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OCT 10 1988

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Sibbes, Richard, 1577-1635
The complete works of
Richard Sibbes, D.D

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Princeton Theological Seminary Library

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NICHOL'S SERIES OF STANDARD DIVINES.

PUEITAN PEEIOD.

By JOHN C. MILLEE, D.D.,

LINCOLN COLLEGE ; HONORAET CANON OF WOECESTER ; RECTOR OF ST MARTIN'S, BIRMINGHAM.

THE

WORKS OF RICHARD SIBBES, D.D.

VOL. IV.

COUNCIL OF PUBLICATION.

W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.

JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.

THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.

D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.

WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.

ANDREW THOMSON, D.D., Minister of Broughton Place United Presby-
terian Church, Edinburgh,

©entral ©Uitor.
REV. THOMAS SMITH, M.A., Ebinbuegh.

THE COMPLETE WORKS

RICHARD 8IBBES, D.D.,

MASTER OF CATHERINE HALL, CAMBRIDGE ; PREACHER OF GRAY's INN,

LONDON.

BY THE REV. ALEXANDER BALLOCH GROSART,

(cor. memb. soc. an'tiq. or Scotland)
KINROSS.

VOL. IV.

CONTAINING

TREATISES AND SERMONS

FROM

THE EPISTLES TO THE COEINTHIANS,

VIZ. : —

A christian's PORTION ; OR, THE CHRISTIAN'S CHARTER

THE SPIRITUAL MAN's AIM THE RIGHT RECER^ING JUDGMENT'S REASON

YEA AND AMEN ; OR, PRECIOUS PROMISES AND PRIVILEGES

A GLANCE OF HEAVEN ; OR, A PRECIOUS TASTE OF A GLORIOUS FEAST

THE EXCELLENCY OF THE GOSPEL ABOVE THE LAW

EXPOSITION OF 2 CORINTHIANS CHAPTER IV. AND, THE CHURCh's RICHES.

EDINBURGH: JAMES NICHOL.

LONDON: JAMES NISBET AND CO. DUBLIN: W. ROBERTSON.

M.DCCC.LXIII.

EDINBCRGH :

PKINTED BT JOHN GRKIG AM> SOK,

OLD PHTSIO GARDENS.

PREFATORY NOTE.

As a fitting sequel to Vol. III., which contains the Exposition of
2 Corinthians chap, i., the present will be found to bring together
all Sibbes's Treatises and Sermons founded upon other texts or
portions of the Two Epistles to the Corinthians. A. B. G.

CONTENTS.*

A CHEISTIAN'S POETION; OB, THE CHRISTIAN'S CHARTEE.

Page

The Epistle to the Reader. ..... 2

The occasion of the words ; — all persons, things, and events, a

Christian's. ...... 7

The ivorld, natural, civil, ecclesiastical ; wicked men. , . 8

Life; death. ....... 9

A sweet consideration against the fear of death. . . 13

Things 2^1'^sent and to come. ..... 13

Cases concerning property, alms, liberty in the use of things,

heathen authors. . . . . . 15

Grace better than riches. • .... 19

Nothing can harm the Christian. .... 20

Uses. ....... 20

Fourfold restraint on the Christian in his use of things. . 23

How a Christian is Christ's. ..... 24

How all things are Christ's. ..... 25

All our privileges to be seen first in Christ. ... 26

Uses. ....... 28

How to know whether Christ be ours and we his. . . 29

In what sense Christ is God's. ... . . 32

Our communion with God through a mediator. . . . 32

Uses. ....... 34

Notes. ....... 37

* Abridged from the original Tables. The Indices in our closing volume of the
works will preserve all the minuter details here omitted. — G.

CONTENTS.

THE SPIEITUAL MAN'S AIM,

Page

Way to satisfy particular cases of conscience.

Religion meddleth with all matters.

Shortness of life and of opportunity.

Advices to young and old. ....

Marriage lawful. .....

Dangers of it.

Weeping lawful. .....

Joy lawful. ......

Affections to be moderated by religion.

Buying lawful. .....

Using the world lawful. ....

The world a fashion or shew, while religion is real.

Uses. ......

Why Christians are excessive in carnal things. .

Application to the Sacrament.

THE EIGHT KECEIVING.

JUDGMENT'S EEASON.

God convicts his people, especially for irreverent coming to the
sacrament. .....

Sickness and weakness of the body a fruit of sin.

Backwardness in the duty of judging ourselves.

God's Children not condemned ^\-ith the world.

Delivered from condemnation bv correction and chastisement.

78
80
83
98

104

YEA AND AMEN;OE, PEECIOUS PEOMISES, 113

Notes. ....... 149

A GLANCE OF HEAVEN; OE, A PEECIOUS TASTE OF A

GLOEIOUS FEAST. #

To the Christian Reader.

Connection of the text.

The mystery of the gospel hid from natural men.

God means a special good to his beloved children.

Objection answered. ....

Uses.

153
155
156
157
157
159

CONTEXTS.

Ground of the martyrs" patience.

What popery is.

Wisdom of God hid from wise men.

What true riches and beauty are.

Knowledge of the things of heaven, how to be acquir

Nature of hope.

Uses. ....

Spiritual growth.

God's people prepared in this world for heaven

Self-examination.

Love of the world.

Love a commanding affection.

Four things observable in love.

Effects of the love of God.

AH promises fulfilled in heaven.

Love the most characteristic grace of a Christian

Four objections answered.

Directions for growing in the love of God.

Notes. ....

ed.

Page
163
163
164
167
167
170
170
174
176
177
179
181
182
190
191
192
193
195
200

THE EXCELLEXCY OF THE GOSPEL ABOVE THE LAW.

What is meant by Spirit.

How Christ hath and giveth the Spirit.

Spirit given in greatest measure after Christ's resurrection

Uses. ......

Why Christians are so dark-spirited.

The Spii'it the soul of the soul.

Directions how to get the Spmt.

Spiritual libei-ty and bondage.

How the Spirit worketh hberty.

All whom Christ redeems he frees.

No benefit by Chi-ist \vithout union.

Sanctification springs from justification.

Christians rule their lusts.

Four rules concerning the freedom of the Spirit.

Liberty of the gospel.

Uses. ......

Signs of Spiritual Liberty.

Three degi'ees in the way to heaven.

How the Spirit is grieved.

Three differences between the Law and the Gospel.

Four excellencies in the covenant of grace.

The grace and free mercy of God his glory.

Glory of God greatest in the gospel.

Uses. .....

Christ's mind discovered in the gospel.
The sacraments glasses to see God's love in Christ.
Faith compai'ed to sight in four particulars.
Hindrances to our beholding Christ.

205
205
209
210
212
213
214
216
217
218
219
221
222
225
227
229
280
233
236
238
239
240
241
242
246
249
250
251

CONTENTS.

We have boldness in the gospel.

How to read the life of Christ in the gospel.

How to become like Christ.

Three comfortable sights seen in the glass of the gospel

Four degrees of the glory of a Christian.

Why the world despiseth those that are gracioiis.

Grace and glory go both under one name.

Degrees in the glory of a Christian.

Christians compared to the best things.

Marks whereby we know that we have the Spirit.

Notes.

Page
253
263
264
270
273
276
280
287
290
298
304

EXPOSITION OF 2D COEINTHIANS CHAPTEK lY,

Notes.

306

485

THE CHURCH'S EICHES.

Epistle Dedicatory.
To the Reader.

Notes.

491
493
526

A CHEISTIAFS PORTION;

OR,

THE CHRISTIAN'S CHARTER.

VOL. IV.

A CHRISTIAN'S PORTION ; OR, THE CHRISTIAN'S CHARTER.

NOTE.

' The Christian's Portion' was published originally in 1637, and forms a tiny
volume of 67 pages. It is very imperfect. Its title-page is given below.* This,
the first edition, was superseded in the following year, by a much ' enlarged' -and
' corrected' one, from evidently fuller and more accurate ' notes.' The latter is
followed in our reprint. Its title-page will also be found below.f Prefixed to it is
Marshall's smaller portrait of Sibbes. G.

«■ The
Christians
Portion.
"Wherein is unfolded the
unsearchable Riches he hath by
his interest in Christ. Whom in-
joying hee possesseth aU
things else.

By R. Sibhs D.D. and Preacher

to the Honorable Society of Grayes-

Inne, and Master of Catherine

Hall in Cambridge.

Published by
T. G. and P. N.

London.

Printed by John Norton

for John Kothwell, and

are to be sold at the Sunne in Pauls

Churchyard. 1637.

t The Christians
Portion, or.
The Charter of a
Christian, (so stiled by
the Eeverend Author.)
"Wherein are laide open
those unsearchable riches and
priviledges, he hath by his inter-
est in Christ : whom enjoying,
he possesseth all things else.

Bv the Eeverend Divine

R. Sibbs, D.D. and Preacher

to the Honourable society of

Grates Inne, and Master of

. Kaiherine Hall in Cambridge.

Corrected and enlarged.

Published by T, G. and P. N.

Christ is all in all.

LONDON .

Printed by J. 0. for John Rothwell,

and are to be sold at the Sunne in

Paules Church-yard. 1638.

* , « The T. G. and P. N. on both of these title-pages were Dr Thomas Goodwin
and Philip Nye. Cf. Vol. II., page 3, but for Hanburg read Hanbury. G.

THE EPISTLE TO THE READER.

Good Reader ! didst thou ever yet read over thy own heart and life, and
mend in some degree what was amiss in both ? If not, what comfort can
this treatise afford thee ? If so, what comfort can it not ? This short
discourse lays open a great matter. It is a counterpane of a Christian's
charter. The author himself styles it ' The Christian's Charter.'

If thy Ufe be good, thy tenure is large ; yea, larger than that of the
Corinthians. The apostles, as Paul, ApoUos,* and Cephas were theirs ;
so they are thine. And besides them, all that have succeeded them, the
faithful ministers of the gospel, and all their studies and writings. The
reverend author of this treatise is thine, and this book is thine ; thine
to shew thee how much is thine. Let me be thine also to commend this
w'ork to thee, and to pray for thee, that as the Lord opened the eyes of
Elisha's man to see the mountain full of horses and chariots, and more
with them than against them, 2 Kings vi. 17, so he would open thine, to
see thy great riches and privileges in Jesus Christ. The want of sight
makes us think we want. Post over the two great volumes of heaven and
earth, and thou shalt find thyself wealthy.

Man hath this excellency above all inferior creatures, to know what he
is and what he hath above others. The brute beasts are better than plants,
but they know it not ; and so plants are more excellent than the elements,
&c. They have worth, but understand it not. Man hath this added
to his dignity, to know it. And this is given him, as a schoolman saith,
that he may rejoice in that he hath, and him that gave it (a). The sun
rejoices not in its own beauty, because it knows it not. As there is iguoti
nulla cupido, so nulla delectatio. We can as little delight in what we know
not, as desire it.

He therefore must needs be rich that hath the ' blood of Christ,' which
purchased the world. When all losses, either in goods or children, befall
such a man, yet he hath enough besides. When man says all is gone,
Christ says all is his. This should make him hold up his head, but not
too high. It should make him cheerful, but not withal scornful.

Men are still apt to run into extremes. Tell men of the heinous nature
of sin, and for the most part they either stop short and do not bewail it,
or step beyond and quite despair. Obstinacy is the low extreme like the
earth, hard also and rocky as it is. Despair is as much too high, as it
were in the element of fire, which scorches up the spirit. The middle
region of air and water, of sighs and tears, is the best. Thus when we
treat of a godly man's privileges, some will overween them as fast as others
undervalue them. Christian virtues are in medio as well as moral ; but
generally men seem to promise to themselves, as Jonathan to David,
1 Sam. XX. 36, either to shoot short or beyond. Men will either overdo
or do nothing. The Mediator teaches us a middle way, St Paul, when
the viper hung upon his hand, was thought some notorious malefactor ;
* Spelled ' ApoUo.'— G.

4 TO THE READER.

when he shook it off without harm, was a god, Acts xsviii. 3, seq. The
first was too bad, and the last too good. The middle had been best : if
they had said, he is some good man.

This causes many differences in religion. Men run so far one from an-
other, some to one side and others to the other side of the circumference,
that whilst they stand e diametro ojijJosUi, they leave the truth behind them
in the centre. Some will give too much to this or that ordinance, because
others give too little ; and some will give too little, because others give too
much. It is a spirit of opposition that causes divisions. Two spheres
will but touch in a point ; and so when men are swollen with pride and
anger, they gather up one from another, and resolve not to adhere so much
as in one point.

The apostles were given to the church to rejoice in, but neither to de-
spise nor deify ; they might neither glory over them, nor glory in them.
It is the sin of these times ; look it, reader, that it be not thine. Some
men fall out with the whole tribe, and thereupon begin to lay aside the
principles of sobriety. But should I tell thee what is said by Baronius {b)
and some others, and what might be said of the honour of that calling,
this discourse would rather want an epistle than be one, for the length.
Indeed, some have gone too far, and made the priesthood more than it is.
A Latin postiller upon that in Exod. xsx. 31, where it is said, ' Thou shalt
anoint Aaron and his sons,' &e., because it is said, ver. 32, 'upon man's
flesh it shall not be poured,' thence infers, in an hyperbolical sense, that
priests are angels, not having human flesh. Some kind of postils and
glosses are like antique flourishings about a great capital letter, which is
not so much adorned by them as darkened. Such is this. We have a
dignity indeed, but no deity. Therefore in the words following the text
here handled, chapter the fourth, verse the first, says the apostle, ' Let men
so account of us, as the ministers of Christ, and stewards of the mys-
teries of God.' As the ministers of Christ, we are not to be abased, and
as but ministers, not to be adored ; as stewards, not to be magnified, and
as stewards of the mysteries of God, not to be vilified. Consider the
Lord's messengers both as ' earthen vessels ' and as having a treasure in
them. But there are those that set some too high, and depress others too
low. This partiality hath brought many miseries upon the church, and
diverted many men from the church. It hath sent many a reneijado bound
for Rome. Discontent is a dangerous thing, when the occasion is just.

In a word, I desire thee to weigh well one passage, and not to misdeem
it, which the worthy author hath, page 16, concerning the right of wicked
men to earthly things. He says it is a mistake to think they have no right
to them. And so it is indeed, Ps. xvii. 14. They have their portion in
this life. A man must needs have some right to his portion. What
Ananias had, Acts v. 4, was his own, whilst he had it, as Peter tells him;
and yet Satan had filled his heart. We are to do good to all, but especially
the household of faith. Gal. vi. 10. Therefore we may do good, and dis-
tribute to those that are not of the household of faith. But what needs
this, if earthly things belong not to them ? If in giving them we shall
make them usurpers, we had better not give to them. If a covetous man
hath no title to his goods, when sentence of condemnation is passed upon
him, he may say, Wliy am I condemned for not giving, when I had nothing
to give ? Besides it will follow, that no man shall be condemned for want
of liberality in not giving, but only for want of justice in not restoring.
The earth was to bring forth to Adam fallen, or for Adam, though thorns

TO THE KEADER. U

and thistles. The sons of Adam have the earth, though the curse with it.
A title therefore they have, though not the same title with the righteous.
The godly have them as from a loving Father, the wicked as from a liberal
Lord, who out of goodness makes the ' sun to shine both upon the just and
unjust,' Mat. v. 45. Therefore a Chi-istian's right doth not exclude, but
excel theirs.

Let not therefore a godly man trouble himself to argue them out of their
good things here received; they are all they shall have. Let the wicked
make much of what they have, for they shall have no more. The servant
of the Lord must seek his portion in another life. The greatest part of the
things he hath here is the least part of the things he shall have hereafter.

But then take the right course, and first make God thine, and then all
shall be thine. But before God can be thine, Christ must be thine ; and
before him, faith must be thine ; and before faith, the word must be thine.
Therefore so order thy affairs as to hear, and so order thy hearing as to
believe, and so thy faith as to find Christ in thy heart ; and then thou shalt
find God in Christ, and all in God.

But I entreat thee for the mercies of Christ, if thou undertakest a Chris-
tian profession, walk answerably to it ; and to a good profession, add a good
confession. * Oh ! that men would praise the Lord for his goodness, and declare
the wonders that he doth for the children of men,' Ps. cvii. 8. Bless God
for all thou hast and shalt have ; yea, for this work, &c., the man that in-
dited it : a man, for matter always full, for notions sublime, for expression
clear, for style concise ; a man spiritually rational, and rationally spiritual ;
one that seemed to see the insides of nature and grace, and the world and
heaven, by those perfect anatomies he hath made of them all. But his
work needs no letter of commendation from any, much less from one so un-
worthy as I am. Therefore pardon me, and read him, and try thyself, and
glorify God. Farewell. J. B.*

* These initials probably represent Jeremiah Burrougbs, than whom none of the
Puritans more nearly resembled Sibbes either as a man or as a writer. He died
November 14. 1646. He is one of Fuller's ' Worthies.' For a short memoir, consult
Brook's Lives of the Puritans, III. pp. 18-25. — G.

SBM.).

A CHRISTIAN'S PORTIOI(;

A CHEISTIAN'S CHAETEE.

Therefore let no man glory in men : for all tilings are yours ; ivhether Paul,
or Apollos, or Cephas, or the ivorld, or life, or death, or things present,
or thinqs to come; all are yours; and ye are Christ's; and Christ is
God's.— 1 CoE. III. 21-23.

One man is prone to idolise and set up another man in his soul higher
than is fit, which is never without great danger and derogation from
Christ. Men, for the love of that good that is in others, whom they reve-
rence overmuch, take in ill, and all. We are very prone to this fault
when we look too much to persons who are subject to like infirmities with
ourselves. That is the reason why the apostle is so careful in this chap-
ter to abase man in'^the beginning of this 21st verse. ' Let no man glory
in men;' that is, so far as to depend upon them in matters of faith. This,
therefore, is the principal scope of the apostle, in this place, to cut off" fac-
tion and overmuch dependence upon men. There were some vainglorious
teachers that had crept into the consciences of people (as it is their use),*
and drew factions, and so set up themselves instead of Christ. The apostle,
to prevent this, saith, ' Let no man glory in men.' Do not glory in your
teachers ; they are but your servants and Christ's servants ; ' for all things
are yours.' By means of those vain-glorious teachers the people grew
divided, and began to set up one and cry down another. To redress this,
the apostle saith, ' All things are yours ;' whether Paul, meaning himself,
or Apollos, f another excellent man ; yea, Cephas, Peter himself. Paul
with all his learning, Apollos with his eloquence, Peter with his vehe-
mency of spirit ; what he is, and what he hath, all his endowments are for
the good of the church.

So that here we have, first, a dehortation : ' Let no man glory in man.'
Then a reason of it ; ' For all things are yours.'

He sets down the reason, first, in gross in the whole, ' All things are
yours.'

And then parcels it out, as it were, by retail : ' whether Paul, or Apollos,

* That is == ' custom, way.' — G.

t Again, and tliroughout, spelled Apollo. — G.

A CHRISTIAN S PORTION. /

or Cephas, or the world, or life, or death, or things present, or things to
come.' And so by induction of particulars he lays open and unfolds this
tapestry, that they may see the riches of this ' all,' and then he wraps
up all again, ' all are yours.' Those things that I have named are yours,
nay, things that are most unlike, ' life and death are yours.' What need
we doubt of other things, when death is ours ? He that hath the power of
death, the devil, is not excluded ; ' he is ours.'

Here is also a gradation : ' All is ours.' Is there a full point there ?
No. ' We are Christ's, and Christ is God's. The gradation is upwards
and downwards. God descends to us. ' All' is from the Father, and from
Christ mediator, to man, and for man's sake to the creature. The grada-
tion up again is, ' We are Christ's, and Christ is God's.' Which rnakes a
blessed concatenation, or chaining and linking of things from the wise and
great God. All things hang on him, and are carried to him again ; and as
they come from one, so they end in one. As a circle begins and ends in
one point, so all comes from God and ends in God.

In the reason we have the ' Charter of a Christian,' the dowry that the
church hath by her marriage with Christ. He is the greatest king that
ever was, and she is the greatest queen ; for Christ, he is Lord of heaven
and earth, and of all things ; and her estate is as large as his, ' All things
are yours,' &c., even from God to the poorest thing in the world. God
passeth over himself to his children ; he is theirs, Christ is theirs. There-
fore angels are theu's ; for angels ascend and descend upon Jacob's ladder,
that is, Christ.

Having set down this general, ' all things are yours,' to discourage them
from glorying in men, he parcels that general into particulars : ' Paul, or
Apollos, or Cephas, or life, or death,' &c.

1. ^All persons are yours.

2. All things are yours.

3. All events are yours.
Persons : ' Paul, Apollos, Cephas.'
Things : ' The world, or life, or death.'

Events : Whatsoever can come, for the present, or for time to come, * all
is yours.'

For persons : ' Paul, Apollos, Cephas are yours.' Therefore Peter is not
the head of the church. He is named here in the third place, among the
rest, and after the rest : ' Whether it be Paul, or Apollos, or Cephas, he is
yours.' You know who ground all their rehgion on this. Peter is the head
of the church, and they are the successors of Peter. But Peter is the
church's, and therefore cannot be the head and commander. The pope
pretends that he is Peter's successor, and yet he will be head of the
church. But you see Cephas is a servant of the church's, as well as Paul
and Apollos. You see the hypocrisy of him, by the way. He will call him-
self servus servorum Dei, the servant of the servants of God, as if he would
justify this blessed speech. Cephas and Paul are servants of the church,
and I, that am Peter's successor, am so ; but yet he stamps in his coin,
' That nation and country that will not serve thee, shall be rooted
OUT ' (c). And so, while he pretends to be servant of servants, he will be lord
of lords ; he tyranniseth over the church, and overthrows this text that
saith, ' All things are for the church, and we must glory in no man,' so as
to let him be the author of our faith in anything. That man of sin and
his adherents, the faction of Eome, wrong the church two ways especially.

1. First of all, in that they have of their own brain, without Christ, the

o A CHRISTIAN S PORTION ; OR,

head of the church, ordained a world of idle ceremonies, which they will have
to have supernatural effects, and to confer grace.

2. And then, secondly, in that they make laws to bind the conscience, with-
out reference to Christ, and their traditions must have the same authority
with the word of God ; so they sit in the temple of God ; and that is the
reason why popery prevaileth so. Whereas, indeed, no man is lord of the
faith of another man. The chiefest men in the world are but servants of the
church : Paul, and Apollos, and Cephas. ' The woman must not usurp
authority over the man,' 1 Tim. ii. 12, nor must the church be above Christ.

To go on ; not only all persons, but the whole world, is the church's.

The world natural, the civil world, and the ecclesiastical world.

(1.) First, the world natural is the church's; that is, the frame of heaven
and earth. All things are made for man, and he is made for God. As a
wise philosopher could say, that man is the end of all things in a semi-
circle (d)]; that is, all things in the M'orld are made for him, and he is made for
God. The world is ours, all things iu the world are our servants ; for they
mourn in black, as it were, for our miseries since the fall, and in our restor-
ing again they shall be restored. They wait for the day, as it is Rom.
viii. 21, 'For the glorious liberty of the Son of God.' They have their
happiness and misery together with men. The world stands for the elect.
If all the elect were gathered out of the world, there would be an end of all
things ; all would be in confusion presently.

(2.) And so for the civil tvorld, all states are for the church. The com-
monwealth is for the church. Therefore St Paul bids us ' pray for kings
and princes,' &c. Why ? That under them we may live a godly and
peaceable life,' 1 Tim. ii. 2. If it were not for the gathering of the church,
God would take little care for commonwealths. They stand because the
church is mingled with them. Take church from the commonwealth, and
what is it but a company of men that make the world their god ? King-
doms and commonwealths are but hospitals and harbours for the church.
Though they despise the church, and account of it as Christ was accounted,
H stranger that they will not acknowledge, yet notwithstandmg, those few
despised ones are the substance of the kingdom. God intends the church
as the considerable part of the world, though men think not so. The rest
that are not the church, they are for the church. As we say of a field of
wheat, the ploughing, the rain, the stalk, the ear, the husk, all is for the
wheat ; so the standing of the world, the government of it, the parts and
gifts of men, all are for the church, to do good to it. Were it not for the
service they owe to the church, they should not continue.

(3.) And in the church all that ever is good is for the elect's sake. As
we stand under Christ in great terms, ambassadors, &c., so we stand to the
church as servants. ' We preach ourselves servants for Christ's sake,'
2 Cor. iv. 5. ' Let a man esteem of us as of the ministers of Christ,' 1 Cor.
iv. 1. No greater nor no less, but as the ministers of Christ. Persons and
ministry, calling and gifts, all are for the church, as it is Eph. iv. 11, seq., at
large ; when he ascended up on high, he ' gave some to be apostles, some
pastors,' &c., all for the good of the church. ' I suffer all for the elect's
sake,' saith St Paul, 2 Tim. ii. 10. Therefore it forceth very well ; we
should not glory in the ministers, nor in any creature. They are for us.
But if a man will glory, let him glory in him who hath made all things his,
that is, in Christ.

(4.) Further, the world is ours, take it in the worst sense ; the world of
wicked men, all their plots, and the ' prince of the world ' are the church's.

A chbistian's charter. 9

How is this ? He and all his instruments are under the command of him
that turns all his designs contrary to his own intention. This is a hell to
Satan, and one of the chief torments that he hath ; that as his maUce is
above his power, so God overpowers him in his power. God overshoots
him in his own bow. Whatever he designs against the head Christ, and
against his members the church, it is overturned for the good of the church.
In the apostles' times some were ' given over to Satan, that they might
learn not to blaspheme,' 1 Tim. i. 20. It is a strange thing that Satan
should teach not to blaspheme, who is the author of blasphemy ; yet by
consequence, he afflicting their bodies, thereupon they came to be wise, and
learned to be moderate and sober, and to be Christianly minded, and not to
blaspheme. So the prince of the world is om's in this by an over-commanding
power, that turns all to good against his intentions. For there is but one
grand monarch in the world ; every kingdom is under a higher kingdom.
There is but one to whom all are subject. There is one grand wheel that
turns all the others. And therefore Satan himself is serviceable to God's
end, whether he will or no.

And then. for the world of wicked men, all their designs, though for the
present they seem to be against the church, yet they are serviceable to the
church. For wicked men are but the launderers of the church, to wash
the church, to purge it, to do base services that God intends for the refin-
ing of the church. And all their hatred is for the good of the church.
For God suffers the world to hate his children, that his children might not
love the world, because it would be a dangerous love. The church is a
strange corporation ; it is such a corporation as hath greatest benefit by
enemies. The enemies of the church are the promoters of the greatest
good of the church. The very world is the church's, take it in the worst
sense, for the ' wicked world that lies in mischief.' But I will not dwell
upon that. To go on.

As all things in general, so life especially is the church's. Why doth
God prolong the life of good pastors and good people, but that they may
be blessed instruments to convey truth to posterity ? As St Paul saith,
Phil, i, 23, 24, ' It is for your sake that I am not with Christ. It were
best for me to be dissolved, and to be with Christ,' a great deal ; but for
your sake, for your good, I must remain still. So, for the life of pastors
and good Christians, by communion with whom we have benefit. For
their particular it were best for them to be in heaven, to be gathered to the
triumphant church, to their friends, to Christ, to the saints, the souls of
just men made perfect, there is no question of it ; but for the church's sake
they are made to want their glory for a time. Paul was content to be
without the joys of heaven for a while, to want his crown of glory, to live
in the church, to do good. So the life of other able w^orthy men it is for
the church, and it is the calamity of the church when God takes them away.

And so the Hfe of good magistrates, it is for the benefit of the church.
It were better for them to be in heaven. But as it is said of David, Acts
xiii. 86, ' He served God in his own generation.' So every magistrate hath
his generation, time, allotted, a generation to stand up in the church and
state, and to serve God in, and then God takes him away.

And then om- own hfe is ours, while we Hve in order to a better life (for
all must be understood in order to happiness), which is the only life. This
present life is nothing but a shadow, yet we have a world of advantage in
this Hfe, to get assurance of a better. This life, indeed, is but a little spot
of time between two eternities, before and after, but it is of great conse-

A CHKISTIAN S POETION ; OB,

quence, and it is given us to get a better life in, that glory may be begun in
grace, and that we may have a further and ' further entrance into the
kingdom of heaven here,' as Peter saith, 2 Peter i. 11,

Again, life is ours, because the time we live here is a seed time. This
life is given us to do a great many of good things in, the crop and harvest
of which is reserved for the world to come ; and when we have done the
work that God hath given us to do, we are gathered to our fathers.

And life is a special benefit, because by the advantage of life we further
our reckonings after death. A good Christian, the longer he Hves, the
larger good accounts he hath, the more he soweth to the Spirit. It is
therefore a blessed thing for a godly man to live long, for a good man to
be an old man. All his sins are wiped away ; they shall never be laid to
his charge. He may say, he hath lived long, and sinned a long time, yet
his sins are forgiven, and all his good deeds shall be upon the file,* and be
set on the score, even to ' a cup of cold water,' Mat. x. 42, and he shall
be rewarded. There is not a sigh, not a tear but it is registered. The
longer a man liveth, if he should live Methuselah his days, the richer he
should be in good works ; and the richer he is in good works, the more he
shall have his part and share in glory after. The longer he lives, the
happier the times are in which he lives ; for a good man makes the times
happy, and it is happier for himself. The more rich he is in good works,
the more rich he shall be in glory after, the heavier his crown, and his
reward shall be in heaven. The richer shall be his harvest, the larger his
seed-time hath been.

Use. These things being so, we should bless God, and he very thankful that
he yields to us this life ; for besides an advantage of doing good, it is a pre-
parative to a better. This life is, as it were, the seminary f of heaven.
Heaven indeed is the true paradise of all the plants of God, but they must
have a seminary to be planted in first ; and therefore the church is called
the kingdom of heaven, because we are first planted here. Therefore we
should bless God for this life, and not wish ourselves dead out of murmur-
ing, but in subjection yield ourselves when God will. Oh, this life is a
blessed time. It is our seed time. The longer we live the more oppor-
tunity we have to do good, to grow in grace, and to do good to others, and
to enlarge our own accounts and reckonings to the end. The next thing
to speak of is death.

' Or death.'

He doth well to join these two together, for if life be not ours for good,
death will never be ours. He that doth not make a good use of life, never
hath death to be his comfort ; but instead of an entrance into heaven, it
shall be a trap-door to hell. But if life be ours, and we have made a blessed
improvement of it, then death also shall be ours. And ' blessed are they
that die in the Lord,' Rev. xiv. 13.

It is a strange thing that death should be ours, that is a destroying
hostile thing to nature ; the king of fear as the Scripture calls it. Job xviii. 14 ;
and that terrible of all tei-ribles, as the philosopher saith, ( e) ' the last enemy,'
as Paul saith, 1 Cor. xv. 26, Death is ours many ways. It is a piece of
our jointure, for these words contain the jointure of the church. The
church is Christ's spouse, ' All things are Christ's,' and therefore all things
are the spouse's ; and among other particular gifts given to the church,
death is one.

But this death in the gospel is turned to another thing. It is a harmless
* Cf. Note b, Vol. I., page 289,— G, t That is, ' seed-plot.'— G.

A CHKISTIAN's CHAIiTER. 11

death. The sting is pulled out. It hath lost all his venom in Christ.
That which is malignant and hurtful in death is taken away. What is
the poison and sting of death ? It is sin. Now that is forgiven in Christ.
But that is not enough for God's bounty, that death should not hurt us.
No ; it is ours, it tends to our benefit many ways.

First, It unclothes us of these rags, these sick, weak, and untoward
bodies of ours, that occasion so much disquiet to our souls ; these mud
walls. It takes down the tabernacle, it puts off our old rags, and puts on
a new robe of immortality, and garments of glory. It ends all that is ill.
All is determined in death. It is the last evil. It puts an end to all our
labours, to all our troubles, and sorrows. Then the cursed labour of all
our sins (that are the cause of sorrow) shall have an end. ' Blessed are
they that die in the Lord, they rest from their labours,' Rev. xiv. 13.
There is no rest till we be dead. Death is the accomplishment of our
mortification.

And there is an end of the labour and toil in our callings, and the miseries
and afiiictions that accompany them. It frees us from all labours whatso-
ever. For death is a sleep, and all labours end in sleep. And as after
sleep the spirits are refreshed ; so after death we are more refreshed than
we can conceive now. Death is ours because it is our resting-place. After
oar bodies are weary and worn out in toiling, then comes death, and then
we rest in our graves.

It frees us from wicked men, and sets us clear out of Satan's reach.
This world is the kingdom of Satan, but when we are gone hence, he hath
nothing to do with us. Sin brought in death, and now death puts an end
to sin ; we shall be no more annoyed with Satan or his temptations, which
is a great privilege.

And then death is a passage to another world. It is the gate of glory
and everlasting happiness. It is the beginning of all that is good, that is
everlastingly and eternally good. Our death is our birthday. Indeed,
death is the death of itself; death is the death of death (/). For when we
die, we begin to live, and we never live indeed till we die. For what is
this life ? Alas ! it is a dying. Every day we live, a part of our life is
taken away. "We die every day, 1 Cor. xv. 31. The more we have lived,
the less of our life we have to live.

The Hfe in heaven begins at death. Death is the birthday of that hfe
of immortality, and that is the life which can only truly be called life.
When Christ came by dying to purchase hfe, it was not this sorry life on
earth, but the life in the world to come, that life of immortal glory ; and
death's day is the birthday of this life. And for our bodies, they are but
refined by death, and fitted, as vessels cast into the fire, to be moulded, to
be most glorious vessels after.

Death is ours every way. It is our greatest friend under the mask of an
enemy. So that, whatsoever Satan may suggest to the contrary,^ death is
ours ; our friend that was our enemy ; a good thing that was an ill. Our
fancy in a temptation may make us apprehend those things that are
useful and good to be terrible and ill, and those things that are truly dan-
gerous to us as if they were the only good. Satan abuseth our imagina-
tion, by amplifying the good of evil, and the evil of good. But, indeed,
death, and all that makes way unto it, sickness, and misery, they are ours ;
they do us good, they fit us for heaven. Sickness, it fits us for death ; it
unlooseth the soul from the body. As for the profits, and pleasures, and
honours of the world, what do they ? They nail us fixster to the world,

12 A christian's poetion ; or,

and do us hurt. Therefore, death is ours. It is a good messenger ; it
brings good tidings when it comes. Hereupon it is that the wise man
saith, * The day of death is better than the day of birth,' Eccles. vii. 1.
When we are born, we come into misery ; when we die, we go out of
misery to happiness. It is better to go out of misery than to come into it.
If the day of death be better than the day of birth to a Christian, certainly
then death is theirs. It makes a short end of all that is miserable, and it
is a terminus from whence all good begins. There is nothing in the world
that doth us so much good as death. It ends all that is ill both of body
and soul, and it begins that happiness that never shall have an end.
Therefore, * blessed are they that die in the Lord, saith the Spirit,' Eev.
xiv. 13, ' A voice from heaven ' saith so, and therefore, ' Write,' saith he. It
may be written if the Spirit saith it : it is testimony and argument enough.
* Blessed are those that die in the Lord : they rest from their labours ; and
their reward follows them.' For they rest from all that is evil, and from
that only. All that is good, ' their works follow them.' So that if all evil
cease, and all good follows, I hope death may well be said to be ours, and
for om' good.

Use. If death be ours, and all that makes way to death, sickness, &c., the
curse of them being taken away, and in the room a blessing hid in them,
then why should we startle and be affrighted too much at the message of
death, as if it were such a terrible thing ? Why should we be afraid of
that that is a part of our portion ? Why should we be afraid of that which
is friendly to us and doth us so much good? What, to be a Christian that
lives in the household and family of faith, and to want faith so far as not to
believe the glorious estate after death, or that it is not his, or that death
lets^him not into it !

Nature will be nature, and death is a dissolution, and so the enemy of
nature, the last enemy. Therefore nature cannot but in some measure be
affrighted with death ; but then grace and the Spirit of God in his children
should be above nature, and cause them to look beyond death to that happy
condition which death puts them in possession of. Death is like Jordan.
We go through the waters and waves of it to Canaan, the land of promise
and happiness. Faith would let us see this ; and so grace would subdue
nature, though nature will have a bout* with the best, death being the
terrible of terribles, and the king of fear, as I said before. Therefore I
speak not this that we should be senseless, but that we may see how far
the meditation of these things, of this blessed prerogative, and this one part
of our charter, should strengthen us.

I beseech you, therefore, let us lay up this against those dark times
wherein death will be presented unto us an ugly and grim thing. It is so
to nature indeed, but to faith, death is become amiable. t Indeed, as I
said, there is nothing in the world that doth us so much good as death, for
it is the best physician. It cures all diseases whatsoever of soul and body.
And indeed — for to shut up this point — death is the death and destruction
of itself ; for after death there is no more death. It consumes itself. By
death we overcome death. ' We can never die more,' Rom. vi. 9. We
are freed from all death. Therefore, to be afraid of death, is to be afraid
of life, to be afraid of victory ; for we never overcome death till we die.
Lay up these considerations against the time of need. When death comes,
there will be a confluence of a world of grief, when conscience, being guilty

* That is, ' one turn,' ' one trial.' — G. f That is, ' lovely.' Cf. Ps. Ixxxiv. 1.— G.

A christian's chaktee. 13

of sin, shall be arraigned before God ; when tbere will be sickness, and
diseases of body, and a deprivation of all the comforts and employments of
the world. They will all meet in a centre, in a point, at death ; but a man
had need to gather the greater comfort against that hour ; and what shall
comfort us then ? There is a sweet comfort in Rom. viii. 88, 39, that
neither life, nor death, nor things present, nor things to come, shall be able
to separate us from the love of God in Christ. It is a sweet comfort, that
nothing shall separate us; but this is a greater comfort, that death is ours.
It shall not only not separate us from God and from happiness, but it shall
bring us to nearer communion with God and Christ, for it is a separation
that causeth a nearer conjunction ; the separation of soul and body causeth
the conjunction of the soul to Christ for the present, and afterwards an
eternal conjunction of soul and body in this blessed fruition of him. Now,
blessed be God for Jesus Christ, that hath made in him even death, the
bitterest thing of all, to be sweet unto us.
* Or things present.'

Whatsoever is present, good or ill. The good things present are ours,
for our comfort in our pilgrimage and passage towards heaven. God is so
good unto his children, as that he doth not only reserve for them happiness
in another world, but the very gallery and passage to heaven by the way
is comfortable. Things present are theirs. They may enjoy them with
comfort; they have a liberty to all things, for refreshings, &c. 'All things
are pure to the pure,' Titus i. 15. 'Every creature of God is good, so it
be received with thanksgiving and prayer,' 1 Tim. iv. 4. We have a liberty
to use them, but it must be with prayer and thanksgiving. Though a man
hath a liberty and right to any thing, yet there must be a suing it out,
there must be some passage in law to put him in possession. So, though
we have a freedom to ' present things,' there must be somewhat to make
a sanctified use of them. We must go to God by grace to use them well ;
all must be sanctified by prayer and thanksgiving.

And as good things, so ill things present are ours. Afllictions are ours,
because they fit us for a happier state ; they exei'cise what is good in us,
and mortify what is ill. They are sanctified to subdue that which is ill,
and to increase that which is good, and to make us more capable of glory.
Who is so capable of glory as he that hath been afllicted in this world ?
To whom is heaven heaven indeed but to the man that hath led an afiiict-
ing life, a conflicting course with the world and his own corruptions ?
Heaven is a place of happiness indeed to him. Therefore, evil things are
ours, because they sweeten happiness to come, and make us more capable
and more desirous of it. So both good and evil things present are ours.
" God governing the world, and all things coming from him as a father,
nothing shall come to us for the present but what he means to guide for
our good.

Use. Therefore tve sJiould take them thankfully at God's hands. ' In all
things be thankful,' 1 Thes. v. 18. ' In all things rejoice,' Phil. iv. 4.
Because evil, though it be grevious for the time, yet it hath 'the quiet fruit
of righteousness,' Heb. xii. 11. It quiets the soul after in that good we
have by it. There are divers good things that we never have but by evil.
There was never man yet could say he had patience but by sufiering. So
* things present, whether they are good or ill, they are ours, to help us in
the state of grace, and to fit us for the state of glory. But^ the most diffi-
culty is in

' Things to come.'

14 A christian's portion ; or,

For what assurance have we of things to come ? Yet ' things to come
are ours,' whether they be good or evil.

For good. The remainder of our life, that is ours to do good in. Death
is to come, and that is ours. And judgment, that is ours ; for our Brother,
our Head, our Saviour, and our Husband, he shall be our judge, 1 Cor.
vi. 2 ; and at the day of judgment, ' we shall judge the world.' And then
after judgment heaven is ours ; immortality and eternity is ours ; com-
munion with the blessed company in heaven is ours. ' All is ours ' then.

Indeed, the best is to come ; for if we had nothing but what we have in
this world, ' we were of all men most miserable,' 1 Cor. xv. 19. Alas !
what have we, if things present only are ours ? But the best is behind.
That for which Christ came into the world is behind. That which he en-
joys in heaven is ours. He will take his spouse where himself is, into his
own house, and he will finish the marriage, which is begun in contract, and
then ' we shall be for ever with the Lord,' 1 Thes. iv. 17. ' The things to
come ' are the main things, that which our faith lays hold on. That which
we raise ourselves and comfort ourselves by, are especially the things to
come, especially the promises of happiness and glory, and exemption and
freedom from all ill. Whatsoever is to come is ours, and ours for eternity.
Indeed, here I am swallowed up ; I cannot unfold to you what is ours in
that sense. For ' if neither eye hath seen, nor ear hath heard, nor hath
entered into the heart of man to conceive, what God hath prepared for his
children in this world,' 1 Cor. ii. 9, that peace of conscience and joy in
the Holy Ghost, how can we conceive here of that glory that is to come ?
Indeed, it is to be in heaven to conceive of it. It is a part of heaven to
know them ; and therefore the full knowledge of them it is deferred for
that time till we come there.

And evil things to come are ours also. They cannot do us harm, they
cannot ' separate us from Christ,' Rom. viii. 35. Nothing for the time to
come shall be prejudicial, to unloose that blessed union that is between our
soul and Christ ; as St Paul, Rom. viii., in that heavenly discourse of his,
towards the latter end of the chapter, Rom. viii. 38, 39, saith triumphantly
and divinely, ' Nothing shall separate us from Christ ; neither life, nor
death, nor things present, nor things to come.' We have the word of God
for it, ' that nothing to come shall hinder us.' Whatsoever is to come, be
it never so ill, it shall further us, as the apostle saith in the same chapter :
Rom. viii. 28, ' All things shall work together for the best to them that
love God.' Therefore, if nothing to come can hinder us, and all things
that are to come shall further us, then all things to come must be ours.
In 1 Pet. i. 5, ' We are kept by the power of God, through faith, to sal-
vation.' Salvation is laid up for us, and we are kept through faith, by the
power of God, to salvation. Therefore all things to come are ours.

It is a great comfort that nothing shall separate us ; no, not death itself.
But this text affords an exuberancy of comfort above that, that death is
ours ; and in being so, it shall not only not separate us from Christ, though
it separate soul and body, but join us to him.

I beseech you, take it as a notion that may help against the terror of
that doleful separation of soul and body. It parts two old friends, but it
joins better friends together, the soul and Christ.

Farther, all things to come are ours ; even all things in the largest sense,
the bitterest of all things.

The very judgment of the wicked, and the eternal sentencing of them, is
the church's. Why ? It adds a lustre to God's mercy in advancing his

A christian's charter. 15

own, as it is Kom. ix. 23. God magnifies his mercy to ' the vessels of
mercy,' by punishing a company of reprobates, in whom he hath no dehght,
by reason of their sins. His mercy appears much by that, even by the
eternal sentence and punishment of wicked men. So all serves to set out
the glory and excellency of God's people.

Use. The use that the apostle mainly intends is, that a Christian is as
sure of the time to come as of the time past or present. We are sure of
what we have had, and what we have ; but a Christian is in so firm a con-
dition and state that he may be sure of what is to come : because God and
Christ are not only ' Alpha, but Omega ' also ; Christ is not only he ' was,
and is,' but ' is to come,' Kev. i. 8. He is ' Jehovah, the same for ever,'
Heb. xiii. 8. And therefore, as things past could not hinder us from being
elected and called ; and things present cannot hurt, but they are ours : so
are things to come ; because God, and Christ, who is the mediator under
God, hath the command of all things to come. And therefore we may be
as sure of things to come as of things present. WTiat a comfort is this to
a Christian, when he is casting what should become of him, if times of
trouble and public calamity should come ! Presently he satisfieth himself
with this, come what will come, all shall be for the best, ' all things to come
are ours,' even all things whatsoever.

* All things are yours.'

But yet we must understand this with some limits. We therefore un-
loose some knots, and answer some cases.

Case 1. First, it may seem there is no distinction ofprojmetij,^- if all be a
Christian's.

Obj. And if every Christian may say, ' All is mine,' then what is one
man's is another's, and there will be no propriety.

Ans. I answer, undoubtedly there is a distinction of properties in the
things of this life. ' All is ours,' but it is in another sense. * All is ours,'
to help us to heaven ; ' all is ours ' in an order to comfort and happiness ;
but for propriety, so all things are not ours. For you know the distinction :
some things are common jure naturcc, by the law of nature, as the sun and
air, and many such like things ; and some jure rfeniimn, by the law of
nations. It is but some things are thus common. But then there are some
that by particular municipal laws are proper.

The distinction is established both by the law of God and the law of man.f
Therefore, not to stand long in answering this question, the Scripture stab-
lisheth the distinction of master and servant ; and therefore it establisheth
distinction of goods. The Scripture establisheth bounty and alms. If
there be not a distinction of property, where were alms ? Solomon saith,
' The rich and the poor meet together : God is the maker of both,' Prov.
xxii. 2. He means, not as men only, but as poor and rich.

If riches be of God, then distinction of properties is of God ; for what is
riches but a distinction of properties ? If God make poor and rich, then
there must be poor and rich. The poor you have always with you,' Mat.
xxvi. 11. Therefore the meaning is, ' All is yours ;' that is, all that we
possess, and all that we need to help us, is ours in that order and carriage
of things that may help us to heaven. And so the want of things is ours,
as well as the having of them. The very things which a Christian wants
are his ; not only the grace of contentment to want, but when God takes
away those things that are hurtful for him, that may hinder him in his

* That is, ' property.' — G.

t In margin lierOj ' Eead Judges xi. from ver, 12 to 20.' — G.

10 A christian's portion; or,

course to heaven, that is his. It is a part of this portion, not to hare
things, if God see it good. The want of things is a part of this ' alL'

Ohj. That which is so commonly alleged to the contrary, in Acts ii. 44,
' All things were common,' will easily receive answer.

Ans. 1. For, ^/irst, it uris parthj upon necessity. If all things then had not
been common, they had all been taken from them.

2. And then, secondly, it ivas arbitrary also* ' Was it not thine own ?'
saith Peter, Acts v. 4. Thou mightst not have parted with it, if thou
wouldst. It was arbitrary,* though it was common.

3. And then, thirdly, all things irere not common (g). Some good men
kept their houses. Mary had her house, Acts xii. 12.

4. And then, fourthly, all things were common, but how ? To distribute
as they needed ; not to catch who would and who can. But they were
so common as they had a care to distribute to every one that which they
needed.

Case 2. Ohj. Another case is this ; all is the church's, all is good
people's, and therefore if a man be naught, f nothing is his. There is a
great point of popery gi'ounded upon this mistake. For therefore say the
Jesuited papists, the pope may excommunicate ill princes, in order to spiri-
tual things, in ordine ad spiritualia. He is the lord and monarch of all.
They are evil governors ; nothing is theirs, all is the church's.

Ans. But we must know that political government is not founded upon
religion ; that if a prince be not religious, he is no king ; but it is founded
upon nature and free election, so that the heathen that have no religion,
yet they may have a lawful government and governors, because it is not so
built upon religion ; but where that is not, yet this may be, and God's
appointment to uphold the world. So that, let the king be anything or
nothing for religion, he is a lawful king.

Ohj. But it is further objected, that they succeed Christ, &c., and he was
the Lord of the world, and they are the vicars of Christ ; and therefore
they may dispossess and invest whom they will.

Ans. But you must know, Christ as man had no government at all : but
Christ as God-man, mediator ; and so he hath no successor. That is in-
communicable to the creature. Christ as man had no kingdom at all, for
he saith, ' My kingdom is not of this world,' John xviii. 36. And St Aus-
tin saith well, ' Surely he was no king, that feared he should be a king' (Ji).
For when they came to make him king, ' he withdrew himself and went
away,' John vi. 15. And now Christ governs all things in the church.
How ? As God, as mediator, as God-man ; not as man, but as God-man ;
and so he hath no substitute. They are all vain, impudent allegations, as
if all were theirs, because all is the church's to dispose ; and the pope takes
himself virtually to be the whole church.

* All things are ours.'

Case 3. Doth not this hinder bounty ? It is mine, and therefore I do
not owe any bounty unto others ; as Nabal said, ' Shall I give my bread,
and my water, and refreshing,' &c., 1 Sam. xxv. 11. He was too much
upon the pronoun ' mine.'

Ans. However all that we possess is ours in law, yet in mercy many
times it is the poor's, and not ours. The bonds of dut}', both of humanity
and religion, are larger than the bonds of law. Put case, in law thou art
not bound to do so, yet in humanity, much more in Christianity, thou art.
That that thou hast is the church's, and the poor's, and not thine. It will
* That is, ' uncontrolled ' = of choice. — G. t That is, ' naughty ' == wicked. — G.

A christian's charter. 17

be no plea at the day of judgment to say, it was mine own. Tliou mayest
go to hell for all that, if thou relieve not Christ in his members. There-
fore ' all things are oui's ' now, not to possess all we have, but to use them
as he will have them used, that gives them. And when Christ calls for
anythmg that is ours, we must give it. And though we be not Kable to
human laws, if we do not, yet we are hable to God's law ; and alms and
works of mercy, IS justice in God's account; for we ought to be merciful
to Christ s. And m the royal law, the works of love and mercy are jus-
tice, and we withhold good from the owners, if we be not merciful. For
m religion, the poor, that by God's providence are cast on us to be provided
tor, have a right, and that which we detain from them is theirs And
therefore, as St Ambrose saith very well, ' If thou hast not nourished one,
howsoever m the law thou art not a murderer, yet before God thou art' (i).
It IS a breach of that law, ' Thou shall not steal,' not to reheve. The very
denial of comfortable alms is stealth in God's esteem ; and therefore, though
all be ours,'_ yet it is so ours, as that we must be ready to part with it
when Christ m his members calls for it ; for then it is not ours.

Cas\4:. Again, here is another question; if all be ours, we may use a
hberty m all things, what, and how we list, because all is ours.

A}is. I answer: The following are good consectaries hence. 'All is
ours ; and therefore with thankfulness we mav use any good creature of
God. ' All IS ours ; ' and therefore we should not be scrupulous in the
creatures, we should not superstitiously single out one creature from an-
other, as if one were holier than another. 'All is ours;' and therefore
with a good conscience we may use God's bounty. But hereupon we must
not take upon us to use things as we list, because ' all is ours.' There is
diiierence between right, and the use of that right. God's children have
right to that which God gives them, but they have not the use of that right
at all times, at least it may be suspended. As for example, in case the
laws forbid the use of this or that, for the public good of the nation. Also
in case of scandal. A man hath right to eat, or not to eat ; but if this eat-
ing oltend his brother,' he must suspend the use of his ri,.^ht ' Whatso-
ever IS sold in the shambles, that eat,' saith St Paul, ' asking no question,'
1 Cor X. 2o ; that is, freely take all the creatures of God, without scruple.
J^or the earth is the Lord's, and the fulness thereof,' Ps. xxiv 1 God
out of his bounty ,_ spreads a table for all creatures, for men especiallv!
Ihe eyes of all things look up unto thee, and thou givest them meat in
due season Ps. cxlv. 15, 16. ' The earth is the Lord's, and the fulness
thereof. Make no scruple therefore. But mark, in verse 28, he restrains
tlie use of that hberty upon the same text of Scripture : ' But if any man
say. This is offered to an idol,' and take offence, ' eat not, for his sake that
shewed It, and for conscience sake ; ' till he be better satisfied. « For the
earth is the Lord's, and the fulness thereof.'
Quest. Can the same reason be for contraries ?

u ,1'"' ^.f \ ^^^* '^' ^^"^ *^^'''^^f' '^^^" ^^ou art alone, take all thincrg
boldly. God envies not thy hberty. Take any refreshment, yet neede'st
thou not to eat ' to offend thy brother;' God haidng given thee variety of
creatures, even m abundance, and hath not limited thee to this or that
creature ; so that the same reason answereth both. ' The earth is the
Lord's and the fulness thereof.' Use it then alone, and not to the scandal
)f thy brother. 'For the earth is the Lord's, and the fulness thereof.'
Why shouldst thou use this creatm-e, as if there were no more but this '>

VOL.. IV.

18 A cheistian's portion ; or,

And therefore in case of scandal and offence, we should suspend our liberty,
though all be ours.

Again, though all be ours, yet notwithstanding we have not a sanctified
use, but by the word and prayer. 'Every creature of God is good, if it
be received with prayer and thanksgiving,' 1 Tim. iv. 4. His meaning is,
though we have a right to all things to our comfort, to help us to heaven,
to cheer us in our way, to be as it were chariots to carry us ; yet in the use
of that right, wc must do it in faith, that we may apprehend our right, that
we do not use them with a scrupulous conscience, and sanctify them by
prayer. We must take them with God's leave. A father gives all to his
son that he needs, and promiseth his son that he shall want nothing ; but
he will have his son seek to him, and acknowledge him. You shall have
all, but I will hear from you first ; you shall have all, but I will reach it
to you from my hand. So God deals with his children. They have a
right to all, but he reacheth it to them in the use of means. We must
have a civil right by labour, or by contract, &c,, and then we must have a
religious right by prayer. We must not pull God's blessings out of his
hands. For though he give us a right in the thing, yet, in the use of that
right, he will have us holy men.

Case 5. If you ask, What is the reason that good men oft fall to decay,
and have a great many crosses in the world ?

Why surely (not to enter into God's mysteries), when they have God's
blessings they sanctify them not with prayer ; they venture upon their
right with scandal and offence to others.

Case 6. Again, * all things are ours.' Therefore truth, wheresoever we
find it, is ours. We may read [aj heathen author. Truth comes from God,
whei'esoever we find it, and it is ours, it is the church's. We may take it
from them as a just possession. Those truths that they have, there may
be good use of those truths ; but we must not use them for ostentation.
For that is to do as the Israelites ; when they had gotten treasure out of
Egypt, they made a calf, an idol of them. So we must not make an idol
of these things. But truth, wheresoever we find it, is the church's. There-
fore with a good conscience we may make use of any human author. I
thought good to touch this, because some make a scruple of it.

' All things are ours.'

Use 1. Now to make some use of this point, * all things are ours.' We
see then that a Christian is a great man, a rich man indeed ; and only he is
great and rich. It is but imagination and opinion that makes any worldly
man great. Can we say that aU is his ? No. A spot of earth is his, and
not his neither ; for it is his but to use for a time. He shall be tul-ned
naked into the grave ere long, and then he shall be stripped of all. But a
Christian is a great man ; though he be as poor as Lazarus, ' all is his.'

Ohj. But you will say these are great words, ' all is his.' Perhaps he
hath not a penny in his purse.

Am. It is no great matter. God carries the purse for him ; he is in his
non-age, and not fit for possession. He hath much in promises ; he is rich
in bills and evidences. Again, let a Christian be never so poor, others are
rich for him. Solomon saith there are some kind of oppressing rich men,
' that gather for those that will be good to the poor,' Prov. xxviii. 8. God
hath given gifts to wicked men for the good of the church. They them-
selves are not the better for them. They want love and humility to make
use of them. But all things are ours, as well what we want as what we
have. For it is good for us that we should want them. A man hath riches

A CHRISTIAN S CHARTER. 10

when he hath a spirit to want riches. Is not he richer that hath a heart
subdued by grace to be content to want, than he that hath riches in the
world ? For outward things make not a man a whit the better. But he
that hath the Spirit of God to support him, that he can submit to God, he
is truly rich. It is the mind of a man that makes him rich, and not his
purse. Now there is no child of God, but he is master of all things.
Though he be poor, he is master of riches, because he can want them, and
be without them. Grace teacheth him to want and to abound, as St Paul
saith of himself, ' through Christ that strengtheneth him,' Phil. iv. 13. He
hath grace to master poverty and whatsoever is ill, and to be content to be
what God will have him to be. In want he hath contentment, and in
suffering patience. I appeal to the conscience of any man that hath a con-
science, is it not better to want temporal things, when we have supply in
grace, in faith, &c., than to have great possessions as snares, for so they
are to a carnal heart ? Is not a Christian better in his wants, than another in
his possessions. Vfho would be as many great ones are and have been alway,
though they be invested into much greatness, both of authority and riches ?
Who would not rather choose the state of a Christian ? Though he
be poor, yet he hath grace. [Who would choosej rather to be great
without grace and to be left of God to their corruptions, to abuse that
greatness and riches to their own destruction, and the destruction of many
others ?

Therefore a Christian is a happy man, a great man, take him as you will ;
greater than the greatest man in the world without grace ; for what he hath,
he hath with a curse, as God gave Israel a king in his rage, Hoseaxiii. 11.
You know what Moses saith. Dent, xxviii. 17, ' Cursed shalt thou be in thy
blessings.' A man may have a great many things, and be cursed in them.
He doth not say he will curse them in the want of riches, that they should
be poor, but he will curse them in their good things ; they should have the
vengeance of God with them. A Christian may want these things, but he
hath the grace of God to want them, and he hath comfort here and assur-
ance of better hereafter. Therefore all things are his, even the worst,
because all things have a command to do him good. All things have a
prohibition that they do him no harm. As David said of Absalom,
' Do the young man no harm,' 2 Sam. xviii. 5, so God gives all things a
prohibition that they do his children no harm, nay, they have a command
on the contrary to do them good. If they do them not good in one order,
they do it in another ; if they do it not in their outward man, they do it in
their inward ; and God's children by experience find him drawing them
nearer to himself, both by having and wanting these things. So though
they be not in possession theirs, yet in use, or, as we say, by way of reduc-
tion. The worst things are God's children's. For God brings all things
about to their good. And when God's children shall be on the shore here-
after, and shall be past all and shall set their foot in heaven once, then they
shall see by what a sweet providence God guided it, ' that all things
wrought for their good,' Eom. viii. 28.

Quest. But you will say this or that particular is not mine, nor possessed
by any of the saints.

Ans. All things are not ours by possession, but by some kind of use or
other. We see and behold and meditate upon such things as are possessed
by others, and exercise our thoughts profitably about God's providence in
disposing these things as he pleaseth ; as also we hereby stir up within us the
graces of patience, contentedness, and thankfulness for what we have. Thus

20 A chkistian's portion ; ok,

■what we possess not may be ours, and in a better and more profitable use
of it to us than to them that possess it.

A Christian therefore, I say again, is a great man, above other men. And
this is the reason that carnal men, that have the spirit of the vorld in them,
do so bitterly envy and malign them. Certainly, they secretly thinli, this
man is greater than I am ; there is that in him that I have not. A Christian
is above other men, and is able to judge them ; and knoweth what they are,
even miserable in their greatest heights. ' The spiritual man is judged of
none,' 1 Cor. ii. 15. Men judge him poor and Avretched, but it is false
judgment, for he is ever truly rich and noble and happy. He fixeth a true
judgment on them, but they cannot of him ; for he is in a rank of creatures
above them. ' The saints shall judge the world,' 1 Cor. vi. 2. Thosev
tliat are despised now shall judge others ere long ; they shall be assessorics
in judging the world. No marvel wicked men secretly malign God's people.
The wicked cannot but judge them better and happier than themselves.
As the life of grace is a higher thing, in the nature of the thing, than the life
of reason, so those that have a gracious spiritual life, they are in a rank
of creatures above all other men in the world whatsoever.

We see then what a great man a Christian is. He is master of what he
hath, and of what he hath not. And is not this a wonderful prerogative
that a Christian hath, that turn him to what condition you will, raise him
or cast him down, kill him or spare his life, you cannot harm him ? If you
spare his life, this life is his ; if you kill him, ' death is his.' Kill him,
save him, enrich him, beggar him, his happiness is not at your com-
mand. There is a commanding power to rule all things for the good of
God's people. It is not at the devotion* of any creature in the world,
either devils or men. God overturns and overpowers all, and all is and
shall be theirs.

The state of grace is higher than any earthly condition, therefore it can-
not be tainted or blemished by earthly things. Nothing that sense suficrs
hath power over reason, for it is above sense. If a man be sick he hath
the use of reason ; if health, reason also manageth it. No inferior thing
can manage a superior. Let a man's estate be what it will, grace will
master it, because it is a condition above, a ruling commanding condition.

Use 2. [l.J What a covifort is this in all troubles, that God tail sanctify all
conditions to ns, and its to them. Who would be disconsolate in any condition
•whatsoever ? Who would be disconsolate to live, when he knows that life
is his ? If God had not good to do by his life, he would take him away.
Who would grieve when death comes, when he knows that death is his ?
So that a Christian may say, if poverty, if disgrace be good ; if the order of
evil things will help me ; if cross winds will blow me to heaven, I shall have
them. For the world and the miseries of the world, the persecutions and
afflictions, ' all are ours.' The worst things are commanded to serve for
our main good. Therefore let us comfort ourselves. We cannot be at
loss in becoming religious and true Christians, for then * all things are ours.'
He loseth nothing that, by losing anything, gainethall things.

