
word for them ; which is more, infinitely more, than
the concurrent testimony of our senses, our reason, and
all mankind, would have been, if they had all continued
in their best and first estate ; yea, so much, that it is
impossible that any thing more could be ever done,
whereby to assure and certify us of them : For God
being truth itself, as the apostle saith, "he cannot
lie 5." Yea, " it is impossible for God to lie 6," every
lie, or falsehood, being a contradiction to his very
nature. And, therefore, what God saith must needs
be true, and therefore to be believed, because he saith
it : for when he hath once said it, there is no room left
for hesitancy or doubting, whether it be so or no ; for
it cannot but be just so as he saith it is, or shall be.
And how much soever any truths may seem above our
understanding and comprehension, yet, if they come
attested by his divine infallible authority, we have infi
nitely more ground to be persuaded of them than we
are of any thing that we ourselves may seem to com
prehend or understand. And if our minds be right
set to receive any truth at all, they must needs receive
such in the highest manner, and with the strongest
faith that they are capable of.

And yet this is the course which Almighty God
hath taken, whereby to inform and persuade mankind
of all necessary truths, all along from the beginning of
the world. Adam was no sooner fallen by the insti-

5 Tit. i. 2. (i Heb. vi. 18.

238 THE BLESSED ESTATE OF THOSE [SERM.

gation of the old serpent, but God himself said, " The
seed of the woman shall bruise the serpent's head V'
and so passed his own word for it, that Adam himself
and his posterity might have the firmest ground that
could be to believe that one should be born of a
woman, which should destroy the works of the devil,
and so restore mankind to their first estate. But
seeing this word was not to be actually fulfilled till
about four thousand years after, therefore called, " the
fulness of the time 8," when about half that time was
passed God was pleased to renew and repeat it again
to Abraham, who, living two thousand years after
Adam, was just the middle person between him and
Christ : for it was God himself also that said to Abra
ham, " In thee, and in thy seed, shall all the nations of
the earth be blessed 9." Whereby he plainly signified,
that what he had before said concerning the seed of
the woman in general, should be fulfilled in the seed
of Abraham ; but that all nations and families upon
earth, as well as his, should be blessed by it, and,
therefore, ought to believe so.

After this God in all ages raised up prophets, by
whom he spake his mind, and revealed his will, all
along, till at length he did it by his only-begotten Son
too ; as the apostle observes, saying, " God, who at
sundry times and in divers manners spake in time past
unto the fathers by the prophets, hath in these last
days spoken unto us by his Son 10." It was God, there
fore, who spoke by the prophets as well as by his Son,
the prophets being no more concerned, but only as his
heralds to proclaim his divine will and pleasure : they
uttered the words ; but the words they uttered were
put into their mouths by God himself; as our Saviour
said to his apostles, " It is not ye that speak, but the
Spirit of your Father which speaketh in you1." So it
was with the prophets ; " For the prophecy came not
in old time by the will of man : but holy men of God

7 Gen. iii. 15. 8 Gal. iv. 4.

a Gen. xxii. 18; xii. 3; xviii. 18. 10 Heb. i. 1, 2.

1 Matt. x. 20.

XI.] WHO BELIEVE IN CHRIST. 239

spake as they were moved by the Holy Ghost2." They
spake not of their own heads, nor what they them
selves would, but what God would have them say; so
that it was his word they spake, his will they declared :
and therefore cried out, "Thus saith the Lord," that
people might take notice, that what they were now to
say was not their own words, but God's; and, there
fore, should accordingly hearken to it, and receive it as
such ; as we find the Thessalonians did : for St. Paul,
writing to them, saith, " For this cause also thank we
God without ceasing, because, when ye received the
word of God which ye heard of us, ye received it not
as the word of men, but as it is in truth, the word of
God3." The word which St. Paul preached, though
they heard it of him, yet it was not his word, nor the
word of any man, but it was in deed and in truth the
word of God himself; and they received it as spoken
to them from God : and so all ought to receive what
soever was spoken by Moses and the prophets, or by
Christ and his apostles, and is now written in the
books of the Old and New Testament ; for it is all
equally the word of God : " all Scripture," as the
apostle saith, "being given by inspiration of God1."
And, therefore, whosoever spoke or wrote it, it was
still God's word they spoke or wrote; and all men are
bound to look upon it, and receive it, with the same
respect and reverence as if God had spoken it to them
with his own mouth ; or had written it with his own
finger, as he did the ten commandments.

Now in this his most holy word, as it hath pleased
Almighty God to command many things, all which we
are bound to do therefore because he commands them ;
and to forbid many things, all which we are therefore
bound to avoid because he forbids them ; so there are
many other things which he is pleased to say, all which
we are bound to believe therefore because he saith
them. As, for example, some things he affirms con
cerning himself, his wisdom, his power, his omni-

2 2 Pet. i. 21. 3 1 Thess. ii. 13. * 2 Tim. iii. 16.

240 THE BLESSED ESTATE OF THOSE [SERM.

presence, his goodness, his justice, his mercy, and all
his other perfections and works that he hath done
concerning his Son, his divinity, his incarnation, his
life, his passion, his resurrection, his ascension, and
session at the right hand of the Father; concerning his
Holy Spirit, his divine power, his procession, his gifts,
and wonderful operations in the world ; concerning the
patriarchs, prophets, apostles, and many other remark
able persons, and what they did in their several gene
rations. Some things he hath been pleased to pro
mise to those who believe and obey him ; as that he
will be merciful unto them, and bless them, and keep
them from all evil, and give them all the good things
they can desire, both in this world and the next.
Some things he hath said, by way of threatening, to
those who refuse to believe and serve him, as that
he will punish and afflict them, in their souls, bodies,
estates, relations, or the like; and at last give them
their portion with the devil and his angels. Some
things also he hath been pleased to foretel concerning
particular persons or nations, or else concerning all
mankind in general ; as that they all shall rise again at
the last day, and stand before Christ's tribunal, and
there receive according to what they have done,
whether it be good or evil ; and, accordingly, the
wicked shall go into everlasting punishment, and the
righteous into life eternal.

These and such like things which God hath said in
his holy word, although we never saw them, nor,
perhaps, can understand how they should be so, as
he saith they are, or shall be ; yet we have the greatest
reason that can be to be fully persuaded of the truth
and certainty of them, in that we have the word
of God himself, his infallible testimony, his divine
authority for it. And they who are thus accordingly
persuaded in their hearts of the truth of such things
which they never saw, merely upon God's word, they
may be truly said to believe, in a gospel sense, as
having and exercising that faith, which, the apostle
saith, "is the substance of things hoped for, the evi-

XI.] WHO BELIEVE IN CHRIST. 241

dence of tilings not seen 5." As they hope for the good
things which are promised in the Holy Scriptures, so
believing that God himself hath promised them, they
are as fully persuaded, as confident, that they shall
have them, as if they had them already ; and so have
them in effect already subsisting in them : and they are
as sure and certain of those things which he hath there
said, although they have never seen them, as if they
had seen them, or rather much more, as knowing that
their senses may deceive them, but God cannot. And
these are they which our Saviour here pronounceth
blessed, saying, " Blessed are they that have not seen,
and yet have believed."

That they are blessed we cannot doubt, having I
Christ's own word for it ; but wherein their blessed
ness consisteth, and how great it is, is a matter that
deserves our consideration and inquiry : for which
purpose we may observe, that, as God made the world
by his Word, so it is by his Word also that he up
holds and governs the world in general, and mankind
in a particular manner, ordering and disposing of them
according as they do, or do not, believe it. He had no
sooner formed man, and put him into the garden that
he had planted for him, but he presently said to him,
" Of every tree of the garden thou inayest freely eat :
But of the tree of the knowledge of good and evil,
thou shalt not eat of it : for in the day that thou
eatest thereof thou shalt surely die 6." If Adam had
believed what God then said, he would never have
ventured to eat of that forbidden fruit: but believing
what the serpent said to the woman, rather than what
God said to him, he eat of it, and so poisoned and
destroyed himself, and his whole posterity then con
tained in him. But so great is the love of God to
mankind, that, notwithstanding their fall through un
belief in their first parents, yet he was pleased so to
order it, that none of them but might rise again and
be restored to their first estate, unless they themselves,

5 Heb. xi. 1. 6 Gen. ii. 16, 17.

R

242 THE BLESSED ESTATE OF THOSE [SERM.

every one in his own person, were guilty of the same
fault, even of unbelief.

For God hath spoken his mind, as I observed be
fore, in all ages to mankind ; and hath caused it to be
written, too, that men might always know what he
hath said, and what he would therefore have them
to believe, that they might be saved. What St. John
saith of his gospel, is true also of all the Holy Scrip
tures : " These are written, that ye might believe that
Jesus is the Christ, the Son of God ; and that believing
ye might have life through his name V

But if, after all, men will not believe, "they make
God a liar 8," which is the greatest affront and dis
honour they can offer to his divine goodness and truth,
and, therefore, are justly condemned ; as the Judge of
the whole world hath told us, saying, "He that be-
lieveth not shall be damned V And, " He that be-
lieveth on him is not condemned : but he that be-
lieveth not is condemned already 1." He is condemned
to that everlasting fire that is prepared for the devil
and his angels ; which is therefore called, " The por
tion of unbelievers2," as being allotted for all unbe
lievers, as such, and for no other.

Whereas, on the other side, they who believe God,
and so give him the honour that is due to his most
sacred name and word, are so far from being con
demned, that they are blessed by him ; blessed in the
highest manner that he himself can bless them. It
is not in my power to reckon up all the blessings
that he confers upon them, much less to describe
the greatness of them. I shall, therefore, only direct
you to such places in God's own word, which may
give you so much light into it, that you may clearly
see into the truth of this divine proposition, uttered by
truth, by the word of God himself; ''Blessed are they
that have not seen, and yet have believed."

They are blessed with profit and comfort from the
word of God, whensoever they read, or hear it read or

7 John xx. 31. 8 1 John v. 10. 9 Mark xvi. 10.

1 John iii. 18. 2 Luke xii. 46.

XI.] WHO BELIEVE IN CHRIST. 243

preached to them ; for it works effectually in them that
believe 3, and in none else 4.

They are blessed with pure, and clean, and holy
hearts ; for God purifieth " their hearts by faith 5," and
they " are sanctified by faith that is in Christ G."

They are blessed with the pardon and remission of
all their sins, through the blood of Christ; for " to him
gave all the prophets witness, that through his name
whosoever believeth in him shall receive remission of
sins V

They are blessed with the righteousness of God,
whereby they are justified, or accounted righteous,
before God himself ; " for they are justified by faith 8,"
as Abraham believed God, and it was " counted unto
him for righteousness 9," which is therefore called " the
righteousness which is of God by faith 10," and " the
righteousness of faith " itself", and the " righteousness
which is of faith 12."

They are blessed with the love and favour of God,
the Almighty Governor of the world ; he is reconciled
to them, and they are at peace with him : for " being
justified by faith, we have peace with God through our
Lord Jesus Christ 13."

They are blessed with the nearest relation that can
be to the most high God, the chiefest good ; they are
his children, by adoption and grace ; " for ye are all
the children of God by faith in Christ Jesus H," for " as
many as received him, to them gave he power to be
come the sons of God, even to them that believe on
his name 15."

They are blessed with a principle of new life, which
directs, influenceth, and governs them in all their
actions ; for they " live by faith 16." " We live," saith
St. Paul, " by faith, and not by sight 17." " And the

3 1 Thess. ii. 13. * Heb. iv. 2. 5 Acts xv. 9.

6 Acts xvi. 18. 7 Ib. x. 43. 8 Gal. ii. 16.

9 Gen. xv. 6. Rom. iv. 3. 10 Phil. iii. 9. Rom. iii. 22.

11 Rom. iv. 13. 12 Ib. ix. 30. I3 Ib. v. 1.

14 Gal. iii. 26. 15 John i. 12.

16 Habak. ii. 4. Heb. x. 37. I7 2 Cor. v. 7.

R 2

244 THE BLESSED ESTATE OF THOSE [SERM

life which I now live in the flesh I live by the faith
of the Son of God, who loved me, and gave himself
for me '."

They are blessed with free access to God, and full
assurance from him, that they shall have whatsoever
they ask, that is truly good for them : for " what things
soever ye desire, when ye pray, believe that ye receive
them, and ye shall have them -'."

They are blessed with success and prosperity in all
their undertakings, for God's glory and their own good ;
" believe in the Lord your God, so shall ye be esta
blished ; believe his prophets, so shall ye prosper 3."

They are blessed with power to resist the devil, so
as to make him fly from them; "above all, taking the
shield of faith, wherewith ye shall be able to quench
all the fiery darts of the wicked V

They are blessed with conquest and victory over the
world ; for " this is the victory that overcometh the
world, even our faith. Who is he that overcometh
the world, but he that believeth that Jesus is the Son
of God5?"

They are blessed with a kind of omnipotence ; for
" all things are possible to him that believeth 6." " I
can do all things," saith St. Paul, " through Christ which
strengthened! me V

They are blessed with God's acceptance of what they
do, for " by faith Abel offered unto God a more excel
lent sacrifice than Cain V " But without faith it is
impossible to please God 9."

They are blessed with the gifts and graces of God's
Holy Spirit ; for " he that believeth on me," saith
Christ, " out of his belly shall flow rivers of living
water. This he spake of the Spirit, which they that
believe on him should receive 10." " In whom," saith
his apostle, " after that ye believed, ye were sealed

1 Gal. ii. 20. 2 Mark xi. 24. 3 2 Chron. xx. 20.

4 Eph. vi. 16. Luke xxii. 32. s 1 John v. 4, 5.

6 Mark ix. 23. 7 Phil. iv. 13.

8 Heb. xi. 4. Gen. iv. 4. 9 Heb. xi. 6.
10 John vii. 38, 39.

XI.] WHO BELIEVE IN CHRIST. 245

with that Holy Spirit of promise V " And that
we might receive the promise of the Spirit through
faith 2."

They are blessed with the special presence of Christ
himself, dwelling or residing continually in them ; for
" Christ dwelleth in their hearts by faith 3," so that
" the power of Christ resteth upon them V as certainly
as it clid between the cherubims upon the ark, in the
old law.

They are blessed with unspeakable joy and comfort,
amidst all the changes and chances of this mortal life,
through him in whom they believe, even Christ their
Saviour ; " Whom having not seen, they love ; in
whom, though now they see him not, yet believing,
they rejoice with joy unspeakable and full of glory V

And they are blessed at last with everlasting life,
consisting of all the blessings that mankind is capable
of; " For God so loved the world, that he gave his
only-begotten Son, that whosoever believeth in him
should not perish, but have everlasting life 6." And
then they " receive the end of their faith, even the
salvation of their souls 7."

Thus blessed are all they that believe : thus Abel,
and Enoch, and Noah, and Abraham, and Sarah, and
Isaac, and Jacob, and Joseph, and Moses, and Joshua,
and Rahab, were all blessed, and all by their faith, as
the apostle shews at large 8, and then adds, " What
shall I more say? for the time would fail me to tell
of Gedeon, and of Barak, and of Samson, and of Jeph-
thae ; of David also, and Samuel, and of the prophets :
who through faith subdued kingdoms, wrought righte
ousness, obtained promises, stopped the mouths of
lions, quenched the violence of fire, escaped the edge
of the sword, out of weakness were made strong,
waxed valiant in fight, turned to flight the armies of
the aliens 9." And so he goes on, recounting the glo-

1 Eph. i. 13. 2 Gal. iii. 14. 3 Eph. iii. 17.

4 2 Cor. xii. 9. s 1 Pet. i. 8. G John iii. 16.

7 1 Pet. i. 9. s Heb. xi. 9 Ib. xi. 32—34.

246 THE BLESSED ESTATE OF THOSE [SERM.

rious things which the saints of old performed by their
faith ; that faith which, he there saith, " is the sub
stance of things hoped for, the evidence of things not
seen." From all which we may certainly conclude
that, if we have any faith at all, we must needs be
lieve what our Saviour here saith, " Blessed are they
that have not seen, and yet have believed."

But where shall we find such blessed persons now ?
Some I hope there are, but not many, I fear, among
us. Our Saviour himself said, " When the Son of man
cometh, shall he find faith on the earth l ?" If he
should come, as we do not know but he may, in our
days, I doubt he wTould find but little. There are
many, I know, who profess to believe ; but there are
but few that do so. They who are born and bred
where the Christian faith is professed, they, in course,
profess it too : and because they own, or acknowledge,
or at least do not deny, the articles of it to be true,
they therefore take it for granted that they believe
them ; whereas, if they search into their own hearts,
they may easily find that they are not fully persuaded
of any one of them, so as to believe it as firmly as they
do those things which they see or hear ; and therefore
are far from having such a faith as is due to the infal
lible word and testimony of God himself: for it is not
with the mouth, but " with the heart man believeth
unto righteousness2." With the heart, when it is
thoroughly convinced and persuaded of the truth and
certainty of God's word, and of every thing in it, then,
and not till then, can a man be truly said to believe.

I say, of God's word, and of every thing in it; for
he that doth not believe every thing, believes nothing
as he ought to believe it : for no man can be said truly
to believe any thing that is written in God's word, but
he Avho therefore only believes it, because he hath
God's word for it But he hath God's word for every
thing that is there written, for one thing as \vell as
for another: and therefore, if he believes any one

1 Luke xviii. 8. 2 Rom. x. 10.

XI.] WHO BELIEVE IN CHRIST. 247

thing aright, he must needs believe every thing else,
as well as that ; which I therefore mention, because
of the great mistake that runs through the most part
of the Christian world : for men commonly profess to
believe some part of God's word, although at the same
time they do not believe the rest. As for example,
they profess to believe that Jesus Christ is the Saviour
of the world, and therefore hope to be saved by him :
but if they really believed that, they could not but
believe whatsoever else is affirmed, or promised, or
threatened, or foretold in the word of God ; and, by
consequence, live accordingly. Which, seeing men
generally do not, it is plain that, for all the great noise
that is made about it, there is but little true faith in
the world ; there are but few so blessed, as to believe
those things which they never saw.

But let us strive to be in the number of those few
that are so : we all profess to believe the books of the
Old and New Testament to be given by the inspiration
of God, and therefore to be his word. I dare say there
is not a person among us that can or will deny it ; but
let us do what we profess ; let us really believe so as
to be fully persuaded in our minds, as we can be of
any thing in the world, that whatsoever is there written,
is written by God himself; and, by consequence, that
what is there recorded, affirmed, or said, is infallibly
true, although we never saw it ; and what is there pro
mised, or threatened, or foretold, shall as certainly be
fulfilled, as if we saw it fulfilled already : which that
we may, we must constantly and earnestly pray to God
for it ; for, as the apostle tells us, " Faith is the gift of
God 3." But we have no ground to expect he should
give us it any other way than in the use of those means
which he hath ordained in his Church, whereby to
beget and increase it in us. Now, as the same apostle
saith, " Faith cometh by hearing1," not only by hearing
of sermons, as some imagine, but by hearing the word
of God either read, or any way made known to us ; and

3 Eph. ii. 8. 4 Rom. x. 17.

248 THE BLESSED ESTATE OF THOSE [SERM

by hearing it so as to lay it up in our hearts, keep it in
our memories, ruminate upon it in our minds, and so
act and exercise it upon all occasions, at all times,
especially at the sacrament of the Lord's Supper, where
the great objects of our faith are represented to us, on
purpose to strengthen and confirm it in us.

By the constant and sincere use of these means, there
are none of us but may attain the divine art of be
lieving those things which we never saw: and then
how blessed, how happy shall we be ! Then we shall
never hear or read God's holy word, but it will go to
the very bottom of our hearts, and have its due effect
upon us. Then we shall never doubt of the great
mysteries of our religion, but take God's word for
them, whether we understand them or no. Then we
shall see the finger of God in all the wonderful works
and miracles recorded in Holy Scripture, and adore
him for them, as if we had been present when he did
them. Then we shall constantly expect the great day,
wherein God hath foretold us, we must give account of
all our actions, and accordingly strive to be always
ready for it. Then we shall tremble at every threaten
ing that God hath denounced against impenitent and
obdurate sinners, and dread the thoughts of being in
the number of them. Then all the promises which
God hath made us will seem as so many strongholds, to
which we may resort upon all occasions, and therefore
shall never be afraid of evil tidings ; for our hearts will
be always fixed, trusting in the Lord. Then he that
made us will have mercy upon us, pardon and accept
us, admit us into the number of his own children, and
lift up the light of his countenance upon us, so that we
shall live continually under the rays of his divine love
and favour. Then we shall know that all things work
together for our good ; and that these " light afflictions,
which are but for a moment, work for us a far more
exceeding and eternal weight of glory ; while we look
not at the things which are seen, but at the things
which are not seen : for the things which are seen are
temporal ; but the things which are not seen are eter-

XI.] WHO BELIEVE IN CHRIST. 249

nal 5." Then we shall be able to crucify the flesh, to
Avithstand the temptations of the devil, to overcome
this whole world, and live above, so as to have our con
versations in heaven, where our treasure is, where our
dear Lord and Saviour is, where our inheritance and
estate lies. Then we shall always live as under the eye
of God, and have respect to him in every thing we do.
Then all things here below will appear to us in their
proper colours ; for we shall look upon them as nothing
in comparison of those great and glorious objects which
our faith will continually represent unto us. Then we
shall have fellowship with the Father, and with the
Son, and with the Holy Ghost, protecting, assisting,
and directing us upon all occasions. Then we shall be
" stedfast, unmoveable, always abounding in the work
of the Lord, forasmuch as we know that our labour is
not in vain in the Lord "."

What shall I say more ? When we have once learnt
to live with a constant belief of those things which
God hath revealed to us in his holy word, although we
never saw them, we shall then be every way as blessed
as we can wish to be : blessed wheresoever we are,
blessed in whatsoever we do, and blessed in whatsoever
we have ; blessed while we live, and blessed when we
die ; and all by him, in whom we believe, though we
never yet saw him, even our ever blessed Lord and
Saviour Jesus Christ : To whom, with the Father and
the Holy Ghost, be all honour and glory, now and for
ever.

5 2 Cor. iv. 17, 18. r' 1 Cor. xv. 58.

SERMON XII.

BEARING MUCH FRUIT, THE CHARACTERISTIC
OF CHRIST'S DISCIPLES.

JOHN xv. 8.

" Herein is my Father glorified, that ye bear much fruit ; so
shall ye be my disciples."

OF all the religions professed upon the face of the
earth, there is none wherein men worship the true God
aright, but only the Christian ; neither is there salvation
in any other : " For there is none other name under
heaven given among men, whereby we must be saved1,"
but the name of Christ. And, therefore, it must be
acknowledged to be a great blessing, to be born and
bred where this, the only true religion, is publicly and
generally professed. But we must take heed that we
do not take up with the bare profession, and so lose all
the benefit of it, as many have done before us. When
it was first planted by Christ, and propagated by his
apostles, it throve to admiration, although for near
three hundred years together it was no where received
as the religion of the country, nor had any civil magis
trates or laws made for it, but all against it : yet,
nevertheless, it then spread itself, increased, and flou
rished, and brought forth fruit abundantly, to the glory
of God, and the benefit of mankind. They who then

1 Acts iv. 12.

BEARING MUCH FRUIT, &C. 251

professed it really were what they appeared to be, and
appeared to be as they were, far better than all other
sorts of people besides ; more pious toward God, and
zealous for his honour; more meek and humble in
their own eyes ; more sober, and modest, and just, and
kind, and charitable towards others ; every way eminent
in virtue and good works. But when it was publicly
received into the Roman empire, and so by degrees
became the religion of whole nations, then it began
sensibly to decay; for men generally took it up, as
they do their habits, only because it was in fashion ;
and professed themselves to be Christians, for no other
reason, than that which made them heathens before, —
even because it was the religion of their country. Not
but that there were still many who embraced it upon
choice, and in good earnest : yea, doubtless, many more
than there were before : but these were so few in com
parison of those multitudes that came into it upon
other accounts, that they could scarce be seen in the
crowd ; the far greatest part of those who professed it
having no other design but only to profess it as their
prince and fellow-subjects did, without ever troubling
their heads about believing, and acting according
to the principles and rules prescribed in it.

And so it is to this day: we have infinite cause to
bless God, that the Christian is the only religion gene
rally professed in the kingdom ; that it is established
by our laws ; that we, in our very infancy, were ad
mitted by baptism into it; and that we still continue
to profess ourselves to be Christians, or the disciples
of the ever-blessed Jesus Christ. But how great a
blessing soever this may be in itself, it will not be so
to us, unless we make a right use of it, by living up to
what we profess; as, God knows, very few among us
do : for being fully persuaded, as we ought, that we
are of that religion wherein men may be saved, we
take it for granted that we shall be so, without taking
any farther care about it ; and therefore go on in the
outward profession of our religion, or else run, perhaps,
into parties and factions, spending our zeal in hot dis-

252 BEARING MUCH FRUIT, THE [SERM.

putes about the circumstances of it, till we have none
left for the main substantial duties required in it ; and,
by consequence, never so much as aim at, much less
come to, the end wherefore Jesus Christ revealed this
religion to us, — even that we may truly serve, honour,
and glorify the Almighty Creator of the world, by
doing the works which he for that purpose hath set
us ; and so living, as becometh those who are his dis
ciples indeed, as well as by profession.

This the great Founder of our holy religion foresaw,
when he first laid the foundation of it upon earth ;
and therefore often forewarned us of it, particularly in
the words which I have now read ; wherein he, for
that purpose, teacheth us these three lessons: 1. That
they who profess themselves his disciples, should bear
much fruit. 2. That it is by this that God is glorified:
" Herein," saith he, " is my Father glorified, that ye
bear much fruit." 3. That they, and they only, who
thus bear much fruit, so as to glorify God, are truly
his disciples : " So," saith he, " ye shall be my dis
ciples." All which I shall endeavour, by his assist
ance, to explain so as that you may all learn how much
it concerns you all to practise, as well as to profess,
that holy religion which he our Lord and Master hath
taught us.

First, therefore, in that our Lord here saith, "That
it is by bearing much fruit that we glorify his Father,
and become his disciples," he plainly declares it to be
his will, and, by consequence, the duty of all who pro
fess themselves to be his disciples, " to bear much
fruit."

But that we may understand his meaning aright, we
must first consider what is here meant by "bearing
much fruit ;" and then, why his disciples should all do
so. As for the first, we must observe, that our Master
is here teaching us that all the power we have of doing
good comes immediately from him. And that we may
the better apprehend it, he compares himself to a vine;
his Father to an husbandman, that taketh care of that
vine ; and those who are baptized into, and profess

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 253

his religion, he compares to so many branches grafted
into it: to whom he therefore saith, "Abide in me,
and I in you. As the branch cannot bear fruit of
itself, except it abide in the vine; no more can ye,
except ye abide in me. I am the vine, ye are the
branches : he that abideth in me, and I in him, the
same bringeth forth much fruit : for without me ye
can do nothing2." Where, by "bringing forth much
fruit," it is plain that he means the doing much good,
the performing many such works as are proper for his
disciples, as such, to do, by that power and Spirit
which they receive from him ; as a vine-branch brings
forth grapes, suitable and proportionable to the juice
and nourishment that is conveyed into it from the
stock. And seeing he useth the same metaphor in
my text, it must there also be understood in the same
sense. Wherefore, by "bearing fruit," he means the
doing such works, as, for the quality of them, are
agreeable to the profession of his religion : and by
" bearing much fruit," he means the doing of so many
such works, as, for the quantity also, may exceed those
which are done by men of other professions-
First, therefore, as to the quality, they are such
works as Christ our Lord and Master hath set us,
which he himself calls "good works3 ;" his forerunner,
" Fruits meet for repentance 4 ;" his apostle calls
them, " The fruits of righteousness 5 :" such as are
conformable to those eternal rules of justice and equity
which he hath revealed to us in his Gospel, and
enables his faithful people to perform by that Holy
Spirit which he gives them for that end and purpose,
which being the root and principle from which they
flow, they are therefore called also, " The fruit of the
Spirit." And that we may not be ignorant of what
they are, the apostle hath reckoned them up particu
larly, and given us a catalogue of them, saying, "The

John xv. 4, 5. 3 Matt. v. 16.

Matt. iii. 8. 5 2 Cor. ix. 10. Phil. i. 11.

254 BEARING MUCH FRUIT, THE

fruit of the Spirit is love, joy, peace, long-suffer
ing, gentleness, goodness, faith, meekness, temper
ance G ;" to which all sorts of good works, whether they
have respect to God, to ourselves, or to other men,
may be referred ; and which the same apostle else
where reduceth to these three heads, saying, " That the
grace of God, appearing in the Gospel, teacheth us
that, denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly, in this present
world 7." These, therefore, are the works which Christ
our Master teacheth all his disciples, or scholars, to do.
This is that fruit which he would have all to bear, that
are grafted into, and so made the branches of him, the
true vine.

But they must not only bear this kind of fruit, but
" much" of it. They must excel in the quantity, as
well as in the quality, of what they do. Other people
may do some things ; but they must do all that is re
quired of them, so as to abound in all manner of virtue
and good works ; according to that of the apostle to
the disciples at Corinth, "Be ye stedfast, unmoveable,
always abounding in the work of the Lord 8." And,
" As ye abound in every thing, in faith, and utterance,
and knowledge, and in all diligence, and in your love
to us, see that ye abound in this grace also V' even in
the grace of charity, or liberality to the poor. He
would have them want nothing; no grace or virtue
whatsoever that a Christian ought to have. To the
same purpose is that of St. Peter, who, writing to all
Christians, saith, " And beside this, giving all diligence,
add to your faith virtue ; and to virtue knowledge ;
and to knowledge temperance ; and to temperance
patience ; and to patience godliness ; and to godliness
brotherly kindness; and to brotherly kindness charity '."
And then he adds, " For if these things be in you, and
abound, they make you that ye shall neither be barren

6 Gal. v. 22, 23. 7 Tit. ii. 12. 8 1 Cor. xv. 58.

9 2 Cor. viii. 7. ' 2 Pet. i. 5—7.

XII. ] CHARACTERISTIC OF CHRIST'S DISCIPLES. 255

nor unfruitful in the knowledge of our Lord Jesus
Christ2." From whence we may observe, that they
who have not these, all these virtues, and abound in
them too, they are barren and unfruitful ; so far from
"bearing much fruit," that they bear none at all; for
there is that concatenation and dependence of one
Christian virtue upon another, that they can never be
parted, but all go together : he that hath not all, hath
none ; and he that doth not all he ought, doth nothing
as he ought to do it : and, therefore, he that would do
any good at all, must be sure to do all he can ; other
wise he can never be said to " bear much fruit," as all
Christians are obliged to do, as ever they desire to live
as becometh Christians. This is that which St. Paul
means, where he prays that the Colossians "might
walk worthy of the Lord unto all pleasing, being-
fruitful in every good work3;" implying, that it is
by our being fruitful, not only in some, but in every
good work, that we walk worthy of so great a Lord
as our Lord is, and suitably to our profession of his
holy Gospel.

And certainly the disciples of Jesus Christ, — or, as
they were called first at Antioch4, Christians, — they
of all men ought to "bear much fruit," or do much
good more than other people : for though all men have
many obligations upon them to do so, they have more.
They solemnly promised, when they were made dis
ciples, that they would keep all God's commandments ;
and therefore unless they do so, they break their own
promise, as well as his commands ; they name the
name of Christ, and therefore should " depart from
iniquity 5." They are called out of darkness into his
marvellous light; and therefore should walk as the
children of light, and shine as lights in the world :
"They ought to be holy, as he who hath called them
is holy, in all manner of conversation 6." They know
their duty better than other people, and therefore are

2 2 Pet. i. 8. 3 Col. i. 10. 4 Acts xi. 26.

5 2 Tim. ii. 19. 6 1 Pet. i. 15.

256 BEARING MUCH FRUIT, THE [SERM.

bound to do it better: for they being the scholars, or
disciples, of Jesus Christ, have the best Master in the
world to instruct them, and therefore must needs
know all that is necessary for them to do, far better
than other people can, who have none but blind guides
to lead them.

But some, perhaps, may say, ' It is true, they who
were Christ's disciples when he was upon earth, and
conversed with him every day, they might well under
stand his mind, and know every thing he would have
them do ; but we never saw him in our lives, nor heard
him speak, nor ever expect to see or hear him as long
as we live: how then can we be taught by him?' To
that I answer, that although we cannot hear, yet we
can see, and read, the words he spake to them, and the
several lessons which he taught his first disciples ; and
so may in all respects learn our duty as well as they,
and in some sense better: for he spake many things
to them only once, which they might not presently
apprehend, or might soon forget, so as not to be able
ever to recover them without a miracle, — even by his
Holy Spirit bringing them to their remembrance. But
we have his very words, — all which he ever said, that
was necessary for us to know, — we have them all infal
libly recorded by his said Holy Spirit ; so that we can
read, mark, learn, and inwardly digest them ; we can
observe and consider them over and over again, lay
them up in our hearts, and fix them upon our minds
and consciences, so as to have them " always abiding in
us 7," as he himself also requires. And if we do that,
as all his disciples ought, we must needs be fully in
structed in every thing that he would have us to be
lieve and do.

Hence, therefore, they who have given up their
names to Christ, and are become his disciples, they
are obliged, above all men, to " bear much fruit ;" to be
and to do good in the highest manner that they pos
sibly can in this world : forasmuch as they are taught

7 John xv. 7.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 257

of God, of their great Lord and master Jesus Christ,
what, and how, and why to do it : they are taught of
him to be " perfect, as their Father which is in heaven
is perfect8." They are taught of him to "love the
Lord their God with all their heart, and with all their
soul, and with all their mind, — and their neighbour as
themselves V They are taught of him, that the wicked
shall "go away into everlasting punishment: but the
righteous into life eternal '." They are taught of him,
" that except their righteousness shall exceed the right
eousness of the scribes and Pharisees, they shall in no
case enter into the kingdom of heaven 2." These and
many such divine lessons they are taught of their master
Christ; and particularly, that it is not by their bearing
some, but "much fruit, that God is glorified:" and,
therefore, unless they bear much fruit, do much good
in the world, more than other people, they do not live
as they are taught; though they know their duty, they
will not do it; and so must "be beaten with many
stripes V a§ he hath also taught them.

And, besides, they ought to " bear much fruit," be
cause they have much strength whereby to do it, much
more than other people have. For, indeed, other
people have none at all, not so much as to be able to
think any thing that is good, much less to do it; for
Christ himself here saith, " Without me ye can do
nothing4," nothing that is good in itself, or that will
be accepted of as so by God. And, therefore, all that
are without him may talk of good works, and may
seem to do them, but really they do none, nor can
do any, no more than a branch that is cut off from the
tree can bring forth fruit. This we may be sure of, for
we have it from Christ's own mouth, saying, " As the
branch cannot bear fruit of itself, except it abide in the
vine ; no more can ye, except ye abide in me '." But
then he adds, " I am the vine, ye are the branches : He

Matt. v. 48. 9 Ib. xxii. 37. 39. l Ib. xxv. 46.

Ib. v. 20. 3 Luke xii. 47. 4 John xv. 5.

* Ib. ver. 4.

258 BEARING MUCH FRUIT, THE [SERM.

that abideth in me, and I in him, the same bringeth
forth much fruit6." Whereby we are fully assured
that all who by faith are united unto Christ, and con
tinue his faithful disciples, sound members of that body
whereof he is head, they continually receive such sup
plies of grace and virtue from him, as to be able to
bring forth much fruit, — all that is expected or re
quired of them in that state and condition of life
wherein God is pleased to set them. This St. Paul
found true by his own experience, being able to say, " I
can do all things through Christ which strengthened
me 7." And all that are truly Christ's disciples as he
was, may find and say the same as truly as he did ; for
his grace is always sufficient for them ; his strength is
made perfect in their weakness ; his power resteth con
tinually upon them 8. And what cannot they do, who
have such almighty power by which to do it ? There is
nothing but they can, and, by consequence, nothing but
they are bound to do ; otherwise the grace that is
bestowed upon them would be in vain and to no pur
pose: which all that are Christ's true disciples dread
above all things else, and, therefore, must needs make
it their constant care and study to " bring forth much
fruit," to do so much good in the world, that all that
see them may admire and magnify his grace and power
in them.

This brings us to our next stage, — the reason which
Christ himself here gives, why his disciples should
" bring forth much fruit," even because this is for the
glory of God: "Herein," saith he, "is my Father
glorified:" my Father, that is God. who is his Father
not only as he is Man, but likewise as he is God
and Man in one person. For being made so by the
power of God, therefore, also, "that holy thing" is
"called the Son of God9." But he calls him his
Father, also, as he himself is God ; for as such, also,
he is the Only-begotten of the Father, his essential and

6 John xv. 5. 7 Phil. iv. 13.

8 2 Cor. xii. 9. ° Luke i. 35.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 259

eternal Son : " Herein," saith he, " is my Father glori
fied, that ye bear much fruit:"' not that ye bear some,
but much ; not by your being as good, but by your
being better, and doing more good, than other men.

But here we must consider what is meant by God's
being "glorified;" how he is glorified by our bearing
much fruit ; and wherein the force of this argument
lies, that we should " bring forth much fruit," because
God is hereby glorified.

When God therefore is said to be glorified, we must
not understand it so, as if any thing could be added to
his essential glory ; for that being infinite, as himself, it
is not capable of any accessions, but is still the same,
whether we " bear much fruit," or none at all ; whether
we do good or evil, it is all one to him ; he is neither
better nor worse, neither more nor less glorious, by any
thing we do, or do not: but he is then said to be
glorified \vhen his creatures see and acknowledge his
infinite and transcendent glory. It was for this end he
made all things, — even to manifest his infinite wisdom,
power, and goodness, and the rest of his most glorious
perfections, to such of his creatures, as he, for that
purpose, hath made capable of reflecting upon them.
And when they accordingly do reflect upon them, so as
to own, and admire, and set forth the glory of them,
they are then said to glorify him, or to give him
the glory that is due unto his name.

And thus it is that he is glorified by all the good
works that his people do ; according to that of our
Saviour to his disciples, " Let your light so shine before
men, that they may see your good works, and glorify
your Father which is in heaven1." To the same
purpose is that of St. Peter to all Christians ; " Having
your conversation honest among the Gentiles : that,
whereas they speak against you as evildoers, they may
by your good works, which they shall behold, glorify
God in the day of visitation 2." For as the glory of
his wisdom, power, and goodness, shines forth in his

1 Matt. v. 16. 2 1 Pet. ii. 12.

s2

260 BEARING MUCH FRUIT, THE [SERM.

creation and government of the world ; so the glory of
his mercy also, and truth, shines forth in the redemp
tion of mankind, and in all the good works they do, in
order to their attainment of it : for seeing they do
them all only by his assistance, the glory of them must
needs redound to him. Herein we see the glory of his
mercy in promising such assistance, and the glory of
his truth in fulfilling the said promise ; and, therefore,
cannot but admire and praise him for it.

And, certainly, as we have infinite cause to praise
God for every thing he doth, so particularly for this, —
that we, who by nature can do nothing else but sin,
and are utterly averse to every thing that is good,
should, notwithstanding, be enabled by him to do good
works, such works as he himself can accept of as good.
For this most clearly sets forth the glory of his " grace
and truth, which came by Jesus Christ3." Without
which no man could ever have done any one good
work : whereas by this means any man may do all
that is required of him ; which is as great an instance
as can be given of the divine wisdom, power, goodness,
mercy, and truth, all together : for here we see the
glory of his wisdom shining in the admirable way that
he hath made for the restoring lost man to his first
estate, and the purifying his corrupt nature, so as that
he may be, and do good again. Here we see the glory
of his power shining in fruit brought forth by trees
that were quite withered and dead ; in holy and
righteous acts performed by those who, of themselves,
had neither power nor will to perform them : here we
see the glory of his goodness shining forth in his
approving and accepting of works imperfectly done,
as well as if they had been done perfectly : here we
see the glory of his mercy shining forth in his for
giving the sins of his people and the infirmities of
their best performances : here we see the glory of his
truth also shining forth in his exerting these his divine
perfections continually, according as he had promised

3 John i. 17.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 261

in Jesus Christ from the beginning of the world. So
that there is nothing which he hath made or done
wherein his glory shines more gloriously than it doth
in the good works which his people do by his grace
and power.

This may be made plain to the meanest capacity by
the similitude of a vine, or vineyard, which our Lord
here useth for that purpose, saying, "I am the true
vine, and my Father is the husbandman 4." For when
a vine bears no fruit, it reflects much upon the hus
bandman, as if he had not taken that care of it, and
dressed it, as he ought : but if it bear much fruit, that
is much for his credit and reputation, as shewing his
skill and care about it. So when they who profess
themselves to be Christ's disciples, live, notwithstand
ing, like other men, without doing any good in the
world ; this is a great dishonour to their Master : for
men will be apt to think that he had not taught them
so well, nor taken such care of them, as he might have
done. But when they are fruitful, abounding in every
good work, this is highly for the honour of God, in
that he plainly shews that he, according to his word,
hath wrought in them " both to will and to do of his
good pleasure5." Insomuch that they are "filled with
the fruits of righteousness, which are by Jesus Christ,
unto the glory and praise of God e." And, therefore,
he might well say, " In this is my Father glorified, that
ye bring forth much fruit." And we may well praise
God, and bless and glorify his holy name, for all his
saints and servants departed this life in his true faith
and fear.

But why is this here used as an argument wherefore
we should " bear much fruit," — because God is thereby
glorified ? What is that to us ? Wherein are we the
better for that? Much every way; for that God may
be glorified by us, is the best end we can ever aim at,
and the greatest good we can ever get : it was for this
end he made us at first; it is for this end he still

4 John xv. 1. & Phil. ii. 13. 6 Ib. i. 11.

262 BEARING MUCH FRUIT, THE [SERM.

sustains and upholds us in our being ; it is for this end
he doth every thing he doth, and gives us every thing
we have; it was for this end he redeemed us, too, by
the blood of his only-begotten Son : " For ye are
bought with a price," saith the Apostle : " therefore
glorify God in your body, and in your spirit, which are
God's 7." And, by consequence, when we glorify God,
we both answer and attain the end of our creation,
preservation, and redemption, and of all the favours
that God is pleased to bestow upon us; which is
the greatest happiness and satisfaction to our minds
that we can possibly have : for hereby our souls are at
rest in their proper centre ; it being impossible to look
farther, or aim higher, than at the supreme end of all
things : yet this they actually attain, who glorify God.
Other people live to no purpose, they to the best that
can be ; to that for which they came into the world ;
and, therefore, they always live under his care and pro
tection that sent them hither : they do the business he
sent them about; they glorify him, and are so highly in
his love and favour for it, that he is graciously pleased
to glorify them : " Them that honour me," saith he, " I
will honour 8." And " if any man serve me," saith our
Lord, " him will my Father honour 9." And how happy
must they needs be whom God himself is pleased to
honour ! This honour have all they who glorify God ;
they have it not only in this world, but in the next too ;
where, as they shall glorify him, so they shall be
glorified by him, for ever.

From hence, therefore, we may see that, as the glory
of God is the great end which we ought to propose to
ourselves in every thing we do, according to that of the
apostle, " Whether therefore ye eat, or drink, or what
soever ye do, do all to the glory of God '," so this is
the greatest motive, the strongest argument, that can
be used wherefore we should "bring forth much fruit,"
— even because God is thereby glorified. And we

7 1 Cor. vi. 20. 8 1 Sam. ii. 30.

!> John xii. 26. ' 1 Cor. x. 31.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 263

ought to do so for that very end and reason, according
as we are here taught by our great Master, " Herein is
my Father glorified, that ye bear much fruit."

And " So," saith he, " ye shall be my disciples :" which
is another motive to our " bearing much fruit," to our
doing much good in the world ; even because by this
means we shall be Christ's disciples, — his disciples
indeed. Other people may be called his disciples, and
may seem to be so in the eyes of men ; but they who
" bear much fruit" are really so in the eyes of Christ
himself: he owns, he esteems, he asserts them here to
be his disciples ; we have his own word for it, and
therefore may be confident that all who " bear much
fruit" are his disciples ; yea, therefore his disciples,
because they " bear much fruit :" this being both an
infallible sign, that they abide in him, and the reason,
also, why he reckons them to do so; " If ye continue
in my words," saith he, " then are ye my disciples
indeed V

" My disciples indeed." Whereby he gives us to
understand, that he hath another sort of disciples, so
called, which are his disciples only in name, profession,
and outward appearance; not in truth and reality:
they may reckon themselves his disciples ; but he doth
not reckon them to be so, nor will own them for such
at the last day : hark what he himself saith, " Many
will say to me in that day, Lord, Lord, have we not
prophesied in thy name? and in thy name have cast
out devils? and in thy name done many wonderful
works? And then will I profess unto them, I never
knew you : depart from me, ye that work iniquity 3."
How confident were these people that they were
Christ's disciples ! And what good ground did they
seem to have for it, seeing they did not only profess
his name, but had done many wonderful works by it !
Yet, after all, he will not own them : and all because
they wrought iniquity; they did not live as became
his disciples, and therefore he will not own them to
be so.

2 John viii. 31. 3 Matt. vii. 22, 23.

264 BEARING MUCH FRUIT, THE [SERM.

He hath had many, too many such disciples all
along: there were such in the apostles' days, of which
St. Paul speaks with tears in his eyes, saying, " Many
walk, of whom I have told you often, and now tell
you even weeping, that they are the enemies of the
cross of Christ: whose end is destruction, whose God
is their belly, and whose glory is in their shame, Avho
mind earthly things4." I wish we could not take
up the same complaint now. But, alas ! we have but
too much cause, when the greatest part of those who
profess themselves to be Christ's disciples, live not
only in the neglect of his discipline, but quite contrary
to it ; when, instead of loving one another, which he
hath made the mark of his disciples 5, " they hate and
devour one another ;" when, instead of " seeking the
kingdom of God and his righteousness" in the first
place, as he hath directed them6, they never seek it
at all, nor regard it any more than as if there was no
such thing to be had ; \vhen, instead of that piety and
temperance which he hath taught them, they give
themselves over to all manner of profaneness and de
bauchery; when his Divinity is openly opposed, his
doctrine contradicted, his service neglected, his Sacra
ments slighted, his religion turned into schism and
faction, and so his sacred name abused by those very
persons who profess it. What is, if this be not, " to
crucify to themselves the Son of God afresh, and to
put him to an open shame?" Woe be to such Chris
tians ! It would have been well for them if they had
never been baptized ; well if they had never been born
at all : for what will Christ say to them at the last day ?
Not, " Come, ye blessed ;" but, " Depart, ye cursed,
into everlasting fire, prepared for the devil and his
angels."

But how happy, on the other side, are they who
" bear much fruit," and so are his disciples indeed !
He looks upon them as his own, and loves them to the
end 7: he takes a particular care of them, and all their

4 Phil. iii. 18, 19. 5 John xiii. 35.

6 Matt. vi. 33. 7 John xiii. 1.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 265

concerns : he prays for them ; he prays not for the
world, but for them which God hath given him out of
the world 8 : he is their advocate with the Father,
continually making reconciliation and intercession for
them; he washeth them from their sins in his own
blood, and presents them holy and spotless before God :
he gives them his own most Holy Spirit, to lead them
into all truth, to direct them in all their ways, and to
support and comfort them in all the occurrences of this
life ; he makes all things work together for their good :
he communicates to them his own most blessed body
and blood, to preserve both their souls and bodies to
eternal life : he is always with them while they live ;
and, when they die, he receives their souls, or spirits, to
himself9; and at the last day he will set them on his
right hand, and say unto them, " Come, ye blessed of
my Father, inherit the kingdom prepared for you from
the foundation of the world ' ; " where they shall live
with him in glory, and " shine forth as the sun, in the
kingdom of their Father 2," for ever.

Now what a mighty encouragement is this to us all
to " bear much fruit," seeing we shall then be Christ's
disciples indeed, and, by consequence, as happy as
Christ himself can make us ! This, therefore, is that
which I would now, in his name, advise you to. You
are all baptized into Christ, and so made his disciples ;
you still profess yourselves to be so; you call upon his
name ; you hear his word ; you own him to be your
Lord and Saviour, and hope accordingly to be saved
by him : but take heed that after all you be not de
ceived; as you certainly will be, unless you observe all
the rules that he hath set you, and so bear the fruit
that he expects from all that are planted in his vine
yard : for now " the ax is laid unto the root of the trees :
therefore every tree which bringeth not forth good fruit
is hewn down, and cast into the fire 3." Remember
what he himself hath taught you in the parable of the

8 John xvii. 9. 3 Acts vii. 59. 1 Matt. xxv. 34.

3 Ib. xiii. 43. 3 Ib. iii. 10.

266 BEARING MUCH FRUIT, THE [SERM.

fig-tree : when the master of the vineyard, where it
was planted, came year after year, and sought fruit
thereon, but found none, he said to the dresser of his
vineyard, " Cut it down; why cumbereth it the
ground4?" And have a care that this be not your
case. Blessed be God, you are all admitted into his
Church, and so planted in his vineyard ; but you serve
only to cumber the ground, and therefore will be cut
down ere long, and cast into the fire, unless ye bear
fruit.

And " much fruit " too ; for there is more expected
from a tree that is planted in a garden, than from that
which grows wild in a barren wilderness. It is not
enough for you to be like the best of Jews, Turks, or
Heathens, that never heard of Christ, or never owned
him for their Saviour : you have given up your names
to him, professing to be his disciples, to believe and do
as he hath taught you ; and if you really did so, as he
is the best of masters, you would be the best of men ;
excelling all others, more than they excel the beasts
that perish.

This, therefore, is that which I must now advise you
to do ; be no longer careless and indifferent about your
religion, as if it was no great matter whether you be
of any or no, but mind it in good earnest; follow it
with all your might, tread in your Master's steps, by
making it your meat to do the will of your heavenly
Father, and to finish the work which he hath given you
to do, even to glorify him in the world 5. Study every
morning how you may serve God best, and do most
good, that day, in the place and station wherein he hath
set you, and according to the ability that he hath given
you. " Finally, brethren, whatsoever things are true,
whatsoever things are honest, whatsoever things are
just, whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report ; if there
be any virtue, and if there be any praise, think on
these things 6." Think on them, and do them heartily,

4 Luke xiii. 7. 5 John iv. 34 ; xvii. 4. c Phil. iv. 8.

XII.] CHARACTERISTIC OF CHRIST'S DISCIPLES. 267

sincerely, constantly ; that you may adorn your Chris
tian profession with all the sorts of good works which
it requires of you. By this you will glorify God, and
shew yourselves to be Christ's disciples indeed : for you
will then be as trees that bear much fruit, and will,
therefore, be counted worthy to be transplanted ere
long into paradise, where you will flourish, and enjoy
the fruits of your labour, for ever, through him who is
gone before to prepare a place for you, even Jesus
Christ, " To whom be glory," &c.

SERMON XIII.

THE SUFFICIENCY OF GRACE.

2 COR. xii. 9.

" And he said unto me, My grace is sufficient for thee : for my
strength is made perfect in weakness. Most gladly therefore
will I rather glory in my infirmities, that the power of Christ
may rest upon me."

ALTHOUGH we all desire to go to heaven when we
die, yet if we look no farther than ourselves we can
see no ground to hope for it; for heaven is a place
where none but real saints can come, — such as have
clean and pure hearts, and so are fit to live with the
holy angels, and the spirits of just men made perfect,
and to join with them in praising and enjoying the
most high God, the chiefest, the only good : but which
of us can say, " I have made my heart clean, I am pure
from my sin l ?" If any of us say it, " We do but de
ceive ourselves, and the truth is not in us 2." For if
we deal truly and faithfully with ourselves, we cannot
but find by our own experience, that we are not suffi
cient of ourselves to think any thing as of ourselves,
much less to do any thing that is truly good 3 ; but
after all our attempts and endeavours after goodness
and virtue, we still come far short of it. Though we
" delight in the law of God after the inward man," yet

1 Prov. xx. 9. 2 1 John i. 8. 3 2 Cor. iii. 5.

THE SUFFICIENCY OF GRACE. 269

we see " another law in our members, warring against
the law of our minds, and bringing us into captivity to
the law of sin which is in our members V We all
see it, or at least we may see it if we will, that our
whole frame is out of order, so that we are naturally
indisposed to every thing that is good, and inclined to
sin and wickedness, although we know it to be so:
" We know that in us (that is, in our flesh,) dwelleth
no good thing : for" though " to will is present with
us ; yet how to perform that which is good we find
not 5." But we " find then a law, that, when we would
do good, evil is present with us6." It is always
present, and sticks to every thing we do, so as to cor
rupt and spoil it : neither are we only unable of our
selves to do any thing that is good, but, such is our
natural weakness, that, do what we can, we are always
falling into sin and mischief; we stumble at every
stone that lies before us ; nothing can befal us but we
are apt to make some ill use or other of it.

How much soever some may flatter themselves, this
is plainly the case of all mankind by nature ; and theirs
most who are least sensible of it. How then can we
ever expect to be saved ? How is it possible for any
of us to walk upright in the narrow path that leads to
life, and to do all things necessary in order to it ? No
wray, certainly, unless we have more strength than our
own to walk and to act by. But our comfort is, that
what is wanting in us we may have it abundantly sup
plied by Omnipotence itself; for we have an almighty
Saviour, ready upon all occasions to assist us, and to
carry us through the whole work of our salvation, if
we do but apply ourselves unto him for it, as St. Paul
here did, and therefore received this gracious answer
from him ; " My grace is sufficient for thee : for my
strength is made perfect in weakness."

But that we may see into the true meaning of this
answer of God, it will be necessary to look back upon
the occasion of it. St. Paul, above fourteen years

i Rom. vii. 22, 23. 5 Ver. 18. ° Ver. 21.

270 THE SUFFICIENCY OF GRACE. [SERM.

before he wrote this epistle, had been caught up into
the third heaven, or paradise, whether in the body or
out of the body he could not tell, but there he was,
and heard unspeakable words, which it was not lawful,
or rather not possible, for a man to utter; which was
such an extraordinary favour vouchsafed to him from
his Lord and Master Christ, that it was likely to have
bred in him too high an opinion of himself; and so it
would have done, if he that granted it had not at the
same time taken care to prevent so great an abuse of
it ; but, " lest he should be exalted above measure
through the abundance of the revelations, there was
given to him a thorn in the flesh, the messenger of Satan
to buffet him, lest he should be exalted above mea
sure V What this thorn in the flesh, this messenger
of Satan, was, we are not concerned to know. I know
expositors make a great stir about it, some saying it
was one thing, some another; but none can tell cer
tainly what it was ; and it is much if they should,
seeing the apostle, by the direction of the Holy Ghost,
was pleased to conceal it from us, and that doubtless
out of great favour and kindness to us, it being much
better for us not to know it, than to know it : for if
he had specified what it was that troubled him at that
time, we should have been apt to apply the answer he
afterwards received only to that particular occasion, or
to troubles only of that nature ; whereas it being said
only in general, "That he had given to him a thorn in
the flesh, the messenger of Satan to buffet him ;" every
one may apply it, as he hath occasion, to all sorts of
troubles which he meets with, either from the world
or the devil : and this seems to be the reason why the
Holy Ghost in this, and many other places of the
Scripture, speaks only in general terms, leaving us to
make application of what is said to particular cases, as
they happen to occur.

Here, be sure, we have an universal remedy pre
scribed, and recorded, for all sorts of troubles that we

7 2 Cor. xii. 7.

XIII.] THE SUFFICIENCY OF GRACE. 271

can labour under ; whatsoever thorn is given us in the
flesh, what messenger of Satan soever is sent to buffet
us, if we do but take the same course as St. Paul did
for it, we shall come off conquerors, and grow better
by it, as he did.

But what course did the apostle take for it ? " For
this thing," saith he, " I besought the Lord thrice, that
it might depart from me 8." Where we may observe,
first, that he addressed himself to God our Saviour,
who all along in the New Testament is called the
Lord ; wheresoever we read of the Lord, it is always
to be 'understood of the Lord Christ, and so the
apostle in this place interprets it; for when he had
said, that he had besought the Lord, and that the
Lord had said to him, " My grace is sufficient for thee :
for my strength is made perfect in weakness :" he adds,
" Most gladly therefore will I rather glory in my
infirmities, that the power of Christ may rest upon
me ;" which plainly shews that Christ was the Lord to
whom he prayed, and from whom he received that
gracious answer.

We may observe, also, that St. Paul did not content
himself with praying once and again, but for this thing
he besought the Lord thrice ; as our Lord himself
prayed to his Father three several times for the same
thing in the same words 9. So did his apostle pray to
him ; and it is left upon record that he did so, that
we may learn by his example, as w7ell as precept, to
"continue instant in prayer1," and never leave off till
we have received an answer.

But that which is chiefly to be observed here, is the
answer which he received. He had prayed that the
messenger of Satan might depart, or be removed, from
him. Our Lord said to him, "My grace is sufficient
for thee : for my strength is made perfect in weak
ness;" which, though it was no direct answer to that
particular request which he had made, yet it fully
answered the general desire of his soul ; and that

8 2 Cor. xii. 8. 9 Matt. xxvi. 44. l Rom. xii. 12.

272 THE SUFFICIENCY OF GRACE. [SERM.

which he would have requested, if he had known as
well as our Lord did, what was best for him : he being
sensible of his own weakness, and now finding a great
burden laid upon him, which he thought impossible
for him to bear without sinking under it, he desired
it might be taken off; which he would never have
desired, if he had thought that he could have borne
it to the glory of God, and the furtherance of the
Gospel, — the great end he aimed at in every thing he
did or suffered : but our Lord in effect bids him be of
good comfort, and not to trouble himself about his
being unable of himself to bear what was laid upon
him : for, saith he, " My grace is sufficient for thee :"
as if he had said, the favour and kindness which I have
for thee is sufficient to carry thee through this and all
other troubles which I shall see good to exercise thee
withal : and the better to confirm the apostle's faith in
what he said, he adds, " For my strength is made per
fect in weakness;" that is, the height and perfection
of my power shines forth most gloriously in the weak
ness and infirmities of my servants : the Aveaker they
are in themselves, the more doth my strength appear
in my assisting and enabling them to do and suffer my
will and pleasure."

Our Lord, therefore, granted not only all the apostle
prayed for, but much more : he had prayed only to be
eased of that trouble he now lay under; and so he
was, by being told by Christ himself that he should
have strength enough whereby he might easily bear it,
and not only that, but all other troubles that he should
ever meet with ; for, though his prayer was particular,
the answer is general : " My grace is sufficient for
thee : my strength is made perfect in weakness, not
only in this, but upon all occasions whatsoever:" and
so the apostle plainly understood it, as appears from
his drawing this inference from it : " Most gladly
therefore will I rather glory in my infirmities, that
the power of Christ may rest upon me." He speaks
of all his weaknesses or infirmities in general, that he
would rather glory in them than sink under them, now

XIII.] THE SUFFICIENCY OF GRACE. 273

that our Lord had given him such a general and
gracious answer as this is ; and though it was given
only to St. Paul, and that too upon a particular occa
sion, yet it is left upon record among the oracles of
God, that all Christians may take notice of it, and
make the same use of it upon all occasions as he did.
For what is said in the Scripture to any one of the
saints of God, as such, is designed for all of that com
munion, as well as for that particular person to whom
it is spoken ; and every one else may receive the same
benefit and comfort from it which he did : as when
God said to Joshua, " I will not fail thee, nor forsake
thee2;" though this was spoken only to him, and like
wise upon a particular occasion, even his leading the
children of Israel into the land of Canaan ; yet the
apostle applies it to himself, and to all the people of
God, and to all occasions too that any of them can
have for it, saying, " Let your conversation be without
covetousness ; and be content with such things as ye
have : for he hath said, I will never leave thee, nor
forsake thee. So that we may boldly say, The Lord is
my helper, and I will not fear what man shall do unto
me V So here, the Lord having said to St. Paul, " My
grace is sufficient for thee : for my strength is made
perfect in weakness," we all may boldly say, "The
Lord is my helper, his grace is sufficient for us, his
strength shall be made perfect in our weakness ;" and
therefore we also most gladly will rather glory in our
infirmities, that the power of Christ may rest upon us.
They, who have no regard to their future state, may
hear or read this without any concern ; but such as
really seek the kingdom of God and his righteousness
cannot but be mightily affected with it, in that they
are here assured by Christ himself that, upon their
addressing themselves to him for it, he will supply
them continually with grace and strength sufficient to
carry them through all the changes and chances of
this mortal life, till he hath brought them to himself

2 Josh. i. 5. 3 Heb. xiii. 5, 6.

T

274 THE SUFFICIENCY OF GRACE. [SERM.

in glory. For my own part, I think it is the only
support and encouragement we have under the many
difficulties that we meet with in our passage to heaven;
and you would all be of the same mind, if ye did but
fully understand, and duly consider, what Almighty
God our Saviour here saith; which, therefore, that ye
may, I shall endeavour to give you the true sense and
meaning of these words as they lie in order.

First, therefore, our Lord here saith to every one
that believes in him, as well as to St. Paul, " My grace
is sufficient for thee ;" where by his " grace," he means
that special love and favour which he hath for all his
faithful servants and disciples. He himself is " full of
grace and truth4." "And it is of his fulness that we
all receive, and grace for grace. For the law was given
by Moses, but grace and truth came by Jesus Christ 5."
All the grace and favour that God is pleased to shew
us comes by Jesus Christ, and properly the grace of
God, as he is our Saviour and Redeemer; and, there
fore, it is commonly called, "The grace of our Lord
Jesus Christ 6." " For ye know," saith the apostle,
"the grace of our Lord Jesus Christ, that, though he
was rich, yet for your sakes he became poor, that ye
through his poverty might be rich V This was the
grace of our Lord Jesus Christ, that he impoverished
himself to enrich us, he came down to earth to advance
us to heaven ; " he was made sin for us, that we might
be made the righteousness of God in him ; he died that
we might live." " And greater love hath no man than
this, that a man lay down his life for his friends 8."
Yet this love had Christ for all mankind, and still
shews it to all that believe in him, and love him ; for
they are his own even while they are in this world ;
and " having loved his own that are in the world, he
loves them unto the end 9."

This, therefore, is that special love and favour which
he here calls, as we translate it, his " grace," and saith

4 John i. 14. * Ver. 16, 17. 6 Rom. xvi. 20.

7 2 Cor. viii. 9. 8 John xv. 13. ° Ib. xiii. 1.

XIII.] THE SUFFICIENCY OF GRACE. 275

it is sufficient for them. He doth not only promise it
shall be, but he positively affirms it is so. " My grace,"
saith he, "is sufficient;" in the present tense; that we
may be confident that it always is so. But to what is
it sufficient? To every thing that is any way neces
sary to our obtaining eternal salvation ; for " we be
lieve," as St. Peter saith, " that through the grace of
the Lord Jesus Christ we shall be saved '." And if we
shall be saved by his grace, his grace must needs be
sufficient for whatsoever is required towards our being
saved ; for if there was any one thing wherein his grace
could not help us out, we might be lost for ever not
withstanding all that he hath done and suffered to
prevent it : but there is no fear of that, for he himself
hath said, "That his grace is sufficient for us;" and,
therefore, MTe may be sure it is so, in all and every
respect whatsoever.

It is sufficient, first, for the rectifying all the dis
orders and distempers in our depraved nature, whereby
we are so much indisposed for the doing good, and
inclined to vice and wickedness, according to the seve
ral humours that are predominant within us. Several
men, we know, are of several complexions ; scarce any
two in all things alike : some are of a hot and choleric
disposition, and, therefore, apt to be passionate and
angry upon the least occasion, and perhaps upon none
at all ; others are cold and phlegmatic, and, therefore,
apt to be dull, listless, and unactive, not caring to move
or stir upon any account, although the glory of God,
and their own eternal \velfare, depends upon it. In
some melancholy prevails, so as to keep their spirits
too low and sad; in others the animal spirits are
so brisk and nimble, as to make them prone to be
airy, phantastic, proud, ambitious, and self-conceited.
Thus every one hath some corrupt humour or other in
him, that is apt to lead him into sin, and put him
under its dominion, so that it will reign in his mortal
body, unless it be subdued by the grace of Christ ; but,

1 Acts xv. 11. Eph. ii. 5. 8.
T 2

276 THE SUFFICIENCY OF GRACE. [SERM.

whatsoever it be, his grace is sufficient to bring it, and
to keep it under ; " For he knoweth our frame ; he
remembereth that we are dust2." He considers the
several distempers and indispositions that every one is
subject to, or labours under, and is ready upon all
occasions to apply suitable remedies to every one of
them ; and he doth it for all those that are in his grace
and favour ; as all are who do not trust in their own
works, but in him for it; "Sin shall not have domi
nion over them ; because they are not under the law,
but under grace 3," even the grace of our Lord Jesus
Christ. It is sufficient also against all the temptations
and assaults of " our adversary the devil, who, as a
roaring lion, walketh about, seeking whom he may
devour V He is prying into every corner, and observing
what temper people are of, and what they are most
inclined to ; and accordingly he lays proper baits before
them, wherewith to catch and draw them into his net,
and the same wretched state with himself: he hath a
thousand tricks and devices, more than we can imagine,
to cheat men of their souls, by alluring them insensibly
into this or the other mortal sin, according to their
several inclinations: if that fails, he employs his agents
to attack their faith, or draw them into some damnable
heresy, which he knows will destroy them as effectually
as any sin whatsoever: his power, also, is as great as
his subtilty; so great, that the strongest man in the
world is no more able to stand before him upon his
own legs than the weakest. But, howsoever, they who
are in the favour of Christ need never fear him, for
his grace is always sufficient for them ; " he will not
suffer them to be tempted above that they are able ;
but will with the temptation also make a way to
escape, that they may be able to bear it5." As we see
notably exemplified in St. Peter: to whom our Lord
said ; " Simon, Simon, behold, Satan hath desired to
have you, that he may sift you as wheat : but I have

2 Ps. ciii. 14. 3 Rom. vi. 14.

4 1 Pet. v. 8. 5 1 Cor. x. 13.