[2.] For grace: for seeing * all things are ours,' this should teach its to use
all things to the honour of him that hath given us all things, not to he servants
to anything, not to he subject to any creature, as St Paul saith of himself, ' I will
not be in bondage to anything,' 1 Cor. vi. 12. Why? A Christian is master
and lord over all. What a base thing is it for a man to be enthralled to such
poor things ? As you have some in bondage to a weed.f Some are in bondage

* That is, ' the option.'— G. f That is, 'tobacco' = smoking. — G.

A CHPaSTLVIs's CHARTER. 21

to ttis affection aud some to that, some to an idle custom. For a man to
be as Rachel, * Give me my children, or I die,' Gen. xss. 1 ; I must have
wealth, I must have pleasure, or else I cannot live ; as you know that
wretched man Amnon, he pined away to have his will ; and so Ahab, who
pined away himself because he had not that he would have — are these
men masters ? No. They bring themselves in slavery and subjection to
the creature. Can they say as Paul, ' All things are ours ; things pre-
sent or to come' ? when they put themselves in subjection, and those
blessed souls of tlieirs, they make slaves to their servants, to things worse
than themselves, that they trample on. If all things be ours, let us bring
ourselves in subjection to nothing ; but labour rather to have grace to sub-
due and use all things to right ends.

Use 3. Again, this should increase in 7ts the r/race of thankfulness. Hath God
thus enriched us ? Hath he made all things ours to serve our turn (in
such a way as he accounts service) ; that is, that whatsoever we have shall
help us to heaven and hath a blessing in it ? Though it be sickness, or
want, it is ours, and for our benefit. Lord, do what thou wilt, so thou
bring me to heaven. If thou wilt have me poor, if it will do me good, let
me be so ; if thou wilt have me abased, I am content, only sanctify it to
bring me to heaven. How thankful should we be to God, that hath placed
us in this rank, that he hath put all things under us, and made all things
our servants ! It was at his liberty to have made us men or not, and
when we were men, to make us Christians or not. But being made, ^>^e
are made lords over all ; all things are put under our feet, being one with
Christ, as Ps. viii. 6. In the thoughts hereof our hearts should rise up to
the Lord thankfully, and say, as he doth there, ' Lord, how wonderful is
thy name in all the world.'

Use 4. And fourthly,* it should teach us, for matter of judgment, though
it be a shame for us to be taught it, that there is a God and a wise God.
There are a company, yea, a world of things in the world of different ranks
and natures, as evil and good, &c., and yet you see how one thing is dis-
posed for another. The sun shines upon the earth ; the earth is fruitful
for the beasts ; the beasts serve man ; and we are Christ's, and Christ is
God's. Where there are many things, and things t'aat understand not
themselves, and yet there is subordination, there must needs be a wise God
that made all things, and sets all in this frame and order. And as it shews
there is a God, so that this God is one, because all tend to one. There
are a world of things, but all are for man. There are a world of Chris-
tians, but all are for Christ, and Christ is for God. ^Vhere there are
variety of things, and all ordered to one, there must needs be one eternal,
wise God. It helps and stablisheth our faith in that grand point, to knov/
that there is a wise, understanding, gracious, powerful God, that rules and
marshals all the creatures, otherwise than themselves can do. If there be
order in things that have no understanding, surely the ordering of them
must come from an understanding. The work of nature, as we say, is a
work of intelligence : as in bees, there is planted a wonderful instinct, aud
in other things, but they understand it not themselves. Therefore the
work of the creature, being a work of understanding, it must needs
come from him that is a higher understanding, that orders these things.
If all these things, good and evil, creatures, states, and conditions, serve
God's children, and they are for God, then certainly there is a wise
God that orders these things out of goodness to us. And we finding all
* Misprinted ' thirdly.' — G.

22 A chkistian's portion ; or.,

tilings ordered to us, should order ourselves to God. If there be a God
that hath ordained variety of things, and of his goodness hath placed us in
this rank of things, that all should be our servants, we ought to refer all
our endeavours, what we are, and what we can do, to the glory of this God.
And this indeed is the disposition of all those that can speak these words
with any corufort, ' All things are ours, Paul, and ApoUos, magistrates,
ministers, life, and death, things present or to come ; all are ours.' Those
that can speak these words with comfort, are thus disposed ; finding all
things theirs, they refer all to the glory of him who hath made all things
serviceable to them. But to proceed.

I come now to the next branch.

* Ye are Cbrist's.'

It pleaseth us well to hear that ' all things are ours.' Aye, but we must
know further, that there is one above to whom we owe homage, and of whom
we have and hold all that we have. ' Ye are Christ's.' This is the tenure
we hold all things by, because ' we are Christ's.' Whatsoever the tenure
in capite be amongst men (which you are better acquainted with than my-
self*), I am sure it is the best tenure in religion, ' All is ours,' because
' we are Christ's.' We hold all in that tenure. If we be not Christ's,
nothing is ours comfortably. ' We are Christ's,' and therefore ' all is
ours.'

Quest. But what say you then of those that are not Christ's ? Are not
the things theirs that they have, because they are not Christ's ; or have
wicked men nothing that may be called theirs ?

Ans. I answer, they have. And it is rigour in some that say otherwise, as
that wicked men are usurpers of what thej^have. They have a title, both a
civil title and a title before God. God gave Nebuchadnezzar Tyrus as a
reward for his service; and God gives wicked men a title of that they have.
And they shall never be called to account at the day of judgment for possessing
of what they had, but for abusing that possession. And therefore properly
they are not usurpers, in regard of possession ; but they shall render an
account of the abuse of God's good bounty.

It is in this as it is in the king's carriage to a traitor. When a king
gives a traitor his life, he gives him meat and drink that may maintain his
life, by the same right that he gives him his life. God will have wicked
men to live so long, to do so much good to the church ; for all are not ex-
tremely wicked that are not Christ's members, that go to hell. But there
are many of excellent parts and endowments, that God hath appointed to
do him great service. Though they have an evil eye, and intend not his
service, but to raise themselves in the world, yet God intends their service
for much purpose, and he gives them encouragement in the world, as he
will not be behind with the worst men. If they do him service, they shall
have their reward in that kind, Ps. Ixii. 12. If it be in policy of state,
they shall have it in that ; and they shall have commendations and applause
of men, if they look for that ; and if he give them not heaven, they cannot
complain, for they care not for that ; they did it not with an eye for
that. Now if God use the labour and the industry and the parts and endow-
ments of wicked men for excellent purposes, he will give them their reward
for outward things : ' Verily, you have your reward,' saith Christ, Mat. vi. 2j

Obj. But the apostle saith, ' All things are yours,' because ' ye are
Christ's ; ' as if those that have not Christ have nothing.

Ans. It is true, howsoever, in some sense, men that are out of Christ, that
* The auditory being at ' Gray's Inn.' — G.

A christia:n's chakter. 23

have not his Spirit, have title by virtue of a general providence to what
they have ; yet they have not a title so good and so full as a godly man, as
a Christian hath. They have not this tenure to hold all things in Christ.
Therefore their tenure is not so good, nor so comfortable, in three respects.

[1.] First, they have them not froin the love of God in Christ. They
have it from God and Christ, as the governor and ruler of the world, and
making all things serviceable to the church. Therefore he gives these gifts
even to wicked men ; for the good of others, as the governor of the world ;
but he bestows them on his children out of love.

[2.] And then, secondly, they have them not from God, as a father in
covenant. They have no title as children of God ; for so a Christian is the
heir of the world. The first-born was to have a double portion. A true
Christian hath a double portion. ' All things are his' here ; and heaven is
his when he dies. ' Things present are his ' while he lives ; and ' things
to come are his,' when he goes hence.

[3.1 And then, thirdhj, in regard to the end, to rcicked men they do not
further their salvation. They have them not from God with grace to use
them well. But God's children, as they have them from his love, and from
God as a Father in covenant, so it is for their good. AVicked men they
have donuni Dei sine Deo, they have the gifts of God without God ; without
the love and favour of God, as Bernard saith well (j). But God's
children have the gifts of God with God too. Together with the gifts
and good things from him, they have his favour, that is better than his
gift. For all the good things we enjoy in this world, they are but conduits
to convey his favour. God's love and mercy in Christ is conveyed in
worldly things ; and the same love that moved God to us in heaven, and
happiness in the world to come, it moves him to give us daily bread. There
is no diflerence in the love, as the same love that moves a father to give
his son his inheritance, moves him to give him breeding and necessaries in
the time of his non-age. We are here in our non-age, and God shares out
such a state to us ; and from the same love that he gives us these things,
he gives us heaven afterwards. Now wicked men have not this full degree
of title. Yet they have a title, as I said before ; and they shall never
answer for the possession of what they have, but for the wicked use of that
possession.

Case 4. Again, a little further to clear one case I touched before.* If
all things be ours because we are Christ's, may we as are Christians use all
things as we list ? f

Ans. There is a fourfold restraint in regard of the use.

[l.J There is a restraint, yirs?, of religion. Though all things be ours in
regard o( conscience : we may eat and drink, and use any creature of God
without scruple ; yet there is a restraint put upon it sometimes in religion :
that it be no prejudice to the worship of God. In the Lord's day we may
refresh ourselves, but not so as to hinder the worship of God : here is a
higher restraint put upon our liberty.

[2.'i And then, secondh/, sobriety, it puts a restraint upon our liberty.
* All things are ours' in Christ. We must not take liberty, therefore, to
exceed sobriety. Licitis j^arimus omnes, it is an ordinary speech, we all
perish by lawful things (k). Howsoever, ' all things are ours,' for our use ;
yet we must use them soberly, and not exceed.

[3.] And then, thirdly, charity puts another restraint. J It must be

* Cf. page 16. — G. t That is, ' as we clioosc' — G.

X In margin here, ' See Case 4 before.'

A CHRISTIAN S PORTION ; OB,

without ofience to others. We must not think to have a free use of that
may offend others. In that case there is a restraint. Therefore St Paul
saith, ' I will never cat flesh whilst I live, rather than I will offend ray
brother,' 1 Cor. viii. 13.

[4.] And in the last j^lace, in case of obedience. There is a restraint
upon 'all things' we have; that is, in outward things. Howsoever no
man may meddle with the conscience ; yet the magistrate may restrain
this or that creature. * All things are ours,' because we are Christ's.
This may satisfy in some doubts.

Now to come more directly to this branch, to shew how * we are Christ's.'

"We are Christ's in all the sweet terms and relations that can be. Name
what you will, ' we are Christ's.' We are his subjects, as he is a king :
we are his servants, as he is a lord ; we are his scholars, as he is a pro-
phet. If we take Christ as a head, we are his members ; if we take Christ
as a husband, we are his spouse ; if we take Christ as a foundation, we are
the building ; if we take Christ as food, he incorporates us to himself ; if
we be temples, he dwells in us. There is no relation, nor any degree of
subjection and subordination, but it sets forth this sweet union and agree-
ment between Christ and us. So that ' Christ is ours,' and ' we are
Christ's' in all the sweet relations that can be. We are his members, his
spouse, his children : for he is the ' everlasting Father,' Isa. ix. 6. He is all
that can be to us, and we are all that can be to him, that is lovely and good.

But yet all relations are short.- They reach not to set out the excellency
and the truth and reahty of this, that ' we are Christ's.' For what is
a head to the body (which is one of the nearest) ? Can the head quicken
the dead body ? No. But Christ can, agere in non membrum ; he can
work in a dead member, that that is not a member, to make it one. Can
a husband change his spouse ? Moses could not. He married a blacka-
more. He could not alter her disposition or her hue (/). But Christ can
alter his spouse. He is such a foundation as makes all ' living stones.'
Therefore, in St John xvii. 21, because there is no manner of union in the
world, that can serve to set out the nearness we have to Christ, saith
Christ, ' Father, I will that they may be one, as thou and I am one.'
He sets it out by that incomprehensible union. He goes divinely above
earthly things, to set out the reality of this, how we are Christ's and
Christ ours. We are Christ's in the most intimate nearness that can be ;
we are so Christ's, as nothing in the world else is, when we believe once.
Though all things are Christ's, yet the church is Christ's in a more pecu-
liar manner. There is a peculiarity in this that we are Christ's ; that is,
we are in the nearest bonds, nearer to Christ than the very angels. For
they are not the ' spouse ' of Christ ; they are not the * members ' of
Christ. They are ministering spirits to Christ, and so to us. There is no
creature under heaven, no, nor in heaven, that is Christ's, as we are. We
are his ' portion,' his ' jevrels,' his ' beloved.' We are Christ's in all the
terms of nearness and dearness that can be.

And this nearness is mutual. We are Christ's, and Christ is ours. He
dwells in us and we in him. He abides in us, and we in him. He is in
us as the vine is in the branches, and we are in him as the branches in
the vine. And as it is intimate and mutual, so it is eternal; we are
Christ's for ever.

But to come more particularly : By what title are we Christ's ?

(1.) The first title that Christ hath to us is the same that he hath to all

* That is— they fall short of the relation between Christ and his people. — Ed.

A christian's charter, 25

things else. All tilings are God's and Christ's hy creation and preserva-
tion : all things consist in Christ.

(2.) But, secondly, there is a more near title than by creation ; namely,
by gift. For the Father hath given us to him. For all that are God's by
election, he gave them to Christ, to purchase for them* ' by his blood.'

(3.) And, thirdly, he hath title to us ' by redemption.' We cost him dear.
We are a spouse of blood to him, the price of his blood, Exod. iv. 25. He
died for us. We could not be Christ's, but he must redeem us out of the
hands of our enemies. And God would have his justice satisfied, that
grace and justice might meet and kiss one another. God's justice must be
satisfied before Christ would have us : for however there was amor henero-
lentia;, a love of good will, that gave us to Christ, yet till Christ redeemed
us, and made us his own, there was not amor amicitiw, a love of friendship
between God and us. So all friendship comes upon title of redemption.

(4.) Then, fourthly, upon redemption, there is a title of marriage that
Christ hath to us. God, that brought Adam to Eve in paradise, he brings
Christ and us together. And

(5.) We give consent on our part, as it is in marriage, to Christ. He is
GUI' husband, and we give our consent to take Christ to be so, that he
shall rule and govern us, and we take him for better for worse in all con-
ditions. Thus we see how Christ comes to be ours, and we to be
Christ's. Now, the points that arise from this branch, 'And ye are
Christ's,' are these, —

First, That ' all things are Christ's.'

Secondly, That ' we are Christ's.'

Thirdly, That ' all are ours, because we are Christ's.'

The connection of the text is this : ' All things are yours.' Why ? Be-
cause 'you are Christ's.' How follows that? Because all things are
Christ's. If all things were not Christ's and we Christ's, the argument
would not hold. So that all are Christ's first. All the promises are made
to Christ first, and all good things are his first. All the ' promises are yea
in him,' 2 Cor. i. 20 ; they are made in him, and they are ' amen,' they
are performed in him. I need not stand much upon this. All things in
the world are Christ's, for he made all, as it is Col. i. 16, and he hath re-
conciled all. All things are Christ's, especially by the title of redemption,
as he redeemed man. And indeed we could not be Christ's unless Christ
had subdued all things to himself. Unless he had possessed all good and
subdued all that is ill, how could he have brought us out of the hands of our
enemies ? Therefore, in St John xvii. 2, our Saviour Christ speaks there
of tlie ' power that his Father had given him over all things.' But this
was upon consideration of his resurrection. After his resurrection, he
saith, ' All power is given to me in heaven and earth,' Mat. xxviii. 18.
Christ, as mediator, had title to all things by virtue of the union. As soon
as the human nature was knit to the divinity, there was a thorough title to
all things. But it was not discovered,* especially till the resurrection was
past, when he had accomplished the work of redemption.

He was also to ask. ' Ask of me and I will give thee the heathen for thy
possession,' Ps. ii. 8. God would not let his Son have anything (though
he redeemed the church, and all things, in some sort) without asking.
Shall any man then think to have anything without prayer, when all things
were conveyed to the Son of God by asking ?

Further, Christ is ' the heir of the world,' Heb. i. 2. Therefore, all
* Qu. ' to purchase them ' ? — Ed. t That is, ' manifested.' — G.

26 A christian's portion : or,

things must be his as the heir. This is a clear point, and I do but name
it, because it hath a connection with the truths I am now to speak of.

Hereupon it comes, that ' all things are ours, because Christ is ours.'
Christ is said ' to be the first-born of many brethren,' Rom. viii. 29 ; and
the 'first-begotten of every creature,' Col. i. 15; and 'the first-begotten
from the dead,' Col. i. 18. All these shew the priority of Christ, that
Christ is fii'st, that he should have the pre-eminence in all things. For
Christ is the prime creature of all ; he is God's masterpiece. That is the
reason why nothing can be ours but it must be Christ's first. He is the
first-begotten of every creature, both as God and man. He is the ' first-
begotten,' because he is more excellent in order and dignity than any other
whatsoever. So he is the 'first-begotten from the dead,' ' the first fruits '
of them that sleep, because all that rose rose by virtue of him. Hereupon
it is that we can have nothing good but we must have it in Christ first.

Use 1. Therefore we must know this to make a right use of it, u-hatsoerer
privilege ive consider of as ours, we ought to see it in Christ first. Our elec-
tion is in Christ first. He is chosen to be our head. Our justification is
in Christ first. He is justified and freed from our sins being laid to his
charge as our surety, and therefore we are freed. Our resurrection is in
Christ first. We rise, because he is the ' first-begotten from the dead.'
Our ascension is in Christ, and our sitting at the right hand of God in him
first. All things that are ours, they are first his ; what he hath by nature
we have by grace. Whj' do the angels attend upon us, and are minister-
ing spirits to us? We are Christ's, and he is the Jacob's ladder upon whom
the angels ascend and descend. All the communion those blessed spirits
have with mankind is because we are Christ's. They are ministering
spirits to Christ first, and then to us, because we are Christ's.

Therefore it is a good meditation, fitting the gospel, never to think of
ourselves in the first place, when we think of any prerogative, but to think
of it in our blessed Saviour, who began to us in all. He was the first in
everything that is good. As the elder brother, it was fit it should be so.
And he must have the prerogative in all things. Therefore,

Use 2. Let ks glorify Christ in everything. When we think of our title
to anything, think, this I have by Christ : be it of our justification or
glorification, this I had by Christ and in Christ.

This is another use we are to make of it, the rather because it sweetens
all things we have. If all things should come immediately from God, they
were comfortable, but whenas all shall be derived from God by Christ, we
have God's and Christ's love together. There is not the least good thing
we have, but we must think. This I have by Christ, this victory over ill,
and this conversion of ill to good. The thing is sweet, but the love of
Christ is sweeter. The thing itself is not so good as the spring whence it
comes. It pleaseth God we have a triple comfort at once in every good
thing : comfort in God the Father, that we have it from his love, and
comfort in the Sou of God, and comfort in the creature. Therefore, let
us not be swallowed up in the creature, but reason thus : This is a sweet
comfort, but whence have I it ? Oh ! it is from Christ, and the love of
Christ, and I have Christ from the Father. There is Christ, and God the
Father, and the thing, and the love of Christ, and the Father, which is
sweeter than the thing itself. As in the gifts from friends, the gift is not
so sweet as the love it comes from. The love and favour of God is better
than the thing itself. This is indeed a comfortable observation to know,
that ' all things are ours, because we are Christ's.' For why is Paul, and

A chbistian's chakter. 27

Cephas, and the ministers ours ? They are the ministers of Christ first.

* We are the ministers of Christ, and your servants, for his sake,' saith the
apostle, 2 Cor. iv. 5,

Why is hfe and death ours ? Because Christ hath conquered death
first ; and it was the passage of Christ to his glory. He conquered the ill
of it. He took away ' the sting of it ; ' and thereupon it is so good and
useful to us. He hath the * key of hell and death ; ' that is, he hath the
government of it, having overcome it. And ' things present and to come.'
Heaven, which he now possesseth, it is his, and thereupon it comes to be
ours. Therefore, let us think of Christ in all things, and think of the
sweetness of all things from this, that they come from Christ.

To enlarge this point a little further. We have all from Christ, and in
Christ, yea, and by Christ, and through him.

[1.] First, We have all we have in Christ, as a head, as the first, as our

* elder brother,' as a root, as the ' second Adam.' We have all in him, by
confidence in him. We have whatsoever is good in him.

[2. J And, secondly, we have all by and through him, as a viediator, for
his sake. We have title to all, because Christ, b}' redemption, hath pur-
chased a right to all, in and through him.

[3.] Tliirdhj, We have all by him, by a kind of working as the efficient
cause, because we have the Spirit of God to extract good out of all. For,
being reasonable creatures, God will make all ours, as becomes understand-
ing creatures ; that is, by sanctifying our understanding to extract the
quintessence out of every thing. For a Christian hath the Spirit to let him
see that God is leading him by his Spirit to good in all. And whence
comes the Spirit ? From Christ. Christ hath satisfied the wrath of God
the Father. And now the Father and Christ, both as reconciled, send the
Spirit as the fruit of both their loves. So Christ, as the efiicient cause,
makes all ours, because the Spirit is his, by which Spirit we make all ours.

[4. J And, fourthly, Christ is an exemplary cause. We have all in him,
and through him, and by him, as an exemplary pattern. The same Spirit
that subdued all to him subdues all things to us. To make this clear a
little. There was in Christ regnum patientia, a kingdom of patience, as
well as regnum potenti(E, a kingdom of power and glory. There was a king-
dom of patience ; that is, such a kingdom as Christ exercised in his great-
est abasement, whereby he made all things, even the worst, to be service-
able to his own turn and the church's. So in every member of his, there
is a kingdom of patience set up, whereby he subjects all things to him.
To make it yet clearer.

When Christ died, which was the lowest degree of abasement, there was
a kingdom of patience then. What ! When he was subdued by death and
Satan, was there a kingdom then ? Yes, a kingdom. For though visibly,
he was overcome and nailed to the cross ; yet invisibly, he triumphed over
principalities and powers. For by death he satisfied his Father ; and he
being satisfied, Satan is but a jailor. What hath he to do when God is
satisfied by death ? Christ never conquered more than on the cross.
When he died he killed death, and Satan, and all. And [did] not Christ
reign on the cross when he converted the thief ? when the sun was
astonished, and the earth shook and moved, and the light was eclipsed ?
Who cares for Caesar when he is dead ? But what more efficacious than
Christ when he died ? He was most practical when he seemed to do
nothing. In patience he reigned and triumphed ; he subjected the greatest
enemies to himself, Satan, and death, and the wrath of God, and all. In

28 A christian's portion ; ok,

the same manner all things are ours, the worst things that befell God's
children, death, and afflictions, and persecutions. There is a kingdom of
patience set up in them. The Spirit of God subdues all base fears in us,
and a child of God never more triumphs than in his greatest troubles.
This is that that the apostle saith, Kom. viii. 37, ' In all these things we
are more than conquerors.' How is that, that in those great troubles we
should be ' conquerors and more ' ? Thus the spirit of a Christian, take
him as a Christian, reigns and triumphs at that time. For the devil and
the world labour to subdue the spirits of God's children and their cause.
Now to take them at the worst, the cause they stand for, and will stand
for it ; and the spirit that they are led with is undaunted. So that the
Spirit of Christ is victorious and conquering in them, and most of all at
such times.

It is true of a Christian indeed that one speaks of a natural man — but
he speaks too vaingloriously— he subdues hope and fear, and is more
sublime than all others. A Christian is so duni iMtltur vincit, &c. ;
when he suffers he conquers, na}-, more then than at other times ; for the
spirit gets strength, and the cause gets strength by suffering, and answer-
able to his suffering is his comfort and strength. So tha,t all things are
his. The Spirit that subdued all things to Christ, subdues them to him.
Nay, he makes all advantageous for the time to come ; as St Paul saith,
' These light afEictions that we suffer, work unto us an exceeding weight of
glory,' 2 Cor. iv. 17 ; because they fit and prepare our desires for glory.
And ansv/erable to that measure that we glorify God, shall our reward be
in heaven ; and the more we suffer, the more ' entrance ' we have into
heaven in this world ; we enter further into the kingdom of grace, and by
consequent into the kingdom of glory. So that there is a kingdom set up
in a Christian, as there was in Christ, in patience in suffering. So we see
that ' all things are ours,' because ' we are Christ's,' and what we may
observe from thence.

To shut up this point with some use.

Use 1. Let lis be stirred iip to study Christ, and in Christ to study our own
excellency. St Paul accounted all ' dross and dung, in comparison of the
excellent knowledge of Jesus Christ,' Phil. iii. 8. And indeed we cannot
study Christ but there will be a reflection upon the soul presently ; it is a
transforming study. The study of the love of Christ must needs make us
love him again. The study of the choice that Christ hath made of us, it
will make us choose him again, and to say, ' Whom have I in heaven but
thee ? ' Ps. Ixxiii. 25. If we studj' the grace and mercy of Christ, we
cannot but be transformed in marvellous respect to him again. Therefore
let us raise up our thoughts more to think of Christ, and the excellencies
of Christ, with appropriation to ourselves, ' All things are yours, and you
are Christ's.' We should not study Christ and any excellency in him, but
we should also think. This is mine, this is for me. The more the spouse
hears of the riches and advancement of her husband, the more she blesses
herself, and saith. This is for me. And the more we think of Christ, the
more we think of our own advancement and excellency. Therefore we
should be willing to hear ' the unsearchable riches of Christ ' unfolded to
us ; for these serve to kindle the love of the spouse to Christ.

The ministers are paranimidiy ,''' friends of the bridegroom, that come
between the spouse and Christ, to make up the match between them ; and
one blessed way whereby they do it, is to unfold to the church her own
* That is, cragavu/Ap/o/.

A christian's charter. 29

beggary, and the riches she hath hj Christ ; her own necessity, and the
excellency that she hath in Christ. The main scope of the ministry is to
shew us our beggary in ourselves, and our danger : that we are more indebted
than we are worth ; that we are indebted to God's justice for body, and
soul, and all ; and as we are indebted, so we must have supply from the
riches of another of necessity, or else we go to prison and perish eternally.

Now Christ doth not only pay our debts — for that we may look for out
of self-love — but he is * the chief of ten thousand,' Cant. v. 10, he is an
excellent person in himself. Now the unfolding of the excellencies in Christ
is a means to procure the contract and marriage between the church and
Christ. And let us labour by all means to be one with Christ, to study
further union and communion with Christ, because upon this term and
tenure ' all things are ours,' if we be Christ's ; if not, nothing is ours but
damnation. And considering that the more union we have with him, the
more we shall know our own prerogative, that ' all things present and to
come are ours,' therefore we should labour to know him more. There are
three graces tending to union :

Knowledge, faith, and love.

The more we know him, the more we shall trust him. ' They that know
thy name will trust in thee,' Ps. ix. 10. And the more we trust in him,
the more we shall love him. Knowledge breeds trust, and trust breeds
love. Therefore let us labour to grow in our knowledge, and trust, and
love to Christ.

And to that end, as I said, to take all occasions to hear of the excellencies
of Christ, to study them ourselves, and to hear of them from others, espe-
cially in the ministry. In Cant. v. 9, those that were not converted, the
daughters of Jerusalem, they ask the church, ' What is thy beloved more
than another's beloved?' ' My beloved,' saith the church, ' is white and
ruddy, the chiefest of ten thousand ;' and thereupon she sets him out from
top to toe, in all his excellencies, and saith, ' This is my beloved ;' and
thereupon she that before asked in slighting, ' What is thy beloved more
than another's beloved V ' in the 6th chapter saith, ' Where is thy beloved,
that we may seek him with thee ? ' * So when we know Christ and his
excellencies, the next query will be, ' Where is thy beloved ?' Of all argu-
ments in divinity we can study, we hear of nothing more comfortable than
of Christ and the benefits we have by him ; for God will be glorified in
nothing so much as in that great mystery of Christ. Therefore let these
things be more and more sought after.

Quest. But how shall I know that Christ is mine, or that I am in Christ,
or no ? For all depends upon this tenure, that we are in Christ.

Ans. Ask thine own heart. (1.) Hast thou given thy consent, and con-
tracted thyself to Christ, or no ? This is one way, as I said, whereby we
are Christ's, by giving our consent. Our own hearts will tell us whether
we have given our consent to take Christ to be a head, a governor, and a
king to rule us, as well as for a priest to die for us. If thou be content to
come under the government of Christ, to be ruled by his Spirit, thou
mayest say, I am Christ's ; I have given up myself to him ; I am content
to take him. We know what hath proceeded from our own will, and there
are none that have given up themselves to Christ, but they may know it.
Therefore let us consider whether we have passed our consent to Christ,
or no. I fear it is yet to do with many ; for instead of contracting them-
selves to Christ, they have yielded to their own lusts.
* Cf. Vol. II., page 132, seg.— G.

30 A christian's portion ; or,

(2.) Again, secondly, consider by what sjnrit thou art guided, whetlier by
the Spirit of Christ or no. ' He that hath not the Spirit of Christ is none
of his,' Rom. v. 8. Christ is a husband that will rule his spouse. He
will rule in his own temple and house. He is a head that will rule his
own members. Consider what spirit guides and actuates thee, whether
the Spirit of Christ or the spirit of the world. If the Spirit of Christ rule
in us, it will work as it did in Christ, that judgment of things that Christ
had, heavenly things to be the most excellent, and the same judgment of
persons to esteem of those that Christ esteems of. It will work the same
carriage to God, to men, to enemies, to Satan. If we have the Spirit of
Christ, it will transform us to be like Christ m our judgment and disposi-
tions and affections every way, in some degree, according to our capacity
and measure. Therefore let us not deceive ourselves ; if we be led by the
spirit of the world, and not by the Spirit of Christ, we cannot say with
comfort, I am Christ's. When every one shall come to challenge their
own, the devil will say. Thou art mine, thou wert led by my spirit. But
if we yield ourselves to be guided by the blessed truth of God, when that
challenge shall come, ' Who is on my side. Who ?' Christ will own us
for his in evil times.

(3.) Thirdly, He that is Christ's will stand for Christ upon all occasions,
and stand for religion. He will not be a lukewarm neuter. If we be Christ's,
it is impossible but we should have a word to speak for him and for religion.
If we be Christ's, we will be strong for Christ ; we will be true to him ; we
will not betray Christ and the cause of religion that is put into our hands.
But, by the way, let us take heed of making this a name of faction, as the
Corinthians did, to say ' I am of Paul, and I am of ApoUos, andl am of
Christ ;' as some that say they are neither papists nor protestants, but
Christians. But in times wherein profession is required, a man must shew
his religion here. Not to say, I am Christ's, is to be an atheist. In case of
confession and profession of religion, we must own the side of Christ and
say we are Christ's indeed.

It is said in the Revelation, that so many hundreds and thousands were
sealed with a ' seal in their foreheads,' Rev. vii., throughout. For even as
the slaves of antichrist are sealed in the hand, they have a mark in their
hand ; that is, they are bold for antichrist ; so all God's children are sealed
in their foreheads. That is the place of confession and profession, the
forehead being an open place. Christ carries God's broad seal. He seals
all that come to heaven in the forehead. He seals them first in their hearts
to believe the truth, and then he seals them in the forehead, openly to con-
fess. ' With the heart we believe, and with the mouth we confess to
salvation,' Rom. x. 10. Therefore those that are not bold to confess and
profess religion when they are called to it, they are none of Christ's ' sealed
ones,' for he seals them to make them bold in the profession of religion.
Let this be one evidence whether thou art Christ's or no ; if the question
be, ' Who is on my side ?' to own Christ's side, to stand for Christ and the
religion reformed and stablished. If a man do not this, he cannot say I
am Christ's ; but his heart will give his tongue the lie, if he stand not
boldly for the cause of Christ. ' He that is ashamed of me before men, I
will be ashamed of him before my heavenly Father,' Mark iii. 38.

It is a comfortable consideration, if upon trial we find ourselves Christ's,
that we own the cause of Christ and his side. It is the best side, and we
shaU find it so in the hour of death and the day of judgment. If we find
ourselves to be Christ's, what a comfort will this be ? Of all conditions in

A christian's chaeter. 31

the world, it is the sweetest and the safest condition to be in Christ. It is
to have all below us ours, and all above us too to be ours ; to have God
the Father ours, and God the Holy Ghost ; to have all in heaven and earth
to be ours, ' things present and things to come.' "What a comfortable
consideration is this in all storms, to be housed in Christ, to dwell in Christ,
to be clothed with Christ ! When the storm of God's anger shall come upon
a nation, and at the day of judgment to be found in Christ, ' not having our
own righteousness,' Philip, iii. 9, and in the hour of death to die in Christ !
If we be Christ's, we live in him and die in him, and shall be found in him
at the day of judgment. If we be Christ's, we are in heaven already in
Christ our head. We sit in heavenly places together with him. In all
the vicissitude and interchanging of things in the world, which are many,
' life and death, and things present, and things to come,' there is a world
of vicissitudes ; but in all, in life and death, look backward, or forward, or
upward, or downward, if a man be in Christ, he is upon a rock. He may
overlook all things as his servants. All things shall be commanded by God
to serve for his good, and to bring him to heaven, to yield him safe con-
duct. We study evidences and other things. This is worth our study
more and more, to make this sure, that we are Christ's, and Christ is ours.
The more we grow in knowledge, and faith, and love, the more we shall
gi'ow in assurance of this.

Use 2. Again, if we be Christ's, ivhy then should ice fear irartt, irhen all
things are ours, and tve are Christ's? Can a man want at the fountain ?
Can a man want light that is in the sun ? Can a Christian that hath all
things his ; and in this tenure his, all things are his, because Christ is his,
— can anything be wanting to him ? It should comfort us against the time
to come, if we be stripped of all, yet we have the Fountain of all. We
must be stripped of all at the hour of death, whether we will or no ; but if
we be Christ's, and Christ be ours, all things are in him in an eminent
manner. It is a wonderful comfort for the present, against all fears and
wants ; and it is a comfort for the time to come, that when all things shall
be taken from us, yet he that is better than all things, that is better than
the world itself, will remain to us. Therefore let us think of these things.
It is wondrous comfortable to be Christ's, and to be his in such a peculiar
manner.

Use 3. And, thirdhj, let vs learn, as ire are adrised, Ps. xlv. 10, 'to forget
our father's house,' to forget all former base acquaintance, and to be con-
tented with Christ. What saith our blessed Saviour in the Gospel ? ' Those
that hear my words, they are my brother, and sister, and mother,' Mark
iii. 85. Are they so ? And shall not we, for Christ's sake, that is nearer
than any in the world, ' hate father and mother,' &c., Luke xiv. 26, that
is, not regard them for Christ. If we be so near Christ, and he will stick
to us when all will leave us, then let us answer Christ's love. He is to us
instead of all kindred ; let him be so, if we cannot have their love upon
other terms than to forsake Christ. Thus we see what we may observe
from this, that ' we are Christ's.' Now it is said here besides, that

' Christ is God's.'

Here is a sacred circle that ends where it begins ; for all things come
out from God at the first, and all things go back again to God and end in
him. ' All are yours, and you are Christ's, and Christ is God's.' Man is,
as it were, the horizon of all things ; that hath one half of the heavens
below, divided and terminated, and the other above. A holy man is between
all things, above him and under him. All things are his below him. They

32 A christian's poetion ; or,

.serve his turn and use, to help him to heaven, as a viaticum. And all
things above him are his ; that is the cause that all things below are his.
Now to come to this last branch.

'And Christ is God's.'

In what sense is Christ God's? Was he not the Son of God? Yes!
That is true. He was the eternal Son of God. But that is not here meant.
Christ is God's, as Mediator. The Father, the fii-st person of the Deity,
is the fountain ; and the Mediator comes from him in a double sense.

First, Because the Father, the first person, was ofi'ended ; therefore he
must appoint a mediator. Now, by what bonds is Christ God's ? By all
the strong terms that can be devised. God sent him into the world : ' He
sent his Son,' Rom. iii. 25. God set him forth as a propitiation : ' Him
hath the Father sealed,' John vi. 27. He came forth with God's broad
seal. God sealed him to be Mediator in his baptism, and by his working
of miracles, and raising him from the dead. God the Father sealed him,
and set his stamp upon him to be his. He sent him, and set him forth,
and sealed him : ' He was anointed with the oil of gladness above his fel-
lows,' Ps. xlv. 7. He was anointed to shew his authority. Kings, and
priests, and prophets were anointed. So God the Father hath appointed
him to be king, priest, and prophet of his church. He is anointed in all
these terms : ' It pleased the Father that in him should all fulness dwell,'
Col. i. 19. And Mat. xi. 27, ' All power is given to me of my Father, in
heaven and earth.' So when he was to ascend, saith he, ' All power is
given to me in heaven and earth,' Mat. xxviii. 18. He came out from the
Father with all authority. The Scripture is mai-vellous pregnant in this
point, to shew with what authority Christ came from the Father. The
points here considerable are, first of all, that all things are Christ's, and
therefore we ai'e Christ's ; so

All things are the Father's.

This is the highest degree. We can go no further. There is the centre
wherein we must rest : ' All things are the Father's.' All things are of
God, that made all of nothing, and can turn all to dust at his pleasm-e.
' All things are of him, and by him, and through him,' as it is Romans
si. 1, scq., divinely set forth. There is no question of this. It were to
add light to the sun to shew that all things are the Father's ; and here-
upon Christ is the Father's in the first place. And then ' all things are
ours,' because ' Christ is ours,' and ' Christ is the Father's.' The point
that is more material, and worth standing on, is this, that

Though all things come from the Father, yet not from the Father imme-
diatehj, but they come from Christ.

Christ is the Father's, and we are the Father's in Christ ; and all things
are ours in Christ. There is no immediate communion between us and
the Father, but Christ comes between God an4 us.

Why is this needful ?

For many undeniable reasons.

Jxeason 1, First, Because there is no proportion between God the Father and
ns, but a vast disjjroportion. He is holiness and purity, and a ' consuming
fire ' of himself. What are we without a mediator, a middle person, with-
out Christ coming between ? Nothing but stubble, fit fuel for his wrath.
So that all love and good that comes from the first Person, it must come
to us through a middle person : ' You are Christ's, and Christ is God's.'
We cannot endure the brightness of the majesty of the Father. It is too
great a presence : * He dwells in that height that no man can attain unto,'

A chbistian's chartek. 83

as the apostle saith, 1 Tim. vi. 16. Therefore there must come a person
between, invested in our nature. God in our nature comes between the
Father and us, and all things come from God to us in him. As the salt
waters of the sea, when they are strained through the earth, they are sweet
in the rivers, so the waters of majesty and justice in God, though they be
terrible, and there be a disproportion between them and us, yet being
sti-aiued and derived* through Christ, they are sweet and delightful; but
out of Christ there is no communion with God. He is a friend to both
sides : to us as man, to him as God. All things come originally from the
fountain of all, God. They are God's ; and you know the three persons
meet, in one nature, in God the Father, Son, and Holy Ghost. Ay ; but,
as I said, the holy God doth not convey immediately good things to us,
but by the mediation of Christ. For God would have it thus since the
fall, that having lost all, we should recover all again by the 'second
Adam,' that should be a public person, a mediator between him and us ;
and so through Christ we should have access and entrance to the Father,
and that by him we should have boldness. And that God again downward
might do all things with due satisfaction to his justice ; because, as I said,
we are as stubble, and God ' a consuming fire.' Were not Christ in the
middle, what intercourse could there be between the Lord and us ? No
other than between the fire and the stubble : majesty on his side, and
misery and sin on ours. There must be a mediator to bring these two
contraries together. So all comes downward through Christ from God to
us. God doth all in Christ to us. He chooseth us in Christ, and sancti-
fies us in Christ ; he bestows all spiritual blessings on us in Christ, as
members of Christ. To Christ first, and through him, he conveys it to us.
He hath put fulness in him, and of his fulness ' we receive grace for grace,'
John i. 16 ; for Christ is complete, and in him we are complete.

Reason 2. Then again, secondly, God will have it thus, as it is fit it
should be so, because Christ is fitted for it. He is the Son by nature ; and
it is fit that we, that are sons by adoption, should have communion with the
Father in the Son by nature. He is beloved of the Father first : * In him
I am well pleased,' Mat. iii. 17. We come to have communion with God
in him in whom he is well pleased. Christ is primuni amabile, the first
beloved of all ; for God looks on Christ as the first begotten of him. He
is the first Son by nature, and beloved of God. Hereupon God comes to
delight in us that are sons by adoption, that are heirs, because we are
' fellow heirs with Christ.' He delights in us, because we are one with
Christ, in whom he beholds us.

Reason 3. Again, thirdly, God doth this, not only to keep his state in
remoteness from us, and his greatness, hut he doth it in mercy. He hath
appointed Christ to come between, that now we might not be afraid to go
to God by the middle person, appointed by himself, ' who is bone of our
bone, and flesh of our flesh.' Now, we go to God, who is bone of our
bone and flesh of our flesh ; God not simply and barely considered, but
God incarnate. There is no going to him in ourselves, but God being
bone of our bone, and flesh of our flesh ; as Bernard saith, I go willingly
to a Mediator made bone of my bone, my brother {m). It was a comfort
to Joseph's brethren, that they had Joseph their brother the second man
in the kingdom. And is it not a sweet comfort to Christians that they
have one that is the second person in the Trinity, that is their brother,
that is the high steward of heaven and earth ? Is it not a comfort to the
* That is, ' communicated.' — G.

VOL. lY. 0

34 A christian's portion ; or,

spouse that her hushand is advanced over all, and is nearest to the king ?
Is it not a comfort to every one that is in relation to another to have one
that may stand for them, that is both able and willing ? Now, Christ is
able as God, and willing as our brother ; and therefore is a fit person to
come between God and us. He can do us good, because he is God ; and
he will do us good, because he is ' bone of our bone, and flesh of our
flesh.' So we see that Christ is God's, and why there must be a third
person come between God and us ; and Christ is fitted to be the middle
person.

Now, to confirm it by a place of Scripture or two. The Scripture ia
everywhere full of this argument : ' It pleased God to reconcile all to him-
self in Christ, in whom we have obtained the inheritance, that in the ful-
ness of time he might gather together in one all things in Christ,' Eph.
i. 10, seq. It is a recapitulation, a bringing all to one again. God the
Father, in Christ, brought all to a head again ; he brought all to himself
again ; for without Christ we are scattered, and severed, and distracted*
from God. But in Christ God brought in allf one head again, both that
are in heaven and in earth. And so in Col. i. 19, ' It pleased God that in
Christ all fulness should dwell, and in him to reconcile all things in heaven
and earth.'

The use of this is manifold, and very comfortable.

Use 1. First of all, do all things come from God the Father to us in
Christ, a middle person ? As all things below us are ours in Christ, so all
things above us : God the Father is ours in Christ. Then it should teach
us to direct our devotion irpward to God, as God comes doivnward to us. All
things come down from God in Christ. God is the Father of Christ, and
Christ is the Father of us. As nothing comes immediately from the Father
down to us, so let us not go mediately up but in Christ to the Father ;
that is, let us offer all our prayers to God in the niediation of his beloved
Son, the Son of his own appointing, Jesus Christ. We must ask all in
his name. 'Whatsoever ye ask the Father in my name,' &e., John xiv.
13, 14. ' Do all in the name of Christ,' Col. iii. 17. It is ignorant pre-
sumption, arrogant, and fruitless, in any of our devotions and prayers to
God, to go to God in our own name, to think of God without a relation of
a Father in Christ. Though we do not alway name Christ, yet w^e must
think of God in the relation of a Father, in which Christ is implied ; for
how comes he to be a Father but in Christ ? He is Christ's first, and ours
in him. Let us not consider of a bare naked God, but of God invested
with a sweet relation of a Father in Christ, by whom he is become our
Father. Therefore, Lord, we come not to thee in our own name, and in
our own worth and desert, which is none at all ; but we come to thee in
the merits of Christ, in the mediation of Christ, in that love thou bearest
to him, and that for his sake thou bearest to us that are his members.
This is the way of intercourse between God and us. To think of God out
of Christ, out of the mediator, it is a terrible thought, nothing more ter-
rible : but to think of God in Christ, nothing more sweet ; for now the
nature of God is lovely, coming to us in Christ, and the majesty and justice
of God are lovely. When it comes through Christ to be satisfied, it is
Eweet; for. Lord, thou wilt not punish the same sin twice. And the
majesty and greatness of God is comfortable. Wliatsoever is God's is ours,
because Christ is ours. God in his greatness, in his justice, in his power.
All things being derived and passing through Christ, are sweet and com-
* That is, ' separated ' = violently.— G. f Q^- ' ^■U in ' ?— Ed.

A christian's charter. 35

fortable to us. Therefore, seeing ' Christ is God's,' and all things come
from God in Christ, let it direct us to perform all to God in Christ.

Use 2. Again, secondly, if so be that God be ours, and all things ours in
Christ, then, when we are to deal with God the Father, or to deal v/ith
Satan, or to deal with others soliciting us, then let us make use of this,
Christ is God's, and I am God's through Christ. When we have to deal
with God the Father, that seems angry for our sins, and our consciences
are wakened and terrified, say. Lord, Christ is thine ; I have nothing to
bring thee myself but a mediator of thy own setting and sending forth ; of
thine own anointing and sealing ; and thou wilt not refuse the righteousness
and obedience of a mediator of thine own. Christ is God's. Let us carry
our elder brother with us whensoever we would have anything of God.
When we have offended him, come not alone, but bring our Benjamin with
us ; come clothed with our elder brother's garments. God will not refuse
the very name of his Son ; it is a prevailing name with his Father. It is
thine own Son ; he is a mediator of thine own : though I have nothing of
my own to bring thee, yet I bring thee thine own Son. I beseech you, let
us think of this when we have oflended God, and our consciences are
troubled ; let us go to God in the sweet name of his Son.

Use 3. Again, thirdhj, if so be that Christ is God's, and nothing comes
from God but through Christ, let us give Christ the greatest pre-eminence.
Christ is of God's own appointment, and all things are ours because Christ
is ours ; nay, God is ours, because Christ is ours. Therefore let no man
set up themselves in our consciences but Christ and God. The conscience
is for Christ, for our husband. Christ is ordained of God to be our head,
and to be all in all to us of God the Father. Therefore, in the solicitations
of our judgment, to judge thus and thus, let us think what saith Christ my
husband, who is God's. God will have us hear him : ' This is my beloved
Son, hear him,' Mat. iii. 17. He comes with authority from God the
Father ; what saith he ? If it be not the judgment of Christ, who shall sit
in my conscience but Christ ? Shall the pope ? Shall any man usurp by
an infallibility of judgment to say it is so ; you must, upon pain of damna-
tion, believe it ? I cannot but speak a little of it by the way. The modestest
and learnedest Jesuit of late times, speaking of this argument of Christ :
bringing an objection that some may make against the pope's authority :
saith he, If the pope say otherwise, his authority were more to me than the
definition of all the holy fathers ; nay, saith he, I say with Paul, ' If an angel
from heaven should come and say it,' and the pope should say otherwise,
I would believe the pope before I would believe an angel from heaven (w).
Such a place hath that ' man of sin ' in the conscience of those great learned
men. This is intolerable. We are Christ's ; he is our husband. Christ
comes with authority from the Father. We must hear him ; he is God's.
Therefore let no man prevail in our consciences that brings not the word of
God and of Christ.

Use 4. Again, fourthly, if Christ be God's, and all things come to us
from God by Christ, then ive see a rest for our souls. We can go no farther
than God, and in God to the first person in trinity. The Christian religion
pitcheth down a centre for the soul to rest in, a safe pitching place, a safe
foundation. It shews our reconciliation with the great God now. Chris-
tian religion shews that all is ours, and we are Christ's, and Christ is God's ;
and there it sets down a rest for our souls. In Mat. xi. 28, Christ, after
he had said, ' All things are given me of my Father,' saith he, ' Come unto
me,' therefore, ' all ye that are weary and heavy laden, and I will ease you.'

36 A chkistian's portion ; or,

What encouragement have we to come to him ? ' All things are given me
of the Father.' ' Christ is God's.' Therefore ye may boldly come unto
me. * Ye shall find rest to your souls in me.' Ay, but is Christ the last
rest ? No ; the Father is the last rest : for in Christ I know the Father is
well pleased. Ye shall find rest in Christ, because he hath satisfied the
Father. So all solid comfort must be terminated in God, in the first person
in the Trinity. We can go no further than God, the first person, the foun-
tain of the Trinity. So you see in that we are Christ's, and Christ is God's,
there the soul hath footing for itself in God the Father.
^ Quest. But may we not rest in Christ ?

Ahs. Yes. Because he is authorised of God the Father ; and we can
go no further ; for the party ofiended first of all by our sins is God the
Father, and he hath found out this remedy, this mediator. And therefore
why should we suspect anything, to trouble our souls, to run in a maze,
but go to God in the name of Christ upon this very ground ? Lord, thou
that art the party ofiended, and out of the bowels of mercy hast found out
this mediator, I rest in him, because he came out from thee. And there-
fore here is a solid rest for the soul, when the soul goes back to God the
Father, and rests in him. We say of a circle, it is the strongest of all
figures, because it is a round figure: it strengtheneth itself; whereas a
straight line is weak. As we see those round bodies that are made arches,
&c., they are the strongest figures, because every stone strengthens another ;
so this is the strongest reflection of all, that as all things come from God
the Father, so when we go to him and rest there, who can make a rupture ?
It is the strongest of all. The soul stays not in the way in this and that
thing : all are false rests ; but it goes to Christ. And to satisfy the soul
the more, when it rests in Christ, it rests in the Father. Therefore when

1 deal with Christ, and think of Christ, I must think I have to deal with
the Father. Christ was incarnate ; it was as much as if the Father had
been incarnate ; for it was by his authority. Christ suffered, but God ' gave
him to death for us all.' See the Father in all, and there the soul will rest.

We see herein the wondrous strong salvation of a Christian. It is
not only founded in the good will of the Son, or of the Father, but it is
founded in the love of both, and upon the authority of Christ coming from
the Father. For ' God was, in Christ, reconciling the world to himself,'

2 Cor. V. 19. So our salvation is founded and built upon the mutual love
of the Father and of the Son to us. The Son loves us as from the Father,
and the Father in the Son, so strong is our salvation built.

Use 5. Then again, /ifthhj, for comfort. If Christ be God's, appointed by
God a Saviour, and to make all things ours, to bring us back again, shall not
we reason with the apostle, Ptom. viii. 32, ' If he hath not spared his own
Son, but given him to death for us all, how shall he not with him give us
all things else ?' That place is a proof of the text in hand. How shall we
prove that * all things are ours ' for our good ? Because ' God hath not
spared his own Son,' that is better than the world. Therefore God will
rather create another world, than we shall want anything that is for our
good. If he have ' given his Son for us all, how shall he not with him give
us all things ? ' as much as shall be conduceable for our good.

Use 6. Now for an use of duty. Since God hath ordained and anointed
Christ for our good, let us thank God for Christ, as the apostle doth :
' Blessed be God the Father of cur Lord Jesus Christ,' Eph. i. 3. We
forget it. We see it is the beginning of every epistle almost of Paul and
Peter. ' Blessed be the Lord and Father of Christ,' 1 Peter i. 3. Alas !

A chkistian's chakter. 37

how had he been our Father if he had not been the Father of Christ first ?
And where had been our anointing, if Christ had not been^anointed first ?
Where had been our inheritance, if he had not been the heir first ? And
where had been his love to us, if he had not loved him first ? For there
could be no communion between the holy God and us without that middle
person. Therefore * blessed be God, the Father of Christ.'

We bless God for our meat and drink, for the comforts of this world, for
everything ; but do we remember to bless God for Christ ? We bless God
for petty things, as indeed we cannot be too much in thanksgiving ; it is
the employment of heaven. Oh ! but let us bless God especially for him,
in whom we have all in this world and in another world. Blessed be God
for anointing Christ. So ' God loved the world, that he gave his Son,'
John iii. 16. He could not express how much. ' Christ is God's.'
Therefore bless God for Christ above all other things whatsoever.

Use 7. And now, seveuthly, to go boldly upon all occasions to the throne of
grace. Now in Christ there is good terms between heaven and us. So
long as we have our flesh sitting at the right hand of God to plead for us,
to be an intercessor and advocate for us, let us go boldly in all our necessities
to the throne of grace in the mediation of Christ. ' Christ is God's,' and
with God at his right hand in all glory and majesty making request for us,
nothing can be thought of more comfortable. Indeed, without these con-
siderations, what is our religion ? What is all mortality* without knowing
God in Christ ? * This is eternal life, to know thee, and whom thou hast
sent, Jesus Christ,' John xvii. 3. It is the beginning of heaven, as Christ
saith. It is not only the way to bring us to heaven, but it is initial salva-
tion. The knowledge of God the Father, and the knowledge of Christ
coming from the Father with a commission to work all for our good, it is
eternal life.

Thus we see what we may observe out of this, that Christ is God's. We
can go no further. We cannot take up our rest better than in this. * All
is ours, and we are Christ's, and Christ is God's. Therefore let us end
with that in Rom. xi. 36, ' Of him, and by him, and through him are all
things : therefore to him be glory for ever, and for ever.' If all things
come from the Father, by and through the Father in Christ, to the Father
therefore be all glory for ever and ever. Amen.
* Qu. • morality ' ?— G.

NOTES.

(a) P. 3. — ' Man hath this added to his dignity, to know it. And this is given
him, as a schoolman saith, that he may rejoice in that he hath, and him that gave
it.' This sentiment occurs with even more than his ordinary grandeur of expres-
sion in the ' Thoughts ' of Pascal, who has clothed with new splendour many of the
incidental observations of the Schoolmen. Pascal was of course much later than
Sihbes ; but their reading lay in the same directions. Cf. Pascal by Pearce after
Faugere ; ' Thoughts on Religion,' c. iii. iv. ; Disproportions or Inequalities in Man ;
The Greatness and the Misery of Man (1850).

(b) P. 4. — ' But should I tell thee what is said by Baronius and some others, and
what might be said of the honour of that calling ' [the ministry], &c. . . . Cassar
Baronius (or Baron) was a cardinal of the Church of Rome. A list of his numerous
ecclesiastical and controversial writings will be found in "Watt's Bibliotheca Britan-
nica, sub voce. Throughout he extols, rather exaggerates, the office of, not the ministry
as Sibbes understood it, but the priesthood. This he does in common with aU the

88 A christian's portiok.

papist controversalists, who in proportion as they degrade the Priest, exalt the
priests. Pity the Romisli writers are so oblivious of tlie Epistle to the Hebrews.

(cj P. 7. — ' Cephas and Paul are servants of the church, and I that am Peter's suc-
cessor am so ; but yet he stamps in his coin " That nation and country that will not
serve thee, shall be rooted out.' " This legend is found on a coin of Pope Julius III.,
about 1557, as follows : — ' Gens. et. Regnum. quod. non. servierit. tibi perebit,'
A rei)resentation of one of these coins is given by Elliot in his Ilorce ApocalypticoB
(II. page 474, 5th ed., 1862). It is understood to have had special reference to
the invasion of England by the Spanish Armada in the following year.

(d) P. 8. — ' As a wise pliilosoplier could say, that man is the end of all things in
a semi-circle.' That is, probably, the final cause, for whose sake the inferior crea-
tures exist.

(e) P. 10. — ' That terrible of terribles, as the philosopher saith' [of death]. Sibbes
usually employs the historic formula of the orator = Cicero ; the philosopher = Aris-
totle. His present reference is probably therefore to the familiar iravruv ruv
(po^iQMV (polBisoiTarog of Aristotle. The phrase is frequent in the Latin classics also-

(f) P. 11. — •" Indeed, death is the death of itself; deatli is the death of death.' Dr
John Owen has appropriated these words as the title of one of his most striking
boolvs, viz., ' Tlie Death of Death in the Death of Christ ; or a Treatise of the Ee-
demption and Reconciliation that is in the Blood of Christ ' (1642. 4to).

{g) P. 16. — ' And then, all things were not common.' Sibbes is probably inaccu-
rately reported here. Tlie thought may be thus brought out. ' All' [did not make
the] things (or property) [which they possessed] common. Witliout this caveat
Sibbes would seem to contradict Acts ii. 44, than whom none would have shrunk
with greater horror from so doing. Perhaps the following paraphrase renders the
statement of the original : ' All that believed who were together, had all things
common ;' i. e., the associated Christians as distinguished from the permanent resi-
dents in Jerusalem.

(h) P. 16. — ' And St Austin saith well, " Surely he was no king that feared he
should be a king.' " The words of St Augustine are, ..." Quid enim ? Non erat rex
qui timebat fieri rex? Erat omnino' (Tract, xxv. in Joan vi.). Sibbes appears to
have read the sentence without the note of interrogation.

{i) P. 17. — ' And therefore, as St Ambrose saith very well, " If thou hast not
nourished one, howsoever in the law thou art not a murderer, yet before God thou
art." ' This sentiment occurs again and again in the writings of St Ambrose, and
is dwelt upon in his treatise on Ahab and Naboth's vineyard ; but the actual ex-
pression has not been found.

(y) P. 23. — ' As Bernard saith well, Donum Doi sine Deo, they have the gifts of
God, without God ; without the love and favour of God.' The passage referred to is
probably the following, ' Neque enim quse habemus ab eo, servare aut teneie pos-
sumus sine eo.' — Bern, in Ps. xc, Serm. I.

{k) P. 23. — ' Licitis perimiis omnes, it is an ordinary speech : we all perish by
lawful things.' This is probably a recollection of Gregory's fuller statement : Solus
in iUicitis non cadit, qui se aliquando et a licitis caute restringit (Moral, lib. v. et Homil
35 in Evang.).

(I) P. 24. — ' Moses married a blackamore. He could not alter her disposi-
tion,' &c. This, wliich is a common illustration in Sibbes's age, is surely unwar-
ranted, at least if by 'blackamore' he intended wliat we understand thereby, viz.,
a thick-lipped negress. Shakespeare makes a similar mistake respecting Othello.

(m) P. 33. — ' As Bernard saith, I go willingly to a Mediator made bone of my
bone, my brother.' The following are the words of Bernard : — Ut ex aequo partibus
congruens mediator, neutri suspectus sit, Deus filius Dei fiat liomo, fiat filius homi-
nis ; et certum me reddit in hoc osculo oris sui. Securus suscipio mediatorem Dei
filium quem agnosco et meum. Minime, plane, jam mihi suspectus erit. Frater
enim et caro mea est. Puto enim, speruere me non poterit os de ossibus meis, et
caro de carne mea. — Bern, in Cant. Cant. Ser. II.

(w) P. 35. — ' The modestest and learnedest Jesuit of late times, speaking of this
argument,' &c. A very similar passage from Bellarmine is quoted in Vol. I. p. 313.

THE SPIRITUAL MAN'S AIM.

THE SPIEITUAL MAN'S AIM.

NOTE.

• The Spiritual Man's Aim' was originally published in a small volume (less than
18mo) in 1637. Its title-page is given below* Prefixed to it is Marshall's
smaller portrait of Sibbes, which is found in 'The Christian's Portion ' and else-
where. A second edition, which is our text, appeared in quarto in 1656. Its title-
page is likewise given below.f The initials T. G. and P. N. represent the well-
known Dr Thomas Goodwin and Philip Nye. Cf. Vol. II. page 3, but for Hanburg
read Hanbury. G.

t The
Spikituall-Mans

AlME.

Guiding a Christian in his

Affections ^ Actions, through the

sundry passages of this Life. So that

God's glory and his Salvation may be

the maine end of all.

By the faithfuU and Eeverend
Divine, R. Sibbes, D. D. and some-
time Preacher to the Honourable
Society of Graies Inne.
Published by
T. G. and P. N.

London,

Printed by E. G. for John Eothwell,

and are to be sold at the Sunne in

Paul's Church-yard. 1637

t THE

SPIRITUALL
MANS AIME.

GUIDING

A Christian in his Affections and

Actions through the sundry passages of

this Life. So that God's glory, and his own

Salvation may be the maine end of all.

The faithfull and Reverend Divine,
Richard Sibbs, D. D. and sometime
Preacher to the Honourable Society

of Graies Inne. m

Published by

T. G. and P. N.

LONDON,

Printed by W. H. for John Eothwell, at the

Sign of the Beare and Fountaine in

Cheapside, 1656.

THE SPIRITUAL MAN'S AIM.

It rema'metli, brethren, the time is short : let those that have iv.ives he as if they
had none; and they that weep, as though they wept not; and they that
rejoice, as though they rejoiced not ; and they that buy, as though they pos-
sessed not ; and they that use this world, as not abusing it : for the fashion
of this world passeth away. — 1 Cor. VII. 29—31.

The blessed apostle, in the former part of this chapter, had given direction
in cases of conscience, being a man that had the tongue of the learned to
speak a word in season to the weary, Isa. 1. 4 ; whereupon, having in his
eye greater matters, as his use is almost in every epistle, he calls them from
particular cases, that they should not overmuch trouble themselves about
them, but mind the main, ' The time is short : let those that are married
be as if they were not,' &c. But yet, notwithstanding,

He gives satisfaction to the particular cases. For as, in travelling, it is
not enough to know that a man's way lies east, or west, or north, or south,
but he must know the turnings and windings, the particularities of the way;
so in religion it is not enough to know that we must serve God above all,
and love our neighbour as ourself, &c. Those generahties atheists will
embrace, and in pretence of them shake off all further study of religion.
Our knowledge must stand in clearing particular cases also, which, being
cleared, the way is smoother to heavenward. Yet, notwithstanding, we
must not dwell too much upon particulars, for here you see the apostle calls
them off, ' Finally, my brethren, the time is short ;' it remains that we look
to the main, &c. ' For the fashion of this world passeth away ;' wherein
we considered* two points in general, which I will only name, and hasten
to that which foUoweth.

The first was this, that,

Boct. 1. A very good ivay to satisfy cases of conscience in particular, is to
have in our mind the main.