XIII.] THE SUFFICIENCY OF GRACE. 277

prayed for thee, that thy faith fail not: and when thou
art converted, strengthen thy brethren 6." Satan, it
seems, had a mind to shew the utmost of his power
and skill upon St. Peter, to cast him, if it was possible,
down from that happy state in which he was; and God
was pleased to give him leave to do all he could; but
Christ, having a kindness for him, prayed that his faith
might not fail ; by which means, though the apostle
had as great a fall as ever man had, yet he soon got
up again, and grew stronger afterwards, so as to be
able to strengthen others also: whereby we plainly
see how sufficient the grace of Christ is for those who
live under it against all the malice and power of hell;
and therefore it is no wonder that St. Paul had a
messenger of Satan sent to buffet him. Christ had no
sooner said, " My grace is sufficient for thee," but he
immediately defied the devil and all his messengers;
and was so far from being troubled at his temptations,
that he rejoiced in them, in that they afforded him
matter of triumph and glorying in the grace and power
of Christ,

His grace is sufficient also in all states and condi
tions of life ; whether a man be a prince or a subject, a
master or a servant, rich or poor, high or low in the
world, of this, or that, or the other lawful calling,
office, or employment, whatsoever it is, if he hath but
the grace and favour of Christ, he needs no more to
direct him what to do, to assist and strengthen him in
the doing of it, and to carry him safely through all the
prosperity and success, as well as through all the
crosses, troubles, and disappointments, that he can ever
meet with in it. For Christ having all things put under
his feet, and being given to be head over all things to
his Church and people, he makes all things in the
world work together for their good, and enables them
by his grace and Holy Spirit to make some good use
or other of every thing that happens, so as to turn it
to their own advantage ; for he never leaves them, but

8 Luke xxii. 31, 32.

278 THE SUFFICIENCY OF GRACE. [SERM.

is always present with them wheresoever they are, and
ready to assist them upon all occurrences; especially
when they are in any great danger or necessity, he
then makes haste to help them ; as when St. Paul was
brought to his trial at Rome, at his first answer no
man stood with him, but all men forsook him : but,
as he himself observed, "The Lord stood with him,
and strengthened him ; and delivered him out of the
mouth of the lion7." Neither was that the only
instance he had of it, for he found the same divine
grace and assistance going along with him through
the whole course of his life, and all the changes of it,
which were as many and as various as ever man went
through : " I know," saith he, " both how to be abased,
and I know how to abound : every where and in all
things I am instructed both to be full and to be
hungry, both to abound and to suffer need. I can do
all things through Christ which strengtheneth me8."
Which may serve for a comment upon the words of
my text, shewing how the grace of Christ was sufficient
for him in whatsoever state he was ; he was no sooner
in it, but he was enabled by Christ to bear it with that
evenness and composure of mind, that he was neither
exalted with prosperity, nor dejected at the troubles
which befel him : nothing could move him one way or
other ; honour and disgrace, abundance and want, ful
ness and hunger, was the same thing to him, because
the grace of Christ was with him, and endued him
with so much strength as was suitable and proportion
able to his present circumstances, be they what they
would.

But here we must farther observe, that the apostle
speaking of his being able by the grace of Christ to
bear whatsoever was laid upon him, he takes occasion
from thence to assert, upon his own experience, that
it was sufficient also to enable him to perform what
soever was required of him, saying, " I can do all things
through Christ which strengtheneth me:" whatsoever

7 2 Tim. iv. 17. 6 Phil. iv. 12, 13.

XIII.] THE SUFFICIENCY OF GRACE. 279

he was bound to do by the law of God, he was able to
do it by the grace of Christ. He excepts nothing :
" I can do all things," saitli he : and so may all say who
truly believe in Christ, as well as he ; whatsoever is re
quired of them in their several places and callings,
whether in relation to God, their neighbours, or them
selves, they are able to perform it, though not by their
own strength, yet by Christ that strengthened! them ;
though they have no strength in themselves, they have
enough in him to carry them through their whole
duty, so as to do all such good works as God hath set
them.

Let us hear what he himself saith to this purpose :
" I," saith he to his disciples, " I am the vine, ye are
the branches : he that abideth in me, and I in him,
the same bringeth forth much fruit : for without me ye
can do nothing 9." This Christ, this truth itself, saith :
what then if there be some proud and self-conceited
people in the world, who flatter themselves and others
with an high but groundless opinion of their own
natural parts and power to do good, as if they were
able to do mighty things with it? What then? Is
not Christ to be believed before all the men in the
world ? All men are liars ; and they most of all, who
so plainly and directly contradict the truth itself. He
hath said, that " without him we can do nothing ;" and
therefore I am sure that we cannot do any one good
thing without him ; and I am sure, that if we abide
in him, and he abides in us, we shall bring forth much
fruit, or do much good in the world, even all that is
required of us, because he himself hath also said it;
and seeing he hath said it, we may be confident that
he will make it good, so that his grace shall be suffi
cient to work in us both to will and to do all manner
of virtuous and good works, which are required of us
in order to our obtaining eternal salvation by him : and
though, as they are done by us in this our imperfect
state, there may be many failures and imperfections in

9 John xv. 5.

280 THE SUFFICIENCY OF GRACE. [SERM.

them, yet his grace is also sufficient to make up all
their defects, and to render them as acceptable to God
in him, as if they were absolutely perfect in them
selves ; for, as his apostle tells us by his direction, " All
these our spiritual sacrifices are acceptable to God
(though not in themselves, yet) by Jesus Christ ]."

And verily it is well for us that we have it from
Christ's own mouth, that his grace is thus sufficient
for us ; otherwise, considering the frailty of our human
nature, we could never have thought it possible for us,
by any means whatsoever, always to stand upright,
much less to walk in all the commandments and ordi
nances of the Lord blameless; but now we cannot
doubt of it, seeing Christ himself hath said it ; and not
only said it, but, for the greater confirmation of our
faith in it, hath likewise given us the reason of it;
such a reason as must needs convince us that, notwith
standing all our weakness and infirmities, his grace is
sufficient for us ; " For," saith he, " my strength is
made perfect in weakness."

Where by " weakness," as it is opposed to the strength
of Christ, we can understand nothing else but our
natural infirmities, our impotence and inability to do,
or suffer, the will of God as we ought ; which in those
who are unregenerate, and therefore not interested in
the grace of Christ, is so great, that they can neither
do, nor speak, nor so much as think, any thing aright 2 :
they may be wise to do evil, ingenious and subtle in
the management of their worldly affairs; "but to do
good they have no knowledge 3," much less any power
at all. And they who are born again, and made the
children of God, and therefore are led by his Holy
Spirit ; they also are still subject to so many infirmi
ties by reason of their original corruption, that they
cannot make any one true step in the ways of God, any
farther than as they are led by the same Spirit. This
our Lord himself took notice of in his own disciples,
when they could not so much as keep themselves

1 1 Pet. ii. 5. 2 2 Cor. iii. 5. 3 Jer. iv. 22.

XIII.] THE SUFFICIENCY OF GRACE. 281

awake while lie was in his agony, saying, " The Spirit
indeed is willing, but the flesh is weak V The flesh,
or that part which we derive from our first parents, is
weak, so weak, that it is not able of itself to execute
the will of the Spirit that is in us; but is rather apt
to put us upon acting just contrary to it, as St. Paul
observes, " The good that I would I do not : but the
evil which I would not, that I do V The same all
men may see in themselves, if they will but look im
partially into their own hearts and ways : but none are
more sensible of it than they who set themselves in
good earnest upon performing sincere obedience to the
whole will of God. They often find their heads cloudy,
their hearts cold and careless, their memories unfaith
ful, their passions turbulent, their thoughts scattered
and wandering from what they are about ; their whole
man so feeble, and out of tune, that, do what they can,
they cannot do what they would, at least not so as
they would, and ought to do it; which is a great trou
ble to them, — so great, that it is sometimes ready to
sink them down into despair, and to make them cry out
with the apostle, " O wretched man that I am ! who
shall deliver me from the body of this death6?"

But what doth the apostle do in this wretched case?
He immediately lifts up his heart to heaven, and cries
out with the same breath, " I thank God through Jesus
Christ our Lord 7." Implying that God had hitherto
delivered him, for which he heartily thanks him ; not
doubting but that he would still deliver him, though
not for his own sake, yet through Jesus Christ our
Lord. There was all his hope and confidence ; there
was all his joy and comfort; it was all placed in Jesus
Christ, who, being the Lord of life, could deliver him
when he pleased from the body of death, and, the more
to assure him of it, had said to him, " My strength is
made perfect in weakness." "My strength," saith he ; to
let us know, that it is his own strength, that he hath it

4 Matt. xxvi. 41. 5 Rom. vii. 19.

6 Ib. 24. ' Ib. 25.

282 THE SUFFICIENCY OF GRACE. [SERM.

in himself, as lie is God our Saviour. As God, he is
almighty, and can do what he will in the world ; and
as God our Saviour, he exerciseth this his almighty
power in the behalf of his Church and people. " My
Father," saith he, " worketh hitherto, and I work 8."
As the Father is always at work in the government' of
the world, so God the Son is always working in them who
believe and trust in him, that they may be saved, and
therefore " is able also to save them to the uttermost who
come unto God by him, seeing he ever liveth to make
intercession for them 9." Because he is continually
making intercession for them, therefore his divine
power is continually exerting itself in them, that he
may save them to the uttermost.

And thus his strength is made perfect in weakness ;
in the weakness of those upon whom it is exerted :
the wreaker they are in themselves, the more strength
they receive from him ; and the more perfectly doth
his strength appear in supporting and saving of them ;
it is always with them and in them. But they " have
this treasure in earthen vessels, that the excellency of
the power may be of God, and not of men1." They
themselves are but frail and weak creatures, like
earthen vessels made of coarse materials, and soon
broken; and, therefore, the excellency and perfection
of his power shines forth most gloriously in preserving
them through faith unto salvation, that all the glory of
it may redound wholly unto him ; which the apostle
was so sensible of, that when our Lord said to him,
" My strength is made perfect in weakness," he pre
sently adds, " Therefore I take pleasure in infirmities,
in reproaches, in necessities, in persecutions, in dis
tresses for Christ's sake : for when I am weak, then am
I strong2." The weaker he found himself, the more
was he strengthened by Christ; and as the strength of
Christ was thus made perfect in his weakness, so is it
in all others, who, being sensible of their own weak-

5 John v. 17. fl Heb. vii. 25.

' 2 Cor. iv. 7. 2 2 Cor. xii. 10.

XIII.] THE SUFFICIENCY OF GRACE. 283

ness, lay hold on him, and depend wholly upon his
strength to help and save them : they also may say as
truly as St. Paul did, " I can do all things through
Christ which strengtheneth me 3."

The last thing to be observed in these words is the
inference which the apostle draws from what our Lord
had said to him : he had said, " My grace is sufficient
for thee ; for my strength is made perfect in weak
ness:" from whence the apostle immediately infers,
" Most gladly, therefore, will I rather glory in my
infirmities, that the power of Christ may rest upon
me." He was now no longer overwhelmed with so
much grief and sorrow for his infirmities, and natural
inability to do the will of God, nor for the troubles
which should befal him for it, although he was not able
by his own strength to bear them, but rather rejoiced
and gloried in them, as being a proper occasion for
Christ to shew forth the glory of his power, or, as he
himself expresseth it, " That the power of Christ might
rest upon him." In allusion, as the original word im
ports, to his resting between the cherubim over the
mercy-seat in the tabernacle, and there manifesting his
glory and power unto his people ; so he now rests
upon those who believe in him : he " dwells in their
hearts by faith 4." But wheresoever he is, there he
exerts his power ; and the weaker the place of his
residence is, the more doth his power appear; and,
therefore, as the apostle did, so should we, not despond
and despair at the sense of our infirmities, but rather
be glad and rejoice that we have such an almighty
Saviour, " whose strength is made perfect in our
weakness ;" and take occasion from thence to live with
a constant belief and trust in him, that his power
may rest upon us, and the glory of it appear most
gloriously in us.

And verily, whatsoever other people may think, they
who are touched with a due sense of their sins, and
manifold infirmities, cannot but receive unspeakable

3 Phil. iv. 13. * Eph. iii. 17.

284 THE SUFFICIENCY OF GRACE. [SERM.

comfort, as well as wholesome advice and counsel, from
what they have now heard ; for they being conscious
to themselves that they have not only offended the
Lord of Hosts, the Almighty Governor of the world,
already, but cannot possibly of themselves ever do any
thing else but provoke him, and so " treasure up unto
themselves wrath against the day of wrath and revela
tion of the righteous judgment of God ;" how glad
must they needs be to hear it from his own mouth,
that, notwithstanding all their provocations and in
firmities, " his grace is sufficient for them ;" sufficient
not only to expiate all their former offences, but to
cure them of all their distempers, to arm them against
all temptations, to support them in all conditions, to
carry them through the whole compass of their duty,
and to reflect such a lustre upon it from the glory of
his own righteousness and merits, that God himself will
be well pleased with it; that "in the Lord they may
have both righteousness and strength 5 ;" and that " his
strength is made perfect in their weakness," so as to
shew itself in a more especial manner, when they have
most occasion for it : how can they hear this, and not
sing with the prophet, " Behold, God is my salvation ;
I will trust, and not be afraid : for the Lord Jehovah
is my strength and my song; he also is become my
salvation6!"

But that we also may thus rejoice in the Lord, and
joy in the God of our salvation, we must take special
care that we do not turn his grace into lasciviousness,
but that we apply and improve it to the purposes for
which it is designed. Now the apostle tells us, that
" the grace of God that bringeth salvation teacheth us
that, denying ungodliness and worldly lusts, we should
live soberly, righteously, and godly, in this present
world 7." This, therefore, is the lesson we must learn,
this is the use we should make of the grace of God our
Saviour ; and for this it is sufficient in us all, as many
in all ages have found by their own experience, who,

5 Isa. xlv. 24. ° Ib. xii. 2. 7 Tit. ii. 11, 12.

XIII.] THE SUFFICIENCY OF GRACE. 285

notwithstanding their original sin, and their natural
imperfections and infirmities consequent upon it, yet
by the grace of Christ became real saints while they
were upon earth, and are now glorified and made equal
to the angels in heaven. And why should not we be
so as well as they ? If we be not, it is our own fault :
the grace of Christ is as sufficient for us as it was for
them.

" Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to
help in time of need 8." Let us employ ourselves
continually in the use of the means which he hath
appointed wherein to bestow his grace upon us ; and,
whatsoever we do in word and deed, let us do all in the
name of the Lord Jesus, nothing doubting, but sted-
fastly believing, that, according to his word, " His
grace shall be sufficient for us, and his strength made
perfect in our weakness; that he will wash us from
our sins in his own blood; that he will preserve us
from all evil, and make all things work together for
our good ; that he by his almighty power and Spirit
will direct, sanctify, and govern, both our hearts and
bodies in the ways of his laws, and in the works of his
commandments, so as to bring us at last to that ever
lasting kingdom which he is now preparing for us in
the highest heavens ; that we may live with him who
liveth with the Father and the Holy Ghost, one God,
blessed for ever."

8 Heb. iv. 16.

SERMON XIV.

JOHN xiv. 1.

"Let not your heart be troubled : ye believe in God, believe also

in me."

BEHOLD here the love and care that our great Master
had of his scholars and disciples ! He did not love to
see their heads hang down, their countenances sad, their
eyes bedewed with tears, nor their hearts oppressed
with grief and sadness, for any thing, no, not for his
own departure from them, which was certainly one of
the greatest troubles that could befal them. He had
told them, in the foregoing chapter, that he must now
leave them, and go to a place where they could not as
yet come ; and, perceiving them to be much troubled
at it, he cheers them up, bids them be of good com
fort ; " Let not your heart be troubled," saith he : " ye
believe in God, believe also in me;" and so directs
them what to do, that they may keep their hearts from
being troubled at any thing in the world. For though
their sorrow for his departure gave him the opportunity
of speaking these words, yet he did not intend them
only for that particular occasion, and, therefore, takes
no notice at all of it, but expresseth himself in general
terms, " Let not your heart be troubled," and so sig
nifies his will and pleasure to us, that, whatsoever

FAITH IN GOD AND CHBIST, &C. 287

troubles we meet with in the world, yet he would not
have them come near our hearts, so as to disturb and
discompose them, but that we take all the care we can
to keep our hearts free from all manner of disquiet and
perturbation at any thing that happens in the world,
that so we may be always in a fit temper to serve and
honour him that made and governs it, with cheerful
ness and alacrity of mind, which he therefore requires
of us, and so makes it our duty, saying, " Let not your
heart be troubled :" yours who are my friends and dis
ciples, who profess to love me, and to obey me; I
speak to you, not to others ; for all others not only may,
but ought to be troubled in heart, and must be so
before they can come to me for rest ; and, indeed, they
have all the reason in the world to be troubled at
every thing, because every thing is accursed to them :
but as for you, let not your heart be troubled at any
thing : " ye believe in God," and therefore need not
be troubled ; but, that ye may not be so, " believe also
in me."

Where we may observe, that our blessed Saviour,
the great physician of souls, prescribes faith in God,
and in himself, as the most sovereign antidote to pre
serve our hearts from being troubled, and the best
physic to cure them when they are so ; and hath left
it upon record as a general rule for all Christians to
observe, at all times, in all places, in all conditions and
circumstances of life, that, whatsoever happens, they
still act their faith aright, and by that means keep their
hearts from being troubled. But, for that purpose,
they must not only believe in God, but in Christ too ;
not as if Christ was not God; for if he was not God, we
could not be obliged to believe in him ; or rather, we
should be obliged not to believe in him ; this being
one of those duties, or religious acts, which are proper
and peculiar only to God himself, and therefore not to
be communicated to any creature ; so that our Saviour
commanding us to believe in him, as well as God, doth
plainly intimate to us that he himself also is God ;
otherwise he would never have required so great an act

288 FAITH IN GOD AND CHRIST, [SERM.

of divine worship as faith is, to be performed to himself
in the same manner as it is performed to God, saying,
" Ye believe in God, believe also in me."

But why, then, doth he require us to believe par
ticularly in him, when as he being God, whosoever
believes in God, must needs believe in him, who is so?
To understand this, we may observe that our Saviour
doth not say, Ye believe in the Father, believe also in me.
If he had expressed himself after that manner, he would
have thereby required us only to believe in him the
Son as such, as well as in the Father, according to
what he himself elsewhere saith, that " all men should
honour the Son, even as they honour the Father ' ;"
and so would have signified no more than that the
Father and the Son being both of the same divine
nature, we ought to believe in both alike. But our
Saviour doth not say, Ye believe in the Father, but,
" Ye believe in God," or " Believe ye in God, believe
also in me," and so propounds himself to be the object
of our faith, not only as God the Creator and Governor
of the world, but likewise as God-man, and so the
Saviour and Redeemer of mankind, who was now ready
to offer up himself as a sacrifice for their sins, and then
to go to heaven to prepare a place for them there, as
he tells his disciples in the following verse ; and so
directs us to the most infallible remedy against all
manner of troubles, both temporal and spiritual : from
all temporal troubles, by believing in that infinitely
wise, and good, and powerful God, that governs the
world ; and from all spiritual troubles, by believing in
him our almighty and all-sufficient Saviour, " wrho is
able to save to the uttermost all that come unto God
by him, seeing he ever liveth to make intercession for
them 2." According to which method, therefore, I
shall first shew that believing in God is the most
effectual means to preserve our hearts from being
overwhelmed with any outward calamity that may
befal us in this world ; and, then, that believing Christ

1 John v. 23. - Heb. vii. 25.

XIV.] A REMEDY AGAINST ALL TROUBLES. 289

is the surest way to fortify our hearts against those
inward troubles which are so apt to assault and molest
us, whilst we are in our imperfect state here below.

As for the first ; our Lord here supposeth, or rather
taketh it for granted, that we shall meet with troubles
in the world, according to what he elsewhere tells his
disciples, saying, " In the world ye shall have tribula
tion V Which is generally true, not only of Christ's
disciples, but of all mankind. All mankind are guilty
of sin, and therefore cannot but be continually subject
to the troubles which attend it. " Man is born unto
trouble," saith Job, " as the sparks fly upward V It is
not more natural for sparks to fly up into the air, than
for man to fall down into trouble, of one kind or other;
yea, as Job again observes, " Man that is born of a
woman is of few days, and full of trouble V Though
his life be short, it is very troublesome; there being
no place, no time, no calling, no condition of life, that
a man can be in, but he finds some inconvenience,
some trouble, or other in it. Insomuch that, though no
man hath all troubles, all have some: even they also
who may seem to others to have the fewest, yet really
they have the most and greatest of all. But there
never yet was, nor ever will be, a man upon the face of
the earth that always was, or will be, perfectly free
from trouble of one sort or other. Some are troubled
in their minds with melancholy and dismal thoughts
and fears, when they have, perhaps, no real cause for
it. Others are troubled in their bodies with pain or
sickness, or loss of limbs, or the want of their senses,
as their hearing, or seeing, or smelling, or the like.
Some cannot speak at all ; others so imperfectly, that
they can scarce be understood. And they who enjoy
health and soundness both of mind and body, yet are
often troubled about their estates: some are troubled
to get wherewith to live and maintain their families;
others are as much troubled to keep and manage what
they have gotten ; and yet, after all their care and

3 John xvi. 33. 4 Job v. 7. s Ib. xiv. 1.

U

290 FAITH IN GOD AND CHRIST, [SERM.

diligence, sustain great losses either at sea, or by bad
debts or lawsuits, or by the knavery and cheating of
those they deal with, or else by their own relations or
servants.

Some are troubled for want of children ; others are
troubled with those they have, as being foolish, or dis
tracted, or sickly, or maimed, or defective in their
senses, or extravagant, or idle, or undutiful either to
God or to them.

Some are troubled at the frowns of their superiors,
others at the scoffs of their neighbours ; some at their
own private, others at the public affairs; some at home,
others abroad ; some in prison, others in slavery ; some
with the loss of life, others with the fears of it : and so
some are troubled with one thing, some with another,
but every one with one thing or other.

For the proof of this I dare appeal to the expe
rience of all mankind, and to yours particularly who
are here assembled ; there not being, I believe, one
person among us, who hath not his troubles, as well as
sins, of one kind or other ; yea, our blessed Saviour
himself, who knew no sin of his own, yet having taken
ours upon him, was " a man of sorrows, and acquainted
with grief:" but it was for us that he was troubled ;
and therefore he would not have us to be troubled too,
but directs us how to preserve our hearts from being
touched with any of the troubles that befal us here
below, even by believing in God, saying, " Let not
your heart be troubled ; ye believe in God," or, as the
word may be rendered, " ' Believe ye in God,' the all-
knowing, all-wise, all-mighty, all good and gracious
Preserver, Governor, and Disposer of all things in the
world, so as to trust and rely upon him, to prevent the
troubles you fear, remove those you feel, to bless and
sanctify them to you, or to give you so much strength
to bear them, that they may seem light and easy to
you, that so your hearts may not be discomposed, much
less overwhelmed with them." And, verily, could we
always thus believe in God, whatsoever happens in the
world, we should never be much troubled at it; for,

XIV.] A REMEDY AGAINST ALL TROUBLES.

amidst all the changes and chances of this mortal life,
our hearts would still be fixed, trusting in the Lord ;
for which purpose, therefore, whensoever ye find your
hearts begin to be troubled at any thing which befals
you, lift them up immediately unto God, and believe,

First, that it comes from him, at least not without
his permission and providence, who orders and over
rules not only the great affairs of kingdoms and em
pires, but the private concerns also of every particular
person in them, with all and every circumstance there
of; insomuch that there is not the least thing imagin
able can happen to any man, but, if he looks narrowly
into it, he may see the hand of God in it, and then
must needs rest fully satisfied with it.

This is that great lesson which Christ our Master
taught his disciples, and which he taught them to
make use of too upon such occasions, even whensoever
they found their hearts troubled \vith the fear of their
potent and malicious enemies, saying, " Fear not them
which kill the body, but are not able to kill the soul :
but rather fear him which is able to destroy both soul
and body in hell ;" and then he adds, " Are not two
sparrows sold for a farthing? and one of them shall not
fall on the ground without your Father. But the very
hairs of your head are all numbered. Fear ye not
therefore, ye are of more value than many sparrows6."
As if he should have said, You see a multitude of
sparrows, and such like inconsiderable birds flying
about in the air ; and yet not so much as one of them
can be killed, and so fall to the ground, without your
Father's leave : but every one of you is of much more
value with God than many of them; for he is your
Father, and looks upon you not only as his creatures,
but his children too, and takes care of you accord
ingly; and, therefore, ye may be confident that you
can never fall to the ground, nor any thing befal you
against your heavenly Father's will, who numbers the
very hairs of your heads, so that not so much as one of

6 Matt. x. 28—31.

u2

292 FAITH IN GOD AND CHRIST, [SERM.

them can be touched without his leave ; what need
you then fear what man can do unto you, who can do
nothing to you but what your Father gives them leave
to do ? and he, be sure, will give them leave to do
nothing but what is really for your good.

This is, in short, what our blessed Saviour intends
in this divine discourse; from whence we may posi
tively affirm that there is not the least thing that
happens in the world, but what is managed by the
steady hand of Divine Providence, and, whosoever may
be the instruments, or secondary, God himself is the
first cause of it : which whosoever firmly believes, as
all Christians must do, can never be troubled at any
thing that befals, as always seeing his heavenly Father's
hand in it r as we see in old Eli ; when Samuel had
told him from God, that his house and family should
be destroyed ; he, considering whence the message
came, was so far from being troubled, that he sub
mitted himself wholly to him, saying, " It is the Lord :
let him do what seemeth him good V Thus, when
Shimei cursed David, David considering that what
soever malice Shimei bare him in his heart, he could
not have vented it so without God's leave, he bare it
patiently, saying, "The Lord hath said unto him, Curse
David. Who shall then say, Wherefore hast thou done
so8?" And whosoever thus looks upon every thing
which comes to pass as coming from God, and believes
it to be his will, how grievous soever at first sight it
may seem unto him, when he recollects himself he will
be so far from being troubled at it, or repining against
it, that he will say with David in another case, " I was
dumb, I opened not my mouth ; because thou," O Lord,
" didst it V For he, that believes that God doth a
thing, cannot but at the same time believe it to be
well done, yea, the best that could be; and therefore
cannot in reason or conscience be troubled at it, but
must rather acquiesce in it, as believing it to come
from Him who knows what is fit and proper to be done
infinitely better than he doth.

7 1 Sam. iii. 18. 6 2 Sam. xvi. 10. ° Ps. xxxix. 9.

XIV.] A REMEDY AGAINST ALL TROUBLES. 293

And this is the next thing which we must believe
concerning God, in order to the keeping our hearts
from being troubled. We must believe him to be
omniscient, that he knows all and every thing that is
thought, or spoke, or done ; every thing that lives, or
moves, or hath any being ; every thing that is in the
whole world. Neither is there any creature, as the
apostle saith, that is not manifest in his sight, " but all
things are naked and opened unto the eyes of him with
whom we have to do '." He knows what all the
angels are doing in heaven ; what all the devils are
contriving in hell ; and what all their agents are acting
upon earth. He knows the several inclinations and
qualities, the virtues and the vices, of every creature,
together with the tendencies and consequences of all
events ; what will do us good, and what hurt, and how
and when it will do so. He knows what enemies all
and every one of us have in the world, what hatred
they bear, and what mischief they design against us,
and which is the best or the only way to prevent it.
He knows the temper and complexion of our bodies,
the several dispositions of our minds, and the re
spective circumstances of our lives, and how to suit
his providences to us, and to make them fit and proper
for us. In short, he knows every thing that is in us,
every thing that is about us, every thing that concerns
us, or hath any relation to us. Insomuch that, although
many things may happen to us otherwise than we ex
pected, yet the best Friend that we have in the world
foresees and orders them all for us; and, therefore,
what reason have we to trouble our heads or our
hearts about any thing that may or may not befal us,
seeing we have such an infinitely wise and knowing
Father to take care of us, and of all our concerns;
and if we believe in him, will most certainly do it ?

Neither is he less able, than he is willing, to prevent
any evil we fear, to remove what we feel, or to change
the nature of it, and make it really good for us ; for

1 Heb. iv. 13.

294 FAITH IN GOD AND CHRIST, [SERM.

he, as the first and supreme Cause, holds the chain of
all inferior and secondary causes always in his own
hand, ranging and managing all and every one of them
as seemeth best to him : so that all the powers in
heaven, and hell, and on earth, are equally subject unto
him, and he makes them do his will, howsoever con
trary it may be to their own ; as the wise man saith,
" The king's heart is in the hand of the Lord, as the
rivers of water : he turneth it whithersoever he will 2."
And so are the hearts of all the men in the world as
much under the power as they are always under the eye
of God, who winds and turns them so, that, whatsoever
they design, they can bring nothing to pass without
him, nor any thing but what he will, as the wise man
again observes, " There are many devices in man's
heart ; nevertheless the council of the Lord, that shall
stand V And, therefore, what need we fear any or all
the creatures in the world, although they should set
themselves in array against us, seeing there is One
above them who can abate their pride, assuage their
malice, infatuate their councils, confound their devices,
and make them fall into the same net which they lay
for others, and cause that, which they design for our
ruin, to be the most effectual means of our peace and
welfare ; and so produce our good out of the very
mischief that was intended for us? As we see in the
history of Joseph : for his brethren having, out of their
envy and malice against him, sold him to the Ish-
meelites to live in perpetual slavery, as they thought
and intended, hoping never to hear any more of him ;
God was pleased so to order it in his providence, that
this very thing proved the occasion of his being ad
vanced not only above all the subjects of Egypt, but
above his very brethren, too, that sold him ; so that
they were forced to bow and cringe to him, and lay at
his mercy, not only for their livelihood, but for their
very lives too, which he could have taken away when
he pleased. Thus God was pleased to manifest his

2 Prov. xxi. 1. ' Ib. xix. 21.

XIV.] A ItEMEDY AGAINST ALL TROUBLES. 295

love unto him in the hatred which his brethren bare
him, and to make use of the mischief which they de
signed him as a means of promoting- him to the greatest
glory and grandeur he could ever have in this world.
The like may be observed in many other both sacred
and ecclesiastical histories : especially where the Church
itself hath been concerned, which hath always grown
and flourished most under the straits and troubles
that have fallen upon it ; which its enemies have de
signed for its destruction, but God hath still blessed
arid sanctified them to its greater increase and glory.
Yea, there is no particular person that truly loves and
honours God, but may take notice of the same in his
own private affairs ; even that all the losses, crosses,
and disappointments that he ever suffered, all the dis
tresses and afflictions of any sort that the devil or man
have brought upon him, have, by the secret working of
God, contributed something either to his temporal or
spiritual good and welfare. This St. Paul observes
and asserts, not only upon his own, but upon the
knowledge and experience of all the saints, saying,
" We know that all things work together for good to
them that love God, to them who are the called
according to his purpose '."

He that believes this, how can his heart be troubled
at any thing? What, troubled for that which a man
believes to be the will of God ! Troubled for that
which he believes is for his good ! Troubled for that
now, which he shall have cause to thank God for unto
all eternity ! It cannot be : no man can believe in
God, and yet be troubled at the same time for what he
doth ; for our very believing that he doth it, and that
he doth it for our good, must needs fill our hearts with
so much joy and comfort, that there will be no room
for grief or trouble there.

Wherefore, as ever we desire to keep our hearts
from being tossed to and fro with the storms and tem
pests we meet with here below, we must be sure to

4 Rom. viii. 28.

296 FAITH IN GOD AND "CHRIST, [SERM.

keep our faith continually fixed upon God, according as
our Saviour here directs us. But, for that purpose, as
we believe in God, so we must believe in Christ too,
for whose sake alone it is that God is thus good to us,
as to make all things good for us ; and therefore he
adds, " believe also in me," that so we may know from
whence all our mercies flow, and how to obtain them, —
even by believing and trusting on him who hath pur
chased them for us with his own blood, and who there
fore never denies them to any that hope and trust on
him for them.

Let us, therefore, now put our whole trust and con
fidence in Almighty God, and in our blessed Saviour,
to protect us from all evil, and to give us whatsoever
he knows to be good for us ; and then we shall be sure
that he will de it ; for he never yet did, nor ever will,
fail them that trust and depend upon him. Thus
David asserts and promises in the name of God ' ; and
Jehoshaphat experienced °, and Jeremiah the prophet 7.
Yea, this hath been the constant experience of all the
saints that ever lived ; and, therefore, let us but live as
becometh saints, and trust in God, as they did ; and we
also shall find it true by our own experience, as they
did. Whatsoever happens in the world, let our hearts
be always fixed, trusting in the Lord ; and then no
trouble will come near them, but we shall always ex
perience the certainty of that method which our Lord
prescribes to keep our hearts from being troubled.

But there is another sort of trouble which Christ's
own disciples, real and true Christians, are apt to fall
into, — even inward or spiritual troubles, arising from
the remembrance of their former sins, from a sense of
their present infirmities, from the strength of the devil's
temptations, or else from the consideration of the un-
worthiness and imperfection of their best duties. All
which, I confess, are real causes of trouble, yea, of such
trouble, as would certainly break our hearts in pieces,

5 Ps. xxxvii. 40; xxxiv. 22 ; cxxv. 1, 2.

6 2 Chron. xx. 12. ' Jer. xxxix. 17, 18.

XIV.] A REMEDY AGAINST ALL TROUBLES. 297

if they were not defended by faith in Christ : but by
faith in Christ our hearts may be defended even from
such troubles as those, so that \ve shall be affected no
further with them, than it is necessary we should be
towards our exercise and growth in grace.

For, first, as to the remembrance of our former sins,
it cannot, I confess, but be grievous to us, although we
have now repented of them, and utterly forsaken them ;
for, do what we can, they will sometime come into
our minds, and present themselves in all their dismal
colours before our eyes, as we see in David, saying,
" I acknowledge my transgressions : and my sin is ever
before me 8." And in Job, saying to God, " For thou
writest bitter things against me, and makest me to
possess the iniquities of my youth 9." Though his sins
were committed many years before, in his very youth,
yet he still felt the bitterness of them, and his soul was
filled with as much grief and sorrow for them, as if he
had but newly committed, and had not as yet repented
of them. Thus St. Paul, after he was become one of
the greatest saints upon earth, still looked upon him
self as the chiefest of all sinners, by reason of the many
and horrid crimes he had been guilty of before his
conversion, which being still fresh in his mind and
memory, he could not but condemn and abhor himself
for them as long as he lived.

I suppose there are many here present, who have
found the same by their own experience, even all who
are touched with so quick a sense of your former sins
and follies, that you have truly repented of them. Do
what you can, they will sometime come into your
thoughts, and vex and grieve you to the heart ; though
they were committed twenty, or thirty, or forty years
ago, it is all one, they still lie at the door of your con
sciences, ready upon all occasions to assault and trouble
you, as much as if they had been committed but yes
terday: they were once sweet to your taste, but now
they are bitter to your souls. O, the gall and the worm-

8 Ps. li. 3. 9 Job xiii. 26.

298 FAITH IN GOD AND CHRIST, [SERM.

wood, the grief and anguish you now feel, when you
call to mind your former folly and madness in breaking
so righteous a law, and in displeasing so great a God,
and so gracious a Father, as you have done ! How doth
it cut you to the heart, that you should ever offend him,
who gives you your very life and being, and all the good
things you do enjoy : that you have been guilty of such
crimes which nothing less than the blood of God could
expiate ; and have lived in those sins for which the best
Friend you have in the world died ! How are your
hearts grieved, and your souls ready to be overwhelmed
with horror and despair, at the remembrance of it, so
as to say with David, " There is no soundness in my flesh
because of thine anger," O Lord ; " neither is there
any rest in my bones because of my sin. For mine
iniquities are gone over mine head : as an heavy burden,
they are too heavy for me ' !"

But, let not your hearts be troubled : ye believe in
God, believe also in Jesus Christ. As ye remember
what you have done, remember also what he hath
suffered ; what he hath suffered for those very sins
which you remember you once committed : as verily as
you believe yourselves to be guilty of such sins, believe
likewise that Christ hath undergone all the shame, and
pain, and punishment, which was due unto you for
them : that he, by the one oblation of himself, made
complete satisfaction for the sins of the whole world,
and for yours amongst the rest : that he was wounded
for your transgressions, and bruised for your iniquities,
that the chastisement of your peace was laid upon him,
that by his stripes you might be healed 2 : that he
was made sin for you, that you might be made the
righteousness of God in him 3 : that he was delivered
for your offences, and raised again for your justifica
tion4: that he loved you, and gave himself for you,
and therefore calls upon you, saying, " Come unto me,
all ye that labour and are heavy laden, and I will give

1 Ps. xxxviii. 3, 4. 2 Isa. liii. 5.

3 2 Cor. v. 21. * Rom. iv. 25.

XIV.] A REMEDY AGAINST ALL TROUBLES. 299

you rest5." You labour under the weight, you are
heavy laden with the burden, of your sins ; and if you
do but go to Christ, by a quick and lively faith in him,
he will ease you of your burden, and give rest and
quiet to your souls : he will wash you from your
iniquities, and cleanse you from your sins, in his own
blood ; and will say to you, as he did to the man in the
Gospel, " Be of good comfort, my son, thy sins are all
pardoned."

And verily this is not only the greatest, but the only
effectual remedy in the world for a wounded con
science ; insomuch that it is impossible for any one,
who is truly sensible of his sins, to keep his heart from
sinking down into despair at the remembrance of them,
without a firm belief that the eternal Son of God hath
suffered for them : and, therefore, St. John prescribes
no other receipt in this case, but only this, saying, " If
any man sin, we have an advocate with the Father,
Jesus Christ the righteous : and he is the propitiation
for our sins : and not for ours only, but also for the
sins of the whole world V As if he had said, If any of
you be guilty of some notorious sin, for which God may
justly inflict the severest of his judgments upon you, yet
do not despair of his mercy, but remember that we
have an advocate always ready to plead our cause in
heaven, Jesus Christ the righteous, who is able to save
to the uttermost all that come to God by him, seeing
he ever liveth to make intercession for them : and he
may well do it, having offered up himself as a pro
pitiatory sacrifice for the sins of mankind in general,
and for yours particularly; and, therefore, do but
repent of what you have done, resolve to do so no
more, but for the future according to the rules that he
hath set you ; and then you may and ought to believe
in Christ for the pardon and forgiveness of all your
former sins, so as to be fully persuaded in your minds
that God for his sake hath, and will discharge and
absolve you from all the guilt you had contracted by

5 Matt. xi. 28. ° 1 John ii. 1, 2.

300 FAITH IN GOD AND CHRIST, [SERM.

them, and is now as perfectly reconciled to you, as if
he had never been displeased with you ; and, there
fore, let not your hearts be troubled ; ye believe in
God, believe also in Jesus Christ.

But you will say, perhaps, It is true, indeed, Christ
being both God and man, his death could not but be of
infinite value, and therefore a sufficient sacrifice for the
sins of all the world ; but it is as true likewise, that
none are actually pardoned by it, but only such as
sincerely repent and turn to God, so as to avoid and
mortify their sins, and walk for the future " in newness
of life;" whereas, we find, by woful experience, that we
have no power in ourselves at all to do it. We are not
sufficient of ourselves so much as to think any thing as
of ourselves, much less to do any thing that is good ;
but when we would do good, evil is present with us.
Though we delight in the law of God after the inward
man, we see another law in our members warring
against the law of our minds, and bringing us into
captivity to the law of sin which is in our members 7.
By which means, though we set ourselves against our
sins, we cannot overcome them, but are often overcome
by them. Though we desire and endeavour to serve
and obey God, according as he hath commanded us, we
cannot do it; we strive to walk uprightly in his holy
ways, but we are so very weak and infirm in our inward
man, that, do what we can, we often stumble and fall ;
either doing what we ought not, or else not doing what
we ought, at least not so as we ought to do it : how
then can we expect that God should have mercy upon
us, who are thus conscious to ourselves that we have
not only sinned heretofore, but do so still ? How can
we expect pardon, even for Christ's sake, when we are
not able of ourselves to perform the conditions upon
which it is promised ? This is that which afflicts and
confounds our souls, and fills them with unspeakable
grief and horror, that God hath provided us such an
all-sufficient Saviour, and yet we, by reason of the

7 Rom. vii. 21—23.

XIV.] A REMEDY AGAINST ALL TROUBLES. 301

weakness of our depraved nature, cannot go unto him,
nor come up to those easy terms, which he hath pro
pounded in order to the pardon of our sins by the
merits of his death and passion. This is that which
makes us cry out in the bitterness of our souls, as
St. Paul did, " O wretched men that we are ! who
shall deliver us from the body of this death that is
within us8?"

But let not your hearts be troubled : ye believe in
God, believe also in Christ, who is able not only to
pardon your sins when ye have repented, but to give
you repentance too, that so they may be pardoned.
For he is exalted with the right hand of God " to be a
Prince and a Saviour, for to give repentance to Israel,
and forgiveness of sins 9." They are both now at his
disposal: repentance, as he is a Prince; and forgive
ness, as he is a Saviour. As he is a Saviour, he can
save us from the wrath of God which is due unto our
sins, and so forgive them, so soon as we have repented
of them. As he is a Prince, that hath all power com
mitted to him both in heaven and earth, he can enable
us to repent so as that our sins may be forgiven.
What, then, if ye can do nothing of yourselves, what
is there ye may not do by his assistance who can do all
things ; and who is always ready to enable you to do
whatsoever is required of you, if ye do but believe and
depend upon him for it ; insomuch that by the con
tinual exercise of your faith in him you may conti
nually derive that grace and virtue from him, whereby
you may be enabled, not only to deny ungodliness and
worldly lusts, but likewise to live soberly, righteously,
and godly, in this present world, and so both learn and
practise all that the gospel teaches and requires of you
in order to your pardon ' ? This St. Paul found by
experience, and therefore confidently asserts it, saying,
" I have learned, in whatsoever state I am, therewith
to be content. I know both how to be abased, and
I know how to abound : every where and in all things

8 Rom. vii. 24. 9 Acts v. 31. ' Tit. ii. 12.

302 FAITH IN GOD AND CHRIST, [SERM.

I am instructed both to be full and to be hungry, both
to abound and to suffer need. I can do all things
through Christ which strengthened me 2." And if you
do but believe in Christ, as St. Paul did, you may have
the same experience as he had, so as to be able to say,
that, though you can do nothing without Christ, there
is nothing but you can do by him : by him you may
overcome the world ; by him you may mortify all your
earthly members ; by him you may " work out your
salvation with fear and trembling;" by him you may
" make your calling and election sure ;" by him
you may walk in all the "commandments and ordi
nances of the Lord blameless." And, therefore, let
not your hearts be troubled at the consideration of
your natural infirmities, but believe in Christ, apply
yourselves to him, and he will soon afford you such
assistances of his own grace and Holy Spirit whereby
your hearts shall be set to obey God's commandments,
and to do all such good works as he hath prepared for
you to walk in, notwithstanding your own natural
corruptions, or the temptations of the devil himself.
I say, notwithstanding the temptations of the devil
himself, which are often very strong and violent; for
he, being cast out of heaven, " walketh about, seeking
whom he may devour 3." And if he can delight in
anything, it is in doing mischief wheresoever he comes,
to mankind, and in bringing them, if it be possible,
into the same estate of misery and torment with him
self; for which purpose, being full of subtilty as well
as malice, he takes particular notice of every one's
temper, his condition, and the several circumstances of
his life, and suits his temptations accordingly. So long
as men go on in their sins, he lets them alone, as
being hitherto sure of them ; but when he sees them
once begin to look towards heaven, and endeavour
to obtain that happiness which he hath lost, then he
bestirs himself, and sets with all his might and main
upon them, striving all he can to bring them back

2 Phil. iv. 11—13. 3 1 Pet. v. 8.

XIV.] A REMEDY AGAINST ALL TROUBLES. 303

into their former sins, or else to seduce them into
some damnable heresy, or else into some superstitious
way of living; that so they may take up with the
shadow instead of the substance of religion. And if
none of these things will do, but he sees them still
resolved to live in the true faith and fear of God, and
so walk directly in the way to bliss, then he endea
vours to obstruct, or, at least, disturb, them in their
course : he works upon the humours of their bodies,
whereby to affect their minds ; he raiseth mists before
their eyes, that they may not look upon things in their
proper colours ; he corrupts their fancies, so as to make
all things seem black and melancholy to them ; he
interrupts and distracts them in their duties; he
suggests sometimes unclean, sometimes profane, some
times blasphemous and atheistical thoughts into their
minds; and all to make their lives useless and un
serviceable to God. or, at least, uneasy and uncom
fortable to themselves ; as many here present, I be
lieve, have found by their woful experience, by which
means you are always full of fears and doubts about
your spiritual estate, and are so mightily troubled and
discomposed in your minds, that you expect every day
to be overcome by this your potent and malicious
adversary, and to be carried captive by him at his will.
But let not your hearts be troubled : ye believe in
God, believe also in Jesus Christ, who is infinitely
more above the devil in knowledge and power, than
you are below him : do but believe and trust on him ;
and the "gates of hell shall never prevail against you ;"
but, whatsoever temptations fall upon you, he will
make way for your escape. This we learn from his
own mouth, where he saith to St. Peter, "Simon,
Simon, behold, Satan hath desired to have you, that
he may sift you as wheat : but I have prayed for thee,
that thy faith fail not : and when thou art converted,
strengthen thy brethren4." From whence we may
observe, that the devil could do St. Peter no hurt,

4 Luke xxii. 31, 32.

304 FAITH IN GOD AND CHRIST, [SERM.

unless his faith failed ; that our Lord had taken care
that his faith should not fail, and, by consequence, that
the devil should no way hurt him ; as he afterwards
found by experience : and, therefore, the same apostle
directs all Christians to take the same course when
soever they are tempted ; for, having acquainted them
that the devil goes about "seeking whom he may
devour," he adds, " Whom resist stedfast in the faith 5."
Implying that, so long as they continued stedfast in the
faith of Christ, all the power of hell could never prevail
against them : and that is the reason why St. Paul calls
it " the shield of faith," because by it we are " able to
quench all the fiery darts of the wicked 6."

Now that faith, which is thus prevalent against the
devil, is not only a belief that the gospel is true in
general, but a firm trust and confidence in our blessed
Saviour to save and defend us from our ' ghostly ene
mies;' which he will certainly do, if we thus believe in
him, and apply ourselves to him to do it for us : as we
see in that remarkable instance of St. Paul, who, when
he was buffeted by a messenger of Satan, "For this
thing," saith he, " I besought the Lord thrice, that
it might depart from me. And he said unto me, My
grace is sufficient for thee : for my strength is made
perfect in weakness 7." Where we may observe how
ready our Lord was to assist him : and that he did
it most effectually, appears from the following words,
where the apostle saith, " Most gladly therefore will
I rather glory in my infirmities, that the power of
Christ may rest upon me." He was so far from sink
ing under the sense of his infirmities, that he gloried in
them, as being the occasion of his receiving more power
from Christ than he could ever have had from himself
in his best estate.

And none of you but may find the same by your
own experience, if you will but take the same course.
Whensoever you are assaulted with any sort of temp
tations whatsoever, be not disheartened at them ; let

3 1 Pet. v. 9. 6 Eph. vi. 16. 7 2 Cor. xii. 8, 9.

XIV.] A REMEDY AGAINST ALL TROUBLES. 305

not your hearts be troubled, but believe in Christ ; act
your trust and confidence on him, and he will soon
either make the tempter to flee from you, or else
put such power into you, whereby you shall be able
not only to withstand his temptations, but receive
extraordinary benefit and comfort for them, so as to
turn them into matter of glory and triumph. But, by
reason of the infirmity of your nature, the relics of sin
within you, and the manifold temptations you meet
with in the world, you find, by sad experience, that
notwithstanding the assistance you receive from God's
grace and Holy Spirit, yet you cannot exactly observe
every punctilio of the moral law, nor so much as do
any one good work so perfectly as that law requires ;
but, do what you can, there is so much imperfection, so
many defects in the best work you do, that it cannot in
itself be termed good, nor, by consequence, acceptable
unto God, as not corresponding in every point with his
commands. And this is that which troubles you more
than all the rest, — that, when you have done what you
can, you still come short of what you ought to do ; and
God may justly be displeased with you for the best, as
well as for the worst actions of your whole life.

It is very true ; yet, howsoever, " let not your hearts
be troubled : ye believe in God, believe also in Jesus
Christ," who hath taken care of this, as well as of any
thing else that concerns your salvation by him ; for he
having performed not only perfect, but divine obe
dience to the whole law in our nature, God is pleased
to overlook the defects of our obedience, and for his
sake to accept of it, if it be but sincere, as well as if it
was absolutely perfect. This we learn, as from the
whole design and tenor of the gospel, so particularly
from that remarkable passage of St. Peter, where,
speaking to all Christians, he saith, " Ye also, as lively
stones, are built up a spiritual house, an holy priest
hood, to offer up spiritual sacrifices, acceptable to God
by Jesus Christ 8." From whence it is plain that, al-

8 1 Pet. ii. 5.

306 FAITH IN GOD AND CHRIST, [SEEM.

though our sacrifices, or good works, be lame and im
perfect, yet, if they be but spiritual and sincere, they
are acceptable to God, not in themselves, but by Jesus
Christ; by which means God "makes us perfect in
every good work to do his will, working in us that
which is well-pleasing in his sight, through Jesus
Christ 9." And, therefore, whether you pray, or praise
God, or hear his holy word, or receive his blessed
Sacrament, or give an alms to the poor, or whatsoever
you do in obedience to God's commands, do but sin
cerely endeavour to do it as well as you can, and trust
on Christ for God's acceptance of it ; and then you
may be confident that he will accept of it, and be
as well pleased with it, as if it was every way as
perfect as it ought to be ; which is certainly a matter
of as great joy to a sincere Christian as any one thing
besides in the whole gospel.

Now, from these things, thus put together, ye may
easily see both the certainty and universality of the
means which our Saviour here prescribes for the keep
ing our hearts from being troubled, which, therefore,
we ought to use upon all occasions : but lest any of
you should neglect or not use it aright, give me leave
to apply it to you all. You have all, I dare say, your
troubles of one sort or other. Now, of what kind
soever they are, apprehend our blessed Saviour as
present with you, as he really is, and that you hear
him repeating these words to you, as he really doth by
the mouth of his unworthy servant, saying, "Let not
your heart be troubled : ye believe in God, believe also
in me." Do ye meet with many crosses and disap
pointments in the world ? Are your bodies sick or
weak ; your fortunes low ; and your hopes of ever
mending them little, or none at all; are your children
undutiful, your relations unkind, and your enemies
powerful and malicious ? " Let not your hearts be
troubled : ye believe in God, believe also in me," and
I will so order it that all these things shall work to
gether for your good.

XIV.] A REMEDY AGAINST ALL TROUBLES. 307

Are you apprehensive of any public calamities that
may befal the Church or kingdom in which you live,
or of any private adversity that may happen to your
selves or families? Are you in danger of losing your
estates, your liberty, your life, or that which is dearer
to you, — your good name and reputation in the world?
" Let not your heart be troubled : ye believe in God,
believe also in me;" and I will take care, as of my
Church in general, so of every true member of it, that
none of them who trust on me may be confounded.
Are ye sensible of the greatness of your sins, the
weakness of your graces, the strength of the devil's
temptations, or the imperfection of your own duties
and good works ? It is well ye are so : howsoever,
" let not your heart be troubled : ye believe in God,
believe also in me. In my Father's house are many
mansions : if it were not so, I would have told you. I
go to prepare a place for you. And if I go and prepare
a place for you, I will come again, and receive you unto
myself," &c. "Amen. Even so, come, Lord Jesus,
come quickly. Amen."

SERMON XV.

THE NEW CREATION.

EPH. ii. 10.

" For we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk in
them."

THE apostle in this chapter gives us a plain description
of the state of nature, and the state of grace : what
sort of people we are, as we proceed from the first
Adam ; and what we are made, when we are engrafted
into the second. He first puts the Ephesians in mind
how they had been dead in trespasses and sins, and
that not only they, but we also, we the disciples of
Christ, \ve are all "by nature the children of wrath,
even as others V The children of wrath, because the
children of disobedience, walking according to the
course of this world, according to the prince of the
power of the air, and so directly contrary to the laws
of God ; who is, therefore, justly displeased with us,
and hath passed the sentence of death, even of eternal
death, upon all ; and will most certainly execute it
upon every one that goes out of this world no better
than he came into it.

But, then, on the other side, the apostle saith, that
" when we were dead in sins, God hath quickened us

1 Eph. ii. 3.

THE NEW CREATION. 309

together with Christ, and hath raised us up together2."
He hath raised us up to a new and spiritual life, that we
may not only escape the death to which we were before
condemned, but "sit together in heavenly places in
Christ Jesus," and so enjoy everlasting life and hap
piness.

But this the apostle ascribes wholly to the grace of
God. " For," saith he, " by grace ye are saved through
faith 3." By grace on God's part, and through faith on
ours ; through faith in Christ as the way whereby we
come to be interested in his merits and mediation.
And " that," too, is " not of ourselves : it is the gift of
God : not of works," not of any thing which we ourselves
can do, either to effect or to deserve it, " lest any man
should boast 4 :" but that God may have all the glory.

Now for the further illustration and proof of this
great doctrine here delivered by the apostle, he adds
these remarkable words, " For we are his workmanship,
created in Christ Jesus unto good works, which God
hath before ordained that we should walk in them."
In which few words, rightly understood, there are many
things much to be observed by all that concern them
selves in good earnest about their future state; and
therefore I shall endeavour to explain them in the
same order wherein they lie.

The apostle, therefore, to shew that the great change,
that is made in us when we are brought out of the
state of nature into that of grace, is wrought in us
wholly and solely by God himself, first observes, in
general, that "we are his workmanship," not only as
men, but as Christians; not only as creatures, but as
new creatures ; we are made such also by him, by
whom we were at first made ; whatsoever means or
instruments may be used in bringing it about, he is the
efficient cause, he is the principal agent. Paul may
plant, and Apollos water; but it is God that giveth
the increase 5. So that the whole new man also, with
every part of it, is his workmanship.

2 Eph. ii. 5, 6. 3 Ver. 8.

4 Ver. 8, 9. 5 1 Cor. iii. 6.

310 THE NEW CREATION. [SERM.

It is his workmanship as much as the creation of
the world was ; for, as the apostle here adds, " We are
created in Christ Jesus unto good works." Here, it
seems, a new creation, or production of something- out
of nothing, though not of matter and substance, yet of
qualities and endowments : piety and virtue being
made to spring up where there was no such thing
before, nothing like it, but rather the quite contrary;
and therefore David prayed that God would "create
in him a clean heart, and renew a right spirit within
him 6." He had an heart before ; but it could not be
a clean heart, unless it was created again. He had a
spirit before ; but that spirit must be renewed before
it could be a right spirit, — right in the sight of God,
and set to obey his commandments.

But, to distinguish this from the first creation, the
apostle here saith, that we "are created in Christ
Jesus;" and elsewhere, that "in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision, but
a new creature 7," as the words there signify ; and " if
any man be in Christ, he is a new creature8." It is
still in Christ that this creation is effected, or the new
creature made. This is the great mystery of godliness
that is revealed in the Gospel ; out of which I shall,
therefore, endeavour to set it in such a light, that we
may all see what to believe concerning it, and what to
do, that we may be eternally the better for it.

For which purpose, we may first observe, that this
Jesus Christ being both God and man in one Person ;
as God, he was neither made nor created ; but, as man,
he was " made of a woman 9," and created immediately
by God himself, according to that of the prophet, " The
Lord hath created a new thing in the earth, A woman
shall compass a man '." "The man that is my fellow,
saith the Lord of hosts2." "One who, being in the
form of God, thought it not robbery to be equal with
God 3 ;" and yet, nevertheless, " took upon him the

6 Ps. li. 10. 7 Gal. vi. 15. ' 2 Cor. v. 17.

0 Gal. iv. 4. ' Jer. xxxi. 22. 2 Zech. xiii. 7.

3 Phil. ii. 6.

XV.] THE NEW CREATION. 311

form of a servant, and was made in the likeness of
men V He was made so by the immediate act of God
himself, as the first man was; for as the Lord God
formed Adam of the dust of the ground 5, so he formed
Christ of the flesh or substance of the Virgin ; to whom
the angel said, "The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee :
therefore also that holy thing which shall be born of
thee shall be called the Son of God6." Where we see
that Jesus Christ, who was to be born, is not called
only an holy God, or holy man, but "that holy thing,"
a thing, made up of God and man together ; such a
thing as never was before, any otherwise than in the
decree and promise of God ; but now it began actually
to exist by the power of the Highest. It was by that,
that the manhood was both formed and united to the
Divine Person. And so, in both respects, that holy
thing, Christ Jesus, was the workmanship of God,
created, as the first man was, by his almighty power.

And as the first man was not only a single human
person, but one in whom all mankind was then con
tained, and, therefore, had no proper name given him,
but was called Adam, that is, man, — man in general ;
so Christ took not on him the nature of one or more
particular human persons, but the whole human nature,
—the nature of man in general. And, therefore, although
there were millions of human persons between the
first man and him, yet the man Christ Jesus is called
" the second man V The second that was man in gene
ral, as the first was; and for the same reason he is
called also " the last Adam 8," because the whole nature
of man was in him, as well as it was in the first Adam.
And that, too, with this mighty advantage, that it was
in the first only as in a finite human person, but in the
last in a Person that is infinite and divine, so as to
make but one person with him ; for that which was
formed of the substance of the blessed Virgin never
subsisting of itself, but being from its first conception

4 Phil. ii. 7. 5 Gen. ii. 7. 6 Luke i. 35.

7 1 Cor. xv. 47. ' Ver. 45.

312 THE NEW CREATION. [SERM.

united to the Godhead, could not make a person of
itself distinct from the divine ; but as ' the reasonable
soul and flesh is one man, so God and man is one
Christ; one, not by conversion of the Godhead into
the flesh, but by taking of the manhood into God.'

Now the manhood in general, or whole human
nature, being thus in God our Saviour, whatsoever he
did or suffered as man, was done and suffered by the
whole nature of man ; and it being done and suffered
in an infinite Person, it could not but be of infinite
worth and merit for those who are of that nature.
Hence it is, that as our whole nature was corrupted
in the first man, it is cleansed and sanctified in the
second; "As in Adam all die, so in Christ shall all be
made alive 9." " As by one man's disobedience many
were made sinners, so by the obedience of one shall
many be made righteous '." And as in Adam we fell
from the happy estate in which we were created, so
we were restored to it by being created again in Christ
Jesus.

But that we may be so, as we come by nature from
the first Adam, we must come to the last by faith;
that is, we must believe and trust on him for it, accord
ing to the revelations that God hath given us, and the
promises which he hath made us in him ; that being
the way that God himself hath appointed in his holy
word whereby to come to Christ, so as to have all that
he did and suffered in our common nature applied to
our own particular persons ; as appears from the whole
design and tenour of the Gospel, where faith is all
along required in order to our obtaining any of the
blessings that he hath merited for us ; insomuch that
they who do not believe have no part or portion in
him, no more than as if he had never been made man,
but are still in their natural state, just as they pro
ceeded from the first Adam ; whereas they who truly
believe are taken out of the first, and grafted into the
second, so as to be made branches of him, the true

9 1 Cor. xv. 22. l Rom. v. 19.

XV.] THE NEW CREATION. 313

vine ; members of that body, whereof Christ himself is
head. And being in him, they partake of all the
merits of the death he suffered, and of all that he ever
did, or is now doing, in their nature : in him they
have pardon and peace ; in him they have righteous
ness and strength ; in him they are made new crea
tures, for they are " created in Christ."

They are created much after the same manner as all
things were at first ; for as all things were at first
created by the word of God, so are they by the Word
made flesh, and by the Word made known unto them ;
for they are created, or " born again, not of corruptible
seed, but of incorruptible, by the Word of God, which
liveth and abideth for ever 2." There is only this dif
ference, — that whereas, in the first creation of all
things, there being nothing to believe or disbelieve his
Word, " God only commanded, and they were created 3."
But in this new creation, men being before made, and
made free agents, capable of believing or not believing
what is said, "The Word worketh effectually only in
them who believe4." And that is the reason that
none but they who believe, are created in Christ Jesus;
but all that do so are.

Again, when God in the beginning had created the
heavens and the earth, it is said, that "the Spirit of
God moved upon the face of the waters 5." So that by
" the Word of the Lord were the heavens made ; and
all the host of them by the breath, or Spirit, of his
mouth 6." He first by his Word raised the heavens out
of nothing, giving them a being or existence in gene
ral ; then by his Spirit he made all the hosts of them,
that is, all things wherewith they were to be furnished
and adorned, bringing them all into their proper place
and order, that every thing might be, and act, and
move, as he designed it should ; so here, when any are
created in Christ Jesus, his Spirit moves upon their
souls, and reduces all their powers and faculties into a

2 1 Pet. i. 23. 3 Ps. cxlviii. 5. 4 1 Thess. ii. 13.

5 Gen, i. 2. 6 Ps. xxxiii. 6.

314 THE NEW CREATION. [SERM.

right order and disposition again, "so as to quicken7,"
" renew 8," " regenerate 9," and make them another sort
of creatures than they were before : before they were
natural, now supernatural ; before carnal, now spiritual
creatures ; " For that which is born of the flesh is flesh;
and that which is born of the Spirit is spirit '." As
they were at first born, they were all flesh ; by this
new birth, they are all over spirit, of the same pure
and spiritual nature with Him of whom they are born
again; and, therefore, as before "they were the off
spring of Adam, they are now made the children of
God V " And if children, then heirs : heirs of God,
and joint-heirs with Christ 3," in whom they are thus
created. Such a wonderful change is wrought in
those who are created in Christ Jesus, in all respects
as much to be admired as the first creation of all
things out of nothing !

Moreover, as, in the first creation, the first particular
thing that God made was " light V' so it is in this new
creation. Before God made light, it is said, " that
darkness was upon the face of the abyss, or deep 5."
And so it is in this case, — darkness is upon the face of
all mankind by nature; the worst sort of darkness,
even spiritual darkness, covers them all over; so that
although they have eyes to see other things, they can
not see the things that belong to their everlasting
peace, nor discern so much as the true difference be
tween good and evil; much less can they see God,
though his glory shines continually about them, no
more than a man that is stark blind can see the sun at
noon-day. And as for the gospel of Christ, they are so
far from seeing anything of that, that they laugh at
those who profess to see any thing in it, as the apostle
observes, "The preaching of Christ crucified is to the
Jews a stumbling-block, and to the Greeks foolish
ness6." And all because the natural man receiveth
not the things of the Spirit of God, " For they are

7 John vi. 63. 8 Tit. iii. 5. 9 John iii. 5.

1 John iii. 6. " Rom. viii. 14. 3 Ib. ver. 17.

4 Gen. i. 3. 5 Ib. ver. 2. c 1 Cor. i. 23.

XV.] THE NEW CREATION. 315

foolishness unto him : neither can he know them, be
cause they are spiritually discerned 7."

There are many such natural men in the world; indeed,
the far greatest part of men are such : but the condition
of all such is very sad and deplorable ; for however they
may flatter themselves at present, they will find the apos
tle's words to be true, " If our gospel be hid, it is hid to
them that are lost : in whom the god of this world hath
blinded the minds of them which believe not, lest the
light of the glorious gospel of Christ, who is the image
of God, should shine unto them 8." If they believed,
the god of this world could have no power over them :
but seeing they will not believe, he carrieth them cap
tive at his will, keeps them in the dark, and leads them
blindfold to the place allotted for unbelievers. Neither
is it possible to be avoided without having their eyes
opened : they must first be turned from darkness to
light, before they can be turned from the power of
Satan unto God 9. But " God, who commanded the
light to shine out of darkness, shines in the hearts"
of those who are created anew, " to give them the light
of the knowledge of the glory of God 4n the face of
Jesus Christ V' " who is the Light of the world -," " the
true Light which lighteth every man that cometh into
the world 3." So that no man ever had, or can have,
any light but from him. Who, therefore, saith, that
he " came a Light into the world, that whosoever be-
lieveth on him should not abide in darkness 4 ;" and,
therefore, all who believe, and so are created in him,
are so far from abiding any longer in darkness, that
they are immediately enlightened by him with such a
light, whereby they both see and feel the wondrous
things of his law and gospel, and all things relating to
their eternal happiness and salvation, which lie hid to
all other mortals ; for he, the Sun of righteousness,
shines not only about them and upon them, but in
them ; spreading his bright beams all over their hearts,

7 1 Cor. ii. 14. 8 2 Cor. iv. 3, 4. 9 Acts xxvi. 18.

1 2 Cor. iv. 6. 2 John viii. 12. 3 John i. 9.

4 John xii. 26.

316 THE NEW CREATION. [SERM.

so as not only to open the eyes of their understanding,
but to fill their whole souls with so clear a sight, and
so quick a sense of what he would have them to be
lieve and do, that their wills also are inclined to it.
There is no need of any force ; for when they so plainly
see it to be for their own benefit and advantage, they
cannot but of their own accord choose to believe and
live as he would have them. This is that " marvellous
light " to which they are called, " who are created in
Jesus Christ 5."

Passing over the other parts of the creation, let us
in the next place consider how man himself was at first
made. God said, " Let us make man in our image,
after our likeness0." Here we see several Persons
were pleased to manifest themselves as concerned and
agreeing in making man, which could be no other than
those who are before mentioned, or implied in the
rest of the creation, even God himself7, "the Spirit
of God 8," and the Word 9, " by whom all things were
made '." So it was when the second man was made.
" The Word was then made flesh V He was made so
by the Spirit of God coming upon the blessed Virgin,
and by the power of the Highest overshadowing her;
and was therefore " called the Son of God 3," even of
God the Father. And so it is also when any particular
men are created in Christ Jesus. They are created by
the Father, the Creator of all things : he creates them
in his Son, Christ, and by his Spirit moving upon them,
as we before shewed.

But that which is chiefly to be observed in our
present case is, " that God created man in his own
image, after his own likeness," as like unto himself as
it was possible for such a creature to be made in know
ledge, holiness, and power over all earthly creatures.
And, as the first man was made in the image of God,
so the second, even Jesus Christ, " He is the image of

5 1 Pet. ii. 9. 6 Gen. i. 26. 7 Ver. 1.

8 Ver. 2. 9 Ver. 3.

1 Jobni. 3. Eph. iii. 9. Col. i. 16. 2 John i. 14.

3 Luke i. 35.

XV.] THE NEW CREATION. 317

God 4," " the express image of his person 5 ;" and when
any are created in him, they are said " to put on Christ,"
and so " the image of God 6," " and to put on the new
man, which after God," or according to his likeness,
" is created in righteousness and true holiness 7," " and
renewed in knowledge after the image of him that
created him 8 ;" and therefore all such " partake of the
divine nature 9," even of the holiness of God, which
is his nature I0, being made " holy, as he who hath called
them is holy in all manner of conversation H."

From these things, thus briefly touched upon, we
may see how truly they who believe as the gospel
requires are here said to be created in Christ Jesus,
what excellent creatures they are made, and how far
they exceed all other men, and themselves, too, before
they were so created. Before, their whole souls were
disordered and out of tune : now they are restored to a
right frame and temper again ; they have a right un
derstanding and judgment in all necessary things.
They always exercise themselves to keep their con
sciences void of offence towards God and men. They
look upon all things in the world as nothing in com
parison of him that made them ; and, therefore, they
love him with all their hearts, they put their whole
trust arid confidence in him, they fear nothing but him,
they rejoice continually in him, and account it their
only pleasure to please him, and their greatest honour
to honour him. It grieves them to the heart to see
his holy name dishonoured, or his service slighted; and
if they themselves ever happen to omit their daily
prayers, or any duty which they owe to him, they are
restless and uneasy until they return to it ; for, their
minds being wholly bent upon doing what he whose
image they bear would have them, whatsoever draws
them aside, goes against the grain ; they set the Lord
God Almighty always before them, and therefore are

4 2 Cor. iv. 4. Col. i. 15. 5 Heb. i. 3.

c Rom. xiii. 14. Gal. iii. 27. 7 Eph. iv. 24.

8 Col. iii. 10. 9 2 Pet. i. 4. 10 Heb. xii. 10.
11 1 Pet. i. 15.

318 THE NEW CREATION. [SERM.

always humble and lowly in their own eyes, and meek,
patient, and submissive to his divine will : in short, the
law of God being written again in their hearts, their
whole nature is changed ; insomuch that, as all things
naturally tend to their proper end, so do they to that
for which they are created.