For there be many that puzzle themselves all their life about this and
that particular, and forget the main in the mean time. Let a man look
to the main, and he will soon resolve in such particulars as these whether
it be good to redeem time to hear a sermon now and then. He will do the
thing, and not stand making a case of it ; for when he considers how it

* From this reference it would appear Sibbes bad delivered sermons that have not
been preserved, from tbe present text. — G.

THE SPIRITUAL MAN S AIM.

helps to tlie main, the saving of his soul, &c., for which he came into the
world, he will easily be resolved.

And so for sanctifying the Lord's day entirely ; many have scruples and
keep ado, but if they had the love of God in their souls, and did look to
the main, they would see it to be an idle question. For how much con-
duceth it to the main ?

And so for conversing with company, are they such as are comfortable
and cheerful ? Are they such as we may profit by ? Why do I entangle
myself and hinder the main? So we see Paul, in resolving the particulars,
he calls them to the main : ' Brethren, the time is short,' and therefore be
in these things as if ye were not (as we shall see anon in the particulars),
' for the fashion of this world passeth away.' This is the reason why none
but a true Christian can carry himself moderately in the things of this
world. Why ? Because none but a sound Christian hath a main, and a
chief end that sways the stern* of his whole life ; he looks to heaven and
happiness, and how it shall be with him afterwards, and he considers parti-
culars thereafter ; when another man of necessity must err in particular
cases, because he hath not a gracious aim. You have no man but a Chris-
tian, but he loseth himself in the things of this world.

The second thing is this ; you see that,

Doct. 2. Eeligion meddles with all matters.

With the world, with marriage, with buying, and possessing, as we shall
see afterwards. Saith an atheist that stomachs it, that his ways should be
hindered from that commanding skill of religion which hath to do in all
things, What hath the minister to do with our caUings, with lawyers, with
tradesmen, or statesmen ? What hath the minister to do with these
things ?

It is true, not with the materials, with the particular matters of those
callings. That is left to those that are artists, and that have skill in the
particulars of their professions in each kind. But a minister and a Chris-
tian, and religion in any man, hath to deal with these things, as they help
to further the main. For religion is a skill that fits a man for a further
end, for his last end, for heaven.

Now, being such a skill, it must direct evei^ything so far as it helps or
hinders that. State knowledge, we say, is a commanding knowledge.
Why ? Because it meddles with all trades. How ? Hath a statesman
skill in this or that trade ? No ; not in the particular mystery, but he
hath skill so far as he sees what may serve for the public good. Let the
safety of the commonwealth be the law of all trades. The state knowledge
is the supreme knowledge, which is for the good of the whole ; therefore he
cuts off particulars if they be mischievous to the whole. So all trades
must be told of their faults, as they are blemishes to religion, for we must
not be so in this or that trade, as that we forget we are Christians, and
therefore we must hear meekly the word of God when it meets with our
particular callings. We see Paul meddleth with buying and selling, with
marriage, &c. How ? As far as they might hinder the main : ' Finally,
my brethren, the time is short, and the fashion of this world passeth away.'
Therefore be not overmuch in these things.

It is the suprema ratio, &c., it is the main reason that makes for religion :

as I said before of state knowledge, it is suprema lex. Yet though that be

supreme in regard of inferiors, yet there is one above that, the chief reason

of all that makes for religion ; there be many particular reasons that make

* That is, as the ' helm' placed in the ' stern,' ruling the ship. — G.

THE SPIRITUAL MAN's AIM. 43

for this and that. Ay, but religion saith the contrary, and then that must
rule, that is the suprema ratio. Now I come to unfold the particulars.
The apostle here stands upon five directions and bounds. Those five direc-
tions with three reasons : —

* Let those that are married be as if they were not.'

* Those that weep, as if they wept not.'

* Those that rejoice, as if they rejoiced not.'

* And they that buy, as though they possessed not.'

* And they that use this world, as not abusing it.'
How are these five directions enforced ?

They are enforced from three reasons : —

Theyirs^ is in the front of the text : ' The time is short.' Therefore be
moderate in all things here.

The second is in the shutting up of the text : ' For the fashion of this
world passeth away.'

The tlurd reason is a main reason too, that is, from their state and con-
dition in Christ : ' Why, brethren," saith he, ' partakers of the heavenly
calling,' Heb. iii. 1, as he saith in another place, ' Partakers of better
things,' 2 Cor. i. 7, and by being ' brethren,' ' brethren in Christ,' ' mem-
bers of Christ.' He is the knot of the brotherhood, being born again * sons
of God ;' ' brethren of Christ,' not brethren only among yourselves, but

* brethren in Christ,' and so sons of God and heirs of heaven. What ! for
you to be immoderate in the things of the world. Paul wraps up a moving
reason, not only to insinuate to gain their afiections, ' Oh ! my brethren,'
but to add a force of reason likewise. ' Brethren, the time is short.' And,
brethren, ' the fashion of this world passeth away.' So add these three
reasons to the five directions, and see how strongly Paul backs his direc-
tions. Indeed, it was needful for Paul so to do. We are so desperately
set on the things of this world, we are so hardly taken oif, that there must
be reason upon reason ; for the Holy Ghost, the Holy Spirit of God, loves
not waste of reasons, to spend them where there is no use. And therefore
we must think it is a weighty point, and of great equity, that we give ear
to these directions.

We must remember that every one of these reasons has a' force in every
direction. You that have wives, be as if you had none, for the ' time is
short,' and ' the fashion of the world passeth away.' And so you that

* weep, as if you wept not,' ' for the time is short, and the fashion of the
world passeth away.' And you are ' brethren,' you that ' use the world, as
not abusing it,' for ' the time is short, and the fashion of the world passeth
away.' So that all these reasons must be thought on in every particular
direction that I speak of, only in general. I will speak a little of the fii'st
reason, ' The time is short.'

What time?

(1.) The time of the world. There is but a little time before the day of
judgment, Christ is at hand to judge the quick and the dead. The time
between this and that is short. It was short then, it is shorter now. ' The
time is short.' We are fallen into the latter end of the world. But that is
not all.

(2.) The time is short of our little icorld ; our particular judgment is near
at hand. It shall be with us at the latter day as it is when we die. Our
time is short ; the time of our particular life is short, and that is more
forcible to persuade us ' the time is short.'

(3.) The season of the time, which is the prime time. The season and

THE SPIRITUAL MAN S AIM.

opportunity of time is shorter than the time of life ; for we have not oppor-
tunity of time all our life. ' The time is short ;' that is,

[1.] The advantage of doing good and of taking good is short. All the
year is not harvest or seed-time. It is not always tide ; it is not always
sunshine. And as it is in nature, so it is in the spiritual state of things ;
we have not always advantages and opportunities ; we have not always gales.
Opportunity therefore is shorter than time, as our time is shorter than the
time of the world. * The time is short ; ' the opportunity and season of
time is shorter.

[2.] Ay, and uncertain ; we cannot tell how short. If it wei'e told any
of us here that within two days he shall die, it would startle us, the best of
us all ; it would make us look about us : but who of us all knows certainly
that he shall live two hours ? The time, as it is short, so it is uncertain,
and here is the wondrous folly of our nature, that we will take so much
time to come in trust, as though we should live so long, and make a cove-
nant with death. But one party cannot make a covenant. God and the
time to come make no covenant with us. Therefore it is extremity of folly
to say, I will live so long, and so long. * Thou fool,' saith God, when he
projected for a long time and had treasure laid up for many years, ' Thou
fool, this night they shall take thy soul,' Luke xii. 20. A man is a fool
when he makes account of continuing that he hath no promise of. And
therefore the time being short, and uncertain too, take it while we may
catch hold of it, especially the opportunity of time.

[3.] And in the third place, it is irrecoverable when it is gone. There is
no recalling back of time when it is past. In all these respects we must
be good husbands ; we must be thrifty of our time, and not take care how
to drive away that, that flies away of itself so fast. It is a precious thing,
precious for great purposes. What is this little time given us for ? To
provide for eternity, world without end. And we trifle it away about this
thing and that thing to no pui-pose ; we fill it up with vanity, and with sin,
which is worse. In this little time we do that, that in a long time we
cannot undo again. That is our madness and folly. Therefore ' the time
being short,' let us take heed what we do in it. We may do that in a
little time that we may rue for eternity. We may do that good, and get
that good in a little time, that may stand by us world without end. Those
that have but a little plot of ground, they will husband it so, as not to lose
a handful of it ; so those that have but a little time, let them husband it
well, sow to the Spirit, that our harvest may be eternal life ; that we may
say. Oh ! it was a great blessing, that God gave me a little time to get
into Christ, to repent of my sins, &c. Beloved, there are three main parts
of this little time : ;

Past, present, to come.

(1 .) The time that is gone ; let us repent of it, if it have not been spent well.
That is the best use we can make of the time past ; for there is nothing to
be done in the time that is past. But if things have been done ill, repent.

(2.) The time present is to do good in ; and for the time to come, it is
out of our power ; and therefore even for the present we must work. The
time past ; the best use we can make of it, is to comfort ourselves, as
Hezekiah, in our sincerity, Isa. xxxviii. 3, or to repent if anything have
been done amiss. But look to the present, put not off, do the work for
which we came into the world, presently. * The time is short,' the journey is
long, the business is great. It is a great journey from earth to heaven ; it
is a great matter to get from earth to heaven.

THE SPIRITUAL MAN S AIM. 45

(3.) Now having such business as to go to heaven, let us, I beseech you,
consider the iveight of the business, and give our eyes no sleep, nor our eyelids
slumber, till ice are gotten into such a state and condition as is not liable to
time; let us make this special use of precious time. Those that are young,
let them be advised to take time along with them, which is to be esteemed
far above gold, and consecrate the prime and the flower of their time to
God and to the best things ; especially considering, that we have no assur-
ance of this time. And those that are old, that through age are going into
the grave, let them not neglect their time. A young man, as we say, may
die soon ; an old man cannot live long. And therefoi-e let those that are
stricken in years be put in mind to think that their time is shorter than
others'. All men's times are short, old men's shortest. Let those there-
fore think of this, ' The time is short.' Our folly is this, we make it
shorter than it is by our ' Vanity, vanity.' It were well if it were only
vanity. By sinful and intemperate courses many shorten their days, and
so are felons upon themselves ; or by their wickedness, they give God
occasion to shorten them. ' A bloodthirsty and cruel man shall not live
out half his days,' Ps. Iv. 23. God meets with him. So ' the time is
short,' and we make it shorter. We are guilty of the shortness of it. Let
us take heed of that. But I have been over long in this point ; only because
it is the prime reason, set before all the particulars, I beseech you consider,
' the time is short.' If we do not make use of it we are worse than the
devil himself ; he makes use of the shortness of his time. What doth he ?
'Because the time is short,' he doth all the mischief he can, Rev. xii. 12.
He fills up his time to increase his kingdom ; he doth all the mischief he
can, for this reason ; because his time is short. Let us learn somewhat of
the worst of spirits. But that which it serves for in particular here, is
this ; we have many things to do, and the time being short, let us be sure
we do the main thing that we come for, and other things as they help ihe
main, and not hinder it. The time is short, and we have many businesses
to do ; let us be sure that we do our business, so as that we leave not the
main undone. That is the thing he aims at here. ' The time is short.'
' It remains that those that have wives be as if they had none.'
1. That is the first particular; for before they had asked him cases of eon-
science about marriage, and that makes him speak of it. All the particu-
lars have dependence one upon another. Those that marry will have
occasion to weep, that is next, for there will be cause. There will be loss
of husband, or wife, or child, and there is somewhat always ; family
crosses attend upon marriage. And therefore he adds weeping after
marriage.

And then because there is joy. ' A woman brings forth in sorrow, but
she joys when a man child is born,' as Christ speaks, John xvi. 21. There
is joy in children, and there is a mutual joy in that sweet conjugal friend-
ship, there is much joy ; and therefore as there is weeping, so there is joy
in marriage.

' And those that buy, as if they possessed not.' There must be buying
where there is wife and children ; there must be looking to posterity ; and
then all this enforceth, ' using of the world.' And men when they enter
into that estate, they enter into the world ; as we use to say, they begin
the world anew. They enter into the world ; for there are many things
necessary to maintain that society. Therefore we see one thing depends
upon another. He joins all together, aiming especially at one thing, at
that kind of life especially.

46 THE SPIRITUAL MAN S AIM.

Now in every one of tlicse particulars, lie gives a liberty to do the thing.
You may marry, you may weep, you may joy, you may buy, you may use
the world. But as there is a liberty, so there is a danger ; you may, but
you may not go too far. And therefore with a liberty he gives a restraint.
Do them, but take heed you overdo them not. And this restraint is backed
with reason ; he hath reason for his restraint. ' The time is short ; ' and
therefore there is danger, lest you shoot yourselves too far, lest you pass
too deep into these things. ' And the fashion of this world passeth away ; '
all things here pass away. Therefore it is in vain for you to be overmuch
in those things that are passing things.

And then you are, brethren, called to greater matters ; so there is a
liberty, a danger, and a restraint upon the danger ; and likewise a reason
to back it in every particular.

(1.) The liberty : We may marry. It is not questioned. There is not
only a liberty, but it is an honourable estate, and necessary ; honoured in
paradise, honoured by Christ's presence ; a liberty by which the church
is upheld, heaven is increased. It was the devil that brought in a base
esteem of that honourable condition. In popery, they rather will be the
members of an harlot, than the head of a wife. It was the devil that
brought in those abominable opinions and writings to disparage that honour-
able condition, and so it must be thought.

(2.) But there is a danger ; and that is the main thing. You that have
•wives, ' be as if you had none.' There is a great danger in a double re-
spect. A danger in the things, and a peril if we go too far in them. That
is, there is a great hazard, and we shall go overfar in that condition, and
a danger that it tends to.

For instance, those that haveVives, have they not been drawn away by their
wives, as Solomon was, to idolatry ? 1 Kings xi. 4. Is there not a danger
of being drawn away ? And in being drawn away is there not a hazard to
our souls ? Did not sin come in that way ? Was not Adam led away by
his wife ? And how many men perish by being too nxorions* by being
too flexible in that kind ? If they had remembered the apostle's precept
to marry as if they had not, they would not have been so drawn away.
Because there is a danger, there is a restraint : ' Let those that have wives
be as though they had none.' What ! to use them as if they had none ?
To care for them as if they had none ? No ; that is not the meaning ;
* but to be as if they had none.' That is, let them be as resolute for God's
truth, as if they had no wives to hinder them ; let them be as willing to
suffer crosses, if God call them, as if they had none ; let them be as ready
to good duties, if it fall within their calling, as if they had none ; let them
avoid distracting cares, and worldly incumbrances, as if they had none ; let
them not pretend their marriage for baseness and worldliness, and for
avoiding of crosses and afflictions when God is pleased to call them unto
them ; let them not pretend marriage for their doubling in religion and dis-
sembling, ' I shall undo my wife and children,' ' Let them be as if they
had none,' for Christ hath given us direction to hate all for Christ, A man
is not worthy of Christ and of religion, that undervalues not wife and
children and all, for the gospel. If things stand in question, whether shall
I stick to them or to Christ, my chief husband ; I must stick to Christ.
The reason is, the bond of religion is above all bonds. And the bond that
binds us to Christ it abides when all bonds cease ; for all bonds between
husband and wife, between father and children, they end in death; but the
* That is, ' wifely ' = wife over-loving.^ — G.

THE SPIRITUAL MAN's AIM. 47

bond of Christ is eternal. Every bond must serve the main bond ; and
therefore we must not pretend this and that to wrong Christ and religion,
which is the main bond. We must so labour to please others, that we dis-
please not our chief husband. For the time will be, when we shall neither
marry, nor be given in marriage, but we shall be as the angels, Mat. xxii. 30 ;
and that time shall be without bounds and limits, for eternity ; and we
must look to that. And therefore those that marry, ' let them be as if
they were not married.' You know how it fared with them in the gospel,
that pretended this, for his not coming to Christ ; he that was married
saith, ' I cannot come.' His excuse was more peremptory than the rest,
' he could not.' Could not this excuse him ?- And will pretending
this excuse men when they are called to duties ? Tliere is that dispro-
portion so much between Christ, our chief husband, and any other, though
it be the wife of our bosom, or the children of our loins (the one having
redeemed us, and is our best husband, a husband for eternity in heaven),
that no excuse will serve the turn for a man to wrong the bond of religion
for any bond whatsoever. And thei'efore you know the peremptory answer
to him that pretended that excuse, ' You shall never taste of my feast,'
Luke xiv. 24.

' And those that weep, as though they wept not.'

2. It is Jairful to u-eep, not only for sin — that should be the main — but
likewise to weep for the miseries of the time and state we live in. There
is a liberty here, ' Oh that my head were a fountain of tears,' saith Jere-
miah, ix. 1. He thought he could not weep enough ; and therefore he
wished that his head were ' a fountain.' He thought his tears would soon
be dry. ' Oh that my head were a fountain,' so that there is a liberty to
weep. Nay, men are bound to weep. There are tears of sympathy for
the misery of the state and time we live in. And so for family losses and
crosses. We are flesh, and not spirit ; and God hath made us men, and
hath given us sensible apprehensions of grief; and it is a cursed temper to
be without natural affection. We may weep, and we may grieve ; nay, we
ought to grieve.

Now grief is as it were a cloud from whence the shower of tears comes,
and weeping is but a distillation of that vapour.

If we may gi'ieve and ought to grieve for the times ; and it is a stupid
temper not to apprehend the miseries of the state and times we live in ; if
we may grieve, we may weep. That is put for the spring whence weepinw
comes. For grief itself, there is a liberty, no question of that ; we may
weep, but we must weep as if we wept not : for there is a danger in weep-
ing over-much for any crosses. Here is a danger, for we may flatter our
grief too much for wives and children. God takes it ill ; he takes it
unkindly ; that when Christ himself is a perpetual husband, and God is an
everlasting Father, that we should weep and grieve too much for the loss
of father, or of wife, or of child. For is not God worth all ? So there is
a danger that naturally we are prone to over-grieve, when we do grieve, as
we are to over-joy when we do joy. For our nature can hardly keep bounds ;
and God takes it unkindly when we do so, when we over-grieve ; for it is a
sign we fetch not that comfort from him that is the spring and fountain,
that we should do. And therefore let those that weep be as if they wept
not. That is, not over-much. * For the time is short.' Dost thou lose
any friend, or any thing ? ' The time is short,' we shall meet again. There
is but little time between this and the latter judgment, ' and the fashion of
* Qu. ' This could not excuse liim ' ? — G

48 THE SPIBITUAL MAn's AIM.

this world passeth away.' There will be a new world, a new heaven, and a
new earth. And then we shall ' live for ever with the Lord.'

And then, my ' brethren.' Why ? ' Brethren' should not be without
hope of the resurrection, as the Gentiles are. They may weep that never
think to see one another again. But a Christian, a brother, that hath hope
of meeting again, let not him weep as without hope ; ' so let us weep, as if
we wept not.' So he lays a restraint upon that ; nay, though our weeping
be for sin, there must be a moderation in that, for we may over-grieve. We
are bound to joy in the Lord, and alway to rejoice. And therefore we
must weep for sin, so as we must remember to joy. We must with one
eye look upon our sins to humble us, and to look upon our hearts to
grieve ; but with the other eye we must look upon God's mercy in Christ
to comfort us again. The best grief of all, that must be moderate ; much
more, grief for any earthly thing.

Now, when we are tempted to over-grieve for any earthly thing, the best
way is diversion.* Do I grieve for these ? Ay, but is my soul as it
should be ? Let me weep over my dead soul, as Christ wept over Lazarus
when he was dead. Let me weep over my dull soul, let me weep over that.

As physicians, when the blood runs too much one way, they give an
issue another way ; so let us turn our grief the right way. How is it with
us ? Is the life of grace there ? Is reckonings even between God and my
soul ? Am I fit to end my days ? Am I in a state fit for heaven ? Then
we shall weep for something. It is pity such pearls as tears should be
lost. God hath no bottles for tears that are shed over- much for the things
of the world. But if they be for our sins, and the sins of the time we live
in, and for the ills and miseries of the state that are on us, and hang over
our heads, then let us weep to purpose ; turn our grief the right way ; and
then let us grieve amain, if we will, so our grief run in that channel.

' Those that joy, as if they did not.' ''

3. Joy we may and u-e oiif/ht ; for God envies not our joy. He hath
given us wherewith in this life to joy, abundance of comforts of all sorts
for all our senses, flowers and colours, &c. We have nothing in soul or
body but it hath objects to delight in. God hath made himself for the soul
to delight in, and there is somewhat to delight us in every creature. So
sweet is God, we may and ought to rejoice. God gives us wife and chil-
dren to rejoice in : ' Rejoice in the wife of thy youth,' Prov. v. 18. There
is no question of a liberty in these things.

But then there is a danger, especially in sweet affections. There is dan-
ger, because we are like to over-joy. And poison is the subtlest conveyed
in sweet things. We are prone to over-joy. There is a danger ; there-
fore there must be a restraint. ' We must joy as if we rejoiced not ;' that
is, so joy, in any thing here, as considering that ' the time is short,' I can-
not enjoy it long. Shall I joy in that I cannot enjoy ? ' The time is
short.' I cannot enjoy them. If a man cannot enjoy a thing long, he
cannot joy. ' The time is short ;' you must go. The things must go, and
both must go. ' And the fashion of this world passeth away.' All the
frame of things pass away ; marriage passeth away ; callings and friends
pass away ; and all pass away. I beseech you, let us learn to joy as if we
rejoiced not. The prophet calls Nineveh a rejoicing city, Jonah iii. 3, and
we live in a jovial age. Men eat and drink as they did in the days of the
old world, in Noah's time ; they marry and give in marriage. Mat. xxiv. 37;
and therefore we had need to lay some restraint upon our joy : especially
* That is, ' turning away from.'— G.

THE SPIRITUAL. jMAN's AIJI. 49

when God calls us to mourning as well as joy, as he doth if we look round
about VIS. If we look upon the time, we shall see cause to joy as if we did
not. We must not always be on the merry pin, as we say, but we must
temper and qualify our joy.

Now, considering that the apostle adds, weeping, grieving, and joy, you
see that

Pu'Ur/ion is especiaUy in moderating the affections.

Religion is purging the affections from the evil that is in them, and
moderating them, if they be lawful and good ; and therefore think not that
you are religious enough if you know a great deal, as many Christians are
very greedy of knowing, and jei if you look to their lives, their gi'ief and
joy is intemperate ; they have not learned to bridle and to school their
affections. You see that religion is in moderating of grief and joy in
earthly things. Let us see men shew the power of religion in bearing of
crosses, so that ' they weep as if they wept not ;' and in bearing prospe-
rity so as they can learn to abound, to joy as if they rejoiced not. That
man hath learned religion to purpose ; for religion is especially about the
affections. For we are good if we joy welFand grieve well, but not if we
know much. The devil knoweth more than we. Therefore, especially
labour, that God would vouchsafe grace to govern the affections, that we
may know how to grieve and how to joy ; as naturally indeed we do not.

And then we see here another point, which now I add, that

The affections of GocVs j^eople are mixed.

They so weep as that it is mingled with joy, and their joy is mingled
with weeping. * They weep as if they wept not,' ' they joy as if they joyed
not.'

A carnal man is in simples altogether. If he joy, he thrusts the house
out of the window, as we say. If he be merry, he is mad ; he hath no
bounds. If he be sorrowful, if somewhat restrain him not, he sinks like
a beast under his sorrow, as Nabal did, 1 Sam. xxv. 37, 38, for he hath no
grace to temper his sorrow and to temper his joy ; and, therefore, he is
over- sorrowful or over-jocund. Ah ! but grace, considering that we have
objects of both, doth temper the affections. A Christian, when he joys, he
doth not over-joy, for he hath cause at that time to mourn for somewhat ;
and when he grieves, he doth not over-grieve, for he hath somewhat then
to joy in ; for Christ is his, and heaven is his, and the providence of God
to direct all for good is his still ; he hath somewhat to joy in at the worst.
And therefore all his affections are tempered and qualified. So much for
that point.

' And they that buy, as if they possessed not.'

4. It is law/id to hwj. It is lawful to make contracts ; and propriety* is
lawful. Every man ought to have his own. There were no theft if there
were no propriety, nor there could be no works of mercy Now, if pro-
priety and dominion of things be lawful, that we may possess things as
our own, then buying is lawful. That is one way of contract of making
things our own ; there is no danger in that. But there is a danger in the
manner of buying. Men buy to perpetuate themselves : ' They call their
lands after their names,' Ps. xlix. 11, and they think to continue for ever.
God makes fools of them ; for how few have you that go beyond the third
generation ? How few houses have you that the child, or the grandchild,
can say, This was my grandfather's and my great-grandfather's ? How few
houses have you, that those that are now in them can say, My ancestor
* That is, ' property.' — G.

VOL. IV. D

50 THE SPIRITUAL MAN's AIM.

dwelt here, and these were his lands ? Go over a whole country, few can
say so.

Men when they build, together with building in the earth, they build
castles in the air ; they have conceits. Now I build for my child, and for
my child's child. God crosses them. Either they have no posterity, or
by a thousand things that fall out in the world, it falls out otherwise. ' The
time is short, and the fashion of this world passeth away ;' that is, the
buildings pass away, the owning passeth away, all things here pass away :
and therefore buy as if you possessed not, buy so as we neglect not the
best possession in heaven, and so possess these things, as being not pos-
sessfed] and commanded of them.

In Lev. XXV. 8, there you see the year of Jubilee was that all possessions
might return again, if men would. God trained them up by this, to teach
them that they should not think of inheriting things long that they bought,
for it returned in the year of Jubilee, in the fiftieth year. So we must learn
that we cannot possess things long. Though we possess them ourselves,
we may be thrust out by fraud or tyranny. Therefore ' let those that buy be
as though they did not possess.' Jer. xxii. 23 he saith, ' Thou makest thy
nest in the cedars,' and thinkest it shall be thus and thus with thee. Oh !
beloved, let us not build and dwell in our hopes and assurance upon that
which will yield no certain hope and assurance in this world. ' For the
fashion of this world,' as we shall see hereafter,' ' passeth away.'

And then for * brethren ' that have an inheritance in heaven ; for them
to buy as if they should live here for ever ! ' Brethren,' that is a reason
to take them off. ' Brethren, buy as if you possessed not.' Thus much
of the four directions.

' They that use the world, as not abusing it.'

5. We may use the icorld, while we are here in it, for we cannot want the
things of this life. We are members of two worlds while we are here. We
are members of this world, and we are heirs of a better ; we have relation
to two worlds.

Now while we live in this world we must use the things of this world.
How many things doth this poor life need while we are in this world !
While we are passengers we must have things to help us in the way to
heaven. Passengers must have necessaries ; there is no question of that.
And therefore we must use the world many ways.

' As not abusing it.'

There is danger in using the world ; there is a danger of cleaving in your
affections to the things of this world, so much as that we forget a better
world ; and therefore we should use it as not abusing it.

How should we use it ?

Why, use this world as laying a foundation for a better world. While
we live here, use the world as we may further our reckonings for a better.
Use the things of the world as we may express some grace in the using of
it. Use the world as that the using of it may comfort us when the thing
passeth. The ' world passeth.' But let us use the world, as that the grace
that we express in the use of it may continue. Use the world to the honour
of God, to the good of others, to the increase of our reckoning ; abuse it not
to the dishonour of God ; fight not against God with his own blessings.
That is to abuse the world. Forget not God the giver. Were it not an
unkind thing if a man should invite strangers, if they should turn their
kind friend that had invited them out of doors ? And so it is to use the
things of the world bo as to turn God out of our hearts that gives all.

THE SPIBITUAL MAN's AIM. 51

Turn not the thin,!^s of tliis world against GoJ, or against others, to make
them weapons of injustice, to be great to ruin others. Abuse them not to
wrong, and to pierce our own souls, as the apostle saith, ' with cares and
the like,' 1 Tim. vi. 10. This is to abuse the world, when we dishonour
God and wrong others, or to pierce our own souls. God hath not given
us the things of this world for this end, to hurt ourselves with them. And
therefore together with the things, let us desire a gracious use of them, for
it is better than the thing itself. Labour to use them as not abusing them,
as we shall if we have not grace to use them well. Many have the gifts of
God without God, because they have not his grace. When we have the
gifts of God, desire grace to manage them well. To his children God gives
this with the other ; he never gives them anything, but he gives them grace
to make a sanctified use of it. They are sanctified to all things, and all
things are sanctified unto them. ' Use the world as not abusing it.' The
reason is strong, ' The time is short.' Why should we be overmuch in
using the things of this world ; for that is one way of abusing the things of
this world. ' The time is short.' We must be pulled from them whether
we will or no. And therefore let us wean ourselves. And then, 'the
fashion of this world passeth away.' Why should we doat, upon a
perishing fashion ? All things here pass awaj^ and a new fashion comes
after. You, ' brethren,' that are heirs of a better world, use this ' world as
not abusing it.' ' Brethren,' he puts them in mind of a higher calling.
And so I come to the last.

' For the fashion of this world passeth away.'

G. That is the second reason. The schema* that is, the apparition of
this world, the outward fashion, the outward view and hue of the things of
this world, pass away. It is a notable diminishing word in the original, as
if the world were not a substance, but a fashion, schema. As we say in
philosophy, in the air there are apparitions and substances ; as there arv^
flying horses sometimes and fighting men in the air. These are not sub-
stances, but apparitions of things. It is but ^;/irtS('s, but an apparition, or
shape. The substance and true reality of these things is another matter.
So whatsoever is in the world, it is but an apparition. When the devil
shewed Christ all the kingdoms of the world, he shewed him but an appari-
tion, but a show of things. There is a diminishing in the word ' show' {a).

And then in the word ' fadeth away.'

' The fashion of this world passeth away ;' or, as some translate it, ' de-
ceives, and turns us aside' [h). And so it doth indeed from better things.
' The fashion of this world passeth away.' That translation is fit enough.
' It passeth away.' Now shall we be immoderate in anything that passeth
away ? It is but an apparition, but a show, but a pageant. The word is
partly taken from a pageant, or a show that hath a resemblance of this and
that. But there is no reality or substance in a pageant. From this.

Use 1. Learn to conceive aright of the things of this life, that there is no
reality in them to speak of. They have a kind of reality. Eiches are in
some sort riches, and beauty is in some sort beauty, and nobility is in some
sort nobility, and so possessions are in some sort possessions. But all
this is but a pageant as it were, as a man that acts in a pageant, or in a
play ; he is in some sort a king, or a beggar for the time. But we value
him not as he is then, but as he is when he is otf the stage. And while
we live here, we act the part, some of a rich man, some of a nobleman,

* That is, ^yjtlJ^oi.. Cf. Philip, ii. 8.— G.

52 THE SPIKITUAL MAN's AIM.

some of a beggar or poor man ; all is but an acting of a part (c). And there
is a less proportion between the acting of a part in this life, than there is
between our life and eternity. All is but the acting of a part. We are not
rich in the grave more than others. The king is as poor in the grave as
the base peasant ; his riches follow him not. The worm and the grave know
no difference. "WTien we go to that house there is no difference ; all acting
and all differences end in the grave. And therefore, considering that this
world is but an apparition, but the acting of a part, why should we think
ourselves the better for anything here ? Doth he that acts the part of a
nobleman upon the stage think himself better than another that acts the
part of a poor man ? No. He knows he shall go off in a short time, and
then he shall be as he was before. Why are we not thus wise in better
things ? It is not he that acts the greatest part, but he that acts any part
best. He that acts the part of a poor man may do better than he that acts
the part of a rich man. It is not the greatness of the part, but the well
acting of it. All is but an apparition. If a mean man honour God in his
condition, and be faithful in a mean estate, he is a thousand times better
than a great man that makes his greatness an instrument of injustice, as if
all the world were to serve his turn, and to make men idolise him ; such a
man is' a wretched man, and will be when he is turned off the stage. It is
no matter how long he hath lived, or how great a part he hath acted, but
how well. We value not men as they are when they are acting, but as they
are after. If they were bad before, they are bad after ; and they are praised
after if they do it well. So it is no matter what a man acts. If he do it
well, he is for ever happy ; if he do it ill, he is for ever miserable ; all here
is but a pageant. If you talk of realitj^, it is in the things of religion. If
you talk. of true nobility, it is to be the child of God. If you talk of true
riches, they are those that we carry to our deathbed ; those that we carry
to heaven ; those that comfort the soul ; those that enrich the soul with
grace and comfort and peace ; that is true riches. If _you talk of true
beauty, it is to have the image of God stamped upon our souls, to be like
Christ, to be new creatures. If we talk of true strength, it is to stand
against temptations, to be able to serve God, and to go through the world
without polluting our souls, to bear crosses as we should ; that is the true
reality. The things of this life are all but apparitions and pageants. The
greatest man in the world will say so when he lies a-dying, as that great
emperor said, ' I have run through all things, and now nothing doth me
good.'* The realitj^ was gone that he thought of, and now there was
nothing but a show and apparition ; when the reality was gone, nothing doth
me good. Come to a man that is gasping out his life, and ask him, What
doth honours do you good ? What doth riches do you good ? What doth
possessions do you good ? Solomon, a wise man, wise b}^ the Spirit of
God ; wdse by experience, because he was a king ; wise by a special gift of
God, a gift of wisdom ; he had all to enable him to give a true sentence ; he
that had run through the variety of all good things, what doth he pronounce,
but ' vanity of vanities ?' He cannot express himself. ' Vanity of vanities,'
saith wise, holy, experienced Solomon. He that had all abilities, that no
man was able to say it so well as he, yet he saith, ' Vanity of vanities ;'
and that which is worse, ' vexation of spirit,' if a man have not especial
grace to manage them aright. And therefore I beseech you, ' brethren,' do
but represent the things of this life, even under the notion here ; they are
but apparitions, they are but pageants. If we go to buy anything in this
* Cf. Note, Vol. III. page 531, note z.—G.

THE SPIRITUAL MAn's AIM. 53

world, we first pull off the trappings ; we pull off the mask, or else we
may be cozened in the thing. So if we would judge of the things of this
world as they are : what is within riches ? Is there not a great deal of
care ? What is within government ? What is within the things of this life ?
There is a goodly show and apparition. What is within ? Pull off the
mask, and then you shall see the things of this world. The more you
pierce into them, and the more you know them, the worse you like them.
There is emptiness, and not only so, but vexation. But in the things of
heaven, the nearer you are the more you will love them, the more you will
admire them. The more a man knows God, the more he may know him.
The more a man knows Christ, and loves Christ, the more he may. There
is a height, and breadth, and depth there, all dimensions in the love of
God in Christ, and in the joys of heaven ; they are beyond comprehension.
The things that we have in Christ, they are larger than the soul ; we cannot
comprehend them. There is nothing here but we may compass it ; it is
inferior to our knowledge and affections. Our affections and our knowledge
are larger than anything here ; the things of a better life are beyond all.
Shall we be taken with apparitions, that the more we know them the more
we shall undervalue them ?

' And the fashion of this world passeth away.'

It is a fashion, it is but a fashion; and then it ' passeth away.' Indeed,
they do pass away ; experience sheweth that they pass even like a river.
The water passeth away ; it goes, and goes along, but it never comes. So
the things of this world; they pass away, but they never come again. They
vanish away, and we pass away with them too. Even as men in a ship,
whether they eat, or drink, or sleep, or walk, the ship goeth, and they go
in it. So it is in this world, whether we eat, or drink, or sleep, we pass
away to death. Every day takes a part of our life away ; and evea-y day
we live, we live a day less. It is gone and past, and never returns again,
as water when it is gone ; and whether we walk or do anything, the time
pa,sseth. While you hear, and while I speak, the time passeth, and never
returns again. So ' the fashion of this world passeth away.' All things
are passing here.

We say they are moveables, and indeed those things that we call im-
moveables are moveables. All pass away ; heaven and earth will pass
away ere long, and there wild be a new heaven and a new earth. Rev.
xxi. 1. Kingdoms pass away, and kings pass away, and states pass away.
What is become of Rome ? What is become of Jerusalem ? What is
become of Babylon, and all those goodly cities ? All are ' passed away ;'
they are all gone. This experience speaks as well as divinity.

Reason 1. Now, the ground of all this is, not only the nature of things
— all things that are [are] made of nothing. Being therefore subject to
fall to their first principles again, that is the fundamental reason why
things may be moveable ' and pass away.' But that they are so, it is not
a sufficient reason, for God might have suspended the mutability of things
if he would ; as, the heavenly angels are mutable, because they are created,
but God hath suspended their mutability world without end ; and therefore
it is not sufficient that all things are of nothing. It shews that of them-
selves they may turn to nothing indeed.

Fieason 2. But there is another reason ; since the fall of man there is a
curse upon all things. There is a sentence of mutability and change, and
a sentence of * passing' is passed upon all. All things that have a begin-
ning shall have an end, and that this world shall be a stage of changes and

54 THE SPIKITUAX MAN's AIM.

alteration. There is a sentence of vanity upon the creature : ' The crea-
ture is subject to vanity ; not of his own will, hut because God hath sub-
dued it to vanity,' Kom. viii, 20. Man committed treason, and therefore
the creatures, which are man's servants, all mourn for their master's fall ;
they all mourn in black, as it were. All the creatures are subject to vanity,
all the creatures under the sun are subject to mutability and change ; but
"we may thank ourselves, we are the grand traitors that brought this misery
upon the creature. That is the true reason why all things ' pass away,'
and so why ourselves have the sentence of death upon us. ' We pass
away,' and the things ' pass away ;' and we in the use of them. Thus
you see the ground of this, why things pass away in the sentence of muta-
bility and vanity that God hath passed upon them.

Use 2. If this be so, beloved, let us learn not to jmss* much for things that
will '2^<^ss aivaij.' Not to pass for them, learn all the former directions :
' The fashion of this world passeth away.' Shall we grieve much for the
loss of that that we cannot hold ? If a glass be broke, is a man much
angr}^ ? We say it is but brittle metal, and nothing lasteth always. If a
friend be dead, shall a man be therefore angry ? ' The fashion of this
world passeth away.' A sentence is passed upon them. Shall I be moved
at that that God hath set down a law for, that one generation shall go and
another shall follow after, and there is a succession as in the streams of
water ? Shall I oppose God's sentence ? God hath made all things frail,
and it is but the common condition of all since the fall.

Use 3. So it should be a use of comfort and contentment with anything in
this u-orld. Place, or riches, or honour, I must leave them, I know not
how soon ; and this will breed a disposition of contentment. It is enough
for him that must leave all, I know not how soon ; have I little or much,
I must leave all. Here is enough for him that must leave all. And there-
fore leave worldly things to worldly men ; leave all these vain things to
vain men. Shall I build a fixed hope on vain things ? Oh, no ! that should
not be so.

Use 4. As we must learn contentment, so it should tale us off from the
hopes of this u-orld, and from promising ourselves that u-hicli ive have 7W ])ro-
mise in the world for, nor experience. Who promised thee thou shouldst
enjoy thy wife long ? that thou shouldst enjoy thy children long ? thy
place long ? Hast thou a promise for this ? The nature of things fight
against thee. The things of the world are variable. Have we not experi-
ence of former times ? And have we not scriptures to shew that all is
* vanity ' ? Why should we promise ourselves that which the word doth
not promise us, or that we cannot see experience of in the world ? Why
would we have a condition severed from all men ? The seeing of things
in a condition of fading, as it should teach us contentment in the use of
all things, so it should teach us moderation and wisdom, that we should
not promise ourselves anything in this world.

Use 5. And it should teach us to 2}rovide for stable, for certain things in
changes and alterations. Look to somewhat that may stand by us when all
things are gone. Will all these things leave me, and must I leave them?
How is it with me for the world without end ? Shall I not therefore look
for those comforts, and those graces, and for that condition that will abide
when I am gone hence ? What desperate folly were it ! Let us labour
for a sanctified use of the ' passing away ' of these things, that we may
provide for that which is not subject to alteration and change. The
* That is, • put a high value upon.' — G.

THE SPIRITUAL MAn's AIM. 55

favour of God in Christ is for everlasting. The graces of God's Spirit are
for everlasting. The condition of God's children is for everlasting. And
therefore why should we look after perishing things, and neglect better ?
For a Christian hath the reality of things : he hath a husband for ever, he
hath matter of joy for ever, he hath a possession for ever ; and then there
will be a new world. All these things are but shows. The Christian hath
the reahty of all, that never * passes away.' And therefore, considering
that all things else ' pass away ' but the things that belong to a Christian
as a Christian, let Christians learn to- make most of their best calling, and
value themselves as they are Christians, and value others as they are
Christians, not as they are rich, or as they are poor, as they are noble, or
as they are great : * The fashion of this world passeth away.' Value them
by that they have of eternity. What of the Spirit is in them ? What of
the image of God is in them ? What grace is in them ? Are they new
born ? Ai-e they truly noble ? Are they new creatures ? Value them by
that, and labour to get that stamped upon our children, and upon our
friends. Labour to have communion so with those that we love, that we
may have eternal communion in heaven with them. Labour so to enjoy
our friends that our friendship may continue in heaven, considering that
' the fashion of this world passeth away.' All friendship, all bonds, all
possessions, and all that we doat of and are desperately mad on, all passeth
away : ' The fashion of this world passeth away.'

It is a strange thing, beloved, that a man capable of high thoughts, of
excellent thoughts, should spend the marrow of his soul, and the strength
of his spirits, about these things ; that he should tire his spirits, that he
should crack his conscience, that he should wear out his life, about things
which he cannot tell how long he shall enjoy them, and neglect these things
that abide for ever. For a man this is ill ; but for ' brethren,' as he saith,
for ' brethren ' to do so, that have an inheritance immortal ; for them to be
cast off the hooks for every cross, for every loss, that are the children of
God and heirs of heaven ; what a shame is this, that Christians are so
much in joy, and so much in sorrow, for these things ! It comes from
these grounds :

[1.] First, They do not consider and look 7ipon things as jiassed. They
look not with the eye of faith upon things ; these things will pass. But
they look upon things in passing, and they see no alteration for the pre-
sent. They should consider ; ay, but what sentence is upon them ?
These are as good as passed ; they will be gone ere long. Look upon
them therefore as things passed. We are dead ; our friends are dead ;
and the world is gone. Faith saith this. We consider not this ' ay,' and
so we are carried away with them. We look upon things passing, and
there we see little alteration. A man that looks upon the shadow passing,
he cannot see it ; but if he come two or three hours after, he shall see it
past. Let us look upon things as gone. Though they be not for the pre-
sent gone, see them in the eye of faith, and that will make us consider them
as ' passing away.'

[2.] Again, we are deceived hence in the passing of the things of this
life, that we comj^are them not icith eterniti/. We think it a great matter to
enjoy things twenty or forty years. What is this point of time to eternity ?
Compare this short time here, of health and strength, of honour and place
and friends ; what is this to eternity ? What desperate folly is it to ven-
ture the loss of eternity for the enjoying of these things ! Compare these
things with world without end, Eph. iii. 21, and that will keep us from

56 THE SPIRITUAL MAn's AIM.

being deceived with these passing things. We are deceived, because we
lay them not in the balance with things that are for ever.

[3.] And then the third ground is, ire arefon/effid, ice are not mindful of
our best condUkm, we make not that use of our knowledr/e (hat we mifjht.

When a Christian is all in passion, all in joy, all in fears, or in grief;
why, what is the matter at that time ? What thoughts hath he of his
eternal estate ? of the fading condition of these things ? He is forgetful
and mindless. xVnd therefore let us labour oft to keep our souls in
a heavenly frame. And to draw to- a conclusion, let us learn to value
ourselves. If we be Christians, as we all profess ourselves to be, value
ourselves. It is a poorness of spirit for a Christian to over -joy, or to
over-grieve for anything that is worse than himself. Are not all things so,
that are here, if we be Christians indeed ? If we be not Christians, the very
toads and serpents are better than blaspheming and filthy creatures, that
are opposers of God's ordinances ; they are better than such wretches, as
many among us. The devil is almost as good as they ; such are next the
devil. The eai-th they tread on is better than they. But if a man have
grace in him, all the world is inferior to him. What weakness of spirit is
it therefore, and emptiness, to be put off with over-much cause of grief and
sorrow for anything below that is meaner than ourselves, for anything that
is fading, when we have a condition that is not subject to fade ? And
therefore oft think of our dignity in Christ ; think of the motive here ;
' brethren,' think of that as well as of the fading condition here. If we
would wean ourselves from these things, oft think of the eternal estate of a
Clu'istian, that our thoughts may run upon that much ; and then upon the
frail condition of all things below, that we may be taken oif from them, for
two things mortify -;= a man.

The taking off of his affections from that they are set on, and to set them
upon that that will fiJl them a^nd satisfy them to the full; if a man do that,
he doth that th-at a mortified man should do, who is in this world, passing
to a better.

To conclude all with this.

All things here in tJiis tiorld are subordinate to a further end. And let us
consider therefore that we use them as that we lose not the main.

All the contentments of a traveller are subordinate in the way to his
journey's end. If things come amiss in his inn, will he quarrel with his
host that he hath not a soft bed ? He will think, I am going, I shall have
better at home ; and these lead me homeward. So all things below are
subordinate helps to better. Shall we make them the main ? Shall we
make all things subordinate to them as worldlings do ? subordinate religion
to worldly things, and make all things contrary ? They do not ' grieve as
if they grieved not ;' but they hear as if they heard not. They receive the
sacrament as if they received it not. They pray as if they prayed not.
They speak of holy things, and do them, as if they did them not. But for
other things they are drowned in them. This is the policy of Satan, that
labours to bring religion to be subordinate. So that if men can be religious
and have the favour of such a one, if he can be religions and be great in
the world, he will ; but if religion itself, and the standing for it, hinder their
aims, away with it ; they will rather be hollow than stand for a good cause,
because they have not learned to subordinate things to the main end. And
the reason is, because they have not grace and heavenly wisdom to teach
them in what place things should be valued ; what is the main, and what
That is, = make a man dead to such and such. — G.

THE SPIKITUAL MAN S AIM. 57

attends upon the main ; and therefore they take by-things for the main,
and the main for the by. Indeed no man is wise but a sound Christian,
and he is wise for his soul, and he is wise for eternity. But what is this
for the sacrament ? To cut off other things, it is this.*

Are these things perishing food, such as we must leave — vain and empty
things ? Will not this therefore make us seek the main — the food that
endures to everlasting life ; and labour to be in Christ more and more,
labour to cherish communion with Christ, that everlasting bond ? What
is the sacrament but the food of our souls, our everlasting manna, that will
continue for ever, and make us continue for ever ? Christ, if we have him,
he continues for ever, and he makes us continue for ever too. And there-
fore considering that all things else are vain, I beseech you let the con-
sideration of that that hath been spoken be as ' sour herbs ' to make the
passover, to make Christ relish the better. Oh ! Are all things vain, and
shall I not labour to have my part in that that shall never die, in him that
is my husband for ever, and my Lord for ever ? Shall I not labour to
strengthen mine interest in him that hath all good things in him ? What
if all the earth should fail ? If I have communion with Christ, I have all.
If I marry Christ, I have all with him. All is my jointure, if I have Christ
once : * Ail things are yours, if you are Christ's,' 1 Cor. iii. 21-23. If I
have Christ, what can I want ? Let this strengthen my desire to come to
the sacrament. Christ is the food of the soul ; all other food the sweetness
of it is gone within a quarter of an hour. The sweetness is gone presently,
and the strength within a day or two, of all other food that we take. But
this food, Christ, the food of the soul, Christ offering himself unto death,
and shedding out his blood, and giving his body to be crucified for us,
this food feeds our souls to everlasting life. We cherish our faith in the
assurance of the favour of God to everlasting ; the sweetness, the strength,
and the comfort of this food endures for ever. And therefore, considering
that all other things are food that perisheth, labour for that that will feed
us to everlasting life. And then we shall make a right use of the altera-
tion and change of all things.

A heathen man can say this text, set ' brethren ' aside ; a heathen man
could tell you. Transit <jloria miindi (d), and ' The fashion of things pass
away.' He sees them, and thereupon could infer the negative part. There.-
fore we should not be worldly. By the light of nature, a man that hath no
religion may be sound in that, and therefore not to care much for earthly
things, considering that we must be gone.

A heathen man could speak very sweetly this way, as Plutarch, and
Seneca, and the rest. What fine speeches had they this way. Oh, but
the positive part, that is, when we see all things here are vain and fading,
to know what we must cleave to, that is proper to religion, to know Christ,
and the good we have by Christ. When we have him we have all. He is
the food of our souls. These things are proper to religion. And therefore
let us arise from the consideration of the vanity of all things to the positive
part, to interest ourselves in that that is better than all things. Which if
we have, we have all ; and then we shall make a right use of this.
* In the margin here, ' Application to the sacrament.' — G.

58 THE sPI^JTU.^x man's aim.

NOTES.

(a) P. 51. — ' Tlierc is a diminishing in the word " show."' The ' diminution '
is that spoken of at the beginning of the paragraph ; that it is not said the world,
but only cyriiia, the fashio7i, or show of the world.

(b) P. 51. — 'Deceives and turns us aside.' The verb is Ta^dyoj . . . -ra^dysi
yag TO GyJjfMa rov zog/mv rovrov. Cf. Ps. xxxix. 4-6. 1 John ii, 17, and Eev.
xxi. 1. I have not met with tlie alternative translation offered; therefore cannot
say who the ' some ' are, intended by Sibbes.

(c) P. 52. — ' All is but acting a part.' The whole of this passage recalls the famous
' All the world's a stage,' of the greatest of Sibbes's contemporaries (cf. As you like it,
II. 7). It is interesting to notice those not unfrequent tacit references to Shake-
speare and Bacon found in Sibbes.

{d) P. 57. — ' Transit gloria mundi.' This saying ' Sic transit gloria mundi,' forms
the beginning of a sequence of the llomish Church ; and is used at the inauguration
of the popes. Cardinal Wiseman, in his ' Recollections,' has described the accom-
panying ceremony with much pictorial beauty and efi'uct. G.

THE RIGHT RECEIVING.

THE EIGHT RECEIVING.

NOTE.

This sermon of ' Right Receiving,' from 1 Corinthians xi. 2b. 29, forms No. 19 of the
first edition of a folio volume, entitled ' The Saint's Cordials.' 1 lie separate iitle-page is
given below. * This sermon was excluded from the subsequeiiC editions of 1637 and
1658. Probably the original edition of the ' Cordials ' was suiifaptitiously published
from ' imperfect notes ;' but it seems to have been revised by the author, with the
result shewn in the various readings of the aftei" editions, many of which in other
of the sermons are large and important, and all interesting as shewing Sibbes' care.
' Right Receiving ' was, no doubt, along with others, withheld from the editions of
1637 and 1658 because of the looseness and unsatisfactoriness ^f the report of it. Of
the ' Cordials,' more than of any other of his works, Sibbes' mig«. t well make the com-
plaint in his ' Epistle ' to the ' Bruised Reed.' Cf. Note in loc. As ' Right Receiving '
is the first contribution from the ' Cordials ' to the works of Sibbes in our edition, I
subjoin the full title-page of the volume in its three editions, which will facilitate
after references, t J ?. Throughout, in reprinting ' The Saint's Cordials,' I take
for text the edition published during Sibbes' own life — 1629 — adding the ' various
readings ' of 1637 and 1658. — G.j

"■ The Right Receiving. In One Sermon. Which shews, wherein unworthy receiv-
ing consists. What it is to eate Judgement to ones selfe. The properties wherein
we are to examine our selves. Divers sacramentall actions in receiving. The
examination of the Heart and Aifections. And what is to be done tor triall of our
estates in the matter of Sanctification, &c. [A wood-cut here of a ' burning candle '
in an old-fashioned ' candlestick,' with the motto, ' Prfelucendo Fereo.] Vpright-
nes Hath Boldnes. John 6. 54, 55. Whoso eateth my flesh, and drinketh my
blood, hath eternall life, and I will raise him up at the last day. For my flesh is
meat indeed, and my blood is drink indeed. London, Printed in the yeare 1629,

t The Saints Cordials. As they were delivered in svndry Sermons upon speciall
Occasions, in the Citie of London, and else-where. Published for the Churches good.
[Woodcut as in *.] Vprightnes Hath Boldnes. Isa. 40. 1, 2. Comfort yee, comfort
yee my people, saith our God : Speake yee comfortably to Hierusa^sm, and cry unto
her that her warfare is accomplished, that her iniquitie is pardoned ; for shee hath
received of the Lords hand double for all her sins. London, Printed for Robert
Dawlman dwelling at the Brazen-Serpent in Pauls Church-yard. [No date, but the
separate Sermons within the Volume are dated 1629.]

X The Saints Cordialls ; delivered in svndry Sermons at Graies-Inne, and in
the Citie of London. Whereunto is now added, 'The Saints Safety in Evill Times,
Preached in Cambridge upon speciall occasions. By Richard Sibbs D.D. Late Master
of Katherine-Hall in Cambridge, and Preacher at Grayes-Inne. [Woodcut here of
Time with a scythe, and the motto ' Virtus retvndit sola aciem banc.'] My strength
and my heart faileth, but God is the strength of my heart, and my portion for ever,
Psal. 73. 26. London, Printed by M. F. for Henry Overton, and are to be sold at
the entring in of Popes Head Alley out of Lumbard street. 1637.

§ The Saints Cordialls, Wherein We have particularly handled. The Saints
safety and hiding-place. The Saints Assurance, Christs suff'erings for mans sin,
The Saints Refreshing, Salvation applyed. The Churches Visitation, Christ is best,
The Life of Faith, The Art of self-judging and humbling, The diificulty of Salva-
tion, The danger of back-sliding. The ungodlies misery, With other material things.
Delivered in sundry Sermons, at Graies-Inne, in the City of London, and at Cam-
bridge. By Richard Sibbs, D.D. Late Master of Katherine-Hall in Cambridge, and
Preacher at Grayes-Inne. Psal. 73. 26. My strength and my heart faileth ; but
God is the strength of my heart, and my portion for ever. London, Printed hj
M. S. for Henry Cripps, and are to be sold at the entring in of Popes-Head-Alley,
out of Lumbard-street, 1658.

THE RIGHT RECEIVING.

But let a man examine himself, and so let him eat of that bread, and drink of
that cup. For he that eateth and drinketh wucorthihj, eateth and drinketh
damnation to himself, not discerning the Lord' s body. — 1 Cor. XI. 28, 29.

In the former words the apostle had propounded to the Corinthians the
first institution of the Lord's Supper, declaring the causes why our blessed
Saviour appointed these ordinances, the especial end whereof was the
remembrance of the Lord's death until he came ; and not only a bare remem-
brance thereof, but likewise the communion of the virtues of that death —
for the comfort of all Christians — until his coming. And from the same
the apostle in the verse going before draweth his conclusion : that seeing
this holy supper is instituted by our blessed Saviour for such an end as
this, so excellent, to be a lively representation of the crucifying of the Son
of Ood, of the breaking of his body, and the pouring forth of his blood for
our salvation ; therefore he inferreth that all men should come with a
reverend* regard thereunto, not as to a common table. Seeing the matter
is thus, saith the apostle, that this is not an ordinary supper, it behoveth
us not to come thither as unto an ordinary feast. We may not make any
small difterence betwixt this and our common banquets ; but if a man cometh
unworthily, that is, unbeseemingly, such a man as this, instead of comfort,
reapeth unto himself judgment. If we come hand over head, without pre-
paration ; if we so eat, we shall be ' guilty of the body and blood of the
Lord.' It sheweth that we make no reverend * account of it when we will
come so unreverently unto the same, making no difference betwixt this
heavenly manna and our ordinary food ; and therefore, eating unworthily, —
coming to partake of the body and blood here set, without due preparation,
— shall be culpable of judgment.

Quest. But here some will say. How doth a man come unto the Lord's
table unworthily ? Is any man worthy ? Seeing under these veils is sig-
nified, and, more than that, exhibited unto us, the body and blood of Christ
Jesus, is any man worthy ? It was a great thing, that the ancient people
of the Jews were fed with manna. John vi. 31, ' They ate manna in the
wilderness, he gave them bread from heaven to eat, and jei they died.
But he that eateth the flesh of the Son of man, and drinketh his blood,
hath eternal life.' Now, howsoever it be true that the body of Christ is in
heaven and we upon earth, yet here is the conveyance, whereby we have
interest in his body and blood ; here is the seal of the great indenture.
* Qu. 'reverent "?— Ed.

62 TUE r.IGUT RECEIVING.

God giveth us not onl}' the great drauglit, -which we are in possession of ;
not only his word, that we have an interest in his Son ; but also unto his
deed made unto us in his word he giveth a more propriety,"- even these holy
sacraments, whereiuf he clappeth this broad seal, thus tendered unto us.

Ans. I answer, then, that no man is worthy to be a guest ; but worthiness
here is taken in another sense. A man is not said to be worthy in regard
of any worthiness in himself, but in respect of his affection and preparation,
and in regard of his fit and seemly receiving. As we use to say, the king
received worthy entertainment in such a gentleman's house, not for that he
was worthy to receive him, but because he omitted no compliments and
service in his power fit to entertain him : even so I say, we are not worthy
of Christ, that he should enter into our houses, that he should come under
our roof. But, notwithstanding, we are said to be worthy when we do all
things which are in our power, fit for the entertainment of him. If we
come not in pride and in our rags, but with repentance, joy, comfort, and
humility, then are we worthy.

This therefore being the ground of the exhortation, let us come to the
words, ' Let a man therefore examine himself.' He that eateth unworthily
procureth great hurt unto himself, therefore examine yourselves ; as if he
should say, Wouldst thou know how to come worthily ? Examine thine
own heart, and see whether all things are well within ; whether thou mayest
put God's seal to the grace that thou findest in thyself.

I will open it as plain as I can, ' Let a man therefore examine himself,'
&c. The question is here, How a man comcth to the Lord's table wor-
thily ? The apostle saith he cometh worthily if he examineth himself;
whence, in the first place, we observe this doctrine, that the Lord hath
appointed the sacrament of the mpper, not as the sacrament of baptisvi, once
to he administered, and never after, but he hath appointed it to be received oftev.

The reason is apparent : it is sufficient for a man once to be born. Now
baptism is the sacrament of our spiritual regeneration ; therefore but once
to be administered. But it is not sufficient for a man to make one dinner
and no more, but we must daily eat and get strength. Now this sacrament
of the supper, signifj-ing not our new birth, but our proceeding, our strength,
and obedience, is therefore, as a means to increase strength, often to be
received. As he that hath a weak stomach will eat his meat often, and
little at once ; so we, having found our great want and weakness, must often
receive this sacrament. Well ! so often as we come, the apostle biddeth us to
examine ourselves, if we would be good guests. Examine ! Why ? Saith
the apostle to these Corinthians in another place, 2 Cor. xiii. 5, ' Try your-
selves, whether ye be in the faith or not,' &c. Thou comest to have God's
seal put unto the communion thou hast with him. Well ! then God con-
tenteth not himself with once examination for all ; but he calleth Christiana
unto this duty often. This is worthy to be considered. There are many
who in the beginning of their conversion can take some pains to sift and
ransack their own hearts, to bring them unto the sight of sin. They can
consider the fearful estate of sinners when they go out of the world. It
may be also that they find some beginnings of repentance. Now, because
this goeth against their hearts, this often examination, they would therefore
post off all thus, to their first conversion. Once I have found the grace of
repentance ; God is unchangeable ; whom he loveth once, those he loveth
for ever. Now the Lord, knowing it to be dangerous for us to pitch upon
this ground, doth therefore call upon us to try our title. There are many
* That is, 'property.' — G. f Qu. 'whereon"? — G.

THE RIGHT RECEIYIXG. 63

corners in the heart of man ; it is hardly sounded ; it is full of hypocrisy ;
and he is wonderful ready to deceive his own heart. In regard whereof,
seeing it is so deceitful, we must not content ourselves with once humiliation
and repentance, nor suppose every Hght motion to be God's Spirit, but we
must, as often as we eat of this bread and drink of this wine (and as any
occasion is given us), try and examine ourselves, and labour to make our
election sure. And if we consider the flattering of our own hearts, together
with the delusion of Satan, this will be found needful. The greatest hypo-
crite will have a good conceit of himself, and will be ready to say with the
proud Pharisee, ' I thank God I am not as other men are, an adulterer,
extortioner,' &c., Luke xviii. 11. Thus he blesseth himself in his heart ;
and if then there be but any light motion, any common gift of God's Spirit
in his heart, the devil is ready to persuade him that he is in heaven, and
that all things are well with him. Now for a man to content himself with
being once enlightened (with having once some tokens of God's favour come
towards him) it is very dangerous. Consider this. God's children in the
beginning of their conversion, their faith is weak, — small as a grain of mus-
tard seed, "hich, though small, yet in time groweth great, — like the flax not
always smoking. The hypocrite will shew a greater measure of profession
in the sight of man than a true Christian, insomuch as a man would think
he should never come to that perfection which they seem to have attained
who perish with their holiness ; for he groweth fast, and is quickly down
again ; soon ripe, soon rotten, like unto the corn which groweth upon the
house-top ; whereas the child of God goeth on fair and softly, soft and sure,
and doth constantly proceed, in renewing the work of faith and repentance.
Use. Let this move us unto this duty, that we often examine ourselves.
because, besides our old debts (those sins we committed before our calling),
we multiply new sins, and do every day run upon a new score ; for do we
not know that sin is odious unto almighty God ? Why ? Consider it is
worse for thee to continue in rebellion against God, than for a stranger who
knoweth him not. A man that is dead, what works can be expected from
him but dead works ? But the Lord having translated thee from that death,
looks to have new fruit ; and for thee to bring forth sour grapes, this should
trouble and grieve thee exceedingly. And this is especially to be observed
of them who come unto the Lord's table. It becometh them to examine
themselves, whereby they may be rightly entertained. It is much to be
bewailed that this sacrament is in such small account, that men come unto
it they know not how, so unpreparedly, that I am persuaded if they were
to sit at the king's table, they would come with more preparation. Haman
boasted of Ahasuerus his honour he had done unto him, and what was
that ? He accounted it a great honour that he was called to the ban-
quet of a king, Esther v. 9 ; and shall we not account it a greater favour
that the King of kings doth invite us to his table ? Shall we come with
such unwashed hands hither ? Eemember that the ground is holy ; put
off thy shoes when thou comest to this sacrament. You shall see therefore
how the Lord was angry with his people when they did not respect but
disgraced his sacrament, Exod. iv. 24. Moses was sent to redeem the
Israelites. He being employed in this service, and being great in the
favour of God, it came to pass by the way in the inn, the Lord met him,
and would have killed him. A man would think that he with whom God
was but even now so familiar had committed some great offence, that God
should kill him. And what was it ? But because he did neglect the Lord's
sacrament. Ay, though Zipporah called him a bloody husband, because

64 THE EIGHT EECEIVING.

of the circumcision, yet the Lord would have killed him if he had not done
it. And so they that receive unworthily, you may see are guilty, as 2 Chron.
XXX. 3, seq. : the sacrament there was not wholly omitted ; but because they
came to it without due preparation, as the Lord required, he smote the
people ; for a multitude of Ephraim and Manasseh had not cleansed them-
selves. Yet did they eat the passover, but not as it was written. The
Lord also, you see, would have killed Moses, because he administered not
circumcision to his son. Many other come unto this sacrament, but they
come not according unto God's ordinance.