What that is, the apostle here teacheth, saying,
"That we are created in Christ Jesus unto good
works ;" we are not created to sit still and do nothing,
much less to do ill ; but to do good works ; that is the
end of the second creation, as it was of the first. At
first, "the Lord made all things for himself," even to
shew forth the glory of his infinite wisdom, power,
goodness, and such other perfections as could be ex
erted in the contrivance, production, and establishment
of the world, and all things in it : but here are two of
his divine perfections, even " grace," or " mercy " and
" truth," for which there was yet no occasion, or object ;
but when man was fallen, he was pleased to manifest
them, by redeeming or creating him again in Christ
Jesus. By whom it is therefore said, that "grace and
truth came," or appeared, " in the world V Grace, in
the many promises which he hath made to fallen
man ; and his truth, in the faithful performance of the
same.

Now this will give us great light into what we are
to understand by the " good works," unto which we are
" created in Christ Jesus." Not that divine temper of
mind, or those excellent qualities and virtues, where
with such are inwardly endued ; but such overt acts
which proceed from them to the honour and glory of
our Almighty Creator. This we learn from our Lord's
own words to his disciples, " Let your light so shine
before men, that they may see your good works, and
glorify your Father which is in heaven 3." For from
hence it appears that, although we are not to do good
works therefore only that men may see them, and so
make that our end in doing them, yet, that our works

1 Prov. xvi. 4. 2 John i. 17. 3 Matt. v. 16.

XV.] THE NEW CREATION. 319

may be good, they must be such as men may see, and
glorify God for them ; according to that of his apostle
also to all Christians, " Having your conversation honest
among the Gentiles : that, whereas they speak against
you as evil-doers, they may by your good works,
which they shall behold, glorify God in the day of
visitation V They should be such works as men may
behold, and praise and glorify God for giving such
power to men, that they, who of themselves can do
nothing but sin, should be enabled by him to do good ;
which is much for the glory of his grace and truth
revealed in the gospel of Christ ; and the great end
wherefore any are created in him, even " to shew forth
the praises," or " virtues, of him who hath called them
out of darkness into his marvellous light 5." And,
therefore, as all such are to aim at "the glory of God"
in all their works, without which they cannot be
good G, so they must strive all they can to do such
works as may really tend to his glory, as ever they
desire to answer the end of their creation, by doing
good works.

To make this more plain, it will be necessary to
instance in some of those works which are truly good,
and therefore commanded, because of their tendency
to the ultimate end of all things, — even the glory
of our almighty Creator and most merciful Saviour;
— as, for example, to make open and public profession
to the world of our faith in God and our Saviour,
according to the revelations which he hath made of
himself, and his will, to mankind in the Holy Scripture
given by his inspiration ; to testify and confirm that our
profession by our constant attendance at his public
worship, to adore and pray to him, and him alone, for
what we want, and to praise his holy name for the
wondrous works that he hath done and still doth in the
world ; to frequent that holy Sacrament which he hath
ordained in memory of the death he suffered in our

4 1 Pet. ii. 12. 5 1 Pet. ii. 9. ° 1 Cor. x. 31.

320 THE NEW CREATION". [SERM.

nature, and for our salvation ; to vindicate and defend
his Church, wherein alone he is truly served and glori
fied, against all its enemies, that, according to his pro
mise, "The gates of hell shall not prevail against it;"
to do what we can that his name may be known, and
his gospel propagated, all the world over ; that all kings
may fall down before him, and all nations serve him;
to erect, support, endow, and adorn, places where he
may be duly and devoutly worshipped, and to see that
his worship be accordingly performed by all that we
have any power over, especially by ourselves; to in
struct young and ignorant people in the principles of
the Christian religion, " that they may know the true
God, and Jesus Christ whom he hath sent," and what
he would have them to believe and do, that they may
serve him and be happy; to instruct those, also, in
meekness, who oppose themselves, if God peradventure
will give them repentance to the acknowledging of the
truth ; to reprove and rebuke such as blaspheme, or
profane, God's holy name, or dishonour his gospel by
any lewd and immoral practices ; to use all means to
bring them to a sense of their sin, and so turn them to
righteousness and true holiness ; to administer justice
truly and indifferently, ' to the punishment of wicked
ness and vice, and to the maintenance of God's true
religion and virtue;' to compose any differences that
arise in Church or State, or between private persons ;
and so make peace ; ' to succour, help, and comfort, such
as are in danger, necessity, or any tribulation ; to de
fend and provide for the fatherless children and widows,
the sick and needy, desolate or oppressed,' — and all for
his sake, who hath promised to take care of such ; to
be true and just in all our dealings with men, that they
may see we prefer our duty before vany worldly interest ;
to choose resolutely to suffer the loss of all we have,
even of life itself, rather than do any thing whereby we
may seem to deny God, dishonour his holy name, or
wilfully break his laws : these, and such like, which
appear at first sight to tend to the honour and glory of

XV.] THE NEW CREATION. 321

the most high God, are the good works unto whicli we
are created in Christ Jesus, and which we are, there
fore, all bound to do, according to our several abilities.
Which I therefore add, because it is implied in the
following words of my text; the apostle here saying,
that we are " created in Christ Jesus unto good works,
which God hath before ordained," or, as the word sig
nifies, " prepared, that we should walk in them." For
as he hath prepared us to walk in good works, so he
hath prepared good works for us to walk in. They,
who are created in Christ Jesus, are thereby restored
to a sound mind, and every way qualified and disposed
to do what their Creator would have them. They are
Xenlightened, renewed, sanctified, and led, by his good
Spirit ; and, therefore, as naturally do good works, as a
good tree bringeth forth good fruit. But as every
good tree bringeth forth its own proper fruit, — such as
God designed it should when he made it; so every
one that is created in Christ Jesus doth such good
works as He hath fore-ordained, or prepared, for them
to do. None of them can do all ; but every one doth
all he can in that place and state of life in which God
is pleased for that purpose to set him. Some he ad-
vanceth to an higher degree, to greater authority and
larger estates, than others ; and for them he, therefore,
hath prepared greater and more good works to do, than
for those which he confines to a lower rank and nar
rower circumstances. But there is no condition that a
man can be in, be it never so mean, but he hath some
good works or other prepared for him, which he may
do if he will ; and will, too, if he be created in Christ
Jesus. Otherwise he may conclude himself not to be
created in him. He, in the parable, that had but " one
talent," was bound to improve that one, as he who had
"five" improved all his five for his master's use: and
because he did it not, he was judged to be a wicked
and slothful servant, and punished accordingly 7.

Wherefore it highly concerns us who believe in God,

7 Matt. xxi. 30.

322 THE NEW CREATION. [SERM.

to " be careful to maintain good works 8." Not only
some few, but all which God hath prepared that we
should walk in them. Not only do them now and then,
by the by, but walk in them through the whole course
of our life, keeping always as close as we can to the
steps of our great Master, " who went about doing
good 9." So should we who profess ourselves to be his
disciples, and created in him unto good works: we
should be always doing, or at least contriving how to
do, good in the world ; that we may not live in vain
and to no purpose, as most people do, but to the great
end for which we were created.

I am very sensible that we can never set about any
good work, especially if it be more than ordinary, but
we shall meet with many rubs and difficulties in the
way, raised by the common adversary of mankind, or
such as he employs to hinder all good, and carry on his
wicked designs. But we must not regard that, but still
go on, trusting and depending upon Him, who sets us
on work, to carry us through it. "We can do all
things through Christ which strengtheneth us1." As it
is in him that we are created unto good works, in him
we have strength to do. all that he requires of us, who
requires no more than what we can do by his assist
ance. And " if there be first a willing mind, it is
accepted according to that a man hath, not according
to that he hath not2." It is accepted, not for any
worth, or merit, in what we do, but through him by
whom we do it, who doth not only supply us with grace
to obey the will of God, as far as is required in this our
imperfect state, but makes up the defects of our obe
dience with the merits of his own. For he having in
our nature been obedient through the whole course of
his life unto death, as God is pleased to accept of his
death instead of ours, so he accepts of our obedience
for the sake of his, whatsoever is wanting in our per
sons being abundantly supplied by the infinite merits

s Tit. iii. 8. <J Acts x. 38.

1 Phil. iv. 13. 2 2 Cor. viii. 12.

XV.] THE NEW CREATION. 323

of what he did and suffered in our nature. And hence
it is, that they " who are created in Christ Jesus unto
good works" really do the good works unto which they
are created. For though the works they do be not
perfectly in themselves good, yet God is pleased to
look upon them as good through him in whom they
are created ; otherwise they could not be called " good
works," as they are in this and many other places of
Holy Scripture. Wherein we are also assured, that all
the spiritual sacrifices we offer, all the good works we
do, although in themselves imperfect, yet are " accept
able to God by Jesus Christ3;" which, therefore, that
ours may be, whensoever we have done any good work,
we must lift our hearts to Christ in heaven, and trust
on him to perfume it with the incense of his merits,
and then we need not doubt but God will be well
pleased with it.

The premisses being thus briefly laid down, it is easy
to observe, that, as none can do good works, but they
who are "created in Christ Jesus;" so to manifest
ourselves to be created in him, it is absolutely neces
sary that we do all the good works we can in our
several vocations and callings ; and that they who do
so are the most happy persons upon earth, whatsoever
their outward condition may be, and howsoever other
people may say or think of them. For they do the
will of God upon earth, as it is done in heaven : they
shine as lights in the world : they have the honour
to honour God, and to be honoured by him4. They
have the pleasure of pleasing him that governs the
whole world, who therefore takes them into his own
particular care and protection ; makes their enemies
"to be at peace with them5;" supplies them with all
things necessary both for life and godliness ; directs
and prospers them in all their undertakings ; makes all
things work together for their good while they live,
and then saith to every one of them, " Well done, good

3 1 Pet. ii. 5. 4 1 Sam. ii. 30.

5 Prov. xvi. 7.
Y2

324 THE NEW CREATION.

and faithful servant ; enter thou into the joy of thy
Lord."

" Now the God of peace, that brought again from
the dead our Lord Jesus, that great Shepherd of the
sheep, through the blood of the everlasting covenant^
make you perfect in every good work to do his will,
working in you that which is wellpleasing in his sight,
through Jesus Christ ; to whom be glory for ever and
ever6."

6 Heb. xiii. 20, 21.

SERMON XVI.

THE ADVANTAGES OF PUBLIC WORSHIP.

Ps. cxxii. 1.

" I was glad when they said unto me, Let us go into the house of
the Lord."

" THUS saith the Lord, The heaven is my throne, and
the earth is ray footstool : where is the house that ye
build unto me? and where is the place of my rest1 ?"
Whereby it hath pleased his divine goodness to signify
to us, that he lives and reigns on high, infinitely above
all that we can think ; and that the earth is at his foot,
to do what he will with it, and with every thing that is
in it, or upon it. So that the whole earth is full of his
glory, and the heaven of heavens is not able to contain
it. Where, then, shall we build an house, where shall
we find a place for him, to dwell in ? No where, cer
tainly, so as that he should be included in it. Yet,
nevertheless, as he is said to dwell in heaven, because
he there unveils himself, and shines forth in all his
glory, before those pure and holy creatures that dwell
there, and are capable of beholding it ; so he is said to
dwell in such places upon earth, too, where he is
graciously pleased to manifest himself, and discover any
of his divine perfections in a more peculiar manner than

1 Isa. Ixvi. 1.

326 THE ADVANTAGES [SERM.

he doth elsewhere ; as he is often said to dwell between
the cherubims over the mercy-seat, or covering of the
ark, from whence he was pleased to manifest his glory,
and make known his will unto his people : and where
soever the ark was, there he was said to dwell : so long
as it was in the tabernacle which Moses by his appoint
ment made for it, that was called his "house," or
" dwelling-place," because he there met with his people,
and acquainted them with his pleasure; and when the
ark was put into the temple which Solomon built for it
upon mount Sion, that was called his " house," not only
in the Old Testament, but in the New by Christ him
self2.

This, therefore, is that which the Psalmist here calls
" the house of the Lord," even the place where the ark
then was, and where the Lord had therefore promised
to be in a special manner. Thither all the men in
Israel were bound to go at least three times every year,
though many of them lived about an hundred miles off.
And some have thought that this Psalm was composed
for that occasion, that the people might better express
the joy and pleasure they had in that holy journey,
saying, or singing, to one another as they went, " I was
glad," or " rejoiced, when they said unto me, We will,"
or " Let us, go into the house of the Lord. Our feet
shall stand within thy gates, O Jerusalem. Jerusalem
is builded as a city that is at unity in itself; for thither
the tribes go up, even the tribes of the Lord, to testify
unto Israel, to give thanks to the name of the Lord,"
&c.

But it might serve as well for those who, living near
it, went every day to the house of the Lord, to perform
their devotions to him, and to receive his blessing; as
all that were truly pious did. They took all opportu
nities they could get of going thither at the hours of
prayer, and were glad when any put them in mind of it,
and called upon them to go, saying, " Let us go into
the house of the Lord." And so doubtless are all such

2 Johnii. 16.

XVI.] OF PUBLIC WORSHIP. 327

at this day. All that truly love, and fear, and honour
God, are as glad to go into his house now, as they were
then.

It is true, we have no such outward signs of his
special presence in our churches, as they had of old in
the tabernacle, and temple : but, howsoever, we cannot
doubt but that he is as specially present with us in
such places, as he was with them. For we have his
own word for it ; saying, " Where two or three are
gathered together in my name, there am I in the
midst of them 3." Whereby we are fully assured, that
he doth not now presentiate himself only in one place,
as he did under the law ; but that wheresoever his
faithful people meet together in his name, to serve and
worship him, he is there with them, to assist them in
what they do, and to bless and sanctify it to them.
And, therefore, every such place dedicated to his ser
vice may as properly be called " the house of the Lord,"
as the temple was. And every pious and devout soul
delights as much in going thither, as David did, and
can as truly say, " I was glad when they said unto me,
Let us go into the house of the Lord."

This, therefore, is that which I shall now demonstrate
to you, and for that purpose shall consider, first, the
persons who are always glad to go into the house of the
Lord ; and then, the reasons why they are so.

First, as to the persons : we must not think that all
sorts of people delight in going to church, the house of
God ; for we see the contrary by daily experience :
even that many, yea, most of these too who profess the
faith of Christ, choose rather to go any where else than
thither. Some had rather go to an ale-house, or
tavern, or play-house, where they may please their flesh
or their fancy. Others are for a shop, a warehouse, or
the exchange, where they may buy, or sell, and get
gain : like those in the prophet, who said, " When will
the new moon be gone, that we may sell corn ? and
the sabbath, that we may set forth wheat, making

3 Matt, xviii. 20.

328 THE ADVANTAGES [SERM.

the ephah small, and the shekel great, and falsifying the
balances by deceit4?" that is, in plain terms, they had
rather be cheating their neighbours, than serving God.
Nay, there are many, too many, who choose to sit still
at home, and do nothing, rather than go to church, and
do the work that is there required of them. Such as
these are not glad, but sorry and troubled, when any
say unto them, " Let us go into the house of the
Lord ;" and will look upon them as their enemies, for
offering to make such an impertinent and troublesome
motion to them.

And it is no wonder ; for such people know not what
to do at church, nor can take any pleasure in what is
there done : they care not for praying, or praising God ;
neither doth the word preached any way profit them,
" not being mixed with faith in them that hear it 5."
The church is no more to them than an ordinary house ;
and the whole service that is there performed seems to
them an insipid business, which they can no way relish,
or delight in. And the reason is, because their minds
being taken up with the affairs of this life, they are
altogether incapable of all things belonging to their
everlasting peace ; for, as the apostle observes, " The
natural man receiveth not the things of the Spirit of
God : for they are foolishness unto him : neither can
he know them, because they are spiritually discerned 6."
Hence it is, that such men, when they are at church,
are restless and uneasy all the while, and long to
be out again, that they may follow the business, or
enjoy the pleasures, their hearts are set on: as for
what is done there, they know not what to make of it ;
and therefore it is no wonder that they care not how
seldom they come thither; and if they ever do, it is
not a pleasure, but a grief and a trouble to them ;
which notwithstanding they are forced sometimes to
bear with, to keep up their credit and reputation in
the world ; lest their neighbours should think them to
be what they are, — mere natural^and carnal men, that

* Amos viii. 5. 5 Heb. iv. 2. ° 1 Cor. ii. 14.

XVI.] OF PUBLIC WORSHIP. 329

have no sense at all of religion, but live as without
God in the world.

But although these be not, there are other persons
that are glad, as David was, to "go into the house of
the Lord." But they are such as David was, of whom
it is said, that " he was a man after God's own heart 7,"
that is, he was a truly good and virtuous man, one that
loved God with all his heart, and lived constantly in his
true faith and fear, making it his chief care and busi
ness to obey, and serve, and please, and honour him.
His heart was wholly inclined to God, and set to obey
his commandments, and to glorify his holy name, and
so was such a one as God would have him to be, — a
man after his own heart ; who therefore took great
delight in every thing that tended to the glory of God :
particularly what vast preparations did he make for the
building and adorning the house of God, where He
might be served and worshipped ! and all because he
had set his affection upon it, as he himself said 8.
What a mighty love and zeal had he for it ! " Lord,"
said he, " I have loved the habitation of thy house, and
the place where thine honour dwelleth 9." " The zeal of
thine house hath eaten me up V How earnestly did
he desire to go thither2! How was he grieved when
any thing hindered him from going to the house of
God ! envying the very sparrows and swallows that
could get thither, when he could not 3. How much
did he prefer the time he spent there before all the
rest of his life : and the lowest place in the house of
God before the highest in all the earth besides ! " A
day in thy courts," saith he, " is better than a thousand.
I had rather be a door-keeper in the house of my
God, than to dwell in the tents of wickedness V
And, therefore, he might well say, " I was glad when
they said unto me, Let us go into the house of the
Lord."

And so may all good men as well as he : for they are

7 1 Sam. xiii. 14. 8 1 Chron. xxix. 3. 9 Ps. xxvi. 8.

1 Ps. Ixix. 9. 2 Ps. xlii. 1, 2 ; Ixxxiv. 1, 2.

3 Ps. Ixxxiv. 3. 4 Ver. 10.

330 THE ADVANTAGES [SERM.

all of the same temper, all actuated by the same spirit
as he was ; and therefore cannot but delight as much
in going to the house of God as he did ; and that upon
several accounts. First, because of the great comfort
they find in doing their duty to God, in worshipping
and serving him that made them, and so answering his
end in the making of them : for being conscious to
themselves of the duty they owe to God, they can
never be at rest in their own minds, without paying it,
as far as they can, to him. But when they are doing
that, their consciences are quiet, and their minds satis
fied, and pleased with the thoughts of their doing what
God would have them, and that he is, therefore, well
pleased with them. And, whatsoever some may think,
this is certainly the greatest comfort that any man can
have on this side heaven ; in comparison of which all
the seeming pleasures of this world are nothing but
fancy and delusion. " Our rejoicing," saith the apostle,
" is this, the testimony of our conscience, that in sim
plicity and godly sincerity ... we have had our conver
sation in the world V This is the rejoicing of every
good man, when he goes into the house of God, — that
his conscience bears witness with him that he is going
about the works of God, the works that he was made
for, even to serve and glorify his Maker: hence it is,
that they whom God hath sometimes stirred up to go
to church, if they afterwards leave it off again, or
neglect it upon any slight occasion, their consciences
usually fly in their faces, and torment them for it :
whereas they who, like Anna the prophetess, never
depart from the house of God, but serve him there
with fastings and prayer day and night6, that is, never,
or very rarely, omit either morning or evening sacri
fice, their consciences have nothing to say against them
for that, but bear witness for them that they do their
duty, and please God, and so always live under his
favour and protection ; and how great a pleasure that
is, none can tell but they who feel it: but they find

5 2 Cor. i. 12. 6 Luke ii. 37.

XVI.] OF PUBLIC WORSHIP. 331

and feel it to be the greatest pleasure of their lives,
the only true joy and comfort of their hearts, and,
therefore, must needs rejoice and be glad at all oppor
tunities they can get of going into the house of the
Lord.

And. so they are too, because of the good company
they meet with there : for there they do not only meet
with their fellow-Christians, ready to join with them
in the work they go about, but there they meet also
with the best Friend they have in the world, — with
Almighty God himself; not as he is their Creator only,
but as he is their Saviour also and Redeemer. For
as such, he said, " Where two or three are gathered
together in my name, there am I in the midst of
them 7." But whensoever we go to perform our devo
tions in the house of God, we always do it in his name.
And, therefore, whatsoever company we may chance to
meet with there, we are sure of his. He is certainly
among them, in the midst of them ; for we have his
own word for it, which is infinitely more than as if we
saw him there with our eyes, or heard him speaking to
us, as Moses sometimes did in the tabernacle ; for our
eyes and our ears might deceive us, but God cannot :
" He cannot lie 8." And, therefore, he having said
that he is in the midst of us when we meet together in
his name, he cannot but be there. And we may and
ought to be as confident of it, as we are, or can be, of
any thing in the world besides ; so as never to doubt
but that, as it is his house where we meet, so we
always meet with him there.

But may we meet with our Lord and Saviour Christ,
whensoever we go into the house of God ? Is he
always there in the midst of us? Who then would not
go thither as oft as he can ? Men generally delight in
nothing so much as in the company of one they love.
But all good men, all true Christians, love Christ Jesus
above all the things and persons upon earth ; and
therefore cannot but long to be where he is, and enjoy

7 Matt, xviii. 20. " Tit. i. 2.

332 THE ADVANTAGES [SERM.

his company. " Whom having not seen, they love ; in
whom, though now they see him not, yet believing,
they rejoice with joy unspeakable and full of glory 9 ; "
though they see him not with their bodily eyes, yet by
faith, which is the " evidence of things not seen V'
they are fully assured that he is there ; and therefore
cannot but delight and rejoice in being there more
than in any other place or company upon earth be
sides. And they that do not, have too much cause
to suspect that they have not that love and value for
their Saviour which a Christian ought to have, and
without which no man can truly be called a Christian :
if they had, they could never think much of spending
an hour or two in a day in his presence, but would
look upon the time they are with him, as the best
spent of any part of the day ; would joyfully embrace
all opportunities of meeting with him, and would be
glad when any put them in mind of it, saying, " Let us
go into the house of the Lord."

Especially considering, in the next place, that he is
in the midst of them, not only as a spectator, auditor,
and observer, of what they do, and speak, and think
together; but he is there as their Saviour and Re
deemer, to assist • them in what they do; to sanctify
it to them; and to bestow his manifold favours and
blessings upon them, according to their several neces
sities and occasions. Hear what he himself saith, " In
all places where I record my name I will come unto
thee, and I will bless thee V But wheresoever we
meet together in his name, there his name is recorded,
or remembered ; and, therefore, he doth not only come
thither, but he comes on purpose to bless us. But
what blessings doth he bestow on those who meet
together in his name? In general, all sorts of bless
ings which they are capable of and want: they were
all purchased by him with the price of his blood ;
and, therefore, are wholly at his disposal. And he
usually distributes them in his own house to those who

9 1 Pet. i. 8. ' Heb. xi. 1. 2 Exod. xx. 24.

I

XVI.] OF PUBLIC WORSHIP. 333

meet there in his name, and so come thither for them ;
for when they are there, he, according to his word,
comes to them, and blesseth them : he blesseth them
with spiritual blessings in heavenly places; he gives
them a true sight of their sins, with an hearty sorrow
and repentance for them; he fills their souls with a
sense of God's mercy in the pardon and forgiveness of
them ; he opens their eyes, and turns them from dark
ness to light, and from the power of Satan unto God ;
he enlightens their minds, that they may see the won
derful things which are written in the law and gospel ;
he directs them how to work out their salvation with
fear and trembling, and to make their calling and
election sure; he grants whatsoever they ask in his
name, so far as he sees it to be good for them ; he
perfumes their hymns and praises with the incense of
his own merits, that God may smell a sweet savour
from them : he strengtheneth and refresheth their souls
with his own body and blood, that they may run with
patience the race that is set before them ; he poureth
down such a measure of his grace and Spirit upon
them, whereby they are enabled to walk in holiness
and righteousness before him all their days, and so
makes them " meet to be partakers of the inheritance
of the saints in light."

These are some of those many and great blessings,
which God our Saviour usually distributes in his own
house, while his people are there praying, and praising-
God, hearing his word, and receiving the Sacrament of
his last Supper, which are therefore called "the means
of grace," because they are the ordinary means that
Christ hath appointed, wherein to give us his grace
and blessing, which all wise and good men desire above
all things else, and, therefore, cannot but join with
David in saying, " I was glad when they said unto me,
Let us go into the house of the Lord."

But hath he no temporal blessings to bestow, as well
as spiritual ? Yes, surely, they also are all at his dis
posal, and he gives them to his servants, so far as they
are blessings ; that is, so far as they are good and

334 THE ADVANTAGES [SERM.

necessary for them ; for otherwise they are not bless
ings, but curses. But he gives them ordinarily with
the other, or rather upon their seeking the other before
them, and coming unto him for them, according to his
word and promise, saying, " Seek ye first the kingdom
of God, and his righteousness, and all these things,"
that is, all things that are needful for you, " shall be
added unto you V Whereby his faithful servants have
as great a security as can be given them, that they
shall never want any thing that is good for them ; for
they have the infallible word of God himself for it,
from whom " comes every good and perfect gift, and
with whom is no variableness, neither shadow of turn
ing4." And, therefore, it is impossible that they, who
seek and serve him before all things, should want any
thing that is really good for them, so far as it is so : as
impossible as it is for God to lie.

So that all, who sincerely devote themselves to his
service, need never fear losing any thing by leaving
their shops, or houses, for a while, to go to church, —
the house of God. But they should rather be confi
dent, and rest fully satisfied in their minds, that as
they go thither to wait upon him, and to do the work
that he hath set them ; so he, according to his word,
will come unto them, and will bless them. He will
bless them in their going out, and in their coming in ;
he will bless them in their basket and in their store ;
he will bless them in their callings, that they may be
sure to get what is needful for them ; and he will bless
what they have so gotten, both to themselves and
families. This they may truly promise themselves, for
God himself hath promised it. And, therefore, they
may well rejoice and be glad at all opportunities they
can get of going into the house of the Lord.

This will appear further, if we consider also the
great pleasure that good men take in what is done
while they are in the house of God ; howsoever irk
some and tedious it may seem to other people, they,

3 Matt. vi. 33. 4 James i. 17.

XVI.] OF PUBLIC WORSHIP. 335

who truly love and fear God above all things, find
more true joy and comfort in his house, than they can
do any where else; they are there in their proper
element, about the business they are most inclined to,
and, therefore, must needs be most delighted in, as
being suitable to their renewed nature, and agreeable
to their spiritual temper and disposition. So that the
whole work of the place in itself affords them great
joy and pleasure, which is very much augmented also
by the Holy Spirit of God co-operating with them in
it; whereby the hearts of those who are rightly dis
posed for it are usually filled with all the joy and
comfort which as yet they are capable of: according to
the promise that God himself hath made to that pur
pose, where, speaking of those who faithfully serve
him, and love his name, he saith, "Them will I bring
to my holy mountain, and make them joyful in my
house of prayer 5." " In my house of prayer ;" that is,
the place where he usually cheereth and refresheth
his people's spirits, more than in any other place upon
earth : as I do not doubt but many here present have
often found by their own experience, who, coming
sometimes dull, and heavy, and disconsolate, into the
house of God, have there had such discoveries of his
greatness and glory, and such intimations of his love
and mercy to them, whereby their hearts have been
raised up to the highest pitch of joy and cheerfulness,
such as none could give them, but he that promised to
make them joyful in his house of prayer; and who
never fails to perform his promise to them who come
thither duly prepared, and keep their minds intent
upon him, and upon the duties which are there per
formed to him, according to the orders and directions
of our Church.

I say, according to the orders and directions of our
Church; for I speak not of what is done in those
private assemblies, where the people have nothing to
do but to hearken to what is done by another; and,

5 Isa. Ivi. 7.

336 THE ADVANTAGES [SERM.

besides a sermon, have nothing but an extempore
prayer, which they know not what it will be, until
they hear it, and so cannot heartily join in it. But I
speak only of the offices and duties which are con
stantly performed in the house of God, according to
the appointment of our Church ; all which, by God's
blessing upon them, and by his grace working together
with them, both jointly and severally conduce very
much towards the making his people joyful, and there
fore glad to go into the house of the Lord.

Which that I may demonstrate to you, I shall in
stance more particularly in some of them, and shew
how they do not only edify, but recreate and cheer the
spirits of all that are truly pious and devout, all the
while that they are duly exercised in them. For which
purpose I may first observe, that they having at their
first entrance into his house confessed their sins to
God, and being thereby possessed with a deep sense
of the insupportable and eternal torments which they
have deserved by them, the minister, in the name of
God, and by his authority, solemnly declares, ' that he
pardoneth and absolveth all them that truly repent,
and unfeignedly believe his holy Gospel.' Which to
them who are sensible of, and truly penitent for, their
sins, as all good people are, is certainly the greatest
comfort in the world : in that they are hereby assured,
that, notwithstanding their manifold provocations of
him, Almighty God, upon their repentance and faith
in Christ, is now reconciled to them, and receives
them into his grace and favour, as much as if they had
never offended him. They who are not comforted and
rejoiced at this, have too much cause to suspect that
they do not feel the weight of their sins, nor regard
the love of God ; for if they did, they would receive
his absolution with the highest expressions of joy and
thankfulness ; and would not only be glad to go into
the house of the Lord, but would be sure always to go
soon enough to receive it.

His faithful people now looking upon themselves as
absolved from their sins, and restored to the favour of

XVI.] OF PUBLIC WORSHIP. 337

God, according to the promise he hath made in Jesus
Christ our Lord, they immediately address themselves
to him, as their gracious and most merciful Father,
saying, "Our Father, which art in heaven." And so
they go on in the several parts of the service, to pre
sent their petitions to him, "coming boldly," as the
apostle speaks, " unto the throne of grace, that they may
obtain mercy, and find grace to help in time of need 6,"
not doubting but that he, being now reconciled to them
through Christ, will grant them whatsoever they ask
in his name, according to his own word, saying,
" Whatsoever ye shall ask the Father in my name, he
will give it you 7." In confidence of which promise
they accordingly ask whatsoever they stand in need of,
either as to this world, or the next ; still keeping their
eye and their faith fixed upon the almighty Creator of
the world, as their most loving Father ; and upon his
Son, as their most powerful advocate with him, con
tinually making intercession for them, that their ser
vices may be accepted, and their petitions granted by
him, so far as he in his infinite wisdom knows them to
be expedient for them. Thus, all the while they are
upon their knees, they are conversing with Almighty
God, and exercising their faith in Christ, and so have
" fellowship both with the Father and the Son 8." Now
what a mighty pleasure and comfort this is to all the
true saints and servants of God, I need not tell them :
though nobody else doth, they know it, they feel it to
be the greatest, the only true joy and comfort of their
hearts. For hereby they enjoy communion with God,
the chiefest, the only good ; and rest fully satisfied
in their minds, that they shall want nothing that is
good for them, nothing that can either do them or
make them good; seeing they have him who is all
good in himself, and his word for whatsoever they ask
that is so to them : whereby they, according to their
capacities in this mortal state, in some measure enjoy
all the good things that God hath made, and him too

6 Heb. iv. 16. ' John xvi. 23. 8 1 John i. 3.

Z

338 THE ADVANTAGES [SERM.

that made them. Which is so great an happiness,
that they who have once tasted of it, cannot but always
desire it ; and therefore must needs be glad to go into
the house of the Lord to partake of it.

Besides that they never go into the house of the
Lord but they have some part of his own word
solemnly read, if not expounded also to them ; and
so they always there hear their heavenly Father speak
ing and making known himself and his holy will unto
them, what he would have them believe and do, that
they may continue in his love and favour, which all
his dutiful and obedient children prize and desire above
all things in this world. "The judgments of the
Lord," saith David, "are true and righteous altogether.
More to be desired are they than gold, yea, than much
fine gold: sweeter also than honey and the honey
comb 9." " The law of thy mouth is better unto me than
thousands of gold and silver V " How sweet are thy
words unto my taste ! yea, sweeter than honey to my
mouth 2 !"

And, verily, it is no wonder that the children of God
thus highly value and delight in his holy word ; for as
it is by his word that they are begotten or born again
of God, and so made his children at first ?; so the same
word is afterwards the proper nourishment of their
souls, whereby their new and spiritual life is sustained
and increased in them, so as to " grow in grace, and in
the knoM'ledge of our Lord and Saviour Jesus Christ4."
And therefore, "as new born babes," they cannot but
"desire the sincere milk of the word, that they may
grow thereby5." But this is communicated to them
by their heavenly Father most effectually in his own
house; for although they may read the word of God
over and over again at home, or in any other place, yet
they find by experience, that it never comes with so
much power and efficacy upon them, as when it is ad
ministered to them in his own house, in his name, by
an officer of his own appointment, while his people are

9 Ps. xix. 9, 10. ' Ps. cxix. 72. 2 Ver. 103.

3 James i. 18. 4 1 Pet. ii. 2. 5 2 Pet. iii. 18.

XVI.] OF PUBLIC WORSHIP. 339

met together to serve and worship him, and so have his
Holy Spirit assisting and co-operating with his word,
that it may work effectually in them that believe6;
who, therefore, finding the word of God to be quite
another thing when publicly read or explained in
God's house, than it is at their own, they cannot but
be exceeding glad of all opportunities of going thither
to hear it.

Especially seeing when they come there, they do not
only pray and hear God's holy word, but they join
together, also, in praising and magnifying his holy
name ; not only a little by the bye, as occasion serves
in the Prayers and Lessons, but in a set and solemn
manner : so that this makes a great, if not the greatest
part of our daily service ; which we have no sooner
begun, but we presently call upon one another, saying,
in the words of the Holy Ghost, " O come, let us sing
unto the Lord : let us heartily rejoice in the strength
of our salvation. Let us come before his presence with
thanksgiving : and shew ourselves glad in him with
Psalms." And then we, accordingly, go on to praise
him with psalms, and hymns, and spiritual songs : we
commonly repeat several psalms together, and, after
every one of them, we constantly give glory to God,
saying, ' Glory be to the Father,' &c. After the First
Lesson we repeat the Te Deum, " We praise thee, O
God : we acknowledge thee to be the Lord ;" or else
the Benedicite, " O all ye Works of the Lord, bless ye
the Lord : praise him, and magnify him for ever." After
the Second Lesson we say the Benedictus, " Blessed be
the Lord God of Israel : for he hath visited, and re
deemed his people ;" or else the hundredth Psalm,
called the Jubilate, " O be joyful in the Lord, all ye
lands : serve the Lord with gladness, and come before
his presence with a song." And so in the afternoon we
sing the Magnificat, or the ninety-eighth Psalm, after
the First Lesson; and, after the Second, the Nunc
Dimittis, or the sixty-seventh Psalm : besides all which,

6 1 Thess. ii. 13.

z 2

340 THE ADVANTAGES [SERM.

we constantly repeat the Creed, or Confession of our
faith, wherein we acknowledge the glory of the eternal
Trinity, and recount the wonderful things which the
Son of God hath done for us ; how ' he was conceived
by the Holy Ghost, born of the Virgin Mary, suffered
under Pontius Pilate, was crucified, dead, and buried,
descended into hell, rose again the third day, ascended
up into heaven, and there sitteth at the right hand
of God, in the glory of the Father.' By all which we
set forth the praises of the most high God in the best
manner we can do it upon earth.

Thus, whensoever we come into the house of the
Lord, we join together in praising him, our almighty
Creator, and most merciful Redeemer ; and so do the
great work for which he created and redeemed us ;
which, therefore, must needs be very pleasant and
delightful to those who believe themselves to be not
only created, but likewise redeemed by him for that
end and purpose. As David found by experience,
when he said, " My soul shall be satisfied, even as it
were with marrow and fatness, when my mouth prais-
eth thee with joyful lips 7." Where we may likewise
observe, that joyfulness doth so necessarily accompany
our praising God, that we can never do it aright with
out it ; for we must always praise him with joyful lips ;
" We must sing merrily to God our strength, and make
a cheerful noise unto the God of Jacob8." "And
rejoice in giving praise for the operations of his
hands 9." Which we cannot choose but do, if we duly
consider those infinite perfections we acknowledge in
him, and the glorious works we praise him for; for the
very agnizing and celebrating of them fills our souls
with unspeakable joy and pleasure, the highest that we
are capable of. This is that which makes heaven itself
to be so pleasant a place to those who dwell there,
because they are always praising God. There the
'Cherubin and Seraphin continually do cry, Holy,
Holy, Holy, Lord God of Sabaoth; Heaven and earth

7 Ps. Ixiii. 6. s Ps. Ixxxi. 1. 9 Ps. xcii. 4.

XVI.] OF PUBLIC WORSHIP. 311

are full of the Majesty of thy Glory.' There ' the glo
rious company of the Apostles praise him.' There ' the
goodly fellowship of the Prophets praise him.' There
' the noble army of Martyrs praise him.' There all the
spirits of just men made perfect praise him continually.
And if we shall ever be so happy as to be admitted
into their blessed society, we shall join with them in
praising him that brought us thither : this will be our
work, and this will be our pleasure for evermore : and
as ever we desire to do it there, we must delight
in doing it here first ; otherwise our hearts will not be
set right for it, and so we " shall not be meet to
be partakers of the inheritance of the saints in light :"
but that is the thing which all that are truly wise
and pious most earnestly desire above all things else,
and, therefore, cannot but always rejoice and be glad to
go into the house of God, that they may there praise
him, and so begin that work in time, which they hope
to continue to all eternity.

But that which, above all, makes the saints and
servants of the most high God so joyful in his house
of prayer, and, therefore, so glad to go thither, is
the sacrament of the Lord's Supper, usually performed
there, ordained by our Lord, the almighty God, our
Saviour himself, on purpose to put us in mind of him,
and so to confirm our faith in him, to inflame our love
to him, to excite our desires and longing after him,
to fill our hearts with joy and thankfulness for him,
that our souls may be strengthened and refreshed by
the body and blood of Christ, as our bodies are with
bread and wine. Here we receive the pardon of all
our sins, sealed to us in the blood of the Son of God.
Here we eat the flesh and drink the blood of Christ by
faith, so as that 'he dwelleth in us, and we in him; he
is one with us, and we with him.'

Hereby we are assured of God's love and favour to
us, and that we are very members incorporate in the
mystical body of his Son, which is the blessed company
of all faithful people, and also are heirs, through hope,
of his everlasting kingdom, by the merits of the most

342 THE ADVANTAGES [SERM.

precious death and passion of his dear Son. Where
shall we find matter of so great joy and comfort on this
side heaven? No where, certainly, but in God's own
house, where he is pleased to give it us at his holy
Table, when the sacrament of his most blessed body
and blood is there administered, as it is every Lord's
day in this, and some other, and ought to be so in all
the houses of God in the land; that his people may
never want that spiritual food which he hath provided
for them, wherewith to nourish and preserve both their
souls and bodies to everlasting life, which his dutiful
and obedient children, always hungering and thirsting
after, cannot but be overjoyed at all occasions of having
it administered unto them. And, therefore, as they
always rejoice and are glad when any say unto them,
" Let us go into the house of the Lord," so especially
when they say, " Let us go unto the table of the
Lord;" and are always ready to say with David,
Psalm Ixv. 4.

These things I thought good to put you in mind of
at this time, not only to shew what cause \ve have to
thank God that his house is refitted, and that we are
got again into it ; but likewise that you may see that
it is your interest, as well as duty, to frequent it as
much as possibly you can. I am very sensible that all
that I have now said, and all that can be said upon this
subject, will have but little effect upon the greatest
part of them which hear it : for we live in an age that
is only for hearing, not for doing any thing they hear ;
much less that which ye have now heard ; which, as I
observed before, none can receive in the love of it, but
only such as are renewed in the spirit of their minds,
and so are wholly devoted to the service of God. All
others will think what you have now heard to be a
mere paradox. They can never get it into their heads
that there is any profit or pleasure to be had at church,
because they could never find it there : but the reason
is, not because it is not to be had, but because their
minds being set upon other things, they are not quali
fied or disposed for those pure and spiritual joys which

XVI.] OF PUBLIC WORSHIP. 343

God vouchsafeth to his people in his own house, and to
none but them. All others are altogether unacquainted
with them ; which being the many, or rather the most,
hence it comes to pass, that daily prayers are so much
slighted and neglected among us, far more, to our
shame be it spoken, than among any other sort of
people in the world. The Papists will rise up in judg
ment with this generation, for they every day observe
their canonical hours for praying, at least, for that
which they believe to be so. The Jews will rise up in
judgment with this generation, for they never omitted
to offer their daily sacrifices so long as they had an
house of God wherein to offer them. The Turks shall
rise up in judgment with this generation, for when
their priests call the people to prayer, as they do
several times every day, they immediately run to their
mosques or temples : and if any offer to stay at home,
he is shunned by all, as a wicked, atheistical wretch.
The Heathens will rise up in judgment with this gene
ration, for if they had such opportunities, as we have,
of praying and praising their almighty Creator every
day, I doubt not but they would do it far more con
stantly than it is done by most of us. What, then, can
we expect, but that some severe judgment or other
will, ere long, be inflicted on us; when people gene
rally live as without God in the world, notwithstanding
the clear discoveries that he hath made of himself unto
them, and notwithstanding the means of grace which
are so constantly administered to them, but they will
not use them?

But let others continue, if they please, in this wicked
course, and take what follows. You have now heard
what a joyful and pleasant thing it is to go into the
house of God, to serve and worship him there ; be now
advised to do it, and to do it as oft as possibly you can.
I dare assure you ye will then experience the truth of
all that I have now said of it, and far more than I am
able to express. But for that purpose, whensoever ye
go into the house of the Lord, you must lay aside all
other business, and apply yourselves wholly to the du-

344 THE ADVANTAGES OF PUBLIC WORSHIP.

ties of that holy place ; you must keep your minds intent
all the while upon him before whom ye are, and upon
the work which he hath there set you ; you must con
fess your sins heartily ; you must receive his absolution
faithfully; you must hear his word attentively; you
must pray sincerely ; you must " praise him lustily and
with a good courage :" and when ye receive the sacra
ment of the Lord's Supper, you must do it with that
true repentance, that strong faith, that heavenly joy and
thankfulness, that is due to so great a mystery. Thus
exercising your souls continually in these holy and
spiritual duties that are performed in God's lower
houses upon earth, you will be every day more and
more prepared and fitted to live with him in heaven,
there to enjoy and praise him for ever.

SERMON XVII.

A GOOD-FRIDAY SERMON.

ZECH. xii. 10.

" And they shall look upon me whom they have pierced, and they
shall mourn for him, as one mourneth for his only son, and shall
be in bitterness for him, as one that is in bitterness for his first
born."

WE this day commemorate the passion of our blessed
Saviour, — the passion of the Son of God, — the greatest
mystery that was ever known or heard of in the world ;
that light itself should be darkened, love rejected,
innocence accused, justice condemned, life die, even
God himself suffer, — who is able to think upon it
without ecstasies and raptures? Who can speak of it
without astonishment and admiration? And yet how
strange soever it may seem to be, it is altogether as
true too, as being attested by truth and veracity itself.
And it is well for us it was so, even that he who
suffered was truly God, as well as man ; otherwise we
had been all lost and undone for ever. For if he had
not been man, he could not have suffered at all for us :
so if he had not been God, too, he could not have
saved us by his sufferings ; all the virtue and efficacy
of his passions depending altogether upon the worth
and excellency of the Person that underwent them,
who being God as well as man, although he suffered
only in his manhood, yet that manhood being at the

346 A GOOD-FRIDAY SERMON. [SERM.

same time united to the Godhead in the same Person,
these his sufferings could not but be of infinite value
and merit, as being the sufferings of God himself, who
is therefore said to have purchased " his church with
his own blood '."

And this, indeed, is the only ground and foundation
of all our hopes and expectations from Christ ; for he,
being both perfect God and perfect man in one and
the same Person, did, by his one oblation of himself
once offered, make a full, perfect, and sufficient sacrifice,
oblation, and satisfaction, for the sins of the whole
world ; whereby there is none of us but in and through
him may now obtain both the pardon of all our sins,
and the eternal happiness and salvation of our souls, if
we do but perform those easy conditions which are
required of us, in order to our having the sufferings of
our human nature in Christ applied to our own par
ticular persons: that so we may be looked upon as
having already undergone the punishment of our sins
in him who died in our stead, and, by virtue of his
merit and mediation for us, may be truly sanctified,
and by consequence received into God's grace and
favour here, and into his kingdom and glory hereafter.

And verily now that Christ hath done and suffered
so much for us, we cannot surely but look upon our
selves as highly obliged to do and suffer all we can for
him, at least, all that he expects from us ; which indeed
is but very little, or, rather, nothing in comparison of
his love and kindness to us. For what would he have
us do for him ? Only what he himself hath commanded
in the words of my text, saying, " They shall look upon
me whom they have pierced, and they shall mourn for
him," &c.

For that these words are to be understood of Christ,
is certain from the infallible testimony of St. John
himself, who having related the doleful tragedy of our
Lord's passion, how they pierced his hands and feet
with nails, and his side with a spear, he saith, " That

1 Acts xx. 28.

XVII.] A GOOD-FRIDAY SERMON. 347

all this was clone that the Scripture might be fulfilled,
which saith, They shall look on him whom they have
pierced 2." Where he plainly quotes the words of my
text, and applies them to our blessed Saviour. And
indeed they cannot possibly be understood of any other
person in the world ; for none could speak these words
but one who was both God and man. That he was
God, is plain from the former part of the verse, where
he saith, " I will pour upon the house of David, and
upon the inhabitants of Jerusalem, the Spirit of grace
and supplication." For it is acknowledged by all, that
the Spirit of grace is not at the disposal of any creature,
but that it is only in the power of God to bestow it
upon us. And therefore he that here promiseth to
pour out his Spirit upon his Church could be no other
than God himself: and then that he was man too,
appears from the next words, even those of my text,
"And they shall look upon me whom they have
pierced." For if he had not been man, he would not
have been capable of being pierced by them. In
short, therefore, if he had not been God, he could not
have said, " I will pour upon them the Spirit of grace
and supplication ;" and if he had not been man, he
could not have said, " They shall look upon me whom
they have pierced." And, therefore, he that spake
these words could be no other than Christ himself,
there being no person in the world that ever was, or
so much as pretended to be, both God and man, but
only he.

And as these words are spoken by Christ himself, so
he spake them to his whole Church, and all the mem
bers of it, which he here calls " the house of David,
and the inhabitants of Jerusalem ;" under which titles
both in this and other prophets the whole Church of
Christ is frequently comprehended, especially in this
place, where the Spirit of grace and supplication is
promised. For this promise of the Spirit cannot pos
sibly be restrained only to the Jewish nation, or in-

2 John xix. 37.

348 A GOOD-FRIDAY SERMON. [SERM.

habitants of Jerusalem, in a strict and literal sense ; it
being a great promise which was always made, and
hath been all along fulfilled, to the universal Church,
or congregation of faithful people dispersed over the
whole world. And therefore we, as members of the
Catholic Church, are all equally concerned in what is
here said. But we must take all together. And as
we desire Christ should perform the promise which
here he makes to us, so we must be sure to perform
the duties which he here requires of us, saying, " And
they shall look upon me whom they have pierced, and
shall mourn for him," &c.

First, saith he, "They shall look upon me whom
they have pierced ;" which words, I confess, may seem
to be a promise, as well as command ; our Saviour here
promising to assist us with his grace and Spirit, to look
upon him as we ought to do. But, seeing he neither
promiseth to enable us to do any thing but what him
self commandeth us to do, I shall briefly consider the
words only as containing Christ's command to us, and,
by consequence, our duty unto him. And that we
may understand his divine will and pleasure in them
aright, we must know that the verb D'HH, here used
in the original, sometimes signifies " the beholding any
object with our bodily eyes ;" but in this place it can
not possibly be so understood, for in that sense the
whole Church never did, nor ever shall, see Christ,
until we all appear before his judgment-seat ; and,
therefore, the word must needs be here, as it is else
where, used in a more large and metaphorical sense,
even for " our looking upon him with the eye, not of
sense, but of reason and faith."

And so it imports, that we ought to contemplate
often, and meditate upon, our Saviour's death, not
simply as in itself considered, but as suffered purely
upon our account. " They shall look upon me whom
they have pierced ;" implying, that we should look
upon him as pierced, as crucified by ourselves, for our
sins, so as to acknowledge and believe that whatsoever
he suffered was not for his own, but only for our

XVII.] A GOOD-FRIDAY SERMON. 349

sakes : that he bare our griefs, and carried our sorrows.
He was wounded for our transgressions, and bruised
for our iniquities, the chastisement of our peace was
upon him, that by his stripes we might be healed. He
assumed our human, that we might partake of his
divine nature. He was weary, that we might rest ; he
hungered, that we might eat the bread, and thirsted,
that we might drink the water, of life. He grieved,
that we might rejoice ; wept, that we might laugh ;
and became miserable, to make us happy. He was
apprehended, that we might escape; accused, that we
might be acquitted; and condemned, that we might
be absolved. He died, that we might live ; and was
crucified by men, that we might be justified before
God. In brief, "he was made sin for us, that we
might be made the righteousness of God in him 3."

And looking thus upon Christ as dying for us, and
bearing the punishment of our sins, that we might be
freed from them ; we are to look up unto him, as the
word also signifies, so as to expect and hope for pardon
and salvation from him, humbly trusting, and con
fiding, and believing on him, both for grace to repent,
that our sins may be pardoned ; and for pardon of our
sins, when we have repented ; and likewise for his
continual assistance of us in the performance of all
such good works as he hath prepared for us to walk
in; that we may do all things through Christ that
strengtheneth us, and be made so holy now, that in,
and through him, we may be happy for ever.

For which end we must perform the other duty also
here enjoined, which I design chiefly to speak to, as
expressed in these words : " And they shall mourn for
him, as one mourneth for his only son ; and be in bit
terness for him, as one that is in bitterness for his first
born."

In which words, we may observe the person changed
from the first to the third. In the foregoing words it
was said, "They shall look upon ME," arid here "they

3 2 Cor. v. 21.

350 A GOOD-FRIDAY SERMON. [SERM.

shall mourn for HIM ;" which change in the person is
very common in the prophets. But here it seems to
imply that, though Christ himself spake the former
words, or, at least, the prophet in the person of Christ,
saying, " They shall look upon me," yet these that im
mediately follow, "And they shall mourn for him,"
were spoken by the prophet only in the name of
Christ, as other prophets use to speak. And whereas
he saith, " They shall mourn for him, as one mourneth
for his only son, and be in bitterness for him, as one is
in bitterness for his firstborn;" although I do not
question but the prophet might allude to our Saviour's
being the only-begotten of the Father, and " the first
born of every creature V as the apostle calls him, yet
I look upon the words as intended principally to ex
press the greatness of that grief and mourning which
should be in the Church for the passion of our blessed
Saviour; like that of a man that hath lost his only
son, or his firstborn ; which being the greatest loss
a man can suffer, it usually causes the greatest sorrow
that a man can shew in this world.

Now in speaking to this duty I shall first shew, that
there ought to be some time set apart every year to
commemorate our Saviour's passion, and to fast and
mourn for the occasion of it : and then, secondly, I
shall endeavour to assist and direct you in the per
formance of it.

As for the first, I think it needful to speak some
thing to it, both to justify our present meeting toge
ther upon this occasion, and also because my text itself
leads me to it, and supplies me with an argument for
it; for when the prophet hath told us how the Church
shall mourn for the death of Christ, he in the next
words saith, " In that day there shall be great mourn
ing in Jerusalem, as the mourning of Hadadrirnmon in
the valley of Megiddon."

For the right understanding of which words we
must know, first, that Hadadrimmon was a city near

4 Col. i. 15.

XVII.] A GOOD-FRIDAY SERMON. 351

Jezreel, in the valley of Megiddon, which St. Jerome
saith in his time was called Maximianopolis. Secondly,
near to this city, in the valley of Megiddo, that pious
king Josiah was slain by Pharaoh-necho, king of
Egypt, as we read in 2 Chron. xxxv. 21 — 24. Thirdly,
upon the death of that good king the prophet Jere
miah, and the church at that time, made great lamenta
tions, and ordered that the death of the said king
should be lamented every year, like the death and
martyrdom of our late Sovereign of ever blessed me
mory, as we may easily gather from the 25th verse of
the said chapter : from whence also we may observe
with St. Jerome, Josephus. and others, that the book
of the Lamentations was written by the prophet upon
that occasion; and, indeed, it agrees exactly with the
sad and lamentable estate of the Church immediately
after the death of Josiah, although it be here and
there interspersed with some prophetical expressions
relating to the destruction of Jerusalem, which hap
pened soon after ; so that the book of the Lamenta
tions seems to have been a kind of Service-book, or
Office, composed by the prophet, and appointed to be
used and inserted into their public devotions every
year, upon the day when they commemorated and
lamented the death of so good a king. Fourthly, this
anniversary mourning for Josiah being occasioned by
his death near Hadadrimmon, in the valley of Megiddon,
and the inhabitants of that city being, as may be well
supposed, the first that observed it, and the most strict
in the observation of it, hence it was afterwards called,
"The mourning of Hadadrimmon, in the valley of
Megiddon."

Now, the premisses being thus considered, it is easy
to draw our conclusion from them. For it is here
said, that the mourning for the death of Christ shall be
like that of Hadadrimmon, in the valley of Megiddon.
But the mourning of Hadadrimmon, in the valley of
Megiddon, was an anniversary mourning for the death
of king Josiah. And, therefore, it necessarily follows,
that the mourning for our Saviour's passion should be

352 A GOOD-FRIDAY SERMON. [SERM.

an anniversary too. For otherwise it would not be
like to that. And, for my own part, I can see no
reason in the world why these words should be inserted
here, and this comparison not used by the prophet, but
only to shew that it is the will of God that the Church
should once every year commemorate the passion of
our blessed Saviour with fasting and mourning, as the
Jews did the death of king Josiah.

To this we may add another argument out of the
Old Testament also, drawn from the day of Expiation,
so religiously observed in that Church by the express
command of God himself. For the explaining where
of, we must consider, first, that once every year, viz.,
upon the tenth day of the seventh month, afterwards
called Tisri, the high priest was to make atonement
for the people. For which end, amongst other things,
there were two he-goats presented before the Lord ;
whereof the high priest took one, and offered him up
for a sin-offering, and with the blood of it he went into
the holy of holies, which he never did but upon this
day. Then he took the other goat, laid both his
hands upon the head of the goat, and confessed over
him all the iniquities of the children of Israel, and laid
them upon the head of the goat, and then sent it
alive into the wilderness ; and therefore it was called
Azazel, or "the scape-goat," which, as the text says,
"bore upon him all their iniquities into a land not
inhabited 5." Now this was a most exact type of
Christ, upon whom God hath laid the iniquities of us
all. The goat that was offered up as a sin-offering
typified the human nature of Christ; yet was offered
up as a sacrifice for our sins. The other, the scape
goat, typified his divine nature ; which surviving the
human, by virtue of its union to it, carried our sins
away into the land of forgetfulness, never to be re
membered more. So that this was, indeed, the most
lively representation in the whole Mosaic law of that
grand expiatory sacrifice, which Christ, as God-man,

5 Levit. xvi. 22.

XVII.] A GOOD-FRIDAY SERMON. 353

was to offer up for the sins of the whole world. Se
condly, upon the day that this was done the people
were commanded to afflict themselves. "This," saith
God, "shall be a statute for ever unto you: that in the
seventh month, on the tenth day of the month, ye
shall afflict your souls6," that is, "you shall afflict them
with fasting-," as the Jerusalem Targum and Jonathan
expound it ; so do the Arabic and Samaritan Versions :
and not only the Fathers, but Philo Judseus and Jose-
phus, both learned Jews, say they fasted upon that day
till evening: so says the Talmud; yea, the prophet
Jeremiah calls it " the fasting day 7," and St. Luke,
"the fast8." The Jews also call it "the fast," "the
great fast," sometimes NDV, " the day," /car' t^o^X as
the greatest day in the whole year : Isaiah calls it " the
sabbath9." Yea, God himself calls it \in2tP DH^, "a
sabbath of rest io." From whence Theodoret rightly

observes, that it Was TroAXa TOU <raj3/3arou ae/Saff/iiompa,

" much more sacred and venerable than the common
sabbath:" all which shews in how great esteem this
day was amongst them, and how strictly it was ob
served by the appointment of God himself.

But what should be the reason of all this? Why
should this day be so religiously observed above all
others? For that we must consider, in the third place,
that the reason is assigned by God himself, who saith,
You shall then afflict your souls, because on that day
atonement shall be made for you, " to cleanse you, that
ye may be clean from all your sins before the Lord1,"
and because it is D'llQD DV, "the day of expiations"
or " atonement," to make atonement for you before
the Lord 2. So that they were therefore to fast and
afflict their souls upon that day, because upon that day
their sins were expiated. Expiated, how ? By the
blood of bulls and goats ? No ; that is impossible, as
the apostle teacheth3; but they were expiated by the

" Lev. xvi. 29. 7 Jer. xxxvi. 6. 8 Acts xxvii. 9.

9 Isa. Iviii. 13. 10 Levit. xvi. 29. ' Lev. xvi. 30.

2 Lev.xxiii. 28. 3 Heb. x. 4.

A a

354 A GOOD-FRIDAY SERMON. [SERM.

blood of Christ, then represented to them under the
types and shadows before spoken of.

Hence I observe, in the last place, that, although the
law itself was ceremonial, and therefore abolished, yet
the reason of it is moral, and so obligeth us as much
as it did them. For we believe and hope for the ex
piation of our sins by the blood of Christ, as much as
they did ; and, therefore, the same reason that obliged
them to fast and mourn once every year at the re
presentation of Christ's death unto them, the same
obligeth us to do the same at the commemoration
of it.

Besides that, although the sacrifices then offered
were typical, and the day on which they fasted ceremo
nial, and, therefore, now not necessary to be observed,
but rather necessary not to be observed by us, yet
fasting itself is a moral duty, and so of perpetual obli
gation. And, therefore, seeing it hath pleased the
most high God to declare it to be his will and pleasure
that his Church should perform this duty once every
year, upon the account of Christ's suffering and making
atonement for us, I see no way how it is possible for
us to be excused from fasting upon this occasion, any
more than we are or can be from fasting in general.

Especially if we consider what our Saviour himself
said while he was upon earth : for when some asked
him, saying, " Why do the disciples of John and of the
Pharisees fast, but thy disciples fast not?" he answered
them, " Can the children of the bride-chamber fast,
while the bridegroom is with them? — But the days
will come, when the bridegroom shall be taken away
from them, and then shall they fast in those days4."
In what days? Even in those days wherein he, the
bridegroom, was taken from them ; that is, the day
whereon he was crucified, and the next day while he
lay in the grave, not being restored to them again till
his resurrection. In those days, saith he, they shall
fast, and that not only at that time, but every year

4 Mark ii. 19, 20.

XVII.] A GOOD-FRIDAY SERMON. 355

after, when those days return. And think not this to
be any novel interpretation of these words. I will
assure you it is near as old as Christianity itself, as
appears from Tertullian, who lived in the very next
age to the apostles. For he, speaking of the Catholic
or orthodox Christians at that time, saith, Certc in
evanyelio illos dies jejuniis determinates putant, in qui-
bus ablatus est Sponsus. " They surely think or believe
those days in which the Bridegroom was taken away,
to be determined or devoted to fasting in the gospel
itself:" and, therefore, both at that time, and ever after,
those days were religiously observed in the Church ; as
might easily be demonstrated. But as for the day of
the passion itself, which we are now speaking of, the
same ancient Father saith expressly, that upon that
day there was in his time Commimis et quasi publica
jejunii religio. So that they reckoned it a great part
of their religion to fast upon that day ; and so have all
Christians in all places and ages ever since ; insomuch
that there is scarce any one thing in the whole Chris
tian religion, wherein all the professors of it have so
unanimously and perpetually agreed, as they have in
the strict and religious observation of this day : yea, at
this very time, except some few among ourselves, and
one or two neighbour nations, go where you will, into
any part of the known world, and, if there be any
Christians there, you will find them at this time of the
year fasting and mourning for the passion of Christ.
This being one of those common notions and general
customs which have spread over the face of the univer
sal Church, and have been received in all places of the
whole Christian world.

And, therefore, if any one seem to be contentious,
and will, notwithstanding all this, indulge his appetite
upon this day, I may answer him as the apostle did the
seditious Corinthians, in the like case, that " we have
no such custom, neither the Churches of God."

Thus I have briefly touched upon some of those
"many arguments, which might be produced for the
anniversary commemoration of our Saviour's passion ;

A a 2

356 A GOOD-FRIDAY SERMON. [SERM.

to which I might add the great reasonableness of the
thing itself; but that will better appear under the
second general head, wherein I promised to assist and
direct you in the performance of this duty; which
being the work, the great work of the day, I hope you
have spent some time already in it, and are now rightly
disposed to hearken to any thing that may conduce to
your better observation of this day, — this great day of
atonement, — whereon the Son of God made satisfac
tion for our sins.

First, therefore, in order hereunto, it is necessary
that we seriously contemplate, and be heartily grieved
for, the sufferings which our blessed Lord underwent
for us, " That we look upon him whom we have
pierced, and mourn for him as one mourneth for his
only son ; and be in bitterness for him, as he that is in
bitterness for his first-born." For which end we need
not any ocular representations of our Saviour's passion,
as such are used in the Church of Rome, to the great
scandal of the Christian religion, turning the mysteries
of our faith into matters of sense, as if we were to act
altogether by sight, and not by faith. No ; the most
effectual means is to meditate, with faith and attention,
upon the sad and doleful story of our Lord's passion, as
it is recorded in the holy Gospels : out of which I shall
endeavour to represent it to you in few terms.

But, that you may be duly affected with it, I desire
you to carry two things in your minds all the while
that I am speaking of it : — First, that he who suffered
was the eternal Son of God, of the same nature, sub
stance, and glory, with the Father. Secondly, that all
he suffered was only upon our account, and for the
expiation of our sins ; for he had no sins of his own to
suffer for: and, therefore, had it not been for man's
sins, whose nature he assumed, he neither would, nor
could, have suffered at all.

Recollect yourselves, therefore, my beloved, and
consider each one with himself what sins you know
yourselves to have been guilty of; and remember, re
member these were they, which brought our Saviour

XVII.] A GOOD-FRIDAY SERMON. 357

with grief and sorrow to bis grave. These were they,
which exposed the Son of God to all the malice that
men or devils could express against him. These were
they, which made the Maker of the world to be
affronted, reviled, blasphemed, rejected, despised,
abused, by his own creatures. Indeed, they made his
whole life upon earth but as one continued exercise of
patience and self-denial. But, to pass by the misery
and trouble he underwent before, let me desire you
only to accompany your Lord from the Garden to the
Cross, and then tell me whether you have not all the
reason in the world to have compassion for him, w^hose
passions were so great, so exceeding great, for you ?

First, therefore, go into the garden of Gethsemane,
where you find your Saviour the clay before his cru
cifixion '". See here what your sins have done, into
what a miserable condition they have brought the Son
of God himself, lying so heavy, pressing so hard upon
him, that his whole soul seems to be overwhelmed
with grief and anguish for them. Why, what doth
he say? Even that which should cut us to the very
heart to hear. " My soul," saith he, " is exceeding
sorrowful, even unto death 6." Wonder of wonders !
The Joy and Life of the whole world is exceeding " sor
rowful, even unto death," and all for those sins \vhich
we, ungrateful wretches that we are, have lived and de
lighted in. But what? shall our Lord be thus exceed
ing sorrowful for us, and we not sympathize with him ;
express no grief, no sorrow for him, nor for those sins
neither that brought all this upon him? Surely it is
impossible, or, at least, unreasonable.

Especially if you go but a little farther into the
garden, for there you see, O what do we see there?
The saddest spectacle that ever mortal eye as yet
beheld, even the Son of God, the only-begotten of the
Father, lying flat upon the ground 7. A strange pos
ture for so great a Prince, for Glory, for Majesty, for
Eminence itself to lie in. But what is the matter?

5 Matt. xxvi. 6 Ib. 38. 7 Ib. 39.

358 A GOOD-FRIDAY SERMON. [SERM.

Alas ! the reason is as plain as sad, for he sees a cup
in his Father's hand, a cup of deadly poison, mixed
and compounded of all the sins of mankind, and of all
the fire and brimstone, the wrath and vengeance, that
was due unto them. This cup he sees approaching to
him, brought by the hand of his OAvn Father; upon
this the human nature, being left as it were to itself,
began to shrink, as loath to drink down this bitter cup.
Hence it is that you find him in this doleful posture,
wherein he offered up prayers and supplications with
strong crying and tears unto him that was able to save
him from death, saying, "O my Father, if it be pos
sible, let this cup pass from me." If it be possible, if
thou hast not absolutely determined the contrary, and
if it be possible for mankind to be otherwise saved,
" Let this cup pass from me :" but he had no sooner
spoke the words, but the divine will exerts and mani
fests itself, upon which the human immediately sub
mits ; and therefore he adds, " Nevertheless not my
will, but thine, be done."

And now his soul was made an offering for sin
indeed. For he hath no sooner drunk this invenomed
cup, but see how the poison works ! It puts him into
a perfect agony : his veins swell, his blood is inflamed,
it ferments and boils to that height, that it forceth its
passage through his very skin. So that he sweats drops,
" great drops of blood 8." How fast do they trickle
down his blessed sides ! As if all the pores of his body
were now opened to let his blood out, and grief and
anguish into his heart.

Consider this, all ye that are here present, and tell
me whether ever sorrow was like unto Christ's sorrow,
in the day when God laid on him " the iniquities of us
all?" Tell me, how it was possible for the human na
ture to have undergone it, unless it had been supported
by the omnipotence of that divine Person to which it
was united ? Tell me, also, how you can be able to
endure yourselves, when you remember how much the

8 Luke xxii. 44.

XVII.] A GOOD-FRIDAY SERMON. 359

eternal Son of God endured for you ? Verily methinks
the serious consideration of it would make our hearts
sink within us ; at least, it should make us lament and
mourn, loathe and abhor ourselves, and repent in dust
and ashes, that ever we should be the occasion of so
much grief and anguish, horror and consternation, to
the Son of God himself!

But, alas ! this is not all neither : for he was no
sooner got up, and a little recovered from his agony,
but presently, as if hell was let loose upon him — be
hold, yonder comes a great multitude of people with
"swords and staves to take him," and amongst them
his own perfidious disciple, by whose assistance they
both find him out, and lay violent hands upon him.
And now we see what it is to fall into the hands of the
rabble, against whose rage and fury neither Majesty nor
Innocence itself is any security ; for they have no sooner
seized him, but away they hurry him from place to
place, affronting, abusing, tormenting him all the way;
they spit in his face, they buffet him, they mock him,
they blindfold him, they smite him with the palms of
their hands, they hale him from one judgment-seat to
another, crying out, wheresoever they come, " Crucify
him, crucify him;" they prefer a thief and a murderer
before him, and never leave him till they have extorted
a sentence of condemnation against him.

And now our Lord is condemned ; he is condemned
by those that could not have pronounced the sentence
against him, had not he himself at the same time
vouchsafed them breath to do it. He is condemned to
die, to die for us, that we might not be condemned to
eternal death by him ; he is condemned to die the
death, the shameful, the painful, the accursed death
upon the cross ; and all to redeem us from shame, from
pain, and from all the curses of the law.

O the power of divine love ! that ever the Judge of
the whole world should thus suffer himself to be appre
hended, accused, arraigned, condemned, by those who
must one day appear before his judgment-seat; and all

360 A GOOD-FRIDAY SERMON. [SERM .

that himself at that great day might not condemn both
them and all mankind besides !