Well, Hezekiah prayed for them, saying, ' Th^ good Lord be merciful
unto them, who prepare their whole heart to seek the Lord God, the God
of their fathers, though they be not cleansed according to the purification
of the sanctuary.' So that here you have a plain token, that God is dis-
pleased when a man presumeth to come with unwashen hands. Now, when
a good man prayeth for mercy, for whom doth he pray ? What ! for him
who never respecteth God, but will be constant in a wicked course ? If all
the hands in heaven and earth were lifted up for such a one, all possibly
could do him no good. When Hezekiah prayed, the Lord, notwithstanding
his ordinance was broken, was moved to be merciful. For whom ? for them
that had an upright heart ; for them who prepared their hearts to seek him.
So that here is an evidence, what a fearful thing it is for a man to come to
the sacrament without this preparation. And to go no further for proof
than where my text is now, ver. 29, ' He that eateth unworthily' — he that
will come to this table without preparation, not addressing of his heart to
entertain the Lord, — ' he eateth judgment to himself.' We see, therefore,
Avhat a fearful thing it is. Now that the law, which was prepared and
ordained for life, is now become unto us as death, what is the cause of this ?
The rebellion of thy heart hath turned the course of the law ; so that that
which was appointed for life is now become death. Ay, but is not this
also a heavy thing, that the same is said also of the gospel ? that the gospel,
which was ordained for life, is now by thy negligence proved to be thy
death ? It is so : ' He that eateth unworthily, he eateth destruction, he
eateth judgment to himself.'

Now, judgment we must not take in the terrible sense, that he that
cometh unworthily shall eat judgment presently. But it is taken otherwise.
Wilt thou, his enemy, eat unworthily ? He will judge thee. If thou beest a
child, he will whip thee ; if thou beest a wicked man, he will for ever con-
demn thee ; if his servant, he will inflict other outward judgments upon
thee. So that I take it in another sense : if the child of God come un-
worthily, the Lord will make him smart ; if the wicked man, who reviles
him daily, intrude himself to the Lord's table, he shall eat damnation ; so
that neither the children of God nor the wicked shall escape judgment :
the one shall have sentence of damnation, the other of sharp punishment.
That this is the meaning of the apostle, it appeareth by the words follow-
ing : ' for this cause,' when he had said ' many eat judgment,' he addeth,
' many are sick,' where in particular he setteth down that judgment whereof
he spake of before. God's children, if they come without preparation,
unreverently, they eat such judgment to themselves ; God will send sickness
upon them. For this cause it is that many of you are punished with death
itself ; and it foUoweth, ver. 81, ' But when we are punished, we are
chastened of the Lord.' Why ? * Because we should not be condemned
with the world.' You see judgment is opposed to condemnation. God's
children eat judgment to themselves to avoid condemnation, which I stand

THE EIGHT RECEIVING. 65

upon, because many think that if they come unworthily, they shall be
damned presently ; as I have known some who have abstained seven years,
because they were afraid they should eat vmworthily. 0 ! then be not
damned. The apostle saith ' that we are chastised of the Lord, that we
may not be condemned.'

For the necessity of this duty then, seeing it is necessary for a man to
examine himself, as hath been shewed, it foUoweth now that we consider

The x>roperties ivherein a man is to examine himself.

Wherein mustheexaminehimself ? lanswer, this dependeth upon the know-
ledge of the institution of the sacrament. Let us then consider for what end
it was instituted, and let us see what that is which is done in the sacrament.

The end of a sacrament, Eom. iv. 11 — speaking of one sacrament —
namely, of circumcision : Abraham received the sign of circumcision, as
the seal of the righteousness of that faith which he had when he was uncir-
cumcised. In those words j^ou have a second use for a sacrament set down.
It is appointed of God, first, to be ' a sign of the righteousness of faith.'
A sign to inform the understanding, touching the benefits we have by the
communion of Christ. And secondly, it is not only the bare sign, as words
are, but it is also a seal, that is, a thing appointed of God, to confirm that
there is a difference betwixt these two. As for instance : if a man hath the
picture of a king, he hath a sign of the king ; but it he have a deed, con-
firmed with a seal from the king, this sheweth that he hath an interest in
something which he receiveth from the king. Well then, the sacrament is
a sign to inform the understanding of man, touching the benefits we have
by Christ, and a seal to assure us of that there signified. The first use of
the sacrament is, to open the mysteries of the gospel to all that have under-
Btanding ; the second is, to seal the comforts which are there signified in
the sacrament : for, as in the former use, it is not every one unto whom
the gospel giveth knowledge, but to them that believe. So, doth this sac-
rament seal unto all ? No ; but to them who besides understanding have
grace. So that then here is the point : the sacrament is a sign to declare
the mysteries of the gospel unto all that have understanding ; secondly, it
is a seal to assure some of the comforts of Christ, and not to all, but unto
them who have grace.

1. So that I must, first, examine myself, whether that I have understanding ;
and secondly, whether I have grace, whereby I must make use of it, for I
must be knit to it, not by the brain, but by the affection. Otherwise, if I
come to it as the Papists, to a dumb show, not bringing an understanding
heart of the mysteries thereof, I shall come unworthily. Now for the first
point. The matter to be considered is, whether thou art an ignorant body ?
whether thou knowest what is meant by these ? That this is needful, it
may appear by this : this is the Lord's table, and he inviteth hitherto his
friends and acquaintance. And dost thou think that thou, which knowest
neither Father, Son, nor Holy Ghost, mayest come ? For thee to thrust
in amongst his friends and familiars, is not this presumption ? Therefore,
first ye must examine yourselves. And besides this, they that are ignorant
are not only strangers, but also enemies to God ; yea, such as against whom
the Lord will come, 2 Thess. i. 7, 8, ' in flaming fire, rendering vengeance
unto them which know not God, nor obey unto the gospel of our Lord
Jesus Christ.' Here you see the enemies of Christ, against whom he shall
stand, are ranked into two kinds : first, they are such as know him not ;
secondly, they are such who|have knowledge and understanding, but they
have not grace, * they obey not the gospel of Christ Jesus.'

VOL. IV, E

66 THE RIGHT KECEIVING.

Examine, then, yourselves. ' Doth the ignorance of God make you to be
his enemies ? Of this examine thyself ; for dost thou think that ever God
■will endure his enemies shall come unto his table ? Let all ignorant per-
sons examme themselves ; for howsoever they may come, yet it grieveth
the Lord that they come. And this shall be a judgment unto them at the
last, that they were so bold to come without examination. I speak not
this to discourage a man from coming, for thou shalt pay for it if thou
comest not ; but know this, if thou come ignorantly, there standeth the
angel of the Lord to keep thee, as Adam was, Gen. iii. 24, from this sacra-
ment, or any comfort by it.

- 2. Another reason why the sacrament was instituted, is it not to strengthen
faith ? as Rom. v. 4. ' It was the seal of faith.' Well ; and can there be
faith without knowledge ? No ; Isa. liii. 11. ' By his knowledge' (speak-
ing of his Son) * shall my righteous servant justify many.' By faith ; and
this faith is expressed by knowledge, to shew that where there is no know-
ledge, there is no faith. The sacrament is instituted for this end. And
where there is no faith, there is no worthy receiving of the sacrament. As
then thou lovest thine own salvation, inform thyself in this point ; please
not thvself in thine ignorance. For the informing then of our understand-
incr, two things are here to be considered ; first, we must not here have any
dumb shows, but we must understand that all these things are a gospel,
preached unto our eyes. Now, the things presented to our eyes are two :

1. Outward elements. 2. Certain actions done by us.

For the outward elements, you see there are bread and wine, set apart
for an holy use. The bread is broken, and the wine is poured out. All
this is done before we partake. When we come to see these things done,
we must bring with us looking hearts and affections to see what God hath
done for us. The next thing is, we see not only bread and wine set apart,
but it is given unto us, taken by us, drunk of us, and nourisheth us. It
fliL4 shews us that accomplishment of our redemption by the Son of God.
Dost thou see thee sanctified to this work ? What, then, dost thou think
is meant by the breaking ? what by the pouring out of the wine ? This is
my body broken, this is my blood shed for many. It is the man Jesus
Christ who is put before your eyes. When you come thither, there is a
spectacle of Christ crucified. And it is set apart to shew that, as it was in
the paschal lamb, there was a lamb to be taken out of the flock, to be sepa-
rated from the rest, to shew that it was set apart for some extraordinary
■work, I say, ■what doth this shew, but that our high priest, Christ Jesus,
was separated from sinners ? More ; thou seest the bread broken, and the
wine poured forth. This should stir thee up to be in the same estate, as
if thou wert upon Golgotha, at the place whereupon he was crucified, cry-
ing with a loud voice, ' My God, my God, why hast thou forsaken me ;' as
if thou sawest him sweat water and blood. And our affections should be
like that of the blessed virgin, to whom the sight of her son in his anguish
could not but be a great vexation and grief. Consider that this is a pro-
perty of God's Spirit, Zech. xii. 10 : 'I will pour upon the house of David,
and upon the inhabitants of Jerusalem, the spirit of grace and of compassion :
and they shall look upon me whom they have pierced, and they shall lament
and mourn for him, and be in bitterness,' &c. Such should be thine affec-
tions, when thou seest the bread broken and the wine poured forth. Thou
must consider the circumstances of Christ's breaking, and his soul poured
out for sin ; that God had broken him, ' then shall they look upon him
whom they have crucified.* It is not sufficient for thee to say that they,

THE BIGHT RECEIVING. 67

speaking of tlie Jews, would do thus. We are ready to spit in their faces.
Ay, but saith the text, ' they shall look upon him.' It is I that crucified
the Lord of glory ; it is we that murdered him by our sins. And this should
move us in a spiritual compassion, that we have imbrued our hands in his
most innocent blood. That this might move the people in the old law, you
see there was an innocent beast ; but before it was slain, the man that was
to offer the sacrifice, was first to put his hand upon the head thereof, to
signify that every one of our sins was the cause of this. Lev. i. 4, et alibi.
This must be our mature consideration. We lay our hands upon the im-
maculate Lamb ; we put our hands upon his head : we have murdered him.
Let us then see whether this afiecteth us.

You should all say. Is sin so deadly and dangerous as this, that it will
seize upon the Son of God himself, rather than sin shall be unpunished ?
Is my sin a dart shot up into heaven to pull him down from thence ? Is
my sin such a thing as this ? Is it so that it will make the Son of God to
lie upon the ground ? and have I such a hard heart that it will not make
me to weep ? These, and such like godly cogitations, we should make when
we see the bread and wine broken and poured forth. And let us go further.
Do you not esteem of an oath, of an idle word, or such like sin ? This is that
which made Christ to be crucified, and therefore is not to be dallied withal.
There is the first thing to be considered. When thou seest the bread
broken and the wine poured forth, it is a calling to mind of the sufferings
of the Son of God.

The second point. What is meant by these actions performed by us ?
That is, what Christ did for us. But what is that to thee ? All thy comfort
standeth in the apprehending it unto thyself. Christ hath prepared a
medicine in the apothecaries' shop, ministering no comfort unless we apply
it to ourselves. This bread thus broken is given. Here God bringeth his
Son bathed in his blood. The Father seeth him in his gore blood, and
saith, Take him. What a wonderful comfort is this, that he should come
and say, ' Take and eat.' Be it that God once moveth thy heart to receive
him, he meaneth as plainly as the minister doth, when he saith, take the
bread ; he offereth him plainly and freely. This is his offer, and will not
this be a great condemnation to the world ? So often as it is administered,
so often is condemnation read to a wicked man. Doth God offer his Son,
and will not thou take him ? 1 Cor. ii. 4, seq. The apostle there speaketh in
the ministry of the gospel, that we are not to think it a mean matter that
God sendeth a minister to make an offer of his Son, but we must think
that this is done by God himself. The apostle, 2 Cor. v. 20, saith, ' Now
then are we ambassadors for Christ, as though God did beseech you,' &c.
Oh, say some, if I might hear Christ say thus much, or if I might hear but
God say so, I would receive him. The case is alike ; we are ambassadors
for Christ, we pray you in Christ ; as if God were present in person, we
say, Receive him, God beseecheth you to be reconciled. It were fit for us
to beseech him, but he cometh to our doors and offereth us pardon ; and
therefore this will be condemnation, that where mercy is brought home, we
notwithstanding reject it. Well ! besides the offer, there is further the
actual delivery of it. Take, eat. They take, eat, and drink. What is
represented by this ? It representeth a further point, that we are not only
in Christ, flesh of his flesh, and bone of his bone, but thai Christ is actually
delivered ; that we seize* upon him. When we see the bread and wine
taken, he meaneth that hereby we by faith do accept of Christ, and do lay
* That is, == ' take possession,' a law term. Of. note 66, Yol III., p. 531.— G.

DO THE EIGHT RECEIVING.

hold of him. Here is the foundation of our comfort, that a Christian man
may say of Christ, that he can be assured of nothing so much which he
possesseth for his own, as he may be of him. His cloak upon his back,
his house he dwells in, his lands, yea, the blood in his veins, and whatso-
ever he hath, is not so much his ; he cannot be so assured thereof as of
Christ. Take him. There is delivery and seizement of Christ — as by the
ring of a door — we are interested into heaven, and if he be ours, with him,
we have all things.

Nay, I will go further — for the Papists will go thus far — they will say
Christ is to be delivered and received ; ay, but how ? After a gross
caparnaicalU- opinion, eaten really and bodily with the mouth. But Christ
is transferred into me, and I into him, by faith ; we are made one with
him, flesh of his flesh, and bone of his bone ; as it is John vi. 54, ' He
that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.'
I would not have him for a while, but for ever. Well, he is planted into
thee, and dwelleth in thee ; that as meat, by the wonderful work of nature,
is turned into ourselves, so is Christ, by the supernatural work of grace,
once being entertained, made one with us. We are one body, one flesh.
He hath more assured hold of us than we have of him. We know the
devil is strong, but he may not pull ofl' a leg or an arm, or any of his mem-
bers. He is stronger than all. We dwell in him, and he in us, and no
man can take us out of his hands. And then that which is next, all com-
forts shall be ours when we have Christ. We cannot have the benefits of
Christ unless we have Christ himself; and therefore, in the Lord's supper,
Christ saith not, This is justification, or sanctification, but This is my body,
&c. We may not look for the graces of sanctification, justification, or
redemption before we have Christ. If we have him, we shall with him have
all things else. The apostle, Heb. iii. 1, 14, saith, ' We are made partakers
of Christ, if we keep sure unto the end, the beginning wherewith we are
upholden.' The apostle useth the term of being partakers of Christ. We
are made partakers of Christ if we constantly hold what we have begun
unto the end. He saith not only we are made partakers of the benefits of
Christ, but also of Christ himself, which is more than all the others. Now
for the opening of this : will a man be nourished by bread if it be not eaten ?
No ; but he must first eat and drink. So, faith, it is like unto an eagle that
flieth up unto heaven, and there seizeth upon the Son of God ; and there hav-
ing thus seized upon him, then cometh remission of sins, justification, sanc-
tification, and redemption, many blessings, and a floodgate of all graces.

These are the points which we are to consider, they are the signs to
which God giveth a voice unto us ; as the Lord speaketh unto Moses, Exod.
iv. 8, ' So shall it come to pass, that if they will not believe thee, neither
obey the voice of the first sign, yet shall they believe for the voice of the
second sign.' You see to the sign is given a voice. [You see] that the
sacrament, when the bread is broken, and the wine poured out, it is a
voice speaking unto thee. Thou must therefore be a man of understanding
to discern the same.

The next point; the sacrament is not only a sign to signify that all
things are to be had in Christ, for a wicked man may know thus much ;
but Abraham received the sign of circumcision as a seal : it is also a seal.
We must therefore examine ourselves in our knowledge as whether we have
faith and grace, otherwise God sealeth no comfort unto us. But how shall
a man know this ?

* Probably refers to John vi. 52, a question put in Capernaum. — G.

THE EIGHT RECEIVING. 0^

There is a general life. I will touch it as briefly as I can, and so make
an end. The matter to be understood is this, whether we have grace in
us, whether living and regenerate. No man spreads his table for dead
men. We are dead by nature, and if we find that we are dead, this ban-
quet is not for us. We must then be regenerate. I know many come
when they are dead, and therefore they abuse God and their own souls,
and they put his seal to a false deed. Well, the apostle's conclusion is,
1 John V. 12, ' He that hath the Son hath life.' But the point of this
examination is, namely, how a man may know whether he be dead or Uv-
ing, which must be the point of trial in the next place.

That matter and examination ivhich concerneth the heart and affections.

For knowledge, with examination, is not enough to make a man a right
receiver ; but there must first be understanding, and then grace in the
heart. For we must understand thus much of the sacrament of the supper,
it never bringeth grace where it findeth none. It confirmeth that good
grace which it findeth before. So that, as I have said, it always presup-
poseth some grace to be in the heart. When we come, we come not to
receive life, but to have our strength increased. For if a man were to deal
with the king, and would have him to confirm some estate unto him, it
were to no end if his title and ground were not good ; so, if the ground of
our estate fail, if we have not some grace, faith, and the like, the receiving
of the sacrament will not give them, they will not make an ill matter good.
Therefore we must labour for grace in our hearts if we would have comfort.
Upon this we may expect a blessing. I will touch the heads of this
briefly, because it is very large. The points wherein a man must examine
himself are,

1. Whether he discerneth of the necessity of this new life: whether he dis-
cerneth that without this supply from heaven, ivithout the body of Christ, his
estate is most ivretched and miserable.

This is the first thing in our examination, which may bo thought a thing
needless to examine our conscience upon : that our estate is miserable with-
out Christ. But it is necessary, and that course which God taketh with his
children. He first makes them discern in what a miserable estate they are.
And it is not every one that can discern this ; for it must be the work of
God's Spirit to shew a man the death of sin ; because every man hath
naturally pride in his heart. So the apostle Paul confesseth, Kom. vii. 9,
seq., before the Lord had shewed him his misery by the law. Whilst he
was left to natural direction, [he] thought himself a man of worth — by his
own confession — a great man. Now, therefore, before the Lord would dis-
cover unto him the riches of his grace, he applieth the law unto him ; the
law that told him, ' Thou shalt not lust.' Then he perceiveth his misery,
as soon as the commandment came, seeing himself to be full of concupis-
cence. Then, when the commandment came, sin revived and appeared to
be sin, saith the apostle. A man must first, therefore, discern that he is in
a miserable estate. Hereupon, John xvi. 8, seq., when the works of God's
Spirit are set down, the first is this, ' to convince the world ; ' when the
Spirit shall come and shall convince the world of sin. The ground of our
sensible comfort in this action stands in the humiliation of our souls, when
a man becometh out of love with his sin ; when he, finding the body of
sin about him, can say, ' Who shall deliver me from this bondage of corrup-
tion ? ' when this giveth him an edge to come unto Christ, for we must not
think that we are thus ready to come, unless we be drawn by some scourge
or other. The prodigal son, when he had wasted his goods riotously, if

70 THE EIGHT KECEIVING.

he might have had husks to keep his Hfe and soul together, he would never
have come home. So we, the sons of Adam, might we have but fig-leaves
to cover our nakedness, we would never become suitors unto God for par-
don. Here, then, examine ; dost thou discern that without the receiving
of his body and blood thou art like a man kept from meat and drink, and
that thou art dead ? If thou findest this, there is one step good ; but if
otherwise thou standest stoutly and thinkest that thou hast no need thereof,
thou art an unworthy receiver. These are for matter of grace. The second
point wherein a man must examine himself is,

2. Whether upon the disccrnuui of his wants, upon the discerning of that
death irhich certainly heJongeth unto him, he rely upon Christ ; whether the
Lord icorketh upon his heart a true longing for that righteousness without*
himself.

When the Lord spreads his table to feast his friends, he calleth not them
who have no kind of appetite, nor stomach ; and therefore thou must
examine thyself whether thou hast a stomach, an hungering after Christ
Jesus. This is a special point, which certainly if a man find not, he may
doubt whether he be sound or not. If a man have his victuals taken from
him, he grows hungry and thirsty, is vexed and discontented. How then
cometh it to pass that our bodily hunger is so sensible, when yet our
soul's hunger is not felt of us ? He that is in this estate, a- starving, and
feels it, is not that man ready to die ? Before we come therefore to the
Lord's table, let us labour to get an appetite, for, I say, God thinketh such
precious meat as this ill bestowed upon them that have no appetite unto it-
We see worthy patterns in the Scriptures. David he says, ' As the hart
panteth after the rivers of water, so my soul longeth after the living God,'
Ps. xlii. 1. And, beloved, blessed is he that findeth this thirst, blessed
are they, they shall be blessed. Contrary to this, whenas children play
with their meat, it is time it should be taken from them. Their estate in
this case is woful for the present. The third point whereupon a man must
examine himself is,

3. Whether these two grounds being laid (that first he discerneth his
misery, his death, that he is a dead man without he get Christ ; and
secondly, that he hungers and thirsts after him), he setteth himself about it.

For it is not sufficient for a man to hunger, and never go about the work ;
but as a hungry man is eager to feed, nothing should keep him from it.
Here is the point, whether our hunger after righteousness putteth us so on
that we will have it whatsoever it costs us. A man that is ready to die for
hunger will give all that he hath rather than he will go without meat. Even
so the soul, when it is once pinched and hunger-bit, and seeth bread in
heaven, it presenteth itself before God, beggeth as for life that God would
bestow his Son for cure. So that I may truly say, ' The kingdom of heaven
suffers violence,' Mat. xi. 12, and nothing shall withhold the violent from
taking it, when they come into the presence of God. The fourth point is,

4. Whether (upon this touch of conscience, upon this earnest hungering
and thirsting after righteousness) we })resently can set forward without delay,
and go to the throne of grace.

That we consider our case is now like the case of him who had committed
man-slaughter amongst the Jews, for whom there was appointed a city of
refuge, unto which if he could fly before he was apprehended, he saved his
life ; if otherwise taken before he came thither, he was to die. Without
question that man would make great haste thither. Examine then thyself
* That is, = outside of, independent, — G,

THE EIGHT KECEIVING. ' 71

whether thy hungering after righteousness worketh this effect, that without
all delay thou wilt come after Christ Jesus thy refuge and defence. It is
not sufficient for thee to say, I know that without Christ I shall die ; I will
do it to-morrow, when I have done other things, I will purchase his favour.
Well ; hoast not of to-morrow ; examine thyself whether thy hunger after
righteousness be so great, that it will not suffer thee to rest or sleep till
thou hast his favour. He that cometh thus affected, and that will make
no delay, but be an earnest suitor unto God for his Son, that he may have
Christ — though the request be great, the necessity yet is such a matter
that we forget all good manners, and so presently do well ; and what do
we then ? We take unto us words. Then a man cometh before the throne
of grace ; but standeth he there mute ? No certainly. He that is partaker
of Christ, and hath grace in his heart, standeth he there mute ? No ; but
he can put up an elegant note in the ears of God, as it is said, Eom. viii.
26, ' We know not how to pray as we ought ; what shall we say then ? '
Why, saith the apostle, ' If you are the sons of grace, the Spirit helpeth
your infirmities, and maketh request for you with sighs and groans which
cannot be uttered.' There is the point wherein we ought to examine our
hearts, whether the Spirit of God hath made such an intercession in us ?
that is, whether he hath made us able when we come into the presence of
God, upon the consideration of his mercy, to send up a volley of sighs unto
him ? whether we can fill heaven with our groans, and dart them upwards ?
He that can do this, that when he presents himself before God (that
knoweth the heart, who knoweth what is the meaning of his groans, what
he would say, and is accepted of him) ; he that can find in himself the
Spirit of prayer, that he can come before him, unwrap and shew his sores ;
desire the Lord to pity him, and will never give him over till he hath
graciously answered, and hath invited him — the Lordjoveth such a suitor.
Perhaps he will not give him a ready answer and despatch at first, but will
have him attend. But if like Israel* he will still solicit him, till he have
got the blessing, if he will take no denial ; the Lord hath said, and his
word shall stand, ' Take my Son ;' this man may have full consolation ;
this man hath grace. And then followeth,

5. A setting of tJie heart upon the 2)ro7)iises of God.

That a man having discerned that God hath so compassed him with
favour that he hath seen his misery ; that he hath seen a way to get out,
and hath found a way to approach unto the throne of God ; he presently
thereupon cometh unto God, looks whether or not he will hold forth unto
him the golden sceptre. He seeth the Lord hath made him to beg Christ
earnestly, and that he can confess his sins unto him ; then presently there
cometh a setting of the heart upon the promises. Hath not God said,
' Blessed are they that hunger and thirst for righteousness : for they shall
be satisfied,' Mat. v. 6. He hath given me but a cold answer ; but it is
true, hath not he said, ' Come unto me, all ye that are weary and heavy
laden, and I will ease you ' ? Mat. xi. 28. I find but little ease, but I know
that I am in his favour. He hath given unto me feet, affection, and an heart
to come unto him ; and hereupon I will set mine affections. Howsoever
he spurneth me, yet I know that he is just, and therefore will not be broken
off. I know he is faithful, and therefore will forgive me. And hereupon
the Christian setteth himself upon a settled resolution. Having considered
the promise of God, he is persuaded ' that neither life nor death, princi-
palities nor powers, things present nor things to come, shall separate him
* That is, Jacob. Of. Genesis xxxii. 26, seq. — G.

THE RIGHT RECEIVING.

from the love of Christ,' Rom. viii. 35, 38. And that man who is thus
persuaded and assured by faith, though not by sense, whom God hath thus
far carried, will thus reason the matter with himself. Well, I know that
he that hath ' begun this good work will finish it,' Philip, i. 6. And there-
fore with this conclusion, I will come looking for an increase of grace.
Now I see some life, some health, some strength ; I will look for an increase
of these ; more life, more health, and more strength. Therefore I will
come unto the Lord's table ; this is a worthy receiver. These concern our
justification, wherein a man must examine himself.

And take this; he that cometh without faith, that man cometh without
his wedding garment, whom the master of the feast (when he cometh to
take notice of the guests that are come) shall single out from the rest, and
say, ' Bind him hand and foot, and cast him into everlasting torments,'
Mat. xxii. 13. But a man will say. May not I read good books at home,
the Bible or others ? Ay, but thou shalt not have such a feast at home.
He here pi'ovideth a feast ; and when the feasters are set, he cometh and
seeth them. Thus God is present here in these assemblies, and seeth of
what disposition his guests are. Now when a man comes without his
wedding garment, that putteth to the seal, but wanteth the writing, will
not this make God to single him out ? There is a day when he shall be
mute. Know therefore, that this table is provided for God's friends, and
therefore unless thou by faith canst know that thou art friends with God,
thou canst have no comfort ; therefore examine thyself, for before that thou
findestthy heart settled, before thy sins are forgiven, thou art not fit. A
man will say, Alas ! I would, if I had it, give all the world for it, but alas !
all is in vain ; I have often sought for it ; often groaned and shed many
tears for it before God ; and yet things go not as I would. And what
then ? Shall I abstain ? No ; if thou discernest that thou art weak,|thou
must come. This table is provided for them that are weak. And if thy
faith be weak, if thou hast but the least grain of faith, thou must come.
As the church in the Canticles, when she began to be sick, desired to be
stayed with flagons. Cant. ii. 5 ; so when our souls are ready to faint, we
must desire him to come unto us, to comfort us, to stay us. ' The Lord
quencheth not the smoking flax, nor breaketh the bruised reed, Mat. xii. 20,
but will make it grow to a great tree ; only be thou patient, and wait the
Lord's leisure. And thus much shall sufiice to have spoken of the first
point, wherein the afiections must be examined ; that is, upon the point of
justification. We come now to the next point and matter, which is the
grace of sanctification.

We must examine ourselves next in the grace of sanctification.

And for this, they that come must especially look unto it ; for let us ask
the question, Why will God provide a table ? Why will he feed them ?
Is it not that they may do him service ? Especially then examine thine own
heart, whether thou art minded to serve God thyself, or the devil. Is there
a man who saith, I will serve mine own turn, by hook or crook. I will get
this ? Is the table of the Lord, think you, provided for him ? to strengthen
him to do service against him ? Thou that wouldst come unto the table,
thou must remember thou art to be one of his family ; he will have thee
sit down with him. And doth he not then require that thou shouldst do
him service ? If then thou art ready to serve against him, if thou runnest
into the camp of the enemy, to join with Satan against thy Maker, dost
thou think that thou art fit to come ? Nay, let me speak unto them that
are profane, who break his Sabbaths and blaspheme his name. I say, that

THE RIGHT KECEIVrNG. 73

man who thus cometh with a covetous heart, if it Be with resolution, I will
not be broke off from it ; take what sin thou wilt, if thou come with a
resolution that thou wilt not part from it ; w^hen a 'man shall say, I will
follow my course, this is a great sin. And I say that man taketh a cup of
poison in his hands ; I say, he that cometh with such a heart, proclaimeth
war against him and kiUeth him, as Judas did. The Lord will not be
mocked ; and know this, that that man shall he be partaker of God's
mercy ? No ; for he that partaketh of God's mercies cannot be profane.
And it is as true, that that man who hath not hoHness, whose heart is not
set to please God, that that man shall never see God. The Papists cannot
enforce this doctrine so much as we, because they be ignorant of the power
and true life of holiness springing from the true ground thereof.

A wicked man, I say, shall have no benefit in the body and blood of Christ
Jesus. This is a fearful saying, you will think. But it is true, that a man
intending to live and die in his sin, and will not be broken off, shall have no
portion in his body and blood. Was there ever any man who so much magni-
fied the free mercy of God without works as the apostle Paul [did? yet he]
saith, ' Whatsoever a man soweth, that shall he also reap. If to the flesh, of
the flesh he shall reap corruption ; if to the Spirit, of the Spirit he shall
reap hfe everlasting,' Gal. vi. 7. Mark, saith the apostle, look you to this,
if there be a man who soweth nothing but tares in the seed-time, and yet
in the harvest will look for good corn, will we not think him mad ? ^ If
thou hast sown good corn, thou mayest then expect good fruit ; if otherwise,
bad ; accordingly as thou hast sown thou shalt reap. And will you deceive
yourselves, that when you have sown to the flesh, you think to reap of the
Spirit? Deceive not youi'selves thus. And, Gal. v. 19, seq., now, saith the
apostle, < The works of the flesh are manifest, which are adultery, fornica-
tion, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emula-
tions, wrath, contentions, seditions, heresies, envy, murders, drunkenness,
gluttony,' and such like. There is a black guard of them. Well, then,
saith the apostle, do you think to reap the harvest of God's children,
whilst you sow such fruits ? No ; I tell you now as before, they which do
such things shall not inherit the kingdom of God, This shall not be re-
versed, but shall stand as firm as the law of the Medes and Persians, not
to be revoked, Esther i. 19. Such wicked persons, as it is Kev. xxii. 15,
shall be thrust out amongst the dogs, ' enchanters, whoremongers, murderers,
and idolaters, and whosoever loveth or maketh lies.'

So now to come to the point : he that cometh unto the Lord's table, let
him examine his heart, whether or not he be given unto these vices. Some
will say, I am no Papist, no idolater ; nay, I hate such ; I am not envious.
But the apostle here speaketh of all such things as are like them. Yea, he
speaketh against such things as are accounted but petty matters, as envy,
drunkenness. Oh! they say, some have not gentlemen's qualities, which
cannot swear. But the apostle's words stand firm, that such shall not see
God ; their gentlemen-like qualities shall bring their souls to hell. When
they have so malicious and quarrelsome spirits, when they have such proud
contentious spirits, that men cannot live quietly amongst them, what fruit
is this ? What doth it argue but certainly this, that there is no gi-ace in
them, whenas their hearts are thus set against all men ?

But you will say as in justification, so in this matter of sanctification, I
thank God, I am not given to these gross Tyburn- matters, though mine
heart telleth me that I have a great sink of corruption in me.

* That is, Tyburn, or the place of the gallows = great sins.— G.

74 THE RIGHT RECEIVING.

I will then examine thee how dost thou stand affected towards sin ?
Hast thou shaken hands with it ? hast thou shaken off familiarity with all
sin, and not from some only ? For so an hypocrite. But see whether there
is not some sin remaining which thou wilt and dost make reckoning of.
If it be to thee as a right eye, or as a right hand, Mat. v. 30, as our
Saviour saith, look unto that esjDecially, which is so dear and profitable
that it bringeth in great wealth ; see how thou standest affected to that.
Art thou content, though it be as profitable as thy right hand, to have it
chopped off ? If thou findest this resolution to be in thee, thou art in a
good estate ; thy case is happy. This sheweth that there is good seed in
thee. For it is impossible that there should be such a divorce betwixt thee
and thy corruption, if grace were not in thy heart. A man then who cometh
unto the Lord's table must consider and say, I have been wanting in the
service of God ; I have not been so careful in keeping of the Sabbath ; I
have not had that watchfulness over my corruptions. Well ; I will now get
me new strength ; I will go to this table that I may be more strengthened
in time to come, to fight afresh ; that whereas I was weak and feeble
before, I will now get strength. He that cometh with this resolution, if
his heart can say, This I aim at, it is wonderful to think what profit the
Lord will give unto him. If we say, we come to get strength to fight
against Satan, and so forth, we shall prevail and obtain it. Would not a
man think his meat ill bestowed on him whom it doth no good, who eateth
and drinketh, and yet is never the better, whose meat is never seen by him.
Even so he that cometh to the Lord's table, and yet thriveth not by that
heavenly food there eaten, he discrediteth the same. It is with him as it
was with the ill-favoured kine, Gen. xli. 1, seq., who albeit they ate up
seven others, yet they themselves were still so ill-favoured and lean, that
it could not be seen that they had eaten anything. It is so with many
poor Christians, who often feast and yet are never the better, remaining as
lean as ever.

We must therefore have a care in this case that we discredit not those
heavenly commons,- but we must find our strength increased. If before
we could be able to beat down one sin, we must now be able to beat down
three. Jonathan in the first of Samuel, when Saul was in the pursuit of
his enemies, charging that they should taste no food till they had gotten the
victory, hereupon saith he, ' My father hath troubled the people, because
he hath forbidden them to eat, whereby their strength faileth,' 1 Sam.
xiv. 19. So when God cometh to feed us, let us find strength, let us see,
are not our eyes enlightened as were Jonathan's, being cleared after he had
tasted a little honey ? Have we not better hearts than before ? Shall we
not make a greater slaughter of our enemies than before ? If we find this,
what a hand shall we get over our enemies ? Let us therefore eat, and so
eat, that we labour to go ' forty days in the strength of this meat,' 1 Kings
xix. 8, until we come to the full and final possession of Horeb, the mount
of God ; and so shall the Lord take delight to refresh us. We shall get
new hearts, new courage, and we shall more and more tread down Satan
under our feet ; and, as the apostle speaketh, ' The God of peace shall at
length tread him finally under our feet,' Rom. xvi. 20; when we shall have
the blessed fruition of our dear Saviour, and the eternity of those unspeak-
able joys, to reign with him for ever. Which God grant, and that for
Christ Jesus' sake ! Amen.

* That is, ' meals.'— G.

JUDGMENT'S REASON.

NOTE.

The 'Two Sermons' from 1 Cor. xi. 30, 31, also appeared originally in the folio
volume entitled ' The Saint's Cordials,' in the first — 1629— edition of which they
form Nos. 3 and 4. Their separate title-page therein is given below.* In the
editions of the ' Saint's Cordials' of 1637 and 1658, they form Nos. 5 and 6, under a
different title, which will also be found below.f Our text, as explained in note to
' Right Receiving,' follows the edition of 1629. Those of 1637 and 1658^: are
designated by the letters B and C respectively in the ' various readings' appended to
each page. ' Readings' peculiar to C are noted by numerals 1, 2, &c. G.

*IVDGEMENTS

REASON.

In Two Sermons.

WHEREIN THAT GREAT QVESTION

IS DECIDED, AND THE AFFLICTED

SATISFIED ;

Why God sends so many crosses and (roubles in (his life ; ho(h upon
his bes( Seruan(s ; and (hose who are not yet brought iiito (he way
of life.

[The woodcut of ' Right Receiving' here.]

Vpeightness Hath Boldnes.

Hebe. 12. 10.

For, (hey verely for a few dayes, chaslened us after their own pleasure : hut hee for

our profit, thot we might be partakers of his Holinesse.

LONDON,

Printed in the yeare 1629.

t The Art of
Self-Ivdging.

Delivered

In A Preparatory Sermon

To The Sacrament :

At Coleman-street Church in London.

By R. Sibbs D.D. Master of Katherine Hall in Cambridge
and preacher of Grayes Inne London.

The second Edition.
[Same woodcut as in 1629.]

Esay 57. 15.
For thus saith the high and lofty One, that inhabotith Eternity, whose Name is Holy; I
dwellin the high and holy Place: with him also that is of acontrite and humble spirit, to re-
vive the spirit of the humble and to revive the heart of the contrite ones.

London,

Printed for R. Dawlraan, at the brazen Serpent in
Pauls Churchyard. 1637.

X The edition of 1658 is marked ' The Third edition,' and ' Printed for Henry
Cripps at his shop in Popes head Alley. 1658.' It spells 'self and 'street' with
final ' e,' and substitutes a different woodcut. Cf. title-pages subjoined to note to
' Right Receiving. — G.

JUDGMENT'S REASON,

SERMON I.

For this cause many are weak and sick among you, and many sleep. For if
we uvuld judge ourselves, ice should not he judged,' dc. — 1 Coe. XI. 30, 31.

I NiTEND at this time especially to stand upon the duty of judging, as being
fittest for the occasion,* But yet, by God's assistance, wef will take the
words I in order, because I desire to speak somewhat of the other which
follow.

' For this cause many are sick,' &c. After the holy apostle, the seeds-
man of God, had sown the seed of heavenly doctrine, Satan also by his
instruments had sown his cockle of abuses among the Corinthians, of which,
amongst many, this was one, to come irreverently to the holy communion.
Whereupon God was forced to take them into his own hands ; and lest
they should be ignorant of the cause, the blessed apostle points them here,
as it were with the finger, to the cause of the visitation among them, § for
their irreverent and unprepared coming to the Lord's table, ' For this cause,'
&c. In the words we will speak of,

1. The cause of the correction among them.

2. And then of the kinds of it : ' Many are sick, and weak, and sleep.'

3. And then of the care, if it had been used, that might have prevented
those contagious sicknesses among them : ' If we would judge ourselves,
we should not be judged.'

But lest God's children should despair when they are judged and sharply
corrected of him, he adds, in the next place, the comfort ; howsoever things
fall out, our salvation is promoted. ' When we are judged,' and chastened
of the Lord, ' it is that we should not be condemned with the world.'

First, of the cause. \\

I will speak briefly' of the former verse, but dwell most upon the next, of
self -judging. ' For this cause many are weak and sick, and many sleep.'
Observe here in the cause.

* That is, celebration of the sacrament. Cf. preliminary note t. — G.
t ' By . . . assistance ' omitted in B, C, and for ' we ' is substituted ' I.' — G.
X ' Text ' in B, C ; and the sentence, ' and speak somewhat of the other
words.' — G.

§ ' Their unprepared coming,' &c., in B, 0. — G.

I ' Observe here ' in B, C, and ' I will speak ... in the cause,' omitted. — G.

78 jxtdgment's reason.

Doct. (1.) First, when there is a cause, God uill correct; and ichere there
is this cause, heicill correct, that is, irreverent coming to the communion.

Doct. (2.) Secondly, As there is a cause ivhen God doth correct, so usually
there is this or that particular cause.

For the first, where there is cause he will correct, and vrhere there is this
cause. Where there is no cause he will not correct. ' For this cause.'
There is always a cause, and a particular cause, [and a particular cause of
God's judgment is J *

Quest. Why must there be alway a cause ?

Ans. Because God is the judge of the world, and the judge of the world
must needs do that which is right. Gen. xviii. 25. And therefore he will
not judge without a cause, f We have ill in us, before we suffer ill. God
is forced to mortify sins by afflictions, because we mortify them not by the
Spirit, and in the use of holy means. There is a cause always. J God doth
favours from his own bowels, and fi'om his own nature ; but he never
correcteth without a cause from us. Corrections and judgments are always
forced. It is a stranger ^ work to him than favours that come from his own
nature as a gracious God, and therefore the cause of his judgment is always
in us. But when he is beneficial to us, it comes from himself, as water
comes from a fountain.

Instruction. This should teach us in all visitations to justify God, and to tahe
heed of that which our nature is prone to, of swelling and murmuring, and
rising up against God. Just thou art, and righteous are thy judgments. * I
will bear the wrath of the Lord, because I have sinned,' &c., as it is said,
Micah vii. 9. Let us lay om* hand upon our mouth, and justify God in all
his visitations. There is a cause.

And not only a cause at random, but if we search ourselves there is this or
that particular cause. So 2 Thes. ii. 10 it is said, ' For this cause God gave
them up to strong delusions, because they entertained not the truth in the
love of it.' There is a ' this ;' for God shoots not his judgments, as children
shoot their arrows, at random, light where they will ; but he hath his aim.
Quest. How shall we find out that ' this' ?

Ans. 1. Our consciences irill upbraid us. If we be well acquainted with
our consciences, we shall know it by them, as Joseph's brethren did. It
was because they used their brother hardly many years before. Gen. xlii. 21.

2. Again, tchat the irord meets most with when we hear it.

3. And ivhat our friends tell us most of.

4. And ivhat our enemies uph-aid. us most with.

5. That we may know the cause, tee may knoir the sin by the contrary. God
cures contraries with contraries. We may read ofttimes the cause in the
judgment. Is the judgment shame ? Then the cause was 2^ride. Is the
judgment want ? Then our sin was in abundance. W^e did not learn to
abound as we should when we had it. It is an oi'dinary rule, contraries
are cured with contraries. Usually God meets with men, he pays them
home in their own coin and kind. Those that have been unmerciful, they
shall meet with those that shall shew them no mercy, &c. § By searching
into our own hearts, by considering these things, we may know what is the
* this,' the particular cause.

* The words enclosed added in B, C, intended to link on to the sentence
interrupted by the question, Why, &c. — G.

f ' And therefore . . . cause,' omitted in B, C. — G.

I ' There is . . . always,' omitted in B, C. — G. ^ ' Strange' in C — G.

§ The ' &c.' characteristic of Sibbes's style omitted in B, C. — G.

JUDGMENT S EEASON. 79

And, if we fail in the search, then go to God, that he would teach us, as
well as he corrects us, as usually he doth his children : Ps. xciv. 12,
' Blessed is the man that thou correctest and teachest.' Desire God that
unto correction he would add teaching, that we may know what the mean-
ing of the rod and of the cross is. Whatsoever it is, if we join prayer with
the other means, we may know the ' this,' the particular sin that God aims
at. So you see these things * clear, that there is a cause, and usually the
' this,' some particular cause.

Doct. (3.) The next point is that ii-liere there is a cause, God ivill correct first
or last, and where there is this cause mentioned, irreverent coming to the
communion, he will do it because he is just. If we prevent f it not by
repentance, and so afflict our souls, surely we must fall into God's hands.
He will lose the glory of none of his attributes. Where there is a cause he
will correct. Sin is against his nature, against his truth, against his
manner of dealing with us by favours and benefits, and therefore he will
correct us.

For even as smoke goes before fire, and as conception goes before
birth, and as seed-time goes before harvest ; so sin goes before some correction
or other universal]}^, I unless it be those daily infirmities that God's children
fall into, those sins of daily incursion, as we call them. Wlien we labour
to knit our hearts fast and close to God, some infirmities slip from us that
God overlooks ; he takes not notice of every slip ; § he bears with our
infirmities ' as a father bears with a son that serves him,' Mai. iii. 17.
And yet if we allow ourselves in any infirmity, we shall not go unpunished.
II Infirmities are one thing, and allowance and defence of them is another.
Therefore I beseech you make this use of it. ^

Use. Take heed of sinning iqwn this false conceit. We shall escape, ice shall
never hear of it arjaiu. No ; it will be owing first or last. As we say of
those that make bold with their bodies, to use them hardly, to rush upon
this thing and that thing : in their j'outh, they may bear it out, but it will
be owing them after ; they shall find it in their bones when they are old.
So a man may say of those that are venturous persons, that make no con-
science of running into sin, these things will be owing to them another day ;
they shall hear of these in the time of sickness, or in the hour of death.
And therefore never sin upon vain hope of concealing ; for as there is a
cause alway, and ' this cause,' so where there is a cause, God will correct
his own children.

Again, n-here there is this cause, God will visit. What was this cause ?
This cause was irreverent, unprofitable coming to the holy table of the
Lord. Why, is this so great a matter as to provoke God's judgment?
Oh, yes ! Favours neglected provoke anger most of all.

Is it not a great favour for the great God to condescend^ to help our
weakness in the sacrament ? Is it not a special favour that he will stoop
to strengthen our weak faith this way ? And shall we, when he con-
descends to us, rise up in pride against him, and forget our distance, forget
with whom we have to deal ? No ; God will be honoured of all that come
near him ; if not by them, yet in them. Those that come not to God now

♦ ' See it clear that there is a cause, and usually some particular cause ' in B, C. — G.
t That is, ' anticipate.' — G.

i This reads more accurately in B, C ; 'So some sin or other goes before correc-
tion universally.' — G.

§ ' From us ' in C— G. |j ' For infirmities ' in B, C— G.

\ ' Therefore ... use of it ' omitted in B, C— G. ^ ' To descend ' in C— G.

80 jtjdgment's beason.

in Christ, a Father, they know not his goodness ; and those that come
irreverently, know not his greatness and majesty. Take heed, therefore,
when we come before God, that we come not with strange fire, as Nadab
and Abihu ; that we come not irreverently and unpreparedly, with carnal
affections ; but that we converse in holy business with holy affections. Is
it not a great pity that those things which God hath ordained for the com-
fort of our souls, and the help of cur faith, that we by our cai-elessness
Bhould turn them to our hurt, as we do by an irreverent coming to the
holy things of God ? We procure our own judgments, and therefore we
ought to help this irreverent demeanour and carriage of ourselves in the
holy things of God by all means, with the consideration of his majesty,
and our dependence upon him ; * and such considerations, which I cannot
now enter into, because I hasten. So you see these things clear, the cause,
and the particular cause, this cause.

To go on to the lands therefore. The kinds are set down in three de-
grees :

1. Some are weak. ^

2. And some sick.

' 3. And some sleep.

Nay, ' many are sick and weak, and many sleep.' Here are three de-
grees, like the three degrees of sin amongst them. Some are more pre-
sumptuous than other, and,

Doct. 4. God, irho made all in number, weight, and measure, dispenseth
all in number, weight, and measure. Some are weak, and some are sick,
which is greater ; and some sleep, that is, die.f Even as in the common-
wealth, those that are discreet governors have degrees of punishment, as
the stocks, the prison, and the gibbet, violent death, and the like ; so God,
the great Governor of heaven and earth, according to the different degrees
of sin, hath different degrees of correction.

A physician loves all his patients alike, but he doth not minister sharp
potions alike to all ; but out of the same love there is a different carriage
of the same, according to the exigent J of the party. So doth the wise
God. ' Some are weak, and some sick, and some sleep.'

Doct. 5. Again, we may observe here, that sickness and weakness of the
body come from sin, and is a fruit of sin. Some are weak, and some are sick,
* for this cause.' I shall not need to be long in the proof of that, which
you have whole chapters for, as Deut. xxviii. 27, seq. ; and many psalms,
cvii., and others. § It is for the^ sickness of the soul that God visits with
the sickness of the body. He aims at the cure of the soul in the touch of
the body. And therefore in this case, when God visits with sickness, we
should think our work is more in heaven with God than with men or
physic. Begin first with the soul. So David, Ps. xxxii. 5, till he dealt
roundly with God, without all kind of guile, and confessed his sins, he
roared ; || his moisture was turned into the drought of summer. But when
he dealt directly and plainly with God, and confessed his sins, then God for-
gave him them, and healed his body too. And therefore the best method,
when God visits us in this kind, is to think that we are to deal with God.
Begin the cure there with the soul. When he visits the body, it is for the
soul's sake : ' Many are weak and sick among you.' We see what taber-

* ' And the like ' in B, C ; and ' which I cannot . , . this cause ' omitted — G.
t ' Which is greatest of all ' added in JB, C— G. || ' And ' in B C— G.
X That is, ' exigency.' — G. i ' The ' not in C. — G.

2 Cf. Mat. ix. 2, Luke vii. 47.— G.

judgment's reason. 81

nacles of dust we carry about us, that if we had no outward enemy, yet
God can raise that in our own bodies that shall cast out the greatest giant,
* weakness and sickness,' that we may learn to fear God, in whose hand is
both health and sickness. And it should teach us to make precious use
of our health while we have it. It were a thousand times better for many
persons to be cast on the bed of sickness, and to be God's prisoners, than
so scandalously and unfruitfully to use the health that they have : ' many are
weak and sick.'*

Doct. 6. The sin was general, and God's visitation was as general.
When siiis grow general, corrections grow general. It is an idle and vain
excuse that many think to make to themselves. The world doth thus ;
others do thus. Oh ! there is the more danger of a spreading and general
visitation ! Do others so ? Is it a spreading sin ? Take heed of a
spreading and contagious punishment. We must not follow a multitude
to do evil, Exod. xxiii. 2. He is not a whit the less^ tormented that is
tormented with company. The plea therefore that they make from many,
that the world doth thus, it should rather, if they did wisely reason, move
them to take heed. ' Many are sick and weak, and many sleep,' saith
he ;f that is, many even die. God takes away the life of many for the
irreverent coming to^ the holy things of God. So that sin brings with it
death itself, not only at the last, but sin it shortens a man's days ; and
this kind of sin, irreverent coming to the holy things of God, shortens
our days, and puts out our own candle, and pulls our own houses about
our ears. They are felons upon themselves, soul-murderers and body-
murderers, that wilfully commit sin ; yea, if it be this sin in the holy things
of God, not only if they commit gross sins, but if they commit this sin, if
they be careless and unconscionable J in the performance of this holy duty.
If any other did us the thousand part of that harm we do ourselves by a
careless life, a loose and lawless kind of course, we would not bear them.
We see here what hurt we do om'selves [what injury, what wrong we do to
our own souls and bodies also] ; § for ' for this cause many are weak and
sick, and many sleep.'

We are the greatest enemies to ourselves. We cry out of Judas and
Ahithophel that made away themselves, and we may well. Every stubborn
man, that goes on in a course of sin, and forgets with whom he hath to
deal, he is like Judas and Ahithophel ; he is an enemy to himself, and a
murderer of himself. Oh ! take heed therefore of the Devil's baits ;
meddle not with this pitch ; touch it not ; hate all shows and appearances
of evil.

Doct. 7. Again, it is not to be forgotten here that he saith, ' Many of
you,' that is, ' you, believing Corinthians ;' whence learn, that God will
correct sin wheresoever he finds it, even in his dearest children ; nay, he will
correct them more sharply in this world, because he will save their souls in
another world, than he will others. The careless, brutish || world, that
are not worthy of correction, God lets them go on in smooth ways to hell ;
but ' many of you,' &c. Let none think to be exempt, and venture them-
selves from grace they have. No. God will look to those of his family,
that are near him ; ^ he will have a special eye to them, he will have his

* Not given in B, C— G. § Added in B, C— G,

t ' Saith he' omitted in B, C— G. |j ' Brutish ' omitted in B, C— G.

X That is, ' unconscientious.' — G. ^ ' That are near him ' omitted in B, C. -G

^ ' The less ' is blunderingly omitted in C. — G.

" ' Of ' in C, another misprint. — G.
VOL. IV. F

82 judgment's reason.

family* well ordered : * You have I known of all the nations of the world,'
saith he, ' and therefore I will be sure to punish and to correct you,' Amos
iii. 2. Let none therefore bear themselves upon their profession, I do thus
and thus, so many good things, therefore I may be bold ; nay, therefore,
you may be the less bold. Moses cannot so much as munnur at the waters
of strife, but he must not come into Canaan, Num. xx. 2. David cannot
have a proud thought of numbering the people, but he must smart for it,
1 Chron, xxi. 2. The Corinthians cannot come irreverently to the com-
munion, ' but for this cause many are weak and sick.'

I beseech you, let us take it to heart, and let no profane person take en-
couragement because God so deals with his own : ' If God deal thus with
the green tree, what will he do with the dry ?' ' If judgment begin at the
house of God, where shall the sinner and ungodly appear ? ' 1 Pet. iv. 18.
If the godly taste of the cup of God's anger, the wicked must drink
off the dregs of his wrath. And therefore let no man take offence that
God follows the church with crosses, that the cross follows the poor church
in the world. Alas ! they carry corruptions about them continually. We
see here,t ' jou, many of you,' &c. Let us therefore labour to make an
end of our salvation with fear and trembling, the best of us all.

Doct. 8. One thing more before I leave this ; that is, how God in justice
rememhereth mercy. ' Many,' he saith not, ' all,' and ' many of you are
weak ;' he takes not all away with death. It is a mercy, then, that the
correction is outward in the body, weak in body, and sick. There was not
a spiritual gi^ ing up to hardness of heart. Beloved ! if we consider what
kind of judgments spiritual judgments are, to have a seared conscience, and
a hard and desperate heart, which are forerunners of hell and of eternal
judgment and damnation, we would much prize mercy in judgment. Oh !
it is not so ^\ith God's church. Their visitations are in the outward man ;
they are weak, and sick, and die, but God is merciful to their souls, as we
shall see after.^ And it should be an art we should learn and labour to be
expci-t in, to consider God's gracious dealing in the midst of his correction ; I
that in the midst of corrections § we might have thankful, and cheerful, |j
and fruitful hearts, which we shall not have, except we have some matter
of thankfulness. Consider, doth God make me weak ? He might have
struck me with death, or if not taken away my mortal life, he might have
given me up to a spiritual death, to a hard heart, to desperation, &c. So
let us search out in the visitations that we are in, always some matter of
mitigation, and we shall always find that it might have been worse with us
than it is.H So much shall serve for that verse, that is, the cause and the
kinds, ' For this cause many are weak and sick, and many sleep.' Now I
come to the cure.

* If we would judge ourselves, we should not be judged.'

This com-se, if it had been used by the Corinthians, they might have
prevented their weakness, sickness, and over- timely** death; and so we, if
we take the course prescribed by the apostle here, may prevent the like ;
and perhaps God will not now, in this dispensation that he useth in the
latter end of the world, outwardly visit us, for now usually his dispensation
and government is more inward. And therefore we should take the more

* • Them ' in B, C— G. § ' That in them ' in B, C— G.

t ' As we see here ' in B, C. — G. \\ ' Cheerful ' omitted in B, C. — G.

X ' Corrections ' in B, C. — G.

^ ' This shall serve for the cause ' in B, C ; and ' So much . . . sleep ' omitted. — G.
♦* That is, ' untimely ' or ' premature.' — Ed. ^ ' Hereafter ' in C. — G.

judgment's eeason. 83

heed to what foUoweth ; he may give us up, I say, to blindness, to deadness,
to security. He doth not usually give men up to sickness, and to death,
now, for such breaches, but his government is more spiritual. Indeed then,
for the terror of all, his government was more outward in the primitive
times of the church. To come therefore to that I mean to speak of: the
cure of all is judging. There is a judge set up in our own hearts. ' If we
would judge ourselves, we should not be judged of the Lord.' To open the
words a little.*

That which is translated here 'judging,' is by the best expositors, one
and other,^ and according to the nature of the word, ' if we would discern.
of ourselves,' ' if we would try ourselves,' and have our senses exercised to
distinguish what is good, and what is ill in us, and then to fall upon judging,
trial, and discussing. The word signifieth primarily ' to discuss,' and ' to
sift,' and then ' to censure' upon that ; and then after, ' To sever ourselves
from the ill we censure.' The word implies all these duties. f

God hath so framed man, that he alone of all other creatures can work
upon himself; he hath this reflexed act, as we call it, he can examine, judge,
try, and humble himself; other creatures look straight forwards. Man, I
say, can discern and put a difference ; he can discern of relations ; this and
that hath relation to such and such a thing. The beast cannot discern of
relations :| the beast goes to the water, and to the fodder, but knows not
what relation that hath to spiritual things. But man, when he sees the
sacrament, he can think of Christ ; when he seeth one thing, he can think
of this relation to more spiritual things. So he can discern of himself, and
of the things he takes in hand, by a principle that God hath put into him
peculiar to himself. Now God hath set up in a man a judgment-seat,
wherein things should be judged, before they come to this scanning and
judgment. . We ourselves are the parties judged, and we should be the
judges ; we are the parties that examine, and the parties examined; we are
the parties that condemn, and the parties condemned. This is the power
of conscience, that God hath made his vicegerent and deputy in us. But to
acquaint you with what things I mean to speak of, as the time will give leave.

Doct. 9. [1.] First of all, out of these words, the cure I will shew; that
naturally we are very backward to this duty, because the Corinthians here
were failing in the duty.§

[2.] Secondly, I will shew you the necessity, profit, and use of this self-
judging.

[3.] Then of the time when we should judge especially; when we are to
deal with God in holy things.

[4.] And then, II what to do after all, when we have judged ourselves;
what course to take then. The unfolding of these things will help us to
understand this great point that is so necessary.

[l.j First of all, naturally ice are uvndrous hacJnmrd, to this duty, as we
see here in the Corinthians ; they slubbered over this duty of examination
and self-judging.

Quest. What is the reason ?

Sol. The reason is, it is an inward act ; and naturally we look to outward
glorious things. There is no glory in it before the world ; it is in God,

* ' To open . . . little ' omitted in B, C— G.

t The word is diax^ivu, on which consult Eobinson, suh voce, and cf. Hodge and
Stanley, and Webster and Wilkinson, in loc. — G-.

X ' Eelation ' in B, C. — G. g ' Because . . . duty ' omitted in B, C. — G.

II ' Then ' omitted in B, C— G. i ' Another ' in C— G.

84 judgment's reason.

and his own soul, and usually the life of careless persons, even of Chris-
tians sometimes, it is spent outwardly ; they never enter into their own
souls to see what is there.

Again, naturalh/ ice rest in the judgment of others. Others conceive well
of us, and therefore we conceive well of ourselves. Remember they are
but our fellow-prisoners. What can they excuse, if God accuse and con-
demn us ? Those things that make us most odious to God are undis-
cernible of the eye of man, as a proud heart, a revengeful spirit, an earthly
disposition, and the like ; no man can see these things.

Again, usually we rest in this, that we have wit enough to judge others.
The proud nature of man thinks itself somebody, when it can get up and
judge others perhaps better than itself. This is a poor contentment, and
an easy thing for a man to spend his censures upon others, and is done
usually with some glory. It is necessary sometimes to those that are under
us, to discover to them what we judge of their ways, but ofttimes, I say, it
is done only of self-love and pride.

Again, ice are hacJacard to this duty. Hence that the heart of man is a
proud piece of flesh ; and therefore he is loath to be conceited * of himself as
there is cause. Man naturally would be in [a] fool's paradise. He knows
if he enters deeply into himself, somewhat will be presented to the eye of
his soul that will be an ungrateful object to him ; and therefore, because he
will not force upon himself other conceits of himself than he hath for the
present, he is content never to exau;iine his courses, but to go on still. As
there are some creatures in the world deformed, that are loath to come to
the water, because they will not see their deformity in it ; so it is with the
nature of man, he is loath to see his deformity, he is willing to be deceived.
In other things we are loath to be mistaken, but in our state between God
and us, we are willing to be deceived. We deceive ourselves, we are
sophiaters unto ourselves, in this great point. Thus we see that it is a duty
to which we are very backward, and that it is something hard, because, I
say,f it reflects upon ourselves, and requires retiring ; for naturally we are
slothful and idle ; and then sin it loves corners, which makes it harder.

Now, what is this sifting and searching of the heart, but a searching of
all the corners of the soul by the light of God's word and Spirit ? A
searching of all the corners of the heart. This requires much pains. Natu-
rally we are loath to take pains with our own souls, though indeed this be
a preventing pains, to shun a worse misery hereafter ; there is nothing
gotten by favouring ourselves. What need I be large in this point ? It is
clear that naturally we are loath to judge ourselves, as we shall see here-
after.]; Oh ! if the worst man hadfthat judgment of himself, as he shall
have ere long, when he shall not be besotted, but be free from his spiritual
drunkenness and madness that he is in, carried with the course of the world,
then he shall judge truly of himself. Oh 1 that he could do it in time.
But naturally, I say, what for negligence, and what for pride, and resting
in the conceits that others have of us, we neglect so necessary a duty.

Well, then, to go to the second point : as we are prone to neglect it, so
we must know,

Doct. 10. That it is a jiecessary and useful duty to judge ourselves: for
it is the ground of all repentance, Jer. viii. 6. He complains that they
rushed as^ * a horse into the battle, and no man said, what have I done ?'

* That is = to conceive. — G. f ' I say ' omitted in B, 0. — G.

, t ' It is clear ... of himself ' omitted in B, C. — G.
^ ' As,' by a misprint, not in C. — G.

JUDGMENT S REASON.

Quest. "What was- the reason they rushed as a horse into the battle ? ,

Sol. No man entered into himself and said, What have I done ? I con-
sidered my ways, and turned my feet to thy testimonies, saith David,
Ps. cxix. 59. Consideration is the ground therefore of repentance and con-
version. Thus in discussing of our ways, and trial of them, and of every
good work, there must be this judging, this discerning, what is spirit and what
is flesh. A man cannot do a good work without the use of this principle
that God hath put into him, of judging himself, and judging his ways.

And then again, it is a duty that makes a wan good in himself: for when
we do outward good duties, they are good for others. If a man be bounti-
ful, another hath the benefit ; if he be merciful, another hath the profit ;
but when a man judge th himself, and sets up a court in himself, his own
soul is the better for it ; he is the more holy man, the more watchful man,
the more clear from his sins ; he is the fitter framed for holy duties ; it is
the better for his own self ; and therefore this duty it is the spring of all
other good duties, and it is most beneficial to a man's own soul.

Again, this is such a duty as doth settle the judgment, and make us impreg-
nahle in temptation. When we have passed a judgment upon ourselves, let
this or that judgment be, we care not ; for we have judged ourselves as we
should by the rule. We know what we have done,, we know what we have
said, we are able to justify it : it makes us ready and able to give an
account to God, and to the world for what we do. But what, should I go
further than the text ? Here is a special good use it hath : if we judge
ourselves, we shall not be judged of the Lord. This judging of ourselves,
it* prevents a further judgment.

Quest. How is that ?

Ans. First of all, because we spare God a labour. When we judge our-
selves, he need not take us in hand to judge us. His corrections and his
statutes are often called judgments in the Psalms.t Now upon the neglect
of his judgments ^ and statutes, we run into his judgments and corrections ;
yet if we were careful of our duty, we might prevent the judgments of cor-
rection. §

Then again, things judged in one court cannot be judged in another by
equity.^ Now|| the God of all justice and equity will surely strictly observe
equity. When our sins are judged in an inferior court ; when in the court
of conscience we have cited, indicted ourselves before ourselves, and given
sentence upon ourselves, before ourselves, H then what is** condemned in
this lower court of conscience, it shall never be condemned for hereafter :
and, therefore, the necessity of this duty issues hence ; ' if we judge our-
selves, we shall not be judged.'

Quest. What is the ground that men are judged with the judgment of
correction ?f f

Sol. We may learn hence, that we may thank ourselves for not return-
ing into our souls. I was careless of setting up a court in myJJ own heart ;
careless in using those abilities that God hath given me to discern, to

* The ' it,' which with other pronouns is a characteristic in this use of Sibhes, as
of his contemporaries, omitted in B, C — G.

t Cf. Ps. X. 5 ; xix. 9 ; xxxvi. 6 ; Ixxii. 1 ; cxix. 7, ei alibi. — G.

X ' Judgments and' omitted in B, C. — G.

^ ' Yet if ... of correction' omitted in B, C — G.

II ' Now' omitted in B, C— G. H ' Before ourselves,' omitted in B, C— G.

•'-« ' Was' in B 0.— G.

tt The question ' What,' &c., omitted in B, C— G.

IX 'Mine/ in B, C— G.

JUDGMENT S REASON.

understand my* own ways. I have been careless there ; and because I did
not judge myself, it is just with God to judge me. We see here the necessity
from the text ; when we judge ourselves, we shall not be judged ; therefore,
when we are judged, we have been negligent in this duty of judging ourselves.f

Well, to hasten ;| if this be so, if it be a duty that we are backward to,
and yet it is a holy and useful duty, then we come, in the next place, to
some directions how to carry ourselves in it.

(1.) First, in judging ourselves, let us call and cite ourselves before our-
selves, and fall to a reckoning both with our persons and the state
wherein we stand, and likewise the actions that come from us ; what
is good in us, and what is ill ; what omitted, and what committed ; what
corruption is mingled with our best performances, and such like, as we
shall see after. First, call ourselves to a reckoning, and see whether we
can give account to ourselves or no. And if we cannot give account to our-
selves, much less can we to the all-seeing eye and justice of God. I would
fain have a worldling give account to himself, why the elder he grows the
more worldly he should be ; he cannot give an account to himself for it.
I would have a profane swearer give account to himself, why he dallies with
the great and terrible majesty of God, as if he were greater than he, when
he pronounceth * that he will not hold him guiltless that taketh his name
in vain,' Exod. xx. 7. I would fain know of those that spend the prime of
their time and years in the service of the devil, and bring their rotten old
age to God, what account they can give to their own hearts. I would have
any sinner, that lives in a course of sin, give account to his own heart :
thou wretched man, canst thou not give an account to thyself ? God is
greater than thy heart ; how dost thcu think to stand before the judgment-
seat of God ere long ? The first thing, therefore, is to arraign ourselves
at our own bar. I exclude not others that have calling to examine others,
but especially present ourselves.

(2.) And when vre find anything amiss, then besides this arraifjning of
ourselves, toe must give sentence against ourselves. That is the second thing
in discussing : as David, Ps. Ixxiii. 22, ' So foolish was I, and as a beast,'
when he had entertained a thought that God neglected his church, and
regarded it no more ; he had a dishonourable thought of God raised in his
heart. ' Oh,' saith he, ' I was ashamed, so foolish, and so like a beast was I.'
And so you have the prodigal; and Dan. ix. 4, seq., and Ezra ix. 6. seq.,
for examples how to pass a censure upon ourselves, when we find anything
amiss ; and labour that those afiections that are in us towards ill, as grief,
and shame, and sorrow, may be stirred up in us, by setting ourselves in
grief, and shame, and sorrow, as we should, to turn the stream of our afiec-
tions the right way.

When we find anything amiss in our own hearts, when we have given
sentence and judgment upon ourselves ; §

(3.) Then proceed to execution: let them go together, judgment and exe-
cution. This the apostle calls an holy revenge, 2 Cor. vii. 11. If we have
been proud, let us abase ourselves. If we have been base in the duties of
charity and good works to others, let us now, as Zaccheus, labour for the
contrary, Luke xix. 8. If we have misspent our precious time, let us labour

* ' Mine' in B, C— G.

t The sentence ' We see here,' &c., omitterl in B, C — G.

t ' To hasten,' and ' If this be so,' not in B, C, and reads simph', ' If this be a
duty,' &C.-G.

§ The sentence ' When we find,' &c., omitted in B, C— G.

judgment's reason. 87

now to redeem tlie time, to do the contrary good. This course we ought
to take.

And for the things that we ought to sift, and to try, and to judge, they
are not only our persons, but whatsoever comes from us : we are to judge
all our actions, not only our^ ill actions, but our good actions. There is
much dross mingled with our gold : let us examine our best actions. Nay,
and not only our outward, but go to the very root. When we find a fault
in any outward action, follow it to the very corrupt spring. Those that
have a plant, that bears venomous fruit, they dig it at the root ; so when
any bad fruit comes from us, go to the root, strike there at it ; follow sin
to its burrow, its first hatching place, to the very heart. Thus David doth,
Ps. li. 5 : he goes to his birth sin. What, should I speak, saith he, of the
sins that I have committed ? ' In sin was I conceived.' In all actual sins
look to the corrupt root and puddle whence they come ; as. Oh, what is this
word that I have spoken ? what is this action ? I have a corrupt nature,
that is ready to yield to an hundred such upon the like occasion ; and
thereupon go to the heart, and to -:= the soul, and censure that ; for that is
worse than any particular act whatsoever.

Take heed of laijing the fault upon this occasion, or that occasion, f xvlien
we find ourselves faulty. No. Say it was thou, my proud heart ! it was
thou, mine angry heart ! my base worldly heart ! The occasion did but
help ; the principal was mine own heart. Let us labour, therefore, to be
acquainted thoroughly with our heart, that is wondrous unfaithful. There is
a mystery of deceit in it.

What is the reason that God's children sometimes fall into sins that they
never thought of, and that naturally they are not prone to ?

Sol. Because there is no man that sufficiently knows the depth of the
falsehood of his own heart. For Moses to become an angry man, that was
the meekest man on earth, it was strange, yet at the waters of strife he
brake forth into passion. Num. xx. 10. For David, that had his heart
touched for cutting off the lap of Saul's garment, it was strange to come to
murder, 1 Sam. xxiv. 5, 2 Sam. xi. 15, seq. Now, who would have thought
that murder had lodged in David's heart ? For Peter, that loved Christ so
much, to come to deny and to forswear his Master ; who would have thought
that forswearing had lurked in the heart of Peter ? Mat. xxvi. 72. Beloved !
we know not what corruption lurks" in our hearts. Nay, sometimes we shall
find, if we search our hearts narrowly, those corruptions therein that at
other times we are not prone to, so deceitful is our heart. And therefore,
in all breaches outwardly, in speech or carriage, be sure to run to the heart
to condemn sin, and to strike at it there.

Well, thus we see some directions how to carry ourselves. It is not,
beloved, the having of corruption that damns men, hut the affections we carry
towards our corruptions. The best of us have corruptions, but mark how
we do carry ourselves towards them. A carnal man pleads for his corrup-
tions, he strengthens them ; and another man hath corruption, but it is
hardly used. Corruption is difierently used in the heart of a carnal and of
a gracious man, for in the one it is fostered, cherished, and pleaded for :
in a civil, carnal man ; \ in the other man it is indeed, but it is subdued and
mortified, it is judged and condemned. As we say of a man, when judg-
ment is passed upon him, he is a dead man, though he be not dead, be-
cause the sentence of death is passed upon him, who, when he comes to

1 Misprinted ' for' in 0. — G. f ' Upon this or that occasion' in B, C. — G.

* ' To' not in B, G. — G. J ' In a civil . . . man' omitted in B, 0. — G.

oO JUDGMENT S REASON.

be executed, by little and little he dies, till he be perfectly dead ; so it is
■when corruption is judged by us and condemned in our hearts, it is as it
were dead, because we have passed the sentence on it, we have condemned
it, and because^ we have begun the execution that shall end in death; and
therefore, as we would difference ourselves from the world, let us labour
more and more, that though we have corruption, yet to carry ourselves thus
towards it, to make it more hateful by all means. We cannot make it too
hateful to us ; it doth us all the mischief in the world ; it is the ill of ills.
All other ills are but the fruits ^ of it ; it puts a fiery, venomed sting into
all things ; it makes things comfortable uncomfortable : as the hour of death,
that should be thought on as our entrance into heaven ; and the day of
judgment, the consideration whereof should be our joy. What makes these
things terrible ? Oh ! it is sin, the sin that we cherish and love better than
our souls ; it is that that makes things that are most comfortable uncomfort-
able. What a thing is that that makes us afraid to go to God ! to think of
a gracious God ! that hinders us in our best performances ! that makes us
backward and dull ! Labour, by all means, to make sin odious, I say. In
the best commonwealth in the world there will be lurking rebels, base
people. What! doth the commonwealth bear the blame ? No. The laws
are against them, and they are executed when they are found out. So in the
best heart there will be rebellious thoughts, evil thoughts, but let it not be laid
to the charge of God's people. There are laws against them ; they labour
to find them out and to execute them. Here is the comfort of God's
children, that though they groan under many infirmities, yet they look
upon them as enemies, and as objects of their mortification.

Well, to hasten : again, in judging ourselves, let us labour to jiidr/e our-
selves for those tJihif/s that the u-orld takes no yiotice of ; for spiritual, for in-
ward things : as for stirring of pride, of worldliness, of revenge, of security,
unthankfulness, and such like ; unkindness towards God, barrenness in
good duties, that the world cannot see. Oh, let these humble our hearts !
For want of judging ourselves'for these, God gives us up to outward breaches,
and justly too. When we make not conscience of spiritual sins, God gives
us up to open sins, that stain and blemish our profession.

Again, for the sins in good duties. Take heed in our best performances
that we be not deceived in them. Poison is dangerously taken in sweet
gloves, and in sweet things, because it is conveyed in sweetness ; and so
in holy duties there is conveyed pride and resting in them. Take heed,
lest corruption mingle some deadly thing with our best performances.

The Corinthians came to the table of the Lord ; but because they thought
the duty a good duty,* and that they might not sin in a good duty, they
came hand over head, carelessly [unto itj.f Oh, but we see how God
deals with them. And therefore, let us examine, in good duties and per-
formances, with what minds we come, with what preparation, with what
aims and ends [we perform them].| Many thousands, we may fear, are
damned even for good duties ; for § duties that are not ill in themselves,
because they think they may be bold there, and put off the power of grace,
and rest in common civil things, [even] [j in outward performances. When
we regard not the manner, God regards not the matter of the things we do,

* ' But because they thought the duty good,' in B, C— G.

t 'Unto it' added in B, C— G J Added in B, C— G.

§ ' For because they are not ill in themselves,' &c., in B, C. — G.

i ' Even' added in B, C— G.

^ ' Therefore because ' in C. — G. ^ ' Fruit ' in C. — G,

judgment's reason. 89

bat oftentimes punisheth for the performance of good duties, as we see here
in the Corinthians. But to proceed.

Let us observe some helps to all this that we have spoken. To help us,
let us get a good rule* Let the rule of our judging and discerning be
digested into our hearts ; let the word of God be engrafted into us ; that
is the word that we must judge by, that we must be saved or damned by
ere long ; [asjf for false rules, the practice of the world, our own imagina-
tions, away with them. We must not judge by those, but by the truth of
God ; and, I therefore, be sm-e of this, that so the rule and our souls may
be one, that we may have the rule as ready as any corruption and as any
sin is ; when anything ariseth in our hearts, that the word engrafted in our
hearts may be ready to check it presently. An unlearned judge oftentimes
may mar all, whatsoever the cause be, though never so good. So, when
the judgment is not instructed, an ignorant person can never manage his
own soul. Let us labour for knowledge, that we may be learned in this
judicature and judgment§ of ourselves.

Quest. What is the reason that many good souls are ready to bear false
witness against, and to condemn themselves for what they should not ?

Sol. (1.) Sometinies tliey condemn their state,\\ and think [that^^ they are
not the children of God, ivhen they are. They want judgment out of God's
book. Because they have corruption in them, they conclude that they
have no grace ; because they have but little grace, therefore they have none
at all ; as if God's glory were not to shew his strength in the midst of their
weakness, and so, for want of judgment out of the Scriptures, they laj' a
plaster upon a sound place, and a true man is condemned for a traitor.
Just persons condemn themselves in their courses that are gracious, for
want of a sanctified and good judgment. Let us labour to have our judg-
ment rightly instructed out of God's word, and in the use of all good
means, grow in knowledge, that we may be discerning Christians, to judge
between the flesh and the spirit,^ between good and bad, to have our senses
exercised in this kind.

Sol. (2.) And not only to have the law, but to know the gospel too. To
know in what estate Christians should be under the gospel, not to look to
legal breaches altogether, but what the gospel requires ; not only how short
we are of the law (which we can never attain to),** but of that which we
might attain to in the gospel. Let us bring ourselves to that which we
might be, and which others have attained to, to the view of others better
than ourselves, and this will make us to judge ourselves. But, as I said
before, let us labour to know the sins against the gospel ; let us know what
condition of life is required under the gospel : a fruitful life and a thankful.
Our whole life should be nothing but thankfulness under the gospel, and
fruitfulness ; we should be inflamed with the love of Christ. Oh ! take heed
of turning that grace of God into wantonness. Oh ! would we have fresh
evidence of the love of God in Christ ?tf Take heed of sins against the
gospel ; know what the conversation of a Christian should be, to walk
worthy of the gospel, worthy of the high calling of a Christain. The state
of the gospel requires that we should deny all ungodliness and worldly lust,
and live righteously, and soberly, and godly, &c., Titus ii. 12; that we

* ' To help . . . rule' not in B, C.—G. \\ 'Estate' in B, C— G.
t ' As' inserted in B, C— G. ^ ' That' added in B, C— G.

t ' And' omitted in B, C— G. ** ' Unto ' in B, C— G.

l ' And judgment' not in B, C— G. ft ' Of liis favour ' in B, C— G.

* ' The flesh and the spirit' not in 0. — G.

90 judgment's keason.

be earnest, and zealous of good works. Wlien we find ourselves otherwise,
think, Oh ! this is not the life of a Christian under the gospel. The gos-
pel requires a more fruitful, more zealous carriage, more love to Christ.
' Anathema maranatha' belongs to him that loves not the Lord Jesus, 1 Cor.
xvi. 22 ; and therefore, when we find any coldness to so gracious a God, and
so blessed a Saviour, let us condemn ourselves.

Sol. (3.) And take the benefit likeicise of the judgment of others, if im iconld
learn to judge ourselves thoroughly ; consider what others say ; it is one
branch of the communion of saints to regard the judgment of others. Oh,
it is a blessed thing to have others tell us of our faults, and as it were to
pull us out of the fire with violence, as Jude speaketh, 23 ; rather to pull
us out with violence, with sharp rebukes, than we should perish and be
damned in our sins. If a man be to weed his ground, he sees need of the
benefit of others ; if a man be to demolish his house, he will be thankful to
others for their help ; so he that is to pull down his corruption, that old
house, he should be thankful to others that will tell him. This is rotten, and
this is to blame ; who if he be not thankful for seasonable reproof, he knows
not what self-judging means. If any man be so uncivil when a man shews
him a spot on his garment, to grow choleric, will we not judge him to be^
an unreasonable man ? And so when a man shall be told. This will hinder
your comfort another day ; if men were not spiritually besotted, would they
swell and be angry against such a man ? Therefore take the benefit of the
judgment of others among whom you live. This was David's disposition,
when he was told of the danger [inj* going to kill Nabal and his household ;
when Abigail, a discreet woman, came and diverted him ; Oh, saith he,
* Blessed be God, and blessed be thou, and blessed be thy counsel,' 1 Sam.
XXV. 32 ; thou hast kept me from shedding of innocent blood this day. So
we should bless God, and bless them that labour by their good counsel and
advice to hinder us from any sinful course, whatsoever it is.f

Sol. (4.) And then again, as a help to awaken thy conscience, go to tlw
house of mouniing. That will help us by awakening conscience. Consider
the judgments of God abroad in the church, and consider our danger at
home, and labour to have our hearts awakened ; and then we will be ready
to judge ourselves, when we keep our souls in a waking temper ; take heed
of spiritual security above all things.

Sol. (5.) For our conversion,] let it not he with the world; for then we will
justify ourselves, but converse with those that are better, and the light of
their excellency will abase us, and make us to judge ourselves. I have
reason to be as good as they, to be as forward as they; what a shame is it
for me not to do as they do ! To bring ourselves to the light of good
examples, it doth much good to Christians, and makes them ashamed of
their backwardness and duluess. Those that have false hearts they§ shun
the company of those that are better than themselves ; who because they
would have all alike, they besmear and sully others in their reputation,
because they shall not be thought to be better than they. A base and
devilish course ! Whereas a Christian labours to converse with those that
are better, because he would grow better than himself ; take heed of a false
heart in this kind.

Sol. (6.) Again, because I cannot follow the argument so fully as I

* ' In ' added in B, 0, — Gr. t Qu. ' conversation ' ? — Ed.

t ' It is ' not in B, C— G. ? ' They ' not in B, C— G.

' The words ' a spot,' &c., blunderingly omitted in C ; and reads, ' If any man
be so uncivil, when a man shews him to be an unreasonable man.' — G.

judgment's reason. 91

thought I should have done, when all these helps and directions perhaps
are not sufficient, jom ivith this"^' a desire that God ivoidd help us by his own
Sjnrit to search our hearts and judge ourselves ; and complain to him of our
corruptions and weaknesses ; as the virgin when she was forced, Deut. xxii.
26, if she complained, she saved her reputation and her life. So complain
to God, Lord, I would serve thee, but corruption bears too great a sway in
me ; and desire God to help us with heavenly light and strength, so shall
we escape eternal death. Corruption is his enemy. [It isjf Christ's enemy
as well as ours, and Christ, if we beg of him, will help us against his enemy
and ours ; this should be our daily course and practice.

Ohj. Now some will object, Here is a troublesome course ! what a deal
of do is here- What kind of hfe would you have the life of a Christian to
be, to be thus discussing and censuring ?

Sol. I answer, it is the trouble of physic that prevents tli-e trouble of sickness.
Is it not better to be troubled with physic, than to be troubled with a long
and tedious sickness ? Is it not better to be troubled with the pain of a
tent, I than with the pain of a wound ? All this is but preventing ; by this
course we prevent further trouble. For we must know that God hath put
conscience into us, and this conscience must, and it shall have its work,
either in this world or in the world to come ; and therefore let us discharge
it now by sifting, by examining and condemning ourselves, that it may not
rise and stand against us, when we would have it our friend. Oh, carry
things so that conscience may be a friend at the day of judgment, put it §
out of office now, let it say what it can, stifle it not, stop it not, divert it
not, let it have its full scope to say what it can. For I beseech you do
but consider the fearful estate of a man that hath neglected self-examina-
tion : when he comes to die, and is in any trouble, when he sees death
before him, live he cannot, and to die he is unfit ; for if he look back, he
looks back to a world of sin"^ not repented of; forwards he sees eternal
damnation before him ; if he look to God, he is offended for his rebellious
course of life. Where is then the comfort of sucb a one, that in the
glorious light of the gospel doth not practise this duty of judging himself?
Sin must be judged either in a repentant heart or [else] || by God, [it] ||
being against God's prerogative, for he hath made a law against it. Judged
it must be : we must give account of every ' idle word,' either in a repentant
heart, by afflicting our own souls for it, or at the day of judgment, Mat.
xii. 36. Now what a fearful thing will this be, to have all to make
account for then. Is it not a great mercy, beloved, that God hath pointed
out such a course to set up a court of conscience to prevent shame '? Were
it not a shame for us to have our faults written in our foreheads '? And yet
better so, than to have all to reckon for at the day of judgment. For if all
our faults were laid open, our corrupt thoughts and vile aftections here — ■
there were hope of repentance in this world ; but to have them laid open
to our shame and confusion in the world to come, it is a matter of eternal
despair. Now God, to prevent both these, hath set up a com't of conscience,
that we might judge ourselves, and prevent shame here, and damnation
hereafter.

Quest. And how shall this torment [wretches] IT in hell, when a man**
shall think, God put conscience in me ; if I had not put it off, but suffered

* ' These ' in B, C— G. |1 ' Else ' and ' it ' added in B, C— G.

t ' It is ' added in B, C— G. 1[ ' Wretches ' added in B, C— G.

i That is = ligature made ' tent ' or ' tight.' — G. ** ' They ' in B, C— G.
f Qu. ' put it not ' ?— Ed. ^ ' Yet • in C— G.

92 judgment's reason.

it to have done wliat it would, I might have been thus and thus, but now
I have wilfully cast myself into this [misery].* It will be the hell in hell,
that shall torment us more than hell,} when we shall think, I have brought
myself carelessly and securely to that J cursed estate such shall be then
in ; § therefore, I beseech joi\, consider the misery of a man that neglects
the practice of this duty, and consider withal how happy and how sweet
the condition of that man is that hath and carefully doth daily perform this
duty : he is afraid of no ill tidings ; if anything come, he hath made his
reckoning and account with God, there is no sin upon the filel| unrepented
of, and unjudged, and unconfessed to God. If he looks back, he considers
his sins, but he hath repented of them. If he look forward, he sees
nothing but God reconciled, and he can think of death and judgment with
comfort. Oh, the happiness, and the peace, and the inward paradise of
such a man, about 11" another careless man that puts off his estate, because
he will not trouble and afflict his own soul, and torment himself before his
time.

Here is the difference between a careless and a sound Christian ; what
the one thinks now, the other shall ere long. But only the one is mad
now, and is not his own man, but besotted with ambition and covetousness ;
the other is sober, and in his right wits, able to judge and to censure him-
self. And therefore let holy persons that are careful, pass not a whit for
the censures of vain persons ; they speak against what they know not ;
against a strict course of life. Those that truss up the loins of their souls,
and are careful of their ways, they are the only sound Christians ; they are
the only comfortable Christians, that can think of all conditions, and of all
estates comfortably. I beseech you take these things to heart, and let us
be stirred up to perform this duty I speak of,** of daily trying and examin-
ing of ff our ways, that daily we may relish Christ.

Quest. What is the reason there is no more rejoicing and thankfulness-
for Christ ?

Sol. We keep not the wound, I mean corruption, open ; we see that
which is unmortified, but we dry it up ; and therefore we do not relish
Christ. Sweet is Christ to the soul that is exercised in a search of his own
heart and ways.
, Quest. But at what times especially are we to examine ?

Sol. At all times, every day ; because we must feed on Christ every day.
Therefore we ought to have these sour herbs, considering that we daily sin,
that Christ may relish. Christ justifieth the ungodly every day. We have
use of justification ; and therefore we should daily see our corruptions, and
judge ourselves for them : then Christ is Christ indeed,, and Jesus is Jesus
indeed to us. Every day let us do this. We have short memories ; and
sin when it is green it is easily rooted out. Therefore,

1. Every day, before sin be rooted, let us judge ourselves. The more
we do it now every day, the less we shall have to do when we die, and when
we are on our sickbeds ; and therefore do it still, that we may have the
less to do when we are weak. Is that a fit time to go over our life, and
to censure our courses, when we are in such a case as we cannot think of
earthly things ? Oh, it is an ill time to get grace when we should use
grace. And therefore, that we may have the less to do when we shall have

« ' Misery ' added in B, C— G. 1| Cf. Vol. I., note I, p. 289.— G.

t ' The iiames ' in B, C— G. "jf Qu. ' above ' ?— Ed.

I ' This ' in B, C— G. ** ' I speak of ' omitted in B, C— G.

'i ' Such shall be then in ' omitted in B, C— G. jt No ' of ' in B, C— -G.

judgment's reason, 93

enough to do to struggle with sickness ; ai^d have nothing to do when we
die, but to die and comfortably yield up our souls to God let us be exact
in our accounts every day.

2. But more especially we should do so when we are to deal with God,
as now we are to receive the communion, wherein we draw near to God.*
Those that go to great persons, they will not go in rags, but put on their
best attire, and make all neat and handsome, that nothing may be offensive.
Have we this wisdom when we appear before any greater than ourselves ?
When we are to appear before God and Christ (especiallyt to have so near
communion as we have in the sacrament), let us labour, I say,| to come
neat and prepared. When they were to come to the passover, the lamb
was singled out beforehand three days, that they might have time to pre-
pare themselves in, Exod. xii. 6. But we ought especially § to examine
and to judge ourselves when we come near to God in holy communion, to
feast with God,]] which is here intended, when we come to receive the
blessed sacrament. They should have prepared and have judged them-
selves. ^ Because they neglected it they were judged of God ; and therefore
know you that mean to receive now, now is the time when we should judge
ourselves, the more especial time.*'"' Though we should do it every day,
yet this is the special time. Take heed of superstition though, to thrust
all religion into one time, to the time of the communion, as many do. They
turn off all their examination to a little time before the communion, and
the taking of the communion to one time of the year, to Easter ; and thus
they think God will bear with them. Oh, take heed ! ff that is superstition.
As I said before, keep a daily account ; every week examine how we have
kept our daily account ; and every month examine how we have kept our
weekly account ; and when we come to the communion, examine how we
have kept our daily account, whether we have slubbered anything before, ];|
especially when we come to take the communion.

Quest. But what shall we do, when we have done all ? When we have
examined, and judged, and passed a censure upon ourselves, §§ what shall
[we] do when we have done all ?

Sol. When we are condemned in one court, go to another ; as a man
that is condemned in the Common Law, he appeals to the Chancery. When
we are condemned in the court of justice, fly to God's chancery, fly to
mercy. He that hath a sentence passed in one court, he appeals to another :
when we have judged ourselves, then appeal to mercy ; for this is to do it
in faith ; and when we judge ourselves in faith, then, upon our judging, we
know that God will pardon. You know he hath promised, ' If we confess
our sins, he is merciful to forgive them,' 1 John i. 9. Say, Lord, I con-
fess them, cancel thou the bond, cancel thou the debt. Therefore a Chris-
tian's plea is, when he hath judged himself, to fly to God for pardon. Saul,
we know, could judge himself ; and Judas could pass a sentence upon his

* ' Unto liim ' in B, C— G. t ' Specially ' in B, C— G.

J ' I say ' not in B, C ; and ' much more ' added after labour. Neat = pure. — G.

§ ' And ought not we ' in B, C. — G.

II ' Him ' in B, C ; and ' -wliicli is here intended ' omitted. — G.

^ ' But because ' in B, C. — G.

** ' The more ... is the special time ' omitted in B, C. — G.

ft ' Of such a superstitious course ' added in B, C ; and ' That is . . . before '
omitted. — G.

XX ' We have grown in grace, got ground of corruption, been exact in time, hung
loose from God or not ' added in B, C. — G.

§2 ' In a strict manner ' added in B, C ; and ' when we have done all ' omitted. — G.

94 judgment's reason.

own act, that lie had sinned ; but they went no further, they did not fly to
God for mercy in Christ. Therefore let us fly to the throne of grace ; as
we have an excellent pattern of this, Ps. csxx. 3 : saith the psalmist there,
* If thou be strict to mark what is done amiss, Lord, who shall abide it ?'
There he is condemned in one court. If thou be strict to mark what is
done amiss, who shall abide it ? There, being condemned in that court,
he flies to the throne of grace : ' But there is mercy with thee, that thou
mightst be feared.' Lord, if thou be strict to mark what is done amiss
by me in this action and in that action, who shall abide it ? But, Lord,
there is mercy with thee in Jesus Christ, in whom thou hast stablished a
throne of mercy ;'"' there is mercy with thee, that thou mayest be feared.
Take this course, and undoubtedly God will shew mercy ; because the Son
directs us to the Father in the Lord's prayer that we should ask forgiveness ;
and God the Father directs us to his Son, to believe his Sonf for forgive-
ness. ' This is his commandment, that we believe in his Son Jesus Christ,'
1 John iii. 23. We cannot honour the Father more, we cannot honour
the Son more, than to go to God for mercy ; because God in Christ now
will be glorified in his mercy. |

Let us fetch out a pardon of course for every sin. * If we confess our
sins, he is merciful to forgive our sins.' And therefore it is our own fault
if we find not the assurance of the forgiveness of them, because we deal not
roundly, without a spirit of guile, with God. That is the next duty then,
after we have judged ourselves, to go to mercy. And to shew you one
example, how peace comes in after this judging of ourselves, Rom. vii. 24,
the blessed apostle complains of his own corruptions. He had laid sore to
his own charge, that the ill that he would not do, that he did ; and the good
that he would do, that he did not ; and he breaks out, ' Oh ! wretched man
that I am.' What did he find presently upon this ? ' Thanks be to God,'
presently upon it, as if he had found peace presently upon complaining of
his corruptions. Oh, miserable man, &c.§ So when we honour God by
confessing and judging ourselves, he will honour us with inward peace and
joy ; because faith honours him by trusting and relying upon his mercy.
If therefore we would find inward peace in the pardon of our sins, let us
deal faithfully with our souls in spreading our sins before God ; and we
shall find peace presently upon it. If not, learn to wait ; for undoubtedly
God will make good his promise.

Quest. But what shall we do in the next place, after we have so opened
the case to God, and gone to him for pardon, and forgiveness, and mercy
in Christ ?

Sol. Then renew our covenant with God for the time to come, of better
service, and enter upon reformation, || upon our resolution ; for this is a
fruit of the former.

Quest. How shall we' know that we have humbled ourselves, and judged
ourselves as we should do ?

Sol. When we relish the mercy of God in the pardon of our sins.

Quest. But how shall we know when God hath pardoned our sins ?

Sol. When he gives us grace to renew our covenants for the time to come,
not to ofiend him ; and when he gives us strength to reform our ways ; for
with pardoning mercy there goeth healing mercy: Ps. ciii. 1, 'Praise the

* ' Grace ' in B, 0 ; and ' There is . . . feared ' omitted. — G.

t ' In him ' in B, C. — G. I ' In mercy to penitent sinners ' in B, C. — G.

^ ' Oh, miserable man ' omitted in B, C. — G.

il ' Of life ' in B, C ; and ' Upon ... of the former ' omitted. — G.

judgment's eeason. 95

Lord, 0 my soul, that forgives all thy sins, and heals all thine infirmities.'
So these must go together, judging and censuring of ourselves ; then plead-
ing for mercy, and renewing of our covenants, with reformation thereupon.
A Christian looks as well to the time to come as to the time past : for the
time past he repents ; for the time to come he resolves against all sin, A
wicked carnal man could be content to be freed from the guilt of sins past,
that his conscience might not twitch* him and torment him. But for the
time to come he makes no conscience to entertain any vows, and purposes,
or desire, that God would assist him against all sin. Butf a Christian is
as careful of the sin that he is in danger to commit for the time to come, J
as a wicked man is to have the sin past off his conscience. §

As therefore we would have an evidence of our certainty, || let us look
that we renew our covenants and purposes for the time to come ; an excel-
lent pattern for this you have, Ps. xis. 12, where David prays, 'Lord,
cleanse me from my secret sins' (for the sins that hung upon him, and his
sins past^), and what for the time to come ? ' Lord, keep me that presump-
tuous sins have not the dominion over me.' So we should pray to God,
' Lord, cleanse me from my former sins, and keep me by thy Holy Spirit,
that presumptuous sins for the time to come have not the dominion over
me ;'** and as it is in the Lord's Prayer, to join both together, ' Forgive us
our debts,' and ' lead us not into temptation' for the time to come. Those
that feel in their souls' assurance of pardon, they-jf will entertain purposes
against all sin for the time to come ; they wall as heartily say. Lord, lead
me not into temptation, as they will say, Lord, forgive my sins.

Use 1. WellyJJ I beseech you, let iis lay these things to heart, to practise
them. Our peace depends upon them. Oh ! how sweet is peace and rest,
after we have made our peace with God, when we have dealt thoroughly
and soundly with our own souls, and have not daubed with them !§§ There
may be dangerous times a-coming ; there is a cloud hangs over our heads ;
•we know not how it may fall ; v/e see all the world is in combustion. Who,
■when troubles come, will be the happy man ? [Even]l|i| he that hath judged
himself, accused himself, that hath mortified his corruptions, and, accord-
ing to the grace that God hath given him, renewed his covenant and laboured
to reform his life, and keeps it in his pui-pose of heart so to do (as David
prays, that he may not ofi'end God for the time to corneal!), he is fit for all
times ; whatsoever times come they shall find him in good purposes. What
a fearful thing were it if death, if some terrible judgment should light on us
in an evil course of life ; what would become of us then ? Happy man is
he that is in the good way, in good purposes, in good resolutions, that the
bent of his soul is to God and to heavenward ; and therefore, as we would
evidence to ourselves, that our state is good, that we are wise, and not
fools, I beseech you let us practise this duty, and make it more familiar to

* ' Tonch ' in B, C— G. J ' For the future ' in B, C— G.

t ' But ' not in B, C. — G. § ' Of his conscience pardoned ' in B, C G.

II ' In bliss' added in B, C— G.

^ ' The present sins that hung upon him, and his sins past ' in B, C— G.
** ' Have no power over me ' in B, C ; and the ' and ' following omitted, together
with ' to join both together.' — G.
tt ' They ' not in B, C ; neither ' for the time to come ' following. — G.
XX ' Well ' not in B, C— G.

§§ That is = ' have not dealt superficially.' Cf. Ezek xiii. 10, 11,12 l ^ ytu. 28.
— G.

ill ' Even' added in B, C— G.
\^ ' As David ... to come' omitted in B, C. — G.

96 jtjdgment's eeason.

us than we have done ; and then undoubtedly we shall find somewhat in us
better than nature. Nature cannot judge itself. Corruption cannot pass a
censure upon itself. It is grace, a principle above nature, that censures
corruption ; and therefore when we judge ourselves, it is an undoubted evi-
dence that we are in the state of grace. Who would want such an evidence ?
Use 2. Again, when we find want of grace, go out of ourselves, fjo'^ to God
and to Christ. Naturally we stick in ourselves. Judas and Saul, they
could not go to God for mercy, when their conscience was awaked with the
sense of their sin. To go to God for pardon, it is an argument that there
is somewhat wrought above nature in the heart ; and therefore, as we would
have an evidence to our souls, that there is somewhat in us above common
men, let us judge ourselves; let us spare no sin, that God way simre all.
Be severe to ourselves, that God may be merciful to us; and when we
have done this, look to the abundant mercy of God in Christ. ' Where sin
hath abounded, grace hath more abounded,' Kom. v. 13. Oh ! mercy is
sweet after we have searched into our corruptions. There is a height, and
breadth, and depth of mercy, when we have felt the height, and breadth,
and depth of corruption first. The Lord give a blessing to that which hath
been delivered.

^ ' On ' inserted in B, C, and ' to ' omitted. — G.

JUDGMENT'S KEASON.

SEEMON II.

For tJiis cause many are iveak and sick amomj you, and many sleep. For
if we would judge ourselves, ive should not he judged. But when we are
judged, we are chastened of the Lord, that ive should not he condemned ivith
the uvrld.—l Cor. XI. 30-32.

After blessed St Paul had sown tlie seed of heavenly doctrine, Satan had
sown some tares. Besides some corruption in doctrine, there was also
corruption in life among the Corinthians ; whereupon God was forced in
mercy to visit them with some judgment : and lest they should be ignorant
of the cause, the blessed apostle here doth put his finger to it, ' for this
cause.' We have considered these four things in the words : the cause of
the judgment ; and then the kinds ; and the remedy for the prevention, if it
had been used : ' If we would judge ourselves, we should not be judged ; '
and the comfort : howsoever, ' when we are judged, we are chastened of
the Lord, that we should not be condemned with the world.' Of the cause,
the kinds, and the remedy we have spoken ; and now we proceed to the
comfort.

Mark here the text that I have read unto you. Though we do all neglect
this forenamed remedy in part, yet God is wonderful merciful : ' When we are
judged, we are chastened of the Lord, that we should not be condemned
with the world.' We will unfold the comfort, as the text leads us. In the
words consider these things especially, these general heads : — -=

1. First of all, that there is a world that must he condemned: we -shall
not be condemned with the world. f

2. And then, God's j^eople shall not he condemned ivith the xcorld.

8. The third conclusion that ariseth out of the text is this, that the way
that God sanctifies to prevent his children from, damnation, is fatherly correc-
tion and chastisement ; and therefore we are judged, that we should not be
condemned with the world ; in the unfolding of which course that God
takes, these three things are to be touched : —

(1.) That God's dealings ivith his children are hut chastisements.

(2.) And his chastise^nents .-j * We are chastened of the Lord.'

* 'These general heads' omitted in B, C. — G.

t ' We . . . world' omitted in B, C— G. % ' They are his' in B, C— G.

VOL. IV. G

98 judgment's eeason.

(3.) And that* they are blessed for this end, to keep us from damnation.
These things we will speak of in order.

Doct. 1. First, There is a world that is to he condemned : God's children
shall not be condemned ivith the icorld.

What is the world in this place ?

The world in this place, it is not the frame of heaven and earth ; hut (to
avoid multiplicity of acceptions, in which were idle to spend time) by world
here is meant those that Peter speaks of, the ungodly world, the world of
ungodly. t As we see, 2 Pet. iii. 7, they are called the world of ungodly ;
so there is a world took out of the world, the world of the elect. For as
in the great world there is the little world — man — so in the great world of
mankind, there is a little world — the world of God's people ; but here it is
the world of the ungodly.

Why are they called the world ?

They are called the world, jmrthj because they are great in the loorld.
They swagger in the world, as if they were upon their own dunghill there, and
as if they were the only men in the world, as indeed for the most part they
are. God's people are a concealed, a hidden people here. And then again,
they are the world, because they are the most of the world. But especially
they are the world, because the best thing in them is the ivorld. They have
their name from that they love. Love is an affection of union. What we
love, that we are knit unto. Now because carnal men are in love with the
things of the world, being united in their afiections to it, they have their
name from that they love. And indeed, anatomise a carnal man that is
not in the state of grace, rip him up in his soul, what shall you find in him
but the world ? You shall find in his brain worldly plots, worldly policy and
vanity. You shall find little of the word of God there, and scarce any thing
that is good, because the best thing in him is the world ; therefore he is the
world. 'I But to pass from the meaning of the word to the point : This world
must be condemned. Why condemned ? Mark these four or five reasons.

[1.] First of all, because the world doth set itself upon things that must be
condemned, upon present vanities. Why ? § All things in this world must
pass through the fire ere long, the frame of heaven and earth and all in it.
Now those that love the world especially, and have'no better things in their
souls, they must perish with the world. He that stands on ice, and on
slippery things, he slips with the thing he stands on. So those that fasten
their souls upon the world, upon slippery and vain things, they fall, and slip
with the things themselves. Now, because the world pitched their happi-
ness || in the things of this life, they are vain as the things themselves.^
But to go on.

[2.] A second reason why the world must be condemned is this, because
they serve a damned prince, and it is pity that the state of the subject and
the state of the prince should be severed. Satan they serve ; Satan rules
in them according to his own lust ; Satan bathes himself in their humour
as it were, in their anger, in their pride [in their covetousness**], in their
melancholy, in their passion. As Saul, when he was given up to an evil
passion, the devil seized upon him ; so the devil leads them according to
the stream of their own humour and of their own lusts ; they are led

* No ' that' in B, C— G.

t ' The world of ungodly' omitted in B, C. — G.

t ' Therefore . . . world' not in B, 0.— G. || ' The worldly men pitch' in B, 0.— G.
§ ' Why' not in B, C— G. S ' Are' added in B, C— G.

** ' In their covetousness' added, and ' in their melancholy' omitted in B, C. — G.

judgment's reason, 99

according to the bent of the prince of the world.* Now, being led by the
temptations of Satan, who knows where to have them upon any temptation,
and leads them as we lead sheep with a green bough, when he presents
anything to them, he knows where to have them ; and he being a damnedf
prince and governor, all that are under him are in the same condition.

[3.] The third reason why the world shall be damned is this, because the
world condemns God. It is but quittance. Carnal people in the world
condemn God's ways and God's children, and the ways of religion to be
nicej and foolish. The world hath its conceits of itself, and scorns the
sweetness of religion, and accounts the word and obedience to be a weak
and poor spirit. §Considering that the world passeth such censures upon
God's ways, and condemns the generation of the righteous, if God condemn
the world, do you wonder, when the base and slavish world, led by the devil
and by their own lusts, will condemn God and his ways ? And certainly,
if 3^ou would see into the poisonful disposition of persons among whom we
live, that are yet in the world, how malicious they are to God's courses,
you will not wonder that God hath ordained such to be set on the left hand,
to pass the sentence of eternal condemnation upon them ; because though
the light discover to them which way they should walk, yet they abhor all
God's ways, and take ways of their own : as if they would teach God wisdom,
and prescribe what he should do ; as if they were wiser than God. All
your politicians they |1 are such : they lead their lives as' if they would teach
God wisdom : what he should prescribe ; as if they were wiser than he a
great deal. Do you wonder that he condemns them [then] ?^

Ohj. But you will say, ' the world ?'** What do you talk ? We are
baptized. We hear now and then a sermon ! Are we the world ? The
world are Pagans, and Turks, and Jews, and such ; perhaps papists. Such
as they are the world.

Ans. Oh no, beloved, ' Babylon is in Jerasalem,' as the father saith,f f
the world is in the city of God, the world is among you. Nay, and that
part of the world that shall be deepest damned is here amongst us. For
our damnation shall be deeper than the Turks' or Jews'. ' You have I
known of all the nations of the world, saith God ; and therefore I will be
sm-e to visit you,' Amos iii. 2. The three bad grounds, || beloved, were
the world, Mat. xiii. 1, seq. Howsoever, all heard the word, yet there was
but one good. You may be of the world, and yet live in the midst of the
church, as Paul, Phil. iii. 18, seq., complains of many, ' of whom, saith he,
I have told you often, and now tell you weeping, they are enemies to the
cross of Christ,' [they were teachers in the church ; they were so far from
being aliens], 'whose end is damnation, whose belly is their god, whose
glory is their shame, who mind earthly things.' When the guides and
teachers of the church, that should give aim at§§ salvation to other people ;
when they shall make ' their belly their god, and damnation their end ;'
shall we secure ourselves that we are in a good estate, because we are bap-
tized, and because we hear the word ; when the ' three bad grounds' did
so ? It is another manner of matter to be out of the world, and to be in
Christ, than the world takes it for. Beloved, in holy duties there are two

* ' They are led ... of the world' omitted in B, C. — G.
t That is, ' condemned.'— G. ** ' The world' omitted in B, C— G

X Cf. Note c, Vol. 11. p. 194— G. tf Augustine de Civitate Dei.— G.

§ ' Now considering' in B, C. — G. jj ' Beloved' not in B, C. — G.

II ' They' not in B, C— G. §§ ' Of in B, C— G.

t ' Then' added in B, C— G.

100 judgment's reason.

things ; there is the outward^ duty, the shell, and the life and soul of the
duty. A carnal worldly man may do the outward thing ; he may be bap-
tized and receive the communion ; he may come to hear the word of God,
but there is a life and soul in the duty ; to hear as he should ; to be
moulded into the performance of it ; to obey that we hear, and to come to
receive the sacrament with reverence and due preparation ; and to increase
the assurance of salvation, and our comfort and joy. This is the hard part
of the duty ; this the world cannot do. Let us value ourselves by the
practice of the inward part of the duty, the power of the duty, and not rest
in the outward performance.

[4.] The next reason to shew that the world must needs be condemned,
it is this, because even in the church there are a comjmny of men (I beseech
you, let not your thoughts go out of your* congregations and places we live
in when we speak of the world) that ivill be damned. It is a strange thing ;
that will be damned ! Who will be damned ? I say, there are a company
among whom we live, that resolve to be damned. Why ? There are evil
courses, which whosoever will take, they will go to hell ; they will end in
death, as in the Proverbs, Prov. viii. 35. ' He that takes such a course,
hates his own soul.' God saith thus, thatf is Wisdom himself; and
therefore if you wilfully walk in those courses that lead to hell, it is as
much as if you wouldj be damned. Indeed, there is none but would be
saved, if they would be saved in the paths of the broad way, that lead to
damnation ; they could be content to go to heaven in a race of vanity.
Who would not be saved in that sense ? But the world will be damned in
this sense, if they resolve to take a course to flatter their own lusts, going
their own ways in spite of God, in spite of his truth, in spite of con-
science, and to despite the Spirit that awakeneth them and tells them
that there is another way that they should walk in, and puts them in mind,
' This is the way, walk in it,' Isa. xxx. 21 ; and this is not the way, avoid
it ; and yet they will rush on in their courses, as the horse rusheth into
the battle. Say God what he will, the world will be damned. Are there
not many that have been told of their pride§, of their vanities, of their
lusts, of their sins that their conscience tells them they pamper themselves
in ? and they will not amend for all this. This, in God's construction (and
this conscience will tell them another day), is because they would go on
rebelliously in courses tending to damnation. Nay, which is worse, there
is a generation of venomous persons, that hate the ministers, hate good
people, hate the image of God, and hate anything, that may present to their
hearts a dislike of the courses they are wedded to. Oh ! I would they
would hate the devil so ; and do you wonder that these are damned, that
hate the image of God, the motions of the Spirit, and raise reproaches upon
religion, and make it odious as much as they can, that their vileness may
the less appear, and be the less disgraced in their wicked ways ? And yet
this is the course of many thousands in the bosom of the church, and in
the best places, that are guilty of this ; whom if one tell, that this temper
and frame of soul is contrary to God, and will yield nothing but despera-
tion in the end,|| notwithstanding they will not regard what you say. Well,
beloved, H I must hasten. Many other reasons there are to shew that the
world must be damned, as,

* ' Our' in B, C— G. § < And hypocrisy' in B, C— G.

t ' Who' in B, C— G. || • They will noihinc; res^ard' in B, C— G.

X ' Kesolved' in B, C— G. \ ' Beloved' not in B, C— G.

1 ' Holy' in B, C— G.

judgment's reason. 101

[5.] The world, it is shut out of Christ's 2:)rayer. They have no part in the
prayer of Christ, in him that died to redeem us. And the world will not
receive the Spirit, because they maintain their own lusts. Many other
reasons the Scripture heaps upon this, that there are a company of men
that must and will be damned. But what is the use of this ?

Use (1.) First, to j^ull our friends, our children, out of the world ; to get
ourselves out of the world, as soon as we can. Come out of Sodom, come
out of Babylon, make all haste ; for, as the angel tells Lot, ' I will destroy
this place,' Gen. six. 16. The world is a place that God will destroy. It
is Sodom ; it is Babylon ; get oat of it. There is no being there, except
you will reap eternal damnation with the world.

(2.) Again, ^jrtSi'* not for the censures of worldli/ proud j^'^ojjle, that think
that they are jolly Christians, when they are but in truth damned persons.
God may recover them, but yet they are in damnable ways. Who cai'esf
for the sentence of a damned person, till he have gotten his pardon ? Suck
are all profane persons, that have not the work of grace wrought in their
hearts in an effectual manner ; they are yet in the state of damnation.
"Why should we pass for their censures ? There are a company of weak
persons, who reason as weakly. If I do this, the world will say thus and
thus. What is the world ? The world is a generation of unregenerate
wretched people, that must be damned. Who would regard the censure of
a damned person ? and indeed who would follow the guise of damned per-
sons ? And yet of late such is the madness of people, that they take up
the fashions, though they be condemned fashions. They| do not con-
sider the vanity of it, so to take up 'the fashions of damned persons. §
Th^ world is a condemned generation ; therefore take not up the guise and
fashion of the world. 1| The world's fashion is the worst fashion of all. I
speak not of correspondency with the world in civil actions in the passages
of our life. We must ' come out of the world,' as Christ saith, ' if we will
not be correspondent in outward things,' 2 Cor. vi. 17 ; and here should
be a redeeming of om- peace with the world in yielding in lesser matters.
But I speak of those things which concern our inward comfort and peace,
and that concern the practice of holy duties ; let us not stand in it, what
the world judgeth or allows, but practise holy duties, though the world
censure them ; and abstain from wicked courses, though the world applaud
them. So we shall have a seal that we are taken out of the world.

Use (2.) Let us make another use of trial, and examine whether ice he
taken out of the world or no. In brief, therefore, let us ask^ our aims, our
ends. For, those that are taken out of the world have aims beyond the
world ; they frame their courses to supernatural ends, to eternity ; and
labour so to guide themselves in this, that they may be saved in another
world. We should steer and guide our actions suitable to our peace here-
after. We should have further ends than the world hath. He that is a
worldling confines his thoughts within the compass of the world ; he hath
no further aim. Sometimes he hath by-thoughts of heaven and happiness.
But he makes it not his aim, it is not his scope to which he directs his
course. In the second place, answerable to our aims, let us examine
what our affections are. Our affections will tell us of what city we are,
whether of Jerusalem, or of Babylon, as one of the ancients saith well.**

* That is, = heed not. — G. || ' Therefore take not up their guise' in B, C. — G

t That is, ' who would wish.' — G. •jf ' Observe' in B, C. — G.

X 'And do not' in B, 0. — G. ** Augustine. — Cf. **p. 99, an'.e. — G.

i ' So to take . . . persons' not in B, C. — G.

102 judgment's reason.

Ask thy love, Whither dost thou weigh down in thy love ? Doth earthly love
as a weight press thee to things below ? or is it a sanctified love, that
carries thee to Christ, and to the things of God ? Examine thy afiections
of love,* of joy and delight, of what city thou art. Mere earthly actions
are hypocritical ; therefore the inward affections are the best discoverers of
the estate of our soul, where our joy and delight is.f And ask likewise in
the third place, our relish, What do we savour most ? Come to a carnal
man ; put him to a course of vanity ; he hath learned the language of the
times, all jouy complimental phrases ; he hath them exactly ; all the lan-
guage of the time he can speak. But come to him in matters of religion ;
he is out of his theme there ; he savours not those things. Those that are
of the world speak of the world. Talk to them of vanity, of this and that,
and you put them to their proper theme ; but tell them of other things,
they are mere strangers ; and they speak as if they had never learned any-
thing in that element. And so those that are of the world, they converse
with those that are of the same bent ; doves flock to doves, and delight in
those that are like themselves. Many such arguments of trial we may
have, but especially think what I have said before. '| Look to yo,ur aims,
to your affections, and to your imcard relish and hcnt of soul, which way your
and conversation is bent,§ and how it relisheth ; and these will discover to
us our state, as in Kev. siii. 11, scq., and other places: there antichrist is
called the beast that riseth out of the earth ; because Romish religion is
taken out of the earth, that is, it hath earthly aims, earthly grounds and
principles. It is all for the world ; it is a fallacy indeed, popery and not reli-
gion ; and thereupon the pope is called the beast rising out of the earth.
All the considerations that feed popery are out of the earth. Oh ! a
glorious monarch of the church, to have glory ; and in the church to have
all that may feed the senses, and that may please the outward man. Every
thing, I say, is to please the outward man, to get riches, &c. They are
called Gentiles ; * the outward court shall be cast to the Gentiles.' He
speaks there, that antichrist with his crew that follows him, they should
trouble, vex, and persecute the church, and cast it out to the Gentiles.
The followers of antichrist are called Gentiles. But I speak not of them.
We are earth and Gentiles, if our aims, projects, and afiections be towards
the earth, as the Scripture useth to speak. [| Therefore,^ let us examine
ourselves by what I have said. I beseech you, let us consider that the world
must be condemned. And before I leave it, do but think what damnation
is. I beseech you,** have no slight thoughts of it. The Scripture saith,
' We shall not be condemned with the world.'

What is condemnation ?

To be condemned is to be adjudged from the presence of God, and to
be adjudged ft to eternal torment with the devil and his angels. It were
somewhat unseasonable to enlarge this point ; but I beseech you consider
what is wrapped in this word ' condemned,' j;[ * condemned with the world ;'

* ' Love' not in B, C — G.

t ' Where our joy and delight is' not in B, C. — G.

% ' But . . . before' not in B, C. After ' we may liave' there is ' therefore.' — G.
§ ' Sways' in B, C. -G.

II The paragraph ' Everything I say' ... to ' useth to speak' not in B, C. — G.
^ ' I beseech you, let us examine ourselves by what I have said and considered,
that,' &c., in B, C— G.

** ' I beseech you' not in B, C . . . nor ' the Scripture saith,' &c. — G.
tt ' Cast ' in B, C— G. JJ ' Condemned ' not in B, G.— G.

judgment's eeason. 103

that so if we hate the end, damnation, we may hate the way that leads to
it, the ways of the world. But to go on.

Boct. The second general is this, that God's children shall not he condemned
with the u'orld.

Quest. Why ?

Ans. 1. Because they are the first-fruits dedicated to God out of the world,
and Christ was condemned for them.. How can they be condemned for whom
Christ himself * was condemned ?

Ans. 2. And then arjodhj man in the state of grace, he is in heaven already ;
and who shall pull him from heaven ? How can he be condemned that is
in heaven already ? We sit in heavenly places already. Beloved, to hold
that an elect Christian may fall away, is to pull Christ himself out of
heaven ; we are in heaven already in Christ. A Christian being a member
of Christ cannot be condemned, no more than Christ can be condemned,
be it spoken with reverence to his majesty.

Ans. 3. Again, for ichom Christ is a priest, he is a kinij. He is a king to
rule them in this world, and to subdue whatsoever might oppose their sal-
vation. Whom he hath bought with his blood as a priest, he rules as a
king, and orders all things to help their salvation. Where Christ is a king,
for those he is a priest. f Can those be condemned then ? X And he
vouchsafes them a spirit stronger than the world, God's children have a
spirit in them that overcomes the world : ' Stronger is he that is in you,'
saith John, ' than he that is in the world,' 1 John iv, 4, For the Spirit of
God suggests reasons, and arguments, and motives that are stronger to a
beHeving soul than the temptations of the world are ; the world biasseth
them one way, and the Spirit of God another way. The children of God
have the Spirit of God, especially a spirit of faith, therefore they overcome
the world. It presents better things in religion than the world can afford.
Now those that have the Spirit of God, and a spirit of faith, by which they
overcome the world, how can they be condemned with the world ? And
God takes a safe course with his children.

Note. That they may not be condemned with the world, he makes the
world to condemn them ; that they may not love the world, he makes the
world to hate them ; that they may be crucified to the world, he makes
the world be crucified to them. Therefore they meet with crosses, and
abuses, and wrongs in the world. Because he will not have them perish
with the world, he sends them afflictions in the world, and by the world.
Thus I might enlarge myself in the condition of God's people, of his
saints ; § they shall not be condemned with the wicked world.

Use. The use of it is this, that we should be in love with the state of God's
people.\\ Who would not be in love with this condition? I may boldly
speak it, my beloved. The meanest poor soul that hath the work of grace
upon it, that is taken out of the world, is in a better condition than the
greatest worldHng. Let a man be as happy as a world ^ can make him ;
if he be a condemned man, what is his condition ? All the time that other
men live, that are not in the state of grace, it is but the time between the
sentence passing and the execution. Now, that is but a little time. The
life of a carnal man, it is but the life of a man condemned at the bar,
and is deferred for the execution a while. Another man, that is in the

« ' Himself in B, C— G. f ' Where Christ . , . priest,' not in B, C— G.

X ' Whom Christ vouchsafes a sjjirit,' &c., in B, C. — G,

I ' Of his saints ' not in B, 0.— G. *l ' The world ' in B, C— G.

II 'Holy men' in B, C— G.

104 judgment', i REASON.

state of grace, lie is safe ; he shall not be condemned with the world ; he
is in heaven already ; he is sure of it, as if he were there. I beseech jjon,
let this make lis in love with the sincerity of religion, and let us never
cease labouring till we have gotten out of this cursed state into this happy
estate.* There is but a little flock of Christ. We should never give our
temples f quiet, and our souls rest, till we J evidence to them that we are
of the little number which are taken out of the world ; till we see that we
are a first-fruits dedicated to God ; till we find the beginnings of grace
wrought in our souls. Why should we defer one hour till we have gotten
this assurance, considering our life is so uncertain ?

Doct. 3. The third general thing is this, the course that God takes ivith his
children in this world, ivhereby tliey are lyreservcd frovi damnation, it is correc-
tions and chastisements. We are chastened of the Lord, that we should not
be condemned with the world ; wherein, as I shewed you, there are these
three branches. I will specially speak of the last.§

(1.) First, that ivliatsoever God's dealinr/s be ivith his children, it is but a
fatherly correction and chastisement ; and therefore it is in mercy, in discre-
tion ; a little punishment is enough of a mother to her child. God hath
the wisdom of a father, but he hath the bowels of a mother ; and therefore
God II is pitiful and merciful, because he is a Father. There is a won-
drous sweet comfort wrapped in that w^ord Father. The whole world is
not worth tliis^ that is yielded to a Christian from this, that a Christian**
is the child of God, and that God is his Father. I might enlarge mj'self
in the point, that all are but fatherty corrections. A father, when he sees
his child in an evil way, he corrects him ; but it is a preventing correction,
it is to prevent execution after. A child set at liberty makes his mother
and his father ashamed ; and so if we should be set too much at liberty,
if God should not meet us with seasonable correction, we should shame
religion and shame Christ ; and therefore God in mercy corrects us with
fatherly correction. Oh ! it is a wonderful comfort to think, when we are
taken into the covenant of grace, all comes from God as a Father then ;
and having taken us of enemies to be children, will he cast off" his children
for infirmities ? Will a mother cast ofi' her children for breaches, for
something that displeaseth her ? No ! But rather she will be more
merciful and more pitiful. But I will not enlarge myself in this point.
It is a familiar point ; and, I suppose, jon hear it often. But, I
beseech you, do but think of it, that it may be ready in your hearts and
in your memories against temptation, to have a good conceit of God. It
overcomes temptation-)- f ofttimes to have a good conceit of God, to present
God to our souls as a father, whereas the devil would present him as a
judge, as one that hates us. Oh! take heed of it, this is but fatherly
correction. God is our Father : ' Our Father which art in heaven,' saith
Christ. Let us help our souls by presenting God to us in these colours, as
a father in temptation, and all that we sufier as fatherly corrections. To
speak familiarly, we know in the street, J J when one child is corrected, and
another is not, we know he is the father that corrects. God doth not use
to correct those that are not his children ; he lets them go on still, they

* ' Condition ' in B, C— G. f That is, = bodies. Cf. 1 Cor. vi. 19.— G.

X ' Can evidence ' in B, C. — G.

§ ' I will . . . last ' not in B, C ; nor ' because he is a Father.'— G.
II ' He ' in B, C— G. ft ' Temptations ' in B, C— G.

^ ' The comfort ' in B, C. — G. jj ' When we see in the street ' in B, 0.— G.
** 'He'inB, C.-G.

JUDGMENT S REASON.

105

are not worth correctiug ; * because they have abused his mercy before, he
lets them go on.f When God takes us in our sinful course, and meets
with us, and hedgeth our ways with thorns, he shews himself to be a
Father. We are bastards, and not sons, if we have not correction, as at
large it is sweetly followed, and many arguments to it,J Heb. xii. 7, seq.
God shews himself a Father when he corrects us, or else we are bastards,
and not sons.