But now he is condemned, will they offer to execute
so severe, so unjust a sentence upon him ? Yes, cer
tainly, and that, too, with all the malice and fury that
hell itself could put into them ; and so soon as con
demned, they immediately scourge him, bow the knee
before him in mockery and derision, they put a crown
of thorns upon his head, and, instead of a sceptre, a
reed into his hands; and in this ignominious manner
they lead him to the place of execution, where the
cross being fixed in the ground, they raise his sacred
body upon it, and fasten his hands and feet unto it
with nails drove through them ; and in this sad posture
they leave the great and glorious King of heaven and
earth.

Now let us imagine ourselves to have stood by the
cross whilst our Saviour thus hung upon it, and so
exercise the same passions as we should have done,
had we been really there : or, howsoever, let us but act
our faith, that faith which is *'the evidence of things
not seen," and that will realize these things unto us, as
if we saw them before our eyes. By this I see my
Saviour, my dear, my only Saviour, hanging yonder
upon a cross ; I see his hands stretched out and nailed
to the transverse beam at the upper end, and his feet
towards the bottom of it ; I see both his hands and
feet all bloody. How fast doth the blood gush out of
the orifices which the nails have made ! What sharp
and cruel pain must he needs feel in those nerves and
tender parts thus pierced with iron ! Methinks I see
the pain first raised there immediately diffuse itself
over his whole body : his head begins to ache, his heart
to pant, his joints are all upon a rack, and his soul is
tormented with the sense of God's wrath and indig
nation against sin now laid upon him ; methinks I see
him all in a flame, offering up himself as a whole burnt-
offering for the sins of mankind in general, and for
mine in particular; vile wretch, unworthy creature that

XVII.] A GOOD-FRIDAY SERMON. 361

I am, that ever I should be the cause that so pure, so
holy, so divine a Person should be thus afflicted !

But, hark! What mournful noise is that I hear?
Woe is me, it is the voice of my Lord, crying out
in the anguish and bitterness of his soul, "Eli, Eli,
lama sabacthani? My God, my God, why hast thou
forsaken me?"

From whence I plainly see, that his pain and tor
ment was now as great as it was possible for man in
the person of God himself to undergo ; for, although
he doubts not of God's love and favour to his person,
yet he finds and feels the utmost of his wrath and
justice against the sins of that nature which he as
sumed, and wherein he now suffers to that height, that
he here cries out as if he had been forsaken by God in
the midst of all his troubles, and deprived of all that
comfort and assistance which he was wont to receive
from him.

"My God, my God, why hast thou forsaken me?"
O, who is able to express that pain, that grief, that
horror, which our Lord was in for our sakes, when he
spake these doleful words ? Which, certainly, was so
exceeding great, that he was not able to endure it
long, for he soon after commended his spirit into his
Father's hands, and so "gave up the ghost," and died.
And died to the astonishment of the whole world.
Indeed, all the while that he was upon the cross the
sun hid his face as ashamed to behold so sad a sight;
and the heavens put on their mourning weeds, as con
doling and sympathizing with their Lord and Master.
But he was no sooner dead, but the whole creation
seems surprised, amazed, confounded at it; "The
veil of the temple was rent in twain, the earth quaked,
the rocks were split, the graves were opened, and many
bodies of saints which slept, arose." What ? and shall
we alone, of all the creatures in the world, be uncon
cerned at it? Are our hearts more senseless than the
earth ; more hard than rocks ; more stubborn than the
graves; more dead than rotten carcases? How then
is it possible for us, who caused all this grief and

362 A GOOD-FRIDAY SERMON. [SERM.

trouble to him, not to be grieved and troubled for it
ourselves? How is it possible for us to "look upon
him whom we have thus pierced," and not " mourn for
him, as one mourneth for his only son; and be in
bitterness for him, as he that is in bitterness for his
first-born?" How is it possible for us to commemorate
our Saviour's passion, as we do this day, and not break
forth into this, or the like lamentation for it, " O that
my head were wraters, and mine eyes a fountain of
tears !" that I might weep day and night for the death
of my blessed Saviour, and for my sins which were the
occasion of it : that ever I should have an hand in his
blood, and be accessary to the murder of the Son
of God ! " The remembrance of it is grievous to me, the
burthen of it is intolerable." What shall I do with
myself? Why, this I am resolved to do : Let others
laugh and be merry, if they can ; for my part, I will
weep, lament, and mourn myself into an utter hatred
and detestation of those sins which caused my Saviour
himself to grieve, lament, and die.

And that is the next thing which is necessary to
our right observation of this day. We must not
only mourn, but so mourn, for him " whom we have
pierced," as to hate and abhor those sins by which we
pierced him ; otherwise we cannot be said to mourn,
nor so much as to be sorry for him. And, if so, how
few mourners hath Christ among us ! for how few are
there amongst us, but who are so far from hating, that
they love and delight in those sins for which Christ
suffered so much pain and sorrow! What else means
that luxury and uncleanness, that debauchery and in
temperance, that pride and self-conceitedness, that
fraud, covetousness, hypocrisy, and indifferency for
religion, which is so common, so general amongst us ?
Doth not this plainly argue, that, notwithstanding all
that Christ hath done and suffered for us, we have still
more love for our sins than we have for him ; and still
prefer the world, ourselves, our very lusts, before him ?

But how shall we answer for this, when we come to
stand before Christ's tribunal ? Yea, what answer shall

XVII.] A GOOD-FRIDAY SERMON. 363

we return unto him, now that we are in his special
presence ?

O blessed Jesu ! we confess that we have nothing
to plead for ourselves before thee. We adore and
magnify thy name, that thou vouchsafedst to suffer for
our sins ; but we loathe, we abhor ourselves before
thee, that we have not as yet sufficiently loathed and
abhorred our sins for which thou wast pleased to suffer.
We humbly crave thy pardon for what is past ; and
for the future beseech thee to endow us with that
measure of thy grace and Holy Spirit, that, as thou
wast pleased to offer up thyself for us, so we may
offer up ourselves wholly unto thee, as we desire to do
this day.

This, indeed, was one great end of our Saviour's
death ; and therefore this ought to be the great end
of our commemoration of it at this time ; — even that
we may so mourn for our sins, which was the occasion
of it, as to detest and hate them ; and so detest and
hate them, as to forsake and leave them, and for the
future, live wholly unto him that died for us : without
which, all our fasting and mourning, and whatsoever
else we do this day, will avail us nothing. And cer
tainly as the death of Christ is the most effectual
means whereby we may, so it is the strongest argument
in the world too why we should, forsake our sins, and
turn to God. For, what? Shall the eternal Son of
God condescend so far as to become man, in order to
the expiation of our sins, and shall we yet continue in
them ? Shall he suffer reproach in his name, pain in
his body, sorrow at his very heart, for them, and yet
we continue in them? Yea, shall he be arraigned,
condemned, and crucified for them too, and yet we
continue in them? O " tell it not in Gath, publish it
not in the streets of Askalon, lest the daughters of the
Philistines rejoice, lest the daughters of the uncir-
cumcised be glad :" tell it not in hell, publish it not in
the regions of darkness, lest the devil himself rejoice,
and his fiends triumph, to see the Son of God dying
for the sins of men, and yet the sons of men still living

364 A GOOD-FRIDAY SERMON. [SERM.

in their sins ! What is, if this be not, " to crucify to
yourselves the Son of God afresh, and to put him to
an open shame ? " I know you cannot but all blame
Judas for betraying, Pilate for condemning, and the
Jews for crucifying your blessed Saviour. But, what?
Will you act the same tragedy over again; and do that
yourselves, which you so justly abhor in them ? O
that this might not be said of any one here present !

But, that you would all for the future be revenged
of your sins, for the miseries they brought upon your
Saviour, and serve them, as they served him, — even
" crucify the flesh with its affections and lusts," and
give up yourselves to him, who gave himself for you
on purpose that he might "redeem you from all
iniquity, and purify you to himself a peculiar people,
zealous of good works :" that this may be the happy
effect of your meeting together upon this sad and
solemn occasion, give me leave to conclude with this
brief exhortation to you : —

Men, brethren, and fathers, we have this day been
looking upon him whom we have pierced, and, I hope,
mourning for him ; we have considered how much the
eternal Son of God hath suffered in our natures, that
we might not suffer in our own persons unto all
eternity; how he became not only a man, but "a man
of sorrows, and acquainted with grief," destitute,
afflicted, tormented, crucified, and all to satisfy God's
justice for our sins, and to purchase for us all things
necessary to make us happy. Now, therefore, that
you have heard so much of what the Son of God hath
suffered for your sakes, you cannot surely but look
upon yourselves as highly obliged to do all you can for
his sake.

In his name, therefore, and for his sake, I beseech
you all, ' by his agony and bloody sweat, by his cross
and passion, by his death and burial,' that you would
doat no longer upon the toys and trifles of this lower
world, but love, honour, and prefer him, your Saviour,
before all things in it. For his sake I beseech you to
deny yourselves, take up your cross, and follow him,

XVII.] A GOOD-FRIDAY SERMON. 365

avoiding whatsoever you know to be forbidden, and
doing whatsoever is commanded by him. For his sake
I beseech you " let your light so shine before men,
that others may see your good works, and glorify your
Father which is in heaven." For his sake I beseech
you to be constant in your devotions to God, stedfast
in the profession of your faith, and zealous for that
religion which he hath prescribed and settled amongst
you. For his sake I beseech you to be sober and
temperate in the use of his creatures, free and liberal
in your contributions to his poor members, just and
righteous in all your dealings ; in short, I beseech you
all, for Christ Jesus' sake, to live continually in the
true faith and fear of Almighty God, in humble obedi
ence to the king, and to all that are in authority under
him, in brotherly love and charity to one another ; and,
when you have done all, put your full trust and con
fidence in Him, and Him alone, both for the pardon of
your sins, and for the acceptance of your persons and
performances before God.

Do but all this for his sake, and then I dare assure
you, you will soon find the fruit and efficacy of his
death and passion for you ; for then he will be your
advocate in heaven, and plead your cause before his
Father; he will take care that your sins be all par
doned, and your obligations to punishment cancelled
and made void ; he will supply you continually with
the influences of his Holy Spirit, and with all things
necessary both for life and godliness; he will carry
you through all the changes arid chances of this mortal
life, so as to make them all conspire and work together
for your good ; he will defend you against all the
attempts and contrivances both of men and devils, so
that the gates of hell itself shall never be able to pre
vail against you ; and at last he will take you to him
self, to live with him, to be kings, and priests, and
glorified saints, in heaven ; when all your mourning
for him shall be turned into praises and adorations of
him, and you will spend eternity itself in doing that,
which I humbly desire you all to join with me in doing

366 A GOOD-FRIDAY SERMON.

at this time, — even in praising and magnifying the
eternal God our Saviour, of whom we have been now
speaking, in the words of the holy evangelist : —

" Unto him that loved us, and hath washed us from
our sins in his own blood, and hath made us kings and
priests to God and the Father, to him be glory and
dominion for ever and ever. Amen."

SERMON XVIII.

CHRIST S RESURRECTION THE CAUSE OF OUR
JUSTIFICATION.

" Who was delivered for our offences, and was raised again for our
justification."

THE apostle is here speaking of our Lord and Saviour
Jesus Christ, and positively asserts two things con
cerning him, much to be observed of all who hope to
be saved by him. The first is, "that he was delivered
for our offences ;" he was delivered by his Father, " who
spared not his own Son, but delivered him up for us
all 1." He was delivered by himself, of his own ac
cord ; " no man," saith he, " taketh my life from me,
but I lay it down of myself-." He was delivered both ^
by his Father and himself into the hands of the Jews ; ^
they delivered him to Pilate the Roman governor; ;
Pilate, having unjustly condemned him, delivered him
to the soldiers ; the soldiers, after many horrid abuses
put upon him, crucified him with two notorious male
factors, that were justly condemned and executed for
their crimes. Jesus himself, the eternal Son of God,
was thus delivered up to death, even to the death of the
cross ; and that doubtless for some sin too ; for " death

1 Rom. viii. 32. 2 John x. 18.

3G8 CHRIST'S RESURRECTION [SERM.

is the wages" only "of sin;" therefore where there
is no sin, there can be no death : but he could not be
delivered for any sin of his own, for he had none ; and,
therefore, as the apostle here saith, " he was delivered
for our offences," for the sins of mankind, as being of
that nature in which he was so delivered. The male
factors, which were crucified with him, suffered each
man for his own sins; but He suffered for the sins of
other men, or rather for the sins cf all men, and for
ours among the rest. This the prophet long ago fore
told, or, rather, did not foretel, but spake of it as a
thing already done, because it was as certain to be
done as if it had been done already ; and it was looked
upon as done from the beginning of the world, because
God then said it should be ; hence, I say, the prophet,
speaking of Christ, saith, " He was wounded for our
transgressions, he wras bruised for our iniquities : the
chastisement of our peace was upon him; and with
his stripes we are healed. All we like sheep have
gone astray; we have turned every one to his own
way ; and the Lord hath laid on him the iniquity of us
all 3." This also is the constant language of the New
Testament. " Christ died for our sins according to the
Scriptures V " He his own self bare our sins in his
own body 5." " He suffered for sins, the just for the
unjust, that he might bring us to God 6." " He was
made a curse for us 7." " He gave himself for us, that
he might redeem us from all iniquity 8." " He was made
sin for us," or " an offering for our sins 9." " He is the
propitiation for our sins: and not for ours only, but also
for the sins of the whole world '." There are many
such places in God's holy word, whereby we are fully
assured, from himself, that his Son suffered death for
us ; — that death which he had threatened against us as
sinners, and which we, therefore, must all have suffered
in our own persons, if he had not suffered it in our
stead.

3 Isa, liii. 5, 6. 4 1 Cor. xv. 3. 5 1 Pet. ii. 24.

6 Ib. iii. 18. 7 Gal. iii. 13. 8 Tit. ii. 14.

9 2 Cor. v. 21. ' 1 Johnii. 2.

XVIII.] THE CAUSE OF OUR JUSTIFICATION.

This I mention here, because it is necessary to
our right understanding the other thing which the
apostle here asserts of our blessed Saviour, — even that
as " he was delivered for our offences, so he was raised
again for our justification," which is the thing I chiefly
intend, and by his assistance shall endeavour at this
time to explain, but could not so well have done it,
unless I had premised at least so much concerning his
death, upon which our justification is principally
founded. I know that several men have undertaken
to explain this doctrine several ways; and although I
do not deny but most of them may be brought at last
to meet in the same thing, yet the way that some go
is so intricate and obscure, and that which others take
seems at least so remote to the truth itself, that it is
no easy matter to bring them together. For my part,
in this, as in all other points, I shall keep close to the
doctrine of our Church, as being fully persuaded that
she in this, as in all other doctrines, delivers to us
the true sense of God's word, according to the inter
pretation that Christ's Holy Catholic Church hath
always put upon it, and therefore hath always taught
and preached for this purpose ; therefore I shall here
consider two things :

I. What the Scriptures mean by justification, and
how we are said to be justified?

II. In what sense Christ is here said to be raised
again for our justification?

To understand the first, it will be first necessary to
consider the term, or word itself, which we must know
is a judicial word, a word taken from courts of judi
cature, where a man is said to be "justified" when he
is acquitted, or declared to be just and innocent of the
crime or crimes laid to his charge, and so not liable
to the punishments which by the law are due to such
crimes. And, therefore, "justification" is properly
opposed to " condemnation ;" so we find it often is in
the Holy Scriptures themselves; as where it is said, if
there be a controversy between men, that they come
to judgment, that the judges may judge them, then

Bb

370 CHRIST'S RESURRECTION [SERM.

" they shall justify the righteous, and condemn the
wicked2." In the original it is pHtfn HK ipntfm,
ytsnn Dtf iy»Bnm " they shall make the righteous to
be righteous, and they shall make the wicked to be
wicked ;" that is, they shall declare, or pronounce, them
to be so; and that is, their justifying the one, and
condemning the other. Hence the Wise Man saith in
the same words, " He that justifieth the wicked, and he
that condemneth the just, even they both are an abo
mination to the Lord 3." Where we see "justifica
tion" and "condemnation" plainly opposed to one
another. So they are by Christ himself, saying, " By
thy words thou shalt be justified, and by thy words
thou shalt be condemned V To the same purpose is
that of the apostle : " Who shall lay any thing to the
charge of God's elect? It is God that justifieth. Who
is he that condemneth 5 ?" From whence it is evident,
that the Holy Ghost useth this word "justification " to
signify a man's being accounted or declared not guilty
of the faults he is charged with, but in that respect a
just or righteous person ; and that, too, before some
judge, who, in our present case, is the supreme Judge
of the world, Almighty God himself; and when he is
pleased to discharge, or to declare a man free from the
crimes that are laid against him, so as to account him
a just or righteous person, then he is said to justify
that man ; and this is plainly the sense wherein our
Church also useth this word in her Articles ; for the
title of the Eleventh Article is thus, 'Of the justifi
cation of man,' but the Article itself begins thus, ' We
are accounted righteous before God;' which clearly
shews that, in her sense, " to be justified" is the same
with being "accounted righteous before God;" which
I therefore observe, that you may not be mistaken in
the sense of the word, as it is used by the Church, and
by the Holy Ghost himself in his Holy Scriptures, like
those who confound "justification" and " sanctification"
together, as if they were one and the same thing;

2 Deut. xxv. 1. 3 Prov. xvii. 15.

4 Matt. xii. 37. 5 Rom. viii. 33, 34.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 371

although the Scriptures plainly distinguish them : "jus
tification" being God's act in us, whereby we are
accounted righteous by him, and shall be declared to
be so at the judgment of the great day.

But, as it is in Job ; " How can man be " thus "justi
fied with God ? or how can he be clean that is born of
a woman c ?" How can he that is a sinner be accounted
righteous by the most righteous Judge of the whole
world ? This, I confess, is a mystery which we should
never have found out, nor so much as thought of, but
that God himself hath revealed it to us in his own
word, which, as it is the only ground we have to believe
it, so it is the only rule we must go by in explaining
it to you. According to which I shall endeavour to
give you as clear an account of it as I can, in these
following propositions: —

1. No man is by nature righteous in himself. This
we are fully assured of by the word of God, where we
find, that the first man God ever made sinned against
him by eating of the fruit which God had forbidden
him to eat of; and that all men being then contained
in him, all likewise sinned in him, and became liable
and prone to do so in their own persons. He, by eat
ing that forbidden fruit, poisoned his blood, and cor
rupted the whole nature of man; insomuch that all
that ever did, or ever shall, proceed naturally from
him are conceived in sin, and brought forth in iniquity,
and, therefore, afterwards do nothing else by nature but
conceive mischief, and bring forth vanity ; " For as by
one man sin entered into the world, and death by sin ;
so death passed upon all men, for that all have sinned 7."
" They are all gone aside, they are all together become
filthy : there is none that doeth good, no, not one 8 ;"
or, as St. Paul renders it, " There is none righteous, no,
not one V " There is not " one righteous, not " a just
man upon earth, that doeth good, and sinneth not 10."
"For there is no man that sinneth not11." And "if

6 Job xxv. 4. 7 Rom. v. 12. 8 Ps. xiv. 3.

9 Rom. iii. 10. 10 Eccles. vii. 20. " 1 Kings viii. 46.

B b 2

372 CHRIST'S RESURRECTION [SERM.

any man say that he hath no sin, he deceives himself,
and the truth is not in him1." For the law hath
concluded all under sin, " that every mouth may be
stopped, and all the world may become guilty before
God2." "For all have sinned, and come short of the
glory of God3." And so are all under the curse which
God hath denounced against every one "that con-
tinueth not in ail things which are written in the book
of the law to do them V But this no mere man ever
yet did, or ever will do ; and therefore none ever was
or ever can be perfectly righteous in himself, while he
is upon earth.

And as the Scripture thus " concludeth all under
sin 5," so all men find it true by their own experience ;
for who can say, " I have made my heart clean, I am
pure from sin6?" No man except Christ could ever
truly say it ; for all that have any sense of the differ
ence between good and evil cannot but be conscious to
themselves that they have done evil, more evil than
good, — at least, not so much good as they might and
ought to have done, — since they came into the world.
If I should ask all here present, one by one, whether
they do not know themselves to have done something
they ought not to have done, or else not to have done
something which they ought, I dare say every man's
conscience would force him to confess it ; and, whether
we be sensible of it or no, I am sure this is the state
of all mankind by nature. There never was a mere
man upon the face of the earth free from sin, and,
therefore, never any one that was righteous in himself,
but every man, woman, and child, may truly pray with
David, " Enter not into judgment with thy servant,
O Lord ; for in thy sight shall no man living be
justified 7."

2. No man can of himself do any thing whereby he
can merit, or deserve, to be accounted righteous before
God. This I lay down as my second proposition, be-

1 1 John i. 8. 2 Rom. iii. 19. 3 Ib. 23.

4 Gal. iii. 10. 5 Ib. 22. ° Prov. xx. 9.

7 Ps. cxliii. 2.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 373

cause some have conceited that, though all be by
nature sinners, yet some may do such good works, and
perform such obedience to the law of God, whereby
they may deserve to be accounted righteous men : this
our Church denieth, saying in the aforesaid Article,
' We are accounted righteous before God, not for our
own works or deservings ;' and it is as contrary to the
plain and express words of Scripture, where it is said
once and again, " By the works of the law there shall
no flesh be justified 8." And I cannot but wonder how
such a conceit could ever come into any man's head ;
for, seeing all men are by nature sinners, whatsoever
any man doeth by his own natural strength must
needs be sin. A corrupt tree cannot bring forth good
fruit ; a poisoned fountain cannot send out wholesome
streams : as the man is, so are all his actions ; if he be
sinful, so are they ; they are not done as God willed
and commanded them to be done, and therefore, as
our Church saith, ' We doubt not but they have the
nature of sin V And, by consequence, to say that
such a man may be justified by any thing that he him
self doeth, is the same, in effect, as to say, a man
may be justified by his sins, or he may be accounted
righteous for his unrighteous deeds ; — which is next
door to a contradiction. And suppose a man in doing
such works acts not by his own natural strength, but
by the grace of God ; and suppose, again, he doeth
never so many good works by it, what then ? He doeth
no more than what he was bound in duty to do. How
then can he deserve any thing by it? and how so much,
that God should therefore account him a righteous
man, notwithstanding the many evil works that he is
guilty of? And besides, if he did them by the grace
of God, God is not beholden to him, but he is be
holden to God for them : how then can he merit any
thing from God by them ? Did ever any man pay his
debts, by owing more ; or deserve* his creditor should
account him no debtor, because he runs more upon his

8 Gal. ii. 16. Rom. iii. 20. 9 Article xm.

374 CHRIST'S RESURRECTION [SERM

score ? What a man doeth by the grace of God, he is
bound to thank God for it; but he cannot in reason
expect that God should therefore account him a
righteous man, because he hath done one more right
eous act by his assistance. Suppose he had done ten
thousand good works ; and suppose — that which cannot
be truly supposed, — that they are all perfectly good ;
yet, after all, the man is still a sinner, so long as he is
guilty of any one sin ; as, be sure, the best men are of
many; for any one sin denominates a man a sinner;
and, so long as such, he cannot be accounted righteous,
or justified, by any thing that he himself doeth, how
great or how good soever it may seem to be ; " for
whosoever shall keep the whole law, and yet offend
in one point, he is guilty of all '," and if guilty, the
law condemns him : as if a man be accused of ten
crimes before a judge, as suppose of ten felonious acts,
although he be cleared of nine of them, yet if he be
found guilty of any one, he is a felon, and must bear
the punishment of the law. How then can he, who is
guilty of any, much less if guilty of all, as the apostle
speaks, be justified before God ? Can a man be guilty,
and not guilty, at the same time ; condemned and
justified; be found a sinner, and yet no sinner, but
righteous, and that, too, in the eyes of God himself?
So absurd and ridiculous a thing it is for any to
imagine that any man can do any thing of himself,
whereby he can be justified, or accounted righteous,
before God.

3. Notwithstanding all this, there have been some
men in all ages, and doubtless there are some now,
whom God himself hath accounted righteous ; for we
find several in the Holy Scriptures expressly called so
by himself. He calls Abel, " righteous Abel 2." So
Noah3, Lot4, Job ', Simeon6, Joseph to whom the blessed
Virgin was espoused 7, and Joseph of Arimathea 8, are
all declared by God himself to be "righteous." Za-

1 James ii. 10. 2 Matt, xxiii. 35. Heb. xi. 4.

! Gen. vi. 9. 4 2 Pet. ii. 7. 5 Job i. 1. 8 ; ii. 3.

6 Luke ii. 25. 7 Matt. i. 19. * Luke xxiii. 50, 51.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 375

charias and Elisabeth were " both righteous before
God 9." Our blessed Saviour tells his disciples that
" many prophets and righteous men " had desired to see
those things which they saw 10. Thus all along, both
in the Old and New Testament, there is a frequent
mention made of " righteous men," men that were
righteous in the account and esteem of God himself.
Otherwise he himself, be sure, would never have called
them so.

But how can these things be? " Shall not the
Judge of all the earth do right u ?" Hath not he him
self said, " He that justifieth the wicked, and he that
condemneth the just, even they both are an abomina
tion to the Lord 12." How, then, doth he do that
himself, which he abominates in others? These, which
he calls " righteous," were all the children of Adam ;
they were all men, wicked and sinful men in them
selves, guilty of original, and guilty of many actual
sins : how, then, can he justify them, account and
declare them to be " righteous ;" to be such as he
himself knew they were not in themselves? This is
the great mystery to be now unfolded ; for which end
we must lay down this as our next proposition.

4. Whosoever, therefore, are thus accounted right
eous by God must be so accounted from some other
righteousness than their own in themselves; for it is
plain, as I have shewn, that no man hath any righteous
ness of his own in himself, whereby he can be truly
accounted righteous; and it is as plain that God him
self accounts some men righteous. From whence one
of these two things must of necessity follow: either,
first, that God passeth a wrong judgment upon some
men, by accounting them righteous, when they really
are not so ; which to say, is downright blasphemy : or
else, in the second place, that there is some other
righteousness in the world, which men may be so in
terested in as to be truly accounted righteous by it,
although they have none in themselves whereby they

0 Luke i. 6. 10 Matt. xiii. 17.

11 Gen. xviii. 25. 12 Prov. xvii. 15.

376 CHRIST'S RESURRECTION [SERM.

can ever be so. And seeing the first cannot, without
manifest absurdity, this other consequence from the
aforesaid premisses must of necessity be granted ; and
then the whole mystery of our justification will lie
plain and easy before us. For although, as the apostle
saith, " God justifieth the ungodly '," yet if those who
are ungodly in themselves can any other way procure
to themselves true and perfect righteousness, God may
justly account and declare them righteous for that,
though not for any thing in themselves.

5. This other righteousness which men are capable
of obtaining to themselves, whereby to be accounted
righteous before God, is the righteousness of Christ.
I All the wit of man could never find out any other ;
I neither could this be ever found out but only by divine
! Revelation ; whereby we are fully assured that God
• himself, of his infinite wisdom and goodness, hath made
this way, whereby we may be justified before him,
notwithstanding that we are not perfectly just and
righteous in ourselves, or by any thing that we our
selves can do. But, to make this as clear and mani
fest as I can, it will be necessary to proceed gradually ;
for which end, therefore, we may observe,

(1.) Jesus Christ was perfectly righteous in himself.
This none can doubt of that read and believe God's
holy word, where he is often called " righteous 2,"
which he could never have been, if he had not been so
in himself, there being no other righteousness which he
could possibly have but his own. And besides, it is
expressly said, that he " did no sin, neither was guile
found in his mouth 3," and that " in him is no sin 4," and
if there was no sin, there could be nothing else but
righteousness in him. But I need not insist upon this,
seeing no man could ever convince him of sin 5. And,
therefore, all must acknowledge him to be altogether
righteous. I shall only add, that he was thus perfectly
righteous and obedient, not only through the whole

1 Rom. iv. 5. 2 Isa. liii. II. 1 John iii. 1.

3 1 Pet. ii. 22. 4 1 John iii. 5. 5 John viii. 46.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 377

course of his life, but " unto death itself, even the death
of the cross G."

(2.) This righteousness of Christ was the righteous-,
ness not only of man, but God himself; for he being
both God and man in one Person, whatever he did,;
being done by a divine Person, must needs be a divinej
act, the act of God. And, therefore, his righteousness
is all along in Scripture called the " righteousness of
God." As where St. Paul, speaking of the gospel,
saith, that, " Therein is the righteousness of God re
vealed 7." And afterwards he saith, " But now the
righteousness of God without the law is manifested,
being witnessed by the law and the prophets; even
the righteousness of God which is by faith of Jesus
Christ unto all 8." And again ; " For they being igno
rant of God's righteousness, and going about to esta
blish their own righteousness, have not submitted them
selves unto the righteousness of God. For Christ is
the end of the law for righteousness 9." Where he
doth not only call the righteousness of Christ the end,
or full accomplishment, of the law, but he calls it "the
righteousness of God," and opposeth it to a man's own
righteousness. And so he doth too, where he desires
to be found " not having his own righteousness, but the
righteousness which is of God V And this is that
which Christ himself would have us seek before all
things, because, without this, all things else will stand
us in no stead, saying, " Seek ye first the kingdom of
God, and his righteousness2;" his, riot our own; but
his, so as to get it to be our own. And as all the
righteousness which Christ performed in his life was
the righteousness of God, so was that, too, which he
performed in obedience to the divine will at his death.
His life was the life of God, and his death was the •
death of God. So saith his beloved apostle, " Hereby
perceive we the love of God, because he laid down his

6 Phil. ii. 8. 7 Rom. i. 17. 8 Ib. iii. 21, 22.

9 Rom. x. 3, 4. ' Phil. iii. 9. 2 Matt. vi. 33.

378 CHRIST'S RESURRECTION [SERM.

I

life for us 3." Hence, the blood he then shed is called

" the blood of God 4," because, although he laid down
the life and shed the blood only of his human nature,
yet that nature being at the same time united to his
divine Person, the life he laid down, and the blood he
shed, was the life and the blood of God himself; which
I therefore observe here, because the main stress of our
justification lies upon it, as we shall see more presently.
But for that purpose we must farther observe, that,

(3.) All the righteousness that Christ performed upon
earth, whether in his life or at his death, was wholly
and solely for us, and upon our account, in whose
nature he performed it ; for, seeing it was only for us
that he took our flesh upon him, whatsoever he did in
it must needs be for us only. He himself had no
occasion or need of it for himself, but only as he had
undertaken to be our Redeemer and Saviour, and so
with respect to us and our salvation. He, as God, was
not bound to submit to those laws which he had made,
not for himself, but for men to observe. And as man,
although it became him to " fulfil all righteousness,"
and perform perfect obedience to the whole law as he
did, yet he was not bound to perform divine obedience
such as his was, the obedience of a divine Person to
laws made only for men, which were not capable, and,
therefore, he could not be obliged to perform such obe
dience to them as that was. So that the obedience of
his whole life was more than was or could be required
of mere men : and so was the last act of it,— his obe
dience unto death, even the death of the cross ; for
though all the men in the Mrorld had died eternally,
that could have been no more than the death of so
many finite persons ; whereas, his was the death of a
Person that was infinite, and so was of infinite worth
and value for all those for whom he suffered it; as was
likewise all he did through the whole course of his
life : by which means he really merited pardon, right-

3 1 John iii. 16. 4 Acts xx. 28.

XVIII.] THE CAUSE OF OUR JUSTIFICATION.

eousness, and salvation for us, for whose sake only he
did, whatsoever he did, in our flesh, which he took
upon him only for that purpose. This is the true
ground or reason of all his merits, or of his meriting1 so
much as he hath done for us, because he did more than
we were bound to do for ourselves, and he did it all for
us; he was born for us, he lived for us, and he died for
us; so that, as our Church expresseth it in her Homi
lies, ' Christ is now the righteousness of all them that
truly believe in him ; he for them paid their ransom by
his death, he for them fulfilled the law in his life V

Hence he is said "to be made of God to us wisdom
and righteousness 6," " and he hath made him to be
sin," or a sin-offering, " for us, that we might be made
the righteousness of God in him 7;" in him, that is, by
virtue of that righteousness which is in him, and,
therefore, he is called, "The Lord our righteousness8."
And he himself, whose Spirit, as St. Peter saith, was in
the prophets, saith by his prophet Isaiah, " This is the
heritage of the servants of the Lord, and their right
eousness is of me, saith the Lord 9." So that one may
surely say, " In the Lord have I righteousness and
strength '," " for he that hath clean hands and a pure
heart shall receive the blessing from the Lord, and
righteousness from the God of his salvation 2," that is,
from God his Saviour, whom David therefore calls
" The God of my righteousness 3." And the same royal
prophet, as St. Paul saith, " describeth the blessedness of
the man, unto whom God imputeth righteousness with
out works, saying, Blessed are they whose iniquities
are forgiven, and whose sins are covered. Blessed is
the man to whom the Lord will not impute sin 4 ;" for
where he imputes no sin, he imputes righteousness, as
the apostle here argues. But there is no other right
eousness that can be imputed to us but the righteous
ness of Christ, that which he hath merited for us. And,

5 Sermon I. of Salvation. 6 1 Cor. i. 30.

7 2 Cor. v. 21. 8 Jer. xxiii. 6. 9 Isa. liv. 17.

1 Ib. xlv. 24. 2 Ps. xxiv. 5. 3 Ps. iv. 1.

4 Rom. iv. 0 — 8.

380 CHRIST'S RESURRECTION [SERM.

therefore, it is by this, and this only, that we can be
justified or accounted righteous, as our Church hath
declared in the Article of Justification, saying, ' We
are accounted righteous before God only for the merit
of our Lord and Saviour Jesus Christ5.'

(4.) Although it is sufficient for all, and all are capa
ble of it, yet none have this righteousness of Christ
actually reckoned, or imputed, to them, except they
truly believe in him ; but all that do so are justified,
or accounted righteous, by it ; faith being the means, or
true instrument, as it were, whereby we lay hold on it,
and apply it to ourselves for that purpose ; as appears
from the word of God himself, where it is plainly as
serted, that " Christ is the end of the law for right
eousness to every one that believeth 6 ;" that " with the
heart man believeth unto righteousness 7;" that " God
hath set forth Christ to be a propitiation through faith
in his blood, to declare his righteousness for the remis
sion of sins that are past, through the forbearance of
God ; to declare, I say, at this time his righteousness :
that he might be just, and the justifier of him which
believeth in Jesus 8." " Therefore we conclude that a
man is justified by faith without the deeds of the law 9."
"Knowing that a man is not justified by the works of
the law, but by the faith of Jesus Christ, even we have
believed in Jesus Christ, that we might be justified by
the faith of Christ 10;" "and by him all that believe are
justified from all things, from which ye could not be
justified by the law of Moses11." But it would be
endless to reckon up all the places where God hath
been pleased to reveal this to us : I shall only add one
or two more. St. Paul, discoursing of the Gentiles and
Jews, saith, " What shall we say then ? That the Gen
tiles, which followed not after righteousness, have
attained to righteousness, even the righteousness which
is of faith. But Israel, which followed after the law of
righteousness, hath not attained to the law of right-

5 Article xi. 6 Rom. x. 4. 7 Ib. 10.

8 Ib. iii. 25, 26. 9 Ib. iii. 28. 10 Gal. i. 16.

11 Acts xiii. 39.

XVIII.] THE CAUSE OF OUR JUSTIFICATION.

eousness. Wherefore ? Because they sought it not by
faith, but as it were by the works of the law. For
they stumbled at that stumblingstone V Where we
may observe, not only that no man can ever attain to
righteousness any other way but only by faith, and that
it is therefore called " the righteousness of faith ;" but
we may observe, likewise, from hence, that this doc
trine was a great stumbling-block to the Jews. And so
it is to some Christians at this day : men would very
fain find something in themselves whereby they might
be accounted righteous before God, and are very loth
to be beholden to another, no, not to Christ himself, for
it. But let them find another way if they can. For
my part, I desire to say with St. Paul. " I count all
things but loss for the excellency of the knowledge of
Christ Jesus my Lord : and that I may be found in
him, not having mine own righteousness, which is of
the law, but that which is through the faith of Christ,
the righteousness which is of God by faith V And
this, I am sure, is the doctrine of our Church, delivered
in the Article above-mentioned in these \vords, ' We
are accounted righteous before God only for the merit
of our Lord and Saviour Jesus Christ by faith, and not
for our own works or deservings.'

But, to understand this more fully, it will be neces
sary to consider what is here meant by " faith," or
" believing in Christ ;" and then what hand it hath in
our justification, or in what sense we are said to be
justified by it. As for the first, I know that several
men have given several definitions of faith, of faith,
which we speak of in this place, that whereby we are
said to be justified and saved. I shall not trouble you
with the private opinions of other men, much less with
my own, if I had any about it, but shall give you the
sense of our Church, and of the Holy Scripture itself,
concerning it. Our Church, therefore, in the first part
of "The Homily, or Sermon, of Faith," speaking of a
quick and lively faith, such as the gospel requires, in

1 Rom. ix. 30—32. - Phil. iii. 8, 9.

382 CHRIST'S RESURRECTION [SERM.

order to our justification, saith, that ' this is not only
the common belief of the articles of our faith, but it is
also a true trust and confidence of the mercy of God
through our Lord Jesus Christ, and a stedfast hope of
all good things to be received at God's hand,' where,
as in several other places of her Homilies, she plainly
makes the object of our faith to be all the good things
that God hath promised in Christ ; and the act itself to
be a true trust and confidence of God's mercy through
him, for the performance of all those promises. And
that this is the proper sense of the word, as it is used
by the Holy Ghost in Scripture, appears from the de
scription which he himself hath given of it, where he
saith, " Faith is the substance of things hoped for, the
evidence of things not seen 3." " It is the substance of
things hoped for;" that is, whereas God hath been
pleased to promise to mankind in his Son Jesus Christ
all the good things we can desire and hope for, accord
ing to the same promise, to make us happy, faith is so
true a trust and confidence in Christ for those things
so promised, that it is the very substance of them, it
causeth them, in a manner, to subsist in us, arid puts us
into the actual possession of them ; so that by believ
ing, or, as it is expressed in the same chapter, "em
bracing " the said promises, we enjoy the full benefit of
them, and have them really fulfilled to us : and it is
" the evidence of things not seen," that is, whereas God
hath revealed many things to us in his holy word,
which we do not as yet see by the eye either of sense
or reason, yet, having God's word for them, we are as
fully persuaded of them, and they seem as evident
and certain to us, as if we saw them plainly before
our eyes.

Now, according to this the true notion of faith, de
scribed by the Holy Ghost himself, as we hope for
pardon and justification from Christ, according to the
promises which God hath made us in him, upon our
believing in him for it, we are accordingly pardoned

3 Heb. xi. 1.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 383

and justified by him, because we are thereby actually
stated in him, and made partakers of him, and of all that
iTeTEath merited for that purpose ; as the apostle saith,
" We are partakers of Christ, if we hold the beginning
of our confidence stedfast unto the end V So that if
we continue stedfastly to believe in Christ, we are
thereby partakers of him ; and if of him, then, be sure,
of all that is in him, as he is our Mediator and Re
deemer. Hence they who truly believe in him are
said to be " one with him 5," to be "joined to him 6,"
to be " in him 7," " to dwell in him 8," " to abide in
him9,'' "as a branch abideth in the vine10," and a
member in the body, for " he is the head of the body,
the church"," and believers are all members, "every
one in particular '-," yea, they are " members of his
body, of his flesh, and of his bones 13," and so are
united and joined to him, as a wife is to her husband '.
This is that mystical union that is betwixt Christ
and his Church, betwixt Christ and all that truly be
lieve in him. By their believing in him they are thus
united to him ; and by virtue of this their union to
him they partake of all his merits : as a branch par
takes of the sap and juice that is in the stock ; as a
member partakes of the spirit that is in the head ; and
as a wife partakes of all the honours, estate, and pri
vileges of her husband ; so doth a believer partake of
all the merits of Christ, by reason of his being joined ,
to him, and abiding always in him. He was crucified
with him 2, and he rose again with him 3. He was in
him, and with him, in all he did or suffered ; and so he
in him satisfied God's justice for his sins, he in him ful
filled all righteousness, and therefore he in him may
justly be accounted righteous before God himself. He
cannot but be so, upon that very account — because he
is in Christ ; " for there is no condemnation to them

4 Heb. iii. 14. 5 John xvii. 21. 6 1 Cor. vi. 17.

7 2 Cor. v. 17. Rom. xvi. 7. Phil. i. 1. 8 1 John iv. 13.

9 1 John iii. 6. 10 John xv. 4—6. " Col. i. 18.

12 1 Cor. xii. 27. I3 Eph. v. 30. ' Ib. 23. 31, 32.

2 Gal. ii. 20. 3 Col. iii. 1.

384 CHRIST'S RESURRECTION [SERM.

which are in Christ Jesus4." And if they be not
condemned, they must needs be justified ; and if they
be justified, or accounted righteous, before God, it must
be by that righteousness they have in him in whom
they are so, for they have no other which can be truly
so accounted ; but in him they have most absolute and
perfect righteousness, because his was so ; and being
his in whom they are by their believing in him, it is
reckoned theirs, too, as effectually, to all intents and
purposes, as if it had been performed in their own
persons.

By this, therefore, we may clearly see into the
manner of our justification by faith in Christ; for it is
not, as some have fondly imagined, as if we could be
wise by another's wisdom, or healthful by another's
health, which we are no way concerned or interested
in ; for we are accounted righteous by the righteous
ness of Christ, not as it is in him and so another's, but
as it is our own in him. We, upon our believing on
him, have, by virtue of God's word and promise, an
absolute right and title to it, so that he is called, as I
shewed before, " The Lord our righteousness :" and as
he was the righteousness of God in himself, we are
" the righteousness of God in him 5," and he was " made
righteousness to us6." And if it was made to us, then
it is ours. To this purpose that passage of St. Paul
before quoted is very remarkable, where he desires to
" be found in Christ, not having his own righteousness
which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by
faith 7." Where we may observe two things : first,
that he desires to be found in Christ ; the only way,
as I have shewn, to have righteousness or any thing
else in him. Secondly, that he speaks here of a two
fold righteousness, one his own in himself; and, to
distinguish it from the other, he calls it his o\vn, which
is after the law : this he disclaims, and desires to have
the other, which is after the gospel, the "righteous-

4 Rom. viii. 1. 5 2 Cor. v. 21.

c 1 Cor. i. 30. 7 Phil. iii. 9.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 385

ness of God by faith :" this he desires to have, that
this also might be his own, though not in himself, as
the other was, yet his own in Christ. And if he had
it, as, be sure, he had, it must needs be his own ; other
wise he could not be said to have it. And seeing they
who believe in Christ are thus vested in his right
eousness, so as to have it for their own, they may well
be justified, or accounted righteous, by it ; which other
wise they could not be. For as no man hath any
righteousness in himself which can bear God's test,
and be truly esteemed so in his account and judgment,
so no man can be accounted righteous by any right
eousness but his own. If it be not his own, he hath
nothing to do with it, and therefore cannot be right
eous by it; and if he be not righteous, he cannot justly
be accounted so. And that is the reason why, not
withstanding all the righteousness that is in Christ,
they who do not believe in him cannot be justified by
him, because, not being united to him by faith, they
have no interest in him, or his righteousness. Though
it be in him, it is not theirs in him ; and therefore
they cannot be esteemed righteous by it, no more than
as if there was none at all in him. Whereas they who,
by their believing in him, are possessed of Christ's
righteousness as their own in him, they may truly
plead it at God's judgment-seat, and need not fear but
they shall be justified by it, according to the tenor of
the new covenant : but so, that they, who are thus
accepted in the Beloved 8, must ascribe it to the infi
nite goodness and free grace of God, who might justly,
if he had pleased, according to the first covenant, have
exacted perfect righteousness and obedience from
them, performed by every one in his own person ; or,
for want of that, have condemned them to everlasting
punishment.

But here we must observe, that all who being thus
in Christ are justified by his merit, they are also sanc
tified by the Spirit that is in him. As there is "no

8 Eph. i. 1.

c c

386 CHRIST'S RESURRECTION [SERM.

condemnation to them which are in Christ Jesus," so
they " walk not after the flesh, but after the Spirit ' :"
and, "if any man be in Christ, he is a new creature 2 ;"
therefore "a new creature," because in him, who is
" made to us wisdom and sanctification," as well as
" righteousness and redemption ;" and all that are of
him partake of all that is in him ; of his wisdom to make
them wise, and his grace to make them holy in them
selves, as well as of his righteousness and merit to
justify them before God. And seeing it is by believing
that we are thus interested in him, therefore we are
said to be "sanctified" as well as "justified" by faith;
for Christ himself said, " that they may receive for
giveness of sins, and inheritance among them which
are sanctified by faith that is in me V And St. Paul
tells us, that " true faith works by love V But " love is
the fulfilling of the law5;" and, therefore, whosoever
hath true faith, he must needs do good works, — all
manner of good works that he is capable of doing;
otherwise he may be confident that he doth not believe
as he ought in Christ, that his faith is not that true
and lively faith that will bear a man out at God's judg
ment-seat ; for, as our Church hath rightly declared,
* Good works do spring out necessarily of a true and
lively faith ; insomuch, that by them a lively faith may
be as evidently known as a tree discerned by the
fruit6.'

And this is that which St. James means, where he
treats upon this subject, wherein some have thought
he contradicts St. Paul ; but that is a great mistake :
for St. Paul saith, that " we are justified by faith with
out the deeds of the law 7." St. James doth not say,
that we are justified by the works of the law without
faith, he only saith, that "a man is justified by works,
and not by faith only 8 ;" where he plainly asserts our
justification by faith, and only denies that we are jus
tified by faith only, or by such a faith as is alone,

1 Rom. viii. 1. 2 2 Cor. v. 17. 3 Acts xxvi. 18.

* Gal. v. 6. 5 Rom. xiii. 10. 6 Article xn.

7 Rom. iii. 28. " James ii. 24.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 387

without good works. It is of such a faith he speaks
all along in that chapter, saying, that " faith without
works is dead, being alone 9," and, that Abraham had
works as well as faith: that "faith wrought with his
works, and by works was faith made perfect l : "
but that he was justified only by his faith ; and "the
Scripture," saith he, "was fulfilled, which saith, Abra
ham believed God, and it was imputed unto him for
righteousness2." And this is that which St. Paul
saith, and the Holy Scriptures confirm all along, as we
have shewn, — even that we are justified only by faith;
but we are justified only by such a faith as produceth
good works ; so that no man is accounted righteous
by his faith in Christ, unless it be such a faith where
by he is likewise made sincerely righteous in himself.
Though after all it is not for his own righteousness in
himself, or his own good works, that he is, or can be,
accounted righteous before God, but only by the righte
ousness which he hath in Christ ; there being no other
that is truly and perfectly so in God's account. And
therefore we may conclude this with the words of our
Church, whereby she hath determined the whole
matter in few terms, saying, that 'justifying faith
doth not shut out repentance, hope, love, dread, and
the fear of God to be joined with faith, in every man
that is justified, but it shutteth them out from the
office of justifying V

All that I have hitherto discoursed upon this subject
will receive great light from comparing the several
states of mankind by nature and by grace together.
Let us, therefore, take a short view of each of them.
At first, we know God made only one man, — Adam ;
but he made him so, that all men that were ever to be
in the world should, by successive generation, proceed
from him, and therefore were all then in him. But
soon after Adam was made, before any one as yet pro
ceeded from him, God, having planted a garden, gave

9 James ii. 17. 26. ' Ib. 21, 22. 2 Ib. 23.

3 Sermon I. of Salvation.

c c2

388 CHRIST'S RESURRECTION [SERM.

him liberty to eat of any fruit in it, except one tree ;
and, if lie ate of that, he told him plainly, " that he
should surely die V Adam, notwithstanding, ate of
the fruit of that tree, and so sinned against God, and
made himself subject to the death which God had
threatened, and therefore could not in justice but
inflict upon him ; and all mankind being then in him,
all sinned in him, all were corrupted with sin, and
made obnoxious to death by it : upon which, our most
gracious Creator was pleased, of his infinite grace and
goodness, to raise up another Adam, his only-begotten
Son, to take the nature of man upon him, as fully and
wholly as it was in the first Adam, who therefore sanc
tified the nature of man again, by assuming it into his
own divine Person ; and in it performed perfect obedi
ence to the whole law of God ; and in it also suffered
the death which God had threatened : and so satisfied
his justice, which required the fulfilling of his word.
Now, that particular human persons might receive the
benefit of what he thus did and suffered in their
nature, he was pleased so to order it, that, as all men
proceed from Adam by natural generation, so all, who
would believe in him — the second Adam — should be
regenerate and born again of him by that Holy Spirit
which proceedeth from him 5 ; and so should be looked
upon as really in him as they were in the first Adam,
their nature in general being equally in both : hence,
therefore, all who truly believe in him, as they in
curred death in the first Adam, they suffered it in the
second ; as they were corrupted in the one, they are
sanctified in the other; and as Adam's sin, so Christ's
righteousness, is imputed to them : it is reckoned
theirs, to all effects, as much as if it had been per
formed in their own person, as it was in their own
nature united to a divine Person ; and so they are
justified by the second Adam the same way as they
were condemned in the first, and made righteous by
the one, as they were sinners by the other; as we are

4 Gen. ii. 16, 17. * John i. 12; iii. 5.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 389

taught by the infallible Spirit of God himself, saying,
by his apostle, " Therefore as by the offence of one
judgment came upon all men to condemnation ; even
so by the righteousness of one the free gift came upon
all men unto justification of life. For as by one man's
disobedience many were made sinners, so by the obedi
ence of one shall many be made righteous6:" which, I
think, makes this whole doctrine as plain and certain
as words can make it; and, therefore, we need not
insist any longer upon the explication of it.

But I must not forget what I promised to shew in
the last place, even in what sense, or wherefore, Christ
is said to be "raised again for our justification:" which
may be soon dispatched ; for Christ having in our
nature been obedient, even unto death itself, and so
fulfilled the law, and satisfied the justice of God for us,
it was necessary for our justification that he should
still continue to apply his merits to us for that pur
pose; which he could not have done, if he had not
risen again, and gone up to heaven, there as our advo
cate to appear in the presence of God for us 7. And
therefore St. Paul lays the main stress of our justifica
tion upon this, saying, " Who shall lay any thing to the
charge of God's elect ? It is God that justifieth. Who
is he that condemneth ? It is Christ that died, yea
rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us V
" Yea rather, that is risen again :" implying, that all
which he had done and suffered in our nature would
have stood us in no stead, if he had not risen again,
and ascended to heaven to make intercession, by the
virtue of what he had so done and suffered for us ;
without which, notwithstanding all that he hath
merited for us, no man could ever have been justified
or saved by him ; for, as the apostle saith, " He is able
to save them to the uttermost that come unto God by
him, seeing he ever liveth to make intercession for
them9." And, therefore, it may well be said, that, as

6 Rom. v. 18, 19. 7 Heb. ix. 24.

8 Rom. viii. 33, 34. 9 Heb. vii. 25.

390 CHRIST'S RESURRECTION [SERM.

he " was delivered for our offences, he was raised again
for our justification."

Now from this doctrine, thus briefly explained, we
may easily observe, that it is so far from encouraging
men in vice and wickedness, as some have ridiculously
imagined, that it is the greatest encouragement in the
world to virtue and good works. No man in his right
wits can be emboldened by this to continue in his sin,
or the neglect of his duty to God, seeing that, although
he can be justified only by his faith in Christ, yet he
cannot be justified by any faith but that whereby he
is sanctified also at the same time ; though he can
be accounted righteous before God only by the right
eousness which lie hath in Christ, yet he can never be
accounted so in him, unless he be made sincerely
righteous in himself: for he is not in him : if he was,
he could not but be a new and holy creature ; and all
that are not so, may be confident they do not believe
in Christ aright. Whatsoever they may fancy, their
faith is nought ; it is not a quick and lively, but a dead
and rotten faith ; or, rather, it is not faith at all, such
as the gospel requires ; and so they will find at the
last day, when all men shall be judged according to
their works, as the Judge himself hath foretold us '.
They who have not fed the hungry, nor clothed the
naked ; they who have lived all along in sin, and
neglected their duty to God and their neighbour ; they
shall be condemned as criminals, as having lived in the
continual breach of God's laws ; which they could not
have done, if they had truly believed in Christ. But
they who exercise themselves continually in good
works, in works of piety, justice, and charity, they
shall be justified, though not for their works, yet by
their faith in Christ, which will be itself justified and
demonstrated to have been true and right, in that it
produced such works.

But why do I speak of that? This doctrine is so
far from encouraging men in sin, that it is the strongest

1 Matt. xxv. 34, &c.

XVIII.] THE CAUSE OF OUR JUSTIFICATION. 391

motive, and the greatest encouragement, we can have
to do good. We cannot but be all sensible of our
own natural weakness, that we are not sufficient of
ourselves to think anything as of ourselves, and, there
fore, if we look no farther than ourselves, we may
justly despair of ever doing any good work. Our only
support and comfort is, that the grace of Christ is
sufficient for us; that in him we have both righteous
ness and strength ; such strength, that " we can do all
things through Christ which strengtheneth us V But
although we can do all things by him, yet seeing it is
we that do it, we, corrupt and frail creatures, we cannot
but be conscious to ourselves that, notwithstanding his
assistance, we can do nothing as we ought, — nothing
so exactly as the law requires ; but, do what we can,
we still come short of it, both in not doing so much
good as we might, and in doing nothing so well as we
should. So that should God be extreme to mark what
we do amiss, he may justly condemn us for something
that is amiss in the best action we ever did. But
why, then, should we trouble our heads about doing
good, when after all we can do nothing that is truly so ;
but, when we have done all \ve can, we are still but
where we were, guilty and obnoxious to the judgment
of God ? For my own part, could I have no other
righteousness but my own, no other but what I could
attain to in myself, I should never think it worth my
while to look after any at all, for I am sure I could
never attain it. But when we consider that, although
we cannot have any in ourselves, yet we may have
perfect righteousness in Christ our Saviour ; and, if we
sincerely endeavour to be as righteous as we can, and
believe in him for it, he will make up the defect of
ours with his righteousness, so that all we do shall be
acceptable to God through him 3, and we ourselves also
accounted righteous in him, before the Judge of the
whole world, this must needs inspire us with holy
desires, and make us "stedfast, unmoveable, always

2 Phil. iv. 13. 3 1 Pet. ii. 5.

392 CHRIST'S RESURRECTION, &c.

abounding in the work of the Lord, as knowing that
our labour shall not be in vain in the Lord 4."

Wherefore let us now resolve to take this course,
seeing the eternal Son of God is become our Saviour,
our all-sufficient, our almighty Saviour ; seeing he was
delivered for our offences, and raised again for our
justification, let us make it our constant care and
study to offend God no more, but to walk in all his
commandments, and in all his ordinances, to the utmost
of our power, blameless ; but, when we have done all we
can, let us believe and trust only in our ever blessed
Saviour both for the pardon of our sins, and for God's
acceptance of us as righteous in him ; and then we need
not fear ; for, being justified by faith, we shall have peace
with God through Jesus Christ our Lord ; to whom,
with the Father and Holy Ghost, be all honour and
glory, now and for ever.

* 1 Cor. xv. 58.

SERMON XIX.

CHRIST S ASCENSION INTO HEAVEN PREPARATORY TO

OURS.

JOHN xiv. 2, 3.

" In my Father's house are many mansions : if it were not so, I
would have told you. I go to prepare a place for you. And if
I go and prepare a place for you, I will come again, and receive
you unto myself; that where I am, there ye may be also."

OUR blessed Saviour having acquainted his disciples
that he must now leave them, and observing that they
were much concerned and troubled at it, he takes
occasion from thence to direct them how to keep their
hearts from being too much cast down at the appre
hension of that or any other trouble that might befal
them in this world, — even by exercising their faith on
him ; " Let not your heart be troubled," saith he : " ye
believe in God, believe also in me." Whereby he hath
plainly discovered two things to us : first, that it is his
will and pleasure that his disciples should never suffer
their hearts to be ruffled or discomposed at any trouble
or affliction they meet with here below, but that they
should walk through all the changes and chances of
this mortal life with an even frame and temper of
mind, equally ready to do, or to suffer, whatsoever God
shall see good to require of them, or lay upon them,
saying, " Let not your heart be troubled ;" and then,
secondly, that the most effectual means to do this is

394 CHRIST'S ASCENSION INTO HEAVEN [SERM.

always to live by faith in God, and in him ; " Ye
believe in God," saith he, " believe also in me." As if
he had said, Ye believe in God ; ye believe that he
made, and that he governs, the world, and orders and
disposeth of all things in it according to his own
pleasure ; and you trust on him to preserve you from
evil, and to supply you with whatsoever is really good
for you. And as you thus believe in God, believe also
in me. Believe that I am the Son of God, and am
come into the world on purpose to save sinners : that
I am able to save to the uttermost all that come unto
God by me ; and therefore put your whole trust and
confidence on me for the pardon of all your sins, for
the healing of all your infirmities, for the strengthening
you against all temptations, for the making your sin
cere though imperfect duties acceptable unto God, and
so for the bringing you at last to heaven. And do not
fear nor doubt in the least but I will do it for you, not
withstanding that I am now to depart for a while from
you ; for I am only going home to my Father's house,
where I will take as much care of you as if I was still
present with you, if you do but continue to believe in
me. And, therefore, let not your heart be troubled
at my departure from you, nor for any thing else that
may befal you in this world ; but as ye believe God,
believe also in me, your Saviour and Redeemer. And
then he adds, for their greater comfort and encourage
ment against all the troubles and difficulties they
should meet with here below, " In my Father's house
are many mansions," &c.

Which words, being uttered by Christ himself,
afford so much matter of solid and substantial joy to
his disciples, that did we but rightly understand, firmly
believe, and duly consider them as we ought, we should
never suffer our spirits to sink under any burden that
is laid upon us in our journey towards heaven, but
should bear it not only with patience, but with cheer
fulness and alacrity of mind, so as to esteem it a bless
ing, rather than a cross and trouble to us : for which
purpose, therefore, I shall first explain them to you in

XIX.] PREPARATORY TO OURS. 395

the same order wherein our blessed Lord was pleased
to pronounce them ; and then shew how much a firm
belief and due consideration of them will conduce to
the end for which our Saviour spake them, — even to
the keeping our hearts from being troubled.

First, therefore, our Lord saith, "In my Father's
house," that is, in heaven, which in Holy Writ is usually
called by such names as signify some certain place
where people use to dwell together: sometimes it is
called " a kingdom ;" as where our Saviour saith, " Fear
not, little flock ; for it is your Father's good pleasure
to give you the kingdom1 ;" and, "Seek ye first the
kingdom of God-." Sometimes it is called "a country,"
as in the Epistle to the Hebrews, " But now they desire
a better country, that is, an heavenly3." Sometimes
" a city," as in the same place, where it is said, " He
hath prepared for them a city : " and elsewhere, " For
here have we no continuing city, but we seek one to
come4." Sometimes it is called " the habitation," or
"house of God," as where Moses enjoins the people to
say in their prayers to God, " Look down from thy holy
habitation, from heaven5." And to the same purpose
the prophet Isaiah saith, " Look down from heaven, and
behold from the habitation of thy holiness and of thy
glory6." And so in my text our Saviour calls it his
" Father's house," which is the same in effect with the
house, or habitation, of God ; but he calls it peculiarly
his " Father's house," the better to confirm his disciples
in their hopes and expectations from him, by assuring
them that he was not to go to any strange place, where
he had no relation, interest, or acquaintance, and so
could do them no service ; but that he was going to his
own Father's house, where he was sure to have all the
favour that he could desire either for himself or them, as
being the only-begotten Son of the Master of the house,
who once and again had publicly declared the great
love and kindness he had for him, saying of him, " This

1 Luke xii. 32. 2 Matt. vi. 33. 3 Heb. xi. 16.

4 Heb. xiii. 14. * Deut. xxvi. 15. " Isa. Ixiii. 16.

396 CHRIST'S ASCENSION INTO HEAVEN [SERM.

is my beloved Son, in whom I am well pleased 7;" and,
seeing he was now to go to this his Father's house, to
live with him, and to have his ear upon all occasions, his
disciples might be confident that he would be able still
to assist and protect them, and to procure as much, or
rather much more grace and favour for them when he
was gone from them, than if he had still continued with
them : and this seems to be the reason why our blessed
Lord calls it in a particular manner his " Father's
house."

But wherefore is heaven here called " the house of
God," or "of the Father ?" Many reasons may be alleged
for it, some of Munich I shall touch upon and explain,
so that you may understand something of the purity,
the pleasantness, and the excellency of that blessed
place, at least so much as to make you think long till
you get thither.

First, therefore, it is called " God's house," because
it is of his making or building, as St. Paul observes,
saying, " For we know that if our earthly house of this
tabernacle were dissolved, we have a building of God,
an house not made with hands, eternal in the heavens8."
And in the Epistle to the Hebrews Abraham's hopes of
heaven are expressed by his looking for a city " which
hath foundations, whose builder and maker is God 9."
Arid in the Old Testament we often read, that " the
Lord made the heavens '," yea, it was the first thing he
ever made; for "in the beginning God created the
heaven and the earth 2." First, heaven, and then earth ;
where, as all along in the Old Testament, the Hebrew
\vord for heaven is D'Dt^, of the dual number, to sig
nify both the material and the immaterial heavens ; the
place where the sun, moon, and stars, move and shine ;
and likewise the place where the holy angels live, and
praise, and enjoy God, which, to distinguish it from the
other, is sometimes called "the heaven of heavens3,"

7 Matt. iii. 17; xvii. 5. 8 2 Cor. v. 1.

9 Heb. xi. 10.

1 Ps. xcvi. 5 ; cii. 25. Isa. xlii. 5 ; xliv. 25.

2 Gen. i. 1. 3 1 Kings viii. 27.

XIX.] PREPARATORY TO OURS. 397

and in Nehemiah, the Levites, praying to God, say,
" Thou, even thou, art Lord alone ; thou hast made
heaven, the heaven of heavens, with all their host 4 :"
where by " heaven" he means the sky or firmament ; by
" the heaven of heavens," that high and holy place
where the blessed spirits behold the face of God ; which
as far excels the other heaven, as that doth the earth ;
and yet this, as well as the other, was made by the
Lord ; it was his wisdom that contrived, and it was his
power that raised this stately and most glorious fabric
out of nothing; he only spake the word, and imme
diately the foundation was laid, the superstructure
erected, and the whole finished altogether ; and there
fore David saith, " By the word of the Lord were the
heavens made ; and all the host of them by the breath
of his mouth V

But if God made this house, be sure it is well made,
as well as it was possible for it to be, as to all the
intents and purposes for which he made it. But he
made it for a place of perfect joy, and bliss, and glory,
to the holy angels, and the spirits of just men made
perfect, where they might live in perfect rest and
happiness, the highest that their nature is capable of;
and therefore we may be confident that there is no
sort of true and real felicity, which pure and perfect
spirits can possibly enjoy, but what is there to be had
in its highest perfection imaginable ; for they live in an
house which God himself made on purpose to be an
house of pleasure for them, which, therefore, may well
be called " his house," as being made wholly and solely
by himself.

And, besides, as it was God alone who made, it is he
alone who upholds, maintains, and preserves this house
continually in the very same state and condition
wherein he at first made it, suffering no decay in any
part of it, nor any thing to come near it that may
so much as defile or annoy it, as we read in the
Revelation, " There shall in no wise enter into it any

4 Neh. ix. 6. 5 Ps. xxxiii. 6.

398 CHRIST'S ASCENSION INTO HEAVEN [SERM.

thing that defileth, neither whatsoever worketh abomi
nation, or maketh a lie 6." Hence it is, that there is no
sin or wickedness there ; for that, by reason of its con
trariety to the pure nature of God, is the greatest filth
and annoyance in the world ; and, therefore, God al
ways keeps his house perfectly clear and free from all
appearance of evil ; insomuch that, so soon as ever
some of the first inhabitants had sinned, he banished
them immediately out of his house, lest it should be
defiled, and so made unfit for his pure and holy crea
tures to dwell in : and ever since that time, there never
was, nor ever will be, any, no, not the least sin imagin
able committed there ; though there be innumerable
inhabitants, there is not the least spot, or blot, or
blemish, in any one of them ; there is no ignorance nor
error, no pride or ambition, no envy, hatred, or malice,
to be found ; there is no such thing as schism and
faction, no rebellion, no sedition, no riots, or tumults
raised; there is no swearing, nor lying, nor stealing
from one another, no striving or contending about
meum or tuum, no brawling or scolding, nor so much
as an impertinent or idle word to be heard from any of
their mouths, nor vain thought to be seen in any of
their hearts ; but, as holiness becomes God's house for
ever, all that live there are perfectly holy in all manner
of conversation, so as never to offend God, either in
thought, word, or action.

O blessed place ! Who can but long to be there,
where we shall be thus perfectly free from all manner
of sin, and by consequence from all manner of suffering,
too ; where, as we shall never offend God, God will
never afflict us any more ! No, this house is kept so
absolutely clean and sweet, that there is nothing in it
that can in the least molest or annoy those that dwell
there, but, so soon as ever any are admitted into it,
" God wipes away all tears from their eyes ; and there
shall be no more death, neither sorrow, nor crying,
neither shall there be any more pain 7." So that all

6 Rev. xxi. 27. 7 Ib. ver. 4.

XIX.] PREPARATORY TO OURS. 399

the inhabitants of that blessed place live in perpetual
rest and felicity : they are never vexed or disturbed at
any thing; for there is nothing that can possibly do it,
every thing falling out just as they would have it : as
they have no aches, or pains, or distempers, about them,
so they are never crossed in their designs, never disap
pointed of their hopes, never interrupted in their busi
ness, never surprised by any accident, never lose any
thing they have, nor want any thing they have not ; by
which means they are never discomposed, or out of
tune ; but always of the same temper, always quiet and
at ease ; neither feeling nor fearing any thing to dis
turb or trouble them, for they are fully assured that
their condition shall never be altered, but they shall
always live just as they do, in that the place they live
in is kept ancf maintained by Almighty God himself,
and, therefore, may be truly called " his house."

And so it may also, because it is of his furnishing : it
is he alone who furnisheth this house with inhabitants,
and with all things necessary and convenient for them.
As for the inhabitants, he at first filled it with an innu
merable company of immaterial or spiritual creatures,
called angels, the greatest part whereof have continued
there since the beginning of the world to this day, are
there now, and will be so to all eternity ; but some of
them, not keeping their first estate, but leaving this
their own habitation, " God hath reserved in everlasting
chains under darkness unto the judgment of the great
day 8." And these being thus cast out of heaven, and
roving about in these lower regions of the world, they
found mankind made in the image of God, and so
fitted to live in that holy habitation which they had
left ; which these apostate angels were so troubled at,
that they set upon the first man Adam, in whom the
rest were all contained, and so far prevailed upon him,
that he, by their instigation, sinned against God ; where
by both he himself and his whole posterity were so far
tainted and polluted, that they became altogether unfit

8 Jude 6.

CHRIST'S ASCENSION INTO HEAVEN [SERM.

to live in that holy place from which the others fell ;
upon which God was pleased of his infinite mercy to
set up another Adam, his only-begotten Son, who, by
his dying in the nature of man, should expiate the sins
of mankind, so that " whosoever repented and believed
in him might be saved ;" by means whereof some men
in all ages since the beginning of the world, at their
departure out of this life, have been translated into this
heavenly habitation, and so will many be to the end of
the world, insomuch that it is very probable that there
will be as many men saved, as there are angels damned ;
and so this house of God will be as full of inhabitants
at last, as it was at first: but they must ascribe it
wholly to the goodness and mercy of God, that they
ever came thither, and, therefore, must acknowledge it
to be " his house," in that it is so wholly at his disposal,
that none but he can ever admit one person into it.