Use 1. Well, let iis take all things therefore the better at God's hands, be-
cause they are but corrections; for we need it, the best of us. The bes
gardens have need of weeding, and the best metals have need of purging,
and the best linen hath need of washing. God knows it well enough, and
therefore he will purge us. As the Scripture saith, As gold and silver is
purged, he will purge out the dross, and all in mercy. We lose nothing
by any visitations of God but corruption. The fruit of all his dealing with
us is to take sin from us.

2. It is said here in the second place, that as they are corrections, so they
are from God. We are chastened of the Lord. I will but touch it m a
word, and that to help our forgetfulness in a main point. In the governing
of a Christian life we are carried naturally to second causes. Now all
second causes are but rods in God's hands. Look therefore to the hand
that smites, look to God in all. He chastiseth us, as David said in the
matter of Shimei, 2 Sam. xvi. 10 ; and as Job, ' It is the Lord that hath
given, and the Lord hath' taken away,' Job i. 21. And so in benefits we
should see God in all things, and think we are to deal with him. Our
work hes in heaven, therefore in any visitation or cross, I beseech you, think
of it. We are to deal with the great Mover of heaven and earth, that hath
all second causes in his hand ; that hath the hearts of kings in his hand; §
and let us make our peace with him.

Quest. Why should we go to the Serjeant ? We should make our peace
with the judge ; make not peace with the second causes, but with the
principal. It is God that chastiseth ; let us make our peace there, 1| and
he will take off the second cause. I cannot follow the point ; I beseech
you think of it. We forget it in our practice, and that makes us so
atheistical, as if there were not a God to govern the world, but we run
presently upon second causes.^

Let us go on; God's corrections are but chastenings, and they are from
him. A7id they are sanclified of him, which is the main point, to preseiwe
us from being damned with the world. These corrections are sanctified
by God for that end.**

Quest. And how is that ?

Ans. 1. Because they embitter sinful courses tons. When we are crossed
in oar sinful courses, sinful courses are embittered unto us ; we grow out
of love with them.

Ans. 2. And then again, these chastisements, they help lis to relish heaven
and heavenly things better. Oh 1 then the word of God is the word of God
indeed ; then Christ is Christ ; then heavenly things are heavenly things ;

* ' Chastising ' in B, C— G. f ' He lets them go on ' not in B, C— G. _

X 'And many arguments to it,' with the next sentence, ' God shews," &c., not in
B, C— G.

§ ' That hath the hearts,' &c., not in B, C— G.
II ' Agree with him ' in B, C. — G.
^ ' Inferior things,' and ' I go on,' in B, C. — G.
** • These ... end ' not in B, C— G.

106

JUDGMENT S REASON.

then a messenger, one of a thousand, will he heard, as Job xxxiii. 23; then
welcome the man of God all that time. When a man cannot relish earthly-
things, when he cannot take comfort by his friends, then welcome heavenly
comforts. Chastisements, therefore, they help us, that we be not damned
with the world, by making us out of love with vanities, that we shall not
care for them. Wo see they do us good, to help us to relish heavenly
things. Blessed are those corrections that are sanctified that way. We
hear with other ears then. When we have been in the fire, and God hath
met with us by crosses, we hear with another manner of attention than at
other times. Though* I might be large on the point, for it is very large,
rather let us think of it to make use of it. Butf first to take away all
objections, that I may fasten the comfort upon our souls the better, it may
be objected,

Obj. 1. Oh ! hit it is sucli a correction as takes away my friends from me.
I cannot have the use of my friends, as sometime in a noisome contagious
disease.

Ans. What if thou hast no friends but God and his angels to help thee
to heaven ? Whatsoever comfort God conveys by friends, he hath it in
himself still ; and he can convey those immediate comforts which are most
sweet, when they come from the spring ; when outward comforts fail, those
are the best comforts. It is a greater grace for a prince to visit a sick body
himself than to send a messenger to visit him. So when no man can come
to us, God himself comes from heaven, and visits us by the comforts of the
Holy Spirit ; and what do we loosej then ?

Obj. 2. Oh ! but it is a sharp affliction, a sJiarp cross.
^' Ans. Oh ! but it is a sweet hand it comes from. Shall not I take a cup
out of a father's hand ? It is a bitter cup, but it is out of a father's hand,
and therefore out of a loving hand. It is from love, and it is directed to
my good, and it is sweetly tempered and mixed, and moderated ; and
therefore if it come from love, and be directed to my good, and for the
present be mixed and moderated§ — why should I complain of the correc-
tion, that is for my good, to keep me that I should not be damned with the
world ?

Obj. 3. But how can death itself be a correction, ivhen it takes away life,
that we have no time to be better ?

Ans. I answer, God, to his children, before he takes them out of the
world, he II gives them his Spirit, that they sharply repent, and put much to
a little time ; and God requires rather truth of heart than length of time.
As we see sick bodies shoot out suddenly that did not grow before, so a sick
afflicted soul it shoots out suddenly. God visits it with sharp repentance,
though it be short, perhaps that they call their ways to account ;1[ and
though he take them out of the world, jei he saves their souls.

Obj. 4. But perhaps it is but hypocritical repentance before my death
(because many recover, and shew themselves to be hypocrites after) ; and
so if I shoxdd die, p)erhaps I should die an hypocrite.

Ans. Oh! take heed of that. Many do so; as an ancient saith, He that
is never good but under the cross (he means only), is never good.-* He
that is good under bonds is never good ; if he doth it from fear, and not

» ' Though ' not in B, C— G. t ' And ' in B, C— G. % Qu. ' lose ' ?— Ed.
§ ' By him ' in B, C— G. || ' He ' not in B, C— G.

^ ' Perhaps that . . , account,' not in B. C — G.

** Tliis reads in B, C, ' He that is never good but under the cross, such a one is
never good ' in B 0. — G.

judgment's eeason. 107

from hatred of sin. But thou shalt know that it was not in hypocrisy that
now thou hast repented in thy sickness, if thou desire rather the grace of
God, than to recover. A soul that is sanctified had rather have pardon of
sin, and strength against corruption, than to have recovery ; and he desires
God from his soul : Now, Lord, sanctify this sickness, and this cross before
thou take it away ; for the plaster would fall off if the wound were healed ;
and the malady would cease if there were not a ground. I beseech you
therefore, those that make that objection, let them consider whether they
desire the removal of the cross rather,* or to have it sanctified, before it
be removed from them. A true heart doth so ; and it were better that we
should be under the cross all the days of our lives, and to have the cross
laid more heavy upon us, than that we should grow worse under it, as many
do, and are not the better for it. But say thou, ' Nay, Lord, rather sear
me, and burn me, and chastise me ; save my soul and do what thou wilt.'
That is the disposition of a Christian ; for God takes a great deal of liberty
with our carcases, and in our outward estate. Such things we must leave
behind us, we know not how soon ; andf therefore he takes liberty to correct
us in them sharply ; but so he saves our souls, all is in mercy. It is a
blessed correction that draws us nearer to him, that makes us hate sin
more, and love the ways of God more.

Obj. 5. But it will be objected again, but I am accessary to my oivn death,
I hare been an intemperate man, I hare shortened my oim days.

Ans. Beloved, a heavy temptation at the hour of death ! But be not
discouraged. For so blessed Josiah shortened his own days ; for he went
rashly when he had counsel to the contrary; and so ' the good prophet'
shortened his own days when the lion met him and slew him by the way
for his disobedience, 1 Kings xiii. 24 ; and so the good thief. Therefore
despair not at that, if the thing should be that thou shouldst fall into some
course whereby thou shouldst shorten thine own days, and be accessary to
thine own death ; as these Corinthians, they were accessary to their own
deaths, J. and they slept before their time ; they cut the thread of their own
life and they put out their own candle. No question but this was heavy upon
the conscience ; I brought myself to it. This is the hell of hells of the
damned souls ; I brought myself hither. So when we are guilty of the
punishment and affliction of ourselves, it is most bitter unto us. But, I say,
consider the former examples, God hath strange ways to bring his children
home to him, and sometimes the furthest way about is the nearest way.
home. § God suffers his children to sin, and by sin to shorten their days,
and all to occasion repentance and a sight of their corruption, and a hatred
of themselves, and of their base courses, and to give themselves to him
more thoroughly than before. So infinitely wise and gracious is God to
those that belong to him. So that, notwithstanding all objections to the
contrary, the position laid down before is true, that God sanctifies correc-
tions to us, that we should not be damned with the world.

Uses of all. Use 1. Now to make some general use of all that hath been
spoken, and so to end all.|| Is this so ? Here we might stand upon a
point to instruct our judgment, to shew that all the corrections of God's
children, they come not from vindictive justice, but from a fatherly affection,

* ' Or ' in B, C— G. t ' And ' not in B, C— G.

I ' They were accessary to their own deaths ' not in B, C, but simply, ' who slept
before their time, they cut,' &c. — G.

g In the margin here, ' As in Israel's forty years' voyage. Cf.
Jl ' So ' not in B, C— G.

108

JUDGMENT S KEASON.

against that doctrine of popery that maintains satisfaction ; that judgments
are for satisfaction. A proud and damnable point. Can a man with a
penny deserve a thousand pounds ? Sin deserves eternal damnation. Can
we with a little suflering satisfy that ? ' The wages of sin is death,' Eom.
vi. 23, eternal death. It is a gross position. No ! They are corrections,
not satisfactions ; they come fi'om fatherly affection. This is to rectify our
Judgment in that point.

Use 2. And then again, to help us a(/ainst Satan's tonptations. He useth
afflictions as temptations to weaken our faith.

Ohj. If God did love thee, he would never do so and so ; God hates thee ;*
vvhy doth he follow thee with his judgments, but that he hates thee and
hath no delight in thee ? And why should he single out thee more than
others ?

Ans. Eetort back again. Nay ! because God loves me, he deals thus with
me ; because he meansf to save my soul, therefore he will not suffer me
quietly to run the broad way to destruction. Therefore it is rather an
argument of love, from that, whereby Satan would shake our faith. Doth
not Satan set upon Christ with this temptation ? He comes with an ' if.'
' If thou be the Son of God,' Matt. iv. 3, seq. If thou wert the child of
God, shouldst thou be so afflicted ? Whereas, indeed, because we are the
sons of God, therefore w^e are afflicted. Beat back therefore Satan's
weapons into his own bosom again. If God corrected his own Son, that
is, the author of our salvation (when yet under the signs of his greatest dis-
pleasure, his Father loved him), let us think that we may be beloved of God
in the signs of his greatest displeasure, as Christ upon the cross, ' My God,
my God,' &c.J He apprehended, in the signs of greatest displeasure, God's
love, and so should we. Let us answer God's dealing with the like. His
dealing is this.§ In the worst condition he calls us children, and he is our
father, and loves us. Therefore, in the worst condition, let us trust him, and
say with Job. ' Though thou kill me, yet will I trust in thee,' Job xiii. 15.

Quest. Why?

Ans. Because thou mayest kill me, and yet be a father, and mayest do it
in love. I will answer thy dealing by my faith again ; therefore though thou
kill me, yet will I trust in thee.

Use 3. Again, this strengthe)is our judgment in the point of 2)erseverance,
that being once in the state of grace, ive shall hold out still. For rather than
God's children shall fall away, God will take a course that they should not
be damned with the world ; he will correct them. It is most divinely set
down, Rom. viii. 35. Saith he, among other things,|| 'Neither life nor
death shall be able to separate us from the love of God ;' neither life, nor
the vanities of this life.

Quest. And what if we give God cause to visit us with death.lF

Ans. ' Yet neither hfe nor death shall separate us from the love of God,'
as here the Corinthians they were visited with death ; yet neither hfe nor
death shall be able to separate us from the love of God in Christ ; and there-
fore be stablished in the truth of that point.

Use 4. Then again, for a further use, itfenceth the soul against the scandal**

* ' God hates thee ' not in B, C— G.

t ' Meaneth ' in B, C— G. J ' Still ' in B, 0.— G.

§ ' His dealing is this ' not in B, C. — G.
^ II ' Saith he among other things ' not in B, C. — G.

^ ' As here the Corinthians were visited ' inserted here in B, C. — G.
** That is, the ' stumhlinghlock.'— G.

judgment's reason. 109

of the cross, and of visitations and sicknesses and crosses that we meet
withal in the world ; for the scandal is this : shall we be in love with the
ways of God, wherein we meet with these and these corrections ? Oh,
yes ! take not scandal* at that which is sanctified by God to be a means to
preserve us from being damned with the world. And the child of God,
take him at the lowest, take him at the worst, he is better than a world-
ling at the best. Take no offence, therefore, at God's dispensation with
his children. All is, that they may not be damned with the world. Do
not only justify God, but magnify God for his corrections, and after thou
shalt receive fruit by them. And we have reason, when we find ourselves
more mortified to the world, and to have the quiet fruit of righteousness to
magnify God. Hath the Spirit sanctified it to thee to make thee lead
another course of life ? Say, Blessed be God for sending this cross, for
indeed we have ofttimes occasion to bless God more for crosses than for
comforts. There is a blessing hidden in the worst things to God's children,
as there is a cross in the best things to the wicked. There is a blessing in
death ; a blessing in sickness ; a blessing in the hatred of their enemies ; a
blessing in their losses whatsoever. There is a blessing hidden in the
worst things ; and therefore let us not only justify God, but glorify and
magnify God for his mercy, that rather than we shall be condemned with
the world, he will take this course with us.

Use 5. And then here again, youhave a ground of imprefipalh comfort in all
temptations ivhatsoever ; a wondrous comfort, that God will take a course with
his to bring them to heaven. What a blessed course is this, thatf the time to
come we may take in trust of God, as well as the time past ? That now in the
state of grace, rather than he will condemn us, he will take one course or
other to bring us to heaven? Rather than David shall live in his sin, he
will send Nathan to him ; rather than Peter shall not repent, Christ will look
back upon him ; rather than God's children shall go the broad way, God|
will send the devil himself to annoy them, and to infest them, and to vex
them. God will be sure to lose none of his. What a comfort is this ? and
therefore never think that we can be in such a condition wherein there is
true ground of despair. No ! We cannot. We are under hope in the most
woeful condition in the world. We are under hope still ;§ for there is more
mercy in God than can be sin and evil in us ; and he is infinitely wise to
rule all to his own ends. What if things seem untoward ? They are in
his hands ; he hath a powerful hand to manage the worst thingsj] to good.
So gloriously wise and powerful is God, that he sways the worst things.
' All things work for the best for those that love God,' Rom. viii. 28, even
the worst things in this world.

Ohj. Oh ! but profane spirits will object and say, ' If this be so, we
may be careless ; if our salvation be made sure, that we shall not be
condemned with the world, that God will take care even to bring us to
heaven.

Ans. Oh ! but the text takes away that objection of profane spirits that
take liberty from this blessed truth of God. For though God do not damn
his with the world, yet he sharply corrects them here.^ By a careful sober

* ' Take no offence ' in B, C— G.

t ' For,' and ' we may trust God,' in B, C. — G.

X ' He ' in B, C— G.

§ ' We are under hope still ' not in B, C. — G.

II ' All evil ' in B, C— G.

\ ' That by,' &c., iu B, C— G.

110 judgment's reason.

life they might obtain many blessings, and prevent many judgments, and
make their pilgrimage more comfortable. Therefore it argues neither grace,
nor wit to argue so, because God will save me, therefore I will take liberty.
No ! Though God will save thee, yet he will take such a course that thou
shalt endure such sharpness for thy sin, that it shall be more bitter than
the sweetest of it was pleasant. There is no child of God that ever came
to heaven, but God hath made their sinful courses more bitter to them
than ever they have had benefit by them, though their souls have been safe.
Put the case a man were sure not to be executed, yet to be branded, to be
stigmatised, or to be disgi'aced in the country, would he for a paltry thing,
not worth the speaking of, do wrong, because he should not be executed, and
have fiiends to keep him from that ? Who would* do such a thing as that,
to bring himself to shame for a thing of nothing ? So put the case thou
shalt not be damned, thou art sui-e of that ; yet thou mayest fall into such
a coui'se as God ma}- brand thee ; and thou mayest bring disgrace to reli-
gion ; and mayest weaken the comfort of thine own soul ; and maj-est
make Satan rejoice ; and mayest grieve the angels about thee ; and mayest
vex the Spirit in thee ; we may put a sting to the affliction we sufler, we
may deprive ourselves of comfort in the midst of comforts for our boldness.
Who, that hath the use of his wits, would do this for the pleasures of sin
for a season ?

Oh ! therefore, when you go about to sin, consider what you go about.
I go about to grieve God's Spu-it, to provoke my heavenly Father ; I go
about to force out of his hand some rod, some correction ; I go about to
rejoice Satan ; to grieve the angels, that are about me for my custody ; to
put a sting to my trouble, and to embitter it. This is the iU of ills, when
a man is iu affliction ; my own wickedness brought me to this. Let us
wisely consider this : though God save our souls, yet he will take such a
com'se in this world, as we shall wish that we had not tried conclusions
with God. David gave liberty to his lusts, but he wished (no doubt a
thousand times), that he had not bought his pleasui'3 at so dear a rate.
Therefore, this I add, to fence this truth from the oftence that a carnal
heart takes at it. But to come to the proper and native use of it. Con-
sider, I beseech you, how this doctrine is a fence against the rock of despair,
and against the rock of presumption.

First, A(jaiiist the rock of presionption. The soul may say, shall I be
bold to sin ? Surely I shall buy the pleasm-es of sin at a dear rate ;t God
will correct me sharply. And shall I forcei God for such a pleasure, and
for such a profit ? No ! I will not buy sin at that rate. So it fenceth the
soul from presumption.

Again, it fenceth the soil! from desjxdr. Oh! but I have sinned ; my own
weakness hath given me the foil ; and Satan he joins with my weakness
and hath foiled me. Oh ! but do not you yet despair, for therefore we are
corrected, that we should not be condemned with the world ; as I said be-
fore,§ a Christian is never so low, but mercy triumphs over the ill in him.
There is more abundant mercy|| in God, than there can be ill in us. So
happy a condition it is to be in Christ, that^ in the covenant of grace, God

« ' Could' in B, C— G.

t ' Dearly' in B, C— G-.

i ' Provoke him' in B, C— G.

§ ' As I said before' not in B, C. — G.

II ' Goodness' in B, C — G.

*![ ' That' not in B, C ; and ' wherein God sets,' &c. — G.

judgment's reason. Ill

sets himself to triumph over the greatest ills, over sin, and over affliction.
There can be no ill so gi'eat, but it yields to his mercy in Jesus Christ, and
therefore be not discouraged,'" whatsoever ill we suffer. And so it keeps
us from these two rocks of presumption and despair. Let us therefore for
a conclusion of all take this course.

First of all, be sure, beloved, that ice get out of the ivorld,j get out of Sodom,
get out of the condition ice are in by nature. Trust not to a formal profes-
sion of religion. Do not deceive your souls ; it will deceive you. Get out
of the world, and get into Christ ; get something by attending upon the
means, and by prayer, and by crossing youi' corruptions ; get somewhat in J
you, that may evidence that you are taken out of the world, and that you
are in Christ, being led with a better spirit than your own.

In the next place, ichen you are in the state of grace, honour that condition.
Walk worthy of that glorious condition. § Oh ! the state of a Christian, it is a
glorious state. It requires much holy wisdom to manage the state of Chris-
tianity. If we be Christians, let us carry ourselves like Christians worthily ;
if we will have good of our profession. Let us carry ourselves so, as that
we may not go so far in religion,^ as may minister God more matter to damn
us. What good is it to have so much knowledge, and so much profession
as shall damn us the more ? But if we will be religious, let us be religious
to purpose, II and let us walk worthy of this glorious state.

Ohj. Oh ! but in the next place, I have not done it,^ I have forgotten
my condition, forgotten my hopes, forgotten my state, and** regarded my
base lusts more ; I have been surprised, and catched.

Sol. Then take this course : judge yourselves, if you have been over-
taken ; take the counsel of the apostle, while there is hope, and judge
yourselves. ft

Obj. But I see now, God is ready to take me out of the world, and
I have not judged myself as I should ; though I be out of love with
my courses, and am in league with no evilj course, yet I have been||
faulty.

Sol. Oh ! comfort thyself, let not Satan swallow thee up in despair ;
mark what the apostle saith, God sends this, that we should not be con-
demned with the world ; and therefore presently make a covenant with him,
renew thy purposes presently, as Ps. xxv. 1, seq. All his ways to his
children are mercy and truth ; his ways of correction and his ways of love,
all his ways§§ are mercy. And therefore take heed that we never deny our
own mercy, that we never forsake our own mercy ; let not Satan prevail so
much. We have need of all this, beloved, especially to remember it|||l in
the time of temptation, in spiritual desolation, when we gasp for comfort ;
let us laboui" to learn this spiritual wisdom, to present to our own souls the
promises of the gospel, and the relation that God hath put upon himself,

* ' Whatsoever . . . therefore' not in B, C ; and the latter sentence ' won for
a conclusion.' — G.

t ' Be sure . . . world' not in B, C. — G.

X ' To' in B, C— G.

§ ' Calling' in B, C— G.

II ' In deed and not in word only' in B, G ; but ' and let us,' &c., omitted. — G.

f ' This' in B, C— G.

** ' And' not in B, C ; but with this addition, * and walked loosely with God.' — G.

tt ' Eepent speedily' in B, C— G.

XX ' Exceeding' not in B, C. — G.

§§ ' All his ways to his' in B, C. — G.

1111 'To remember it' not in B, C— G.

112 judgment's reason.

to be a father ; Ms dealings to us, that they are fatherly corrections. Let
not Satan wring these comforts out of our souls. But let us honour God
by trusting him in life and death, and say with Job, ' Though he kill me,
yet will I trust in him,' Job xiii. 15. So sweet and powerful is the death
of Christ, that it turns all things, even the bitterest, to the greatest good.
But this may be suincient by the blessing of God's Spirit.

YEA AND AMEN;

OK,

PRECIOUS PROMISES AND PRIVILEGES.

VOL. IV.

TEA AND AMEN ; OE, PEECIOUS PKOMISES AND PRIVILEGES.

NOTE.

' Tea and Amen ' forms a moiety of a little volume, -wliicli consists of it and a
kindred but independent treatise. The title-page is given below.* The ' Privi-
leges ' ■will appear in its proper place. ' Yea and Amen,' being based upon a passage
in the Commentary which fills our third volume, has unavoidable repetitions, but
of such a kind as rather to excite interest than weary. The illustrations are multi-
plied, and new phases of the ' precious promises ' developed ; while the language is
unusually compact. Indeed ' Yea and Amen,' for insight into the ' mind of the
Spirit,' and of the sorrowful and despondent believer, and tenderness of consolation,
and pathetic pleading, must take its place beside ' The Bruised Eeed.' G.

* YEA AND AMEN :

PRETIOUS PROMISES,

AND

PRIVILEDGES.
Spiritually unfolded in
their Nature and Use.

Driving at the assiirance
& establishing of weak Believers.

By R. Sibbs, D.D. master of Kath-
erine Hall in Cambridge, and
Preacher of Grayes-inne London. '

Reviewed by himselfe in his life
time, & since perused by T, G, & P. N,

London,

Printed by R. Bishop for R. Dawlman,

& are to be sold by Humphrey Mosley

at the Princes Armes in Pauls

Church-yard. 1638.

YEA AND AMEN;

OR,

PBECIOUS PEOMISES LAID OPEN OUT OF 2 COE. I. 19-23. .

But as God is true, our tvord toicards you rcas not yea and nay. For the
Son of God, Jesus Christ, ivho was preached among you by us, was 7\ot yea
and nay, hut in him ivas yea. For all the promises of God are in him yea,
and in him Amen, unto the glory of God by ms.

The blessed apostle, tliat he miglit have the better place in the hearts of
his hearers, endeavours here with all diligence to wipe oflf any imputation
which they might have against him ; that so his doctrine might come home
to their souls, and have the freer access to work upon their consciences.

We have therefore in these words St Paul's apology for not coming unto
the Corinthians, according to his promise. Wherein he allegeth that it
was not from any inconstancy in him, but indeed from corruption in
manners among them : ver. 23, ' I call God to record, that to spare you I
came not.' The apostle as a man, and as a holy man, might promise
many things common to this life, and might lawfully vary afterwards upon
the appearance of real impediments.

But the things which he promiseth, and speaks of as an apostle, they
admit of no such uncertainty. Therefore his care is to decline* all thoughts
of wavering therein, and to maintain the credit of the gospel, which he had
taught, to the uttermost ; knowing well how ready ' false teachers ' would
be to persuade the people that Paul was as light in his preaching as he was
in keeping his word with them. Therefore ' our word is true, as God is
true,' saith he.

There is the same ground of the certainty of evangelical truths, as there
is of God himself. ' Jesus Christ,' whom I preached among you, was not
* yea and nay,' saith the apostle, but ' yesterday and to-day, and the same
for ever.' Whence may be observed :

Doct. 1. That the object of preaching noiv in the time of the gospel, is
especially Jesus Christ. This is the rock upon which the church is built.
Christ should be the subject matter of our teaching, in his nature, offices,
and benefits ; in the duties which we owe to him, and the instrument
whereby we receive all from him, which is faith.
* That is, ' repudiate.' — G.

116 YEA AND AMEN ; OE,

If we preach the law, and discover men's corruption, it is but to make

way for the gospel's freer passage into their souls. And if we press holy
duties, it is to make you walk worthy of the Lord Jesus. All teaching is
reductive to the gospel of Christ, either to make way, as John Baptist did,
to level all proud thoughts, and make us stoop to him, or to make us walk
worthy of the grace we receive from him.

The bread of life must be broken ; the sacrifice must be anatomised and
laid open ; the riches of Christ, even his ' unsearchable riches,' must be
unfolded. ' The Son of God,' must be preached to all ; and therefore God,
who hath appointed us to be saved by Christ, hath also ordained preaching,
to lay open the Lord Jesus, with the heavenly treasures of his grace and
glory. But to go forward.

Jesus Christ who was preached among you by me, and Silvanus, and
Timotheus, was not yea and nay.

Ohs. Here observe, that the consent of preachers in the viysteries of salva-
tion, is an excellent means to strengthen faith in their hearers ; not in regard
of the truth itself, but in regard of men. So it pleaseth God to condescend
to our weakness, in adding sacraments and oath unto his promises, thereby
to shew the more stableness of his counsel towards us.

By 'yea' here is meant certain, constant, invariable. The times vary,
but not the faith of the times. The same fundamental truth is in all ages.
Sometimes indeed it is more explicated and unfolded ; as we have in the
New Testament divers truths more clearly revealed than in the Old. There
is not a new faith, but a larger explication of the old faith. Divine truth
is always the same. If there hath been a church always, there hath ever
been a divine truth. Now it is an article of our faith in all times to believe
a ' catholic church.' Certainly then there must be a catholic truth to be
the seed of this church. Therefore we should search out what was that
' yea,' that positive doctrine in those apostolical times of the church's
purity, before it was corrupted.

The church was not long a virgin ; yet some there were that held the
truth of Christ in all ages. Our present church holds the same positive
truths with the apostles before us. Therefore we say, ' Our church was
before Luther,* because our doctrine is apostolical; as also is our church
that is continued thereby, because it is built upon apostolical doctrine.' Put
the case we cannot shew the men, as they ridiculously urge ; what is that
to the purpose ? From an ignorance of particular men, will they conclude
us to be ignorant of the church of Christ, which hath ever been ?

Hence the true church may easily be discerned. The points of religion
wherein our adversaries dilier from us, be but patcheriesf of their own.
They were not ' yea ' in the apostles' times. Their purgatory, invocation
of saints, and sacraments of divers kinds, were devised by themselves after-
wards. And indeed, for a thousand years after Christ, many of the diffe-
rences betwixt us and the papists were never heard of, neither were they
ever established by any council till the Council of Trent. |

Our positive j^oints are grounded upon the Holy Scriptures. We seek the
' old way' and the 'best way,' as Jeremiah adviseth us, Jer. vi. 16. There
was no popish trash in Abraham's time among the blessed patriarchs, nor
in Christ's time, no, nor many hundred years after. They came in by
little and little, by human invention, for their own advantage ; a mere
policy to get money and abuse the people. Indeed, they hold many of

* Cf. note sss. Vol. III., p. 536.— G. % Viz., 1545 to 1563.— G.

t That is, ' additions.' — G.

PRECIOUS PEOJIISES. 117

our truths, but they add something of their own to them. They add
necessity of tradition to the Scriptures, merits to faith ; they add saints to
Christ in divine worship. They have seven sacraments to our two (a). They
may safeHer therefore come to us than we to them. We hold all that they
should hold, only their own additions we hold not ; we leave them to them-
selves. So much for that.

Boct. 2. To touch only another point that borders a little upon it. Divine
truth is of an inflexible nature. This crosseth another rule of theirs ; for
they hold that they may give what sense of Scripture they will, and that the
current of the present church must judge of all former counsels. What !
doth the truth vary according to men's judgments ? Must we bring the
straight rule to the crooked timber for to be measured ? Shall the judg-
ment of any man be the rule of God's unerring truth ? Shall present men
interpret it thus, and say it is so now ? And shall others that succeed
after say, Wliatever it was then, now it is thus ? and must we believe all ?
God forbid.

Doct. 3. This declareth that no man can dispense xdtli God's law. This
written word is alike in all. Truth is truth, and error error, whether men
think it to be so or no. Reason is reason in Turks as well as amongst us.
The light of nature is the light of nature in any country as well as here.
Principles of nature vary not as languages do, they are inbred things. And
if principles of nature be inviolable and indispensable, much more is
di\dnity. Filth is filth, we all confess. Opinion ought not to be the rule
of things, but the nature of the thing itself.

Therefore, what is against nature, none can dispense withal. God can-
not deny himself. What is naught in one age is naught in another, and
for ever naught.* There is no monarch in the world can dispense with the
law of nature, or with the divine law of God. For the opinion of any man
in the world is not the rule which he may comfortably live by, but the
undoubted light of Christ's written word.

I speak this the rather to cross their base practices, who, when God calls
them to stand for his cause and truth, they will bend and bow the sacred
truth (which is always ' yea and amen ' ) to their own by-ends and base
respects. As if the opinion of any man in the world were the rule of their
faith and obedience. This is to make God no God. Is not right right?
Is not the law the law ! Is not the word of Christ a word that alters not
but remains stedfast to all eternity ?

Assure yourselves there is a truth of God that we must maintain to tha
death, not only in opposing heresy, but resisting of impiety wheresoever
we meet it. John Baptist was a martyr when he stood out against Herod,
and said, ' Thou must not have thy brother Philip's wife,' Mat. xiv. 3. He
would not be meal-mouthed in reproving his sin, but cried out against the
unlawfulness of it, though it cost him his life. Men ought to sufler for the
truth, and not, for base ends, deny the least word of God, because it is a
divine sparkle from himself.

* For all the promises of God in him are yea, and in him are amen.'

This comes in after this manner. The word that I preached, saith Paul,
is invariable, because Christ himself is always yea, and I have preached
nothing but Jesus Christ among you. My preaching, then, must needs be
a certain and immutable truth.

There are divers readings of the words {h), but the most material is (as
this translation and the best expositors have it), ' All the promises of God
* That is, ' naughty,' wicked. — G.

118 YEA. AND AMEN ; OE,

in Christ are yea ; ' that is, they are certain and constant in him. And
then they are ' amen ; ' that js, in Christ they are fulfilled. In him they
are made, and in him they are accomplished. The whole carriage of the
promises are in Christ ; for his sake they were first given, and in him they
shall be performed. As Christ himself was yesterday and to-day, and the
same for ever, so are all God's promises made in him, undoubtedly, eter-
nally, and unchangeably true to all posterities.

Here are divers truths which offer themselves to our consideration.

Obs. first. Take notice, that since the fall of man, it hath pleased our good
God to establish a covenant of grace in Jesus Christ, and to make him a
second Adam, by whom we might be restored to a better estate than ever
we had in the first Adam. In which happy condition there can be no
intercourse betwixt God and man without some promise in his Christ, so
that now God deals all by promises with us. The reason is this.

Reason 1. Hoiv can poor dust and ashes dare to challenge anything of the
great Majesty of heaven, without a warrant from himself? How can the con-
science be satisfied ? (Conscience, you know, is a knowledge together with
God.)* How can that rest quiet in anything but in what it is assured comes
from God ? And therefore, for any good I hope for from God, it behoves
me to have some promise and word of his mouth for it, this being his con-
stant course of dispensation to his people. While we live in this world
we are always under hope. ' We rejoice in hope of the glory of God,'
Kom. V. 2. Now, hope looks still to the promise, whereof some part is
unperformed.

How doth heaven diff'er from earth but in this ? Heaven is a place all
for performances. Here we have some performances to encourage us, but
are always under some promise not yet accomplished. And therefore, the
manner of our apprehension of God in this world exceedingly differs from
that in heaven.

Here it is by faith and hope ; there it is by vision. Vision is fit for per-
formance. Faith and hope look always to a word revealed ; God therefore
rules his church in this manner for their greater good. Alas ! what can
we have from God but by the manifestation of his own good will ? May
we look for favour from God for anything in ourselves ? It is a fond f
conceit.

Reason 2. Again, God tvill hare his church ruled by promises in all ages,
to exercise the faithful in prayer and dependence upon him. God will see of
what credit he is among men, whether they will rely upon his bare promise
or no. He might do us good, and give us no promise ; but he will try his
graces in us, by arming us against all difficulties and discouragements, till
the thing promised be performed to us. Promises are, as it were, the stay
of the soul in an imperfect condition ; and so is faith in them, until our
hopes shall end in full possession. And we must know that divine promises
are better than earthly performances. Let God give man never so much
in the world, if he have not a promise of better things, all will come to
nothing at the last. And therefore God supports the spirits of his servants
against all temptations, both on the right hand and on the left, by sweet
promises. He will have them live by faith, which always hath relation to
a promise. This is a general ground, then, that God now in Christ Jesus
hath appointed to govern his church by way of promises.

But what is a promise ?

A promise is nothing but a manifestation of love ; an intendment of be-
* Cf. notes hh, ii, Vol. III., p. 532.— G. f That is, 'foolish.'— G.

PRECIOUS PROMISES. 119

stowing some good, and removing some evil from us. A declaring of a
man's free engagement in this kind is a promise. It always comes from
love in the party promising, and conveys goodness to the believing soul.
Now what love can there be in God to us since the fall, which must not be
grounded on a better foundation than ourselves ? If God love us, it must
be in one that is first beloved. Hereupon comes the ground of the promises
to be in Jesus Christ. All intercourse between God and us must be in him
that is able to satisfy God for us. The almighty Creator will have our
debts dischai'ged before he enters into a covenant of peace with us.

Now this Christ hath perfectly done, and thereby reconciled lost sinners.
Hereupon the promise immediately issues from God's love in Christ to
believing souls. He must first receive all good for us, and we must have it
at the second hand from him. The promises in Christ are as the spirits
in the body. They run through all the ages of the church. Without him
there is no mercy nor comfort to be had. God cannot look on this cursed
nature of ours out of Christ ; and therefore whosoever apprehends any
mercy from God, he must apprehend it in Christ, the promised seed. To
make it clearer. Our nature since the fall is odious to God ; a sinful, cursed
nature remains in the best of us ; and therefore that God may look peace-
ably upon it, he must look upon it in him that hath it undefiled, and in
him whom he loves, even his only Son, like unto himself, that hath taken
our nature upon him.

Now, our nature in Christ must needs be lovely and acceptable ; and if
ever God love us, it is for Christ alone, who was predestinated before all
worlds to be a sacrifice for us, to be the head of his church, 1 Peter i. 10.
He was ordained to do us good before we ourselves were ordained. Christ
is the first beloved, and then we. God loves us in his beloved one. ' This
is my beloved Son, in whom I am well pleased,' Mark i. 11. As if the
Lord had said, I am pleased in him, and in all his ; in his whole mystical
body. Christ is the Son of God by nature, we by adoption. Whatever
good is in us is first and principally in him. God conveys all by the
natural* Son to the adopted sons. 'Therefore, all the promises are made
to us in Christ. He takes them from God for us. He himself is the first
promise, and all are ' yea and amen in him.' They are not directed to ua
abstracted from him ; but we are elected in Christ, sanctified in him,
acquitted from sin through him. ' By his stripes we are healed,' Isa. Uii. 5.
If Christ had not satisfied the wrath of God by bearing our iniquities upon
the cross, we had been liable every moment to condemnation. If he had
not been free from our sins, we had for ever lain under the burden of them.
' You are yet in your sins,' saith St Paul, * if Christ be not risen,' 1 Cor.
XV. 17. We are freed from our debts, because Christ our surety is out of
prison. He is in heaven, and therefore we are at liberty.

The promises are a deed of gift which we have from and by Christ, who
is the first object of all the respect that God hath to us. Why are the
angels attendants on us ? Because they attend upon Jacob's ladder ; that
is, upon Christ, that knits heaven and earth together. So that the angels,
because they attend upon Christ first, become Hkewise our attendants. We
have a promise of ' eternal life,' but this life is ' in his Son,' 1 John v. 11.
God blesseth us with all spiritual blessings in him, Eph. i. 3, and makeg
us sons in him the natural Son. Whatsoever prerogative we enjoy, it is in
Christ first, and so belongs to us ; but no further than we by faith are
made one with him. How darest thou think of God, who is a ' consuming

* That is, ' Son of his nature,' not at all in the modern sense of ' natural.'— Q.

120 YEA AND AMEN ; OR,

fire?' Heb. sii. 29, and not think of him as he is pleased and pacified with
thy person in Christ, who took thy nature upon him, to be a foundation of
comfort, and a second Adam ; a public person, satisfying divine justice for
all that are members of his body ?

We may think upon God with comfort, when we see him appeased in his
Christ. As long as he loves Christ, he cannot but love us. Never think
to have grace, or salvation, or anything without Christ. Doth God love
me ? Doth he do good to my soul for my own sake, abstracted from his
Son ? No, surely. Then should I fly from his presence. But he looks
upon me in his beloved, and in him accepts of my person. Therefore our
Saviour prayeth, ' I desire thee, blessed Father, that the love wherewith
thou lovest me, may be in them, and I in them,' John xvii. 23.

This should direct us in our dealing with God, not to go directly to him,
but by a promise. And when we have a promise, look to Christ, in whom
it is performed. If we ask anything of God in Christ's name, he will give
it us, John xiv. 13. If we thank God for anything, thank him in Christ,
that we have it in him. What a comfort is this, that we may go to God
in Christ and claim the promises boldly, because he loves us with the same
love he bears to his only beloved Son. If we get fast hold on Christ, and
cleave there, God can as soon alter his love to him as alter his love to us ;
his love is every whit as unchangeable to a believing member, as to Christ
the head of the body. The promises are as sure as the love of God in
Christ is, upon which they are founded, and from which 'nothing can sepa-
rate us,' Rom. viii. 35. For promises being the fruit of God's love, and
God's love being founded first upon Christ, it must needs follow, that all
the promises are both made and made good to us through him.

If a prince should love a man, and his love should be founded upon the
love he bears to his own son, surely such a one may have comfort : that
love will never fail him, because it is an aiFection natural, and therefore
unalterable. He will always love his son, and therefore will always delight
in him in whom his son dehghteth. Now Christ is the everlasting Son of
the Father — his dear and only Son, in whom he is ever well pleased, and
through whom he cannot be offended with those that are his. So surely as
God loves Christ, so surely he loves all that are united to him. There is
nothing in the world can separate his love from his own Son ; neither is
there anything able to separate his love from us that are one with him,
Rom. viii. 35. God loves Christ's mystical body, as well as his natural
body. He hath advanced that to glory at his right hand in heaven ; and
will he, think you, leave his mystical bod}', the church, in a state of abase-
ment here on earth ? No certainly. God loves every member of his Son ?
for as he gave us to Christ, so him hath he sealed and anointed to be a
Saviour for his people.

This is the reason why God looks upon us with a forbearing eye, not-
withstanding the continual matter of displeasure he finds in us : he looks
on us in his Son ; his love to us is grounded on his love to Christ. And
hereupon comes our boldness with God the Father, that we can go to him
in all distresses with comfort, and say, ' Lord, look on thy Son whom thou
hast given for us, and in him behold his poor members now before thee.'
* In ourselves we have dread, but in thy dearly beloved we have joy in thy
presence.' If we come in the garments of our elder brother, we are sure to
get a blessing ; but in ourselves, God cannot endure to behold us. If we
bring Benjamin to^ our father, if we carry Christ along with us, then come
and welcome.

PEECIOUS PROMISES. 121

Upon wliat unchangeable grounds is the love of God and the faith of a
Christian builded ? How can the gates of hell prevail against the faith of
a true believer, when it is carried to the promise, and from the promise to
God's love ? The love of God to Christ shall as soon fail, as the faith of
a sincere Christian shall be shaken. The promises else should be of no
effect ; they should be ' yea and nay,' and not ' yea and amen.'

If the promises could be shaken, the love of God and Christ should be
uncertain. Overturn heaven and earth, if we overturn the faith of a true,
persevering Christian. There is nothing in the world of that firmness as a
believing soul is ; the ground he stands upon makes him unmoveable. Our
union with the Lord Jesus makes us like ' mount Sinai, that cannot be
shaken.' But we must know there are three degrees or steps of love,
whereof a promise is the last : —

1. Inuard love.

2. Real i^erformance.

3. A manifestation of performance intended before it be done.

Love concealed doth not comfort in the interim. Therefore God, who is
love, doth not only affect* us for the present, and intend us mercy hereafter;
but because he will have us rest sweetl}' in his bosom, and settle ourselves
on his gracious purposes, he gives us in the mean time many ' rich and
precious promises,' 2 Pet. i. 4. He not only loves us, and shews the same
in deeds now, but he expresseth his future care of us, that we may build on
him, as surely as if we had the thing performed already.

By this we see how God loves us. He hath not only an inward liking
and good will to us in his breast, but manifests the same by word. He
reveals the tenderness of his bowels towards us, that we may have the
comfort of it beforehand. God would have us live by faith, and estab-
lish ourselves in hope, because these graces fit us for the promise. If
there were no promises, there could be no faith nor hope.

What is hope but the expectation of those things that the word saith ?
And what is faith, but a building on the promise of God ? Faith looks to
the word of the thing ; hope to the thing in the word. Faith looks to the
thing promised ; hope to the possession and performance of it. ' Faith is
the evidence of good not seen,' Heb. xi. 1, making that which is absent as
present to us. Hope waits for the accomplishment of that good contained
in the word. If we had nothing promised, what need hope ? and where
were the foundation of faith ? But God being willing to satisfy both (that
we may be heavenly-wise, in relying upon a firm foundation ; and not as
fools, ' trust in vanity,' Ps. iv. 2), in mercy gives us promises, and seals
them with an oath for our greater supportment. That love which engaged
the Almighty to bind himself to us in ' precious promises,' 2 Pet. i. 4,
will furnish us likewise with grace needful till we be possessed of them.
He will give us leave to depend upon him, both for happiness and all quiet-
ing graces, which may support the soul till it come to its perfect rest in
himself.

Now these gracious expressions of our good God may be reduced into
divers ranks. I will but touch some few particulars, and shew how we
should carry ourselves to make a comfortable use of them.

First, There are some universal promises for the good of all mankind; as
that God would never destroy the world again, &c.. Gen. ix. 11.

Secondly, There are other promises that more particulavly concern the church.
And these are promises.

* That is, 'love,' ' have an affection for.' — .G.

122 YEA AND AMEN ; OR,

(1.) Either of outward tilings.

(2.) Oi* oi spiritual and eternal tilings, of grace and glory.

In the manner of promising they admit of this distinction. All the pro-
mises of God are made to us either,

(1.) Ahsolutehj, without any condition. So was the promise of sending
Chiist into the world, and his glorious coming again to judgment. Let the
world be as it will, yet Christ did come, and will come again, with thousands
of angels, to judge us at the last, 2 Tim. iv. 1.

Or (2.) Conditional ; as the promise of grace and glory to God's
children, that he will forgive their sins, if they repent, &c. God deals with
men (as we do by way of commerce one with another), propounding mercy
by covenant and condition ; yet his covenant of grace is always a ' gracious
covenant.' For he not only gives the good things, but helps us in perform-
ing the condition by his Spirit ; he works our hearts to believe and to
repent.

Thus all promises for outward things are conditional; as thus, God hath
promised protection from contagious sickness, and from trouble and war ;
that he will be 'an hiding-place,' Ps. xxxii. 7, and a 'deliverer' of his
people in time of danger, Ps. xl. 17 ; that he will do this and that good for
them. But these are conditional; so far forth as in his wise providence he
sees they may help to preserve spiritual good things in them, and advance
the graces of the inward man. For God takes liberty in our outward estate
to afflict us or do us good, as may best farther our soul's welfare. Because,
do what we can with these bodies, they will turn to dust and vanity ere
long. We must leave the world behind us. Therefore he looks to our
main estate in Christ, to the ' new creature ; ' and so far as outward blessings
may cherish and increase that, so far he grants them, or else he denies
them, to his dearest ones.

For we cannot still enjoy the blessings of this life, but our corrupt nature
is such, that, except we have somewhat to season the same, we shall surfeit,
and not digest them. Therefore they are all given with exception of the
cross ; as Christ saith, he that doth for him anything, ' shall have a hun-
dredfold here,' Mat. xix. 29, but ' with persecution.' Be sure of that, what-
soever else he hath. Let Christians look for crosses to season those good
things they enjoy in this life.

Use. To come now to some use of the point. Are all the promises, of
what kind soever, whether spiritual or outward, temporal or eternal, are
they all made to us in Jesus Christ ? And are they certainly true, ' yea
and amen ' in him ? Then I beseech you get into Christ betimes, strengthen
your interest in him, by all means, out of ivhoni we have nothing that is sav-
ingly good. Rest not in anything abstracted from him, so as to be accepted
with God.

Ohj. But you will say. Doth not God do many good things to them that
are out of Christ ? Doth not the sun shine, and the rain fall, upon the
just and the unjust ; upon the evil as well as the good ? Doth he not
clothe, and feed, and protect wicked men daily ?

Ans. He doth indeed, it cannot be denied. But are they blessings ?
Are these favours to them ? No ; but as God saith to Moses, Deut. xxviii.
16: 'If thou sin against me, cursed shalt thou be in thy basket and thy
store. Cursed shall be the fruit of thy body, and the fruit of thy land, the
increase of thy kine, and the flocks of thy sheep : cursed at home, cursed
abroad.' They are cursed in their very blessings. A graceless, brutish
person, though he swim with worldly pleasures, and have never such

PRECIOUS PROMISES. 123

revenues and comings in to maintain his bravery,* is yet an accursed creature
in the midst of all. For what are we made for, think you ? To live here
only ? Oh no. * Then we were of all others the most miserable,' 1 Cor.
XV. 19. There is an eternity of time a- coming, wherein, after a few days
spent in the flesh, we shall live either in perpetual bliss, or unspeakable
torment. The very best things beneath have a snare in them ; they rather
hinder than further our eternal welfare.

Quest. How doth that appear ?

Ans. Because for the most part they make men secure and careless in
the worship of God, so as to despise the power of godliness, and follow ini-
quity with greediness. We may see by men's conversations that outward
things are snares to them. They are not promises in Christ ; for then
they would come out of God's love only, which alone makes mercies to be
mercies indeed to us, and without which, the best of blessings will prove
but a curse in the end.

If I have anything in this world, any deliverance from evil, or any posi-
tive good thing, I may know it is for my benefit, when my heart is made
more spiritual thereby, so as to value grace and holiness at the highest
rate ; I esteeming my being in Christ above all transitory things whatso-
ever, above riches and honour and the favour of great persons, which at
the best is fading. Our interest in him will stand by us, when all these
things are withered and shrunk to nothing. Christ is a fountain never
drawn dry ; his comforts are permanent. The good in the creature soon
vanisheth and leaveth the soul empty. Therefore get into Christ speedily,
it concerns thee nearly.

For this purpose attend upon the means of salvation, and beg of God that
he would make his own ordinances, by his Spirit accompanying the same,
effectual to thy soul ; that he would open the excellencies of Christ to thee,
and draw thy affections to close with him.

Quest. How are we in Christ ?

Ans. When, by knowing of him, our knowledge carries our hearts unto
him, John xvii. 3. When our wills cleave to that which we know to be
excellent and necessary for us, when I firmly adhere to Christ as the only
good for me, then I love him, then I rest on him, then I have peace in him.

I may discern that I am in Christ, if upon my knowledge of him, my
heart is united to him, and I find peace of conscience in him. Faith hath
a quieting and establishing power. If I be in Christ, my soul will be
cheered and satisfied with him alone. I know all is yea and amen in him ;
therefore my soul rests securely here. However our outward condition be
various and perplexed, yet our estate in Christ is firm and constant.

Quest. What is a man out of Christ ?

Ans. As a man in a storm that hath no clothes to hide his nakedness,
or to shelter his body from the violence of the weather. As one in a tem-
pest, that hath not house nor harbour to cover him. As a stone out of the
foundation, set lightly by, and scattered up and down here and there. As
a branch out of the root ; what sap is there in such a thing, it being good
for nothing but to be cast into the fire ?

A man that is not built up in Christ, planted in him, nor clothed with
him, is the most destitute, despicable creature in all the world ; and if we
look with a single eye, we shall so discern him. Such a man's case ia
deeply to be bewailed. Had we but hearts to judge righteously, we would
prefer the meanest condition of God's child, before the greatest estate of
* That is, ' grandeur.' — G.

124

YEA AND AMEN *, OR,

any earthly monarch, be their flourishing fehcity never so resplendent. Oh !
the miserable and woeful plight that all profane ^Yretches are in, who neglect
grace and the mysteries of Christ, to gratify their base lusts. Such an one,
there is but a step between him and hell ; he hath no portion in the Lord
Jesus. ' I account all dung and dross,' saith St Paul, ' in comparison of
Christ, to be found in him, not having on mine own righteousness,' Philip,
iii. 8. Happy is that man at the day of judgment, who thus appears.

Use 2. Again, if so be that all promises are ' yea and amen in Christ,'
then here take notice of the stability of a Christian, that hath promises to nj)-
hold him. Compare him with a man that hath present things only, with an
Esau that abounds with worldly goods ; and how great is the cliiference ?
God gives them their portion here, as he saith to Dives, * Thou hadst thy
good things,' Luke xvi. 25, seq. : that thou chiefly caredst for, thou hadst
them here, but Lazarus had pain, misery, and poverty. Now therefore the
case is altered ; he is advanced, ' and thou art tormented.'

A believing Christian enjoys the sweetness of many promises in this life
(for God is still delivering, comforting, and perfecting of him ; renewing of
his spirit, and supplying him with inward peace) ; but the greatest part is
yet to be accomplished. Perfection of grace and glory is to come. He is
a child, he is a son. The promise here is his chief estate.

Another man hath present paj'ment, and that is all he cares for ; he hath
something in hand, and swells with a conceit of happiness thereby. Alas !
what are we the better to have a great deal of nothing ? Solomon, that
had tried all the world, resolves it to * vanity and vexation of spirit,' Eccles.
i. 14. All things below are uncertain, and we are uncertain in the use of
them. If we have no better a life than a natural one, eternal joy apper-
tains not to us. Take a Christian and strip him in your thoughts from all
the good things in the world, he is yet a happier man than the greatest
worldly favourite out of Christ ; for the one hath nothing but present
things, with a gi'eat deal of addition of miser}^ which his ease and content-
ment makes him more sensible of ; as being more tender and apprehensive
of an evil than other men. The other, though he want many comforts of
this life, and enjoys not present performances ; yet he is rich in bills and
bonds. God is bound to him, who hath promised he ' will never forsake
him, but be his portion for ever,' Heb. xiii. 5. He hath a title to every
communicable good. ' Godliness hath the promise of this life, and that which
is to come,' 1 Tim. iv. 8. A happy man ! Whatever is most useful for his
safe conduct to heaven, he is sure to have it. He that will give us a king-
dom, will not deny us daily bread ; he that hath prepared a country for us,
will certainly preserve us safe, till we come there.

Besides that we have here in performance, we have many excellent
promises of a greater good in expectation, which in Christ are all ' jea and
amen.' They are certain, though our life be uncertain, and the comforts
of our life, less than life itself, mutable and perishing. If life, the founda-
tion of outward comforts, be but a vapour, what are all the comforts them-
selves, think you ?

It is a Christian's rejoicing in the midst of all changes beneath, that he
hath promises invested into him from above that are lodged in his heart,
and made his own by faith, which have * a wondrous peculiarising virtue to
make that a man's own that is otherwise generally propounded in the
gospel. A Christian, take him at all uncertainties, he hath somewhat to
build on, that is ' yea and amen,' undoubtedly sure, that will stick by him.
* Qu. ' hath ' ?— Ed.

PRECIOUS PROMISES. ] 25

I speak this to commend the estate of a believing Christian ; to make
you in love with it, seeing in all the changes and varieties of this world he
hath somewhat to take to. In all the dangers of this life he hath a rock
and chamber of providence to go unto, as it is Isa. xxvi. 20. God hath
secret rooms to hide his. children in in times of public disturbance, when
there is a confusion of all things. God hath a safe abiding place for thee.
' I have many troubles,' saith David, ' but God is my defence continually,'
Ps. Ixxsviii. 4. He is my ' shield and strong tower ;' whatsoever I want
I have it in him. What a comfort is this !

A Christian knows either he shall be safe here or in heaven, and therefore
rests securely. ' He that dwells in the secret place of the most High, shall
abide under the shadow of the Almighty,' Ps. xci. 1, 2 ; that is, in the love
and protection of God above. As Moses saith, ' Lord, thou hast been our
habitation from everlasting to everlasting,' Ps. xc. 1 ; that is, thou art our
sure help in the greatest extremity that can befall us in any age of
the world.

Therefore build on his promise, for God and his word are all one. If
we have nothing to take to when troubles come, woe unto us ! In ourselves
considered, we are even as grass, and as a tale that is told, soon vanishing.
But our estate in God is durable. We have here no continuing city ; sick-
ness may come, and death may environ us the next moment. Happy are
they that have God for their habitation. We dwell in him when we are
dead. When we leave this world we shall live with God for ever. ' The
righteous is not troubled for evil tidings,' Ps. cxii. 7. He is not shaken
from his rock and stay. He fears no danger, because ' his heart is fixed,'
ver. 8.

What a blessed estate is it to be in Christ, to have promises in him, to
be protected and preserved, not only whilst we are in this vale of tears, but
when this earthly tabernacle shall be dissolved, even to all eternity. If our
hearts be fixed on God, let us hear evil tidings of war, or famine, or pesti-
lence, let it be what it will, blessed men are we. ' Every word of God is
tried as silver in the fire,' saith the psalmist, Ps. xii. 6. The promises are
tried promises ; we may safely rest upon them. But if we have nothing to
take to when troubles arise, we are as a naked man in a storm, without any
shelter, encompassed round w'ith distress and misery.

The promises are our inheritance, yea, our best inheritance in this life.
Though the Lord should strip us naked, and take away all things else, yet
if the promises remain ours, we are rich men, and may say with the
psalmist, ' My lot is fallen into a good ground ; thy testimonies are better unto
me than thousands of gold and silver,' Ps. xvi. 6. For the promises are as
so many obligations, whereby God is bound to his poor creature. And
if wretched men think themselves as rich as they have bonds, though they
have never a penny in their purses, much more may a true Christian, who
hath the promises of Christ for his security, esteem himself a wealthy per-
son ; as having many bonds whereby not man, but God, is engaged to him,
and that not only for temporal good things, but for heavenly favours and
spiritual blessings, for all which he may sue God at his pleasure, and desire
him to make good his word of truth.

There is little difi'erence betwixt a poor Christian and him that abounds
in this world's riches ; only this, the one hath wealth in his own possession,
the other hath it in God's bond ; the one hath it in hand, the other in trust.
As for the worldling, he hath but a cistern when he hath most ; whereas
every faithful soul hath the spring-head, even God himself to fly unto in all

126 YEA AND AMEN ; OE,

distresses, who will never fail him, but be a ' sun and a shield,' to defend
us from all evil and preserve us in all goodness all our days. But I go on.

* Now he which stabhsheth us with you in Christ, and hath also anointed
us, is God.'

Obs. 1. Here observe, that the Christian needs not only converting hut
establishing grace. He that hath begun any good work in us must perfect
it. The God of strength must give up his promise to support our weakness,
without which we cannot stand. Peter was in the state of grace, and yet
when God did not stablish him, we see how he fell. The weakest believer
with the establishing grace of God will stand ; and the strongest Christian,
without divine assistance, will sink and fall away.

Obs. 2. Whence this may be further considered, that the life of a Chris-
tian is a perpetual dependent life. He not only lives by faith in his first
conversion, but ever after. He depends upon God for protection and
strength throughout his whole course. God doth establish us in Christ.
The ignorance of this makes men subject to backsliding. For when we
trust to grace received, and seek not for new supply, we are straight of
Peter's condition, ' Though all forsake thee, yet will not I,' Luke xxii. 33,
which occasioned his shameful fall. He had too much confidence in grace
received.

God is therefore fain to humble his children, to teach them dependence.
And usually where any special grace is bestowed upon sinners, God joins
something therewith to put them in mind that they do not stand by their
own strength. Peter makes a glorious confession, ' Thou art Christ, the
Son of the living God,' Mat. xvi. 17, 18, 19 ; and Christ honoured him
exceedingly, saying, ' Upon this rock will I build my church.' But yet by
and by we see he calls him, * Satan, get thee behind me,' Mat. xvi. 23, to
teach us that we stand not by our own power. When we are strong, it is
of God ; and when we are weak, it is of ourselves. Jacob wrestled with the
Almighty, and was a prevailer, but he was fain to halt for it. Though he
had the victory, and overcame at last, yet he was stricken with lameness
all his days. God did this to mind him that he had that strength whereby
he prevailed out of himself.

Use. A Christian then should set iqmn nothing in his own strength. Hannah
eaith comfortably, ' No man shall be strong in his own might,' 1 Sam. 2, 9.
God is all our sufficiency. Man naturally affects * a kind of divinity, and
will set upon things in confidence of his own abilities, without prayer and
seeking of God's help. He thinks to compass great matters, and bring
things to a good issue by his own wit and discretion. Oh ! delude not
yourselves. This cannot be. ' Acknowledge God in all thy ways, and he
shall direct thy paths, Prov. iii. 6. Seek unto the Lord in every enterprise
thou goest about ; acknowledge him in the beginning, progress, and issue of
all thy employments. What do we but make ourselves gods, when we set
upon business without invocation and dependence ? A Christian is wondrous
weak, even vanity of himself ; but take him as he is built upon the promises,
and as he is in God, and then he is a kind of almighty person, ' He can do
all things through Christ that strengthens him,' Philip, iv. 13. A Christian
is in sort omnipotent whilst he commits his ways to God, and depends
upon the promise ; otherwise he is weakness itself, the most impotent
creature in the world.

Let God, therefore, have all the glory of our establishing, and depend
on him by prayer for the same. As all comes of his mere grace, so let all
* That is, ' pretends ' = chooses to appear.— G.

PEECIOUS PKOMISES. 127

return to his mere glory. * Not to us, Lord, not to us, but to thy name
be given the praise,' Ps. cxv. 1. It is the song of the church miUtant on
earth, and it is the song of the church triumphant in heaven, that all glory
is to God in the whole carriage of our salvation. The promises are in him.
He only made the covenant, and he must perform it to us : without him
we can do nothing. Labour, therefore, to be wise in his wisdom, strong in
his strength, to be all in all in Christ Jesus.

Ohj. How shall we know that a man hath establishing grace ?

Ans. His assurance is firm when his temptations are great, and his
strength to resist little ; and yet notwithstanding he prevails over them.
Satan is strong and subtile. Now if we can stand against his snares, it is
a clear evidence of greater strength than is in ourselves. In great afflic-
tions, when God seems an enemy, and clouds appear between him and us,
if then a man's faith can break through all, and in the midst of darkness
see God shining in Christ upon him, and resolve, ' Though thou kill me,
yet I will trust in thee,' Job xiii. 15 ; here is a strong establishing.

In the times of martyrdom there was fire and faggot, and the frowns of
bloody men ; but who were the persons sufiering ? Even many children,
old men and women, the weakest of creatures. Notwithstanding the Spirit
of God was so strong in these feeble ones, as their lives were not precious
to them ; but the torments and threatenings of their cruel persecutors
were cheerfully undergone by them, as Heb. xi. 34, seq. Here was God's
power in man's infirmit3\ If we have not something above nature, how
is it possible we should hold out in great trials ?
I Means to obtain establishing grace.

By what means may a Christian obtain this stablishing grace ?

First, Labour for fundamental graces. If the root be strengthened, the
ti'ee will stand fast.

(1.) Humiliation is a special radical grace. The foundation of religion
is very low. Abasement of spirit is in all the parts of holiness. Every
grace hath a mixture of humility, because they are all dependencies on
God. Humility is an emptying grace, and aeknowledgeth that in ourselves
there is nothing. If God withhold his influence, I am gone ; if he with-
draw his grace, I shall be like another man, as Samson was when his hair
was cut oif. Self- emptiness prepares for spiritual fulness. ' When I am
weak,' saith blessed Paul, ' then I am strong ;' that is, when I feel and
acknowledge my weakness, then my strength increases ; otherwise a man
is not strong when he is weak ; but when he is sensible and groans under
the burden of his infirmities, then he is inwardly strong.

(2.) Another fundamental grace is dependence upon God; for considering
our own insufiiciency, and that faith is a grace that grows out of ourselves,
and lays hold of the righteousness of another to justify us, nothing can be
more necessary to quiet the soul. ' Believe, and you shall be established :'
as the promises are sure in themselves, so should we repose firm confidence
in them.

Obj. But how doth God establish us by faith ?

Ans. By working sound knowledge in us : ' This is life eternal, to know
thee,' John xvii. 3. When we know the truth of God's word aright, we
have a firm ground to depend on ; for the more a man knows God in cove-
nant, the more he knows Christ and the promises, the more he will trust
and rely upon them. * They that know thy name will trust in thee,' Ps.
ix. 10, saith the prophet. Therefore labour for certainty of knowledge,
that thou mayest have a certainty of faith. What is the reason our faith

128 YEA AND AMEN ; OR,

is weak ? Because we are careless to increase in knowledge. The more
we know of God, tlie more we shall trust in him. The more we know of
a man that he is able and just of his word, the more safely we put confi-
dence in him. So the more our security is in God's promises, as his bonds
increase, so our trust will be strengthened.

(3.) Thirdly, if thou wouldst have establishing grace, heg it earnesthj of
God. Our strength in him is altogether by prayer. Bind him, therefore,
with his own promise ; beseech him to do unto thee according to his good
word. He is the God of strength, desire of him the spirit of strength ;
allege to him thy own weakness and inability without him, and that if he
helps not, thou shalt soon be overcome ; lay open thy wants in God's pre-
sence ; shew him how unable thou art of thyself to withstand temptations,
to bear crosses, to perform duties, to do or suffer anything aright ; turn his
gracious promises into prayers ; desire God that he would stablish thee
by his grace ; that he would prop and uphold thy soul in all extremities.

Quest. What is the reason that Christians are so daunted, and fly off in
time of danger ?

Ans. They have no faith in the promise. The righteous is as mount
Sinai, that shall not be moved. He builds on a foundation that can never
be shaken, for the heart is never drawn to any sinful vanity, or frighted
with any terror of trouble, till fixith lets go its hold. Out of God there is
nothing for the soul safely to stay itself upon.

No marvel to see men fall that rest on a broken reed. Alas ! whatsoever
is besides* God, is but a creature; and can the creature be other than
changeable ? The comfort that we have in God never fadeth ; it is an
abiding, lasting comfort, such as contents the soul, and satisfies all the
wants and desires of it, which things beneath can never accomplish.

We see that the heavens continue ; and the earth, without any other
foundation, hangs in the midst of the world by the bare word of the
Almighty. Therefore well may the soul stay itself on that, when it hath
nothing else in sight to rely upon.

In this case Christians should look, first, that their principles and foun-
dations be good ; and, sccondhj, builded strongly upon them. For the soul
is as that which it relies on : if upon empty things, itself becomes poor
and empty ; which the devil knowing, strives to unloose our hearts from
our Maker, and draw us to rely upon false objects. He sees full well,
that whilst our souls cleave close to God, there is no prevailing against us
by any malice or subtilty of men or devils. The saints, in him, are bold
and undaunted in the midst of troubles and torments. Indeed, the sweetest
communion with God is, when we are beaten from other helps : though
misery upon misery encounters us below, yet there is still succour issuing
from above to a believing soul. If God hath it in heaven, faith will
fetch it down and enjoy the sweetness of it here. That man can never do
amiss that hath his dependency upon the Almighty ; there being no com-
munion like that of a faithful heart with the Lord.

It is the office of faith to quiet our souls in all distresses ; for it relies
upon God for heaven itself, and all the necessary provision, till we come
thither. Strengthen faith, therefore, and you strengthen all. What can
daunt that soul, which in the sorest afiliction hath the great God for his
friend ? Such a spirit dares bid defiance to all the powers of darkness.
Satan may for a tune exercise, but he can never wholly depress a gracious
heart. True believers can triumph over that which others are slaves unto.
* That is, ' beside,' as elsewhere ' sometimes' for ' sometime.'— -G.

PRECIOUS PROMISES. 129

They can set upon spiritual conflicts, and endure fiery trials, which others
tremble to think of. They can put oif themselves, and be content to be
nothing, so their God may appear the greater ; and dare undertake or
undergo anything for the glory of their Maker. Considering they are not
their own, but have given up themselves to Christ, ' they count not their
lives, or anything that is theirs, dear for him,' Acts xx. 24.

He that stablisheth us with you is God, who hath anointed us, &c,

Messiah signifies ' anointed.' Our nature is enriched in Christ with all
graces : ' He is anointed with the oil of gladness above his fellows ' for
us, Ps. xlv. 7, that we might have a spring of grace in our own nature ;
that God and Christ being one, and we being in the Lord Jesus, might
have all our anointing of the first anointed, for ' of his fulness we receive
grace for gi-ace,' John i. 16.

Quest. What are those graces which we receive from Christ's fulness ?

A71S. (1.) First, The grace oi favour and accejJtaiice ; for the same love
that God bears to Christ, he bears to all his, though not in so high a
degree.

(2.) Secondly, The grace of sanctification, answerable to the grace of
sanctification in him. Every renewed work in us comes from Christ.

(3.) Thirdly, The rich privileges and 2^rerogatives that issue to persons
sanctified. We have dignity for dignity, favour for favour, gracious quali-
fications for gracious qualifications in Christ. God anoints us all in his
Son. As the ointment that was poured upon Aaron ran down to ' the
skirts of his garment,' so the weakest Christian is stablished with grace by
Christ. Grace runs from the Head to the poorest member, ' the hem of
the garment.' Every one that doth but touch Christ, draws virtue and
strength from him.

Quest. Why is it called here an anointing ?

Am. Because, as the holy anointing, Exod. xxx. 31-33, was not to be
applied to profane uses, so neither are the graces of the Spirit (God being
the author of them) to be slighted and undervalued by the professors* of
them.

Quest. What are the virtues of this ointment ?

Ans. First, It hath a cherishing 'poiver ; it revives the drooping soul, and
cheers a fainting spirit. When men are ready to sink under the burden of
their sins, this easeth them.

Second, Anointing hath a strengthening poiver. It makes our limbs
vigorous. So doth grace fortify the soul, nothing more. Our life is a
combating life with Satan, and temptations of all sorts ; therefore we
need continual anointing to make us nimble and active in resisting our
enemy. Oil hath a suppling quality ; so the Spirit of God makes pliable
the joints of the soul. It supports us with hidden strength, and enables
us to encounter gi-eat oppositions, and to be victorious through Christ
over all.

Grace is little in quantity, but it is mighty in operation. It carries the
soul through difficulties ; nothing can stand in the way of a gracious man,
no, not the gates of hell. The spirit of grace that is in a Christian is
stronger than he that is in the world. 'A grain of mustard seed,' the
very least measure of true holiness, is stronger than the greatest measure
of opposition. A Christian's strength lies out of himself. He never over-
comes by his own power : ' He can do all things through Christ assisting
him,' Philip, iv. 13. > Otherwise he is a most impotent creature, unable to
* Qu. ' possessors ' ? — G.

VOL. rv. I

130 TEA AND AMEN ; OR,

do or suffer anything, ready to give over at the least trouble, and sink under
every pressure of affliction.

Third, Again, ointment doth excellently deUc/ht and refresh our spirits;
as we see the box in the gospel, when it was opened, the whole house
smelled of it, John xii. 3. So grace is a wondrous sweet thing. Before
we are anointed with the Spirit of Christ, with stablishing grace, what are
we but a company of nasty, abominable persons in the eyes of God ? All
things are accursed to us, and we are accursed in whatever we do. God
cannot look on us but as loathsome creatures ; as the prophet saith, ' I
would not so much as look on thee, if it were not for Jehoshaphat's sake,'
2 Kings iii. 14.

That which makes a man sweet is gi*ace. This makes our nature, that
is noisome and offensive in the nostrils of the Almighty, in itself, to become
pleasant and amiable. A wicked man is a vile man, an ulcerous, deformed
creature. Grace is of a healing nature wheresoever it is. This cures our
spiritual distempers, beautifying the inner man, and making the whole
frame of a Christian's carriage sweet and delectable.

(1.) First, to Gcd, who loves the scent of his own grace, wheresoever he
finds it.

(2.) Secondhj, to angels. The conversion of sinners rejoiceth them, Luke
sv. 10. When our custody is committed to their charge, how are they de-
lighted with the beauty of holiness shining in us ! The graces of God in
his saints are a feast to them. The very name of a godly and gracious man
* is as a sweet ointment ' everywhere. Cant. i. 3.

(3.) Holy men, when they are read of in stories, ivliat a savour do they
cast in. the church! So far as a Christian is a ' new creature,' it makes him
in love with himself, scorning to be so undervalued as to defile himself with
base services. So far as a man is gracious, he gives himself to honourable
employments. Being a vessel of grace, he improves his abilities to glorious
uses, esteeming things below too mean for him.

Grace is a wondrous pleasant thing, offensive to none but to wicked men,
that have no savour of God or goodness. It sweetens the soul, makes it
delectable for Christ and his Holy Spirit to lodge in, as in ' a garden of
spices.' A gracious man, that hath subdued his corruptions, is wondrous
amiable, both to himself and to the communion of saints. His heart is
' as fine silver.' Everything is sweet that comes from him. Grace is full
of comfort to a man's own conscience, the sense of which enlargeth the soul
to all holy services.

Fourthly, An ointment hath another property, it consecrates 2Jersons to holy
uses. Anointed persons are raised above the ordinary rank. The graces
of God's Spirit elevate men above the condition of others with whom they
live. Anointed persons are sacred persons, they are inviolable : ' Touch
not mine anointed, and do my prophets no harm,' Ps. cv. 15. We wrong
the ' apple of God's eye,' Zech. ii. 8, we offer indignity to Christ himself,
if we hurt these. Indeed, nothing can hm't them ; but God, by his over-
ruling power, turns all for their good.

Lastly, An ointment is a royal liquor. It will be above all. So the
graces of God's Spirit, where they are, will be uppermost, they will guide
and govern all. As if a man have excellent parts, grace will rule these
and make them serviceable to Christ his truth and members. If we have
weakness and corruption, grace will subdue it by little and little, and never
leave conflicting till it hath got the victory.
; What are our souls without God's anointing ? Dead, stinking, offensive

PKECIOUS PROMISES. 131

to God, to good men, and to ourselves. We cannot see witli peace the
visage of our own souls. Who can reflect seriously into his heart and life
without horror, that hath no grace ? A man that sees his conscience
awakened without this anointing, what is he ? Surely as the body with-
out the soul. It is not all the excellencies of the soul laid upon a dead
body, or aU the goodly ornaments that bedecked it, can keep it from stink-
ing, and being a loathsome object, because it wants the soul to quicken and
enliven it to good employments. Of itself it is but a piece of earth. All
the vigour and life that the body hath is communicated from the soul.
They are beholden to our souls for many things. Put the richest orna-
ments whatsoever upon the body, and not the Spirit of grace upon the
soul (to cherish and refresh the same, that it may appear lovely in God's
sight), all is to no purpose.

Likewise this anointing hath relation to the persons anointed : kings,
priests, and prophets. Christ is primarily anointed, and all our grace is
derived from him. He teacheth us divine things by a divine light. The
poorest Christian in the world, whose heart is right with God, sees good
things with such convincing love, that he embraces them, and ill things with
such a convincing hatred, that he abhors them. A man that lives without
God in the world may talk, but he cannot do ; he may speak of death, but
he dares not die ; he trembles to think of the last tribunal, and of resigning
his soul into the hands of his Maker. Such an one may discourse of suffer-
ing, but when it comes to the point, his heart fails him. Oh ! how he
shrinks when danger approacheth. What indirect courses will he take to
save his skin ! How hardly is corrupt self brought under ! How heavily
do men come off in this point of doing and suffering for Christ, laying down
all at his feet, and resolving to be disposed of at his pleasure in everj'thing.
Men speak much of patience and self-denial, but they do not practise them.
These virtues shine not forth in their conversation, which is the shame of
religion. Only a true Christian hath the right knowledge of the doing of
things, and is able to speak a word ' in due season,' Isa. 1. 4, to reprove,
to admonish, to comfort. Every member in the communion of saints hath
some qualification for the good of the whole body.

A ftiithful man is likewise spiritually anointed a priest to stand before God
Almighty. He pours out his soul for himself and for others, having God's
ear open at all times to his suits. Every sincere Christian is a favourite in
heaven. He hath much credit there, which he improves for the welfare of
the church here below. And he keeps himself as a priest, unspotted of the
world. A true Christian is taught of God, and knows the meaning of that
law of his, which prohibiteth priests so much as to touch defiled things.
Therefore he studies innocency ; he runs not after the course of the multi-
tude, neither is carried away with the streams of the times. He will not
converse familiarly with those that may stain him but so far as his calling
leads him, lest he should thereby contaminate his spirit. A Christian priest
hath his heart always to the ' holy of holies,' that so he may offer up thanks and
praise to God, and offer himself a sacrifice to him. His endeavour is to kill and
slay those beasts, those lusts, that lurk in his heart, contrary to the Almighty.

Lastly, He that is anointed by the Spu'it is a king in regard of his great
possessions, for all are ours. ' Things present, and things to come, life and
death, prosperity and adversity,' all help us to heaven, Eom. viii. 38. Evil
things are ours in advantage and success, though in disposition they be not
Ours, but have a hostile disposition in them. God overpowers the evil of
things, and gives a Christian a living principle of grace, to suck sweet out

132 YEA AND AMEN ; OR,

of sour, and draw good out of evil. What a king is this, that even the most
terrible things are at his command, and work for the best unto him ! He
conquers and brings under his greatest enemies, and fears neither death or
judgment, nor the vengeance to come. Knowing Ood in Christ to be his
reconciled Father, he rests assured all things else will be at peace with him.
Others have kingdoms out of themselves, but in themselves they are slaves.
Every lust leads them away captive. A Christian is such a king as hath a
kingdom within himself. He hath peace and joy and rest from base allure-
ments, and terrors of conscience. He walks by rule, and therefore knows
how to govern all. The glory of his Maker is the chief thing he eyes, and
to that he refers every action.

' Who hath anointed us, and sealed us.'

Anointing and sealing go together. The same God anoints us doth also
seal us. Both are to secure us of our happy condition. Now Christ is
the first sealed : John vi. 27, ' Him hath the father sealed.' God hath set
Christ apart from others, hath distinguished him, and set a stamp upon him
to be the Messiah by the graces of the Spirit, whereof he was richly
beautified, and by many miracles, whereby he shewed that he was the Son
of God ; by his resurrection from the dead, by his calling of the Gentiles,
and many other things.

Christ being sealed himself, he sealed all that he did for our redemption
with his blood, and hath added for the strengthening of our faith outward
seals, the sacraments, to secure his love more firmly to us.

But in this place another manner of sealing is to be understood. For here
is not meant the sealing of Christ, but the sealing of us that have com-
munion with him. The same Spirit that seals the Eedeemer seals the
redeemed.

Quest. What is the manner of our sealing by the Spirit ?
Ans. (1.) Sealing we know hath divers uses. First of all, it doth im-
print a likeness of him that doth seal. When the king's image is stamped
upon the wax, everything in the wax answers to that in the seal, face to
face, eye to eye, body to body. So we are said to be sealed when we carry
in our souls the image of the Lord Jesus ; for the Spirit sets the stamp of
Christ upon every true convert. There is the likeness of Christ in all things
to be found in him. As the child answers the father, foot for foot, finger
for finger in proportion, but not in quantit}^ so it is in the sealing of a
believer. There is a likeness in the soul that is sealed by the Spirit to the
Lord Jesus. There is understanding of the same heavenly supernatural
truths ; there is a judging of things as Christ judgeth, a loving of that which
he loves, and a hating of that which he hates ; a rejoicing to do that which
he delights in, and a grief to commit anything that displeaseth his majesty.
Every afiection of the soul is carried that way that the afiections of our
blessed Saviour are carried, in proportion ; everything in the soul is answer-
able to him in its degree.

There is no grace in Christ, but there is the like in every Christian in
some measure. The obedience of Christ to his Father, even to the death,
is to be found in every true Christian. The humility whereby Christ abased
himself, it is in every renewed heart. Christ works in the soul that receives
him a conformity to himself. The soul that believes that Christ hath loved
him, and done such great things for him, is ambitious to express Christ in all
his ways. Being once in Christ, we shall delight to be transformed more
and more unto him. To bear the image of the ' second Adam ' upon our
breasts, to make it appear that Jesus Christ lives in us, and that we * live

PEECIOUS PROMISES. 133

not to ourselves, but to him that died for us,' 2 Cor. v. 15 ; to be meek and
hoavenlj-minded as he was, talking and discoursing of spiritual things, going
about doing good everywhere ; active for Grod, fruitful in holiness, doing
and receiving all the good we are able, drawing others from this world to
meditate of a better estate, labouring for the advancement of God's kingdom,
and approving ourselves to him. This is one use of sealing, to imprint a
likeness.

(2.) A second use of the seal is distinction. Sealing is a stamp upon one
thing among many. It distinguisheth Christians from others, as we shall
see after.

(8.) Again, it serves for opprojmation. Men seal those things that are
their own. Merchants, we see, set their stamp on those wares which they
have or mean to have a right unto. It pleaseth God thus to condescend
unto us, by applying himself to human contracts. He appropriates his own
to shew that he hath chosen and singled them out for himself to delight in.

(4.) Sealing further serves to make things authentical, to give authority
and excellency. The seal of the prince is the authority of the prince. This
gives validity to things, answerable to the dignity and esteem of him that seals.

These are the four principal uses of sealing ; and God by his Spirit doth
all these to his. He stamps his own image upon us ; he distinguisheth us
from others, even from the great refuse of the world. God by his Spirit
appropriates us to himself; he makes us to be his, and shews that we are
his. He likewise authoriseth us, and puts an excellency upon us, to secure
us against all temptations. When we have God's seal on us, we stand firm
in the greatest trial. * "Who shall separate us from the love of God ?'
Rom. viii. 35. We dare defy all objections of Satan, and accusations of
conscience whatsoever. A man that hath God's seal stands impregnable
in the most tempestuous season ; for it is given for our assurance, and not
for God's. The Lord knows who are his. He seals not because he is
ignorant, but for our comfort and establishment.

Quest. Whether is the Spirit itself this seal, or the work of the Spirit,
and the graces thereof wrought in us ?

Ans. I answer, the Spirit of God, where it is, is a sufficient seal that God
hath set us out for himself ; for whosoever hath the Spirit of Christ, the
same is his. He is the author of our sealing ; so that, except you take the
Spirit for that which is wrought by the Spirit, you have not the compre-
hension of sealing, for that which the Spirit worketh is the seal. The Spirit
goes always with his own mark and impression. Other seals, when they
are removed from the stamp, the stamp remains still. But the Spirit of
God dwells and keeps a perpetual residence in the heart of a Christian,
guiding him, moving him, enlightening him, governing him, comforting
him, doing all offices of a seal in his heart, till he hath brought him to
heaven. The Holy Ghost never leaves us. It is the sweetest inhabitant
that ever lodging was given to. He doth all the saving good that is done
to the soul, and is perpetually with his own work in joy and comfort.
Though he seem sometimes to be in a corner of the heart, and is not easily
discerned, yet he always dwells in his sealed ones.

Quest. What is the stamp that the Spirit seals us withal ?

Ans. 1. The Spirit works in this order for the most part. First of all,
the Spirit doth, together with the word (which is the instrument, and the
chariot wherein it is carried) convince us of the ill that is in us, and the
misery attending on us for the same. It convinceth us of sin, and the fear-
ful estate we are in by that, and abaseth us thereupon. Therefore it is

134 YEA AND AMEN ; OR,

called the ' spirit of bondage,' Rom. viii. 15, because it makes a man
tremble and quake, till lie see his peace made up in Christ.

Ans. 2. When he hath done this, then he convinceth us of righteousness,
by a sweet light discovering the excellencies of the Lord Jesus, and the
remedy in him provided for sinners. God opens the eye of the soul, to
see the all-sufficiency of his Son's sanctification,* and inclines the heart to
cast itself by faith upon him.

Ans. 3. When we are thoroughly convinced of the ill that is in us, and
of the good that is in Christ, and are moved by the Holy Ghost to go out
of ourselves, and embrace reconciliation in the Lord Jesus, then a super-
added work is vouchsafed unto us ; for the Spirit daily per/ecteth his own
work. He adds, therefore, after all, his seal, to confirm us ; which seal is
not faith ; for the apostle saith, ' After you believed, you ivere sealed,' Eph.
i. 13, where we see the work of faith and sealing distinguished. First, the
soul is set in a good estate, and then follows assurance and establishment.

Quest. But what needs confirmation when we believe ? Is not faith con-
firmation enough : when a man may know by a private reflect act of the
soul that he is in a state of grace ?

Ans. This act of ours in believing is oft terribly shaken, and God is won-
drous desirous that we should be secure of his love. He knows he can
have no glory, nor we any solid peace else. Therefore when we by faith
have sealed to his truth, he sees that we need further sealing that our
faith be current and good ; for all is little enough in the time of tempta-
tion ; the single witness of our soul is not strong enough in great assaults.
For sometimes the Spirit is so tossed and disquieted with temptations, that
we cannot reflect aright on ourselves, nor discern what is in our own breasts
without much ado. Therefore God first works faith to apply the promise,
Whosoever believes in Christ shall be saved,' Acts ii. 21. I beheve in
Christ, therefore I shall be saved ; and then sealeth this belief with an addi-
tion of his Holy Spirit ; for this sealing is a work upon believing, an
honouring of faith with a superadded confirmation.

Quest. How shall we know that there is such a spiritual sealing in us ?

Ans. (1.) I answer, when we truly believe, the * Spirit of adoption,' Rom.
viii. 15, reveals unto us that ive are the ' sons of God' by a secret whisper-
ing and intimation to the soul (which the believing heart feels better than I
am able to express), saying, ' Be of good comfort, thy sins are forgiven.'
There is a sweet kiss vouchsafed to the soul : the Lord refresheth it with
the light of his countenance, and assures it that aU enmity is now slain.
I am thy salvation. Thou art for ever mine, and I am thine. Because
thou believest, behold thou art honoured to be my child.

Ans. (2.) Again the ' Spirit of adoption, 'yuicA-e^s andfills the soul ivith heavenly
ejacidations to God ; it stirs up fervent supplications to cry, * Abba, Father.'
The soul when it truly believes, hath a bold and famihar speech to God.

There are two things in the prayer of a Christian that are incompatible
with a carnal man : there is, first, an inward confidence ; and secondly, an
earnestness in the soul, whereby he goes to God as a child to his loving
father, not considering his own worthiness or means, but the constant love
that is borne to him.

This spiritual speech of God to the soul, and of the soul to God, is an
evident demonstration of our truth in grace, because we can do that which
no hypocrite in the world can attain to.

^_ A71S. (3.) Thirdly, This sealing of the Spirit after we believe, is known by
* Qu. ' satisfaction ' ? — Ed.

PRECIOUS PROMISES. 135

the work of sanctification which it ejfectetli, in as. The Holy Spirit set Is our
spirits, by stamping the hkeness of Christ upon us ; so as when a man finds
in his soul some lineaments of the heavenly image, he may know thereby
that he is ' translated from death to life,' Col. i. 13, When he finds his
heart subdued to humility and obedience, to such a holy and gracious frame
as Christ's was, he may clearly discern that he hath something more than
the ' old man' in him. When a man can say, Natm-ally I am proud, but
now I can abase myself; naturally I am full of malice, now I can love and
pray heartily for my enemies ; naturally I am lumpish and dead-hearted,
now I can joy in the Holy Ghost ; naturally I am apt to distrust the Lord,
and be discontented with my condition, now I can rest securely upon his
promise and providence ; sin hath been my delight, now it is my sorrow
and heart-breaking ; I find somewhat contrary to corruption in me, I
carry the image of the ' second Adam' about me now ; I say, whosoever
hath this blessed change, may rest assured of his right to happiness.
' Know you not that Christ is in you, except ye be reprobates ? ' saith the
apostle, 2 Cor. xiii. 5. A Christian that upon a thorough search finds
something of Christ always in his soul, can never want a sweet evidence
that he is ' sealed to the day of redemption.'

Ans. (4.) ^he fourth way is hj the joij of the Spirit; which is the begin-
ning of heaven as it were, and a possessing of glory before our time. There
are few of God's children, but in the course of their pilgrimage, first or last,
have this divine impression wrought in them, enlarging and ravishing their
souls to joy in the Almighty.

Yet this is especially seen after conflict, when the soul hath combated
with some strong corruption or temptation. ' To him that overcomes will
I give of the hidden manna,' saith Christ, ' and a white stone, which none
can read but he that hath it,' Rev. ii. 17 ; that is, he shall have assurance
that he is in the state of grace, and the sweet savour of goodness itself shall
be his portion. Usually God gives comfort after we have conflicted with
some sinful disposition and have got the victory, as we see in Job. After
God had exercised that champion a long time, at the last he discovered
himself in a glorious manner to him. Job xlii. 12.

In the midst of afliictions, when a Christian is under great crosses, and
God sees he must be supported with spiritual strength, or else he sinks,
then he puts in with supply from above. When the creature cannot help
us, the Creator of all things will. Thus Paul in the midst of the dungeon,
being sealed with the Spirit, ' sang at midnight' when he was in the stocks,
Acts xvi. 24, seq. : and so David in the midst of persecution ; Daniel in a
lion's den ; the three children in the fiery furnace, &c. God doth as parents,
smile on their little ones when they are sick and dejected. He reserves his
choicest comforts for the greatest exigents.* When God hath a great work
for his children to do, or some sharp suffering for them to undergo, as an
encouragement beforehand, he oft enlargeth their spirits that they may be
able to go through all ; as our Saviour Christ had James and John with
him upon the mountain, to strengthen them against his ensuing suffering.

Let us then examine ourselves by that which hath been delivered. Hath
God spoken to thy soul, and said, ' I am thy salvation,' ' thy sins are
remitted,' and thy person received into my favour? Doth God stir up thy
spirit to call upon him, especially in extremity, and to go with boldness
and earnestness to his throne ? Surely this is an evidence of the seal of
the Spirit; for whoever wants this cannot look God in the face when
* That is, ' exigencies.' — G.

136 YEA AND AMEN ; OR,

distress is upon him. Saul in this case goes to the witch, and Ahithophel
to desperate conclusions. Judas in extremity, we see what becomes of him.
So every one that hath not this sealing of the Spirit (to whom God speaks
not peace, ' by shedding abroad the love of Christ in his heart,' Rom. v. 5),
must needs sink as lead in the bottom of the sea, which hath no consistence,
till it come to the centre, to hell. Did you ever feel the joy of the Spirit
in holy duties, after inward striving against your lusts, and getting ground
of them ? This is a certain sign that God hath sealed you.

Quest. But you will say. How can that be a seal ? A seal continues
with the thing, but the joy of the Spirit comes after the work of the Spmt,
and abides not with us.

Ans. I answer, though we have not always the joy of the Spirit, yet we
have the Spirit of joy ; which, though it be not known by joy, yet may be
discerned by its operation and working. A Christian may have a gracious
work of the Spirit in him, and yet want the delight and joy of the Spirit.
Therefore when that fails, look to thy sanctification, and see what resem-
blance of Christ is formed in thee. See if thy heart be humble and broken ;
if thou have a heavenly disposition like to thy Saviour. When the joy of
the Spirit ceaseth, go to the work of the Spirit, and from the work of the
Spirit to the voice of the Spirit. Canst thou cry to God with strong
supplications ? or if thou canst not pray with distinct words, canst thou
mourn and groan ? * The Spirit helps our infirmities, when we know not
what to ask,' Rom. viii. 26. This sighing and groaning is the voice of
God's Spirit, which he will regard wheresoever he finds it. This made
Job in his distress to swim above water.

If one be in the midst of extremity, and can seriously seek to God, it is
an undoubted sign that such a one is sealed, especially when the corruption
of his soul joins with Satan's temptations the more to afflict him. For a
sinner in the midst of storms and clouds of darkness, then to cast anchor,
and quiet his soul in Christ, argues great faith. So when a temptation
closes with our corruption, and affliction yields ground to further the
temptation, then to pray and rely securely upon God is a gracious sign.
For Satan useth the afflictions we are in as temptations to shake our faith,
as thus. Canst thou be a child of God, and be so exercised, so vilified,
so persecuted ? Didst thou belong to Christ, would ever these crosses
and losses and miseries have befallen thee ? Deceive not thyself ! Thus
affliction is a weapon to temptation, for Satan to help his fiery darts with,
he having such a dangerous party in us — as our own corruption — doth us
the more harm continually.

Quest. How shall a man know whether God hath a part in him ?

Ayis. I answer. If he can run against the stream ; if he find his soul
resisting Satan's temptations, and raising him above afflictions, standing
out and combating with corruptions to the uttermost. "When he can check
his carnal heart that draws him downwards, saying, ' Why art thou cast
down, 0 my soul ? and why art thou disquieted within me ? Ps. xlii. 5,
it is a good sign.

David found inward corruptions and outward afflictions joining with
Satan's temptations, to depress his spirit ; hereupon he chides his own soul,
' Why is it thus with thee ? why art thou dejected in this manner ?' And
then he lays a charge upon it, ' Trust in God,' ver. 11. Whatsoever
hardship we meet with in the world, yet there is hope in God still. Though
we can find little comfort below, yet there are rivers of consolation above.
It argues a gracious heart to quiet one's self in God in the worst times.

PRECIOUS PROMISES. 137

Use 1. I beseech you let us labour to have our souls sealed with the Spiyit
of God, to have further and clearer evidence of our estate in grace. It is
a blessed thing to have Christ live in us. The enemies of our salvation
are exceeding many, and how soon death or judgment may seize us, we
know not. God will set none at his right hand but his sheep, those that
have his own image on them. His best sheep have no outward mark, but
an inward. The world sees not their beauty ; ' The king's daughter is
all glorious within,' Ps. xlv. 13.

How comfortably will the soul commend itself to Christ, when it finds
itself stamped with the Spirit of Christ ; when he can cheerfully say, Lord
Jesus, receive my soul,' Acts vii. 50. Thou that hast redeemed me by thy
blood, and sealed me by thy Spirit, acknowledge thine own likeness in
me. Though it be not as it should be, yet there is somewhat of thine in me.

Beloved, we must not give false evidence of ourselves, as we must not
against others. What a comfort hath a sealed soul in the hour of death,
and in all extremities. What a difference is there between such a soul and
others in the time of affliction, as in the time of pestilence, war, and per-
secution for Christ. The soul that is sealed knows that he is marked out
for happiness in the world to come. Whatsoever befalls him in this life, he
knows that God in all confusion of times knows his own seal, and that his
destroying angel shall spare and pass over those that are marked, Ezek. ix.
4, seq. And though our bodies escape not, yet our souls shall.

Josiah we see was taken away from the evil to come ; and Lot was
delivered from the judgment of the Sodomites. If we partake not of the
sins of the wicked, we shall never partake of their plagues. God hath a
special care of his ' little ones' in this life ; and if he take them away, yet
their death is precious in his sight, Ps. cxvi. 15. He will not part with
them but upon special consideration. He sees if they live it will be worse
for them. Their precious souls are in continual danger. He sees it is
best for them to be gathered to God, and the souls of perfect ones in
heaven ; therefore he provides a shelter to free them from all storms on
earth.

And as he hath an eye over them in regard of outwai'd miseries, so in
respect of spiritual corruption and infection, as Eev. vii. 3. God's holy
ones were ' sealed,' so many of such a tribe, and so many of such a tribe,
to signify that God hath always some that he will keep and preserve from
the leprous contagion of sin and antichrist ; even in evil times God hath
his 'little flock' still.

In the obscure ages of the church, nine hundred years after Christ, when
there was little learning and goodness in the world, and Egyptian darkness
had overspread the earth, God had always sealed ones, marked out for him-
self, whom he preserved from the danger of dark times. Why then should
we be afraid of evil tidings ? Let any affliction, or death itself, come, Christ
will know his own stamp in us. He hath a book of remembrance for those
that are his ; and when he gathers his jewels, they will be highly set by,
Mai. iii. 17. God in common calamities suffers his luggage, wicked men,
to go to wreck ; but he will secure his jewels, his darhngs, whatever come
of it. Labour therefore to be a sealed person.

Quest. But you will say. What shall I account of myself, if there be but
a little sign of grace in me ?

Ans. Be not discouraged. You know in wax, though the stamp be
almost out, yet it is current in law notwithstanding. Put the case the stamp
of the prince be an old coin, is it not current though it be cracked ? Sup-

138 YEA AND AMEN ; OE,

pose the mark of the Spirit should be dim and blurred, scarce discernible
in us (this ought to be our shame and grief), yet some evidences of grace
are still remaining ; there are some sighs and groans against corruption,
which may continually support us. If we mourn in our spirits, and
do not join with our lusts, nor allow ourselves in them, this is a divine
impression, though it be, as it were, almost worn out. The more comfort
we desire, the fresher we should keep this seal of comfort.

Use 2. And labour to (jww in faith and obedience, that ice may read our
evidence clearly ; tliat it he not overgrown with the dust of the ivorld, so as xve
cannot see it. Sometimes God's children have the graces of the Spirit in
them, yet they yield so much to fears and doubtings, that they can read
nothing but their corruption. When we bid them peruse their evidences,
they can see nothing but worldliness, nothing but pride and envy, because
they grieve the Holy Spirit by their negligence and distrust. Though there
be a stamp in them, yet God holds the soul from it, and gives men up to
mistake their estates, for not stirring up the graces of his Spirit in them.

Honour God by believing, and he will honour thee by stamping his
Spirit more clearly on thee. What a comfort is it to have the evidence of
a gracious soul at all times. When a man carries about him the mark of
the Spirit, what in the world can discourage such a soul ? On the contrary,
if a man have not something above nature in him, when death and judg-
ment comes, how miserable is his condition ? If a man be a king or an
emperor of the world, and have not an interest in Christ's righteousness,
ere long he shall be stripped of all, and adjudged to eternal torments. Oh,
the excellency of man's soul ; a jewel more to be prized than a prince's
diadem.

It is the folly of the times to set up curious pictures, but what a poor
delight is this in comparison of the ambition of a true Christian, to see the
image of Christ stamped in his soul, to find the joy of the Spirit, and God
speaking peace to his inner man.

The transforming of ourselves into the image of Christ is the best
picture in the world. Therefore we should labour for the ' new creature,'
that as we grow downward one way, we may grow up towards heaven
another ; that as the life of nature decays, so the spiritual life may be more
active and working. It should be our daily study, while we live in this
world, to attain that ' holiness, without which no man shall ever see God,'
2 Cor. vii. 1, et alibi.

There is besides the common broad seal of God, his privy seal. What
is the reason that many proud-hearted persons are damned ? The truth is,
they' are all for external contentments, and despise the ordinances of God.
For though they stand upon their admission into the church, upon the
common seals and prerogatives (which in themselves are excellent), yet
relying on these things over- much betrays many souls to the devil in the time
of distress. It is another manner of seal than the outward seal in the
sacrament, that must settle peace in the conscience. When once the be-
ginnings of faith are wrought in us, then we may with comfort think upon
our receiving of the communion ; but the special thing to be eyed is the
hidden seal. If the external means work no inward sanctification in our
hearts, we shall be the worse rather than the better for them ; yet we must
not be so profane as to think slightly of God's ordinances ; they are of
great consequence.

For when Satan shakes the confidence of a Christian, and saith, Thou
art an hypocrite, God doth not love thee, these help us to hold out. Why,

PRECIOUS PROMISES. 139

saith the soul, I can speak by experience tliat I have found the contrary ;
the Lord hath removed my fears, he hath pardoned my sin and accepted
my person ; he hath given me many precious promises to support my spirit.
Here is the excellency of the sacrament. It comes more home to me ; it
seals the general promises of God particularly to myself ; for finding the
inward work of the Spirit in my heart, and God having strengthened my
faith by the outward seal, I can defy Satan with all his accusations, and
look death in the face with comfort. We should labour therefore to
observe God's sealing days, when he uses to manifest himself to his people ;
which though it may be every day (if we be spiritually exercised), yet it is
in the Lord's day more especially; for then his ordinance and his Spirit go
together.

Now there is a sealing of persons, and of truths, besides the sealing of
our estates, that we are the children of God. There is a sealing of every
particular truth to a Christian. For where there is grace to beheve the
truth, God seals those truths firmly to that soul by the comforts of his
Spirit. For example, this is a truth, ' Whosoever believes in Christ, shall
not perish but have everlasting life,' John iii. 15. Now the same Spirit
that stirs up the soul to believe this, seals it fast upon the conscience even
to death. There is no promise, but upon our beUeving the same, it is
sealed by God upon us ; for those truths only abide firm in the soul which
the Holy Ghost sets on. What is the reason that many forget their con-
solations ? The reason is, they hear much, but the Spirit settles nothing
on their hearts.

Quest. What is the reason that unlettered men many times stand out in
their profession to blood, whereas those that are more able and learned
yield to anything ?

A)is. The reason is, the knowledge of the one is set fast upon the soul ;
the Spirit brings his seal and this man's knowledge close together ; whereas
the learning and abilities of the other, is only a discoursive thing, swimming
in the brain without any solid foundation. Their knowledge of truths is
not spiritual ; they see not heavenly things by heavenly, but by a natural
light. Those that would not apostatise must have a knowledge ' suit-
able to the things they know ; they must see spiritual things by the Spirit
of God. Therefore when we come to hear the word, we should not come
with strong conceits of our own, to bring all to our wits, but with reverent
dispositions and dependence upon God, that he would teach us together
with his ministers, and close with his ordinances so as to fasten truths upon
our souls ; else shall we never hold out ; for that which must stablish and
quiet the soul, must be greater than the soul.

In time of tentations, when the terrors of the Almighty encompass us,
when God lays open our conscience, and writes bitter things against us,
those truths that most satisfy the soul at such a time must be above the
natural capacity of the soul. Therefore, saith the apostle, ' It is God that
establishes,' and God by his Spirit that seals us up unto the day of redemp-
tion ; because divine truths of themselves in the bare letter cannot stir up
the heart. It is only the blessed Spirit (which is above our spirits) that
must quiet the conscience in all perplexities. The Lord can soon still the
soul when he settles spiritual truths upon it. Therefore go to him in thy
distress and trouble of mind. Send up ejaculations to God, that he would
seal the comfort revealed in his word to thy soul, that as it is true in itself,
so it may be true to thee likewise.

This is a necessary observation for us all. Oh, we desire in the hour

140 YEA AND AMEN ; OR,

of deatli to find some comforts, that be standing comforts, that may uphold
us against hell and judgment. Know that nothing will do this but spiritual
truths spiritually known ; but holy truths set on by the Holy Ghost upon
the soul. Oft therefore enter into thine heart, and examine upon what
grounds and motives thou believest. Consider well what it is thou believest,
and upon what evidences, and with what light ; otherwise expect not to
find solid peace.

Quest. What course may a Christian generally take when he wants com-
fort and inward refreshing ?

Ans. There are, in 1 John v., ' three witnesses in heaven and three in
earth,' to secure us of our estate in grace, The three witnesses in heaven
are, * the Father, the Word, and the Holy Ghost.' And the three wit-
nesses in earth are, ' the Spirit, the water, and blood ; ' and these thi'ee on
earth, and those three in heaven agree in one.* Now by the Spirit here
is meant the feelings and sweet motions thereof. The water may well be
the laver of sanctiiication ; and by blood is understood the sufierings of
Christ for our justification.

When therefore we find that extraordinary seal I spake of before — the
joys of the Spirit of God — that it is not in us, what shall wa do ? Shall
we despair then ? No. Then go to the water. When the witness of the
Spirit is silent, go to the work of the Spirit ; see what gracious dispositions
are found in thee.

Quest. Ay, but what shall we do if the waters be troubled in the soul,
as sometimes there is such a confusion that we cannot see the image of
God upon it in sanctification.

Ans. Then go to the blood. There is always comfort. Go to the
' fountain set open for Judah and Jerusalem to wash in,' Zech. xiii. 1.
That is never dry. If we find much sin upon our consciences, and no peace
in our hearts, apply the blood of sprinkling. That will give rest.

When thou findest nothing but corruption and filthiness in thy soul,
when thou seest neither joy nor sanctification of spirit, go to the Lord
Jesus, and he will purge thee from all guilt, and wash thee with clean
water. But to go on.

Who hath sealed us, and given us the earnest of his Spirit in our hearts.

This is the third word, borrowed from human contracts, to set forth
God's gracious work in the soul. Anointing we had before, and sealing.
Now here is ' earnest.' The variety of expression shews there is a great
remainder of unbelief in the soul of man, which causeth the blessed Spirit
to use so many words to manifest God's mind, and assure the soul of sal-
vation ; stablishing, anointing, sealing, and earnest.

And indeed so it is. Howsoever we in the time of prosperity, when all
things go well with us, are apt to presume our estate is good, yet in the
hour of death, when conscience is awaked, we are prone to nothing so much
as to call all in question, and believe the lies and doubts and fears of our
own deceitful hearts, more than the undoubted truth and promise of God.
Therefore the Lord takes all courses to establish us. He gives us rich and
precious promises ; he gives us the Holy Spirit to confirm us in those
promises, he seals us with that Spirit, and gives us a comfortable ' earnest'
thereof, and all to settle these wretched and unbelieving hearts of ours.
So desirous is God that we should be well conceited of him, that he loves
us better than we love ourselves. He prizeth our love so much, that he
labours by all means to secure us of our eternal welfare ; as knowing, that
* Cf. Note dddd, Vol. III. page 536.— G.

PRECIOUS PROMISES. 141

except we appreliend his love to us, we can never love him again, nor
delight in him as we ought to do.

Now the Spii'it is an ' earnest' of our inheritance in heaven. We are
sons here indeed ; but we are not heirs invested into the blessed estate we
have title to. God doth not keep all our happiness till another world, but
gives us somewhat to comfort us in our absence from our husband. He
gives us the Holy Ghost in our hearts, as a pledge of that glorious condi-
tion, which we shall one day have eternally with him. This is the meaning
of the words.

But to shew you more particularly in what regard the Spirit is called an
* earnest.'

(1.) First of all, you know an earnest is used for securitij of a contract.
So the Holy Spirit doth secure us of the blessed estate we shall have in
heaven for ever.

(2.) Secondly, An earnest is r)art of the bargain, a jmrt of the whole which is
secured. Though it is a very little part, yet it is a part. So it is with the
Spirit of God in its gracious work upon our hearts. The joy of the Spirit
is a part of that full joy and happiness which shall be revealed hereafter
to us.

(3.) Thirdly, An earnest is little in comparison of the whole. So the Spirit,
in the work and graces thereof, is little in regard of that fulness which we
shall have in heaven. But though an earnest be small in itself, yet it is
great in security. A shilling secures a bargain of a thousand pounds, we
see. We value an earnest not for its own worth so much as for that which
it is a pledge of : for the excellent bargain and rich possession which it doth
interest us into. So the Spirit of God with its blessed effects in the soul,
the joy and peace of the Spirit, cheering and reviving perplexed sinners ; this
earnest, I say, though it be little in itself, yet it is great to us in respect of
the assurance that we have by it.

(4.) Again, it hath the term of an earnest, because an earnest is given
rather for the security of the party that receives it, than in regard of him that
gives it. So God gives its the ' earnest of the Spirit,' grace and comfort in
this life, not so much for God. For he means to give us heaven and happi-
ness when we are dissolved. As he hath passed his promise, so he will
undoubtedly perform the same ; he is Lord and Master of his word. He
is Jehovah that gives a being to his word, as well as to every other thing.
But notwithstanding, having to do with mistrustful, unbelieving men, he is
pleased to condescend to our weakness ; he stoops to the lowest capacity,
and frames his speech to the understanding of the simplest soul, for which
purpose this term of earnest is here borrowed.

In these respects the Spirit of God, together with the graces of it, and
the comforts it brings (for they are not divided) is called an * earnest.' And
thus having cleared the point, we will observe this doctrine for our further
instruction.

That a Christian ought to he, and may he assured of his interest in God ;
because, as I have said before, an earnest is given not so much for God's
sake, as for our sakes. This then must needs follow from hence. Either
none have this earnest, or else those that have it may be assured of their
comfortable condition. Otherwise God is fickle, and plays fast and loose
with his children, which is blashemy to afiirm. Besides, if none have this
earnest, then the apostle speaks false when he saith, ' God hath stablished
us, and given us the earnest of his Spirit,' which is horrible impiety once
to conceive.

142 TEA AND AMEN ; OR,

Qnest. If this be so, then either such as have this seal and earnest of the
Spirit may be assured of their estate in grace or not. And if not, where
is the fault ? Will not God really and truly vouchsafe unto his people this
earnest of the Spirit in their hearts ?

Ans. Undoubtedly he will. He is desirous that we should be persuaded of
his love in all things, and therefore we may and ought to be assured of his
favour towards us. St John's whole epistle* contains little else but
sundry marks and evidences how we may know that we are the children of
God. Wherefore was Christ himself sealed of the Father to the office of
Mediator ? wherefore did he die and rise again 7 and wherefore doth he still
make intercession for us in heaven ? That we should doubt of God's love,
whenas he hath given us that which is greater than salvation, yea, greater
than all the world, even his own Son ? No, certainly. Can we desire a
more ample testimony of his favour than he hath already bestowed upon us ?
Is it not the errand of all God's mercies to bring us nearer to himself, that
we should not doubt of his love, but rest securely upon him 7 Why
then do we distrust the Almighty, who is truth itself, and never failod
any 7

Yet we must know that Christians have not at all times alike assurance
of their interest ; for there is an infancy of grace, where we are ignorant of
our own condition. And there is a time of desertion, whenas God, to make
us look better to our footing, leaves us a little, as if he would forsake us
quite ; when indeed he only withdraws his assistance for a while to make us
cleave the closer to him. There be also certain seasons, wherein, though
we are assured of God's favour, yet we have no feeling or apprehension of
the same, which diflereth in Christians much, according as they are more
or less sensible of their estates. Some again use not that care and diligence
in the use of means which God requires, whereupon they are justly deprived
of that inward peace and comfort which others enjoy. There is a difference
likewise in growth and continuance in Christianity. Some are strong
Christians, and some weak ; answerable whereunto is the difference of assur-
ance of God's love usually in the hearts of his people. Nay, it is possible
that for a long time the Lord's jewels, his redeemed ones, may want this
blessed comfort.

For we must conceive there is a double act of faith.

First, An act whereby a poor distressed sinner casts himself upon God as
reconciled to him in Christ.

Secondh/, There is a reflect act, whereby knowing that we rely upon the
truth and promise of the Almighty, we have assurance of his favour. Now
a man may perform the one act and not the other. Many of the saints
sometimes can hardly say that they have any assurance ; but yet, notwith-
standing, they will daily cast themselves upon the rich mercy and free grace
of God in Jesus Christ.

Besides, There are many things which may hinder this act of assurance,
because (together with believing) God may present such things to my mind
as may so damp and disquiet my soul, that I cannot have any definitive
thoughts about that which God would especially have me to think upon.

As when God would humble a man, he takes not away the Spirit of faith
wholly from him, but sets before such a sinful creature his anger and sore
displeasure, together with the heUish torments and pains of the damned as
due to his soul, which makes him for the present to be in an estate little
(iiffering from the reprobate. So that he is far from saying he hath any
* Viz., 1st Epistle.— G.

PRECIOUS PEOMISES. 143

assurance at that time. Yet, notwitlistancling, he doth not leave off nor
renounce his confidence, but casts himself upon God's mercy still. ' Though
the Lord kill him, yet will he trust in him,' Job xiii. 15, although he sees
nothing but terror and wrath before him. This God doth to tame our pre-
sumption, and to prepare us for the enjoyment of his future glory. If we
feel not sense of assurance, it is good to bless God for what we have. We
cannot deny but God offers himself in mercy to us, and that he intends our
good thereby; for so we ought to construe his merciful dealing towards us,
and not have him in jealousy without ground. Had we but willing hearts
to praise God for that which we cannot but acknowledge comes from him,
he will be ready in his time to shew himself more clearly to us. We taste
of his goodness manj' ways, and it is accompanied with much patience.
And these, in their natui'es, should lead us not only to repentance, but to
nearer dependence on him. We ought to follow that which God leads us
unto, though he hath not yet acquainted us with his secrets.

These things we must observe, that we give not a false evidence against
ourselves. Though we have not such assurance as we have had, yet
always there is some ground in us whereupon we may be comforted that we
are God's children, could we but search into it. Let us not then be negli-
gent in labouring for the same, and in the Lord's good time we shall
certainly obtain it. It is the profaneness of the world that they improve
not those helps which God hath afforded for this purpose.

Nay, they had rather stagger, and take contentment in their own ways,
saying, If God will love me in a loose, licentious course, so it is ; but I
will not 'give diligence to make my calling and election sure,' 2 Peter i. 10;
I will never bar myself of such profits and delights, nor forsake all,
chiefly to mind spiritual things.

Whereas we ought constantly to endeavour for assurance of grace, that
God may have honour from us, and we the more comfort from him again,
that we may live in the world above ihe world, and pass cheerfully through
the manifold troubles and temptations which befall us in our pilgrimage.

A man in his pure naturals will swell against this doctrine, because he
feels no such thing, and thinks what is above his measure is hypocrisy.
He makes himself the rule of other Christians to walk by, and therefore
values and esteems others by his uncertain condition. But the heart of
a Christian hath a light in it ; the Spirit of God in his soul makes him
discern what estate he is in.

In a natural man, all is dark. He sees nothing, because his heart is in a
dungeon. ' His eye being dark, the whole man must needs be in blind-
ness,' Mat. vi. 22, seq. All is alike to him ; he sees no difference between
flesh and spirit, and therefore holds on in a doubting hope, in a confused
disposition and temper of soul, to his dying day.

But a Christian, that labours to walk in the comforts of the Holy Ghost,
cannot rest in such an unsettled estate ; he dares not venture his eternal
welfare upon such infixm grounds. What ! To depart this life, and be
tossed in uncertainty, whether a man goes to heaven or to hell ! What a
miserable perplexity must such a soul needs be in ! Therefore, he is still
* working out his salvation,' Phil. ii. 12, and storing up of grace against
the evil day.

And well may this condition challenge all our diligence in labouring for
it, because it is neither attained nor maintained without the strength and
prime of our care. For the sense of God's favour will not be kept with-
out keeping him in our best affections, above all things else in the world

144 YEA AND AMEN ; OK,

besides ; without keeping of our hearts constantly close and near to him ;
which can never be done without keeping a most narrow watch over our
loose spirits, which are ever ready to stray from him, and fall to the
creature.

It cannot be kept without exact walking, and serious self-denial. But
what of that ? Can we spend labours to better purpose ? One sweet
beam of God's countenance will requite all abundantly. A Christian
indeed undergoes more trouble and pains, especially with his own heart,
than others do ; but what is that to his gains ? One day spent in com-
munion with God is sweeter than a thousand without it. What comforts
so great as those that ai'e fetched from the fountain ! Oh, woe to him
that savours not these heavenly, but lingers after carnal comforts. It
cannot but grieve the Holy Spirit, when the 'consolations of the Almighty '
are either forgotten, or seem ' nothing to us,' Job xv. 11.

Quest. But why doth the Spirit thus establish and seal us, and convey
grace to our souls ? Why doth that do all ?

Ans. 1. Because since the fall we have no principles of supernatural
good in us ; and there must be a principle above nature to work grace in
our barren hearts.

Ans. 2. Again, there is still remaining in us an utter averseness to that
which is spiritually good in the best. Therefore there must be somewhat
to overpower their corrupt disposition.

Quest. But why the Spirit rather than the Father or the Son ?
Ans. He comes from both, and therefore is fit to witness the love of
both. The Holy Ghost is in the breast of the Father and the Son ; he
knows their secret affections towards us. A man's spirit is acquainted
with his inmost thoughts. The blessed Spirit is privy to the hidden love
of God, and of Jesus Christ to us poor creatures, which we are strangers
unto. Therefore none so fit to cheer and revive us.

Indeed, the love originally is from the Father ; but in regard of applica-
tion of what is wrought by the Son, all proceeds from the Holy Ghost ; he
receives grace from Christ for us. It must needs be so, because no less
than the Spirit of God can quiet our perplexed spirits in time of tentation.
For when the conscience of a guilty person is afii'ighted, what man can
allay its fears ? That which must settle a troubled spirit must be a spirit
above our own ; it being no easy thing to bring the soul and God together
after peace is broken. We have both wind and tide against us in this
business, grace being but weak, and corruption strong in the best of us.

We should labour therefore for heavenly spirits, and get something
more than a man in us. There can never be any true peace attained till
the Spirit from above settle it in our souls. An unsanctified heart is an
unpacified heart. If there be a neglect of holiness, the soul can never be
soundly quiet. Where there is not a clear conscience, there cannot be a
calm conscience. That is a general rule. Sin, like Jonah in the ship, will
raise continual storms both within and without a man. Take away God
once, and farewell all true tranquillity. Spiritual comforts flow imme-
diately from the Spirit of comfort, who hath his office designed for that
purpose.*

Quest. But how shall we know that we have the Spirit ? How may a
man know that he hath a soul ?

Ans. 1. By living and moving, by actions vital, &c. Even so may a
man know he hath the Spirit of God by its blessed effects and operations.
* That is, ' The Comforter' (nagazXTjroj).— G,

PRECIOUS PROMISES. 145

It is not idle in us, but as the soul quickens the body, so doth the Spirit
the soul. Every saving grace is a sign that the Spirit is in us. Where-
soever the Spirit dwells, he transforms the soul, and changes the party,
like himself, to be holy and gracious. This is an undoubted symptom of
the Spirit's habitation.

^ Ans. 2. Secondly, All spiritual graces are ivith conflict ; for that which
is true is with a great deal of resistance of that which is counterfeit. ' The
flesh still lusts against the Spirit,' Gal. v. 17, and Satan cannot endure to
see any man walk comfortably to heaven. What, thinks he, such a base
creature as this is to have the earnest of salvation, to live here as if he
were in heaven already ; and to defy all opposite powers ! Sure he shall
have little peace this way. I will disquiet and vex his spirit. If he will
go to heaven he shall go mourning thither.

This is the reasoning of the cursed spirit, whereupon he labours to shake
our assurance and follow us with pei-plexities. The grace and comfort of a
Christian is with much conflict and temptations, not only with Satan, but
with his own heart ; which, so long as guilt remains, will ever be misgiving
and casting of doubts. There must, therefore, be a higher power than the
soul of man to quiet and allay its own troubles.

Ans. 3. Thirdly, The Spirit enables us to the practice of those duties which
by nature we are averse unto, as to love an enemy, to overcome our revenge,
to be humble in prosperity, and contented with any estate. It draws our
aSection heavenward, and makes us delight in God above all as our best
portion. He that hath the Spirit joys in spiritual company and employ-
ment ; he hates sin, as being contrary to that blessed ' earnest ' which he
hath received. He looks on things as God doth, and approves of the same,
as he is made more or less spiritual thereby, and so is brought nearer to
that fountain of goodness — God himself. By them he esteems his best
being to be in Christ, and therefore labours more and more to be trans-
formed into his likeness. He values nothing in the world fux'ther than it
conduceth to his spiritual welfare. If all be well for that, he accounts him-
self happy, whatsoever else befalls him. Indeed, where the Spirit hath taken
up his firm abode, that soul will little set by any outward change. Nothing
can be very ill with a man that hath all well within him.

But that I may not distract your thoughts, you shall find divers properties
of the Spii'it of God in Eom. viii. 1, seq., which I will briefly touch. First,
it is said that the Spirit where it is ' dwells ' in that heart, as in a house ;
it ' rules ' wherever it comes. The Holy Ghost will not be an underling
to our lusts. It repairs and makes up all our inward breaches. The Spirit
prepares his own dwelling, he begets knowledge and acquaintance of God
within us. He is not in us as he is in the wicked ; he only knocks at their
hearts, but hath not his abode there.

Secondly, When the Spirit comes into a man, he subdues ivhatsoever is con-
trary to it, and makes %vay for itself by pulling down all strongholds which
oppose it. Therefore we are said ' to mortify the deeds of the flesh ' by the
Spirit, ver. 13. Those that by help of the Spirit have got the victory of
sin, can in no wise be led as slaves by the flesh ; as, on the contrary, he
that cherishes corruption and crucifies it not (by spiritual reasons, but out
of civil respects to be freed from aspersions, and to uphold his reputation
or the like) is a mere * stranger to the Holy Ghost's working.

Thirdly, As many as are ' led by the Spirit of God are the sons of God.'
As the angel went before the Israelites from Egypt into Canaan, so the
* That is, ' altogether.'— G.
VOL. rv. K

1 i6 YEA AND AMEN ; OR,

Spirit of God goes along with his in all their ways, removing all lets and
strengthening against all impediments in their Christian race. It conducts
us sweetly, not violently, as the devil doth those that are possessed with the
Spirit.- We are led strongly indeed, because it is against corruption within
us, and opposition from without us ;.but yet sweetlj^ to preserve the liberty
and freedom of the soul still. We are all by nature Hke children or blind
men. We cannot lead ourselves. The Spirit must be our conduct[orJ, or we
shall wander and go aside presently. Those therefore that enjoy the same,
submit themselves to its guidance and direction in all things.

Fourth, Again, The Spirit stirs up sighs and groans, that cannot be
expressed. When we are not able to pray, or lay open the griefs of our
souls, if we can but send our sighs and groans to heaven, they shall be
accepted ; for God will hear the voice of his own Spirit, from whence these
sobs and complaints come. How should we be overwhelmed with despair,
did not the Spirit support us ? Those, therefore, that in extremity have
nothing to comfort them, yet are able to send forth holy desires to the Lord,
may certainly conclude that the Spirit is in them.

Fifth, Again, The Spirit makes us mourn and wait for the adoption of
sons. The same Spirit that sanctifies a sinner, witnesses to his soul that
God is his. Worldlings grieve not for their absence from Christ, neither at
all long they for his blessed appearing, because their heaven is here. They
mourn not for the hidden distempers and secret imperfections of their souls ;
whereas the godly are much in condemning themselves for that which no
creature can tax them of. Want of communion with their Maker, strait-
ness of spirit, distraction in duty, that they cannot obey as they would —
these exceedingly deject them, yet wait they will without despair till God
have finished their course. There is such a divine power in faith, as a very-
little beam of it, having no other help than a naked promise, will uphold
the soul against the greatest discouragements, and keep it from utter sinking.

Indeed, ' waiting ' is a diflicult duty, both in regard of the long day
which God usually takes before he performs his promise, as also by rea-
son of the untowardness of our natures, being ready to be put ofi" by the
least frown, did not God by a Spirit of constancy preserve the soul im-
moveable in all conditions, whether present or to come, so as it fails not
before him: and why? Because it knows full well that God, in whom it
rests, is unchangeably good.

Alas ! we are at the best but light and vain creatures, till the divine
Spirit fix and settle us. The firmer our union is here, the surer will be
our standing in all danger ; for what can daunt that soul, which in the
greatest troubles hath made the great good to be his own ? Such a per-
son dares cheerfully encounter any opposition, as having a Spirit higher
than the world about him ; and seeing all but God far beneath him.
Though I might name more, what a many sweet evidences are here to
manifest a soul truly acted and led by the Spirit of God !

Quest. How may a man obtain this blessed guest, to lodge in his soul
and rule over him ?

Ans. First, Attend vpon the teaching of the gospel. * Eeceived ye the
Spirit by the hearing of the law, or of faith preached ?' saith the apostle,
Gal. iii. 2. The Spirit is usually given with a clear unfolding of Christ.

Secondly, Omit likevdse no means wherein the Spirit is effectual ; for as a
man walking in a garden, though he think not of it, draws a sweet scent
of the flowers, so the word of God, being dictated by the Spirit, leaves a
* Qu. 'his spirit' ?— Ed.

PRECIOUS PROMISES. 147

heavenly savour in such as converse with it. The spirit of a man is like
water that runs through minerals. We see baths have their warmth
from minerals that they run through. So it is with the soul in its holy
employments. When it hath to deal with good books and good company,
it draweth a spiritual tincture from these things, and is bettered by them. ,

Thirdly, Withal, take heed that thou ' grieve not the Holy Ghost,' for
that will cause an estrangement of his presence in thy soul.

Quest. How is that done ?

Ans. By cherishing contrary affections and lusts to his blessed motions,
as when we hear the word, but resolve never to obey it. When God
knocks at our hearts for entrance, oh how readily should we set open
these everlasting doors to receive him ! If Christ be willing to give us his
Spirit, it must needs be our own fault if we remain carnal ; there being
nothing in a manner required to be spiritual, but not to resist the Spirit.
What greater indignity can we offer to the blessed Comforter, than to pre-
fer our base lusts before his motions, leading to happiness ? What greater
unkindness can a man do his friend, than to slight his loving direction,
and embrace the counsel of a professed enemy ? The Holy Ghost presses
such forcible reasons upon us of heavenly-mindedness and despising earthly
things, that it is more than evident none are damned in the bosom of the
church but those that set a bar against the Spirit of God in their hearts.
Such are damned because they will be damned, that, say the preacher
whatever he will, think it better to be as they are, than to entertain such
a guest as will mar and alter all that was there before.

Take heed, therefore, of resisting the Spirit in the least kind ; sad* not
his blessed motions, but make much of the same by yielding subjection
thereunto. Lay thy soul often before the Spirit ; suffer thyself to be
moulded and fashioned by his gi-acious working. Oh consider how high
the slighting of a gracious motion reaches, even to the contemning of God
himself. Certainly as we use these, so would we use the Spirit himself,
were he [not] invisible to us.