And as it is he alone who furnisheth this house
with inhabitants, so it is he alone who furnisheth it
with all things necessary and convenient for them,
with every thing they can possibly have occasion for,
or can any way contribute towards their living as
safely, as pleasantly, and as happily, there, as it is
possible for creatures to live ; for they have all the
accommodations they can think of, or desire. They
can desire nothing, but they immediately have it; or,
rather, they always have whatsoever they can desire;
and so can never desire any thing which they have
not: for, indeed, all things in the world are theirs,
their proper goods and inheritance, as God himself
assures us, saying, " He that overcometh shall inherit
all things 9." He, that is, every one that overcometh
the world, the flesh, and the devil, so as to get to
heaven, shall there " inherit all things ;" all things shall
be actually conferred upon him, so that every one
will enjoy all things in the world, as fully as if he was
the sole possessor of them, or as if there was no person
to enjoy any thing in the whole world, but only him-

9 Rev. xxi. 7.

XIX.] PREPARATORY TO OURS. 401

self: all the true riches, all the real honours, all the
solid and substantial pleasure, that any thing in the
whole world can afford them, are continually possessed
and enjoyed by all and every one that is in heaven ;
by which means they are as happy as it is possible for
them to be, as happy as the whole creation, yea, as
happy as the Creator himself, can make them. As
they never fret, or vex, or grieve, or fear any thing, so
they are always as full of love, and joy, and peace, and
goodness, and all sorts of true felicity, as their souls
can hold ; always lively and vigorous, always cheerful
and pleasant, always rejoicing and singing, and praising
God, who of his infinite mercy hath brought them
thither, and out of the inexhaustible treasure of his
own goodness hath provided so plentifully for them in
his own house ; and it may well be called his house,
seeing all things in it are of his providing, and belong
wholly and solely to himself.

Especially considering that it is the place where he
himself is pleased in a more especial manner to re
side ; there it is that he keeps his court ; that is pro
perly his throne, as he himself saith : " The heaven is
my throne, and the earth is my footstool '." And
therefore David, addressing himself to God, saith,
" Unto thee lift I up mine eyes, O thou that dwellest
in the heavens V And our blessed Saviour all along
in the Gospel calls him our Father which is in heaven,
and commands us to direct our prayers to him as re
siding there, saying, "Our Father, which art in hea
ven ;" not as if he was not every where else too, but
because it is there that he is pleased in a more par
ticular manner to manifest himself, to unveil his
perfections, and to shine forth in all his glory; inso
much that this place hath no need of the sun, neither
of the moon, to shine in it, for " the glory of God
lightens it, and the Lamb is the light thereof3." And,
indeed, this is that which gives the greatest lustre, the
highest perfection, to the happiness of those who live

1 Isa. Ixvi. 1. 2 Ps. cxxiii. 1. 3 Rev. xxi. 23; xxii. 5.

D d

402 CHRIST'S ASCENSION INTO HEAVEN [SERAI.

there, — that they always see God face to face, behold
his glory, and enjoy his presence, and have the light
of his countenance shining continually upon them, and
influencing them so, that their whole souls seem
nothing else but flames of love and joy, arising from
the full sight of God, and the clear apprehension of
his special favour and goodness towards them, whereby
they themselves also will be so enlightened as to
" shine as the brightness of the firmament, and as the
stars for ever and ever 4 ;" yea, our Saviour himself
tells us, that " the righteous shall there shine as the
sun in the kingdom of their Father 5." But what do I
mean to offer at any thing towards the description of
that place "which eye hath not seen, nor ear heard,
neither hath it entered into the heart of man to con
ceive it?" It is sufficient to our present purpose that
God himself dwells there ; and upon that account our
blessed Saviour might truly call it, as he doth in my
text, " his Father's house."

In which he saith, "There are many mansions;"
which words are not to be so understood, as if there
were several distinct rooms or apartments in heaven,
where every one might live by himself as in his own
proper cell ; for, here they all live in common, and the
whole house with all things in it is common to all and
every one that is admitted into it ; every one enjoying
it as much as if there were none to enjoy it but himself,
as I observed before.

But what, then, doth our Saviour mean by saying,
" In my Father's house are many mansions ?"

His meaning, in short, is, that heaven is a very
large, capacious place, able to receive and entertain a
great many people. The apostles were very much
grieved to hear that their Master was to leave them,
although it was in order to his going to heaven, as not
well knowing as yet whether they could follow him
thither, or whether there was room enough for him
and them too, as considering that he would have a

4 Dan. xii. 3. 5 Matt. xiii. 43.

XIX.] PREPARATORY TO OURS. 403

vast train of holy angels about him, which might fill
up the whole place; but our Lord bids them be of
good cheer, assuring them that his Father's house,
whither he was going, is a place of very great recep
tion ; " there are many mansions in it," abundance of
room, enough for them and many more, even for all
that should ever believe in him.

And, indeed, heaven must needs be a very large
place that can hold such a multitude of inhabitants
which are already in it. The holy angels, the ancient
inhabitants of the place, which have lived there ever
since it was first founded, are doubtless very many, —
so many, that I question whether they themselves can
tell how many they are. Daniel, in a short vision he
had of the place, saw " thousands of thousands " there
ministering unto God, "and ten thousand times ten
thousand standing before him °." And St. John, having
had the like vision, saith, " I beheld, and I heard the
voice of many angels round about the throne and
the beasts and the elders: and the number of them
was ten thousand times ten thousand, and thousands
of thousands 7 ;" that is, they were so many that
they exceeded his arithmetic. And as for the chil
dren of men, whom Christ had purchased with his
own blood to live with him in that holy place, the
same St. John in another vision saw " an hundred
forty and four thousand of all the tribes of the children
of Israel :" " And after this," saith he, " I beheld, and,
lo, a great multitude, which no man could number, of
all nations, and kindreds, and people, and tongues,
stood before the throne, and before the Lamb, clothed
with white robes, and palms in their hands 8." From
whence we may observe, by the way, that when our
Saviour calls his flock " a little flock," and saith, that
" there are but few that find the way to life," he is to
be understood only comparatively, that his flock is but
little in comparison of the multitude that follow after
sin, the world, and the devil, and that there are but
few who find the way to life, in comparison of the

6 Dan. vii. 10. 7 Rev. v. 11. 8 Ib. vii. 9.

D d 2

404 CHRIST'S ASCENSION INTO HEAVEN [SERM.

many who miss of it, which, notwithstanding, considered
absolutely, and in themselves, are certainly very many ;
as our Lord himself here intimates, by saying, that " In
my Father's house are many mansions ;" where there
were great multitudes, not only of angels, but likewise
of saints, residing in St. John's time ; and many have
been going to them ever since, and still are, and ever
will be, to the end of the world.

And why may not you and I be in the number of
them, as well as other people ? If we be not, we must
ever blame ourselves. Be sure there is room enough
for us there, as well as for others ; for Christ himself
hath told us, " there are many mansions in his Father's
house," on purpose to excite and encourage us to look
after it ; and if we do but set ourselves in good earnest
about it, and apply ourselves to him for it, we cannot
possibly fail of coming thither, for he himself hath
assured us that he is gone before to prepare a place
for us. " If it were not so," saith he, " I would have
told you ;" as if he had said, If there had not been
room enough for you, as well as for me and others,
in my Father's house, I would have acquainted you
with it, that so your expectations might not be frus
trated ; for I would not impose upon you, nor flatter
you with vain hopes of living with me in the other
world, if there was no ground for you to expect it ;
but you have all the reason in the world to expect it,
seeing that I myself assure you there "are many
mansions in my Father's house," and that I am now
going thither on purpose to prepare a place for you.

From whence we may observe, by the way, how
careful our blessed Saviour was to conceal nothing
from us that might any way conduce either to our
salvation or comfort. " If it were not so," saith he, " I
would have told you ;" and so he certainly would have
told us many other things, which he hath not, if it had
been necessary for us to have known them ; and,
therefore, we may conclude, that whatsoever he hath
not told us, it is no matter whether we know it or
no. There are a great many nice questions raised in

XIX.] PREPARATORY TO OURS. 405

divinity, especially by the schoolmen, which have per
plexed the minds of the greatest scholars, and have
caused great heats and animosities in the Church, but
they are generally of such things, which our blessed
Master never thought good to determine, nor to tell
us any thing of them ; which he would not have failed
to have done, if either our future happiness, or our
present comfort, were any way concerned in the know
ledge of them; which I therefore observe unto you,
that so you may not trouble your heads with any im
pertinent controversies about our holy religion, which
serve only to amuse and distract men's minds, and to
divert them from what is substantial and necessary.
What Christ hath taught you, either with his own
mouth or by his apostles, that you must believe and
act accordingly, if you expect to be saved by him ; but
as for other things, let others dispute about them if
they please, but do you rest satisfied in your own
minds that, if it had been necessary for you to have
known them, Christ would have told you of them, as
he assures his apostles, saying, " If it were not so, I
would have told you."

And then he adds, " I go to prepare a place for you;"
he doth not say, I go to make room for you, as if there
was not room enough made already, but, " I go to pre
pare a place for you," to take care that you, as well as
other persons, may have room there ; and he repeats
it again in the same words, saying immediately, " and
if I go and prepare a place for you :" to shew that this
is a thing which he would have us take special notice
of, and to carry it always in our minds, — that it is by
him only that we can get to heaven ; that it is he, and
he alone, that prepares a place for us in his Father's
house ; and therefore it must needs behove us very
much rightly to understand his full intent and meaning
in these words.

For which purpose, therefore, we must consider,
first, that our blessed Saviour having done and suffered
all that was necessary for our redemption and salvation
upon earth, he was then taken up to heaven, where he

406 CHRIST'S ASCENSION INTO HEAVEN [SERM.

hath been ever since, and ever will be, sitting at the
right hand of God ; that is, he is exalted above all the
creatures in the world, and vested with absolute power
and dominion over them, as St. Peter informs us,
saying, that Christ "is gone into heaven, and is on the
right hand of God ; angels and authorities and powers
being made subject unto him 9." And to the same
purpose St. Paul saith, that " God, having raised Christ
from the dead, hath set him at his own right hand in
the heavenly places, far above all principality, and
power, and might, arid dominion, and every name that
is named, not only in this world, but also in that which
is to come1." And elsewhere, that "God hath highly
exalted him, and given him a name which is above
every name : that at the name of Jesus every knee
should bow, of things in heaven, and things in earth,
and things under the earth ; and that every tongue
should confess that Jesus Christ is Lord 2." The
meaning of all which is, that Christ Jesus was no
sooner got to heaven, but he was immediately ad
vanced above all the creatures in the world, that the
very angels and archangels themselves were obliged to
own him for their Lord, and to do him homage ; that
all power is committed unto him both in heaven and
earth, so that he can do whatsoever he pleaseth in the
whole world ; that no creature can resist his will, nor
oppose his authority when he sees good to exercise it;
that all places are at his disposal both in the Church
triumphant in heaven, and in that which is militant
here on earth ; that he reigns above as King of kings,
and Lord of lords, yea, as the Ruler and Governor of
the whole creation ; that not only angels and men, but
the very devils themselves, are subject to him, and can
do nothing without his command or leave ; that he
can pardon or condemn, he can save or destroy, he can
take in or shut out of heaven, whom he pleaseth ; in
short, that he is an absolute Monarch over the whole
world, so that M7e, and all things in it, are wholly at

9 1 Pet. iii. 22. l Eph. i. 20, 21. 2 Phil. ii. 9—11.

XIX.] PREPARATORY TO OURS. 407

his command ; he may do with us what he will, there
is no withstanding of him, no appeal from him, for he
is the supreme Judge both of quick and dead, both of
men and angels; they are all equally subject to him,
and shall be all equally judged by him ; for, as he him
self saith, " The Father judgeth no man, but hath com
mitted all judgment unto the Son : that all men should
honour the Son, even as they honour the Father 3."

But what is all this to us ? Are we concerned any
more than other creatures in Christ's exaltation at the
right hand of God ? Yes, certainly, very much ; for
he having taken our nature upon him, whatsoever he
did, or was done to him, in that, was wholly for us,
and upon our account ; he was born for us, as the
prophet saith, " Unto us a child is born, unto us a son
is given '." " He suffered for us, leaving us an ex
ample, that we should follow his steps5." "He hath borne
our griefs, and carried our sorrows : — he was wounded
for our transgressions, he was bruised for our iniquities :
the chastisement of our peace was upon him ; and
with his stripes we are healed (!." " He was made sin
for us, that we might be made the righteousness of
God in him 7." " He is made unto us wisdom, and
righteousness, and sanctification, and redemption 8."
And as "he was delivered for our offences," he "was
raised again for our justification 9." And so, when he
went to heaven, he went thither on purpose to ap
pear in the presence of God for us10; and, therefore,
St. Paul, having said that " Christ is exalted far above
all principality and power," presently adds, "that God
put all things under his feet, and gave him to be head
over all things to the Church, which is his body11."
Where we may observe, that, as Christ is made head,
or governor, over all things, he is made so to the
Church for the sake of his Church, that he may order
and dispose of all things for the good of it, and of all

John v. 22, 23. 4 Isa. ix. 6. 5 1 Pet. ii. 21.

Isa. liii. 4, 5. 7 2 Cor. v. 21. 8 1 Cor. i. 30.

Rom. iv. 25. 10 Heb. ix. 24. " Eph. i. 22, 23.

408 CHRIST'S ASCENSION INTO HEAVEN [SERM.

the sound members in it ; which plainly shews, that
Christ's advancement to so high a degree of glory and"
power in heaven is of mighty advantage to us upon
earth.

But you will say, perhaps, What doth he there do
for us ? What ? More, doubtless, than we are able to
understand ; but, that we may understand it as fully as
we are able in this life, he is represented as being our
advocate with the Father; so St. John calls him,
saying, " If any man sin, we have an advocate with the
Father, Jesus Christ the righteous ; and he is the pro
pitiation for our sins : and not for ours only, but also
for the sins of the whole world1." An advocate, we
know, is one that pleads in the behalf of a person
accused, shewing cause why he ought not to be con
demned. Now, saith the apostle, " If any man sin,"
that is, if any man hath committed such a sin for which
he fears he shall be condemned, let such a one re
member that we have an advocate with the Father, no
less a person than his own Son, Jesus Christ the
righteous, who, being himself the propitiation for our
sins, may well plead that we ought not to be con
demned for them, seeing he himself hath borne all
the punishment that \vas due unto them, and so can
easily bring us off, and obtain a full discharge and par
don for us.

As it was typified also in the old Law ; for the high
priest once every year, even upon the Day of Expia
tion, having killed the goat of the sin-offering, brought
some of the blood of it into the holy of holies, and
there, sprinkling it upon and before the mercy-seat,
made thereby an atonement for the whole congrega
tion, and then laid his hands upon the head of the
scape-goat, confessing over him all the sins of the
people, and so, putting them upon the head of the
goat, sent him away into the wilderness never to be
heard of more; so Christ, our high priest, having
offered up himself as a sacrifice for our sins, he entered

1 1 John ii. I, 2.

XIX.] PREPARATORY TO OURS. 409

into the holy of all holies, into heaven itself, and
there, by virtue of that blood which he shed, makes
such an effectual atonement for all our sins, that they
are presently carried away, nobody knows whither, so
as never to be heard of any more, than as if they had
never been committed 2.

And hence it is that he is called "a Mediator be
tween God and man 3," one who makes up all differ
ences betwixt us, reconciling God to us, and us to
God ; and for the same reason he is said also to make
intercession for us, to intercede with his Father that
he would not be angry with us, nor punish us for our
sins, but that he would accept of his sufferings for us,
as a full recompence and satisfaction for all the wrongs
and injuries that we have done him ; which he doth so
effectually, that St. Paul challengeth the whole world
to shew any reason why they who believe in Christ,
and obey his Gospel, should be condemned, saying,
" Who shall lay any thing to the charge of God's
elect? It is God that justifieth. Who is he that
condemneth? It is Christ that died, yea rather, that
is risen again, who is even at the right hand of God,
who also maketh intercession for us 4." " Who also
maketh intercession for us ;" there lies the whole
stress of the business, that our blessed Saviour, who
suffered for our sins upon earth, is now making inter
cession for us in heaven ; for it is by this means that
he applies the merits of his death unto us, both for the
pardon of our sins, and for the enduing us \vith grace
and power to forsake them, together with all the
other blessings which he hath purchased for us. He
intercedes with his Father on our behalf, and prays
him to bestow them upon us.

And Christ, be sure, never prays in vain, but what
soever he asketh of the Father is always granted.
When he was upon earth he could say to his Father,
" I know that thou nearest me alwavs 5." How much

2 Lev. xvi. Heb. vii. a 1 Tim. ii. 5.

* Rom. viii. 33, 34. 5 John xi. 42.

410 CHRIST'S ASCENSION INTO HEAVEN [SERM.

more, if it were possible, now he is in heaven, and hath
actually merited all the good things that he can ever
desire for us ! There, certainly, whatsoever he desires,
he immediately hath it ; as we see in that remarkable
promise he made to his disciples, " I will pray the
Father," saith he, "and he shall give you another
Comforter, that he may abide with you for ever ; even
the Spirit of truth V This was the greatest thing that
he could ever pray for ; and yet he was no sooner got
to heaven, but the Spirit of God was given to them in
a miraculous manner; by which we see, both that he
had prayed according to his promise, and that his
prayer was heard. And so it always is, by which
means he can do what he will for us, for it is but his
willing it to be done, and immediately it is so ; and
this, indeed, is the proper notion of Christ's mediation,
or intercession, for us ; for we must not think that he
makes any solemn prayers to his Father, as we do, or
at least ought to do ; no, \vhatsoever he would have,
he only actually wills it should be so, and presently it
is just so as he would have it ; which is the greatest
comfort in the world to all that believe in him, and
the greatest encouragement for us all to do so ; for as
we have no ground to mistrust his good will towards
us, who so loved us as to give himself for us, we have
as little to mistrust his power, who can do what he will
for us, but may well conclude with the apostle, " that
he is able to save them to the uttermost that come unto
God by him, seeing he ever liveth to make intercession
for them 7."

From hence, therefore, we may easily understand
how truly our Lord here saith, " I go to prepare a place
for you ;" for, seeing that when he went from hence
he was carried directly into heaven ; seeing when he
came thither he had all power immediately conferred
upon him ; and seeing he there exerciseth that power
continually for us, in order to his bringing us at last to
himself in heaven; he may be properly said to pre-

G John xiv. 16. 7 Heb. vii. 25.

XIX.] PREPARATORY TO OURS. 411

pare a place for us there, and to go thither for that
purpose, that being the great end of his ascension into
heaven, and of his exaltation there, — even that he
might from thence supply us with whatsoever is neces
sary to our following him thither, that we may be
actually possessed of that happiness which he hath
bought for us with the price of his own blood ; to
which it being absolutely necessary that we repent of
our sins, and so have them pardoned, therefore it is
said, that " God hath exalted Christ with his right
hand to be a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins V Under which is
comprehended whatsoever is required, or can any way
contribute, to our being saved by him.

For which purpose, therefore, Christ being now, in
his human nature, at the right hand of God in heaven,
and in his divine nature always present with us upon
earth too, he often puts us in mind of the evil of sin in
itself, and of the dismal effects it will have upon us,
if we continue in it. He stirs up our hatred of it,
strengthens our resolutions against it, and assists our
endeavours to forsake and avoid it. He, by the sweet
influences of his Holy Spirit, inflames our minds with
the love of God, and with sincere desires to serve and
please him ; he prevents our falling into temptations,
or gives us power to withstand and overcome them ;
he sanctifies all occurrences to us, so as to make them
work together for our good ; he gives us opportunities
of exercising our faith, and fear, and trust on God ; our
patience, humility, meekness, self-denial, and all other
virtues, and assists us in the exercise of them ; he
affords us the means of grace, and co-operates with them,
that so they may be effectual to us : when we read or
hear the word of God, he opens our eyes to see, and
our hearts to receive the truth in the love of it ; when
we are at our devotions, he assists us in the perform
ance of them, and perfumes them with the incense of
his own merits, that God may be well pleased with

8 Acts v. 31.

412 CHRIST'S ASCENSION INTO HEAVEN [SERM.

them ; when we are at the holy Sacrament, he stands
bj us, and feeds us with the spiritual food of his own
most blessed body and blood ; when we are in straits,
and know not which way to take, he directs us to that
which shall be most for our advantage ; when any
trouble falls upon us, he either takes it off, or else
gives us strength to bear, and grace to make a good
use of it; when, by any surprise, or indisposition of
body, our minds are disordered and out of tune, he
composeth and brings them into a right frame again ;
when we are about any good \vork, he is at both ends
of it, and in the middle too, assisting us in the doing
of it, and interceding with his Father to accept of it
when it is done. In short, he leads and directs us
through the whole course of our lives, till he hath
" made us meet to be partakers of the inheritance of the
saints in light," and then he brings us to it, and gives
us the full possession of it. And he who went thither
on purpose that he might thus prepare us for heaven,
as well as heaven for us, might well say, " I go to
prepare a place for you."

And then he adds, " And if I go and prepare a place
for you, I will come again, and receive you unto my
self." But what ? Will he not receive us before that ?
Yes, certainly; he will receive our souls, so soon as
ever they depart out of our bodies ; as we may gather
from what he himself said to the thief upon the cross,
" To day shalt thou be with me in paradise 9." For
from hence it is evident, that although the penitent's
body was to be laid in the earth, yet his soul was to be
carried the very same day he died directly to Christ,
in paradise, or heaven, where he then was as God,
although his manhood ascended not till some days
after. The same appears from St. Paul's " desire to
depart, and be with Christ1." Which plainly shews
that he firmly believed that he should be with Christ
so soon as ever he departed out of this life. But the
clearest demonstration of this great truth, and that

9 Luke xxiii. 43. * Phil. i. 23.

XIX.] PREPARATORY TO OURS. 413

which puts it beyond all doubt, is taken from St. Ste
phen, who, being just at the point of death, committed
his soul into the hands of Christ, saying, " Lord Jesus,
receive my spirit 2." Which questionless he would not
have done, had he not been fully assured by the Holy
Ghost, that Christ would, according to his desire,
receive his spirit unto himself, at the same moment
that it left his body ; and so doubtless every soul that
ever departed out of this life in the true faith of Christ
is now with him in heaven, his holy angels carrying it,
as they did Lazarus, directly thither.

But what, then, doth our Lord mean by his coming
again, and receiving us to himself then ? His meaning,
in short, is, that although he was now to leave this
world, and go up to heaven, there to continue many
years, preparing a place for us; yet at the last day,
when the whole number of his elect shall be accom
plished, he will come hither again, and then he will
receive us altogether, both soul and body, and so our
whole man, unto himself; that so the same persons
who believed in him, and served him upon earth, may
live with him for evermore in heaven ; as he himself
hath promised in the following words, saying, " I will
come again and receive you to myself, that where I am
there ye may be also."

This he knew would revive and rejoice his disciples'
hearts exceedingly, — that they should live with him in
the other world ; and therefore he is often pleased to
put them in mind of it : " If any man serve me," saith
he, " let him follow me ; and where I am, there shall also
my servant be 3." And elsewhere he saith, " To him
that overcometh will I grant to sit with me on my
throne, even as I also overcame, and am set down with
my Father on his throne1." And that we may be
sure to do so, he prays to the Father for it, saying,
" Father, I will that they also, whom thou hast given
me, be with me where I am, that they may behold my

2 Acts vii. 59. 3 John xii. 26. * Rev. iii. 21.

414 CHRIST'S ASCENSION INTO HEAVEN [SERM.

glory5." Where we may take notice also how he
prays, or intercedes, for us, — even by signifying his
will to have it so, as I observed before, " Father, I
will," saith he, " that they also whom thou hast given
me be with me." And what could we ourselves have
desired more, nay, what could Christ himself have
desired more for us than this, — that we may live with
him ? For if we live with him, we shall live with the
best Friend that we have in the whole world, and
whom we love above all things in it ; with him who
loved us, too, and gave himself for us; with him who
took all our sins upon himself, who bore all the shame
and pain that was due unto us for them ; with him
who was derided, scoffed at, buffeted, scourged, crowned
with crowns, arraigned, condemned, crucified ; and all
for us; with him who washed us from our sins in
his own blood, and hath made us kings and priests to
God and the Father ; with him who saves us from our
enemies, and delivers us out of the hand of all that
hate us ; with him who gives us all things necessary
both for life and godliness, and enables us to make a
right use of them ; with him who is now interceding
and preparing a place for us on purpose that we may
live with him in heaven; in heaven, where he will
fashion our vile bodies that they may be like his
glorious body, and make our souls perfect like his own,
that so we may be fit to keep him company ; where
he will always smile upon us, and manifest his special
love and kindness to us ; where he will shine forth in
all his glory before us, and keep our eyes always open
to behold it ; where he will advance us to the highest
degrees of honour that we are capable of, and fill us as
full of all true joy and comfort as our souls can hold ;
in a word, where we shall live with him, our dearest
Lord and ever blessed Saviour, not only for some
time, but for ever and ever, as his apostle hath taught
us, saying, that " we who shall be alive and remain" at

3 John xvii. 24.

XIX.] PREPARATORY TO OURS. 415

the last day, " shall meet the Lord in the air : and so
shall \ve ever be with the Lord6;" and then adds,
" Wherefore comfort ye one another with these words."
And well may he add, that, — for this certainly is
the greatest comfort that a true Christian can ever
have, insomuch that it hath prevented me in that
which I promised to shew in the last place, — even
that the consideration of these things should keep our
hearts from being troubled at any thing we meet with
here below: for if we firmly believe, and duly con
sider, these words of our blessed Saviour, and what we
have now heard upon them, how can we suffer either
our heads or our hearts to be troubled about any thing
upon earth, but only how to get to heaven ? What if
we should be deprived of all our temporal enjoyments,
what need we be troubled when we have mansions
above ready furnished to our hands with all the good
things we can desire? What if it be difficult to get
a place there ? We have an almighty Harbinger gone
before to prepare one for us. What if we have never so
many enemies, yea, what if all the men upon earth,
and all the devils in hell, should conspire to ruin us ?
What need we be troubled at that, when we have a
sure Friend in heaven, who can abate their pride,
assuage their malice, confound their devices, and make
them against their wills do us good by all they design
against us ? What if we have nobody here below that
minds or matters what becomes of us ? What need
we be troubled at that, when we have an infinitely
wise, and po\verful, and good, and merciful Saviour
above, continually taking care of us, and providing all
things necessary for us, and one who can aid and assist
us in all conditions, upon all occasions, whatsoever?
If we be in want, he can supply us ; if in danger, he
can deliver us ; if in pain, he can ease us ; if in dis
grace, he can bring us to honour ; if we be accused, he
can acquit us; if sorrowful, he can comfort us; if
weak, he can strengthen us ; if sick, he can heal us ; if

6 1 Thess. iv. 17.

416 CHRIST'S ASCENSION INTO HEAVEN, &c.

dying, he can receive us to himself? Can, did I say?
Yea, and will, too, if we do but obey and trust in him
as we ought.

Let us not, therefore, trouble our heads any more
about any thing, but how to serve our great Lord and
Master Christ, by doing all such good works as he
hath set us, and putting our whole trust and con
fidence only on him, both for God's assistance of us
in the doing them, and for his acceptance of them
when they are done. Let us but constantly do this,
and then we may be sure that he will guide, assist,
and bless us through the whole course of our lives, and
at length bring us to that blessed place which he hath
prepared for us in his Father's house, that we may
always live with him, who liveth and reigneth with the
Father and the Holy Ghost, world without end.

SERMON XX.

FAITH IN CHRIST, THE ONLY MEANS OF OVERCOMING
THE WORLD.

1 JOHN v. 5.

" Who is he that overcometh the world, but he that believeth that
Jesus is the Son of God ? "

UNBELIEF is not only a great sin of itself, but one great
cause of all other sins : it may be truly called the mother
of sin, as the devil is the father ; for it was that which,
by his instigation, brought forth sin at first into the
world, and it is that which still maintains and keeps it.
When the old serpent assaulted our first parents, the
first attack he made was upon their FAITH ; and when
that was once shaken, he soon brought them down.
God had said to Adam, and in him to the woman, which
was not as yet taken out of him, " Of every tree of the
garden thou mayest freely eat : but of the tree of the
knowledge of good and evil, thou shalt not eat of it :
for in the day that thou eatest thereof thou shalt surely
die1." But when the serpent came to the woman, the
first thing he did was to call God's word into question ;
" Yea," saith he, " hath God said, Ye shall not eat of
every tree of the garden-?" and so tempted her to
doubt whether God had ever said so or no ; or whether
he really meant as he said. And the woman began pre-

1 Gen. ii. 16, 17. 2 Gen. iii. 1.

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418 FAITH IN CHRIST, THE ONLY MEANS [SERM.

sently to make some doubt of it, as appears from her
answer to the question ; for she said to the serpent,
" We may eat of the fruit of the trees of the garden :
but of the fruit of the tree which is in the midst of
the garden, God hath said, Ye shall not eat of it,
neither shall ye touch it, lest ye die3." In which answer
she did not keep close, as she should have done, to
God's words, but deviated from them in several respects.
God had not said, " Ye shall not eat of the fruit of the
tree which is in the midst of the garden," which was the
tree of life4 ; but, " Ye shall not eat of the fruit of the
tree of the knowledge of good and evil." Neither had
God said, " Ye shall riot touch it ;" but only, " Ye shall
not eat of it." Neither had he said, " Lest ye die;"
but, "Ye shall surely die:" whereas that expression,
" Lest ye die," implies as if it was a question whether
they should or no : so that she plainly began to doubt
of the truth of what God had said. This the serpent
takes hold of; and perceiving her faith began to fail,
to strike it quite dead, he said in plain terms, " Ye shall
not surely die;" just contrary to what God had said;
and he gives a reason for it too ; for, saith he, " God
doth know that in the day ye eat thereof, then your
eyes shall be opened, and ye shall be as gods, knowing
good and evil5," where he again contradicts the word of
God, and yet hath the impudence to appeal to God
himself for the proof of what he said. God had said,
"They should die in the day they ate of that fruit;"
and the serpent saith, " That in the day they ate of it
their eyes should be opened :" yet, nevertheless, upon
the serpent's peremptory asserting it, the woman
believed him rather than God, and therefore, " when
she saw that the tree was good for food, and that it
was pleasant to the eyes, and a tree to be desired to
make one wise, she took of the fruit thereof, and did
eat, and gave also to her husband with her; and he
did eat 6," which certainly neither of them would have
done if they had firmly believed the word of God, when

3 Gen. iii. 2, 3. * Gen. ii. 9.

6 Gen. iii. 5. c Ver. 6.

XX.] OF OVERCOMING THE WORLD. 419

he said, " That in the day they ate thereof they should
surely die." From whence it appears, that unbelief
was the first sin that man fell into, and that which
made way for all the other sins that mankind hath
since committed : for all men being then contained in
the first, he thus falling by his unbelief, all fell with
him into that state of sin wherein they now lie, prone
to all manner of vice and wickedness.

This, I confess, at first sight may seem very remote
to the words I have chosen for my text : but we shall
see presently, that it will give us much light into them.
For which purpose we must further observe, that,
although all men are condemned for the unbelief of
their first parents, yet our most merciful Creator hath
so ordered it, that none suffer but for their own personal
unbelief; the sentence being never executed but only
upon those who are guilty of it themselves in their
own proper persons, as well as in their common head.
For the same day on which the first Adam fell by his
not believing the word of God, God was pleased to
raise up another Adam, his only-begotten Son, his own
eternal Word, " That whosoever believeth in him
might not perish, but have eternal life 7." So that as
unbelief was the occasion of our fall and destruction in
the first Adam, faith is now made the condition of our
rise and salvation by the second : and, therefore, no
man can now perish but by reason of his own unbelief;
because he will not believe in the Son of God, nor in
what God hath said concerning him : for if he doth
that, he hath God's word for it, that he shall not perish;
as Adam had it, that he should die if he ate of the
forbidden fruit. There is only this difference between
them, — that God spake to Adam by way of threatening,
he speaks to us by way of promise : but both are equally
the word of God ; and we have the same ground to
believe what he had promised to us in Christ, as Adam
had to believe what he had threatened to him ; or
rather, if possible, more : forasmuch as the threatening

7 John iii. 16.

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420 FAITH IN CHRIST, THE ONLY MEANS [SERM.

was only by the word spoken, the promise is by the
Word incarnate ; " The Word was made flesh, and dwelt
among us 8" in our own nature united to his divine
Person. And if we do but rightly believe in this
Word, we shall as certainly be saved by him, as we
Avere condemned by our unbelief, in the first man.

This the devil knows well enough ; and so he did
from the beginning: and, therefore, as he overcame
our first parents by tempting them not to believe God's
word, so he hath endeavoured ever since, and still doth,
either to destroy or corrupt men's faith in Christ. If
he can but do that, he cares for no more ; for then he
is sure of them. For this purpose, therefore, he doth
all he can to keep men off from believing any thing at
all concerning Christ ; and if he cannot do that, then
he strives to make them believe wrong, — otherwise
than God hath said. But his main drift and design is
to tempt men to deny, or doubt of, Christ's Divinity, as
the main foundation upon "which our faith is grounded.
And if he can once prevail upon men to do that, he
need not trouble himself to tempt them to any notorious
vice ; for how well soever they may seem to live, as to
outward appearance, they can never truly mortify any
one sin, nor do any one act that will be acceptable
unto God : for whatsoever they may pretend, they can
never overcome the world, no more than their first
parents did, by reason of their unbelief. This we may
be sure of, for we have God's own word for it, saying
by his apostle, " Who is he that overcometh the world,
but he that believeth that Jesus is the Son of God £"
Which is the same as if he had positively said, No man
whatsoever can overcome the world, but only he who
believeth that Jesus is the Son of God.

But that ye may more fully understand both the
sense and certainty of this divine proposition, we must
first explain the terms in each part of it, and then
confirm the truth of the whole. The proposition con-
sisteth of two parts, and, accordingly, the terms to be

8 John i. 14.

XX.] OF OVERCOMING THE WORLD. 421

explained are only these two in general ; first, what it
is to overcome the world : and then, what it is to
believe that Jesus is the Son of God. When these
terms are explained, it will be easy to put them to
gether, and to shew the necessary connexion between
them, and so the truth and certainty of the whole
proposition.

To know what it is to overcome the world, we must
first consider what that world is which we are to over
come. But we need not go far to find out that it is a
term which this apostle often useth, especially in this
epistle : and, therefore, lest we should be mistaken in it,
he himself is pleased to tell us, in effect, what he means
by it ; where he saith, " Love not the world, neither
the things that are in the world. If any man love the
world, the love of the Father is not in him 9." For
here he plainly oppose th "the world" to "God," and
makes use of that word to signify that which is repug
nant or contrary to the divine will and nature : for he
makes the love of God, and of the world, to be incon
sistent; so that no man can love them both together.
He who loves God, cannot love the world ; but he that
loves the world, cannot love God. And, therefore, by
" the world," the apostle here means the same that his
Master did by the word " mammon," where he saith,
" No man can serve two masters : for either he will
hate the one, and love the other; or else he will hold
to the one, and despise the other. Ye cannot serve
God and mammon1." But that we may be sure to
understand the full meaning and extent of the word,
the apostle in the following words tells us what the
world, in his sense of the word, consists of: "For,"
saith he, " all that is in the world, the lust of the flesh,
and the lust of the eyes, and the pride of life, is not of
the Father, but is of the world V Where he again
asserts the world to be contrary to God, and reduceth
all that is so in it to three heads; sensual pleasures,
earthly riches, and pride, or vain-glory : so that these

9 1 John ii. 15. l Matt. vi. 24. 2 1 John ii. 16.

422 FAITH IN CHRIST, THE ONLY MEANS [SERM.

three things make up the whole world, in the sense
wherein he useth the word.

Now by this, we may easily discover what he means
by overcoming the world : for he can mean nothing
else but the suppressing all inordinate desires of the
pleasures, riches, and honours of this world ; and so
every tiling that hinders us from doing our duty to
God, and keeping his commandments : as appears, also,
from the context itself. In the next verse but one be
fore my text the apostle saith, that to the regenerate,
of whom he speaks, " God's commandments are not
grievous:" and in the next verse he gives the reason of
it ; " For," saith he, " whosoever is born of God, over-
cometh the world:" which would be no reason at all,
unless, by overcoming the world, he meant subduing
our affections to the things of this world, which are re
pugnant to, and oppose themselves against, God's com
mandments, and so make them grievous to us, because
they cross our corrupt inclinations. Whereas, they
who are regenerate, having their minds taken off from
the things of this world, are thereby freed from
those obstacles which made the keeping of God's com
mandments difficult and grievous to them, and so
observe them with ease and pleasure. And, therefore,
by overcoming the world in my text, he must needs
mean the same thing, — even such a subduing and sup
pressing our love and desire of the pleasures, riches,
and honours of this world, that we can with ease " walk
in all the commandments and ordinances of the Lord
blameless." So that no man can be truly said to have
overcome the world, until he hath got so much above
it, as to make it his constant care to avoid all manner
of evil, and to do all the good he can. This is that
which the apostle here saith no man can do but he
who " believes that Jesus is the Son of God :" the
meaning of which words comes next to be considered.

There be several persons who in the Holy Scriptures
are said to be " the sons of God," even all that are re
generate, and born again of water and the Holy Ghost:
but these are made the sons of God, because Jesus,

XX.] OF OVERCOMING THE WORLD. 423

their head, to whom they are united, is so ; yea, it is he
who makes them so : for, " as many as received him, to
them gave he power to become the sons of God, even
to them that believe on his name V And he who can
give power to others to become the sons of God, must
needs be so himself in a more eminent and peculiar
manner : He is not only his Son, as others are, but his
only-begotten Son, as none is ever called but himself;
but he is frequently called so, both by others, and by
himself too, who best knew how he was the Son of
God : " God so loved the world," saith he, " that he
gave his only-begotten Son," meaning himself4, and so
elsewhere. From whence it is manifest, that he is the
Son of God, not by adoption, nor by regeneration, but
by real generation; for he was begotten of God the
Father, and, therefore, is his Son in the highest and
most proper sense that can be ; so as to be in all
respects of the self-same nature with the Father, ac
cording to the common notion of generation.

And that we might not be altogether ignorant of the
way how he was begotten of the Father, he himself
acquaints us with as much of it as is necessary, or,
indeed, possible, for us to know, where he saith, "as
the Father hath life in himself; so hath he given to
the Son to have life in himself5." To have life in him
self is proper and peculiar only to God; all things else
that live, besides him, living not in themselves, but in
him: "for in him we live," saith the apostle6. But
this essential property of God, and so the divine es
sence itself, the Father gave or communicated to the
Son ; and that, too, in the same manner as it is in him
self, without any difference or distinction at all, but
only that the one gave it, and, therefore, is properly
the Father begetting; the other received it, and,
therefore, is properly the Son begotten of him. And
hence it is, that although they be both the same God,
as having the same divine essence each in himself; yet

3 John i. 12. 4 Ib. iii. 16.

5 Ib. v. 26. 9 Acts xvii. 28.

424 FAITH IN CHRIST, THE ONLY MEANS [SERM.

the Son is so the same God, that, according to what the
Council of Nice declared out of the Holy Scriptures,
he is ' God of God, Light of Light, Very God of very
God, Begotten, not made;' but still 'of one substance
with the Father;' as he himself also declared, saying,
"I and my Father are one7,'' ''Etr/ufv, 'we are,' in the
plural number, and therefore distinct substances ; but,
we are one, in the singular number : not dc,-, one Per
son, but lv Eerier, we are one Being, one Essence, one
Substance, one Jehovah, one God. And so they, who
heard him speak these words, plainly understood him,
for they took up stones to cast at him ; and the reason
they gave him for it was because, as they said to him,
" Thou, being a man, makest thyself God 8." In like
manner, upon another occasion, when Jesus had called
God his Father, the Je\vs sought to kill him, because
he said "that God was his Father, making himself
equal with God 9 ;" which shews that, when he called
himself " the Son of God," or said, " God was his
Father," they apprehended his meaning to be, that
he himself was God, equal to the Father: and so
plainly it was, as the Catholic Church likewise hath all
along believed.

In this sense, therefore, we ought to believe Jesus
to be the Son of God; because this is the sense
wherein the Holy Scriptures declare him to be so : and
he that believes it in any other sense, his faith is
groundless and null, as having no foundation in God's
word ; so that he cannot properly be said to believe it
at all. And, verily, it is our unspeakable comfort and
happiness, that this great fundamental article of our
whole religion, — even that Jesus Christ is so the Son of
God, as to be himself truly God, of the same nature,
substance, and glory with the Father, — is so clearly, so
fully, so frequently, revealed to us in the Holy Scrip
tures, that none, unless they wilfully shut their eyes,
but may easily see it ; and none can deny or doubt of
it, but only such as the devil hath got the same power

7 John x. 30. 8 Ver. 33. 9 Ib. v. 18.

XX.] OF OVERCOMING THE WORLD. 425

over which he had over our first parents, — to make
them deny or doubt of what God himself hath said.

But I hope none here present do so ; and, therefore,
I need not insist any longer upon it ; especially con
sidering that it hath been so fully proved by many
learned men, beyond all contradiction. Howsoever,
that I may contribute something towards the confirm
ing your faith in it, I shall only observe two or three
things, not usually taken notice of, in our Saviour's life
and actions while he was upon earth, which plainly
demonstrate him to be the true God.

First, therefore, when Satan would have had Jesus
fall down and worship him, "Jesus saith unto him, Get
thee hence, Satan : for it is written, Thou shalt worship
the Lord thy God, and him only shalt thou serve '."
Which shews that he judged it to be utterly unlawful
to worship any but the true God, and detested the
very mention of it ; and yet he himself had such wor
ship often performed to him. A leper worshipped him 2.
A certain ruler worshipped him 3. The woman of
Canaan worshipped him4. The man that was born
blind worshipped him \ His own disciples worshipped
him 6. The women that came to his sepulchre after he
was risen worshipped him 7. His apostles also wor
shipped him after his resurrection8; and again at his
ascension 9. All these, and doubtless many others, wor
shipped him ; and yet he never rebuked them for it ;
as he would certainly have done, if he had not been
the true God, to whom alone such worship was due,
according to his own words. All acknowledge him to
be a good man ; but no good man, nor any good crea
ture whatsoever, would have suffered himself to be thus
worshipped as a God, without reproving those who did
it. When Cornelius fell down to worship Peter, " he
took him up, saying, Stand up ; I myself also am a
man 10." When the priest of Jupiter, with the men of

1 Matt. iv. 10. 2 lb. viii. 2. 3 Ib. ix. 18.

4 Ib. xv. 25. 5 John ix. 38. c Matt. xiv. 33.

7 Ib. xxviii. 9. 8 Ib. xxviii. 17. 9 Luke xxiv. 52.

10 Acts x. 25.

426 FAITH IN CHRIST, THE ONLY MEANS [SERM.

Lystra, would have done sacrifice to Paul and Bar
nabas, the apostles "rent their clothes, and ran in
among the people, crying out, and saying, Sirs, why do
ye these things ? We also are men of like passions with
you "." When St. John would have worshipped the
angel, the angel said to him, " See thou do it not : I am
thy fellowservant : worship God12." And so again,
Rev. xxii. 9. But we find nothing of this in Christ.
When people worshipped him, he never forbade them,
nor reproved them for it ; but accepted of it, and
shewed himself to be well pleased with it, by working
miracles for them that did it : which he, be sure, would
never have done, if he had not been the true God,
whom all the creatures in the world are bound to wor
ship. But it is no wonder that he accepted of divine
worship from men, when it is the divine command, that
" all the angels worship him V " That all men should
honour the Son, even as they honour the Father2."
And, " that at the name of Jesus every knee should
bow, of things in heaven, and things in earth, and
things under the earth ; And that every tongue should
confess that Jesus Christ is Lord, to the glory of God
the Father3."

Again I observe, that Christ, in his revelation of the
divine will, always speaks as from himself in his own
name. lie never saith, as the prophets are wont to
do, "The Lord hath spoken;" or, "Thus saith the
Lord :" but, " Thus I say, I say unto you, Swear not
at all. I say unto you, Love your enemies. Verily,
verily, I say unto you, Except a man be born again, he
cannot see the kingdom of God :" and so all along he
speaks with authority, with divine authority ; not as
the scribes, nor as the prophets, nor as any other
creature must have done, that would not usurp upon
God's prerogative. Neither doth he call upon men,
as the prophets do, " To turn unto the Lord," but
bids them come to him : " Come unto me all ye that
labour, take my yoke upon you, learn of me V " Ye

11 Acts xiv. 14, 15. " Rev. xix. 10. ' Heb. i. G.

2 John v. 23. 3 Phil. ii. 10, 11. 4 Matt. xi. 28, 29.

XX.] OF OVERCOMING THE WORLD. 427

believe in God, believe also in me V " Abide in me,
and I in you f>." " If ye love me, keep my command
ments." Well might the officers, which were sent to
apprehend him, say, " Never man spake like this
man 7." For this could not be the language of man,
but God, especially seeing he makes his promises, as
well as laws, in his own name, and such promises which
none but God can ever perform, and, therefore, would
never make : as, " I will give you rest 8." " I will
send the Comforter 9." " I will raise him up at the
last day 10." " And I, if I be lifted up from the earth,
will draw all men unto me"." "Upon this rock I
will build my Church, and the gates of hell shall not
prevail against it '-." Many such expressions came
from him, which discovered him to be God, as plainly
as those places do it, where he is expressly called so.

But that which I look upon as most observable of
all is, that he did not only speak, but act, in his own
name, and by his own power. He saith, I confess, in
one place, " I am come in my Father's name 13." And
in another, " The works that I do in my Father's name,
they bear witness of me 'V But we must observe,
that he doth not say, " In the name of God," but " of
his Father." If he had said, " In the name of God,"
some might have been apt to think, though without
ground, that he himself was not God ; for, if he was,
it would have been more proper to have said, he came
or acted in his own name. But, to prevent that mis
take, he saith only " in the name of the Father," and so
he acted even as God in the name of the Father,
because he received his divine essence, and so the
power by which he acted, from the Father. In which
sense he saith, "I can of myself do nothing '." And,
"I do nothing of myself, but as my Father hath
taught me, I speak these things V And, " If I do

5 John xiv. 1. ° Ib. xv. 4. 7 Ib. vii. 46.

8 Matt. xi. 28. 9 John xvi. 7- 10 Ib. vi. 39. 44.

11 Ib. xii. 32. " Matt. xvi. 18. " John v. 43.

11 Ib. x. 25. > Ib. v. 30. 2 Ib. viii. 28.

428 FAITH IN CHRIST, THE ONLY MEANS [SERM.

not the works of my Father, believe me not 3." And
so all along he speaks of the Father, as the Person from
whom he received his power, as being his Son; but
still he acted by that power immediately from himself,
as being God.

To prove this, we need go no farther than the works
of creation, wherein God did most clearly exert and
shew forth his power and Godhead, in producing all
things out of nothing by a word of his mouth : he
only said, "Let there be light: and there was light4."
" Let the waters under the heavens be gathered toge
ther in one place : and it was so 5." " Let the earth
bring forth grass : and it was so 6." Thus the whole
creation was finished, only by God's expressing and
signifying his will, that every thing should be as he
pleased, and so it was ; which was such an act of divine
power, that no creature could ever pretend to it, nor,
indeed, can be capable of it, it being an incommu
nicable perfection of the Divine nature to act so
immediately in, and of itself, and perfectly according
to its own will.

And yet this was the way that Christ acted when he
was upon earth, and so demonstrated his divine power
and glory the same way as God had done it in making
of the world. For when there came a leper to him,
saying, " If thou wilt, thou canst make me clean,"
Jesus only said, " I will ; be thou clean," and it was
so ; " immediately his leprosy was cleansed 7." When
at several times he saw Peter, and Andrew, and James,
and John, and Levi the son of Alpheus, he said,
" Follow me," and it was so ; " they left all, and fol
lowed him 8." When there arose a great storm, and
the waves of the sea beat into the ship where he was,
he only said, " Peace, be still," and it was so ; " the
wind ceased, and there was a great calm 9." When
he came to Jairus' house, and found his daughter

3 John x. 37. * Gen. i. 3. 5 Ver. 9.

6 Ver. 11. 7 Matt. viii. 2, 3.

8 Matt. iv. 18. 21. Mark ii. 14. 9 Mark iv. 38.

XX.] OF OVERCOMING THE WORLD. 429

lying dead, he only said, "Talitha cumi," (Damsel,
arise,) and it was so ; " straightway the damsel arose,
and walked 10." When they brought to him one that
was deaf, and had an impediment in his speech, he only
said, " Ephphatha, Be opened," and it was so ; for
" straightway his ears were opened, and the string of
his tongue was loosed, and he spake plain11." When
he saw a fig-tree with leaves, and no fruit upon it, he
only said, " Let no fruit grow on thee henceforward
for ever," and it was so ; for " presently the fig-tree
withered away 12." When he came near the city
Nain, and saw a dead man carried out to be buried,
he only said, " Young man, I say unto thee, Arise," and
it was so ; for, " he that was dead sat up, and began to
speak V When Lazarus had been dead four days,
and was laid in his grave, he only said, " Lazarus, come
forth," and it was so ; " he that was dead came forth V
There are many such instances to be found in the
Gospel, of Christ's acting merely by his word. And
which, if it be possible, is more remarkable, he did the
same by his apostles, who wrought miracles only in
his name : as when Peter saw a lame man, he said,
" In the name of Jesus Christ of Nazareth rise up
and walk 3," and he did so. At Lystra he said to the
cripple, as it is in the old Greek manuscripts, " In the
name of Jesus Christ, stand upright on thy feet 4," and
so he did. Ananias said unto Saul, " The Lord, even
Jesus, that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest receive thy
sight5," which gives light to Acts xxii. 13. Thus
Peter said to ^Eneas, "Jesus Christ maketh thee
whole: arise, and make thy bed6," and he did so.
St. Paul said to the damsel possessed with an evil
spirit, " I command thee, in the name of Jesus Christ,
to come out of her 7," and so he did. This was their
constant way of working miracles, insomuch that the

10 Mark v. 41. " Mark vii. 34, 35. " Matt. xxi. 19.

1 Luke vii. 14. 2 John xi. 43. 3 Acts iii. 6, 7.

4 Ib. xiv. 10. 5 Ib. ix. 17. 6 Ib. ver. 34.

7 Ib. xvi. 18.

430 FAITH IN CHRIST, THE ONLY MEANS [SERM.

Jewish exorcists taking notice of it, they also called over
them that had familiar spirits the name of the Lord
Jesus, saying, " We adjure you by Jesus, whom Paul
preacheth 8." In all which it is to be observed, that
Christ had no sooner spoke the word with his own
mouth, or by his apostles, but the thing was done :
which plainly shews, that he could do what he would,
only by willing it should be done. Which, as it is the
proper notion of Omnipotence, so it is an undeniable
argument and demonstration of his Godhead. From
all which it appears, that God himself, in the Holy
Scriptures, hath declared both by his words and works,
that Jesus Christ is his own natural or essential Son,
of the same nature and substance with himself; and,
therefore, whosoever would believe aright, according
to his own word, must thus believe, that "Jesus is the
Son of God."

The terms being thus explained — what it is to over
come the world, and how we are to believe that Jesus
is the Son of God ; we are now to consider what de
pendence one of them hath upon the other, and so
the truth of this whole proposition, that no man can
overcome the world, but he who believeth Jesus to be
the Son of God. But for this we need not go from
the text itself, which, being God's own word, cannot
but be true ; and we shall have all the reason in the
world to believe it, whether we understand the reason
of it, how it comes to be so, or no. For it is not the
reason of the thing, but the testimony of God, that is
the true ground of our faith ; and how many reasons
soever may be given for it, they add no more to the
ground of our believing it, than they do to the truth
itself. What God saith is true, whether we know the
reason of it or no ; and if we can give ten thousand
reasons for it, we are still to believe it, only because
God saith it : for otherwise it is not faith, but science ;
and, therefore, all reason hath to do in this case is,
only to search into the grounds we have to believe

8 Acts xix. 13.

XX.] OF OVERCOMING THE WORLD. 431

that God said it : which being once supposed, or
proved, we must believe the thing itself only upon
God's word. And we have all the reason in the world
to do so, because he cannot lie ; and, therefore, what
he saith cannot but be true. And we are bound by
our reason itself to believe it, although it be above
our reason, so that we cannot understand or compre
hend it.

Indeed, in this our corrupt and imperfect state, our
understandings are so weak and dark, that we can
scarce see into the reason of the least thing that is
before us, much less into these great things so much
above us, which God hath been pleased to reveal to
us, and which need not have been revealed, if we could
have known them without it. And, therefore, if there
be any such thing as reason in us, nothing can be so
contrary to it, as not to believe the great mysteries of
the Gospel, — as the Divinity and Incarnation of the
Son of God, although revealed by God himself, — be
cause we cannot comprehend them. For by the same
reason, if it may be so called, we must believe nothing
at all, at least concerning God : for we can no more
comprehend his omnipresence, his omniscience, his
eternity, and other his divine perfections, than we can
how three Persons are in one nature, and two natures
in one Person. We can no more comprehend the
divine nature, than we can the Trinity of Persons in
it ; and yet they, who pretend to be the great masters
of reason, have so little of that which .they pretend to,
as to believe one, and not the other, although they
have the same reason for both, — even the word of
God himself, — and although nothing which God hath
said in his holy word be so much above our reason, as
it is contrary to all reason not to believe what he hath
said.

Wherefore he having said, "That no man can over
come the world, but he that belie veth that Jesus is
the Son of God," we need look no further for a reason
why we ought to believe it, it being as certain as God
is true. Yet, nevertheless, it being a truth wherein

432 FAITH IN CHRIST, THE ONLY MEANS [SERM.

all men are highly concerned, that they may be more
deeply affected with it, I shall endeavour to give you
a little more light into it, by setting before you, and
proving, these three propositions : —

1. That no man can overcome the world but by
Jesus Christ.

2. No man can do it by him, except he believe in
him.

3. No man can believe in him for it, except he be
lieve him to be the Son of God.

The truth of the first proposition will appear suffi
ciently, by shewing two things. 1st. That no man
can overcome the world by himself, or his own strength.
2ndly. That there is no other way to do it but by
Christ. As for the first, we need no divine revelation
for it, for we cannot but be sensible of it ourselves.
We find, we feel it by our own sad experience, that we
have not strength enough in ourselves to withstand,
much less to overcome, the world; but, do what we
can, something or other in it will have power and do
minion over us. And it is no wonder our first parents
in their best estate, in their full strength, were over
come by it. How, then, is it possible for any one
now to overcome it? I know that many, both ancient
and modern philosophers, have talked very finely of vice
and virtue ; but it was mere talk. When it came to
the point, they were no more able of themselves to
subdue the one, and practise the other, as they ought,
than they were to remove mountains, and create
worlds. Indeed our whole nature is corrupted, and all
the powers of our souls are out of tune ; and, there
fore, our actions must needs be so, whether we see it
or no. And lest we should take no notice of it our
selves, God himself hath often put us in mind of it,
assuring us, "That there is not a just man upon earth
that doeth good, and sinneth not 9." That the wicked
ness of man is great upon the earth, and that every
imagination of the thoughts of his heart is only evil

fl Eccles. vii. 20.

XX.] OF OVERCOMING THE WORLD. 433

continually1. And, "that we are not sufficient of
ourselves to think any thing as of ourselves V And
if we cannot so much as think, how can we do any
thing that is good of ourselves? And if we can do
nothing at all, how can we do so great a thing as to
overcome the whole world ? No ; there is no way
possible for us ever to do it by our own strength.

But, blessed be God, he hath found out, or rather
he hath made, a way for us to do it; but he hath
made only one way, and that is by Jesus Christ ; who
hath told us with his own mouth, " Without me ye
can do nothing 3 ;" whereby he hath excluded all pos
sibility of our overcoming the world, subduing sin, or
doing any thing that is good, without him. To the
same purpose is that of the apostle, where he saith,
" Neither is there salvation in any other : for there is
none other name under heaven given among men,
whereby we must be saved," but the name of Christ *.
Where, by being saved, we are not to understand,
as men commonly do, only our eternal salvation in
heaven, but all things necessary in order to it; and
especially our being saved from our sins, from the
strength as well as from the guilt of them ; which we
can never be any other way but by Christ: but by
him we may ; this being the great end wherefore he
hath done and suffered so much for us. " For this pur
pose" it was, that " the Son of God was manifested, that
he might destroy the works of the devil 5." For this
purpose he " gave himself for us, that he might redeem
us from all iniquity, and purify unto himself a peculiar
people, zealous of good works6." For this purpose he
was raised up, that he might turn "every one of us
from his iniquities 7." For this purpose he was " exalted
with the right hand of God, that he might be a Prince
and a Saviour, for to give repentance to Israel, and
forgiveness of sins8." And for this purpose "he ever
liveth to make intercession for us, that he might be

1 Gen. vi. 5. ' 2 Cor. iii. 5. 3 John xv. 5.

4 Acts iv. 12. 3 1 John iii. 8. 6 Tit. ii. 14.

7 Acts iii. 26. R Ib. v. 31.

Ff

434 FAITH IN CHRIST, THE ONLY MEANS [SERM.

able to save them to the uttermost that come unto God
by him9." And, therefore, we cannot doubt but by
him we may be enabled to overcome the world, and all
things in it, which can any way impede our salvation
by him ; especially considering that, although the first
Adam was overcome by it, He, the second, hath over
come it, both for himself and us. " Be of good cheer,"
saith he, " I have overcome the world '." So that now,
under his banner, we fight against a conquered enemy,
and therefore need not fear being overcome, so long as
we keep close to him, who hath all power given him
both in heaven and earth, and is always ready to give
us as much of it as we have occasion for in any of our
spiritual conflicts ; insomuch that, as we can do nothing
without him, there is nothing but we can do by him.
As St. Paul found by experience, when he said, " I can
do all things through Christ which strengthened
me V

And as no man can overcome the world but only by
Christ, so no man can overcome it by him without be
lieving in him. That the whole of our salvation, and
so this, as the main part of it, depends upon our believ
ing in Christ, is so plain to any one that reads the
Gospel, that I need not insist upon it. I shall only
observe, in general, that in the verse before my text,
St. John ascribes our victory over the world so entirely
unto our faith, as if itself was the victory itself; saying,
"This is the victory that overcometh the world, even
our faith :" that St. Paul calls faith a shield, where
with we are "able to quench all the fiery darts of the
wicked 3 :" that St. Peter saith, " God purifies our
hearts by faith4:" that when Satan had desired to
have the said apostle and his brethren, Christ only
prayed for him, that his faith might not fail 5 : and
that Christ himself saith expressly, that " we are sanc
tified by faith that is in him 6." And elsewhere he
saith, that " he that belie veth in him is not con-

9 Heb. vii. 25. l John xvi. 33. 2 Phil. iv. 13.

3 Eph. vi, 16. * Acts xv. 9. s Luke xxii. 32.

6 Acts xxvi. 18.

XX ] OF OVERCOMING THE WORLD. 435

demned; but he that believeth not is condemned
already7." And again, u I am come a light," saith he,
" into the world, that whosoever believeth in me should
not abide in darkness V And, to name no more, he
saith, "Abide in me, and I in you. As the branch
cannot bear fruit of itself, except it abide in the vine :
no more can ye, except ye abide in me. I am the
vine, ye are the branches : he that abideth in me, and
I in him, the same bringeth forth much fruit : for
without me ye can do nothing. If a man abide not in
me, he is cast forth as a branch, and is withered9."
From all which it appears, that we cannot overcome
either the world or the devil; we cannot be en
lightened, nor purified, nor sanctified, nor enabled to
do any thing that is good by Christ himself, except we
believe in him, and except we believe so as to abide
continually in him, as a branch doth in the vine, so as
to receive nourishment and virtue from it to bring
forth fruit. It is by faith that we are engrafted into
Christ, and made members of his body, and so partake
of that Holy Spirit which proceeds from him. And,
therefore, unless we believe in him, we can derive no
power or virtue at all from him, no more than as if
there was none at all in him. When he was upon
the earth, in his own country, it is said, " He did not
many mighty works there, because of their unbelief1."
And so it is to this day. The great reason why he
doth not many mighty works for us, and that we do
not many mighty works by him, is merely because of
unbelief. Men will not believe in him, and then it is
no wonder they are never the better for him, nor able
to overcome the world, and come to God by him ; it
being as impossible to do any good without believing
on him, as it is to do it without him.

But then, in the last place, no man can believe in
Christ for it, except he believe him to be the Son of
God, of the same nature and glory with the Father.

7 John iii. 18. 8 Ib. xii. 46.

9 Ib. xv. 4 — 6. 1 Matt. xiii. 58.

Ff2

436 FAITH IN CHRIST, THE ONLY MEANS [SERM.

For our believing in him for power to overcome the
world, necessarily implies our believing him to be both
able and willing to give it us ; and, by consequence,
we trust and depend upon him for it. But this we
neither ought nor can do, except we believe him to be
God. We ought not to do it, because we are com
manded to " trust in the Lord with all our heart 2,"
and, therefore, in nothing else. Indeed, to trust in
any thing besides God, is one of the greatest sins that
a man can be guilty of: it is idolatry itself: it is
giving that honour to a creature, which is due only
unto God. And yet this all are guilty of, who do not
believe Christ to be God, and yet trust in him as if
he was. But I think we have no great cause to fear
that any, at least considering persons, should fall into
that sin. For I do not see how any man that considers
what he doeth, can possibly believe and trust in Christ
for any thing at all, much less for his salvation, except
he believe him to be the Lord God Almighty.

To make this as plain as I can : there are two things
absolutely necessary to our eternal salvation, as with
out which we cannot be capable of it. First, that our
sins, whereby we have offended Almighty God, be all
pardoned. Secondly, that we overcome the world, so
as to be and do good in it. But we can believe in
Christ for neither of these things unless we believe
him to be God.

As for the first, we cannot but be all sensible that
we have often broke those holy, wise, and righteous
laws, which Almighty God, our Maker, hath prescribed
to us, and that we have thereby incurred his displea
sure, and made ourselves obnoxious to the death which
he at first threatened, and to all the curses that he
hath denounced against those who continue not in all
things which he hath commanded, to do them 3. By
which means, although many, by reason of the blind
ness and hardness of their hearts, do not, or will not
see it, yet we all stand upon the brink of the bottom-

2 Prov. iii. 5. 3 Gal. iii. 10.

XX.] OF OVERCOMING THE WORLD. 437

less pit ; and should God open our eyes, and shew us
the danger we are in, we should not be able to endure
ourselves, but should be ready to sink down into
horror and despair. What then shall we do ? Whither
shall we go for succour ? Shall we go to God ? It is
true, he is merciful ; but he is just too. And, besides,
it is he whom we have offended ; and, therefore, cannot
in reason expect any favour at his hands, no more than
the fallen angels can, without making him satisfac
tion; much less can we imagine that he should break
his word for us. But shall we then go to Christ ? If
he be not God, what can he do for us? Can a creature
appease the wrath, satisfy the justice, or defend us
against the power, of his and our Almighty Creator?
No more than we can do it for ourselves. What if
he spent his whole life in doing good? it was no more
than every man is bound to do. And what though he
suffered a cruel death ; what is that to us ? If he was
a mere human person, as every one of us is, both his
actions and his sufferings must needs all terminate in
himself; we can be no more concerned in them, than
we are in the life and death of any other great and
good man ; much less can all mankind be said to suffer
that death in him which God hath threatened : for,
according to this supposition, none at all were in him,
he being only a single human person of himself; as
every other man is. How, then, can any one who
doth not believe him to be God, notwithstanding be
lieve and trust in him for the pardon of his sins, and
for God's reconciliation to him? No man certainly
can do it, but he that can believe impossibilities, and
reconcile plain contradictions ; that is, no man that
hath either sense or reason.

Whereas, on the other side, he who believes Christ
to be God as well as man, hath all the reason in the
world to believe in him for God's mercy in the pardon
of all his sins. For he being God, of the same sub
stance with the Father, and having taken upon him
not any particular human person, but the human
nature in general, and united it to his own divine

438 FAITH IN CHRIST, THE ONLY MEANS [SERM.

Person, whatsoever he suffered in that nature could
not but have respect to all mankind, as partaking of
that nature wherein he suffered ; and he who suffered
in it being of infinite power and glory, his sufferings
could not but be of infinite value and merit, and so
fully satisfactory to the divine justice for the sins of
mankind in general : wherefore he is said to have
" tasted death for every man 4," and to be made a
" propitiation for the sins of the whole world V For
he, the second Adam, having suffered that death in the
whole nature of man, which God had threatened to it
in the first, he hath thereby taken off our obligations
to undergo it ; and " hath redeemed us from the curse
of the law, being made a curse for us 6." And, there
fore, he who believes him to be God as well as man,
may well believe in him for pardon, to whom "all the
prophets give witness, that through his name who
soever believeth in him shall receive remission of
sins 7."

The same may likewise be said of grace and power
to overcome the world, and do good. No man can
believe in Christ for that neither, but he who believes
him to be truly God ; for it is God that sanctifies us 8.
It is God that " purifies our hearts 9." It is God that
is the author of "every good and perfect gift1." It is
God that makes us " perfect in every good work, to
do his will, working in us that which is well-pleasing
in his sight V " It is God that worketh in us both to
will and to do of his own good pleasure V In a word,
it is God that is the chiefest, the only good in the
world, without whom nothing can either be or do so :
and, therefore, he who doth not believe Christ to be God,
how can he believe in him for such things, which none
can do but only God ; as the Scriptures plainly assert,
and he himself also must believe, if he believe them
to be the word of God ? Such a man's faith would
contradict and destroy itself, and so be no longer faith,

4 Heb. ii. 9. 5 1 John ii. 1, 2. c Gal. iii. 13.

7 Acts x. 43. yExod. xxxi. 13. s Acts xv. 9.

1 James i. 17. ^lleb. xiii. 21. 3 Phil. ii. 13.

XX.] OF OVERCOMING THE WORLD. 439

but mere fiction and fallacy. But if we believe Christ
to be God, as all men ought, and have all the reason
in the world to do, then we may well believe in him
for grace and virtue, every thing that is necessary to
our overcoming the world, and so to our being holy
here, and happy for ever. We may well believe he
can give it us, if he will, because he is God : and we
may as well believe he will do it if he can, because he
is man, and became so on purpose to qualify himself
for it; that we, who can never overcome the world
without him, may be enabled to do it by him, as I
have shewn already we may.

Wherefore, to sum up the whole argument, seeing
we can never overcome the world, but only by Jesus
Christ; seeing we can never do it by him, unless we
believe in him ; and seeing we can never believe in
him, unless we believe him to be the Son of God, of
the same nature with the Father; therefore we may
truly say with the apostle, " Who is lie that over-
cometh the world, but he that believeth that Jesus is
the Son of God?"

Now, from the premisses thus briefly laid down
many very useful inferences may be drawn ; I shall
instance at present only in three. First, from hence
we may observe the absolute necessity of believing the
great article of our Christian religion, that upon which
our whole religion is founded, — even that Jesus Christ,
the founder of it, is not only a mere man, or any other
creature, but the eternal Son of God, of one substance
with the Father. For as it is truly declared in the
profession of our faith, commonly called the Creed of
St. Athanasius, ' Whosoever will be saved, before all
things it is necessary that he hold the Catholic faith :'
As, that ' there are three Persons in the Godhead ;'
that * Jesus Christ is the second of these Persons,' the
Son of God ; and, ' that he is both God and man.'
'This is the Catholic faith, which except a man believe
faithfully, he cannot be saved :' for he cannot over
come the world, and, by consequence, can do nothing
in order to his salvation. Wherefore, as ever ye desire

440 FAITH IN CHRIST, THE ONLY MEANS [SERM.

to be saved, you must be sure to continue firm and
stedfast in this faith. Let not any Arians, Socinians,
Turks, or Mahometans, ever seduce you from it : and
if any attempt to do it, look upon them as the devil's
agents and factors, employed by him to ruin and
destroy you ; for so they will certainly do, if they can
ever by his help prevail upon you to deny the God
head of Christ your Saviour, that being in effect to
deny him to be your Saviour : for that none can be,
but only God. And if he do not save you, I am sure
no body else can.

In the next place, we may from hence also observe
what ground we have to believe that Article of our
Church which saith, ' They also are to be had accursed,
that presume to say, that every man shall be saved by
the law or sect which he professeth, so that he be
diligent to frame his life according to that law, and
the light of nature : for Holy Scripture doth set out
unto us only the name of Jesus Christ, whereby men
must be saved.' For to this we may add from what
we have now heard, that the same Holy Scripture doth
also declare, "That no man can overcome the world,
and so be saved by Christ himself, but he who believes
him to be the Son of God." From whence it neces
sarily followeth, that whatsoever law or sect a man pro
fesseth, and how diligent soever he may be to frame his
life according to it, yet, unless he believes this, he can
not be saved. I know some have thought this to be very
hard ; that they who never heard of Christ, and there
fore cannot believe in him, should not be saved, how
well soever they live. But the world is not governed
by men's thoughts, but by God's will. It may seem
as hard to any one that considers, that none of the
apostate angels are saved. But none ever thought
this to be so ; why then should they think so of that ?
But let men think what they please, God hath said,
"That no man can overcome the world, but he who
believeth that Jesus is the Son of God :" and there
fore that must be true.

Lastly, From hence we may observe what course we

XX.] OF OVERCOMING THE WORLD. 441

must take if we desire to overcome the world so as to
get to heaven : we must believe that Jesus is the Son
of God, of infinite power and goodness, most perfectly
able and willing to do every thing for us, and in us,
that is any way necessary to our salvation. And,
therefore, we must believe and trust on him for grace
to repent of all our sins ; for God's mercy in the
pardon of them ; for power to overcome the tempta
tions of the world, the flesh, and the devil ; and for
such influences of his Holy Spirit, as will make us
meet to be partakers of the inheritance of the saints
in light. We must heartily and constantly use the
means which he hath appointed for our obtaining grace
and salvation ; but we must keep our faith and con
fidence fixed upon him, and upon him only, to make
them effectual to the purposes for which he hath
appointed them. If we do this, as we need not, so
we ought not to doubt but that he will so assist, con
duct, and guide us through the whole course of our
life, that at length we shall attain the end of our faith,
even the eternal salvation of our souls, by him : to
whom, with the Father, and Holy Ghost, be all honour
and glory now and for ever.

SERMON XXI.

HOLINESS THE GREAT DESIGN OF THE GOSPEL
DISPENSATION.

TITUS ii. 14.

" Who gave himself for us, that he might redeem us from all
iniquity, and purify unto himself a peculiar people, zealous of
good works."

THESE words are part of the argument which the
apostle here brings why we should live " soberly,
righteously, and godly, in this present world ;" and it
adds a great deal of force and strength to it ; for,
having minded us of the " blessed hope which we look
for at the glorious appearing of the great God and our
Saviour Jesus Christ," that so he might excite and
encourage us the more to the practice of what the
grace of God here teacheth, he adds, moreover, for
our better encouragement, what this great God, \vho
then will appear in glory, hath done for us in order to
our attainment of the blessedness we hope for, when
he shall thus appear, " who gave himself for us, that he
might redeem us," &c.

Which words containing the whole mystery of our
salvation by Jesus Christ, we, who hope to be saved
by him, cannot but look upon ourselves as highly con
cerned to understand the full meaning and intent of
them ; which that I may explain unto you as clearly
as possibly I can, without taking them in pieces, I shall

HOLINESS THE GREAT DESIGN, &C. 443

give you the true sense and purport of the words as
they lie in order ; for, indeed, every word in the text
is very emphatical and significant, and, by consequence,
much to be observed by all that set themselves in good
earnest to look after heaven and eternal glory.

As for the first word " who," it needs not much
explaining ; for you cannot but all understand whom
he means, or which is the antecedent to this relative,
even " the great God and our Saviour Jesus Christ."
Only it is to be observed that, for the right appre
hending the mystery of our redemption by him, it is
necessary that we understand those words conjunctly,
not conceiving of Christ as only God, or only man,
but as God-man ; or, as it is here more fully expressed,
as " the great God and our Saviour Jesus Christ ;" as
one, who, being begotten of the Father from eternity,
was therefore " the great God ;" and, being born of his
mother in time, thereby became man ; and, being thus
both God and man, is likewise our Saviour.

2. " Who gave himself ;" that is, who, being " the
great God, gave himself to be made man ' ;" and, being
God and man, he gave himself to be betrayed, appre
hended, accused, condemned, crucified, not only in
appearance, but really and truly, dArj0a>e oVtflave, ov
SoKYiafi, nv fyavTctala, Ignat. And he gave himself
voluntarily, freely, of his own accord, without any
force, violence, or compulsion from any other. Judas,
indeed, betrayed him to the Jews ; but his betraying
him had been in vain, unless Christ had given him
self2. Pilate delivered him to the soldiers; but he
could not have had that power over him, "unless
himself had given it him from above 3." He was
derided, scoffed at, accused and condemned as a male
factor; yet so that none could have spoken one word
against him, had not himself given them breath to do
it. He was crucified by the Jews, not because he
could not help it, but because he would not. And
when he was upon the cross, he died indeed, not be-

Phil. ii. 6, 7. 2 John xviii. .4, 5. 3 Ib. xix. 11.

444 HOLINESS THE GREAT DESIGN [SERM.

cause he could not save his own, but because he had
a mind to save our lives : for they could not force his
soul from his body, but he voluntarily gave up the
ghost, and that too immediately after he had cried
with a loud voice, " Father, into thy hands I commend
my spirit *." And seeing he had so much strength
still as to cry aloud, he could not have been so near
death, but that himself was pleased to die, and that
before the two malefactors that were crucified with
him, whose legs were forced to be broken that they
might die. When he was already dead, or had yielded
up the ghost, or, as it is in the Greek, dfyrJKt TO Trvtv/na,
emisit Spiritum, sent his Spirit from him, so that,
emisit Spiritum, non amisit. Ambros. Spiritum cum
verbo sponte dimuit. Tertul. Non enim deseruit in-
vitus, sed quid voluit quum voluit, et quomodo voluit.
Aug. ; all was still done with his own will, as himself
also assures us 5. And hence it is, that he is here
said to have given himself. Who gave

3. " Himself." Himself, not gold, not silver, not
lambs, not calves, nor men, but himself 6. Sometimes
he is said to have given his flesh7, sometimes his
body 8, sometimes his blood 9. But here he is said to
have given himself, his whole self, not only his soul or
his body, but himself, soul and body, and all he had
or was; himself, God-man, which was certainly the
greatest gift that was ever given, the highest price that
was ever paid for any thing in the world.

But what, or whom did he give himself for ? " For
us." " Who gave himself for us ;" not for himself, not
for angels, but for us men ; for us corrupt, sinful, and
rebellious mortals upon earth ; who, by nature, are
enemies to God, and to every thing that is good. It
was for us that he gave himself, not only dying for our
sakes, but in our stead ; for which we must know that
he is sometimes said to " give himself for our sins ',"

1 Luke xxiii. 46. * John x. 17, 18. 6 1 Pet. i. 28.

7 John vi. 51. 8 Luke xxii. 19. 9 Ver. 20.

1 Gal. i. 4.

XXI.] OF THE GOSPEL DISPENSATION. 445

that is, to make satisfaction to divine justice for them.
But here he is said to have given himself for us ; that
is, he gave himself to suffer death in our stead 2.

And that you may know wherefore Christ thus suf
fered for us ; it follows, " who gave himself for us, that
he might redeem us." For the opening of which,
consider,

1. "God made man upright3."

2. But upon commission of the first sin all mankind
became obnoxious to death, which was before threat
ened against it 4. And it not standing with the justice
and honour of God not to make good his word, and do
as he hath said, hence the whole race of Adam are
subject to death, even eternal as well as temporal 5.

3. Hence Christ having undertaken to save or re
deem us from that death which we are all obliged to
suffer, it was necessary that he should undergo it for
us ; which he accordingly did : and his death being
accepted of by God instead of ours, hence he is here
said to have given himself for us, because he delivered
up himself to suffer that death which was due to us.
Hence, also, he is said properly to have redeemed us,
because " he gave his life a ransom for us G." A ran
som, that is, as the Greek word Xurpov signifies, " a
price of redemption." And so it is elsewhere said,
" that he gave himself a ransom for all 7," ovr/Aurpov
vTTjp TravTwv, " a price of redemption for all ;" and so it
is the same in effect with this in my text, " Who gave
himself for us, that he might redeem us :" for, laying
down his own life instead of ours, hereby he hath
redeemed us from that obligation to death which we
before lay under, he having undergone that death for
us, which in the first Adam was threatened against us ;
so that God's justice being fully satisfied, we may
escape that death which before we were subject to.
Thus therefore it is, that Christ hath redeemed us.

2 1 Pet. iv. 1. Rom. v. 8. 3 Eccl. vii. 29.

4 Gen. ii. 17. s Rom. v. 17, 18. 6 Matt. xx. 28.

7 1 Tim. ii. 6.

446 HOLINESS THE GREAT DESIGN [SERM.

"From all iniquity," which is the next expression
to be considered. "That he might redeem us from all
iniquity," that is, from the guilt of sin, and from those
obligations to death and punishment, which our iniqui
ties had brought upon us : so that now our iniquities
shall not be imputed to us, nor we be obliged to suffer
for them, for'none of them : " For he hath redeemed us
from all iniquity," both original and actual ; from that
contracted by our first parents, and from those which
ourselves have committed in our persons; whether they
be sins of omission, or sins of commission ; sins of igno
rance, or sins of wilfulness ; open, or secret sins ; sins
of a lighter tincture, or sins of a deeper dye. For he
"gave himself for us, that he might redeem us from all
iniquity."

O blessed Jesu ! when shall we be able to praise and
magnify thy name, and to render thee thanks sufficient
for this thy unspeakable love and compassion to fallen
man? That ever thou shouldst regard and pity such
worthless and sinful worms as we are, so far as to lay
down thine own life to ransom ours ! Who are we, or
what was our father's house, that thou who inhabitest
eternity, God co-equal with the Father in glory, power,
and majesty, infinitely happy in the enjoyment of thine
own perfections, — that thou shouldst vouchsafe to con
descend so far as to take our frail nature into thine
own all-glorious and divine Person, and in it to suffer
for those very sins which we, ungrateful wretches, have
committed against thyself; that thou shouldst come
down from heaven to earth only to raise us up from
earth to heaven ; that thou, the Son of God, shouldst
become the Son of man, that we, the sons of men,
might become the sons of God ; that thou shouldst be
derided, that we might be honoured ; thou condemned,
that we might be absolved ; and die, that we might
live ! O what tongue is able to express, what heart to
conceive, how infinitely we are all obliged to love and
serve thee, to praise and honour thee, to bless and
magnify thy name unto all eternity ; " who gavest thy
self for us, that thou mightest redeem us from all ini-

XXI.] OF THE GOSPEL DISPENSATION. 447

quity;" and not only so, but "purify to thyself a pecu
liar people !" Indeed this is that which perfecteth our
redemption, and maketh it both full and effectual ; and
therefore it deserveth to be seriously weighed and con
sidered by us : for we must not think that our Saviour
came into the world only to expiate our sins, and
to take off our obligations to punishment for them ;
but he came likewise to cleanse us from our sins, and
to make us holy: or, as it is here expressed, "He
gave himself for us, that he might redeem us from all
iniquity, and," also, "purify unto himself a peculiar
people." Where we may observe,

I. That one great end why Christ "gave himself for
us" was, that he "might purify us;" that is, make us
pure and holy, good and pious creatures. For the
opening of which we must know,

1. We by nature are all defiled with sin, as well as
guilty of it; our hearts being naturally averse from
whatsoever is good, and inclined to evil; and all the
faculties of our souls so out of tune, that we can do
nothing as we ought to do it.

2. So long as we are in this condition, we are alto
gether incapable of enjoying God, and, by consequence,
of being happy; for our happiness consisteth only in
the vision and fruition of the chiefest Good : in order
unto which, it is indispensably necessary that our minds
be bent, and our wills and affections inclined, towards
him ; otherwise it is impossible for us to take any
pleasure or delight in the beholding and enjoying of
him; or, rather, it is impossible for us to behold and
enjoy him at all. But so long as we remain in the
same condition wherein we came into the world, with
out repenting or being converted to him, it is plain
that we have no propensity at all, or inclination to
wards him ; but have rather a strange kind of averse-
ness from him, if not an absolute antipathy against
him ; as one not only unlike, but directly contrary to,
our impure and sinful temper and disposition. And,
therefore, until our minds be changed, and our incli
nations taken off from sin and turned unto God ; that

448 HOLINESS THE GREAT DESIGN

is, in Scripture language, until we have repented, and
so be made truly holy and like to God, we are no more
capable of enjoying any complacency and satisfaction in
the contemplation of the divine perfections, nor, in
deed, of contemplating aright upon them, than a blind
man is capable of distinguishing colours, or a deaf man
of being ravished writh sounds ; no more than a brute
beast is capable of surfeiting himself upon the pleasures
of a mathematical demonstration. This is all our con
ditions by nature ; thus it is, and thus it will be with
us, until our minds be altered, and our souls converted
from sin to God : till then, as we shall not enjoy
heaven though we could, so we cannot though we
might; not being at all qualified for the participation
of such pure and spiritual joys as those are.

3. Hence our blessed Saviour having undertaken to
save and bring us to heaven, it was necessary that he
should likewise fit and qualify us for the enjoyment of
the happiness which is to be there had ; which he,
therefore, accordingly undertook to do by cleansing us
from our sins, and purifying us to himself. And that
this was one great and principal end of his taking our
flesh upon him, and dying, or giving himself, for us, is
not only expressly asserted here in my text, but it
is plain, likewise, from the whole tenour of the Gospel,
which teacheth us all along, that, as he came to recon
cile God to us by dying for our sins, so he came
to reconcile us to God by cleansing us from our sins,
and making us truly holy. For " his own self bare our
sins in his own body on the tree, that we, being dead
to sins, should live unto righteousness 8." And he was
" sent to bless us, in turning away every one of us
from his iniquities 9." So that " the blood of Jesus
Christ cleanseth us from all sin V Yea, he was there
fore called Jesus, that is, " a Saviour," because he came
to " save his people from their sins %" that is, from the
filth and power, as well as from the guilt and punish-

s 1 Pet. ii. 24. 9 Acts iii. 26.

1 1 John i. 7. 2 Matt. i. 21.

XXI.] OF THE GOSPEL DISPENSATION. 449

ment, of sin. And he, therefore, gave himself for us,
that he might sanctify us throughout, and make us
" holy and without blemish V

4. " Christ thus giving himself for us," not only to
" redeem us from all iniquity," but also " that he might
purify us to himself;" hence by his death and passion
he did not only satisfy God's justice for our sins, but
likewise merited the power of bestowing the Spirit
upon us, and so of infusing true grace and virtue into
us, whereby we may be enabled to forsake our former
sins, and for the future to perform sincere and evan
gelical obedience to all the moral law : so that as our
persons are justified only by his merit imputed, so are
our natures sanctified by his Spirit imparted to us ;
whereby,

(1.) He enlightens our minds, and rectifies our judg
ments, concerning all things that have any reference to
our future estate ; cheering up our apprehensions con
cerning God, and possessing our hearts with a due
sense of his greatness, power, and glory, and with a
thorough belief that he is the chiefest good, and that
happiness can be had in none but him ; convincing us
also of the sinfulness of sin, and the beauty of holiness,
of the vanity of all things here below, and of the glory
that is above. And it is a true saying of St. Austin,
Non minus necessarium esse menti illuminationem, quam
oculis lumen.

(2.) He purifies, or amends, the will, inclining it to
follow the dictates of the practical understanding, so as
to choose what it represents as truly good, and to re
fuse what it dictates to be evil. This is the great
blessing which God hath promised under the notion of
" a new heart, and a new spirit V Whereby such as
are in Christ are made " new creatures V For all their
affections are by this means turned into another chan
nel, and are fixed upon new objects.

(3.) Hence our actions always following the temper
and inclination of our minds, they also become pure

3 Eph. v. 25—27. 4 Ezek. xxxvi. 25, 26.

5 2 Cor. v. 17.

Gg

450 HOLINESS THE GREAT DESIGN [SERM.

and holy, or, at least, such as God for Christ's sake will
accept of.

Thus it is that Christ purifieth us to himself; and
thus you and I may be purified by him, and shall, too,
if we do but sincerely endeavour to do what we can
ourselves, and trust in him for his assistance to enable
us to do what otherwise we cannot : so that now7, if we
be not all pure and holy, if we be not all as real and
true saints as ever lived, it is our own fault : for Christ
is always present and ready to assist us, if we do but
apply ourselves unto him for it ; and himself hath told
us, that such as come to him he will in no wise cast
out °. O what cause then have we all to praise and to
give thanks unto him, and to say as it is, in Rev. i. 5, 6 !

But it is to be further considered, that as Christ
came to purify us, so he purifieth us to himself; for
" he gave himself for us, that he might redeem us from
all iniquity, and purify unto himself a peculiar people :"
so that one great reason why he purifies us is, that we
should for the future be his; not sin's, not Satan's, not
the world's, not our own, but wholly his, his real dis
ciples, his faithful servants, his peculiar and obedient
people. For the better understanding of which we
must consider,

i. Man was created in a free estate, subject to none
but God, under whom he was constituted lord and
master of all terrestrial creatures, every thing upon
earth being subject to his power, as his body was to his
soul, his senses to his will, bis will to his reason, and his
reason unto God.

ii. By sinning against his Maker, he thereby forfeited
all his power, and became a mere slave and vassal to
all things which before were subject to him ; so that
now we are all born slaves, slaves to sin, slaves to the
world, slaves to Satan, slaves to our own lusts and
corruptions 7. And the reason is, because we are " sold
under sin 8," and that not only by our first parents, but
too apparently by ourselves ; for naturally we are like

0 John vi. 37. 7 Rom. vi. 17. 2 Pet. ii. 19. 2 Tim. ii. 26.
8 Rom. vii. 14.

XXI.] OF THE GOSPEL DISPENSATION. 451

Ahab, " who sold himself to work evil in the sight of
the Lord '."

And hence it comes to pass that sin exercises so
much power and tyranny over us, that we are never
our own men, being always at the beck and command
of sin ; as you may all find by too sad and daily expe
rience ; one sin drawing you this way, and another sin
dragging you that way, as itself pleaseth.

iii. Christ came to redeem us from this thraldom, and
assert us into the glorious liberty of the sons of God,
by subduing our sins under us, and so purifying us to
himself, that we should no longer be at sin's, but at his
service and command, so as not to regard the dictates
of our own carnal reason, nor yet the precepts of our
own headstrong corruptions ; but devoting ourselves
wholly to observe those laws and commands which he
hath laid upon us. For this was one great end why he
redeemed us ; and it is the only recompence that we
can give him for it. And, moreover, there is all the
reason in the world that we should give ourselves to
him who gave himself for us, and laid down so great a
price as his own blood for our redemption to himself:
to himself I say ; for it is in the nature of all purchases
and redemptions, that they that purchase or redeem a
thing have it for the future to themselves. How much
more in this, the greatest purchase that ever was made,
the Son of God himself having redeemed us with the
price of his own blood ! Surely we cannot but be
infinitely obliged to live to him that died for us, so as
to employ all the faculties of our souls, and members
of our bodies, in his service, and for his glory. As the
apostle argues, 1 Cor. vi. 20.

Neither is it sufficient that we be Christ's people
only in general ; but we must be, too, his " peculiar
people." For so saith the apostle, " Who gave himself
for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people ;" Xaov TrtpioiWiov,
" a dear, a precious, an excellent people above all other."

1 1 Kings xxi. 20.
Gg2

452 HOLINESS THE GREAT DESIGN [SERM.

In the Old Testament it answers the Hebrew word
nb^D: which the LXX render by Xaog irtpiovaioq, and we
by a " peculiar people 2," sometimes " a special people3,"
sometimes " a peculiar treasure 4," sometimes " his
jewels V The Targum always interprets it by 1OOH,
" beloved," or "a people beloved." Symmachus renders
it f&u'peroc, " a special, a singular, an excellent people."

And verily such as Christ effectually purifies to him
self are, indeed, a peculiar people from all other people
in the world.

1. They are a people of a peculiar temper and dis
position from all other people. As Caleb is said to
have been a man of another spirit from the rest of the
children of Israel 6, so are all such as Christ purifies ;
they are quite of another spirit from the men of this
world ; they have other thoughts, other affections, other
desires, other hopes, other fears, other designs in the
world, than other men use to have : so that, although
they live and converse in the world without being con
ceited of themselves, or censuring others, yet they are
a singular and peculiar people of themselves, as different
from all other people as light is from darkness, as heaven
is from earth, as holiness is from sin. For while all
the rest of the world lies in wickedness, these do not
only seem to be holy, and make a shew of piety ; but
they really and truly are a holy people, a people set
apart and consecrated wholly unto God. And there
fore a holy and peculiar people still go together 7.
And for this it is that God avouched them to be his
peculiar people, that so they may " keep all his com
mandments 8." This is that which makes them so
beloved of God, that he reckons them his treasure, his
jewels, his special and peculiar people ; because they
have his image enstamped upon them, and so are like
to him, holy as he is holy; Christ himself having

3 Deut. xiv. 2. 3 Ib. vii. 6.

4 Exod. xix. 5. Ps. cxxxv. 4. 5 Mai. iii. 17.
Numb. xiv. 24. 7 Deut. vii. 6 ; xiv. 2.

8 Deut. xxvi. 18.

XXI.] OF THE GOSPEL DISPENSATION. 453

purified them to himself, and so made them his pure,
and, by consequence, his peculiar people.

2. Such may justly be called a peculiar people also,
because they have peculiar names and titles given to
them in the Holy Scriptures. God having a peculiar
propriety in them, he is, therefore, pleased to call them
by peculiar names, whereby they may be distinguished
from the rest of mankind. For they are called in
Scripture kings and priests, and asserted to be made so
by Christ, who purifies them to himself " a peculiar
people 9." Neither are they called only kings and
priests : but in the very abstract, " a kingly, or royal
priesthood 10." So that as they are made new creatures,
so are they called by new names '.

3. They are honoured likewise with peculiar relations.
For they who before might say to " corruption, Thou
art our father, and to the worm, Thou art our mother,
and our sister 2," may now say to the eternal God, Thou
art our Father ; to the Church, Thou art our mother ;
and to Christ himself, Thou art our brother. For God
himself vouchsafeth to call himself their Father 3, yea,
and their husband too 4 ; the Church is their mother 5 ;
and Christ calls them his brethren G.

4. They are invested with peculiar privileges, such
as all other persons have no right or title to at all.
For they have free admittance into God's presence, and
his ear is always open to their prayer7. Yea, and
whatsoever God himself doth that hath any relation to
them, it shall some way or other conduce to their good
and comfort 8. Uavra awtpyti, all things work together,
all things that God doth by his ordinary providence,
and, if our necessity require, all things which he can do
by his extraordinary power.

5. They are endowed with peculiar interests. Though
they may have little or nothing of this world's goods,

9 Rev. i. 6. 10 1 Pet. ii. 9. ' Isa. Ix. 2—4.

2 Job xvii. 14. 3 Luke xii. 32.

4 Isa. liv. 5. Hos. ii. 16. 5 Gal. iv. 26. Eph. v. 32.

6 John xx. 17. Rom. viii. 29. 7 Matt. xxi. 22.

8 Rom. viii. 28.

454 HOLINESS THE GREAT DESIGN [SERM.

yet they are worth more than all the world besides.
As our Saviour said, " His kingdom was not of this
world;" so neither doth their estate lie here, but it
lies in Christ's kingdom, that is, in the other world.
They are interested in all his merits, and whatsoever he
hath purchased by his death and sufferings ; interested
in all the promises of the gospel sealed unto them in
the blood of Christ ; interested in all the properties of
God ; his wisdom, power, and goodness being all engaged
for them ; interested in the prayers of all the saints
upon earth ; and interested in all the influences of the
Holy Spirit to guide and direct them in all their
ways.

6. They are instated in a peculiar inheritance, being
heirs of God, and co-heirs with Jesus Christ, and so
they are entituled to, and instated in a kingdom 9 ; in
the city of God * ; and eternal life 2. So that they
shall be picked out of the rest of all mankind at the
and of the world, to live with God, to behold his glory,
edmire his perfections, and enjoy his presence for ever.

This honour have all the saints, who may well be
termed a peculiar people, seeing they have a peculiar
temper, names, relations, privileges, interests, and inhe
ritance, all different from other people, and peculiar to
themselves ; whom Christ is therefore here asserted
" to have purified unto himself a peculiar people,
zealous of good works." " Zealous of good works ;"
that is the greatest reason why they are Christ's peculiar
people, because they serve him in a peculiar manner,
being " zealous of good works ;" not zealous for needless
opinions ; not zealous for idolatry and superstition ; not
zealous for parties and factions in the Church; but
"zealous of good works." They are the proper objects
of our zeal, as having an immediate respect to the
glory of God, the ultimate end of all our actions3.
And whatsoever zeal we have, unless it be for good
works, it is both useless and dangerous. Be sure it is
not the zeal of Christ's peculiar people ; for those he

9 James ii. 5. ' Heb. xii. 22.

2 Tit. iii. 7. 3 Gal. iv. 18.

XXI.] OF THE GOSPEL DISPENSATION. 455

purifies to himself to be zealous of good works, to
prosecute and practise them with all the life and vigour,
with all the zeal and fervency, that they can. But here
we shall consider briefly two things :

1st. What we are here to understand by "good
works." For which we must know that there are three
things required to the making up of good works. It
is necessary that the matter we do be good ; that the
end for which we do it be good ; and that the manner
of our doing it be good too. The matter must be such
as God hath commanded, or at least allows of. For if
it be any way contrary to the revealed will of God,
whatsoever pretences men may make, be sure it cannot
be good. And be the matter of an action ever so good,
yet it is no good work unless the end be so too. For
though a good end cannot make a bad action good, yet
a bad end will always make a good action bad, And,
therefore, whatsoever we do, we must be sure to avoid
all bad and sinister ends and aims in the doing of it, as
carnal interest, popular applause, vain glory, and the
like ; but our eye must be fixed principally upon " the
glory of God *." Neither must we only regard the
matter and end of our actions, but we must have a care
how we perform them too, even with humility, faith,
and obedience unto God. For no man can do a good
wrork, that doth not therefore do it because it is good,
and so obey God in the doing of it. Where all these
things concur, the work is good ; where any one of
them is wanting, the whole is bad and sinful.

2ndly. What is it to be "zealous of good works ?" It
implies,

1. That their minds are bent and inclined to the
doing of good works, so as to be willing and ready
upon all occasions to do good 5. That they be desirous
of, and take pleasure in, the doing of them ; that they
rejoice to do good6, and " delight greatly in God's
commands V

2. That they study, contrive, and endeavour all ways

4 1 Cor. x. 31. 5 1 Tim. vi. 18. ° Eccles. iii. 12.

r Ps. cxii. 1 ; cxix. 143.

456 HOLINESS THE GREAT DESIGN [SERM.

imaginable, to do all the good they can in their gene
ration, so as to be always employed with zeal and
earnestness in doing not only some, but all sorts of
good works whatsoever; whether works of piety to
wards God, works of charity to the poor, or works of
justice and equity towards all ; pressing with undaunted
courage and resolution through all difficulties what
soever, to obey God and keep his commandments, so
as never to be discouraged from doing good by any
danger which we may seem to incur by it. Thus the
apostles manifested themselves to be Christ's peculiar
people, zealous of good works, by their care and dili
gence, by their zeal and constancy, in propagating the
Gospel, maugre all the opposition that was made
against them ; nothing being able to deter them from
it. And this we may lay down as a most certain
truth, that as no man can get any good by doing ill,
so neither can any man get harm by doing good.

3. They that would be zealous of good works do not
only do good works themselves, but stir up others
likewise to the doing of them ; for he that is truly
zealous himself cannot but endeavour to make others
as zealous as himself is : and therefore to manifest
ourselves to be zealous of good works, we must follow
the apostle's counsel 8.

Thus I have endeavoured to explain unto you the
great ends of our Saviour's coming into the world,
" who gave himself for us," &c. Now from what you
have heard, none of you but may observe, that, as
Christ came to save you from hell, and to bring you
unto heaven, so, in order thereunto, he came to save
you from your sins, and to make you holy. And,
therefore, he expects that all you who hope to be
saved by him should be " a peculiar people, zealous
of good works." He expects that you be eminent for
piety and religion towards God, as also for charity and
righteousness towards men; that you shine as lights
in the world9. He expects that you do not content

8 Heb. x. 24. 9 Matt. v. 16.

XXI.] OF THE GOSPEL DISPENSATION. 457

yourselves with the bare profession of his religion, nor
yet with reading the Scriptures, hearing of sermons,
and praying now and then; but that you strive and
study to excel the heathenish moralists, the Jewish
and Christian Pharisees, yea, and your former selves
too, in all true grace and virtue, in humility, in meek
ness, in temperance, in patience, in self-denial, in con
tempt of the world, in justice, in charity, in heavenly-
mindedness, in faith, in praying, in fasting, " in denying
ungodliness and worldly lusts, and in living soberly,
righteously, and godly, in this present world '." What
now remains but that knowing your Master's will, you
should all do it ? You see Christ came into the world
to make you his "peculiar people, zealous of good
works :" and such you must be before ever you come
to heaven. Let me, therefore, solicit and beseech you
in Christ's stead, abandon and forsake all your former
practices which you know to be contrary to his plea
sure and command ; and for the future live like
Christians indeed, like Christ's own proper and pecu
liar people. Devote every thing you have, every
thing you are, every thing you can do, wholly to his
service and honour; make now religion both your
business and recreation; esteem it, as it is, your
highest honour to honour him, and your chiefest plea
sure to please him. Do not only do good works, but
be zealous in the doing of them ; never thinking that
you can do enough for him that hath done and suffered
so much as Christ hath done for you : still trusting on
the merits and mediation of Jesus Christ both for the
pardon of your defects, and for the acceptance both
of your persons and performances before God. Do
this, and your souls shall live. Leave this undone,
and yourselves will be undone for ever. And think
not to say within yourselves, that this is more than you
can do ; and that you, being conscious of your own
infirmities, fear that you can never attain to so high
a pitch of grace and virtue as Christ requireth of you.

1 2 Pet. i. 5, 6.

458 HOLINESS THE GREAT DESIGN, &C.

For whosoever thou art that thinkest so with thyself,
I dare assure thee in the name of Christ, that if thou
dost but endeavour after it as well as thou canst,
he himself will enable thee to attain fully unto it.
Though thou art weak, he is strong; and if thou dost
but apply thyself aright to him, he will purify thee to
himself one of his " peculiar people, zealous of good
works." This was the great end of his coming into
the world ; and, therefore, you need not fear either
his willingness or his power to do it. Why, there
fore, dost thou complain of the power of sin, and
labour under the burden of it ? Go to Christ, and he
" will give thee rest V Do you, therefore, but sin
cerely endeavour to do what possibly you can your
selves, and trust in him for his assistance of his grace
and spirit, as well as for pardon and forgiveness ; and
then you cannot miss of either. By this means every
soul here present may be so purified as to be admitted
into the number of God's " peculiar people, zealous of
good works;" and by consequence be admitted ere
long to heaven, there to praise him " who gave him
self for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of
good works."

2 Matt. xi. 28.

SERMON XXII.

THE HOLINESS OF CHRISTIANS OUGHT TO BE
CONSPICUOUS.

MATT. v. 16.

" Let your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven."

WHEN it pleased the only-begotten Son of God to
come down in his own person to visit his creatures
upon earth, and to converse with men in their own
likeness, he found that all flesh was corrupt, and man
kind in general addicted either to idolatry or supersti
tion ; for all the world then were either Jews or Gen
tiles : but the Gentiles, although they had some con
fused notions of a Deity, such as dim-sighted nature
could direct them to, yet, " when they knew God, they
did not glorify him as God, but changed the glory of
the incorruptible God into an image made like unto
corruptible man, and to birds, and four-footed beasts,
and creeping things1." Wherefore they being guilty
of such gross idolatry in \vorshipping the creature more
than the Creator, God blessed for evermore, God was
justly pleased to give them up to uncleanness and vile
affections, whereby their moral actions became as cor
rupt and bad as their unrighteous services; insomuch

1 Rom. i. 21. 23.

460 THE HOLINESS OF CHRISTIANS [SERM.

that, although they still retained some common and
natural distinctions betwixt good and evil, virtue and
vice, among them ; yet it was very rare to find one so
much as striving to square his life according to them,
so as to choose the good and refuse the evil, to embrace
virtue and eschew vice, according to the knowledge
they had of them. And if any did chance to offer at
something like to virtue and goodness, yet it was still
attended with so many failures and imperfections, that
there was nothing of real virtue and goodness in it.

And as for the Jews, although they had the law and
the prophets to direct them both in their religious and
civil actions, in the service of God and behaviour to
one another, yet came they very short of performing
their duty to either; insomuch that the very Pharisees
themselves, which were, as the apostle tells us, " the
strictest sect of all the Jewish religion 2," they placed
their religion only in external rites and ceremonies ; as
in frequent washing of themselves and vessels ; in often
fasting with sad countenances and disfigured faces ; in
long prayers, and hypocritical giving of alms, to be
seen of men ; in avoiding the company of such as
themselves judged to be sinners ; in paying the lesser
tithes which the law required : and in the superstitious
observation of all such things as they received by tra
dition from their forefathers, whereby they made the
law of none effect ; as Christ himself told them 3."
Howsoever, by this means they were in great esteem
among the people, being accounted the most devout
and religious sect among them ; notwithstanding they
neglected the weightier matters of the law, as our
Saviour himself told them to their faces, saying, " Woe
unto you Scribes and Pharisees, hypocrites ! for ye pay
tithe of mint, and anise, and cummin, and have omitted
the weightier matters of the law, judgment, mercy,
and faith : these ought ye to have done, and not to
leave the other undone V

When Christ, therefore, came into the world, finding

2 Acts xxvi. 5. 3 Matt. xv. 6. 4 Ib. xxiii. 23.

XXIT.] OUGHT TO BE CONSPICUOUS. 461

mankind, both Jews and Gentiles, so strangely cor
rupted and debauched both in their principles and
practices, although his great design was to offer up
himself as a propitiatory sacrifice for their sins, yet it
was necessary also that he should instil into them better
principles, and acquaint them more clearly with the
nature of true religion ; without the practice whereof
they would not be fitted, nor qualified, to partake of
that happiness which he designed to purchase for them
with his own blood. Hence, therefore, it was, that,
although his death would have been as meritorious for
us as soon as he was born, as it was afterwards, yet he
thought good to live about thirty years, as it were
incognito, in the world ; and after that, too, before he
would die for us, he continued above three years con
versing with all that had the happiness to enjoy his
presence. All which time he spent in working all
sorts of real miracles for the confirmation of his doc
trine, and in instructing mankind more perfectly than
they had been before instructed in the principles of re
ligion and morality; how to serve God, and love one
another, better than they had done before. And in
tending now to introduce a new religion into the
world, grounded upon clearer principles, and better
promises, than any before had been, for this purpose he
chose out several persons to be daily conversant with
him, that so having his doctrine and discipline fre
quently inculcated into them, they might fully under
stand what he would have mankind both to believe
and do, and so might faithfully transmit the same down
to posterity, that all mankind might afterwards know
how to come to heaven. To these persons, therefore,
in a more particular manner, and to all in general that
would come unto him, he revealed and explained the
whole mystery of godliness; assuring them all along
that the strictest sect of all their religion, even the
Pharisees themselves, howsoever specious and plausible
they seemed to others, yet they came very short of
that which he required: "For," saith he, "except your
righteousness shall exceed the righteousness of the

462 THE HOLINESS OF CHRISTIANS [SERM.

Scribes and Pharisees, ye shall in no case enter into
the kingdom of heaven5." Whereby he plainly ac
quainted them that, in order to their attaining ever
lasting happiness, it was absolutely necessary not only
that they should be righteous, but that they should be
more righteous than they were which hitherto had
seemed the most righteous of all among them. And,
therefore, he would not have them think that, because
he came to die for their sins, he therefore came also to
destroy the law and the prophets : " No," saith he, " I
am come not to destroy, but to fulfil 6." He came not
to revoke the moral law, but to establish and enforce
it with stronger arguments, and with greater obliga
tions to obedience, than ever had been before. And,
therefore, he would have all men know that they who
would be his disciples, so as to be saved by him, must
outvie and excel all others, whether Jews or Gentiles,
in all manner of righteousness both to God and men.
And this is that which he assures us of in my text,
saying, " Let your light," &c.

In speaking to which words I shall not discourage
your attention with putting any superfluous glosses
upon them, nor yet with forcing any impertinent ob
servations from them ; but, in the same order wherein
our Saviour spake them to his disciples, I shall endea
vour so to explain them unto you, that you may all
know the true intent and meaning of your Saviour in
them, and for the future, I hope, order your lives and
conversations accordingly.

First, saith he, " Let your light :" for the opening of
which words we must look back to ver. 14, where our
Saviour saith to his disciples, " Ye are the light of the
world." But elsewhere he saith of himself, " I am the
light of the world 7." And St. John, speaking of him,
saith, "This is the true Light, which lighteth every
man that cometh into the world 8." So that Christ
and true Christians are equally termed " the lights of
the world," though in diverse respects : Christ is the

5 Matt. v. 20. G Ver. 17.

7 John viii. 12. * Ib. i. 9.

XXII.] OUGHT TO BE CONSPICUOUS. 463

sun, they the beams that are sent from him ; he the
fountain, they the streams that flow from that fountain
of light : or he is light in and from himself, as theirs
is borrowed or derived from him, as the light of the
moon is from the sun ; so that he giveth light from
himself to them, they reflect it from him to others.
Before the Sun of righteousness arose with healing in
his wings a spiritual darkness was spread over the face
of the whole earth ; but so soon as he appeared he
presently shined upon his disciples, first enlightening
them with true knowledge and understanding of the
mysteries of salvation; and so they, being first en
lightened by him, were thereby enabled to enlighten
others after the same manner. And hence it is that
Christ, the true light, calls his disciples also "The light
of the world :" whereby he intimated to them how
they should carry and behave themselves towards the
rest of mankind : for nothing, you know, is more pure,
nothing more piercing, nothing more acceptable, no
thing more pleasant, nothing more advantageous, no
thing more apparent than light : according to all which
qualities of light our Saviour would have his disciples
to deport themselves in this world ; forasmuch as they
being sent to open the eyes of others, the eyes of others
would be sure to be upon them ; as our Saviour inti
mates in the following words: "A city that is set on
an hill cannot be hid. Neither do men light a candle,
and put it under a bushel, but on a candlestick : and
it giveth light unto all that are in the house V By
which expressions he acquaints them, that now that he
had endowed them with knowledge and grace as with
light, they must not think to lie hid : but to be as a
city upon an hill, apparent to all that pass by; and as
a candle which being lighted, is not put under a bushel,
but on a candlestick, that all may see it and receive
light from it. And therefore he adds,

" Let your light so shine before men ;" that is, the
truth of that grace and faith which you have now re-

9 Matt. v. 14, 15.

464 THE HOLINESS OF CHRISTIANS [SERM.

ceived, and wherewith you are enlightened, let it not
be obscured with the works of darkness, nor eclipsed
by the interposition of earthly affections ; but let it be
so clear, so manifest, so perspicuous and apparent in
your lives and conversations unto all men, " that they
may see your good works," that is, that all may clearly
see how far you excel others in the performance of all
your duties both to God and men. For that we are to
understand by " good works," not only works of charity,
but whatsoever duties God requires of us, either to
himself or others: all which are called "good works,"
not as if they were perfectly good, in every circum
stance and punctilio which the law requires, as the
papists would have it, producing these words to prove
that all the works of good men were always good
works, only because they are called here by the name ;
whereas nothing can be more plain than that the very
best men do many bad works which are contrary to
the law, and that their best works come very short of
it. And, therefore, they are here called good works
only because the matter of them is good ; and as to
the manner, they are as good as he that doth them can
make them ; who sincerely endeavours to form them
to the law as near as he can; upon which account
God for Christ's sake is pleased to accept of them as
good works, yea, as " our" good works too ; as our
Saviour here intimates, saying, "That they may see
your good works :" not as if they were or could be
performed and made good by our own strength and
power, as the Pelagians would gather from these
words: whereas our Saviour here saith, "That they
may see your good works," only in contradistinction to
the good works of others ; and because they are pro
duced both in us, and by us ; in us as the subject, and
by us as the instrument ; but still by the grace of God
as the principal efficient Cause : as is plain from the
last words, "That they may see your good works, and
glorify your Father which is in heaven." From which
words it is manifest that all the glory of good works is
to be ascribed only unto God, not to the men that do

XXII.] OUGHT TO BE CONSPICUOUS. 465

them, whereas, if they did them by their own strength,
the glory would redound to them, and not to God.

But from these last words we may further observe,
that God's glory should be the ultimate end of all our
actions, according to that of the apostle, 1 Cor. x. 31.
And, therefore, when he commands "that our light so
shine before men, that others may see our good works ;"
we are not to end here, but to look further. For no man
can do good works only to be seen of men ; for he that
doth any works only to be seen of men, by that very
means makes them to be bad works. For this our
Saviour, in this very sermon, doth expressly forbid '.
And in these very words, although he would have " our
light so shine before men, that they may see our good
works," yet he doth not say that we are therefore
to do them that others may see them, and so make
that one end of our actions; but only that we are
so to do them that others may see them and glorify
God for them : so that his glory is to be not only the
ultimate, but the only end of all our good works. And
therefore our Saviour propounds this as the only end
why " our light should shine before men," even, " that
they, seeing our good works, might glorify our Father
which is in heaven," so as to give him thanks and
praise for his assisting men in the doing of such good
works, and to acknowledge the truth of that religion
wherein he is pleased to vouchsafe us such assistances.

The words being thus particularly explained, it is
easy to discover the true meaning and intent of them ;
which in general amounts to this : that they who em
brace the Christian religion, and profess themselves to
be Christ's disciples, should be eminent in good works,
so as to excel the professors of all other religions ; that
every one that sees and duly weighs a Christian life and
conversation, might be thereby convinced of the ex
cellency of his religion above all others : or, that all
such as are converted to the Christian faith should be,
as the apostle words it, "blameless and harmless, as

1 Matt, vi. 1. 5.

Hh

466 THE HOLINESS OF CHRISTIANS [SERM.

the sons of God, without rebuke, in the midst of a
crooked and perverse nation, among whom they should
shine as lights in the world 2." This is to have " our
light shine before men" indeed, when they can see
what we are by what we do, and know us to be Chris
tians by our being better than other men, and by our
setting all others an example of true piety and virtue
in our lives and conversations.

Now we being all in the number of those who pro
fess themselves to be Christians, and, by consequence,
are bound to be such excellent persons as these words
import, there are two things which we are all very
highly concerned to understand, in order to our right
observing \vhat is here enjoined. The first is, Wherein
a Christian should excel all persons of other per
suasions ? And then, secondly, What reasons he hath
to do so ?

The first question, Wherein a Christian should excel
others ? supposes that men of other religions, as Jews,
heathens, or Mahometans, may have some shadow or
resemblance of virtue in them, and may do some things
like to good works ; but that they that are of the
Christian religion should excel them all in being and
in doing good ; and so that it is not enough or suffi
cient for Christians, that they be or live like other
men ; but they must exceed not only the vulgar sort
of pretenders to virtue and morality, but the highest
and exactest moralists too that ever lived without the
pale of the Church, howsoever eminent they have been
in the esteem of men for any virtue or seeming good
ness ; and that in these three things especially, in the
sincerity, universality, and constancy, of good works.

The first thing wherein Christians ought to excel, is
sincerity ; where by sincerity I mean that act, or rather
habit of the mind, whereby we do good works not out
of any ends or sinister designs, but out of pure obedi
ence to the commands of God ; so as not only to do
what God commandeth, but therefore only to do it be-

2 Phil. ii. 15.

XXII.] OUGHT TO BE CONSPICUOUS. 467

cause God hath commanded it; — a thing which the
heathens never dreamt of, or, be sure, were very defec
tive in, forasmuch as they neither rightly believed in
the true God, whose commands they were, nor knew
them to be his commands ; and, by consequence, al
though they did the thing which was commanded by
God, yet they could not be said to obey God's com
mandment, in that they did not reflect upon his autho
rity in the doing of it, so as to do it upon that account
— because he was pleased to command it ; wherein cer
tainly the very essence of true obedience doth consist ;
insomuch that, howsoever great and good our works
may seem to men, they will not be so esteemed by
God, neither are truly such in themselves, unless we
do eye and respect God, and his commands, in the
doing of them ; without which brute beasts may do
good works as well as men. As, for example, you give
an alms to the poor, you feed the hungry, and clothe
the naked, and the like ; and it is a good work if you
do it out of obedience to God ; otherwise you do no
more than the ravens did that fed Elijah : for their
feeding of the prophet was certainly as good a work as
to the matter of it, as your feeding of the poor can be.
But I suppose you will all grant, that there is more re
quired of us that are rational creatures, in order to our
doing good works, than what the fowls of the air can
do ; and that we being endowed with reason, whereby
we are capable of reflecting upon God himself, in
doing what he commands, we are bound to do so ; or
else we cannot be said to obey his commands.

Now this obedience to the commands of God being
so absolutely necessary to the very essence and con
stitution of good works, hence we may plainly see the
vast difference betwixt moral virtues and truly Chris
tian graces ; the one aiming no higher than to do the
thing that is good, the other no lower than to do it
because it is good. Morality teacheth us no more
than to do the thing that is commanded, Christianity
no less than to do it because it is commanded. And
that is no true Christian grace that acts from any other

H h 2

468 THE HOLINESS OF CHRISTIANS [SERM.

principle than this ; neither can it be a good work that
is done upon any other account. And hence it is that
we justly assert the works which the Papists do so
much boast of, to be no good works; forasmuch as
they are performed not out of obedience to God, but
from self-interest, even out of a design to merit some
thing by them for themselves ; which overthrows the
very foundation of good works, which can be built
upon nothing but obedience unto God. And, besides,
it is a groundless, absurd, and ridiculous thing, to
think that poor, finite creatures should merit any
thing by what they do from Almighty God, from
\vhom they receive whatsoever they have, or are, and
so the very power, too, by which they do it; so that
whatsoever good works we do, we are more beholden
to God than he to us for our doing them, it being only
by him that we are enabled to do them : and, there
fore, if we would live and act as Christians indeed, we
must not have any such low and pitiful designs as
these are in our observing the commands of God;
neither must we content ourselves only with doing the
thing that is commanded, but we must do it from a
principle of true obedience to him that made and
governs us and the whole world : by which means we
shall not only excel all the professors of all other
religions, but the greatest part of them too that pro
fess themselves to be Christians.

And he that thus observes what God commands,
merely because he commands it, he cannot but observe
all the commands of God, there being the same reason
for all the commandments as there is for one. This,
therefore, is the next thing wherein a Christian should
excel others, even in the universality of his obedience,
observing not only one or two, not only many or most,
but all the commands of God. " Then shall I not be
ashamed," says David, " when I have respect to all
thy commandments." As it is not enough to do what
is commanded without having respect to the com
mandment, so neither is it enough to have respect to
some, but it must be to all the commandments of

XXII.] OUGHT TO BE CONSPICUOUS. 469

God ; even as Zacharias and Elisabeth are said to be
" righteous before God, walking in all the command-
merits and ordinances of the Lord blameless 3." And,
indeed, unless we thus walk in all, we walk in none
of the commandments as we ought to do : " For who
soever shall keep the whole law, and yet offend in
one point, he is guilty of all4." And, therefore, as
ever you desire to obey the commands of God, you
must not pick and choose, take some part, and let the
rest alone : no, you must observe either all, or none.
And by thus performing universal obedience to all the
law of God, you will far exceed the strictest of all
other religions ; who generally take up with some few
particular duties, instead of universal piety and obedi
ence; as some of the heathens were eminent for
justice, others for charity, some for contempt of the
world, others for humility ; and so some were eminent
for one, others for other virtues ; but we read of none
that was eminent for all, or so much as endeavoured
to be so. In this, therefore, we Christians ought to
excel them by being " holy in all manner of conver
sation."

And that at all times too ; which is the last thing
wherein we ought to excel others, even in walking
before the Lord, and serving him without fear " in
holiness and righteousness before him all the days of our
life 5." And truly, as he that is not holy in all things
is not holy at all, so he that is not holy at all times is
never holy as he ought to be; especially, unless he
sincerely endeavours at least to keep his heart in an
equal frame of piety and charity at one time as well as
at another.

Thus, therefore, it is that our blessed Lord expects,
yea commands, that you and I should, as we are
Christians, excel all other men in whatsoever is truly
good and virtuous, as much as the light of the sun
doth that of the planets, which are enlightened by it ;
especially we should exceed all in the sincerity, univer-

3 Luke i. 6. 4 James ii. 10. 8 Luke i. 74.

470 THE HOLINESS OF CHRISTIANS [SERM.

sality, and constancy, of our obedience to all the laws
of God.

Having thus discovered how "our light should so
shine before men, that others may see our good
works;" or, wherein we wrho profess to believe in
Christ should excel persons of all other persuasions
whatsoever ; we are now to consider what reasons
there are for it ; — Why Christians should be the best
of men ? A question necessary to be resolved in these
days, wherein Christians themselves generally live as
if they had no reason to be so good, much less to be
better than others ; as if Christ so died for their sins,
that they might still live in them ; or as if Christ had
granted such indulgences and licences for sinning as
his pretended Vicar at Rome doth ; or, howsoever, as
if they were not obliged to obey the moral law, as
other persons are. For if we seriously survey the
lives of Christians now with an impartial eye, we may
with grief and sadness behold them so far generally
from being better than others, that many others are
better than them; the very Turks exceeding most
Christians in their outward reverence and devotion
towards God, in zeal for their religion, in charity to
the poor, in faithfulness to their word, and uprightness
in their dealings : yea, and the heathens themselves,
who had nothing but the light of nature to guide them
in their actions ; how famous have many of them been
in their generations for their justice and equity, for
their temperance and sobriety, for their gratitude and
liberality, for their freedom from luxury and passion,
for their contempt of the world, and contentedness
with their condition, and for their love and honour to
virtue wheresoever they saw it ; far beyond the gene
rality of them that profess themselves to be Christians
in these days ! Which is a shame to our religion, and
a reproach to the Gospel of Christ ; giving too much
occasion to the enemies of Christ to blaspheme his
sacred name, and to think that they might learn as
much from the heathen oracles, or Turkish Alcoran,
as from the Gospel itself; seeing that they that have

XXII.] OUGHT TO BE CONSPICUOUS. 471

the Gospel, and read it over and over again, and hear
it constantly read and preached among them, are for
the most part as much debauched in their principles
and practices, as they that never heard of it. Which
is a sad thing to consider, and that which we can
never sufficiently lament; especially considering that
for this God may justly take his Gospel from us, and
give it to some nation that will improve it better than
we have done ; which, all things considered, we have
just cause every moment to expect; especially, unless
we make better use of it hereafter, than heretofore we
have done. Which that you and I may for the future
do, I shall now endeavour to shew what extraordinary
advantages we have by the Gospel for the refining and
reforming of our lives and conversation, and what
invincible reasons there are why we who enjoy the
Gospel should be better than all other persons that
have it not, so as to exceed them far in all true virtue
and godliness.

For first, we have clearer discoveries of God's will,
and our duty, by the Gospel, than ever was before;
yea, as clear as possibly can be made unto us. The
moral law, as it was at first written upon the tables of
man's heart, was so defaced by the fall of our first
parents, that by the light of reason we can scarce read
any one command aright. And though the same law
was afterwards transcribed into two tables of stone,
that all might have it before their eyes, yet there also
it was not so legible as it is in the Gospel ; as is plain
from the strange misconstructions wrhich the Jews had
put upon it before our Saviour's time. But he now
hath given us such clear interpretations of it, that he
which runs may read it, and discern the full extent
and latitude of it, there being nothing now of doubt
or difficulty in it. And, therefore, our Saviour doth
frequently compare his Gospel to light ; because by its
means \ve may so plainly see the things that belong to
our everlasting peace, and understand our whole duty
Hboth to God and man : God himself having been
pleased to come down in his own person, and explain

472 THE HOLINESS OF CHRISTIANS [SERM.

it to us; so that now we can have no excuse for
indulging ourselves in any one sin whatsoever. And,
therefore, Christ himself saith, " If I had not come and
spoken unto them, they had not had sin : but now
they have no cloke for their sin 6 ;" implying that no
man can now in reason expect to palliate and excuse
his sin under pretence of ignorance, after that he
himself hath so clearly discovered our duty to us.
Hence also it is that he elsewhere saith, that " this
is the condemnation, that light is come into the world,
and men loved darkness rather than light, because
their deeds were evil 7." As if he should have said,
Although sin always deserveth death, yet now man
kind deserves much more to be condemned to it; if,
notwithstanding that the light of the Gospel is risen
upon them, they shall still continue in the works of
darkness, and so sin against the light itself. This is
the reason, too, that he pronounceth that dreadful woe
against the inhabitants of Chorazin and Bethsaida,
saying, " Woe unto thee, Chorazin ! Woe unto thee,
Bethsaida ! for if the mighty works had been done in
Tyre and Sidon, which have been done in you, they
had long ago repented, sitting in sackcloth and ashes.
But it shall be more tolerable for Tyre and Sidon at
the judgment, than for you 8." And what can you
and I expect but that the same woe should be de
nounced against us, if, notwithstanding that more than
ordinary light of the Gospel which hath shined among
us, we do not turn to God, and serve him with a
perfect heart and a willing mind ? Certainly, if we do
not, it will be more tolerable for Tyre and Sidon, for
Turks and heathens, at the day of judgment, than for
us. And therefore we had need to have a care of
ourselves. For now that God hath spoke unto us not
only by his prophets and apostles, but by his own Son
too, and hath so clearly discovered unto us his will and
pleasure concerning our behaviour to himself and
others, he now expects that we faithfully perform it ;

6 John xv. 22. 7 John iii. 19. 8 Luke x. 13, 14.

XXII.] OUGHT TO BE CONSPICUOUS. 473

otherwise the Gospel itself, — the greatest of all mer
cies, — will in one day rise up in judgment against us;
and unless our lives be better than others in time, our
condition will be worse than theirs to all eternity.

Especially considering, in the next place, that we
have not only clearer discoveries of our duty, but a
more perfect example and pattern of piety in the
Gospel than ever was before, or can be any where else :
for there we have the life and actions of Christ him
self recorded, " who did no sin, neither was guile found
in his mouth '," yea, whose whole life was but as one con
tinued act of perfect piety towards God, or else of charity
towards men ; for he always " went about doing good 2 ; ;'
indeed there was nothing that he did but what was
perfectly good; neither is there any grace or virtue
whatsoever, but it appeared in him in its highest beauty
and lustre. How humble was he in his carriage, how
meek in his expressions, how faithful to his friends,
how loving to his enemies, how fervent in prayer, how
constant in preaching, how patient under his sufferings,
how contented with whatsoever was laid upon him, how
free from vice, how full of grace in every thing that he
thought, or spake, or did ! In all which he left us " an
example that we should follow his steps 3." Yea,
himself enjoins all those that would go after him so as
to be his disciples, " to deny themselves, take up their
crosses, and follow him V And elsewhere, " Learn of
me," saith he, "for I am meek and lowly5." From
whence it is plain that Christ expects that you that
profess to believe in him do come as near him as you can
in all your duties both to God and man ; and, by con
sequence, that, having so exact a pattern of true grace
and virtue before your eyes, you imitate it far better than
it is possible for them to do which never heard of it.

In the third place, we have by the Gospel the pro
mises of greater assistances, such as never had been
before. Indeed the great end of the Gospel, and of our

1 1 Pet. ii. 23. 2 Acts x. 32. 3 1 Pet. ii. 21.

* Matt. xvi. 24. 5 Ib. xi. 29.

474 THE HOLINESS OF CHRISTIANS [SERM.

Saviour's coming into the world, was to be our Saviour,
to save us from our sins, both from the guilt and
strength of sin. The first he did by making satisfaction
for us, by dying in our stead, and so suffering that in
our nature, which otherwise we must have suffered in
our own persons. The other he hath done by procuring
such assistances for us, whereby we may be enabled
sincerely to perform whatsoever is required of us. And
that this was one great end of Christ's both incarnation
and passion, is plain, in that the apostle tells us, that
he was sent on purpose " to bless us, by turning every
one of us from our iniquities 6." And elsewhere it is
said, that he " gave himself for us, to redeem us from
all iniquity, and to purify unto himself a peculiar
people, zealous of good works 7." And many such like
places there are, which plainly shew that though it was
not all, yet it was a great part of Christ's design in
coming into the world, to make us holy; without
which indeed the pardon of our sins, which he pur
chased by his death, would avail us nothing ; holiness
being indispensably required to the qualifying us for
the enjoyment of real and eternal happiness ; and,
therefore, notwithstanding the pardon of our sins, we
should be altogether incapable of the joys of heaven,
unless our hearts be renewed, and our souls inclined
to the living God ; which can only be done by the
assistance of the Holy Ghost: and therefore our
Saviour tells us, that " except a man be born of water
and of the Spirit, he cannot enter into the kingdom of
God 8." But it is only by Christ our Saviour that we
can partake of the graces and influences of the Holy
Spirit : " Not by works of righteousness which we
have done," saith the apostle, " but according to his
mercy he saved us, by the washing of regeneration, and
renewing of the Holy Ghost ; which he shed on us
abundantly through Jesus Christ our Saviour V And
hence it was that the Spirit was not given in so visible

6 Acts iii. 26. 7 Tit. ii. 14.

* John iii. 5. 9 Tit. iii. 5, 6.

XXII.] OUGHT TO BE CONSPICUOUS. 475

a manner until Christ was ascended ; but immediately
before his ascension he told his disciples, " That he would
send the promise of his Father upon them ' ;" which
was plainly nothing else but the Holy Ghost, which
was before promised, and now fulfilled in Jesus Christ.
And, therefore, whosoever would believe in Christ
aright, must depend upon him not only for pardon, but
likewise for the assistance of his grace and Spirit, for
the mortifying of his lusts, and making him truly holy.
And verily, the promises of the Gospel are so full and
clear to this purpose, that it is nothing but the extreme
neglect of ourselves, and the very height of obstinacy,
that can keep us from partaking of them. For if you
be truly sensible of your sins, and desire to be cleansed
from them, and sincerely endeavour to do what you can
yourselves, and believe in Christ, or trust on him to
enable you to do what yourselves cannot; I say, if
you do but do this, which none of you but may easily
do, you cannot miss of receiving such supplies of
grace, whereby your strong sins shall not only be
subdued, but your dark mind so enlightened, your
erroneous judgments so informed, your perverse wills
so rectified, your inordinate affections so regulated,
your hard hearts so softened, your proud spirits so
humbled, your sleepy consciences so awakened, and
your whole souls so renewed and sanctified, as to be
truly " holy in all manner of conversation." For God
never yet did, nor never will, fail any man that sin
cerely endeavoured to do what he could to serve him,
and trusted in him for his assistance in doing what
otherwise he could not. And, therefore, there is all
the reason in the world that we, who have such pro
mises and overtures of grace and assistance made unto
us by God himself, by which, if we be not failing to
ourselves we may be enabled from above to perform
good \vorks, and exercise all true grace and virtue ; all
the reason in the world, I say, that we should far exceed
all other persons who have nothing but their own

1 Luke xxiv. 49.

476 THE HOLINESS OF CHRISTIANS [SERM.

natural strength and power to act by in serving and
obeying God, and in doing whatsoever he hath been
pleased to require of us.

Especially, seeing, in the fourth place, that we in the
Gospel have the greatest assurances of acceptance before
God. Whatsoever endeavour any others make after
piety and virtue, they have no assurance, nor any
grounds to believe, that the supreme Being of the
world will accept of their faint endeavours instead of
real duties, or of their sincerity, if they had any, instead
of perfection ; or, rather, they had just cause to suspect
and believe the contrary, even that whatsoever they
did, and how sincere soever they were in doing of it,
yet, it coming infinitely short of what infinite Justice
required, it could never be accepted of by God. But
we know and are assured, that if we do but sincerely
endeavour unto the utmost of our power to adjust our
actions unto the law of God, although at the best they
come very short of it, yet, in and through Jesus, both
our persons and performances shall be accepted by
him : for this is most clearly held forth to us in the
whole tenour and economy of the Gospel, which also is
confirmed to us by so many and such real miracles,
that there is no place left for doubting and unbelief,
but we have stronger grounds to be assured of it than
we have to believe any thing we see or hear, the
eternal God himself having not only infallibly attested
it, but confirmed that his infallible testimony by such
miracles as exceed the greatest demonstrations in the
world, especially by the resurrection of Jesus Christ,
whereby, as the apostle argues 2, " He hath given assur
ance unto all men," that Christ is ordained to judge
the world in righteousness ; and, by consequence, that
whatsoever is asserted by, or concerning him, in the
Gospel, is infallibly true ; and so that if we believe in
him, our former sins shall not only be pardoned, but
our future duties shall be accepted by God, if they
be sincerely performed, notwithstanding the manifold

2 Acts xvii. 31.

XXII.] OUGHT TO BE CONSPICUOUS. 477

failures and imperfections there may be in them ;
which is the highest obligation imaginable for us to
use the utmost of our power and skill in the perform
ing all virtuous and good actions that we can, seeing
we are so much assured that, though they be not
absolutely good in themselves, yet God will accept of
them as such in Jesus Christ ; which consideration,
methinks, should have that power upon us as to force
us all into stedfast resolutions, by the assistance of
God's grace and Spirit, to leave no stone unturned,
to neglect no grace, and omit no duty that is required
of us, as knowing that God in Christ will be well
pleased with it, and with us, too, for doing it ; which
should make us think scorn to be overtopped by those
to whom the Gospel is not so clearly revealed, and
purpose for the future to surpass and exceed them all
in good and pious works.

And that which adds weight and force to all the
foregoing reasons, is, that, in the last place, we have
so great an assurance in the Gospel not only of our
present acceptance, but future happiness, in case we
practise what the Gospel requires of us. The heathens
by the light of nature could discern but very little of a
future life, and therefore were forced to resolve all the
reward of virtue into virtue itself, making the satisfac
tion which arises from the exercise of it a sufficient
recompence for our endeavours after it. The Maho
metans speak much of the world to come under the
name of Paradise ; but, placing all the happiness which
is there to be expected only in sensual pleasures and
delights, they thereby make no real happiness at all,
as being no greater than what brute beasts may par
take of as well as we. The Jews, indeed, had some
intimations of an eternal happiness as the consequent
of true holiness in this life ; but it was represented to
them for the most part in such obscure types, and
intermingled with so many temporal promises, that
they generally had but very dark and doubtful appre
hensions of it ; insomuch that many of them, to wit,
the Sadducees, utterly denied both the existence of

478 THE HOLINESS OF CHRISTIANS [SERM.

spirits and the resurrection of the dead, and, by con
sequence, the existence of the soul too in the other
world, and the resurrection of the body to eternal life.
But now, " by the Gospel," as the apostle saith, " our
Saviour Jesus Christ hath brought life and immortality
to light 3," that is, he hath now given us in the Gospel
such clear and infallible assurances of an eternal life
and happiness attending those who repent and believe
his Gospel, that none can believe the Gospel, and yet
deny that which is so plainly asserted in it. And if
we seriously consider the nature and excellency of
that happiness which the Gospel assures us God will
graciously bestow upon them that love and obey him,
we must needs acknowledge it to be the highest
encouragement imaginable to all manner of virtue and
good works : for certainly that happiness which the
Gospel proposeth to them that obey it, is the highest
that is possible for a creature to be made capable of;
so great, that I am altogether as unable to express, as
I am desirous to enjoy it, as consisting in nothing less
than in the clear vision and perfect fruition of the
infinite God, the chiefest good himself: the considera
tion whereof should make us all, methinks, throw
away the thoughts of all things else, and trouble our
selves about nothing but how to get to heaven, and,
by consequence, how to walk in that narrow path
which leads unto it, and never think we can do enough
for that, which is not only infinitely more than we can
deserve, but, infinitely greater, too, than we are able
to conceive. It is an astonishing mercy, that the most
high God should ever accept, by any means, of what
we poor sinful mortals do ; but that he should recom-
pence our transient, weak, and faint performances with
nothing less than a far more exceeding and eternal
weight of glory, — this is such an inducement and
encouragement to universal obedience, that we may
justly suspect ourselves to be distracted in our minds,
as well as corrupt in our affections, unless it prevail

1 2 Tim. i. 10.

XXII.] OUGHT TO BE CONSPICUOUS. 479

upon us to devote ourselves wholly unto the service of
the living God, and to the obedience of the Gospel of
Jesus Christ ; as knowing that, unless we do it, we
shall not only be deprived of this transcendent hap
piness, but condemned, too, to the greatest misery that
our natures can possibly be capable of; whereas, on
the other side, if we do it, we shall as certainly not
only be freed from that transcendent misery, but be
instated also in the greatest happiness that our souls
can possibly be invested with. And, therefore, I may
conclude this with the words of the apostle, " Where
fore, my beloved brethren, be ye stedfast, unmoveable,
always abounding in the work of the Lord, forasmuch
as ye know that your labour is not in vain in the
Lord V

Thus I have shewn now what reasons you and I,
who profess ourselves to be Christians, have to be
eminent for good works, so as to excel all of other
religions in true piety and virtue ; in that we have
clearer discoveries of God's will and our own duty, a
more perfect example and pattern how to do it, pro
mises of greater assistance from God himself to do it,'
and stronger assurances not only of acceptance of what
we do in this life, but likewise of an eternal recompence
of reward in the life to come. And need I now use any
more arguments to persuade you to endeavour at least
to be eminent in all true grace and virtue ? Will it
not be superfluous after so many reasons as have been
produced for it ? Verily, one would think it would be
so ; and I desire to hope the best of you all, and that
you will not content yourselves with the bare profession
of that excellent and only true religion which you are
of, nor yet with the practice of some few particular
duties required in it ; but that you will now use the
utmost of your power and skill to be such as your
religion commands you should be, even far exceeding
men of other persuasions ; that every one may see what
religion you are of, by your being and living better

* 1 Cor. xv. 58.

480 THE HOLINESS OF CHRISTIANS, &C.

than other men. And O that this might be the happy
issue of this discourse, and of your coming hither at
this time ; even that from this day forward you would
all strive and contend about nothing else but which
should live the most like Christians, and which should
most excel others in an universal obedience both to
the law and gospel ; that all here present might for
the future shine as so many lights in the world ! And
let me tell you, this would be the way to shame both
Jews and infidels into the embracement of the Chris
tian religion. This would be the way, too, to convince
papists, heretics, and schismatics, of their errors,
when they shall see you that are sound in the faith
outstripping and excelling them in your lives and con
versation. All the arguments in the world would not
prevail so much upon them as this one : and, therefore,
if you have any love either for your religion or your
own souls, halt no longer between two opinions ; but
if you be Christians, manifest yourselves to be so by
your eminency in good works, excelling all others in
your love to God's person, in your obedience to his
precepts, in your fear of his threatenings, in your trust
ing on his promises, in your faith in his Son, in your
loyalty to your sovereign, in your patience under your
sufferings, in your contempt of the world, in your
faithfulness to your friends, in your love to your ene
mies, in your constancy in praying, in your seriousness
in hearing, in your frequenting the Sacrament, in your
justice in your dealings, in your charity to the poor, in
your lowliness in your own eyes, and in all other
whether Christian graces or moral virtues whatsoever :
for this is that which Christ expects and commands
from you all, saying, " Let your light so shine before
men, that they may see your good works, and glorify
your Father which is in heaven."

SERMON XXIII.

THE WISDOM OF BEING HOLY.

PSALM cxi. 10.
" A good understanding have all they that do his commandments."

As none can know God and not fear him, so neither
can any one fear God aright, but he must needs endea
vour at least sincerely to obey him; for he whose
heart is possessed with such a sense of God's greatness,
power, and glory, as makes him stand in awe and fear
of him, will not dare to do any thing wilfully which he
knows will offend him, nor yet to omit any thing which
he thinks will be pleasing and acceptable unto him.
Hence the fear of the Lord in Scripture is usually put
for the whole duty of man, for holiness or piety in
general, or for the conformity of pur wills and actions
unto the laws and commands of God ; because it is im
possible that any one should fear God, and yet not
serve him with a perfect heart and a willing mind.

In this sense, therefore, it is, that the fear of the
Lord is to be understood in this place, where the
Psalmist saith, that " the fear of the Lord is the begin
ning of wisdom;" that is, a total submission of our
wills to God's, and a sincere endeavour to please and
obey him in all things, is the beginning of wisdom : so
that a man doth not so much as begin to be wise, and,
by consequence, is a very fool, until his mind be so

i i

482 THE WISDOM OF BEING HOLY. [SERM.

enlightened, his will rectified, and his whole man so
sanctified throughout, that he devotes himself wholly
to the service and honour of Almighty God; for till
then he remains a mere natural, no better than he
came into the world, if not much worse, strangely dis
tempered in his brain, distracted in his mind, and cor
rupt in all the faculties of his soul, and, therefore, he
cannot but be very disorderly in his life and conver
sation. And hence it is that sinful men, that is, men
still in their natural and sinful estate, are guilty of so
many egregious follies as commonly they are, not
knowing to do any thing aright but sin ; losing heaven
to gain earth, and selling their souls to gratify their
senses ; admiring nothing so much as gilded dirt, and
preferring it before the chiefest good ; gaping after
popular air, and choosing it rather than eternal glory ;
kicking against the pricks, and rebelling against Ma
jesty and Omnipotence itself; standing continually
upon the very brink of the bottomless pit, and yet
thinking themselves secure : and yet, for all this, con
ceiting themselves to be wise and prudent, noble and
gallant persons, as natural fools and madmen usually
do ; which, together with many such like ridiculous
and foolish acts, so frequently committed by the sons
of men, are both the clear symptoms, and ordinary pro
ducts, of distempered brains : and, therefore, it is no
wonder that they are so common amongst us, most
men being still beside themselves, yea, all who do not
truly fear God ; for all such have not yet attained to
the first beginning, not to the lowest degree, of wis
dom, and so still remain in their natural folly and dis
traction, as the Psalmist here signifies to us, saying,
that "the fear of the Lord is the beginning of
wisdom."

But now, when a man returns to God, then he
begins to come to himself, so as to become a wise,
prudent, and understanding person ; yea, a man of good
understanding, as is here in the next place suggested
to us : "A good understanding," saith he, " have all
they that do his commandments."

XXIII.] THE WISDOM OF BEING HOLY. 483

For the opening of which words we must, first, con
sider what is here meant by "a good understanding:"
for which we must know that every man naturally hath
an understanding, without which he could not be a
man : for the understanding is the seat and fountain of
all that reason and knowledge whereby men are distin
guished from brute beasts ; this being that faculty of
the soul whereby alone we excel mere sensitive crea
tures, by being capable of apprehending and discern
ing betwixt truth and falsehood, good and evil, which
other creatures cannot do. But now by nature every
man's understanding is very bad and corrupt, that
being as much depraved in its apprehensions, as the
will is in its affections ; so that it ordinarily mistaketh
truth for falsehood, and falsehood for truth ; good for
evil, and evil for good ; by which means it comes
to pass, that men may be very subtle and cunning,
and yet not wise and prudent; or, as the prophet
saith, " They are wise to do evil, but to do good they
have no knowledge '." And I fear there are many
such amongst ourselves, who are very cunning and
ingenious at driving on a bargain, very witty and
jocular at censuring and backbiting others, very nimble
and ready at over-reaching their neighbour, that can
commit any sin as dexterously and artificially as if
they had been bred up to it all their lifetime, as really
they were ; whereas, set them about any thing that is
truly good, — as to repent of their sins, meditate upon
God, examine their own hearts, or the like; and they
know no more how to do it, than as if they had never
heard of any such thing before ; which plainly shews
that, though they have an understanding, it is but a
very bad one : in contradistinction to which bad under
standing which they have that do not fear God, the
Psalmist here saith, " There is a good understanding in
them that do his commandments." They have not only
an understanding as well as others, but it is a good
one; good, not so much in respect of the act, as

1 Jer. iv. 22.

i i 2

484 THE WISDOM OF BEING HOLY. [SERM.

object. Others may have a quicker understanding
than they; but their's is far better than others', be
cause it is placed upon better objects, and so serves
them to better purpose than the others' do : so that by
it they are able to distinguish aright between good and
evil, so as to apprehend God as truly good, and evil as
truly evil; which others cannot, and, therefore, have
that woe denounced against them 2. Hence, therefore,
it is, that whatsoever understandings other persons may
have ; how great and large soever they may be ; how
soever wise, discreet, and learned, they may seem in
their own or others' eyes, so long as they do not fear
God and keep his commandments, they are no better
than fools and madmen in God's esteem. Whereas
such as are truly pious and devout, however ignorant
and simple they may appear to men, though they have
not so much wit to get great estates, and manage
worldly businesses with that cunning and dexterity as
others do ; if they have but wisdom enough to serve
and obey God, they are truly wise and prudent persons.
Others may have greater understanding, but far worse
than theirs ; they may have less, but better than others ;
for howsoever little it is, be sure it is good. "A good
understanding have all they that do his command
ments:" "that do his commandments;" in the Hebrew
it is DiTJ^y b^b, "to all that do them;" and exposi
tors something differ in assigning the antecedent to the
pronoun " them." The Syriac Translation makes " the
fear of God" to be the antecedent, rendering the words
thus: "The fear of the Lord is the beginning of wis
dom, a good understanding to him that doth it," that
is, " that feareth the Lord." The Arabic makes " the
wisdom of God" the antecedent : " A good understand
ing have all they that act by it ;" that is, by that wis
dom which is the fear of the Lord. So the LXX.

2i»V£<iic ayaBrf iraai rolq TTOIOVOIV aur»)v, " A good under
standing have all they that act it ;" that is, the wisdom
before spoken of; upon which St. Chrysostom saith,

2 Isa. v. 20.

XXIII.] THE WISDOM OF BEING HOLY. 485

TOIQ iroiovaiv avrrjv, Tovrian, TOIQ iroiovffi rr\v ao<f>iav, /ecu Sta

TO>V tfjywv fTTiSeiKwutvoiq, " to such as do it;" that is, "to
such as act that wisdom, and manifest it by their
works." But, if I had a mind to play the critic, I
might easily shew how the Hebrew pronoun, being in
the plural number, cannot so properly be referred to
any one, as to both those antecedents, even to "the
fear of the Lord," and "wisdom" too; that the sense
should be, " A good understanding have all they that
are so wise as to fear the Lord." But which way so
ever we take them, they will all amount to one and
the same thing, and centre in that exposition which
our Translation gives of them, even, " That they only
have a good understanding that keep God's command
ments." For as he is no wise man that doth not fear
God ; so neither can he be said to fear God, that doth
not keep his commandments ; fearing God, and keep
ing his commandments, being indeed equivalent and
convertible terms : for that man in vain pretends to
fear God, that doth not obey his commandments ;
where by "his commandments" we are to understand
whatsoever the most high God hath enjoined us to do,
either in his law or gospel, whether it concerns his
glory immediately, or else our neighbour's good. And
whereas it is said, " his commandments," we are to
understand it indefinitely, of one as well as other,
and so of all his commandments.

The words being thus explained, present us with
this plain but great truth, asserted not only by the
Psalmist, but God himself, — that every one that truly
fears God and keeps his commandments is a wise man,
—a man of a good understanding ; though not, perhaps,
in the esteem of silly mortals upon earth, yet in the
judgment of the God of heaven, the supreme Being,
the sovereign Monarch of the whole world, who doth
not only assert it in my text, but elsewhere, saying,
" He that keepeth the law is a wise son 3 ;" not he that
knoweth, but he that keepeth the law is wise. So

3 Prov. xxviii. 7.

486 THE WISDOM OF BEING HOLY. [SERM.

that one man may know more than another, and yet
the other be a wiser man than he ; for wisdom doth
not consist so much in knowledge, as in action. A
man that knows much may be a fool, and he that
knows but little may be a wise man ; for he that
knows much and doth little, his knowledge will do
him more hurt than good ; and, therefore, for all his
knowledge, he is but a fool ; yea, the more he knows,
the more fool he is ; because he knows what to do
that he may be happy, but will not do it ; he knows
how to escape danger, but yet will run into it : which
is certainly the highest piece of folly in the world.
Whereas, on the other side, though a man knows but
little, and yet does what he knows, his little know
ledge will do him much good, as the other's great
knowledge doth him but little good. And this, as
St. Chrysostom observes, is the wisdom spoken of in

my text, aofyiav c( ov Tr]v EV pii/iaoii', aXXa rr\v tv irpay/iiaffi

At-ya, " He speaks not," saith he, " of wisdom in words,
but of wisdom in works ;" not of that wisdom whereby
a man knows what to do, but of that whereby a man
doth what he knows. That is true wisdom indeed ;
and whatsoever comes short of that, deserves not the
glorious name and title of wisdom; in which sense
nothing can be more certain, than that he is the only
wise man, or hath a good understanding, that keepeth
the commandments of God.

But wisdom being a thing which most pretend to,
and all desire, a right understanding and thorough
conviction of this great truth cannot but be very pre
valent with you to use the utmost of your endeavour
to walk in all the commandments of God blameless ;
and, seeing it is your only wisdom so to do, I shall
further explain and confirm it unto you, by shewing the
on, that it is so, That he that fears God and keeps his
commandments is really a wise man ; and then the
Ston, or How it comes to be so : and then instance in
some particular acts wherein the wisdom of those that
are truly pious discovers itself, and manifests to the
world that they are the only wise men in it.

XXIII.] THE WISDOM OF BEING HOLY. 487

As for the first : To prove that the truly pious are
the only wise men, or that they have a good under
standing, indeed, that keep God's commandments, these
arguments may be sufficient :

1. He that fears God and keeps his commandments
must needs be a very wise man, a man of a good
understanding; for, otherwise, as he would not fear
God, so he could not keep his commandments. For
he, that doth not know God, be sure, will never fear
him. And, therefore, he that fears him, must needs
know him. And to know God is certainly the greatest
piece of knowledge and wisdom that we can attain
unto ; as ignorance of him is the greatest folly that we
can be guilty of. And, further, as a man will not fear
God, so he cannot keep his commandments, unless he
hath a good understanding; there being a great deal
of wisdom, discretion, and understanding, required to
the adjusting of our actions aright to the commands of
God. And, therefore, it must needs follow that he is
a wise man that keeps God's commandments ; because,
unless he was so he could not do so, he could not lead
so good a life, unless he had first a good understand
ing. But if a man truly fears and obeys God, we
cannot question but his understanding is very good, in
that he understands what is truly good, and inclines
his will also unto the embracement and prosecution of
it ; which I look upon as the best, and, indeed, the
only sign of a good understanding. For though a man
hath never such high notions and speculations con
cerning good and evil, if his understanding of it doth
not influence and sway his will, so as to choose what
he knows to be good, and to avoid what he knows to
be evil, such a man, at the best, is but a knowing fool,
or a foolish knowing man ; because, though he hath
the knowledge of these things, it doth him no good
at all. But if a man gives up himself wholly to walk
according to the dictates of his reason, and, by con
sequence, according to the commands of God, it is
plain that such a man's understanding rules and
governs his will and actions, so that he doth not live as

488 THE WISDOM OP BEING HOLY. [SERM.

brutes and fools do, according as his lust and sensual
appetite draw him, but as his reason and discretion
dictate to him. And, therefore, we cannot but con
clude him to be a very wise man, indeed a man of a
good understanding, in that it is such an understanding
as makes him a good man.

2. You will all acknowledge that it is a great part
of a wise man to do the business he sets about, and to
attend the end he aims at. He is a fool that never
doth what he intends, nor accomplisheth what he de
sires. But when a man so behaveth himself, and
manageth his affairs, that he perfects what he is sent
about, and conquers whatsoever he undertakes, he, you
will all say, is a truly wise and prudent man. And
such a one is every pious man, that fears God, and .
keeps his commandments ; for he minds and doth the
business that he came into the world about. For the
great errand we were sent for, the only work we have
here to do, is to glorify God by observing and obeying
his commands ; by which also we attain to what we
desire. For happiness is the only thing that all men
naturally desire, though some seek it in one thing,
some in another : but all miss of it, but only such as
fear and obey God ; for all the happiness that we are
capable of consists only in his love and favour ; which
it is impossible for us to gain, unless we obey and
please him ; or to miss of, if we sincerely endeavour to
do so. Indeed, there is unspeakable happiness in
obedience itself, as the Psalmist tells us4. But the
happiness which we shall have hereafter, if we obey
God here, far exceeds our very thoughts as well as
words 5. But as this is the only happiness that we can
be invested with, so there is no way of attaining to it
but only by holiness 6. And, therefore, as they cannot
but be looked upon as the worst of fools and madmen,
that prefer their sins before such transcendent happi
ness as this is, so they who fear God, and obey his
commandments, and, by that means, in and through

* Ps. xix. 11. s I Cor. ii. 9. c Heb. xii. 14.

XXIII.] THE WISDOM OF BEING HOLY. 489

Christ, attain to this, not only the highest, but the
only happiness that can possibly be made partakers of;
such, I say, must needs be acknowledged to be men of
great wisdom, and a good understanding indeed.

3. True wisdom discovereth itself very much in fore
seeing and preventing dangers. He is a fool, with a
witness, that sees misery and ruin hanging over his
head, and will not endeavour to avoid it : yet such is
the folly of every sinner, that he is secure and careless
of himself, though he stands continually upon the brink
of destruction. But he that truly fears God, and doth
what he commands him, thereby prevents all the evils
which foolish sinners run themselves into ; he thereby
avoids the wrath and displeasure of Almighty God,
" who is angry with the wicked every day 7," and so his
fury and indignation is ready every moment to be
poured forth upon them. And, certainly, as God's love
and favour is the greatest good, so is his anger the
greatest evil of punishment, in the world ; yea, there
is nothing of real evil or misery, but so far as it pro
ceeds from the wrath of God. Crosses, reproaches,
afflictions, sickness, death, these are no farther evil,
than as they have a mixture of divine wrath in them ;
insomuch that as the greatest temporal misery with
the love of God is a real blessing, so the greatest tem
poral blessing in the world with his wrath and indigna
tion is a real curse. But now this source of all mi
series, this evil of all evils, such as keep God's com
mandments do most certainly prevent : for as there are
none but sinners that God is angry with, so there is
nothing but sin that he is angry for. And as they that
thus sincerely obey God avoid his wrath ; so they do
likewise prevent the gnawings and torments of a guilty
conscience, arising only from the apprehension of God's
wrath enkindled against us for our sins committed
against him. For this is the portion only of their cup
that offend God. For as they abuse his mercies against
him, he arms their consciences against them; which

7 Ps. vii. ll.

490 THE WISDOM OF BEING HOLY. [SERM.

accusing them of their folly and wickedness, their
punishment for sin, even in this life, far exceeds their
pleasure in it. But now they who are truly godly are
so wise as to prevent all this misery by keeping their
"consciences void of offence toward God, and toward
men 8." Yea, by this means also, they prevent eternal
misery and confusion in the world to come, — hell-fire,
I mean, which is nothing else but the conjunction and
perfection of the two insupportable evils before spoken
of, as our Saviour himself intimates 9. When the soul
shall perfectly apprehend the eternal God as frowning
upon it, and be as perfectly convinced of the sins
which it hath foolishly committed against so glorious
and dreadful a Being, it is impossible to express what
racks and tortures it will then be put upon. But, how
soever great these miseries are, such as truly fear and
serve God will never feel them, they being allotted
only for them that do not so \ And, therefore, we can
not but acknowledge such to be the only wise men in
the world.

4. You may know a wise man also by his fore
casting for the future, and seriously considering before
hand how to live, and be happy hereafter. It is the
part of a fool, a brute, to look only to the present
time ; a wise man will provide for the time to come.
" He that gathereth in summer is a wise son 2." It is
the part of a wise man to lay up in summer against
winter, in a calm against a storm, in health against
sickness, in life against death, much more in time
against eternity. Thus wise are they, and they only,
that fear God and keep his commandments ; for whilst
others throw away their time upon the impertinencies
of this present world, they provide for the world to
come " by laying up for themselves treasures in hea
ven 3."

5. The principal thing whereby to know a wise man
from a fool is his choice : when of two evils he chooseth

8 Acts xxiv. 16. 9 Mark ix. 44. ' Matt. xxv. 46.

2 Prov. x. 5. 3 Matt. vi. 20.

XXIII.] THE WISDOM OF BEING HOLY. 491

the least, and of two goods the best ; this must needs
argue a good understanding, able to discern betwixt
good and evil, as also betwixt the greater and the lesser
good. A sinner is such a fool, that he counts good evil,
and evil good ; puts light for darkness, and darkness for
light. But he that fears God is so wise, as always to
choose the better part4. He chooseth heaven before
earth, holiness before sin, the love and favour of God
before all things in the world besides: and so he
chooseth the more noble, the more pleasant, the more
profitable, the more honest, the more necessary, the
more lasting, and, by consequence, the better part of
the two ; yea, the best of all. As Moses did to the
children of Israel 5, so doth God set before you all life
and death, happiness and misery : life and happiness, if
you obey his commands ; death and misery, if you do
not. Now such as keep his commandments are so wise
as to choose the life and happiness for themselves, and
leave death and misery for such fools as all sinners are,
to undergo, And, therefore, all things considered, all
that have any understanding among you must needs
grant that they only have a good understanding that
fear and obey God.

The next question to be resolved, is, How it comes
to pass that they that fear God and keep his command
ments, so far excel others in true wisdom, and a good
understanding ?

The reasons are,

1. Because such as truly fear God are come to them
selves again ; they are recovered from their former
madness and distraction to the right use of their senses
and reason, which sinners are not. So long as a man
remains in his natural condition, or until he return to
God, his fancy is so disturbed, his mind so distracted,
and all his intellectuals so strangely broken and out of
order, that every thing is represented to him to be of a
quite different nature from what it is in itself. He can
see nothing of good in God himself, nothing of sinful-

4 Luke x. 42. 5 Deut. xxx. 19.

492 THE WISDOM OF BEING HOLY. [SERM.

ness in sin : yea, he ofttimes fancies to himself a great
deal of good in evil, and of evil in good ; happiness in
sin, and misery in holiness. Hence the apostle saith,
that " the natural man receiveth not the things of the
Spirit of God : for they are foolishness unto him 6."
That is, he is so far from looking upon the wisdom
of God as wisdom, that he reckons it to be but foolish
ness ; so far from reckoning the foolishness of sin to be
foolishness, that he looks upon it as wisdom ; so far
from thinking good to be good, and evil, evil, that he
judges good to be evil, and evil good. And, therefore,
it is no wonder if he be a fool, seeing he looks upon it
as his wisdom to be so ; no wonder if he be so bad,
seeing he reckons it his goodness to be so. But now,
when God intends to work over a soul unto him, he
dispels these dark shades of ignorance and error from
off the face of the soul, and clears up its understand
ing, shewing it the goodness of God, and the sinfulness
of sin : so that the soul is now able to discern betwixt
the one and the other. Yea, this is the first act which
God passeth upon the soul, in order to its conversion,
whereby it is so enlightened, that it soon discovers its
former folly and madness, and so it begins to come
to itself again, and is able to consider and weigh things
in the balance of right reason. And the mind being
thus recovered from its former distemper, it is now
able to pass a sound judgment upon every thing that is
presented to it; so that now it apprehends God as
an all-glorious, incomprehensible, and almighty Being,
and, therefore, it cannot but fear and dread him : it
apprehends the commandments of God to be infinitely
just and righteous, and, therefore, it cannot but endea
vour at least sincerely to observe and keep them. And
the mind of such as do so, being thus composed and re
stored to its proper frame and constitution, they cannot
but have a right and good understanding, and so be
come really and truly wise.

2. As by our returning unto God, and so coming to

6 1 Cor. ii. 14.

XXIII.] THE WISDOM OF BEING HOLY. 493

ourselves, we are made so wise as to be both able
and willing to keep the commandments of God ; so
by our keeping the commandments, we every day may
more and more increase our wisdom, and better our
understanding ; not only because the more we accus
tom ourselves to regulate our actions according to the
laws of God, the better we shall be instructed and
enabled to do that wherein our principal wisdom doth
consist; but especially because, if we faithfully and
constantly endeavour to fear and obey God in what he
commands, he will teach us wisdom, and make known
himself and his laws more and more unto us, and so
clear up and better our understandings in what is
necessary for us to know and do. " I understand
more than the ancients," saith David, " because I keep
thy commandments V And, " thou through thy com
mandments hast made me wiser than mine enemies 8."
So that God by his commandments doth teach men
wisdom, and makes them that keep them wiser than
other people. Yea, the commandments themselves,
by the grace of God, help towards the refining of our
knowledge, and the bettering our understandings.
" The testimony of the Lord is sure, making wise the
simple. The commandment of the Lord is pure, en
lightening the eyes 9." So that although a man be
not of that quick understanding as some are in the
laws of God, if he doth but sincerely endeavour to
keep them as well as he can, God will enable him to
know better what to do, as well as to do that better
which he knows. To this purpose is that gracious
promise of our blessed Saviour : " He that hath my
commandments, and keepeth them, he it is that loveth
me : and he that loveth me shall be loved of my
Father, and I will love him, and will manifest myself
to him l ;" that is, he that loveth me so as to keep my
commandments, I will so love him as to manifest myself

7 Ps. cxix. 100. 8 Ver. 98.

9 Ib. xix. 7, 8. J Johnxiv. 21.

494 THE WISDOM OF BEING HOLY. [SERM.

unto him, acquaint him with my will and pleasure, and
so make him wise unto salvation, directing him in the
way that leadeth to everlasting life. And, therefore,
it is no wonder that he that keepeth the command
ments is wise, seeing Wisdom itself hath promised to
make him so, by unveiling and manifesting itself unto
him. This, therefore, is the great and principal reason
why they that fear God are so wise, and so far exceed
all others in prudence and understanding ; — even be
cause they are instructed by God and Christ himself,
who is the fountain and source from whence all true
wisdom and good understanding flow.

And that you may the better understand how wise
all those are who are truly holy, who fear and obey
God, I shall, in the last place, instance in some of those
acts, wherein they shew forth that wisdom which they
have received from above, and manifest to the world
that they are the only men of a good understanding
who keep the commandments of God. Indeed, there
is nothing which God hath commanded, but it is our
wisdom to perform it ; as considering that obedience to
the laws that he hath enjoined us is indispensably
necessary to the obtaining of the happiness which he
hath promised us. Howsoever, that you may pass the
better judgment upon all the rest, I shall instance only
in some of those particular graces and virtues which it
is our wisdom to act, and exercise ourselves con
tinually in, that you may all be convinced that it is
your wisdom, as well as duty, to fear God and keep
his commands.

First, therefore, as it is God's most gracious com
mand, so it is our great wisdom, to repent, that is, to
be thoroughly humbled for, resolved against, and con
verted from, those sins which we have heretofore
allowed and indulged ourselves in. For seeing sin is
the only cause of evil, if it be our wisdom to repent of
evil, it must needs be our wisdom to repent of sin ;
repenting of sin being the only way whereby it is pos
sible for us to avoid the evil and punishments which

XXIII.] THE WISDOM OF BEING HOLY. 495

are due unto it. " The heart of the wise," saith
Solomon, " is in the house of mourning 2." It is the
trick of a fool to take pleasure in sin : but it is the
part of a wise man to be sorry for it ; yea, so to be
sorry for it, as sincerely and constantly to endeavour to
forsake and leave it. For tell me, Is it not your
wisdom to agree with your adversary in the way ? Is
it not your wisdom to get God reconciled to you, and
yourselves reconciled to him ? Is it not your wisdom
to get out of the road to hell, and to turn into the
narrow path that leads to heaven ? Is it not your
wisdom to refuse the evil, and choose the good ; to
avoid the misery, and embrace the happiness, which is
set before you ? If you have but so much wit as to
know what it is to be wise, you cannot but acknow
ledge those to be great acts of wisdom. And yet
there is never a one of them can possibly be done
without repentance ; it being absolutely impossible
either to please God here, or enjoy him hereafter, to
escape hell torments, or attain to the joys of heaven,
without repentance. And, therefore, let the vain and
foolish world say what it will, the truly humble and
penitent is the only wise and prudent man.

2. To believe in Jesus Christ, so as to trust and depend
upon him, and him alone, for pardon, acceptance, and
salvation ; — this is so great an act of wisdom, that we
can do nothing wisely without it : for we can have no
wisdom but what we receive from Christ ; neither can
we receive any from him, but by believing in him ; who
is therefore said to be made our wisdom, as well as
our righteousness 3, because we are made wise by him,
as well as accepted of as righteous in him. Hence,
when the Galatians began to stagger and err from the
faith of Christ, thinking to be justified by the works
of the law, St. Paul calls them fools and madmen for
their pains. " O foolish Galatians." saith he, " who
hath bewitched you that you should not obey the
truth, before whose eyes Jesus Christ hath been evi-

2 Eccles. vii. 4. * 1 Cor. i. 30.

496 THE WISDOM OF BEING HOLY. [SERM.

dently set forth crucified among you 4 ?" "Who hath
bewitched you ? " Implying that they which think to
be justified or saved by their own obedience and good
works, are certainly bewitched and seduced by some
lying spirit or other ; for no man in his right wits
can possibly think that his future obedience can satisfy
for his former sins, and that a few weak performances
upon earth could merit eternal glory. These are fond
conceits, and such as no sober and prudent person
will be ever persuaded to entertain ; especially, con
sidering that we have now a certain and infallible
way found out, whereby never a soul of us but may
attain to the pardon of our sins, and the eternal salva
tion of our immortal souls, — and that is by faith in
Jesus Christ, "who is able to save to the uttermost
all those that come unto God by him 5." And tell me,
seeing there is but one way whereby you can go to
God and be saved, is it not your wisdom to walk in
it? Seeing there is but one Redeemer of mankind
that can deliver you from sin and hell, is it not your
wisdom to haste to him ? Seeing there is but one
city of refuge in all the world, which can defend you
from the pursuit of divine wrath, is it not your wis
dom to haste thither? Seeing there is but one Phy
sician that can cure you of your spiritual distempers,
is it not your wisdom to go to him ? Seeing there is
but one Advocate in the court of heaven that can
plead your cause at the throne of grace, is it not your
wisdom to retain him ? Seeing there is but one sure
Rock in all the world, that can keep you from sink
ing into the bottomless ocean, the abyss, of misery, is it
not your wisdom to anchor your hope on him ? In a
word, " seeing there is no name given under heaven
whereby you can be saved, but the name of Christ 6,"
and yet, seeing there is no way neither of being saved
by him, but by believing in him, is it not, then, your
wisdom to lay hold upon him, to believe in him, and
obey his Gospel ? What is, if this be not wisdom ?

4 Gal. ii. 21 ; iii. 1, 2. 5 Heb. vii. 25. 6 Acts iv. 12.

XXIII.] THE WISDOM OF BEING HOLY. 497

3. Humility also is another especial instance of true
wisdom ; when a man is low and humble in his own
esteem, how high soever he be in others. For this
argues that a man hath a good understanding, he is
acquainted with his own heart, he knows how vile and
sinful he is, and, therefore, cannot but be humble in
his own sight. And questionless, it is as great a piece
of wisdom to be humble, as it is a folly to be proud and
haughty. If I see a man proud, I am presently apt to
suspect him to be a fool, one that doth not know him
self, that knows not how much sin, venom, and cor
ruption, is within him : for if he saw it, he could not
but abhor himself, and be humbled under it. An
heathen poet, Persius by name, could say, Tccum
habita, et nosces quam sit tibi curta supclletf : " Live
at home, live with thyself, look into thy own heart,
and thou shalt soon see how little thou hast to be
proud of;" or rather, how much thou hast to be hum
bled for. For what hast thou to be proud of? Art
thou proud of thy wisdom ? If thou hast any, thou
couldst not be proud : " Seest thou a man wise in his
own eyes?" saith Solomon; "there is more hope of
a fool than of him V So that he that thinks himself
wise, is a fool ; yea, he is therefore a fool, because he
thinks himself wise. Art thou proud of the strength
of thy body, or the greatness of thy estate? Thus
saith Wisdom itself, " Let not the wise man glory in
his wisdom, let not the strong man glory in his
strength, let not the rich man glory in his riches 8."
And verily a horse hath as much cause to be proud of
his trappings or burden, as any man hath to be proud
of any thing he hath or can have here below. And,
therefore, whatsoever our outward condition be, how
great soever our gifts and parts, yea, how strong soever
our graces and virtues are, it is still our wisdom to be
humble in our own eyes, and to live as those who
believe that great truth, — that we can never think
too highly of God, nor too lowly of ourselves.

7 Prov. xxvi. 12. 8 Jer. ix. 23.

K k

498 THE WISDOM OF BEING HOLY. [SERM.

4. Another great piece of wisdom, whereby they
that truly fear God manifest themselves to have a
good understanding indeed, is charity, or a free and
liberal distribution of what we have ourselves to such
as want it. For this is the way " to make unto our
selves friends of the mammon of unrighteousness9."
This is the way to enrich ourselves by relieving others.
Neither is there any other way in the world to be
rich, and to improve our estates but this. For what
we have is not our own, but only God lends it to us
to lay out for him ; but what we give is our own, for
we lend it to God to lay it 'up for us : " He that hath
pity upon the poor lendeth to the Lord ; and that which
he hath given, will he pay him again '." So that what
I have is God's; but what I give is mine own. For
I have lent it to God, and have his word for it that
he will pay it to me again ; which is infinitely surer
than all the bonds in the world. And so when God
lends an estate to us, we are his debtors for it ; but
when we give any thing to the poor, God acknow-
ledgeth himself our debtor for that. And, therefore,
what we keep we cannot call ours, because we owe it
unto God ; but what we give, we may call our own ;
because God owes it to us, having bound himself by
his promise that he will pay us it again. To this pur
pose I have met with an excellent passage in St. Chry-
sostom: "Why therefore," saith he, "dost thou deprive
thyself of those things which God would have thee to
possess ; for he hath therefore commanded thee to give
to another, that thou thyself mightest have it," l<oq

•yap f.iovoQ Kart^ac ouSe ouro? ^X£'^» orav §£ ETf'pw £wc

TOTE KOI auroc fAajSfc, " so long as thyself keepest it,
not so much as thyself hath it; but when thou givest
it to another, then thou receivest it to thyself." So
that what we keep, that we want ; what we give, that
we have ; for at the same time that we give it to
another, we receive it ourselves. And this is laying
up for ourselves treasures in heaven, by laying out for

9 Luke xvi. 9. ' Prov. xix. 17.

XXIII.] THE WISDOM OF BEING HOLY. 499

God the treasures that we have upon earth ; which
being the only good use that we can possibly make of
what we have, it must needs be acknowledged a great
piece of wisdom thus to employ what God hath en
trusted with us to our own advantage.

5. The wisdom of those who are truly righteous
appears also in the resignation of their wills to God's.
As we see Wisdom itself did, in our blessed Saviour,
who could say, " Not my will, but thine be done."
And verily, thus to resign our wills to God's so as to
have no wills, as it were, of our own, but to submit
ourselves wholly to be guided by the will of God, is as
high an act of wisdom as it is possible for us to exert ;
for by this means we may always have our wills, because
they are the same with God's, which is always done.
Nay, when we have thus given our wills to God's, so
as to entrust him always to will for us ; all providences
whatsoever are, in effect, by the acts of our own wills,
with this extraordinary advantage, that they are guided
and directed by the infinite wisdom and goodness of
God. And as it is the wisdom of a patient to let the
physician choose what diet, physic, and the like, he
must have, so it is much more our wisdom thus to
entrust God to choose for us, and to be well pleased
with his choice, though never so cross to our sinful
desires ; because we cannot but acknowledge that he
knoM's infinitely better than ourselves what is good or
hurtful for us ; especially considering also, that by
this means we may make a virtue of necessity. For
God's will, be sure, must be done, whether we will or
no; and, therefore, it is madness in us to resist or
gainsay it, and our greatest wisdom wholly to submit
ourselves unto it, and always to acquiesce contented
in it.

Thus I might shew in all other acts of true piety
whatsoever, that it is our wisdom to perform them ;
and that the truly pious manifest themselves to be the
only wise men, by every act of obedience which they
perform to the commandments of God. For what ?
Doth wisdom teach you to live happily in the world ?

Kk 2

500 THE WISDOM OF BEING HOLY. [SERM.

Then the godly are the only wise men yet ; who often
retire from the vexatious bustles and tumults of this
distracting world, that they may fix and unite their
hearts to draw nigh to God, and enjoy communion with
the chiefest Good, the Fountain of all true happiness.
Doth wisdom teach you to prefer the good before the
evil? Then they that fear God are wise in choosing
the greatest suffering rather than the least sin ; there
being more real evil in the least sin than in the greatest
suffering imaginable. Doth wisdom teach you to con
sult your books to see what others owe to you, and you
to others, that you may know your outward estate and
condition? How much wiser are the godly, who oft
examine themselves, and consider how the case stands
betwixt God and their souls ? Is it your wisdom to
have a care of yourselves, and not to run headlong into
ruin and perdition? Then there is none so wise as the
godly, who are always watchful over themselves, and
careful to avoid sin, the only cause of all their misery.
Is it your wisdom to do that well which you can do
but once, and which can never be mended if it be once
ill done ? Then certainly they that truly fear God
must carry away the palm for wisdom from all the
world besides ; for they are always ready to die, and so
to do that well which they can never do again. They
were the foolish virgins which wanted it ; the wise had
oil in their lamps, true grace in their hearts, and so
wrere ready when the bridegroom came ; and therefore
they entered into the bride chamber, when the others
were shut out, and with all their importunities could
never after be admitted to come in.

But what need I instance in any more particulars ?
These may be sufficient to demonstrate that the fear
of the Lord, or true holiness, is the rV2W% both "the
beginning" and "the end" of true wisdom; having proved
unto you that sinners so long as such are mere fools,
not having attained so far as to the first beginning of
wisdom ; and that saints, so far as such, are truly wise.
All which I have endeavoured to explain with that
clearness and perspicuity, that none of you that have

XXIII.] THE WISDOM OF BEING HOLY. 501

any understanding at all but must needs confess that
they only have a good understanding that fear God and
keep his commandments. And, therefore, I hope you
have all prevented me in what I intended for the ap
plication of this truth ; which was to advise and stir
you up to do that which you cannot but be now con
vinced is not only your duty and interest, but your
wisdom too to do ; — even to devote yourselves for the
future wholly -to the service of Almighty God, to fear,
honour, and obey him : for I cannot persuade myself
but you all desire to act like wise men. This I am
sure of, you all either are, or would be accounted, wise.
But assure yourselves, whatsoever your condition be
in this world, howsoever cunning and subtle you may
be in the management of worldly affairs, whatsoever
conceits you may have of yourselves, whatsoever opi
nion others may entertain of you, yet in the judgment
of wise men, and of the all-wise God himself, you
neither are nor can be truly wise until you be truly
good. And, therefore, if any of you desire, as I hope
you all do, to manifest yourselves to be sober and
discreet, wise and prudent men and women, take this
course to do it : — break off your former sins by repent
ance, and shewing mercy to the poor, and believe in
Christ for pardon and salvation, love God's person and
obey his precepts, trust on his promises, and fear his
threatenings, sanctify his sabbaths, and reverence his
name, be loyal to your sovereign, and obedient to
magistrates, be faithful to your friends, and loving to
your enemies, kind and charitable, just and equitable
unto all : in a word, fear God and keep his command
ments ; for this is the whole duty of man 2, and his
wisdom too.

! Eccles. xii. 13.

SERMON XXIV.

THE MEDITATION OF GOD'S LAW, THE GOOD MAN'S
DELIGHT.

PSALM i. 2.

" But his delight is in the law of the Lord ; and in his law doth he
meditate (or exercise himself) day and night."

IN the Old Testament we find, that in former ages,
when people had occasion and desire to know the mind
of God in any difficult and doubtful case, they went to
the high priest, who asking counsel for them " after the
judgment of Urim before the Lord '," the Lord was
pleased to give them such responses, or answers, as
clearly discovered his will in the case propounded ;
which were therefore called his oracles : or else, if God
had raised up ever a prophet among them, — as he
usually did in every age, — they would go and consult
him, or " enquire of the Lord by him2," and the prophet,
by divine inspiration, would certainly tell them what
the mind of the Lord was in the business they went
about. Thus "God, at sundry times and in divers
manners, spake in time past unto the fathers by the
prophets 3." It was God who spake by the prophets ;
and therefore, whatsoever they said, as such, was like
wise an oracle of God. And, therefore, St. Paul,
speaking of the advantages which the Jews had above

1 Numb, xxvii. 21. 2 Jer. xxi. 2. * Heb. i. 1.

THE MEDITATION OF GOD'S LAW, &C. 503

other people, reckons this as the chief, " because that
unto them were committed the oracles of God V

We have no such kind of oracles to consult in these
latter days, as they had : neither have we any occasion
for them ; for now that God hath spoken to us by his
Son, and hath caused what he spake by him and his
apostles, as well as what he had before spoken by the
prophets, to be committed to writing1, and faithfully
brought down and delivered to us, we may there know
the mind of God in every thing that is necessary for us
to consult him about, as certainly as if we received it
immediately from him by the mouth of a high priest,
or a prophet. For all that Holy Scripture being given
by inspiration of God, it is all but as one continued
oracle of God, wherein he hath delivered and declared
his divine will and pleasure in all things that are
necessary for any man to know. And whatsoever is
not there revealed, we may from thence conclude, that
it is not necessary for us to know it ; but, rather, that
it is the divine will that we should not be inquisitive
about it. But as whatsoever is there revealed, is there
fore revealed that we might know it ; so whatsoever
we are really concerned to know, in order to our being
happy, is there revealed, so as that we may knoAV the
mind of God himself concerning it.

As for example : it highly concerns all men to know
wherein true happiness consisteth, or who may be truly
said to be a blessed, or a happy man. This we can
never know from men themselves ; for they could never
yet agree about it, some accounting one man happy,
some another : and most esteem those only happy,
who have most of the good things, as they are called,
of this life ; though they which have them find, by their
own experience, that they are as far from being happy
as they who have them not.

Wherefore our only way to be fully resolved in this
case is, to consult the oracles of God who made us, and,
therefore, best knows what will make us happy. But

4 Rom. iii. 3.

504 THE MEDITATION OF GOD'S LAW, [SERM.

there we find that he never pronounceth any man
happy for any outward enjoyments. He never saith,
Blessed are the rich ; Blessed are they that are advanced
to honour and authority over their fellow-creatures ;
Blessed are they that fare deliciously every day ;
Blessed are they that live in ease and plenty of all
things they can desire in this world. There is nothing
like this in all the Bible among the oracles of God,
which are there recorded.

But what then saith the answer of God to this great
question, Who is the blessed man ? That we have here
delivered, not in ambiguous terms, like the heathen
oracles, but in words so plain and easy, that any one
that reads them may certainly understand the mind of
God in them. For thus saith the Lord, " Blessed is
the man that hath not walked in the counsel of the
ungodly, nor stood in the way of sinners, and that hath
not sat in the seat of the scornful : but his delight is
in the law of the Lord, and in his law will he exercise
himself," or meditate, " day and night." Where we see
the blessed man described, not by what he hath, or
hath not, in this world ; but first, by what he doth not,
and then by what he doth. He doth not follow the
counsel of ungodly men, that would entice him from
his obedience to the truth, and laws of God ; he doth
what he can to keep out of the way that sinners walk
in; and if, through surprise or inadvertency, he happens
to be got into it, yet howsoever he doth not stand, or
continue, in it ; he never sits, or associates himself,
with scorners, — such as make a mock at sin, deride
religion, and scorn reproof. These are the obstinate
sinners, upon whom the curse of God will certainly
fall ; and, therefore, he, who is blessed of God, will
avoid such company and acquaintance, as he would do
those which he knows to be infected with the plague.

Neither doth he only avoid that which is evil, but
he delights in that which is good : for " his delight is
in the law of the Lord, and in his law doth he exercise
himself day and night;" which being the positive
description made by God himself of a blessed man,

XXIV.] THE GOOD MAN'S DELIGHT. 505

such as we all desire to be, it will be worth our while
to treat more particularly of it, that we may fully
understand his divine meaning in it. For which pur
pose we shall, by his assistance, consider both parts of
it ; how a man should delight in the law of God, and
how he should exercise himself in that law day and
night : and then it will be easy to shew, that he who
doth so is certainly a blessed, a happy man.

First, therefore, by "the law," or, as the original
word signifies, " the doctrine " of the Lord, we are here
to understand all that the Lord, the Almighty Creator
and Governor of all things, hath taught us in his Holy
word. For although when this oracle was first committed
to writing, there were none other extant but only the
five books of Moses, and perhaps Joshua and Judges,
yet they then contained the whole will of God ; and all
that were afterwards added by the prophets and apostles
were only for the clearer explication of what was
delivered before in them. And in every age, as God
was pleased to make clearer and clearer revelations of
himself and his holy will to mankind, the books wherein
they were contained were still added to those before
written, and reckoned part of his law : so that when
the whole canon of the Scriptures was completed, as it
hath been now for many years, it is all that law, or
doctrine of the Lord, in which every wise and good
man delights, and which he prefers before all the books
that were ever written, and all things else that can be
desired in this world ; as David did, saying to God,
" The law of thy mouth is better unto me than thousands
of gold and silver5." " How sweet are thy words unto
my taste! yea, sweeter than honey to my mouth6!"
"Thy testimonies have I taken as an heritage forever:
for they are the rejoicing of my heart7." "Thy tes
timonies also are my delight, and my counsellors8."
And it is no wonder ; for no man can look into the law
of the Lord, or that system of divine revelations that

5 Ps. cxix. 72. 6 Ver. 103.

7 Ver. 111. 8 Ver. 24.

506 THE MEDITATION OF GOD'S LAW, [SERM.

the Lord God Almighty hath given to the world, but he
will every where find something or other that will
afford extraordinary delight and pleasure to him. For,
first, how are all men naturally delighted in knowledge,
especially in the knowledge of great and necessary
truths ! This is such a pleasure to the minds of men,
that he who doth but think that he hath found out
something which he did not know before, his ima
gination is tickled and pleased with it ; as they, who
give themselves to the study of natural philosophy,
find by their own experience : for if they happen to
light upon what they imagine to be the cause of such
an effect or phenomenon in nature, they find their
minds strangely affected with it ; though, after all, the
series of secondary causes, and the dependence of one
upon another, and all upon the First, is established and
managed with such infinite wisdom and power, as far
exceeds the reach of human understandings : so that
" we hardly guess aright at things that are upon earth 9,"
and all our knowledge of them, at the best, is only
opinion and conjecture. And yet this very conceit of
our knowing them is a pleasure to us : how much more
would it be so, if we were sure that our knowledge was
right and perfect ! But that we can never be of any
knowledge but that which we receive from God himself.
There is nothing in this world that we know so cer
tainly, as that all our other knowledge is uncertain ; for
we have no other than what we receive from our senses
or reason, or else from the testimony of other men.
But we know, by our own experience, that all these
ways are fallible ; and, therefore, can never be certain
that we know any thing aright by them. But we know
that God is infallible ; Avhat he hath said cannot but be
true, just as he said it : and, therefore, whatsoever we
know upon his word, we are sure that we know it
aright. And such knowledge must needs exceed all
other in pleasure and satisfaction, as much as it doth
in truth and certainty.

u Wisd. ix. 16.

XXIV.] THE GOOD MAN'S DELIGHT. 507

Neither is the knowledge which we are taught, and
so learn of God, only certain, and the only certain
knowledge that we have of any thing ; but it is the
knowledge of the greatest and most glorious things in
the world, and such as are most necessary for all men
to know.

For by the law, or word of God, we know God
himself as far as finite creatures can know an infinite
Being. By it we know that he is a Spirit, without
body, parts, or passions; that he, simply, is Jehovah,
being, or essence itself; that he is of infinite wisdom,
po\ver, and goodness ; that the Father, Word, and
Holy Ghost, these Three are One, all that one Being,
Jehovah, the Lord ; that he is every where, all the
world over, the same, without any variableness, or
shadow of change. This, and whatever else is either
necessary or possible for us to know concerning God,
is revealed to us by himself in his Holy word ; and he
that delights not in the law of God upon this account,
because he may thereby know him, it is only because
he hath not yet learned to know him by it : for if he
had, he could not but find himself affected with it,
more than with all the pleasures of the world besides ;
the knowledge of God being itself the greatest good and
happiness that the soul is capable of. insomuch that
eternal life itself consisteth in the perfection of it.

By the law of God we know also how the world
was made, how it is still upheld in its being, and how
all things in it come to be so wisely ordered as we see
they are. By it we know how man was formed, how
pure and perfect he was at first made, and how he fell
into the wretched estate he is now in. By it we know
likewise how God was pleased to set up another Adam,
or man in general, even Jesus Christ, by whom man
kind might be restored to the same estate from which
they fell in the first : that he, " who knew no sin, was
made sin for us ; that we might be made the righteous
ness of God in him1;" that "as by one man's disobe-

1 2 Cor. v. 21.

508 THE MEDITATION OF GOD?S LAW, [SERM.

dience many were made sinners, so by the obedience of
one shall many be made righteous2." That "as in
Adam all die, even so in Christ shall all be made
alive V That he " was delivered for our offences, and
was raised again for our justification V That he is the
only "mediator between God and men5;" and is
therefore " able also to save them to the uttermost
that come unto God by him, seeing he ever liveth to
make intercession for them c." These are glorious and
comfortable truths indeed, which no man can hear of,
and believe, but he must needs "rejoice with joy un
speakable and full of glory V And, therefore, whoso
ever is so wise as to mind his own good and welfare,
cannot but take great delight in the law of the Lord,
where these and many such great truths are revealed
and attested by God himself. Moreover, such a one
finds great delight in the word of God by reason of the
laws, or statutes, which are there recorded; laws
enacted by the supreme Lawgiver, the infinite, wise,
and gracious Governor of the world : wherein he hath
discovered his divine will and pleasure, how all man
kind should demean themselves both towards him, and
towards one another, while they are upon earth ; and
what they must do that they may obtain eternal life in
heaven. All which statutes are so wisely composed and
fitted to the nature of man, that, as David observed,
" they rejoice the heart, they enlighten the eyes ;" and
are therefore " more to be desired than gold, yea, than
much fine gold : sweeter also than honey and the
honeycomb 8."

Again, all men naturally delight in history ; in read
ing what was done in former ages : and the older a his
tory is, the more pleasure it commonly affords, provided
it appear to be a true relation of what was done in the
times it treats of. But the Holy Scripture exceeds all
other histories in antiquity, as well as in fidelity and
truth. Thucydides, one of the most ancient of all the

2 Rom. v. 19. ' 1 Cor. xv. 22. 4 Rom. iv. 25.

5 1 Tim. ii. 5. fi Heb. vii. 25. 7 1 Pet. i. 8.

8 Ps. xix. 8 — 10.

XXIV.] THE GOOD MAN'S DELIGHT. 509

ancient historians, acknowledged that he could find
nothing clear in history before the Peloponnesian war,
which happened about the time of Nehemiah : where
fore the last history (as that is) which we have in the
Bible, is as old as the oldest that is extant any where
else, to which any credit can be given ; the profane be
ginning where the sacred ends : but here we have many
things faithfully recorded, that were done one thousand,
two thousand, three thousand years before that, yea,
from the very creation of the world.

Besides that, the historical part of the Holy Scrip
ture exceeds all other histories in the things which are
there related. There we read of what Almighty God
himself did, and what his holy angels did by his com
mand. There we read what punishments he inflicted
upon obstinate sinners, and what care he always took
of those W7ho served him faithfully. There we read
how his faithful people carried themselves in all con
ditions, and what they did to approve themselves to
him, and to keep in his love and favour. There we
read how the Son of God came into the world, what
miracles he wrought, how he died, and rose again, and
went up to heaven : and all to perfect our redemption.
There we have also his life described, the only life that
ever man lived upon earth without sin, and so the only
perfect exemplar arid pattern of all true piety and vir
tue that was ever seen among men. And if all history
be a pleasure, what a pleasure is such a history as this
to any sober and considering man !

To all which we may add, that no man can have any
solid peace, delight, or comfort, in his own mind, but
what he draws from the law, or word, of God ; foras
much as it is there only that we find any firm ground
whereupon to trust and hope for his grace and favour.
For we, who are conscious to ourselves that we have so
often offended the Almighty God, how can we expect
any mercy at his hands ! No way, certainly, unless we
have his own word and promise for it. But we have
no such promise from him but only in the Holy Scrip
ture. But there he hath promised pardon, and grace,

510 THE MEDITATION OF GOD'S LAW, [SERM.

and all good things that can be desired, to those who
repent and believe the Gospel ; and hath confirmed
the same promises, as he made them, in Jesus Christ.
And, therefore, all that are sensible of their sins, and
desire mercy, cannot but take great delight in God's
Holy word, wherein alone he hath been graciously
pleased to promise it to them. From all which we
may conclude with the apostle, that " whatsoever things
were written aforetime were written for our learning,
that we through patience and comfort of the scriptures
might have hope 9."

Seeing, therefore, the law of God affords so great
delight to those who are exercised therein, when once
a man hath tasted of it, his own inclinations will lead
him to exercise himself as often as he can in it. And,
therefore, the Psalmist here makes this the other part
of the character of a blessed man ; for, having said that
"his delight is in the law of the Lord ;" he adds, "and
in his law will he exercise himself day and night :" or.
as the original word usually signifies, and is therefore
rendered in our last Translation, he will "meditate" in
it. But the sense is the same, for he exerciseth himself
in it by meditating upon it ; which he therefore doth
not only now and then, by the by, but very frequently,
or, as it is here expressed, "day and night." This the
royal Prophet here asserts of every good man ; and
elsewhere confirms it by his own example and expe
rience, saying, " O how love I thy law ! it is my medi
tation all the day ' ;" and, " Mine eyes prevent the
night-watches, that I might meditate in thy word 2."

But here it will be necessary to inquire how every
good man doth, and we ought to exercise ourselves by
meditating in the word of God, so as that we may reap
the benefit and enjoy the delights of it : for this is
a greater art, and requires more study and application,
than men are commonly aware of. But we may learn
the whole mystery of it from our Church, which, in the
Collect for the second Sunday in Advent, directs us to

9 Rom. xv. 4. 1 Ps. cxix. 97. 2 Ver. 148.

XXIV.] THE GOOD MAN'S DELIGHT. 511

pray to God, ' who hath caused all Holy Scriptures to be
written for our learning, that we may in such wise hear
them, read, mark, learn, and inwardly digest them, that
by patience, and comfort of his holy Word, we may
embrace, and ever hold fast the blessed hope of ever
lasting life, which he hath given us in our Saviour
Jesus Christ.' For what we here beseech Almighty
God to give us grace to do, we must endeavour all we
can ourselves to do it by the assistance of his said
grace, which he hath promised to all those who ask it
faithfully of him. And if we thus hear the Holy Scrip
tures, 'read, mark, learn, and inwardly digest them,'
we shall do all that is required to the exercising our
thoughts and meditations upon them, so as to receive
both profit and pleasure from them.

First, therefore, we must 'hear' the word of God;
that is, we must hear it read, declared, or preached by
a minister, or officer, sent from God himself to do it.
That this is the proper meaning of hearing the word,
appears from the word itself, where it is said, " How
shall they hear without a preacher? And how shall
they preach, except they be sent3?" From whence it is
plain that, in the sense of Scripture, they only are truly
said to hear the word, who hear it from such as are
sent to preach it to them. If they be not sent by God,
they cannot truly preach in his name ; and then peo
ple may hear them as much as they please, it all sig
nifies no more, than as if a nation, having some great
affair to transact with a foreign prince, should choose
one from among themselves to transact it with them,
who having no commission from the said prince, as his
ambassador to do it, whatsoever he doth is void, and of
no effect. Yet this is the case of many in our age,
wherein that Scripture is fulfilled which saith, " The
time will come when they will not endure sound doc
trine ; but after their own lusts shall they heap to
themselves teachers, having itching ears V And what
little good people get by such teachers, which they

3 Rom. x. 14, 15. * 2 Tim. iv. 3.

512 THE MEDITATION OF GOD'S LAW, [SERM.

heap to themselves, we are taught by the same Scrip
ture, saying, " of this sort arc they which creep into
houses, and lead captive silly women laden with sins,
led away with divers lusts, ever learning, and never
able to come to the knowledge of the truth 5." They
are ever hearing and hearing, as if they could never
hear enough ; and yet, after all, can never come to the
true knowledge of God, because they hear such only as
are of their own choosing, not such as God sends to
them. Whereas they who attentively hearken to the
word of God, as it is delivered and made known to
them by his own ambassadors, and accordingly receive
it, not as the word of man, but as it is in truth, the
word of God himself; "it worketh effectually in them
that believe6." This, therefore, is the first thing re
quired to the exercising ourselves, and meditating
aright, in the law of God, — even by hearing it re
peated or explained to us by one of his own officers,
sent by him to do it, and so receiving it as from him
self.

And as all ought thus to hear the word of God ; so
they who can, ought to 'read' it too. I say — they who
can ; for in our age there are many who cannot read ;
and in former ages, especially the primitive, there were
few who could : and yet by their bare hearing the
word read, or repeated to them, they both understood
and practised their duty as well, if not much better,
than most of them who can read do it now. And I do
not doubt but the solemn reading or declaring the will
of God by his own ministers hath always the same
power and efficacy upon the attentive hearers, whether
they can, or cannot, read it themselves : for it is not to
the private reading, but to the public reading of it,
that the promises are made ; from whence it comes to
pass, that we commonly find ourselves more affected
with hearing, suppose a chapter, once publicly read,
than we are with reading the same chapter by our
selves many times over. Yet, nevertheless, they who

5 2 Tim. iii. 6, 7. 6 1 Thess. ii. 13.

XXIV.] THE GOOD MAN'S DELIGHT. 513

can read have a great advantage over those who can
not ; in that the impressions which are made upon
their minds in hearing the word, may be much con
firmed and excited in them by their reading it over
again. As the Bereans, when they had heard the
word from the apostle's mouth, and received it with all
readiness of mind, they then " searched the Scriptures
daily, whether those things were so V Their hearts
were first opened to receive the word at their hearing
of it ; and when they afterwards read the Scriptures,
and found that what they had heard was the same that
was there written, this confirmed them in it. Upon
which, as well as upon other accounts, it is necessary
that the Scriptures should be translated into the vulgar
tongue, that people may read them, and thereby know
whether what they hear be agreeable to what God had
there revealed; otherwise they may be led blindfold
they know not whither ; as they are in all places
where they are not permitted to read the word: at
least, they can never be sure that they believe and
practise according to it. But they must take heed
that they do not " wrest the Scriptures unto their own
destruction 8," as many unlearned and unstable people
do in our age, as well as in the apostles'; and for that
purpose they must read them with all reverence, meek
ness, and humility of mind, beseeching God to direct
and assist them in it, and to " open their eyes, that
they may behold wondrous things out of his law 9."

And whatever it is they either hear or read out of
God's law, they must be sure to 'mark' it. You must
not hear so negligently, or read so cursorily and super
ficially, as if there was nothing worthy your notice in it ;
but you must mark, or observe, every expression, with
the same care and diligence, as if you heard God him
self speaking from between the cherubim, or upon the
mount. For it is he that speaks all along in his Holy
word, which, being given by his inspiration, is of that
infinite extent and fulness, that, how oft soever a man

r Acts xvii. 11. • 2 Pet. iii. 1C. 3 Ps. cxix. 18.

Ll

514 THE MEDITATION OF GOD'S LAW, [SERM.

reads it over, he may still find something remarkable
which escaped him before. This, therefore, is abso
lutely necessary to our meditating aright in the law of
God, — even to mark, or take special notice of, what he
there saith, considering whose word it is, to what end
it was spoken, what use is to be made of it, and how
necessary it is to be observed.

For which purpose, as Ave mark, so we must also
' learn ' the Scriptures ; we must learn so as to under
stand them, at least, as much of them as we can:
which I therefore add, because there are some things
in the other Scriptures, as well as in St. Paul's epistles,
which are "hard to be understood1." There are some
things revealed there, especially concerning Almighty
God our Creator and Redeemer, which are above the
reach of our finite understandings; which, therefore,
we are not bound to understand, but only to believe,
and to believe them only upon his word, who hath re
vealed them to us; and who, therefore, only revealed
them, that we might believe them, though we cannot
understand them ; and so build our faith wholly upon
his word and testimony, to the honour of his truth and
faithfulness. There are other things hard to be under
stood only by reason of the weakness and corruption
of our minds ; which, therefore, are more or less un
derstood, according as men are more or less learned in
the original languages, and in such arts and sciences as
may give any light to them ; or else, are more or less
enlightened by that Holy Spirit by which the Scrip
tures were given. And, therefore, when we meet with
any thing which we do not understand, it doth not
follow but other people may understand it; and if
none can, it was written only for the exercise of our
faith, that we may believe it upon His word " who
cannot lie V

But whatsoever things are hard to be understood in
the Holy Scriptures, we may from thence conclude, that
it is not generally necessary for all men to understand

1 2 Pet. iii. 1(3. 2 Tit. i. 2.

XXIV.] THE GOOD MAN'S DELIGHT. 515

them : for whatsoever is so, is as plainly there revealed
as words can do it. And, therefore, without troubling
ourselves about other matters (as we are too apt to do),
we should apply our minds wholly to learn such things
as belong to our everlasting peace, — what we must be
lieve, and what we must do. that we may be saved : all
which are so clearly taught in the Holy Scriptures,
that a man of the meanest parts may learn them, as
well as the greatest scholar in the world. Thus, there
fore, it is that we ought to exercise ourselves, or medi
tate, in the law of God, — even so as to understand our
whole duty to him, and to one another. He that hath
learned this, hath learned enough ; and whatsoever it
is that a man learns, without this, will signify nothing
to him.

Neither will it signify any thing for a man to hear,
read, mark, and learn the Scriptures, unless he also
' inwardly digest ' them, that is, unless he ruminate
upon them, and, by a strong and lively faith, fix them
upon his mind, so as to turn them into proper nourish
ment for his soul, that he may thereby grow in grace,
and in the knowledge of our Lord and Saviour Jesus
Christ, and accordingly be fruitful in good works ; in
all such good works which are the fruit of that Holy
Spirit by which the Scriptures were given; such as
"love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance 3." This was the great
end for which the Scriptures were at first written, and
for which we are now to hear, and read, and meditate
upon them ; — even that we may know the will of God,
and do it ; that we may live with a constant sense of
what is there written upon our minds, so as firmly to
believe the truths, fear the threatenings, trust on the
promises, and observe the precepts, which are there
revealed ; and particularly that wherein this very
thing is commanded by God, saying, "This book of the
law shall not depart out of thy mouth ; but thou shalt

3 Gal. v. 22, 23.
Ll2

516 THE MEDITATION OF GOD'S LAW, [SERM.

meditate therein day and night, that thou mayest ob
serve to do according to all that is written therein :
for then shalt thou make thy way prosperous, and
then thou shalt have good success V Where we see
that it is God's express command, that we should every
one meditate day and night in his law ; that we are to
meditate in it, so as to do what is there written ; and
that this is the way to have his blessing, prosperity,
and good success : as our Lord hath taught us also with
his own mouth, saying, " If ye know these things, happy
are ye if ye do them 5 ;" and, " Blessed are they that
hear the word of God, and keep it 6 ;" and by his
royal prophet in my text, where, describing the man
that is truly blessed, he saith, that "his delight is in
the law of the Lord ; and in his law doth he meditate
day and night 7." Wherefore that he who doth this is
blessed, we cannot doubt, seeing he, who is the Foun
tain of all blessedness, hath here pronounced him to
be so. And if we had no such oracle for it, yet we
could not but conclude, that he who delights in the
law of the Lord must needs be a blessed man, for that
very reason, because he delights in the law of the
Lord : for this shews that he is regenerate, and born
again ; that he is renewed, sanctified, and governed, by
the Holy Spirit of God, in that he delights in the law
that was given by his inspiration ; which he could never
do, but by the same Spirit by which it was given : and
therefore the apostle saith, " I delight in the law of
God after the inward man 8." After his inward man,
his spiritual part, so far as he was purified and led by
the Spirit of God, so far he delighted in the law of
God, and no farther; and, by consequence, he that
really delights in the law of God is certainly led by
his Spirit : but " as many as are led by the Spirit of
God, they are the sons of God V " And if children, then
heirs; heirs of God, and joint-heirs with Christ10,'' and

4 Josh. i. 8. 5 John xiii. 17. G Luke xi. 28.

7 Ps. i. 2. 8 Rom. vii. 22. <J Ib. viii. 14.

1(1 Ver. 17.

XXIV.] THE GOOD MAN'S DELIGHT. 517

therefore as blessed as it is possible for creatures to be;
all the blessings promised in the Gospel being entailed
upon them.

And as delighting in the law of the Lord is a certain
sign that the man is blessed, so meditating in his law
day and night is the ready way to be blessed for ever :
for exercising ourselves continually in meditating upon
the word of God, as I have shewn we ought to do, by
this means we come to true wisdom, and a right under
standing of all things necessary to eternal life. " I
have more understanding," saith David, "than all my
teachers; for thy testimonies are my meditation1."
By this means we know the "only true God, and Jesus
Christ whom he hath sent2,'' which itself is eternal
life. We know him as he himself would have us
know him, according to the revelations which he hath
given us of himself. By this our minds are enlightened,
our judgments rightly informed, our faith confirmed,
our hearts cleansed, our affections kept in order, and
our whole souls sanctified through the truth ; for his
" word is truth !." By this we are preserved from all
damnable errors and heresies; we are put in mind of
our whole duty both to God and man ; we are quickened
and stirred up to the performance of it ; we are armed
against all temptations ; we are directed which way to
take in all straits and difficulties ; we are protected,
we are supported, we are comforted, in all sorts of
trouble and afflictions. In short, by thus hearing,
reading, marking, learning, and inwardly digesting
God's holy word, we embrace and ever hold fast the
blessed hope of everlasting life, which he hath given
us in our Saviour Jesus Christ.

Wherefore, as ever ye desire to be blessed, so as to
obtain eternal life, ye must " search the Scriptures,"
where alone ye can ever find it4. Ye must delight in
the law of the Lord, and meditate therein both day
and night ; not only a little now and then, by the way ;

1 Ps. cxix. 99. 2 John xvii. 3.

3 Ib. 17. 4 John v. 39.

518 THE MEDITATION OF GOD'S LAW, &C.

but so constantly, so seriously, so effectually, that ye
may believe, and love, and fear, and hope, and think,
and speak, and act, as ye are there taught. Then ye
will be blessed indeed, and declared to be so at the
last day before all the world by Christ himself, pro
nouncing that blessed sentence upon you, " Come, ye
blessed of my Father, &c."

SERMON XXV.

THE SINFULNESS AND MISCHIEF OF WORLDLY
ANXIETY.

PHIL. iv. 6.

" Be careful for nothing ; but in every thing by prayer and sup
plication with thanksgiving let your requests be made known
unto God."

ALTHOUGH the commandments of God now seem
grievous to us, and very difficult to be observed, yet
certainly they were designed at first for our ease and
pleasure ; they being all so exactly adapted to our
nature, so agreeable to the temper we were made of,
that every act of obedience to them refresheth and
delights our minds, as David long ago observed, calling
the " commandments his delights '," and saying, that
" in keeping of them there is great reward 2." The
same might be demonstrated by a particular induction
of them, whereby it would be easy to shew that nothing
is forbidden us but what is some way or other hurtful
and prejudicial to us, nothing required of us but what
is really for our good, and conduceth to our present
comfort, as well as to our future happiness. I shall
instance at present only in that which is enjoined in
my text.

We cannot but be all sensible how great a misery it

1 Ps. cxix. 143. 2 Ib. xix. 11.

520 THE SINFULNESS AND MISCHIEF [SERM.

is to live in continual fears and cares about the things
of this life, and how happily they live who are free from
them, so as never to be disturbed or disquieted in their
minds about any thing here below ; especially if this
proceeds from such principles, and is grounded upon
such a foundation as is firm and lasting : and yet we
not only may, but ought always to live thus ; for this
is that which is here enjoined us by the apostle, saying,
" Be careful for nothing," &c.

The apostle here, in the close of his epistle to them,
is directing the Philippians how both to carry and
support themselves under the various occurrences of
this present life. They were likely to meet with many
crosses and troubles in the way to heaven ; but, how
soever, he would not have them dejected, but always
pleasant and cheerful under them : " Rejoice," saith he,
" in the Lord always ;" and, to press it the more home
upon them, he repeats it again, saying, " Again I say
rejoice 3." And although they should receive many
affronts and injuries from others, yet he would have
them always of an even and sedate temper; not hot
and furious, but candid and ingenuous, meek and
patient, peaceable and good to all. " Let your mode
ration," saith he, " be known unto all men ; the Lord
is at hand," both to assist you at present, and, ere long,
to rescue and deliver you. And because they were to
expect to be sometimes brought into great straits
and difficulties, not knowing well what to do ; in such
cases he adviseth them not to be too anxious or soli
citous, but to do their duty, and to leave the issue to
God : " Be careful," saith he, " for nothing ; but in
every thing give thanks," &c. This is, in general, the
sense of the words. But lest we should mistake them,
and that we may more clearly and fully understand the
mind of the Holy Ghost in them, I shall, by his assist
ance, shew in what sense we are not, and in what sense
wre are, to understand this precept, "Be careful for
nothing;" and then explain the following words,

3 Phil. iv. 4.

XXV.] OF WORLDLY ANXIETY. 521

wherein the apostle directs what to do in all such
cases as are apt to put us upon too much thoughtful-
ness and care, saying, " But by prayer and supplication
with thanksgiving let your requests be made known
unto God."

First, therefore, we may observe, that the apostle is
here speaking not of spiritual but temporal things, and
therefore where he saith, " Be careful for nothing," he
is to be understood only of the things of this life, not
of those things which concern the life to come ; for
they ought to be our chief and greatest care of all.
And in this very place, where the apostle commands
the Philippians to be " careful for nothing," he com
mends them for being careful of him, that is, of per
forming the duty which they owed him as the minister
of Christ. "I rejoiced," saith he, "in the Lord greatly,
that now at the last your care of me hath flourished
again ; wherein ye were also careful, but ye lacked op
portunity V From whence it appears, that the apostle
himself distinguished between the care of doing our
duty to God, and the care of this world ; and commends
the one, as much as he condemns the other. The same
apostle elsewhere makes the same distinction more
plain, saying, "But I would have you without careful
ness. He that is unmarried careth for the things that
belong to the Lord, how he may please the Lord : but
he that is married careth for the things that are of
the world, how he may please his wife 5:" where he first
lays down the general rule, that he would have them
o/jfoiVn'ouc, " without carefulness," the same that is in
my text, jurjStv /ufo^/vare, " Be careful for nothing."
But then he explains himself, by distinguishing be
tween " the things that belong unto the Lord," and
the " things of the world." About the latter he would
have them without carefulness; but not about the
former, not about the things that belong unto the
Lord, how they may please the Lord. The rule is not
to be understood of such things; for, as he himself

4 Phil. iv. 10. 5 1 Cor. vii. 32, 33.

522 THE SINFULNESS AND MISCHIEF [SERM.

there intimates, we ought to take care of them, and
not of the other. For that very reason we may take
care of them, they being indeed the great and only
things that we ought to be careful of: for, put all
together, they are the " one thing needful," which our
Saviour speaks of in Luke x. 42, and therefore com
mands us to seek them before all things else : " Seek
ye first," saith he, " the kingdom of God and his right
eousness G." To the same purpose is that of St. Peter,
where he requires us to "give all diligence," to use
the utmost of our care, to "add to our faith virtue;
and to virtue knowledge ; and to knowledge temper
ance ; and to temperance patience ; and to patience
godliness ; and to godliness brotherly kindness ; and to
brotherly kindness charity : and so to make our calling
and election sure V

And it is very observable, that the same apostle,
who here commands us to "be careful for nothing,"
elsewhere requires all Christians to "be careful to
maintain good works 8," and that he himself was so :
for, having reckoned up the many troubles he had met
with in the world, he adds, " Besides those things that
are without, that which cometh upon me daily, the
care of all the churches 9." If St. Peter had said this,
what a stir would the Church of Rome have made
about it ! How would they have triumphed in it, as
a most infallible proof that he was Christ's vicar upon
earth, the universal bishop of the whole world, who
had the care of all the churches ! But it is well that
it was not St. Peter, but St. Paul that said it ; and he
said it only to shew how careful he was in the discharge
of his apostolical office towards the whole Church of
Christ ; and so hath left us an undeniable argument,
that he was at least as much an universal bishop as
St. Peter was : and also that we, after his example,
ought to be careful to perform our whole duty in our
respective places ; and, by consequence, that when he

Matt. vi. 33. 7 2 Pet. i. 5 — 7. 10.

Tit. iii. 8. y 2 Cor. xi. 28.

XXV.] OF WORLDLY ANXIETY. 523

commands us to " be careful for nothing," he doth not
mean that we should not be careful to avoid whatsoever
is offensive to God, and to do what is pleasing in his
sight, to " deny ungodliness and worldly lusts, and to
live soberly, righteously, and godly, in this present
world :" but rather that we be so careful of such things,
as to be careful of nothing else.

But here we may observe, that even in such things
we may be too careful, that is, as the original word sig
nifies, too "anxious," too much distracted and divided
in our thoughts about them ; as many are, who do what
they can to live according to the rules of the Gospel,
and yet suspect their spiritual estate ; and, never think
ing they can do enough, run into the contrary extreme,
— of doing many things which are not required at their
hands. Such are they who whip, and scourge, and
macerate, their bodies, and so make themselves unser
viceable to God and the world. And such are they,
also, who, out of a groundless care and fear of offending
God, scruple the doing of such things as he hath no
where forbidden, and therefore will not be offended at
their doing of them. This is the case not only of those
who dissent from us, but of many good people among
ourselves, who, being of a fearful and melancholy
temper, indulge a strange kind of nicety and scrupu
losity of conscience about things in themselves indif
ferent. And this seems to be that which the wise man
forbids, where he saith, " Be not righteous over much ;
neither make thyself over wise: why shouldest thou
destroy thyself'0?" As if he had said, Be not super
stitious, or over scrupulous, about such things in religion
as thou mayest, or mayest not, do without sin ; nor
make thyself over wise, as if thou sawest virtue, or vice,
where nobody else can see it : " Why shouldest thou
destroy thyself?" or rather, as the word signifies, Why
shouldest thou stupify, astonish, or confound thyself?
For so they all do, who trouble their heads about such
little things ; they do but confound and perplex their

10 Eccles. vii. 16.

524 THE SINFULNESS AND MISCHIEF [SERM.

own thoughts, and take them off from the more sub
stantial parts of religion. This, therefore, is that which
we ought to avoid : we ought not to be too careful
and solicitous about doubtful and indifferent things;
but apply our minds wholly to the plain and necessary
matters of the law, and trouble ourselves no farther ;
but trust in our blessed Saviour for the pardon of our
defects, and for God's acceptance of what we do,
upon the account of what he hath done and suffered
for us.

But I shall speak no more of that at present, be
cause the apostle speaks not of it in my text; for by
saying, ';Be careful for nothing," he means only that
we should not be careful about temporal or earthly
things ; that we should avoid those cares which our
Saviour calls, /uo/^vac /3iwr</ca\-, " the cares of this
life"," and jucprpvpc TOU aiwvoc; rov'rou, "the cares of
this world '."

But here, also, we must take care that we do not
mistake his meaning, so as to think that he would not
have us take any care at all of any thing here below :
for so long as we live in this world, it is absolutely
necessarv that we take some care about our living in

* o

it. So long as our souls are united to our bodies, we
are bound, by the laws of God and nature, to take care
of our bodies, as well as souls. Our souls, indeed, and
their concerns, are to be regarded in the first place ;
but after them we ought to look to our bodies also,
that they may want nothing that is necessary for their
subsistence, so long as God shall see good to continue
our souls in them. And for that purpose all who cannot
well subsist without it, not only may, but ought to,
follow some honest trade or calling, whereby to support
themselves and their families.

But, because the right understanding of this may be
of great use to many here present, I shall briefly give
you what instructions and directions I think necessary
about it, in these following propositions : —

11 Luke xxi. 34. ' Matt. xiii. 22.

XXV.] OF WORLDLY ANXIETY. 525

First, all are bound to follow some calling or trade,
unless they have enough to live upon without it. I
add this, — unless they have enough to live upon with
out following any trade; because there are some who
have great estates conveyed to them by inheritance,
or by gift, from their ancestors or relations ; others,
who, by God's blessing upon their own endeavours,
have attained as much as is sufficient to maintain them
while they are in the world, and so need not follow
any trade, at least for that purpose. But such must
not look upon themselves as having nothing to do in
the world: for really they have as much to do, if not
more, than other people : forasmuch as they who follow
a trade, always know their business, — their work lies
before them : whereas others are forced, or, at least,
ought, to study every day what to do, and how to em
ploy their time and their estates, so as to give a good
account of them at the last day. And when they have
found it out, they ought to apply their minds as seriously
to it, as if their lives depended upon it ; for so their
eternal life doth, though not their temporal. They
may, perhaps, live well enough without doing anything
in this world; but they cannot expect to live well in
the next world without it ; for their welfare there de
pends not upon what they have, but upon what they
do, here : insomuch that they, who do nothing but
live upon their estates, will have but little cause to be
glad they had estates to live upon, when they shall
hear their great Lord and Master pronounce that
dreadful sentence against them, "which he in the para
ble did against that idle servant, who did not improve,
but hide his master's talent in a napkin, saying, " Cast
ye the unprofitable servant into outer darkness : there
shall be weeping and gnashing of teeth 2."

Wherefore they whom God hath blessed with con
siderable estates, or with such a competency whereby
they are able to keep themselves and families without
the assistance of a trade, they must have a care that

2 Matt. xxv. 30.

526 THE SINFULNESS AND MISCHIEF [SERM.

they do not live idly, and to no purpose, in the world,
mere cyphers that signify nothing, but, like the tree in
the parable, which only " cumbered the ground," and
therefore was fit for nothing but to be " cut down, and
cast into the fire ;" but such persons ought rather to
look upon themselves as being of an higher calling, and
as having more to do than others : they have more time
to spare, and therefore should spend more in their
public and private devotions ; their thoughts are freer
from the cares of this world, and therefore ought to
be more intent upon the next ; they need not trouble
their heads about getting an estate, and therefore should
be more careful how they use it ; they have commonly
more than what they have real need of themselves, and
therefore should give more to those who want it ; in
short, they have more advantages of serving and glori
fying God in the world, and therefore are more obliged
to do it, as they tender their own eternal welfare.

When I seriously consider these things, I cannot but
sometimes wonder with myself, what should make men
so eager in getting great estates for their children,
when by that means they do but expose their children
to greater hardships and temptations than they them
selves lay under, and make it more difficult for them
ever to get to heaven ; our Saviour himself, by whom
alone we can come thither, having told us with his
own mouth, that " a rich man shall hardly enter into
the kingdom of heaven 3." And even in this life, all
things considered, they who are forced to follow a
trade, and do accordingly follow it as they ought, may
live every way as comfortably, and much more safely,
than they. And how much soever a man hath, it is
certainly his best and wisest course to have some trade,
or calling, or office, or at least some business, either
public or private, always to do, so long as he is able,
whereby he may employ his time, his parts, his learn
ing, his strength, his interest, his estate, and whatsoever
talents God hath put into his hand ; so that he may

3 Matt. xix. 23.

XXV.] OF WORLDLY ANXIETY. 527

answer God's end in sending him into the world, and
in bestowing such blessings upon him.

For, in plain terms, God did not make man to sit
still and do nothing. The first man he made, he had
no sooner made him but he immediately put him into
the garden of Eden "to dress it and to keep it4." This
was the first Adam's employment, even in the state of
innocence and perfection. Arid the second Adam, too,
until he entered upon his office of Mediator, followed
a trade that tended to the same end ; for Joseph, to
whom his mother was espoused, being a carpenter, he
himself is said to be of the same trade 5, and his busi
ness was to make " ploughs and yokes for oxen, in
order to tilling the ground," as Justin Martyr informs
us, who lived soon after him. And one reason, as the
same father observes, wherefore our Lord followed that
trade, was, that he might teach us, evtp-yr/ /3tov, "an
active life;" to avoid idleness, as the great occasion of
vice and wickedness. And as our Lord hath taught us
this by his example, so by his precept too : for St. Paul,
speaking in his name, and by the direction of his Holy
Spirit, laid this as a command upon the Thessalonians,
and, in them, upon all Christians, saying, " For when
we were with you, this we commanded you, that if any
man would not work, neither should he eat. For we
hear that there are some which walk among you dis
orderly, working not at all, but are busy-bodies. Now
them that are such we command and exhort by our
Lord Jesus Christ, that with quietness they work, and
eat their own bread °." Where we may observe, that
he reckons no man's bread his own, but what he gets
by his own labour and industry. But by " bread " we
are here to understand, as the word usually signifies
in Scripture, "all things necessary to the support of
human life." Such things every man is obliged to pro
vide for himself; and not only for himself, but likewise
for his kindred and relations, which are not able to
provide them for themselves. For the same apostle

4 Gen. ii. 15. * Mark vi. 3. 6 2 Thess. iii. 10—12.

528 THE SINFULNESS AND MISCHIEF [SERM.

saith in another place, " If any provide not for his own,
and specially for those of his own house," or kindred,
" he hath denied the faith, and is worse than an in
fidel 7." " He hath denied the faith," that is, he hath
renounced that faith which works by love, and in effect
hath apostatized from the Christian religion, by not
observing the precepts of it ; and so is as bad, nay,
"worse than infidels." For infidels, or heathens, by
the very light of nature, used to take care of their
parents, and children, and others that were nearly
related to them. And, therefore, he who professes the
faith of Christ, and so knows it to be his duty from
the word of God himself, if he notwithstanding will
not do it, he is really worse than an infidel, and will be
more severely punished for it another day.

And suppose a man really hath, or thinks he hath,
enough for himself and family, he is not therefore dis
charged from his calling, so long as God gives him
opportunity and strength to follow it : for that a man
is bound to do, not only for his own sake, and his rela
tions, but likewise that he may be thereby enabled to
do good to others also ; according to that of the apostle,
" Let him that stole, steal no more : but rather let him
labour, working with his hands the thing which is
good, that he may have to give to him that needeth 8."
"To him that needeth," that is, any man that wants
the necessaries of this life : such a one every man is
bound to relieve, although he is forced to \vork hard
to do it. And one great end which men propose to
themselves in carrying on their trade ought to be this,
even that they may be in a capacity of helping and
relieving such as are in want, and cannot help or re
lieve themselves.

But as all men are for these ends bound to follow
some trade or calling, so, in the next place, we must
observe, that the trade or calling they follow should be
lawful and honest: the thin<>' they do should be " o-ood,"

O w o

as St. Paul speaks in the words before quoted. It
7 1 Tim. v. 8. * Eph. iv. 28.

XXV.] OF WORLDLY ANXIETY. 529

must not be vicious in itself, nor minister occasion of
vice to others : for then it is not a trade or calling, but
treason or rebellion against God. But that which a
man employs himself in for the purposes before men
tioned must be either commanded, or approved of, or,
at least, allowed, by the word of God. It must be
some way useful either to Church or State, either to
men's souls or bodies, to private persons or to the public
society in which they dwell. The calling which con
tributes to any such uses is lawful and good ; other
wise not: for otherwise a man spends his time to ill
purposes, or, which is almost as bad, to none at all.

Wherefore, as ever you desire to employ yourselves
well, as becometh honest, good men, you must be sure
to follow such a calling as suits with the apostle's rule,
where he saith, " Whatsoever things are true, whatso
ever things are honest, whatsoever things are just,
whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report ; if there
be any virtue, and if there be any praise, think on
these things 9." For these are the things that make a
calling good, profitable to a man's self, useful to the
world, and acceptable to Almighty God.

In the last place, whatsoever such trade or calling a
man is of, he ought to follow it with care and dili
gence ; not to loiter away his time, and neglect his
business upon every slight occasion ; but always remem
ber that his calling is the means whereby God hath
designed to supply him and his with all things neces
sary for this life ; and, therefore, if he neglect it, he
doth not only expose himself to ruin and poverty, but
he wrongs, he robs, his family and poor relations of the
maintenance which God hath provided for them by
that means. There is no honest and lawful calling that
a man is of, but, if it be not his own fault, he may live
comfortably upon it, and get as much as God knows to
be necessary and proper for him in his place and

9 Phil. iv. 8.

M m

530 THE SINFULNESS AND MISCHIEF [SERM.

station; and so be as rich as he need be in this
world.lW But for that purpose it is not enough that he
hath a calling, but he must be diligent and industrious
in it : for, as the wise man observes, " He becometh
poor that dealeth with a slack hand : but the hand of
the diligent maketh rich V' not of itself, but because
the blessing of God attends it, without which all our
care and diligence will come to nothing. But, as we
have no ground to expect God's blessing except we be
diligent, if we be so we have no cause to mistrust it ;
for he is never wanting to any man that is not first
wanting to himself.

Hence, therefore, I would recommend to your serious
consideration and daily practice that excellent rule of
the apostle, where he commands, "That ye study to
be quiet, and to do your own business, and to work
with your own hands ; that ye may walk honestly
toward them that are without, and that ye may have
lack of nothing-." He doth not say, that ye may
abound in riches, purchase great estates, or advance
your families ; but, " that ye may have lack of nothing ;"
which is enough in all reason ; for he who lacks
nothing, is as rich as he that hath all things : for he
hath all things he lacks. But for this purpose ye
must "study," first, "to be quiet," to live peaceably
with all men : and then ye must " study " likewise " to
do your own business ;" rd '/Sia, " those things which
are proper to yourselves, and to your own calling,"
without meddling with other men's affairs any further
than to do them all the good ye can. So that, in short,
whatsoever trade, calling, office, or employment a man
is of, it is his duty to mind it ; and to mind it also with
care and diligence, that, by God's blessing upon it, he
may be able to maintain himself and his family by it.

And, therefore, when the apostle in my text saith,
"Be careful for nothing," he cannot be so understood,
as if he forbade us to use all due care and diligence,

1 Prov. x. 4. 2 1 Thess. iv. 11, 12.

XXV.] OF WORLDLY ANXIETY. 531

every one in his own particular calling : for this would
be to forbid that in this place, which he himself else
where, and the Scriptures all along, command.

But what, then, doth he here forbid? He forbids,
in general, that over-carefulness, solicitude, and anxiety
of mind, about the things of this life, which many, too
many, are subject to ; who, never thinking they shall
have enough, and always fearing that, notwithstanding
all their care, they shall come to want, their minds are
distracted, their thoughts trouble them, their hearts
are divided and rent as it were in pieces, casting this
way and that way, and every way, and yet know not
which way to take ; like a troubled sea, tossed to and
fro with every wind that blows. Whatsoever happens,
they have no peace, no rest, or quiet, in themselves : if
they lose never so little, they think presently they are
undone : if they get never so much, unless it be as
much as they expected, it is all one : they moil, and
toil ; they rise up early, and sit up late, and eat their
bread with carefulness ; and all for fear they should
have none to eat : how much soever God hath given
them at present, they dare not trust him for the
future ; and therefore are still bustling about to pro
vide for themselves as well as they can. If they be in
any strait, they think of every thing how to get out,
except Him who alone can help them. If they seem
to be in any danger, though it be never so remote, it
strikes them to the heart, and puts them into an hurry
and confusion. If they have any business more than
ordinary upon their hands, they stretch their brains to
the highest pitch, till they come to their wits' end how
to do it to the best advantage for themselves. By
which means they live, as it were, in a maze, or laby
rinth, not knowing which way to go, and yet running
about as if they did. In short, they live as without
God in the world, or at least without any trust or de
pendence upon him : and, therefore, as if they were
their own carvers, they bend their minds wholly to
take care of themselves, and of all their concerns in

M m 2

532 THE SINFULNESS AND MISCHIEF [SERM.

this life, without ever looking up to him to direct and
assist them in it.

This* is that carefulness which the apostle here for
bids : and not only the height of it, as I have now
described it, but every degree of it, and every such
indisposition or distemper of mind as tends towards it.

And you will not wonder that he should forbid it,
when you consider the vanity, the trouble, the sinful-
ness, and the mischiefs of it : which I shall therefore
put you in mind of, that ye may more fully understand
the nature of it, and also be better armed against it for
the future.

The vanity of it appears sufficiently, in that our care
fulness is all to no purpose about the things of this
life ; for, after all, they are wholly at God's disposal.
He gives, and takes, and doth what he will with them.
He measures them out to all as he sees good ; and it is
not in our power either to direct or hinder him. This
is the argument which our Lord himself makes use of,
to shew the vanity of all worldly cares, saying, " Which
of you by taking thought can add one cubit unto his
stature 3," or age ? And, as for our though tfulness about
what we shall eat, or drink, or wear, he there shews that
God feeds the fowls of the air, and clothes the lilies of
the field most gorgeously, without their care or labour;
and, therefore, men being much better than they, have
no cause to doubt but he will provide all things neces
sary for them, without their being so careful and soli
citous about it ; and, by consequence, all their care
fulness and solicitude must needs be in vain, and to no
purpose4. Neither is this only a great vanity, but, as
the wise man speaks, it is "vexation of spirit" too. It
is a great trouble and disquietness to our minds to be
always upon the rack, distorted and distracted with
cares and fears, as the men of this world commonly are,
" piercing themselves through with many sorrows 5," as
the apostle observes, and so making their own lives

3 Matt. vi. 27. 4 Ver. 25, 26. 28. 30. 5 1 Tim. vi. 10.

XXV.] OF WORLDLY ANXIETY. 533

very uneasy and troublesome, always tormenting their
heads, and their hearts too, with excessive solicitude
either how to get more, or else to keep what they have
got. And, as if they had not trouble enough at present,
they will trouble themselves, too, about what is future ;
and grieve to-day, because they may have occasion to
do so to-morrow. This is that which our blessed
Saviour forewarns us against, saying, " Take therefore
no thought," or be not careful, " for the morrow : for
the morrow shall take thought for the things of itself.
Sufficient unto the day is the evil thereof6." As if
lie had said, Every day brings care and trouble enough
along with it : and it is sufficient that you bear and
manage it aright as it comes. But do not anticipate
troubles, and make yourselves miserable now, because
ye may be so anon. Be not thoughtful about what
may, or may not, happen hereafter : for this will not
prevent, or alleviate, but aggravate and hasten your
troubles; as they find by woful experience, who con
cern themselves too much about future events.

And it would be well if there was nothing else but
trouble in it. But, alas ! this excessive carefulness
and anxiety of mind about worldly things is sinful,
as well as troublesome. It is expressly forbidden by
Almighty God in my text, and in many other places
of Scripture: and it is always accompanied with, or
rather it proceeds from, one of the greatest sins a man
can be guilty of, — even unbelief, or, at least, want of
faith and trust in God : as our Saviour intimates,
where, arguing against it, he saith, " Wherefore, if God
so clothe the grass of the field, which to-day is, and to
morrow is cast into the oven, shall he not much more
clothe you, O ye of little faith7?" They must needs
be of little faith indeed, if any at all, who are solicitous
about such things as God hath promised to give them,
without their being so ; and therefore mistrust his
promises, as well as break his laws, and so are guilty

6 Matt. vi. 34. 7 Ver- 30.

534 THE SINFULNESS AND MISCHIEF [SERM.

of a double sin in every single act of such excessive
thoughtful ness about any thing in this world.

But who is able to reckon up, or describe, the many
and great mischiefs which attend this sin ? I shall not
undertake to do that; but shall only put you in mind
of some of them, which, if duly considered, will make
you beware of it, and dread the thoughts of ever falling
into it, much more of living in it.

First, therefore, it is this carefulness for the world
that hinders and keeps you off from performing your
duty unto God. So long as your minds are so intent
about the things of this life, it is impossible that you
should love, fear, or trust in God, or serve and honour
him as you ought to do : no, ye have other business to
mind than what he hath set you. And, therefore,
although ye have never so many opportunities of per
forming your devotions to him, ye can find no time, or,
rather, ye cannot find it in your hearts to do it ; your
thoughts being wholly taken up with other affairs, of
a different and quite contrary nature.

This our Saviour himself noted in Martha. She and
her sister Mary keeping house together, our Lord was
pleased to honour them with his company. Martha
being mightily pleased, as well she might, with his
company, was very careful and busy about providing
for his entertainment, or, as the text saith, " was
cumbered about much serving :" while Mary in the
mean time sat at Jesus' feet, hearing his divine dis
courses. Upon which Martha, having more upon her
hands than she could well do, desired our Lord to bid
her sister come and help her. But, instead of that,
our Lord said to her, " Martha, Martha, thou art careful
and troubled about many things : but one thing is
needful : and Mary hath chosen that good part, which
shall not be taken away from her 8." If it ever can be
lawful to be cumbered with worldly business, it must
needs be so upon such an extraordinary occasion, when

8 Luke x. 41, 42.

XXV.] OF WORLDLY ANXIETY. 535

they had got so divine a Guest in their house. Yet we
see our Saviour plainly reproves Martha for her over-
carefulness even upon that occasion, because it hindered
her from attending, as her sister did, to his doctrine.
And I fear there be many among us, who, upon slighter
occasions, neglect the service of God ; being so " careful
and troubled about many things," that they never think
of "the one thing needful," except, perhaps, upon the
Lord's day, when they cannot mind the world, and so
have nothing else to do. For we find, by sad expe
rience, that upon the week-days, when you can follow
your worldly business, our churches are empty, and
God's service neglected ; which is a plain demonstra
tion that your over-carefulness for this life hinders you
from taking any care at all of the next.

Neither doth this hinder you only from serving God,
but it hinders you also in the doing of it. For so long
as your minds are distracted about the world, it is im
possible you should serve God without distraction: as
Christ himself saith, " No man can serve two masters.
Ye cannot serve God and mammon 9." Ye cannot
possibly be intent upon two things at the same time,
and especially upon things so directly opposite to one
another, as God and the world. And, therefore, so
long as your thoughts are wholly taken up with the
things of this life, as they commonly are, it is no
wonder that ye cannot keep them close to any duty ye
perform to God ; but in the midst of your most solemn
devotions, public or private, worldly thoughts will still
be crowding in, and spoil all ye do. From whence ye
may see the reason why there are so few in the world
that serve God at all, and much fewer that serve him
well : most being such as the prophet speaks of, who
" come before God as the people cometh, and sit before
him as his people, and with their mouth shew much
love, but their heart goeth after their covetousness 1."

And as this disturbs men in doing their duty, so it
deprives them of all the benefit and comfort which

9 Matt. vi. 24. l Ezek. xxxiii. 31.

536 THE SINFULNESS AND MISCHIEF [SERM.

they might receive .from what they do, and makes the
means of grace ineffectual and useless. For this ye
have Christ's own observation and word, who, in the
parable of the sower, saith, " He that received seed
among the thorns is he that heareth the word; and
the care of this world, and the deceitfulness of riches,
choke the word, and he becometh unfruitful2." From
whence ye may see the great cause why men in this
age hear so much, and practise so little ; — even because
whatsoever you hear, the cares of this world imme
diately put it out of your thoughts. You never think
any more of it ; and then it is no wonder that ye are
never the wiser or better for it.

And yet this is not all neither: for this excessive
carefulness about the things of this life doth not onlv

it

hinder you from doing or receiving good, but it ex-
poseth you to al) manner of sin and wickedness. The
wise man tells you, that " He that maketh haste to be
rich shall not be innocent3." And St. Paul, to the
same purpose ; " They that will be rich fall into tempta
tion and a snare, and into many foolish and hurtful
lusts, which dro\vn men in destruction and perdition4."
And you cannot but all observe the same of all manner
of worldly cares ; how they put men upon envy and
hatred, upon wrath and fury, strife and contention with
one another; upon lying, swearing, and perjury; upon
oppression and extortion ; upon cheating, stealing, and
robbing upon the high-way: yea, upon going to the
devil himself, and consulting him and his agents about
their worldly concerns.

This I rather mention in a more particular manner,
because I have heard there are some in this city, as
well as elsewhere, who, if they have lost any thing, or
would know something of their friends beyond sea, or
of their future state in this world, presently go to
those which they call astrologers, wizards, conjurors,
or the like, to be informed about it ; which is plainly
going to the devil for it. For whether those kind of

2 Matt. xiii. 22. 3 Prov. xxviii. 20. * 1 Tim. vi. 9.

XXV.] OF WORLDLY ANXIETY. 537

people they go to deal with him or no, they who go to
them consult them as if they did ; and so are co
partners with them in their wickedness, whatsoever it
is, whether it be real witchcraft and sorcery, or only
confederacy and cheat. And, therefore, as by the law
of Moses a witch was not suffered to live 5, so in the
same law God hath expressly commanded that none
shall seek after, nor so much as regard, wizards, or
such as have familiar spirits 6. And if any do so, he
saith, that he will set his face against them, and cut
them off from his people 7. And, indeed, it is very
rare but God inflicts some remarkable judgment upon
those who consult such as exercise, or pretend to, that
which they call the black art. And if they happen
to escape in this life, they will smart more severely for
it in the next ; it being one of the greatest sins that a
man can be guilty of: it is a kind of apostasy ; a leaving
God, to go to the devil : and all from excessive careful
ness about something in this world ; which is plainly
the only cause that puts silly people upon such wicked
practices as these are.

I shall add to these only one more of the many
mischiefs which arise from the same cause ; and that
is the same which Christ himself puts you in mind of,
where he saith, "Take heed to yourselves, lest at any
time your hearts be overcharged with surfeiting, and
drunkenness, and cares of this life, and so that day
come upon you unawares 8." Where ye see how he
who will be your Judge, being desirous that you should
not be surprised, or taken unawares, hath forewarned
you that the cares of this life will make you as unfit to
appear before him as surfeiting and drunkenness itself.
Which when I sometimes consider with myself, I
cannot but pity those who go out of this world, as
many, I fear, do, in the midst of worldly cares, and, by
consequence, as unfit to die as they who are downright
drunk : and therefore must beg of you always to re-

5 Exod. xxii. 18. ° Lev. xix. 31.

7 Ib. xx. 6. a Luke xxi. 34.

538 THE SINFULNESS AND MISCHIEF [SERM.

member your Saviour's words, and take heed that your
hearts be not overcharged with the cares of this life,
lest ye die too in that condition, and so be miserable
for ever.

But you will say, perhaps, What would you have us
do ? would you not have us to mind our trade ? Yes,
by all means ; you are bound in conscience to do it, as
I shewed before. It is your duty to mind every one
his own calling in this world, while ye live in it. But
it is also your duty to mind God, and that world where
ye must live for ever. And although you ought to use
all due care and diligence about your trade, as if ye
were to live by it ; yet you must not be so careful and
anxious about it, as if you could live by that without
God's blessing upon it ; which you can have no ground
to expect, if your minds be more intent upon that than
upon Him in whom you live, and from whom, after all,
you must receive it, or else have nothing to live on.
And, therefore, if you would follow your trades as be-
cometh Christians, you must be diligent and indus
trious in them : but you must not be fearful and solicit
ous about the event and success of them, but leave that
wholly and solely to God ; trusting and depending
upon him to give you that success, which he, in his
infinite wisdom, knows to be best for you ; and trouble
your heads no more about it. This you will find to be
not only the most easy and comfortable way of living
and trading in the world, but likewise the most effec
tual course you can take never to want any thing that
is necessary or good for you : for God himself will pro
vide all such things for you, if you trust upon him
for it.

This holds good not only as to your trading and
trafficking in the world for a livelihood, but likewise as
to all the changes and chances of this mortal life.
Whatsoever danger you fear, whatsoever strait or diffi
culty you are in, you must not suffer your minds to be
disturbed or distracted about it ; but lift up your hearts
to God, and commit yourselves and your affairs all to
him ; and then he will be sure to take care of you, so

XXV.] OF WORLDLY ANXIETY. 539

as either to bring you out of your straits, or, which is
better, turn them to your advantage. For this you
have his own word, where he saith, " Humble your
selves therefore under the mighty hand of God, that
he may exalt you in due time : casting all your care
upon him ; for he careth for you V And again, " Cast
thy burden upon the Lord, and he shall sustain thee :
he shall never suffer the righteous to be moved !." And
elsewhere, "Trust in the Lord, and do good; so shalt
thou dwell in the land, and verily thou shalt be fed.
Delight thyself also in the Lord ; and he shall give
thee the desires of thine heart. Commit thy way unto
the Lord ; trust also in him ; and he shall bring it to
pass 2." There are many such promises in Holy Scrip
ture, whereby we are fully assured that, if we use the
means for attaining any thing that is truly good for us,
and be not over-careful about them, but trust in God
for his blessing upon them, we shall certainly attain the
thing we aimed at, or something better.

This is the more to be observed here, because it will
help us to understand the latter part of my text, where
the apostle, having said, " Be careful for nothing," adds,
" but in every thing by prayer and supplication with
thanksgiving let your requests be made known unto
God." " Be made known unto God," may ye say ?
Doth not God know them before? Yes, certainly: but,
as a father knows his child wants such and such things,
and yet will not give him them till he hath asked them
of him ; so God knows, as our Saviour saith, " that we
have need of these things," — the things of this life ; but
before he gives them he will have us make known, and
acknowledge, our want of them to him, and pray to
him for them ; to signify our dependence upon him,
and our obligation to him for what we have. Concern
ing which there are three things observable in my text.

First, that as we are to " be careful for nothing," we
ought to pray for every thing : " in every thing," saith

9 1 Pet. v. 6, 7. ' Ps. Iv. 22. 2 Ib. xxxvii. 3—5.

540 THE SINFULNESS AND MISCHIEF [SERM.

the apostle, great or small. Whatsoever it is we want,
we must request it of God.

Secondly, to our prayers and supplications we must
always add thanksgiving* : thankfulness for what we
have, being the best means whereby to obtain what we
want. And then,

Lastly, this is all the apostle would have us do in
every thing, in every condition, in every circumstance
of our whole life, — even " by prayer and supplication
with thanksgiving to make known our requests unto
God ;" and when we have done that, he would have us
trouble ourselves no more about any thing, but leave
all to God, with a sure trust and confidence that he,
according to his promise, will grant our requests which
we have made known to him, so far as he knows it to
be good for us. This is the course he would have us
take upon all occasions. And he that takes this course,
need be careful for nothing, for he will have God him
self to take care of all things for him : as we may see
in many instances.

When Jehoshaphat was in a great strait, by reason of
vast armies that were coming against him, he made
known his case to God, saying, " We have no might
against this great company that cometh against us ;
neither know we what to do : but our eyes are upon
thee 3." He prayed and trusted in God, who there
fore fought for him, making his enemies destroy one
another.

When Nebuchadnezzar had threatened the three
children that they should be thrown into a fiery fur
nace unless they would worship the image which he
had set up ; they were so far from being solicitous, as
most people would have been about such a matter as
concerned their lives, that they plainly told him, "We
are not careful to answer thee in this matter. If it be
so, [as thou speakest,] our God, whom we serve, is able
to deliver us from the burning fiery furnace, and he will

3 2 Chron. xx. 12.

XXV.] OF WORLDLY ANXIETY. 541

deliver us out of thine hand, O king4." They were
not careful about it, but trusted in God, who therefore
sent his angel to deliver them. This is the rule which
Christ prescribed to his disciples in all the troubles
they were likely to meet with, saying, " When they
deliver you up, take no thought," be not careful, " how
or what ye shall speak : for it shall be given you in
that same hour what ye shall speak 5." If ever they
might be careful, it might be upon such occasions ; but
even upon such occasions as those our Lord would
have them take no thought about it, but only trust in
the promise which he made them. I cannot omit that
remarkable instance of St. Paul and Silas, who, being
in prison, were so far from being thoughtful how to get
out, that " at midnight they prayed, and sang praises
unto God :" upon which the prison doors were opened,
their bands loosed, and next morning they were both
released 6.

There are many such instances in Scripture of God's
particular care of those who trust on him. And though
these may seem extraordinary, and ye cannot expect
that he should now work miracles for you ; yet, if you
will but make trial of it, ye will find him still both
able and ready to assist and help you upon all occa
sions by his ordinary Providence, as effectually as if it
was extraordinary and miraculous.

This, therefore, is that which I would now advise
you to. Whatsoever business ye have upon your
hands, how great and difficult soever it may seem, do
not stretch your thoughts, be not careful about it, but
do what you think at present to be best ; and apply
yourselves to God, believing and trusting on him for
his direction and assistance ; and then ye will find that
all will be well, far better than your solicitude and
thoughtfulness can make it. For then God himself
will take the business into his own hands. As ye
depend upon him for it, he will concern himself in it.
He will direct your thoughts to the best means, and

4 Dan. iii. 16, 17. * Matt. x. 19. 6 Acts xvi. 25, 26.

542 THE SINFULNESS AND MISCHIEF, &C.

assist and bless you in the use of them. He will keep
off every thing that may any way impede or hinder it.
He will order all things relating to it, so as to make
them concur to the effecting of it. And if you thus
always cast your care upon him, he will always take
care of you. He will instruct you by his wisdom, he
will guide you by his counsel, he will assist you by his
grace, he will sanctify and comfort you by his Holy
Spirit, he will strengthen and protect you by his
almighty power, and at last receive you to himself in
glory, through the merits of his only Son: "To
whom, &c."

SERMON XXVI.

CHRIST THE WAY, THE TRUTH, AND THE LIFE.

JOHN xiv. 6.

" Jesus saith unto him, I am the way, and the truth, and the life :
no man cometh unto the Father, but by me."

IT was a great privilege which the Jews had above all
other people, that they had often prophets inspired
and sent by God among them, to acquaint them with
his will ; and had always a certain way to know it upon
any great occasion ; for if they did but go to the high
priest, lie, putting on the breast-plate of judgment, by
the Urim and Thummim in it, perfectly understood the
mind of God in the business they came about, and ac
cordingly gave his responses, or answers, to it. We
have no such way of consulting Almighty God under
the Gospel : and the reason is, because we have no
need or occasion for it ; for now God himself, in the
form and likeness of man, hath with his own mouth
revealed all things to us that are necessary for any
man to know ; and hath caused such his oracles, or
divine revelations, to be committed to writing, and
left upon record, that all may freely consult them, and
from thence be informed of his will and pleasure in all
things, wherein any man can be under any obligation
or necessity to know it. So that if there be any doubt,
scruple, or difficulty, which cannot be resolved from
something that is there said and delivered to us by God

544 CHRIST THE WAY, THE TRUTH, [SERM.

himself, we may certainly conclude, that it is God's
will that we should not trouble our heads about it ;
for he, be sure, who came into the world on purpose
to make and to shew us the way to happiness and
salvation, hath told us all things that he would have
us know in order to our obtaining of it. And, therefore,
what he hath not told us, we may be confident it is
no matter whether we know it or no; and that he
would have us lay aside all such impertinent and un
necessary questions which he hath not seen good to
determine, and to apply ourselves wholly to the study
of such great truths as he hath revealed to us, and to
take them upon his word ; looking upon that as the
answer of God to all such questions which we are any
way concerned to be resolved in. And if we thus
consult his oracles upon any such question, we may
there find as clear and certain a solution of it, as the
thing is capable of.

As, for example, — the chief thing that we all ought
to inquire after is, — the way whereby we may go to
him that made us, so as to have his love and favour,
in which our life and happiness consisteth. This is
that which Moses, when he had the nearest access that
ever mortal had to God, desired to know of him, say
ing, " I pray thee, if I have found grace in thy sight,
shew me now thy way, that I may know thee, that I
may find grace in thy sight '." Where he plainly de
sired to know the way which God had appointed,
whereby men might come to the right knowledge of
him, and find grace and favour with him ; which he
afterwards expressed, by saying, "I beseech thee, shew
me thy glory2." This being the way whereby God
designed to manifest the glory of his grace and truth
to mankind. In answer to which request the Lord
said to him, " I will make all my goodness pass before
thee, and I will proclaim the name of the Lord before
thee 3." And accordingly, " the Lord passed by before
him, and proclaimed, The Lord, The Lord God, mer-

1 Exod. xxxiii. 13. 2 Ver. 18. 3 Ver. 19.

XXVI. ] AND THE LIFE. 545

ciful and gracious, longsuflfering, and abundant in good
ness and truth, keeping mercy for thousands, forgiving
iniquity and transgression and sin, and that will by no
means clear the guilty ; visiting the iniquity of the
fathers upon the children, and upon the children's
children, unto the third and fourth generation 4," which
words being so solemnly proclaimed by Almighty God
himself, there must needs be more in them than what
is commonly thought of. To me the whole mystery of
the Gospel seems to be contained in them, — the won
derful way which God hath made for the reconciling
himself unto mankind, by his Son Jesus Christ. It
is in him that God hath promised to be gracious and
merciful to them ; it is in him that all such promises
are yea and Amen; it is in him that he is "abundant
in goodness and truth :" for " goodness," or " grace, and
truth came by Jesus Christ 5 :" it is in him that God
forgives iniquity, and transgression, and sin ; and yet
by no means clears the guilty, or, rather, will not suffer
sin to go altogether unpunished : for he hath laid the
punishment of it upon him ; visiting the iniquities of
mankind upon his Son, as he visiteth " the iniquities of
the fathers upon their children, and upon their chil
dren's children, unto the third and fourth generation ;"
even in the highest manner that could be, so as to
have full and complete satisfaction made unto him for
them. Thus God shewed Moses his way how to find
grace in his sight, — even by Christ the Saviour of the
world ; according to the request that Moses had made
to him. And thus David prayed to God, that his
" way might be known upon earth, and his saving
health," or, as the word signifies, " his salvation, unto
all people 6 ;" even that way, whereby they might all
be saved by Christ, the promised Seed, who is our only
Saviour, for there is " no salvation in any other 7."
But he is not only our Saviour, but " salvation "
itself8.

Thus even in the Old Testament God was pleased

* Exod. xxxiv. 6, 7. 5 John i. 17. G Ps. Ixvii. 2.

7 Acts iv. 12. 8 Luke ii. 30.

N 11

546 CHRIST THE WAY, THE TRUTH, [SERM.

to shew men the way of salvation ; at least so much
of it, as rendered them inexcusable unless they walked
in it. But in ' the New it is made as plain as words
can make it : so that if we do but consult the oracles
of God which are there recorded, we cannot miss of it,
but may have it from his own infallible word how we
may come to him so as to be eternally happy in him.
This he hath there often told us with his own divine
mouth ; particularly in my text, where the eternal God
our Saviour expressly saith, " I am the way, and the
truth, and the life : no man cometh unto the Father,
but by me."

The occasion of his uttering this divine sentence
was this : — He being now to leave this world, lest his
disciples should be overwhelmed with too much grief
and sorrow for his departure from them, he acquainted
them that he was only going home to his own Father's
house, and that he went thither to prepare a place for
them, and all that should believe in him ; and that
afterwards he would come again, and receive them to
himself, to live with him for ever 9. When he had
said this, taking it for granted that they all understood
him, he adds, " and whither I go ye know, and the
way ye know '." But St. Thomas, one of the twelve,
not apprehending his meaning aright, said, " Lord, we
know not whither thou goest ; and how can we know
the way 2 ?" Upon which our blessed Saviour, according
to his usual way of replying to any thing which was
said to him, so as to utter something at the same time
that should not be only pertinent to that particular
purpose, but likewise of universal consequence, and
necessary for all mankind to know, took occasion to
utter this divine oracle, " I am the way, and the truth,
and the life : no man cometh unto the Father, but by
me." Whereby he certified both that apostle and all
other men, not only whither he was going, — even unto
the Father, — but likewise of the way whereby they
may go after him, so as at last to come unto him, —

9 John xiv. 1—3. l Ver. 4. 2 Ver. 5.

XXVI.] AND THE LIFE. 547

even by himself. And the better to assure them of it,
he doth not only say, " I am the way," but adds, " I am
the truth and the life ;" that is, the true and living
way in the highest manner that can be, in the very
abstract the truth and the life itself: so that we may
certainly depend upon him as "the way" unto the Father,
seeing he is " the truth ;" and not doubt but he can
carry us through that way, and bring us to the end of
it, seeing he is " the life " too, and so can quicken,
actuate, and enable us to walk in that way without
fainting or stumbling. And that we may know that he
is not only the way, but the only way, he adds, " no
man cometh unto the Father, but by me."

But that we may both fully understand, and be duly
affected with, this great truth, uttered by Him who is
the truth itself, it will be necessary to consider what
he means by coining to the Father, and how he himself
is the way, and the only way, so that " no man cometh
unto the Father, but by him," and that by him any
man may come unto the Father.

Who is here meant by the Father we all know, —
even the most high God, the Father Almighty, Maker
of heaven and earth, whom our Lord Jesus Christ, being
his only-begotten Son, usually calls his Father, and in
general the Father, as in my text: where "coming to
the Father by him" is the same which elsewhere is
expressed by " coming unto God by him 3." But what
it is for men " to come to God," is not so easy to be
understood.

For He, whom we call God, is an immense, infinite,
eternal, incomprehensible Being, dwelling in that light
which no man can approach unto, " whom no man hath
seen, nor can see V How then can any man ever come
to Him ? We little worms, that creep and crawl upon
the surface of the earth, how can we come to Him that
made both heaven and earth ; to him whose glory the
"heaven of heavens is not able to contain?" We, who
cannot get up so far as to the sun or moon, or any of

3 Heb. vii. 25. 4 1 Tim. vi. 16.

Nil 2

548 CHRIST THE WAY, THE TRUTH, [SERM.

the stars, how can we ever come at Him, who created
and upholds them all by the power of his word, and is
infinitely more above them, than they are above us ? Our
very thoughts, at their utmost stretch, at the greatest
height they are able to ascend, are so far from reaching
Him, that we cannot think aright of Him, but as of One
that is infinitely above the highest of our thoughts.
How, then, can we come to Him ; or so much as think
what it is to do so ; especially seeing that we are not
only finite, and, as such, infinitely below Him, but are
likewise corrupted and defiled, and, as such, directly
contrary to Him ? He is a most pure, just, and holy
act, purity, justice, holiness itself: we are all impure,
unrighteous, and sinful creatures : how then can we
approach to Him ? We that are rotten stubble, how
can we come near Him, that is a consuming fire ? We
could never have thought it possible, if he himself had
not told us it is. And now he hath told us of it, we
could never have understood what he means by our
coming unto him, unless he himself had explained it to
us. But now he hath made it plain and easy to us, by
acquainting us how we may do it, — even by Jesus
Christ, who being the only way, whereby we can come
unto the Father, we can never understand what it is to
come unto the Father any other way than by considering
how we may do it by him who here saith, " I am
the way, and the truth, and the life : no man cometh
unto the Father, but by me."

First, therefore, it is by Jesus Christ, and him only,
that any man can come to the knowledge of God the
Father. Though we have still, even in our corrupt
estate, some general and confused notions of such a
Being presiding over the world ; yet we could never
have known what he is, or what we ought to believe
concerning him, if Jesus Christ had not revealed him
to us. As but too plainly appears: for those in the
East and West Indies, who never had his revelations
any way imparted to them, before Christians came
among them, what unaccountable and absurd notions
had they of God ! what strange and ridiculous resem-

. ] AND THE LIFE. 549

blances did they make of him ! some making him like
one thing, some like another; some representing him
under the finest, others under the ugliest shape they
could think of: and all imagining him like something
or other which they could see. The same was the
case also of the old heathens, and of all mankind that
never had any other knowledge of God than what
corrupt nature, or their own natural reason, suggested
to them ; though they " knew God," or that there was
such a Being in the world, yet they did not "glorify
him as God, neither were thankful; but became vain
in their imaginations, and their foolish heart was dark
ened. Professing themselves to be wise, they became
fools, and changed the glory of the uncorruptible God
into an image made like to corruptible man, and to
birds, and fourfooted beasts, and creeping things V

It is from such as these that we must gather what
to think of that natural religion which is so much cried
up by some in our days in opposition to the revealed :
whatsoever they may pretend, there is nothing of true
religion in it ; forasmuch as mankind, by nature, have
no true knowledge of the God they ought to worship,
much less can they perform such worship to him which
may be properly called religion : for nothing that men
do can be truly called the worshipping of God, unless
it be done according to his will. But how can they
know that, unless he himself hath revealed it to them ?
Hence it is, that they who do not believe that God
hath revealed himself and his will to mankind, as well
as they who never heard of any such revelations, they
all live as without God in the world : and so would all
mankind have always lived, but for Jesus Christ our
Lord.

But Jesus Christ our Lord hath made known all
that is necessary, or, indeed, possible for mankind in
this imperfect state, to know concerning God and the
Father: this he did of old by his Spirit in the pro
phets 6 ; and hath since done it in his own person, and

5 Rom. i. 21—23. 6 1 Pet. i. 11.

550 CHRIST THE WAY, THE TRUTH, [SERM.

by his evangelists and apostles in the New Testament.
And that we may be sure it is he, and he alone, that
hath done it, he himself hath assured us of it with his
own mouth, saying, " No man knoweth the Son, but
the Father; neither knoweth any man the Father, save
the Son, and he to whomsoever the Son will reveal
him7;" and by his Evangelist, saying, "No man hath
seen God at any time ; the only-begotten Son, which
js in the bosom of the Father, he hath declared him 8 ;"
he who alone could do it, — as being the only-begotten
of the Father, of the same form or nature with him, — he
hath declared, he hath revealed, all that we need to know
or believe concerning God, to our serving him in this
world, and to our enjoyment of him in the next : and
therefore he is properly called the " Sun of Righteous
ness 9," "and the Light of the world1," "the true
Light which lighteth every man that cometh into the
world2;" it being only by him that any man can see
God, or any thing relating to the other world, as it is
by the light of the sun that we see the things of this
world.

And as the light of the sun hath always heat and
vigour going along with it, so hath the light of the
glorious Gospel of Christ : it hath so much power and
efficacy, that he, by it, doth not only enlighten the
medium, but the eye, — the eye of our minds, — that we
may see the wondrous things that are written in the
law of God : as he opened his Apostles' " understanding,
that they might understand the Scriptures3," and
Lydia's heart, so that she " attended unto the things
which were spoken of Paul4." So, if we consult the
oracles of Christ, and keep our eye fixed on him, he
will not only shew us what we ought to believe and
know of God, but likewise open our hearts to receive
and digest it; so that our whole souls shall be over
spread with a quick sense and feeling of it. I do not

' Matt. xi. 27. 8 John i. 18. 9 Mai. iv. 2.

1 John viii. 12 ; xix. 5. 2 Ib. i. 9.

3 Luke xxiv. 45. l Acts xvi. 14.

XXVI.] AND THE LIFE. 551

say that we shall be able to comprehend his divine
nature and properties, so as to form any clear ideas or
notions of him in our brains, as he is in himself; for
that is impossible for us mortals to do, who have no
capacities for it. And, therefore, they who pretend to
it, or attempt it, are guilty of high presumption, and
betray their pride and folly, as much, nay more, than
if they should endeavour to grasp the whole heavens
within the palms of their hands : be sure they have no
true knowledge of God ; for they know not so much
of him, as that he is incomprehensible, and infinitely
beyond the reach of their finite understandings ; whereas
the knowledge of God, which we are taught by Jesus
Christ in his holy word, is quite of another nature.
It consists not in having ideas and speculations of him
in our heads ; but in having such a quick and lively
sense of him in our hearts, that our whole souls are
filled with admiration, and love, and fear, of his divine
perfections, so that we " taste the good word of God,
and the powers of the world to come 5 ;" and know so
as to taste, that the " Lord is gracious6 ;" feeling our
selves touched to the quick, and strangely affected with
his glory, power, and goodness, beyond what we our
selves are able to conceive, much less express, to other
people.

Thus, therefore, Christ is the way to know God
effectually ; to know that he is Jehovah — Being itself
— existing in and of himself, and giving existence to
all things else ; that the Father, the Son, and the Holy
Ghost, these three are this one Jehovah ; that he is
" from everlasting to everlasting, God blessed for
ever;" that he is every where, knows all things, and
can do what he will ; that he made all things by the
word of his power, and still upholds and governs all
things according to the pleasure of his will ; that a
sparrow cannot fall to the ground without him ; and
that the very hairs of every man's head are numbered
by him ; that he is the " Lord of sabaoth, the Lord of

s Heb. vi. 5. 6 1 Pet. ii. 3.

552 CHRIST THE WAY, THE TRUTH, [SERM.

heaven and earth," the Lord God omnipotent, that reigns
and rules over the whole world, and doth whatsoever
he pleaseth in it ; that he is the chief, the only good in
the world, in whose favour is life, in whose " presence
there is fulness of joy, and at whose right hand there
are pleasures for evermore." All this, and far more
than I am able to express, we may all know of God
by his Son, who hath revealed him to us, and still doth
it in us by his Spirit moving upon our souls, and im
printing what he had revealed upon our hearts; so
that we may read it there also, and be accordingly
affected with it. But no man can ever attain to so
much as this, even to know God and the Father, unto
whom he shall come, aright, any other way, than by
his Son Jesus Christ. And, therefore, no man, be sure,
can come unto the Father, but by him.

But by him we may come, not only to the knowledge,
but likewise into the favour of Almighty God, — which
is the main thing we come unto him for, and that
which seems chiefly designed by this phrase in my
text, " No man Cometh unto the Father ;" that is, no
man cometh to him, so as to get into his love and
favour, by any other than by me. And it is well that
wre can do it by him ; for we cannot imagine any other
way how it is possible for us to do it.

For what other way can we propose to ourselves,
whereby we can possibly find any grace or favour in
the sight of God ? God, as we have observed, is an
infinite, almighty, eternal Being, the Maker of heaven
and earth, the Lord and Governor of the whole world :
we, at the best, are a company of little creatures, that
were taken out of the earth, and must return to it
again. How then can we expect that he should have
any regard to us ? " When I consider thy heavens,
the work of thy fingers, the moori and the stars, which
thou hast ordained ; Lord, what is man, that thou art
mindful of him ? and the son of man, that thou visitest
him7?" Especially if we consider withal, it was he

7 Ps. viii. 3, 4.

XXVI.] AND THE LIFE. 553

that made us ; and that made us for himself, to serve
and honour him. But we have not done it, nor are
capable of doing it of ourselves, having so far cor
rupted ourselves, that we are not fit for the work he
made us for: and, therefore, are justly fallen under his
displeasure ; and never did, nor can do any one thing
that is pleasing and acceptable in his sight : nothing
but what provokes and incenseth him more against us,
in not answering the end for which he made us.
How, then, can we look for any kindness from him ?
What can we do to deserve it ? And to which of the
saints, to which of the angels, shall we go, to restore
us to the favour of God ? Others may think what they
please; for my part I cannot imagine how all the crea
tures in the world can do it. I know there are many
holy, many glorious creatures in heaven : but how holy,
how glorious soever they are, they are still but crea
tures, and, as such, infinitely below God, as I myself
am. How, then, can I go to God ? What can I say
to him ? How can I answer for what I have done to
provoke him ? " He is not a man, as I am, that I
should answer him, and we should come together in
judgment. Neither is there any daysman," or umpire,
"betwixt us, that might lay his hand upon us both8."
No, certainly ; though we had ransacked the whole
creation, we could never have found one that could
lay his hand both upon God and us, and so bring us
together.

But though we could not, God, by his infinite
wisdom and goodness, hath found One ; or, rather, he
himself hath raised up One, on purpose to do it, — even
his only-begotten Son Jesus Christ, who being God
from all eternity, of the same substance with the
Father; and having, in time, taken upon him the
nature of man, by uniting it to his own divine Person,
and so being both God and man too ; as God, he can
lay his hand upon God ; as man, he can lay it upon man ;
and so, as God-man, can bring them together, and make

8 Job ix. 33, 34.

554 CHRIST THE WAY, THE TRUTH, [SERM.

them at one again. But for that purpose he, being
thus made flesh, offered it up as a sacrifice for the
sins of mankind, suffering that death, in their nature,
which they themselves must otherwise have suffered,
ever}7 one in his own person, for the offences which
they had committed against God ; and, therefore, he
is called "the Lamb of God, which taketh away the
sin of the world 9 ;" and is said " to be a propitiation
for our sins : and not for ours only, but also for the
sins of the whole world '," because in him, and by
virtue of that propitiatory sacrifice which he once
offered for mankind, God is become propitious, mer
ciful, and gracious to them, pardoning their offences,
and receiving them again into his favour, " to the praise
of the glory of his grace, wherein he hath made us
accepted in the beloved 2."

This, I confess, is a great mystery; such as could
never have entered into the heart of man, unless God
himself had revealed it. But now that he hath re
vealed it, as we have all the ground and reason that
can be to believe it, so the whole way of our coming
unto God by Christ is thereby made plain and easy to
us ; for though God being infinitely above us, and so it
is impossible for us to come immediately at him, yet he
having taken upon him our nature, so as to be God
and man in the same Person, by applying ourselves
unto him, as he is man, we come unto God too, the
same Person being both. So that it is as he is man,
that he is properly "the way" whereby we come unto
God : he being, as such, the mediator between God
and us, as his apostle hath taught us, saying, "There
is one God, and one mediator between God and men,
the man Christ Jesus, having given himself a ransom
for all 3," as it is in the original. As he is the man
Christ Jesus, he is the mediator between God and
man ; and executes that office effectually by means of
the ransom that he hath given for all men : so that

9 John i. 29. ' 1 John ii. 2.

2 Eph. i. 6. a 1 Tim. ii. 5, 6.

XXVI.] AND THE LIFE. 555

any man may now go unto God, though not imme
diately, yet by this one mediator between God and
him. To the same purpose is that of St. John : " If
any man sin," (as we all have,) " we have an advocate
with the Father, Jesus Christ the righteous; and he
is the propitiation for our sins '," &c. Because he is
the propitiation for our sins, by offering up himself,
as man, in our stead, he is therefore our advocate with
the Father, mediating, or interceding, between him
and us, that, our sins, whereby we have offended him,
being forgiven, wre may be received again into his
grace and favour. And, therefore, as he being the
only mediator between God and man, no man can
come unto God, or the Father, as he himself hath
said, but only by him ; so there is no man but by him
may come unto the Father: for, if we first go to him,
he presents us to the Father, who is graciously pleased
to accept of us for his sake who brings us to him, and
upon the account of that mediation which he maketh
for us.

But how doth he present us ? Not in our corrupt
and sinful state ; not such as we are by nature ; but
upon our repentance and faith in him. He first washeth
us from our sins in his own blood, purgeth our con
sciences from " dead works," and purifieth us to himself
a " peculiar people," real and sound members of his
own body, the Church; and then he presents us, as
such, unto God. This he himself hath taught us by
his apostle, saying, "Husbands, love your wives, even
as Christ also loved the Church, and gave himself for
it; that he might sanctify and cleanse it with the
washing of water by the word, that he might present
it to himself a glorious Church, not having spot, or
wrinkle, or any such thing; but that it should be holy
and without blemish 5." These words are much to be
observed in this case, because they clearly shew how
Christ, as man, presents us to himself as God, and so
how we come unto the Father by him ; for here we

4 1 John ii. 1.3. s Epb. v. 25—27.

556 CHRIST THE WAY, THE TRUTH, [SERM.

see, that he, having given himself for us, and so re
deemed us to himself, first sanctifies and cleanseth, and
then presents us without spot or wrinkle, or any thing
that may be offensive to God, and provoke him to
reject us ; but that we may appear in his sight holy
and without blemish, though not as we are in our
selves, yet as we are members of his body, of his flesh,
and of his bones, as it follows in the text: "As we
are joined to him 6," as a \vife to her husband, and so
are under his covert, and endowed with his righteous
ness, as a wife is with her husband's estate and honour.
For by this means, as the same apostle elsewhere ex-
presseth it, we are found in him, " not having our own
righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is
of God by faith 7." So that being found in him, mem
bers of his body, besides our own righteousness, which
is imperfect, we have another righteousness, the right
eousness of God himself, which, being absolutely perfect,
by that we appear and are accounted righteous before
God, and he is pleased to accept of us, as such, in his
Son, who, being united to himself by faith, are there
fore interested in his merits and righteousness afore
said.

Thus, although we " were sometime alienated, and
enemies in our mind by wicked works, yet Christ hath
now reconciled us unto God in the body of his flesh
through death, to present us holy and unblameable
and unreproveable in his sight 8." So that "now in
Christ Jesus we who were sometimes far off are made
nigh by the blood of Christ, who is our peace9." And
"through him we, both Jews and Gentiles," even all
true believers, "have access by one Spirit unto the
Father10." For all the sound members of Christ, being
led by one and the same Spirit, — that which proceeds
from him their head, — by that they have access, and
so come by him unto the Father ; that is, unto Almighty

0 Eph. v. 30. 7 Phil. iii. 9. 8 Col. i. 21, 22.

9 Eph. ii. 13, 14. 10 Ver. 18.

XXVI.] AND THE LIFE. 557

God, who now looking upon them as righteous in his
Son is so far reconciled to them, that he is become
their Father. And they accordingly come unto him
as such. And that may be the reason wherefore our
Saviour in my text doth not say, " No man cometh
unto God," but, " No man cometh unto the Father,
but by me," to shew, that by him we do not go unto
God, as he is in himself, but as he is the Father, the
Father of him our Lord Christ ; and in him our God
and our Father: who, therefore, commands us also to
address ourselves unto God always under that relation,
— as he is Our Father which is in heaven.

But, "behold" here "what manner of love the
Father hath bestowed upon us, that we should be
called the sons of God '." What cause have we to
admire the "height, the depth, the breadth, the length
of" this divine love ! But how came we into so near
a relation to the most high God? Only by his Son
Jesus Christ. It is he who gives this power to those
who receive and believe on him, "to become the sons
of God-," and so to come unto God as their Father —
as one who hath a special love and kindness for them
above all the people upon earth, and will, accordingly,
take care of them and bless them ; defend them from
all evil, and make all things work together for their
good; provide all things necessary for them in this
life, and then bring them to their inheritance, "an
inheritance incorruptible, and undefiled, and that fadeth
not away, reserved in heaven for them 3."

For being thus brought into the favour of God by
his only-begotten Son, in whom they believe, by him
they come at last to his kingdom in heaven, there to
live with him, and enjoy him for ever; and so "receive
the end of their faith, even the salvation of their
souls4." To which there is no way possible for any
man to come, but only by Jesus Christ ; " for there is
none other name under heaven given among men,

1 1 John iii. 1. 2 John i. 12.

3 1 Pet. i. 4. 4 Ver. 9.

558 CHRIST THE WAY, THE TRUTH, [SERM.

whereby we must be saved 5." But " lie is able to save
them to the uttermost that come unto God by him,
seeing he ever liveth to make intercession for them 6."

These tilings I have endeavoured to make as plain
as I could in so few words, both for your satisfaction
and my own : there being nothing that we are more
concerned to understand, than what we ought to believe
and know concerning that invisible, almighty Being,
that made us and all the world ; and how, notwith
standing our manifold provocations of him, we may
regain his favour, so as to be happy in him for ever.
Now, as we have seen, there is no way whereby it is
possible for any man to do this, but only by Jesus
Christ ; according to what he himself here saith, " No
man cometh unto the Father, but by me." And,
therefore, if any man seek it any other way, he will be
so far from finding any favour with God, that he will
find God more incensed against him for offering to
come unto him, and seek his favour, any other way,
but that which he himself hath made and prescribed
for it. The consideration whereof makes me some
times pity the sad estate of those who " deny the Lord
that bought them," and so make themselves incapable
of all those blessings that he hath bought for them.

But that, I hope, is not the case of any here present;
you being all taught of God, that there is no way of
coming thus unto him, but only by his only-begotten
Son, your only Saviour and Advocate with him : and
therefore you must needs be solicitous to know what
must be done on your parts, in order to it, or how you
may come unto the Father by the Son.

First, therefore, as ever ye desire to come unto the
Father by the Son, ye must first come unto the Son,
that is, you must believe in him, as he himself hath
taught us 7. Ye must believe that he is the only-
begotten Son of God, begotten of the Father from all
eternity, so as to be one with the Father 8, and that in

5 Acts iv. 12. 6 Heb. vii. 25.

7 John vi. 35. 8 Ib. x. 30.

XXVI.] AND THE LIFE, 559

the fulness of time the Father sent him into the world
to reveal his will to mankind, to reconcile them to him
self by dying in their stead, and so to be the mediator
between God and man ; and accordingly you must be
lieve and trust on him, on him alone, to restore you to
the favour and kingdom of God ; and you must love
and honour him with all your hearts for it. He that
doth not this, doth not come unto the Son, and, there
fore, cannot come unto the Father by him, but must
"die in his sins9." But God hath that infinite love for
his Son, that whosoever loveth and believeth in the
Son is for that very reason beloved by the Father:
"The Father himself," saith he, "loveth you, because
ye have loved me, and have believed that I came out
from God '."

But, then, you must express this your faith and love
unto the Son by serving him, and doing whatsoever he
hath commanded2. And for that purpose you must
keep close to the rule laid down by the apostle, " What
soever ye do in word or deed, do all in the name of the
Lord Jesus, giving thanks to God and the Father by
him 3 :" that is, Whatsoever ye do, do it in obedience
to his commands, for his sake, trusting and believing in
him to direct and assist you in it, and to intercede with
the Father to accept of it. This is to serve the Lord
Christ indeed ; and, therefore, whatsoever is thus done,
is acceptable to God through him 4 ; and they who thus
serve the Son are so highly in the favour of God the
Father, that he honours them for it : " If any man
serve me," saith the Son, "him will my Father
honour 5."

Especially in all your addresses unto God, for any
grace or blessing you desire, ye must be sure to ask it
only in the name of his Son Jesus : for ye, who have
so often offended God, would never have been capable
of any favour from him, unless his Son had merited all
ye can desire : ye have no ground to expect any thing,

9 John viii. 24. 1 Ib. xvi. 27. 2 Ib. xiv. 15.

3 Col. iii. 17. 4 1 Pet. ii. 5. s John xii. 26.

CHRIST THE WAY, THE TRUTH, [SERM.

unless ye desire it in the name and upon the account
of his said merits, and the mediation which, by virtue
thereof, he maketh for you : but that way ye may come
to God, so as to obtain any thing that is good for you ;
for ye have his own word for that, saying, " What
soever ye shall ask the Father in my name, he will
give it you6." And, therefore, in all your prayers, ye
must not only make use of Christ's name, as we do in
all our Collects, but ye must keep your minds and your
faith fixed wholly upon him, firmly believing that God,
for his sake, will grant whatsoever you ask that is
really good for you ; and then ye will be sure to have
it, as sure as God's word is true ; — so powerful is the
name of Christ with Almighty God ! He is the Son of
his love, with whom he is well-pleased, and in whom he
is therefore pleased with all those who come to him in
his name. So that although no man can come unto
him any other way, yet any man may thus come unto
the Father by the Son.

And we, as well as any other. Let us, therefore,
now resolve to do so, as ever we desire to go unto the
Father, so as to be happy in the enjoyment of his love
and favour : let us first go unto his Son the Lord Jesus,
so as to become his disciples indeed, believing and prac
tising all that he hath taught us : and let none of us
doubt but he will accept of us, seeing he hath said,
" Him that cometh unto me I will in no wise cast out 7."
In humble confidence whereof, let us therefore, by a
quick and lively faith, apply ourselves to him, and take
all opportunities that we can get of waiting upon him
in his house, and at his holy table, that he may dwell
in us, and we in him ; that, believing and depending
stedfastly upon him, we may, by him, get up and come
to God the Father, so as to have him to be our God,
and our Father. How happy shall we then be ! We
shall then be fellow-citizens with the saints, and of the
household of God : we shall then abide under the sha
dow of the Almighty, and have his truth to be our

c John xvi. 23. 7 Ib. vi. 37.

XXVI.J AND THE LIFE. 561

shield and buckler ; his grace will be always sufficient
for us, and his Spirit ready to assist and direct us in all
our ways. He will never leave us nor forsake us, but
guide us by his counsel, till he receive us into glory.
So that all things shall work together for our good
through the whole course of our pilgrimage upon earth;
and then we shall come to God in heaven, and there
live with him, behold him, adore him, and enjoy him
for ever. And all through him, by whom we come
unto him, even the ever-blessed Jesus, our only media
tor and advocate. To whom be glory, now and for
ever.

THE END.

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