And converse not with carnal company ; for what wilt thou gain there
but sorrow to thine heart, if thou belongest to God ; and as holy Lot, vex
thy righteous soul with the unclean conversation of these Sodomites ? It
is an undoubted sign of a man destitute of grace, not to care at all what
company he frequents.

Fourthly, Seeing the Holy Ghost is promised to them that ask it, beg ear-
nestly, for it is at God's hands. This is the ' good thing' that God gives.
Christ seems to insinuate as much, saying, "What can I give you better than
the Holy Ghost ? Yet this ' will I bestow on them that ask it,' Mat. vii.
7, seq. ; for indeed that is the seed of all grace and comfort. A world of
promises is included in the promise of giving the Spirit.

Labour therefore, above all gettings, to obtain this high prerogative. The
comforts of the Spirit are above all earthly comfort, and the graces of the
Spirit enable to encounter the greatest temptations whatsoever. A man
that hath this stands impregnable. God may withdraw his favour for a
time, to humble us ; but to quench the work of the Spirit, once wrought
in the soul, all the power of all the devils in hell cannot stir it. This will
carry us through all oppositions and difficulties in our Christian race. Let
a man never baulk or decline a good cause for anything that he shall suffer ;
for the seal and earnest of the Spirit is never more strong than when we
are deprived of all other comforts save that alone.

* That is, ' sadden,' as elsewhere ' dead,' for ' deaden.' — G.

148 YEA AND AMEN ; OR,

What makes a man diffei' from himself and from other men but this ?
Take a Christian that hath the ' earnest of the Spirit,' you shall have him
defy death, Satan, the world, and all. Take another that is careless to
increase his * earnest,' how weak and feeble will you find him, ready to be
overcome by every temptation, and sink under the least burden.

The apostle Peter, before the Holy Ghost came upon him, was astonished
with the voice of a weak damsel ; but after, how forward was he to suffer
anything.*

Labour not then to be strengthened in things below, neither value thy-
self by outward dependences. Alas ! all things here are perishing. If
thou hast grace, thou hast that which will stand by thee when these fail.
The Comforter shall never be taken away. What are all friends in the
world to the Holy Ghost ! This will speak to God for us when no crea-
ture dares look him in the face. The Spirit will make requests with ' sighs
and groans ' in our behalf ; and we may be sure we shall be heard when
that intercedes for us. What prison can shut up the Spirit of God? Oh
gain this, whatever thou losest ; prefer it to thy chief treasure. The very
' earnest ' of the Spirit is far more precious than the creature's full quint-
essence. If the promises laid hold on by faith quicken and cheer the soul,
what shall the accomplishment of them do ! If the giving a taste of heaven
so lift our souls above all earthly discoui-agements, how glorious shall we
shine forth when the Spirit shall be all in all in us ! This will make us
more or less fruitful, more or less glorious in our profession, and resolute
in obedience through our whole course.

If we want this, we can never be thankful for anything ; for it is the love
of God that sweetens every mercy to us ; and indeed is more to be valued
than any blessing we enjoy besides : which if we eye not or are ignorant of,
what can we expect but wrath and displeasure in all that befalls us ? Oh
it is sweet to see favours and benefits issuing from grace and love. They
do not always prove mercies which men ofttimes esteem to be so. We can
have no solid comfort in any condition, further than God smiles upon us in
it. What a fearful case must that then be, wherein a man cannot be thank-
ful for what he hath.

Every condition and place we are in should indeed be a witness of our
thankfulness to God. We must not think life was given only to live in.
Our life should not be the end of itself, but the praise of the Giver thereof.
It is but fit that we should refer all that is good to his glory, who hath
joined his glory to our best good, in being glorified in our salvation ; which
while we question and doubt of, it is impossible ever to be cheerful towards
him.

Besides, how can a man suffer willingly, that knows not that God hath
begun any good work in him ? How lumpish and dead is he under the
cross without this assurance ! It is worth the considering, to see two men
of equal parts under the same affliction, how quietly and calmly the one
that hath interest in Christ will bear his grievances, whereas the other rages
as a fool, and is more beaten. A man will endure anything comfortably,
when he considers it proceeds from his Father's good pleasure. This
breeds a holy resigning of ourselves to God in all estates ; as Eli, the ' will
of the Lord be done.' His will is a wise will, and ever conduceth to his
people's good.

Fearest thou danger ? Cry unto God, ' I am thine,' ' Lord, save me.'
I am the price of thy Son's blood, let me not be lost. Thou hast given me
* Cf. Mat. xxvi. 71 with Acts v. 41.— G.

PRECIOUS PROMISES. 149

the earnest of thy Spirit, and set thy seal upon me for thine own, let me
neither lose my bargain nor thou thine.

Hence it is that God's child can so easily deny himself in temptations and
allurements which others sink under. Oh ! saith he, the Holy Ghost hath
* sealed' me up *to the day of redemption,' shall I grieve and quench the
same for this base lust ? It is a great disparagement to prefer husks
before the provision of our Father's house. When we give content to Satan
and a wretched heart, we put the Holy Ghost out of his office.

Again, without this we can never comfortably depart this life. He that
hath the earnest of the Spirit in his heart, may laugh Satan in the face, and
rejoice at death's approaching, as knowing there will be an accomplishment
then of all the bargain. Then the marriage will be perfectly consummate ;
then shall be the great year of jubilee, the Sabbath of rest for ever. He
that lives much by faith will find it no hard matter to die in it. But let
a man stagger and doubt whether he belong to God or no, what a miser-
able case will he be in at the time of dissolution ! Death, with the eternity
of torment after it, who can look it in the face without the assurance of a
happy change ? This makes men, that see no greater pleasure than the
following of their lusts, resolve of swimming in worldly delights still.
Alas ! say they, I had as good take this pleasure as have none at all ;
what shall become of me hereafter, who knows ?

NOTES.

(a) P. 117. — 'They have seven sacraments to our two,' viz., '(I) The Supper,
(2) Baptism, (3) Marriage, (4) Penance, (5) Confession, (6) Extreme Unction, (7)
Orders.

(6) P. 117. — ' There are divers readings of the words.' Instead of 'all the pro-
mises,' the Greek is ' as many promises.' Cf. Dr Hodge in loc. for exposition, and
Alford and Webster and "Wilkinson for 'variations' of text. G.

A GLANCE OF HEAVEN;

OR,

A PRECIOUS TASTE OF A GLORIOUS FEAST.

A GLANCE OF HEAVEN.

NOTE.

' A Glance of Heaven * was first published in 1638. Its title-page is given below.*
It is among the rarest of Sibbes's books. Prefixed to it is an engraving by Marshall
representing the Table of the Lord ' spread ' for the supper. At the top is placed,
' Wisdom hath built her house, she hath hewn out seven pillars, and furnished her
table, Prov. ix. 1, 2,' Beneath the table, ' Compare Prov. ix. 1, 2, and Isa. xxv. 6
with 1 Cor. ii. 9. Secrets which the gospel reveals, election, redemption, justifica-
tion, peace of conscience, joy unspeakable, faith, love. A feast prepared for them
that love God in heaven consummated.'

* A

GLANCE

OF HEAVEN.

OR,

A PKETIOVS TASTE

of a glorious Feast.

"Wherein thou mayst taste and see
those things which God hath pre-
pared for them that love him.

The secrets of the Lord are with them that
feare him, S(c. Psal. 25. 14.

Ey E. SiBS, D.D. Master oi Katherine Hall,
and preacher of Grayes Time London.

LONDON
Printed by E. G. for /. R. and are

to bee sold by Henry Overton, at
the entring in of Popes head Palace out
of Lumbard street. 16S8.

TO THE CHEISTIAN READEE.

Beloved ! it is grown a custom that every book whosever, or of whatso-
ever subject, must be presented to you in state ; with some prescript pur-
posely. Were it not that custom is a tyrant, this labour might now be spared.
Such matter from such an elder as here follows, needs no ' epistle of
recommendation.' The reverend author is well approved to be ' a man of
God,' a ' seer in Israel,' by those things which, without control, have already
passed the press. Might I have my wish, it should be no more but a
' double portion ' of that Spirit of God which was in him. The divine light,
which radiated into his breast, displays itself in many other of his labours,
but yet it is nowhere more condensed than in this following. It is truly
said of Moses, by faith ' he saw him that was invisible,' Heb. xi. 27.

And St Paul prays for the Ephesians, ' that they might know the love of
that which passeth knowledge,' Eph. iii. 19. These things imply a con-
tradiction. Yet in like phrase I fear not to say of this father and brother,
he saw those things ' which eye hath not seen,' spake those things which
* ear hath not heard,' and uttered those things ' which have not entered
into the heart of man to conceive,' 2 Cor. ii. 9. This knot needs no
cutting. He that rightly understands the text will easily look through this
mystery without the help of an hyperbole. His scope was to stir us up to
love God ; his motive to persuade is taken from the excellency of those
things which God hath prepared for them who love him. That excellency
is expressed in a strange manner ; by intimating it cannot be expressed,
no, nor so much as comprehended by any natural ability of the body or
mind. Yet it is expressed in the doctrine of the gospel sufficiently. So as
here, as in a glass, we may ' behold the glory of God,' and in beholding,
be ' changed from glory to glory,' 2 Cor. iii. 18. What duty more neces-
sary than to love God ? What motive more effectual than the gospel ? For
what is the gospel but a revelation of such things as natural men could never
invent ? Such things, that is, so precious, so useful, so comfortable to us ; so
divine, admirable, and transcendent in themselves. Many of us are like
the angel of Ephesus, ' We have lost our first love,' Rev. ii. 4 ; yea, as our
Saviour prophesied. Mat. xxiv. 12, ' The love of many waxes cold.' One
reason may be, because to see-to,* we reap so little fruit of our love. Were
it so, that we had nothing in hand, no present pay, that we served God
altogether upon trust, without so much as an earnest, yet there is some-
thing ' prepared.' Let us believe that, and our hearts cannot but be
warmed. We shall then be * fervent in spirit, serving the Lord,' Rom.
xii. 11. Be we persuaded of that, ' God is not unrighteous to forget your
work and labour of love, which you have shewed towards his name,' Heb.
vi. 10, and then we may triumphantly insultf with Paul, ' Who shall sepa-
rate us from the love of Christ ? ' Rom. viii.i'SS. There is this difference
between natural sight and spiritual. The one requires some nearness of
the object, the other perceives things at greatest distance. As faith makes

* That is, = outward appearance. — G. t That is, = exult, boast. — G.

154 TO THE READER.

future things present, so it makes remote things near, and things ' pre-
pared ' to affect as if they were enjoyed. But what hath God prepared ?
If I could answer this, it might not only satisfy, but inebriate. ' Such as
eye hath not seen,' &c. It seems to be a proverbial form of speeeh,
whereby the rich plenty of the divine blessings and benefits which God
intendeth to us in and by Christ, according to the gospel, is shadowed
forth. The words are to see-to* as a riddle, but here is ' one of a thou-
sand, an interpreter,' Job xxxiii. 23, at hand, to unfold them. I could say
much to invite you, but that the matter itself is as a loadstone. My testi-
mony will add little weight, yet, having some care committed to me by Mr
P. N.,f whom this business chiefly concerned, I could do no less than let
you understand here is one rich piece of spiritual workmanship, wrought
by a master builder, very useful for the building up and beautifying of
God's temples. The blessing of God Almighty be with it, and upon the
whole Israel of God. — So prays L. Seaman. |

* Of. ante, = sense.— G. t That is, Philip Nye. Cf. Vol. II. p. 3.— G.

J Dr Lazarus Seaman was one of the ' Ejected,' having been at the time in
Alhallows, Bread Street, to which he had been presented by Laud in 1642. He
died in September 1675. Jenkyn preached his funeral sermon. See the Noncf.
Mem., I. 80-83.— G.

HIDDEN SECRETS REVEALED BY THE GOSPEL.

But, as it is written, Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that
love him. — 1 Cor. II. 9.

The holy apostle St Paul, the trumpet of the gospel, * the vessel of elec-
tion,' was ordained to be a messenger of reconciliation, and to spread the
sweet savour of the gospel everywhere. And answerably to his calling, he
makes way for the excellency of his embassage into the hearts of those
he had to deal with. This he doth by the commendation of his function.
And that he might the better prevail, he removes all objections to the
contrary. There were some that would debase his office, saying that the
gospel he taught — Christ crucified — was no such great matter. Therefore,
in the 6th verse of this chapter, he shews that the gospel ' is wisdom, and
that among them that are perfect ; ' among the best and ablest to judge.
St Paul did not build, as the papists do now, upon the blindness of the
people. But it were not popery if they did not infatuate the people. St
Paul saith to this effect : — We dare appeal to those that are the best, and
of the best judgment, let them judge whether it be wisdom or no ; the more
perfect men are, the more able they are to judge of our wisdom.

It might be objected again, You see who cares for your wisdom, neither
Herod, nor Pilate, nor the great men and potentates, the scribes and
pharisees, great, learned men, and withal men of innocent hves, notable
for carriage. Therefore, saith he, 'We speak not the wisdom of this world,
or the princes of this world, that come to nought.' Do not tell us of such
men's wisdom, they and their wisdom will come to nought too. We teach
wisdom of things that are eternal, to make men eternal. As for the princes
of the world, they and all that they know, their thoughts and all their plots
and devices, perish. But *we speak the wisdom of God in a mystery;' that
is, the wisdom of God's revealing, a deep wisdom, a mystery that * God
ordained before the world ; ' ancient wisdom, not a yesterday's knowledge,
though lately discovered. The preaching of the gospel is the discovery of
that wisdom that was hidden before the world was.

And to invite you, and make you more in love with it, it is a wisdom 'to
your glory.' God hath a delight to shew himself wise in devising a plot to
glorify poor wretched man.

As for the words themselves, they are a proof of what he had said before,

156 A GLANCE OF HEAVEN.

•why none of the princes of the world knew this great mystery. If so be
that the ' eye of any man hath not seen, nor the ear of any man hath heard,
nor the heart of any man hath conceived,' what do you tell us of the wise
men, which were not all, nay, what should I speak of men ? The very
angels (as we know by other places) are excluded from a full knowledge of
these mysteries. Therefore it is no marvel though none of the princes of
this world knew them. They are universally hidden from all natural men.
This I take to be the sense of the words. They are taken out of Isaiah
Ixiv. 4. St Paul delights to prove things by the prophets. But here it is
not so much a proof as an allusion, which we must observe to understand
many such places. For Isaiah there speaks of the great things God had
done for his church, such as eye had not seen, nor ear heard. And the
apostle alludes to it here, and adds somewhat. This clause, ' nor hath entered
into the heart of man,' is not in that place, but it is necessarily understood.
For if the eye doth not see, and the ear hear, it never enters into the heart
of man. For whatsoever enters into the heart of man, it must be by those
passages and windows, the gates of the soul, the senses.

And whereas St Paul saith, ' for them that love him,' it is for them that
* expect him,' as in Isaiah. The sense is all one. Whosoever love God,
they expect and wait for him. Where there is no expectation, there is no
love.

This is the apostle's drift. If God did do such great matters for his
church, as ' eye hath not seen, nor ear heard,' according to the prophet
Isaiah, what shall we think he will do in the kingdom of grace here and of
glory hereafter ?

The words then, as we see, contain the excellency of the mysteries of the
gospel, described first by the hiddenness of it to men at first.

Secondly, By the goodness of the things revealed, such as ' neither eye
hath seen,' &c.

The hiddenness and excellency of the gospel in that respect is set forth
by way of negation. ' Eye hath not seen, nor ear heard, nor heart con-
ceived.' And indeed this is the way to set forth excellent divine things.
God himself is set out by way of denial ; by removing imperfections : he is
invisible, immortal, &c. And so heaven, that is near to God, as being
prepai-ed by him, it is set out by way of denial, as St Peter saith, ' It is an
inheritance immortal, undefiled,' &c., 1 Peter i. 4.

So here positive words could not be found sufficient to set out the
excellency of the things that God hath prepared.

As for the knowledge of the mystery of salvation in Jesus Christ, we
neither can come to it by natural invention nor by natural discipline. All
the things that we know naturally, we know by one of these two ways ;
but divine things are known neither way.

Where could there have been any knowledge of Christ, if God had not
opened his breast in the gospel, and come forth of his hidden light, and
shewed himself in Christ, God-man ; and in publishing the gospel estab-
lished an ordinance of preaching for this purpose — where had the know-
ledge of salvation in Christ been ?

To prove this we have here a gradation. The eye sees many things,
but we hear more things than we see. Yet ' neither eye hath seen nor ear
heard.' Ay, but the conceits of the heart are larger than the sight of the
eye or the hearing of the ear. Yet neither eye hath seen, nor ear hath
heard, ' nor hath entered into the heart of man to conceive,' &c. The
philosopher saith, there is nothing in the understanding, but it came into

A GLANCE OF HEAVEN. 157

the senses before : (a) and therefore it cannot enter into the heart of man,
if it enter not by the^eye or by the ear.

The things here spoken of be especially the graces, and "Comforts, and
privileges to be enjoyed in this life, and the consummation and perfection
of them in heaven. Christ brings peace and joy, justification and sancti-
fication, and the like ; and even in this life. The perfection of these is in
heaven, where the soul and the body shall be both glorified, in a glorious
place, together with glorious company ; the Father, Son, and Holy Ghost,
innumerable angels and just men. These are those things that ' eye hath
not seen,' &c. ; the beginnings here, and the perfection and consummation
of them hereafter. Having thus far unfolded the words, I come to the
points considerable.

Doct. First, God hath a comjyanij of beloved children in the world, that he
means a special good unto.

The second, God hath prepared great matters for them.

1. If great persons prepare great things for those whom they greatly
aflfect,* shall we not think that the great God will prepare great things for
those that he hath afiection to, and that have affection to him ? If God be
a friend to the elect, and they be his friends, surely he will answer friend-
ship to the utmost. Answerable to the great love he bears his children, he
hath provided great things for them.

• If that be excellent that is long in preparing, then those things which
belong to God's children must needs be excellent; for they were pre-
paring even before the world was. Solomon's temple was an excellent
fabric ; it had long preparation, 1 Chron. xxii. 5. Ahasuerus made a feast
to a hundred and twenty-seven provinces, Esther i. 1, seq. It was long in
preparing. Great things have great preparation. Now these things that
God intends his children have been preparing even from everlasting ; and
they are from everlasting to everlasting. They must needs be excellent.
But before I dwell on any particular point, here is a question to be answered.

Quest. If the things that God hath prepared for his children be secret
and excellent, how then come we to know them at all ?

We come to know them (1.) By divine revelation. God must reveal them
first, as it is in the next verse, ' God hath revealed them by his Spirit.'

The Spirit reveals them by way of negation, and indefinitely ; as also by
way of eminence. Whatsoever is excellent in the world, God borrows it
to set out the excellency of the things that he hath provided for his children
in grace and glory.

A feast is a comfortable thing. They are called a feast. A kingdom is
a glorious thing. They are called a kingdom. Marriage is a sweet thing.
They are set forth by that ; by an inheritance ; and adoption of children,
and such like. So that all these things are taken to be shadows of those
things. And indeed they are but shadows ; the reality is the heavenly
kingdom of grace and gloiy, the heavenly riches, the heavenly inheritance,
the heavenly sonship. When all these things vanish and come to nothing,
then comes in the true kingdom, sonship, and inheritance.

Again (2.) We know them in this world hg wag of taste. For the things
of the life to come there are few of them but God's children have some
experimental taste of them in this world. God reserves not all for the life
to come, but he gives a grape of Canaan in this wilderness.

(3.) Thirdly, bg arguing from the less to the greater. If peace of con-
science be so sweet here, what is eternal peace ! If a little joy here be so
* That is, ' love,' ' choose.' — G.

158 A GLANCE OF HEAVEN.

pleasant and comfortable that it makes us forget ourselves, what will be that
eternal joy there ! If the delights of a kingdom be such that they; fill
men's hearts so full of contentment that ofttimes they know not themselves,
what shall we think of that excellent kingdom ! So by way of taste and
relish we may rise from these petty things to those excellent things, which
indeed are scarce a beam, scarce a drop of those excellencies.

If Peter and John, when they were in the mountain, were not their own
men, — when they saw but a glimpse, but a little glory of Christ manifested
in the mount, Mat. ix. 6, — what shall we think when there is the fulness
of that glorious revelation at the right hand of God, where there is * fulness
of pleasures for ever' ? Ps. xvi. 11. How shall our souls be filled at that
time ! Thus by way of rising from the lesser to the greater, by tasting,
feeling, and by divine revelation, we may know in some measure the
excellency of those things prepared for us.

Now to clear this thing more fully, know that there are three degrees of
revelation.

First, There must be a revelation of the things themselves, by word, and
writing, or sjMech, and the like ; as we know not the mind of a man but
either by speech or writing. So there must be a revelation of these things,
or else the wit of angels could never have devised how to reconcile justice
and mercy, by infinite wisdom, by sending a mediator to procure peace,
God-man, to work our salvation. Therefore we could not know them
without a revelation and discovery outward. This is the first degree, that
we may call revelation by Scripture, or by the doctrine of the gospel.
Who could discover those things that are merely supernatural, but God
himself ?

Second, Then again. When they are revealed by the word of God, and by
men that have a function to unfold the unsearchable riches of Christ by the
ministry of the gospel, yet notwithstanding they are hidden riddles still to
a company of carnal men. Put case the veil be taken off" from the things
themselves, yet if the veil be over the soul, the understanding, will, and
afi'ections, there is no apprehension of them. Therefore there must be a
second revelation, that is, by the Spirit of God. Of necessity this must
be ; for even as the apostle saith in this chapter, ' None knoweth the mind
of man but the spirit that is in man,' ver. 11, so none knoweth the mind
of God but the Spirit of God. "What is the gospel, without the Spirit of
Christ to discover the mind of God to us ? We know not the good mean-
ing of God to us in particular. We know in general that such things are
revealed in Scripture ; but what is that to us if Christ be not our Saviour
and God our Father ? unless we can say as St Paul saith, ' He loved me,
and gave himself for me,' Gal. ii. 20. Therefore you see a necessity of
revelation by the Spirit.

But this is not all that is here meant. There is.

Thirdly, A higher discovery, and that is in heaven. That that is revealed
here is but in part ; and thereupon if we beheve, we believe but in part,
and we love but in part. If our knowledge, which is the ground of all other
graces and afi'ections, be imperfect, all that follows must needs be imperfect
also. Therefore St John saith, ' We know that we are the sons of God, but
it appears not what we shall be,' 1 John iii. 2. What we shall be in heaven
it doth not appear now. There must be a further revelation, and that will
be hereafter, when our souls shall be united together with our bodies. And
then, indeed, our eyes shall see, our ears hear, and hearts shall conceive
those things that while we are here in the womb of the church we neither can

A GLANCE OF HEAVEN. 159

see, nor hear, nor understand, more than the child in the womb of the
mother can conceive the excellencies in this civil* life. Thus we see these
truths a little more unfolded, I will now add somewhat to make use of
what hath been spoken.

Use 1. First of all, therefore, for matter of instruction. If it be so, that
the things of the gospel be such, as that without a revelation from God
they could not be known, then we see that there is no princiide at all of the
gospel in nature. There is not a spark of light, or any inclination to the
gospel, but it is merely above nature. For he removes here all natural
ways of knowing the gospel, eye, ear, and understanding. Therefore the
knowledge of it is merely supernatural. For if God had not revealed it,
who could ever have devised it ? And when he revealed it, to discover it
by his Spirit, it is supernatural ; but in heaven much more, which is the
third degree I spake of. Therefore, by the way, you may know the reason
why so many heresies have sprung out of the gospel, more than out of the
law and the misunderstanding of it. There are few or no heresies from
that, because the principles of the law are written in the heart. Men
naturally know that whoredom, and adultery, and filthy living, &c., are
sins. Men have not so quenched nature but that they know that those
things are naught. Therefore there have been excellent law- makers among
the heathens. But the gospel is a mere ' mysterj^ ' discovered out of the
breast of God, withoutf all principles of nature. There are thousands of
errors that are not to be reckoned, about the nature, the person, and the
benefits of Christ ; about justification and sanctification, and free will and
grace, and such things. What a world of heresies have proud wits con-
tinually started up ! This would never have been but that the gospel is a
thing above nature. Therefore, when a proud wit and supernatural know-
ledge revealed meet together, the proud heart storms and loves to struggle,
and deviseth this thing and that thing to commend itself; and hereupon
comes heresies, the mingling of natural wit with divine truths. If men had
had passive wits to submit to divine truths, and to work nothing out of
themselves, as the spider out of her own bowels, | there had not been such
heresies in the church ; but their hearts meeting with supernatural truths,
their proud hearts mingling with it, they have devised these errors ; that I
note in the first place.

Use 2. Then again, if the things that we have in the gospel be such
divine truths, above nature altogether, then ice must not stand to look for
reason too much, nor trust the reason or ivit of any man, but divine authority
especially. For if divine authority cease in the gospel, what were it ?
Nothing. The law is written in men's hearts ; but we must trust divine
authority in the gospel above all other portions of Scriptm'e, and not to the
wit of any man whatsoever.

The Church of Rome, that is possessed with a spirit of pride and ignor-
ance and tyranny, they will force knowledge on them that be under them
from their sole authorities. The church saith so, and we are the church ;
and it is not for you to know, &c., and Scriptures are so and so. But is
the gospel a supernatural mystery above the capacity of any man ? and
shall we build upon the authority of the church for these truths ? Oh, no !
There must be no forcing of evangelical truths from the authority or parts
of any man. But these are not things that we stand in so much need of.

* That is, ' outward life.'— G. t That is, ' outside of.'— G.

X This is a comparison constantly used by Bacon, in his Novum Organum, and
elsewhere. — Ed.

IGO A GLANCE OF HEAVEN.

Therefore I hasten to that which is more useful. ' Eye hath not seen, nor
ear heard,' &c.

Use 3. Here then we have an use of direction how to carry ourselves in
reading and studtjl)ig hohj truths; especially the sacred mysteries of the gospel.
How shall we study them ? We think to break into them with the engine
of our wit, and to understand them, and never come to God for his Spirit.
God will curse such proud attempts. ' Who knows the things of man, but
the spirit of a man ? and who knows the things of God, but the Spirit ' of
God ?' Therefore in studying the gospel, let us come with a spirit of faith,
and a spirit of humility and meekness. There is no breaking into these
things with the strength of parts. That hath been the ground of so many
heresies as have been in the church. Only Christ * hath the key of David,
that shutteth, and no man openeth ; and openeth, and no man shutteth,'
Rev. iii. 7. He hath the key of the Scripture, and the key to open the
understanding. And to press this point a little. If ' eye hath not seen, nor
ear heard, nor hath entered into the heart of man to conceive, the things
of the gospel,' without the revelation of the Spirit, then we must come with
this mind when we come to hear the things of the gospel. Lord, without
thy Holy Spirit they are all as a clasped book ; they are hidden mysteries
to me, though they be revealed in the gospel. If my heart be shut to
them, they are all hidden to me.

We see men of excellent parts are enemies to that they teach themselves,
opposing the power of the gospel. Whence is all this ? Because they
think only the opening of these things makes them divines, whereas without
the Holy Ghost sanctifying and altering the heart in some measure to taste and
relish these things, that as they are divine in themselves, so to have some-
what divine in the heart to taste these things, it is impossible but that the
heart should rise against them ; and so it doth. For when it comes to
particulars, you must deny yourself in this honour, in this pleasure, and
commodity ; now you must venture the displeasure of man for this and
that truth. The heart riseth in scorn and loathing of divine truth. When
it comes to particulars they know nothing as they should. For when is
truth known, but when in particulars we stand for it ; and will neither
betray it nor do anything that doth not benefit* a Christian ? If we have
not the Spirit of God to relish truths in particular, they will do us no good.
And except the Spirit sanctify the heart of man first by these truths, the
truth will never be understood by the proud natural heart of man.

Therefore the course that God takes with his children is this. Those
that he means to save, he first inspires into their hearts some desire to
come to hear and attend upon the means of salvation, to understand the
gospel ; and then under the means of salvation he shines into the under-
standing by a heavenly light, and inspires into the will and afiections some
heavenly inclination to this truth of the gospel, to justification, sanctifica-
tion, self-denial, and the like, and works a new life ; and new senses, and
upon them, wrought under the means, comes the soul to relish, and to
understand these mysteries ; and then the ears and the eyes are open to
see these things, and never before. A holy man, that hath his heart sub-
dued by the Spirit of God in the use of the means, oh he relisheth the
point of forgiveness of sins ; he relisheth the point of sanctification ; he
studies it daily more and more, and nearer communion with God ; he
relisheth peace of conscience and joy in the Holy Ghost ; they are sweet
things, and all the duties of Christianity, because he makes it his main

* Qu. ' befit ' ?— Ed.

A GLANCE OF HEAVEN. 161

business to adorn his profession ; and to live here, so as he may live for
ever hereafter. And this must be of necessity ; for mark out of the text : if
the natural eye and ear and heart can never see nor hear, nor conceive the
things of God, must there not be a supernatural ear and eye and heart put
into the soul ? Must not the heart and all be new-moulded again ? If the
former frame be not sufficient for these things, of necessity it must be so.

Use 4. From hence learn to arm yourselves against all scandals.-'- When
ye see men of all parts and account, and such there may be, men of deep
apprehensions and understanding in the Scripture for the matter of notion,
and for the language of the Scripture exquisite, and yet to be proud, ma-
licious, haters of sanctity, next to devils, none greater, consider what is
the reason. Either they have proud spirits that despise and neglect the
mSans of salvation altogether ; or if they do come, they come as judges ;
they will not submit their proud hearts to the sweet motions of the Spirit.
Stumble not at it, if such men be both enemies to that they teach them-
selves, and those that practise it. The reason is, because their proud
hearts were never subdued by the Spirit to understand the things they speak
of. For such a teacher understands supernatural things by a natural light,
and by human reason ; that is, to talk, and discourse, &c., but he sees not
supernatural things by a supernatural light, divine things by a divine light.
Therefore a poor soul that heai's the things published by him, understands
them better by the help of the Spirit than he that speaks them ; better
indeed for his use and comfort. As we see, there are some that can
measure land exactly ; but the man that owneth the land measured, he
knows the use of the ground and delights in it as his own. The other can
tell, here is so much ground, &c. So some divines, they can tell there are
such points, and so they are raised ; and they can be exquisite in this ; but
what profit have they by it ?

The poor soul that hears these things, by the help of the Spirit he can
say, These are mine, as the man for whom the ground is measured. As it
is with those that come to a feast, the physician comes and says. This is
wholesome and good, and this is good for this and that, but eats nothing.
Others that know not these things, they eat the meat, and are nourished in
the mean time. So when such men discourse of this and that, a poor man
that hath the Spirit, he relisheth these things as his own. The other goes
away, only discourseth as a philosopher of the meat, and eats nothing.

And therefore when you read and hear these things, content not your-
selves with the first degree of revelation. No ; that is not enough. When
you have done that, desire of God to join his Spirit, to give you spiritual
eyes and hearts, that you may close with divine truths, and be divine as
the truths are ; that there may be a consent of the heart with the truth.
Then the word of God will be sweet indeed.

Use 5. Again, here we see this divine truth, that a vian when he hath
the Spirit of God knoivs things otherwise than he did know them before,
though he did not know them by outward revelation of hearing and reading,
do. And he believes them otherwise than he did before ; he sees them
by a new light. It is not the same knowledge that an unregenerate
man hath with that he hath after, when God works upon his heart,
1 Cor. ii. 14, 15; for then it is a divine supernatural knowledge. And
it is not the same faith and belief. The Spirit of God raiseth a man up in
a degree of creatures above other men, as other men are above beasts ; he
gives new eyes, new ears, and a new heart ; he moulds him anew every
* That is, ' stumbling-blocks.' — G.

vol/, rv. L

162

A GLANCE OF HEAVEN.

way. Therefore you have good men sometimes wonder at themselves,
when God hath touched their hearts, that they have had such shallow conceits
of this and that truth before. Now they see that they were in the dark,
that they were in a damp before, that they conceived things to be so and
so, and thought themselves somebody. But when God opens their eyes,
and takes away the scales, and lets them see things in their proper light,
heavenly things by a heavenly Hght, and with a heavenly eye, they wonder
at their former foolishness in divinity, especially so far as concerns the
gospel. For there is more in the Scripture than pure supernatural divi-
nity ; there are many other arts in the Scripture.

The gospel, I say, is a knowledge, not of natural men, or great wits, but
of holy sanctified men. Therefore we must not think that these things
may be known by nature, &c. It is a sacred knowledge, so much as will
bring us to heaven ; it is a knowledge of holy men, that have their hearts
brought to love and taste, and relish that they know. Therefore it is no
wonder, though a company of men of great parts live naughtily. They
are no true divines, because they have no true knowledge. The devil is no
divine, nor a wicked man properly. Though he can discourse of such
things, yet he is not properly a divine ; because he knows not things by a
divine light, or heavenly things by a heavenly light. The knowledge of
the gospel, it is a knowledge of sanctified, holy men. But to come nearer
to our practice.

Use. 6. If eye hath not seen, nor ear heard, nor hath entered into the heart
of mfin to conceive those things that God hath prepared for his, then let us make
this the rule of our esteem of anythhui that is f/ood, or amjtlunri that is ill ; make
it a rule of ral nation. The apostle here, you see, hath a rank of things above
the sight of the eye, or the hearing of the ear, or the conceiving of the heart
of man. If there be such a rank of things above this, then the greatest
ills are those that eye hath not seen, nor ear heard, nor hath entered into
the heart of man ; and indeed they are so. We grieve at the ague, and at
the stone, and at the gout ; they are grievous things indeed. Oh, but
what be these things that we feel and see, to those in another world, that
we cannot apprehend for the greatness of them ! The torments of hell, we
cannot conceive and understand them here ; for it is indeed to be in hell
itself to conceive what hell is. And therefore when God enlargeth men's
spirits to see them, they make away themselves. And so for the greatest
good. These goods here, this outward glory, we can see through it.
Christ could see through all the glory in the world that the devil shewed
him. Mat. iv. 8. And these are things that we can hear of, and hear the
utmost that can be spoken of them. Therefore surely they are not the
greatest good. There are more excellent things than they. Because the
eye sees them, the ear hears of them, and the understanding can conceive
of them. But there be things that the eye hath not seen, nor ear heard,
nor the soul conceived ; and these be the joys of heaven. And thereupon,
to descend to practice, if this be a rule to value things that the best things
are transcendent, beyond sense and comprehension, then shall I for those
things that I can see, and can hear, and feel, and understand, shall I lose
those excellent good things, that ' neither eye hath seen nor ear heard,'
&c. ? Is not this desperate folly, to venture the loss of the best things,
of the most transcendent things, that are above the capacity of the
greatest reaches of the world ? Shall I lose all for petty poor things that
are within my own reach and compass ?
• How foolish, therefore, are those that are given to pleasures ! They feel the

A GLANCE OF HEAVEN. 163

pleasure indeed, but the sting comes after. They dehght in those ill things
that they can hear, and hear all that can be spoken of them, and never think
of the excellent things that the eye hath not seen, nor ear heard, &c.

Let this make us in love with divine truths in the Scripture, with the
gospel, that part of the Scripture that promiseth salvation by Christ, and
all the graces and privileges of Christianity. They are above our reach.
We study other things. We can reach them. We can reach the mysteries
of the law by long study, and the mysteries of physic, and to the mysteries
of trades by understanding, and when men have done all they may be fools
in the main — Solomon's fools. They may do all these things, and be wise
for particular things, by particular reaches of that which eye hath seen,
and ear heard, &c. ; and then for the best things that are above the capacity
of men, they may die empty of all, and go to the place of the damned. To
be wise to salvation is the best wisdom.

What a pitiful case is this, that God should give us our understandings
for better things than we can see or hear in this world, yet we employ them
in things of the world wholly. Let us not do as some shallow, proud
heads, that regard not divine things. The holy Scriptures they will not
vouchsafe to read once a- day, perhaps not once a- week ; nay, some scarce
have a Bible in their studies. For shame ; shall we be so atheistical, when
God hath provided such excellent things contained in this book of God,
the Testament ? Shall we shght these excellent things for knowledge that
shall perish with us ? as St Paul saith before the text. The knowledge of
all other things is perishing, knowledge of perishing men. Learn on earth
that that will abide in heaven, saith St Austin. If we be wise, let us
Icnow those things on earth, that the comfort of them may abide with us in
heaven. Therefore let us be stirred up to value the Scriptures, the mysteries
of salvation in the gospel ; they are things that ' eye hath not seen, nor ear
heard,' &c. Nay, I say more, that little that we have here, by hearing
truths unfolded, whereby the Spirit of God slides into our hearts, and works
with them. There is that peace that a man hath in his heart, in the
unfolding of the point of justification or adoption, or any divine comfort,
that it breeds such inward peace and joy as is unspeakable and glorious. All
that we have in the world is not worth those little beginnings that are wrought
by the hearing of the word of God here. If the first fruits here be joy
ofttimes ' unspeakable and glorious,' 1 Peter i. 8, if the first fruits be
* peace that passeth understanding,' Phil. iv. 7, what will the consumma-
tion and perfection of these things be at that day ?

Again, here you see a ground of the wonderful patience of the martj^rs.
You wonder that they would sufier their bodies to be torn, and have their
souls severed so violently from their bodies. Alas !* cease to wonder; when
they had a sense wrought in them by the Spirit of God of the things that
eye hath not seen nor ear heard. If a man should have asked them why
they would suffer their bodies to be misused thus, when they might have
redeemed all this with a Httle quiet ? Oh, they would have answered pre-
sently, as some of them have done : We sufier these things in our bodies
and in our senses, for those that are above our senses ; we know there are
things laid up for us that eye hath not seen, nor ear heard, &e. What do
you tell us of this torment and that torment ? We shall have more glory in
heaven than we can have misery here. For we can see this, and there
is an end of it ; but we shall have joy that ' eye hath not seen, nor
ear heard, &c. As St Paul most divinely, in divers places in Rom.
* Another example of Sibbes's unusual use of ' alas.' — G.

164 A GLANCE OF HEAVEN.

viii. 18, the things that we suffer here are not ' worthy of the glory-
that shall be revealed.' Therefore let us not wonder so much at their
patience as to lay up this ground of patience against an evil day when we
may be drawn to seal the truth with our blood. By the way learn what
popery is. They think to merit by their doings, but especially by their
sufferings, though they be ill doers, and suffer for their demerits ; this is
their glory. Shall those stained good works (put case they were good
works, they be defiled, and stained, and as menstruous cloths, as it is,
Isa. XXX. 22), shall they merit the glory to be revealed, that is so great
that eye hath not seen ? &c. What proportion is there ? In merit there
must be a proportion between the deed done and the glory. "WTiat propor-
tion is there between stained imperfect defiled works, and the glory to be
revealed ? Should not our lives be almost angelical ? ' What manner of
men should we be in all holy conversation,' 2 Pet. iii. 11, considering
what things are laid up in heaven, and we have the first fruits of them
here ? Can men be too holy and exact in their lives, that look for things
' that eye hath not seen, nor ear heard?' &c.

I wonder at the stupidity and hellish pride and malice of men's hearts,
that think any man can be too exact in the main duties of Christianity, in
the expression of their love to God, in the obedience of their lives ; in
abstinence from the filthiness of the world, and the like. Can a man that
looks for these excellent transcendent things be too careful of his life ? I
beseech you yourselves be judges.

THE END OF THE FIKST SEKMON.

THE SECOND SERMON.
As it is written, Eye hath not seen, nor ear heard, d'C. — 1 Cor. II. 9.

The apostle sets out the gospel here with all the commendations that any
skill in the world can be commended by. From the author of it, ' God.'
From the depth of it, it is ' wisdom ;' in a mystery, ' hidden wisdom.'
From the antiquity of it, ' it was ordained before the world was.' From
the benefit and use of it, ' for our glory.' God is content his wisdom should
he honoured in glorifyincf us, such is his love. And then when it was
revealed, that none of the ' princes of the world ' (he means not only com-
manding potentates, but, he being a scholar himself, esteemed philosophers,
Pharisees, and learned men to be princes, because the excellency of a man
is in the refined part of man, his soul), none of these princes of the world,
for all their skill and knowledge, knew this.

In this verse he shews the reason why 'eye hath not seen, nor ear
heard,' &c. He removes knowledge, by removing the way and means of
knowledge. The means of knowledge in this world is by the passage and
entrance of the senses. Now, this heavenly mj^stery of the gospel, it is
such a knowledge as doth not enter into the soul by the senses.

The points we propounded were these : 1. That God hath a people in the
world, ivhom he favours in a special manner.

Then, secondly, /or these that he accounts his friends, he hath prepared
great matters. Kings prepare great matters for those they mean to advance ;
what shall we think then God will do for his friends ?

Now, these things prepared, they are great matters indeed ; for, in the
third place, they are such as eije hath not seen, nor ear heard, do.

A GLANCE OF HEAVEN. 165

And then, in the fourth place, the disposition and qualification of tliose
for whom God hath prepared such great matters. It is for those ' that love
him ; ' not for his enemies, or for all men indifferently, but for those that
love him.

Of the first and second I spake in the former ; and I will not now stand
to speak of them, but enlarge myself in the two last.

Tlte things that God hath prepared for them that love him, are such excellent
things as neither eye hath seen, nor ear heard, do. He means the natural
eye, and ear, and understanding, or heart of man.

There be three degrees of discovery of heavenly things :

First, In the doctrine of them ; and so they are hid to them that are out
of the church.

And then, secondly, in the spiritual meaning of them ; and so they are
hid to carnal men in the church.

And then, thirdly, in regard of the full comprehension of them, as they
are indeed ; and so they are reserved for heaven. We have but a little
glimpse of them, a little light into them in this world. Now, in this place
is meant the things that are discovered in the gospel, especially as they
are apprehended by the Spirit, together with the consummation of them
in heaven. For they differ only in degree, the discovery of the heavenly
things in the gospel here ; the privileges, and graces, and comforts of
God's children, and the consummation of them in heaven. And we may
reason from the lesser to the greater, if so be that a natural man — though
he have natural eyes, and ears, and wits about him — cannot conceive the
hidden mysteries of the gospel spiritually with application ; much more
unable is he, and much less can he conceive, those things of a better life.
Now the things of the gospel, the privileges, the graces, and comforts
which Christ, the spring and head of them all, in whom all are, and
whence we have all, cannot be comprehended by a natural man. He can
discourse of them as far as his natural wit conceives them, but not under-
stand heavenly things in their own light as heavenly things, as the things
of the gospel. They can talk of repentance — that we commonly speak of,
which is a mystery — but notwithstanding who knows repentance by the
light proper to it, but he that by the Spirit of God hath sin discovered to
him in its own colours ! He knows what it is to grieve for sin.

The sick man knows what it is to be sick. The physician knows it by
definition, by books, and so he can enlarge it ; but if he be not sick, the
sick patient will speak to better purpose. So there is a mystery in the
common things of the gospel, repentance and grief for sin. A holy man
feels it another matter, because he feels sin discovered by the Spirit of
God. And so in faith, in the love of God, and every grace of the gospel
is a mystery. If one come to the Schoolmen, they will tell you of faith,
and dispute learnedly of it, and deduce this from that ; but when he comes
to be in extremity, when the terrors of the Lord are upon him, when he
comes to use it, he is a mere stranger to it ; to cast himself, being a sinful
creature, into the arms of God's mercj', he cannot do it without a further
light of the Spirit discovering the hidden love of God to him in particular ;
and so for other graces. Therefore they do but speak of these things —
men that are unsanctified — as a blind man doth of colours. They inwardly
scorn the truth they speak of; and those to whom they speak, if by the
power of God's Spirit they come to profit by the things they teach, if
themselves be carnal, they hate them. A carnal man believes not a whit
of what he saith ; he hath only a common light for the good of others, a

166 A GLANCE OF HEAVEN.

common illumination to understand and discover things, and a doctrinal
gift to unfold things for others, and not for themselves. For themselves
they scorn them in their hearts, and in their lives and conversations, and
they will speak as much when it comes to self-denial in preferment, in
pleasures, in anything that is gainful. Tush ! tell him what he hath
taught, or what he knows out of the book of God, he cares not, he knows
them only by a common light ; but for a particular heavenly light with
application and taste to himself, springing from an alteration by the Spirit,
he never knows them so. Therefore content not thyself with a common
light, for together with our understanding God alters the taste of the whole
soul ; he gives a new eye, a new ear, to see and hear to purpose, and a
new heart to conceive things in another manner than he did before.

But you will ask. How can a godly man know them at all, seeing ' eye
bath not seen, nor ear heard,' &c. ?

I answer, first, the things of another life, as we see here, are known by
negation, as God is, by way of removing imperfections. The natural eye
sees them not, nor the natural ear hears them not, &c. No ; nor the
spiritual eye nor ear in a full measure. So things transcendent, that are
above the reach of man, are described in the Scriptures by the way of
denial, which is one good way of knowledge.

That ' ye may know the love of God that is above knowledge,' saith the
apostle, Eph. iii. 19 ; that ye may know it more and more. But it is
above all knowledge in regard of the perfection of it. As a man may see
the sea, but he cannot comprehend the sea. He may be much delighted
in seeing the sea, but he sees neither the bottom nor the banks ; he can-
not comprehend such a vast body. He may see the heavens, but he can-
not comprehend them. So a man may know the things when they are
revealed, but he cannot comprehend them ; apprehension is one thing,
and comprehension is another. There may be apprehension in a poor
degree, suitable to the capacity of the soul here ; but, alas ! * it is far from
the comprehension that we shall have in heaven. That is one way of
knowing them, by way of negation and denial of imperfections to them.

And tlien, secondhj, they are known, as we call it, by way of eminence ;
that is, by comparing them with other things, and preferring them before
all other excellencies whatsoever ; as we may see the sun in water by
resemblance. For God borrows from nature terms to set out grace and
glory, because God will speak in our language. For they are called a
' kingdom' and a ' feast,' and a ' crown' by way of comparison. Shallow
men think there is a great deal in a kingdom ; and indeed so there is, if
there were no other. There is great matters in a ' crown,' in ' the feasts'
of kings, and the like. But alas ! these be shadows ; and there is no rhe-
toric or amplification in this, to say they be shadows. A shadow is as
much in proportion to the body as these are to eternal good things. The
true reality of things are in the things of another world, for eternity. If
we talk of a kingdom, let us talk of that in heaven ; if of a crown, of that
wherewith the saints are crowned in heaven. If we talk of riches, they
are those that make a man eternally rich ; that he shall carry with him
when he goes out of the world. What riches are those that a man shall
outlive, and die a beggar, and not have a drop to comfort him, as we see
Dives in hell had not? Luke xvi. 19, seg. Here are riches indeed. So
if we talk of beauty, it is the image of God that sets a beauty on the
soul, that makes a man lovely in the eye of God. True beauty is to be
* Cf. footnote, page 163. — G.

A GLANCE OF HEAVEN. 167

like God. And to be born anew to that glorious condition is the birth and
inheritance. All these poor things are but acting a part upon a stage for
a while, as the proudest creature of all that is invested in them will judge
ere long ; none better judges than they. This is one way of knowing the
things of the gospel, by naming of them in our own language. As if a man
go into a foreign country, he must learn that language, or else hold his
peace : so God is forced to speak in our own language, to tell us of glory
and happiness to come, under the name of crowns and kingdoms, and
riches here. If God should set them out in their own lustre, we could not
conceive of them.

But, thirdhj, the most comfortable way whereby God's people know the
things of heaven, and of the life to come, is in regard of some taste; for
there is nothing in heaven but God's children have a taste of it before they
come there in some measure. They have a taste of the communion that
is in heaven, in the communion they have on earth : they have a taste of
that eternal Sabbath, by some relish they have of holy exercises in these
Christian Sabbaths. A Christian is as much in heaven as he can be, when
he sanctifies the holy Sabbath, speaking to God in the congregation by
prayer, and hearing God speak to him in the preaching of the word. That
peace that we shall have in heaven, which is a peace uninterrupted, with-
out any disturbance, it is understood by that sweet peace of conscience
here ' that passeth all understanding,' Eph. iii. 19. We may know, there-
fore, what the sight of Christ face to face will be, by the sight we have
of Christ now in the word and promises. If it so transform and affect us,
that sight that we have by knowledge and faith here, what will those sights
do ? So that by a grape we may know what Canaan is : as the spies, they
brought of the grapes of Canaan into the desert. We may know by this
little taste what those excellent things are.

The fourth way is by authority and discovery. St Paul was rapt up in[to]
the third heaven ; he saith, they were such things that he saw, that could
not be spoken of, strange things, 2 Cor. xii. 4. And Christ tells us of a
kingdom. Christ knew what they were. And the word tells us what they
are. Our faith looks to the authority of the word, if we had not the first
fruits, nor any other discovery. God that hath prepared them, he saith
so in his word, and we must rest in his authority. And there are some
that have been in heaven. Christ our blessed Saviour, that hath taken into
a perpetual union the manhood with the second person, which he hath
knit unto it, he knows what is there ; and by this means we come to have
some kind of knowledge of the things to come.

Fifthly, Again, by a kind of reasoning likewise from the lesser to the greater^
we may come to know not only the things, but the greatness of them. As,
is there not comfort now in a little glimpse, when God shines upon a
Christian's soul, when he is as it were in heaven ? Is there such content-
ment in holy company here, what shall there be in heaven ? Is there such
contentment in the delights of this world, that are the delights of our pilgri-
mage ? (They are no better ; our houses are houses of pilgrimage ; our
contentments are contentments of passengers.) If the way, the gallery that
leads to heaven, be so spread with comforts, what be those that are reserved
in another world ! A man may know by raising his soul from the lesser
to the greater. And if the things that God hath provided in common for
his enemies as well as his friends (as all the comforts of this world, all the
delicacies and all the objects of the senses, they are comforts that are com-
mon to the enemies of God, as well as his friends) : if these things be so

168 A GLANCE OF HEAVEN.

excellent, that men venture their souls for them, and lose all to be drowned
in these things. Oh what peculiar things are they that God hath reserved
for his own children, for those that love him, when those that are common
with his enemies are so glorious and excellent ! These kind of ways we
may come to know them by the help of the Spirit.

Those unmixed joys, those pure joys, that are full of themselves, and
have no tincture in heaven, are understood by those joys we feel on earth ;
the joy of the Holy Ghost, which is after conflict with temptations, or after
afflictions, or after hearing and meditating on good things. The heavenly
joys that flow into the soul, they give us a taste of that full joy that we
shall have at the right hand of God for evermore. That comfort that we
shall have in heaven, in the presence of God, and of Christ, and his holy
angels, is understood in some little way by the comfortable presence of
God to the soul of a Christian, when he finds the Spirit of God raising
him, and cheering him up, and witnessing his presence ; as ofttimes, to the
comfort of God's people, the Holy Ghost witnesseth a presence, that now
the soul can say, God is present with me, he smiles on me, and strength-
eneth me, and leads me along. This comfortable way God's children have
to understand the things of heaven, by the first fruits they have here. For
God is so far in love with his children here on earth, and so tender over
them, that he purposes not to reserve all for another world, but gives them
some taste beforehand, to make them better in love with the things there,
and better to bear the troubles of this world. But alas ! what is it to that
that they shall know ? as it is 1 John iii. 2, ' Now we are the sons of God,
but it appears not what we shall be.' That shall be so great in comparison
of that we are, that it is said not to appear at all. It appears in the first
fruits in a little beginnings ; but alas ! what is that to that glory that shall
be ! ' Our life is hid with Christ in God,' Col. iii. 3. It is hid. There
is no man knows it in regard of the full manifestation ; because here it is
covered with so mRnj infirmities, and afilictions, and so many scorns of the
world are cast upon the beauty of a Christian life ; it is hid in our head
Christ. It is not altogether hid, for there is a life that comes from the
root, from the head Christ to the members, that quickens them ; but in
regard of the glory that shall be, it is a hidden life.

Reasons. Let us consider the reasons why God will have it thus, to make
it clear, before I go further. We must be modest in reasons when we
speak of God's counsels and courses. I will only name them to open our
understandings a little.

1st Reason. (First.) R is enouf/h that God idll have it so. A modest
Christian will be satisfied Avith that, that God will have a difierence be-
tween heaven and earth. God's dispensation may satisfy them.

(Second.) God will have a difference between the ivarrinrj church and the
triiimphing church.

This life is a life of faith, and not of sight. "We walk and live by faith.
Why ? Partly to try the truth of our faith, and partly for the glory of
God, that he hath such servants in the world here that will depend upon
him, upon terms of faith, upon his bare word ; that can say. There are
such things reserved in heaven for me, I have enough. What a glory is it
to God that he hath those that will trust him upon his bare word ! It
were no commendation for a Christian to live here in a beautiful, glorious
manner, if he should see all and live by sight. If he should see hell
open, and the terrors there, for him then to abstain from sin, what glory
were it ! The sisrht would force abstinence. If we should see heaven

A GLANCE OF HEAVEN. 109

open, and the joys of it present, it were no thanks to be a good man, for
sight would force it.

2cl Reason. The second reason is this, that God will have a known differ-
ence hetiveen h)jpocrites and the true children of God. If heaven were upon
earth, and nothing reserved in faith and in promise, every one would be a
Christian. But now the greatest things being laid up in promises, we
must exercise our faith to wait for them. Now, there are none that will
honour God in his word but the true Christian. That there are such
excellent things reserved in another world, in comparison of which all
these are base, there is none but a true Christian that will honour God
upon his word, that will venture the loss of these things here for them in
heaven, that will not lose those things that they have in reversion and pro-
mise for the present delights of sin for a season 1 Whereas the common
sort, they hear say of a heaven, and happiness, and a day of judgment, &c.
But in the mean time they will not deny their base pleasures and their
rebellious dispositions, they will cross themselves in nothing. Do we
think that God hath prepared heaven for such wretches as these ? Oh
let us never think of it ! God therefore hath reserved the best excellencies
for the time to come, in promises and in his word, if we have grace to
depend upon his word, and in the mean time go on and cross our corrup-
tions. It is an excellent condition to be so. It shews the difference that
God will have between us and other men.

3o? Reason. Again, thirdly, our vessels could not contain it. We are in-
capable ; our brain is not strong enough for these things. As weak brains
cannot digest hot liquors, so we cannot digest a large revelation of these
things. As we see St Peter was not himself in the transfiguration ; he
forgot himself, and was spiritually drunk with joy, with that he saw in the
mount. He wot not what he said, as the scripture saith, when he said,
'Master, let us make three tabernacles,' &c., Mark ix. 5. Nay, St Paul
himself, the great apostle, when he saw things in heaven above expression,
that could not nor might not be uttered, could not digest them, 2 Cor.
xii. 4. They were so great, that if he had not had somewhat to weigh
him down, to balance him, he had been overturned with pride. Therefore
there was a 'prick in the flesh' sent to Paul himself, to humble him,
2 Cor. xii. 7. Are we greater than Paul and Peter, the great apostles of
the Jews and Gentiles ; when these grand apostles could not contain
themselves ? When they see these heavenly things, and but a glimpse of
them, the one did not know what he said, and the other was humbled, by
way of prevention, with a prick in the flesh ; and shall we think to con-
ceive of these things ? No ! we cannot ; for that is to be in heaven before
our time. These and the like reasons we may have to satisfy us in this,
why we cannot conceive of the things to come as they are in their proper
nature. God saith to Moses, when Moses would have a fairer manifesta-
tion of God, * No man can see me and live,' Exod. xxxiii. 20. If we would
Bee God as he is, we must die. If we would see heaven, and the joys
of it as it is, we must die first. No man can see the things that the
apostle here speaks of, in their proper light and excellency, but he must
die first.

They are not proportionable to our condition here. For God hath
resolved that this life shall be a life of imperfection, and that shall be a per-
fect estate of perfect glory. ' Alas ! our capacities now are not capable, our
affections will not contain those excellent things. Therefore God trains
us up by little and little to the full fruition and enjoying of it. Thus we

170 A GLANCE OF HEAVEN.

see how we come to have some knowledge of them, and why we have not a
full knowledge of them here.

Use 1. Well, to leave this and go on. If this be so, then let us oft think
of these thinrfs.

The life of a Christian is wondrously ruled in this world by the con-
sideration and meditation of the life of another world. Nothing more
steers the life of a Christian here than the consideration of the life here-
after ; not only by way of comfort, that the consideration of immortal life
and glory is the comfort of this mortal base life, but likewise by way of
disposition and framing a man to all courses that are good. There is no
grace of the Spirit, in a manner, but it is set on work by the consideration
of the estate that is to come ; no, not one.

What is the work of faith ? ' It is the evidence of things not seen,'
Heb. xi. 1. It sets the things of another world present before the eye of
the soul, and in that respect it is victorious. It conquers the world,
because it sets a better world in the eye. Where were the exercise of faith,
if it were not for hope of such an estate which feeds faith ? The excellency
of faith is, that it is about things not seen. It makes things that are not
seen to be seen ; it hath a kind of omnipotent power ; it gives a being to
things that have none, but in the promise of the speaker.

And for hope, the very nature of hope is to expect those things that faith
believes. Were it not for the joys of heaven, where were hope ? It is the
helmet of the soul, to keep it from blows and temptations. It is the
anchor of the soul, that being cast within the veil into heaven, stays the
soul in all the waves and troubles in this world. The consideration of the
things to come exerciseth this grace of hope. We look within the veil,
and. cast anchor there upward, and not downward ; and there we stay
ourselves in all combustions and confusions by the exercise of hope,
Heb. vi. 19.

And where were patience ? If it were not for a better estate in another
world, a Christian ' of all men were most miserable,' 1 Cor. xv. 19. Who
would endure anything for Christ, if it were not for a better estate afterwards ?
And so for sobriety. What forceth a moderate use of all things here ?
The consideration of future judgment, that made even Felix to tremble,
Acts xxiv. 25. The consideration of the estate to come, causes that we
surfeit not with the cares of the world and excess, but do all that may
make way for such a glorious consideration.

What enforceth the keeping of a good conscience in all things ? St Paul
looked to the resurrection of the just and of the unjust ; and this made him
exercise himself to keep a good conscience.

And so purity and holiness, that we take heed of all defilements in the
world, that we be not ' led away with the error of the wicked,' 2 Peter
iii. 17; but 'keep ourselves unspotted,' James i. 27. What forceth this
but the consideration of a glorious condition in another world ! ' He that
hath this hope pm-geth himself,' 1 John iii. 3. There is a purgative power
in hope ; a cleansing efiicacy, that a man cannot hope for this excellent
condition, but it will frame and fit the soul for that condition. Can a man
hope to appear before a great person, and not fit himself in his deportment
and attire beforehand, to please the person before whom he appears ? So
whosoever hopes to appear before Christ and God, of necessity that hope
will force him to purge himself. Let us not stand to search curiously into
particulars, what the glory of the soul or of the body shall be (the apostle
discovers it in general, we shall be ' conformed to Christ our head in soul

A GLANCE OF HEAVEN. 171

and body'), but rather study bow to make good use of tbem ; for therefore
they are revealed beforehand m general.

ilse 2. And withal to humble ourselves, and to say with the psalmist, ' Lord,
what is man, that thou so far considerest him ?' Ps. viii. 4 ; sinful man,
that hath lost his first condition, and hath betrayed himself to thine and
his enemy ; to advance him to that estate, ' that neither eye hath seen, nor
ear heard,' &e. This consideration will make us base in our own eyes.

Shall not we presently disdain any proud conceits ? Shall we talk of
merit ? What can come from a creature that shall deserve things that
' eye hath not seen nor ear heard ;' that such proud conceits should enter
into the heart of man ? Surely grace never entered into that man's heart,
that hath such a conceit to entertain merit. Shall a man think by a penny
to merit a thousand pounds ; by a little performance to merit things that
are above the conceit of men and angels ? But a word is enough that way.

Use 3. And with humiliation, take that which always goes with hurniUation,
thankfulness, even beforehand. When the apostle St Peter thought of the
' inheritance immortal and undefiled,' &c., he begins, ' Blessed be God, the
Father of our Lord Jesus Christ,' &c., 1 Peter i. 3, 4. He could not think
of these things without thankfulness to God. For we should begin the life
of heaven upon earth, as much as may be ; and what is that but a blessing
and praising of God ? Now we cannot more effectually and feelingly praise
God, than by the consideration of what great things are reserved for us ;
for faith sets them before the soul as present, as invested into them. Now
if we were in heaven already, we should praise God, and do nothing else.
Therefore faith making them sure to the soul, as if we had them, sets the
soul on work to praise God, as in Eph. i. 3, and in 1 Peter i. 3. St Peter
and Paul, they could never have enough of this. Thus we should do, and
cheer and joy our hearts in the consideration of these things in all conflicts
and desolations. We little think of these things, and that is our fault.
We are like little children that are born to great matters, notwithstanding
not knowing of them, they carry not themselves answerable to their hopes.
But the more the children grow into years, the more they grow in spirit
and conceits,* and carriage fitting the estates they hope for.

So it is with Christians at the first ; when they are weak they are
troubled with this temptation and with that, with this loss and with that
cross ; but when a Christian grows to a full stature in Christ, every petty
cross doth not cast him down. He thinks. What ! shall I be dejected with
this loss, that have heaven reserved for me ? Shall I be cast down with
this cross, that have things that ' eye hath not seen nor ear heard,' &c.,
prepared for me ? He will not. He makes use of his faith to fetch com-
fort from these things that are reserved for him, that are inexpressible and
inconceivable.

Use 4. And let us comfort ourselves in all the slightimfs of the ivorld. A
man that hath great hopes in his own country, if he be slighted abroad, he
thinks with himself, I have other matters reserved elsewhere, and I shall
have another manner of respect when I come home. The world it knows
not God, nor Christ, nor us. Shall not we be content to go up and down
as unknown men here, when God the Father and Christ our Saviour are
unknown ? There are better things reserved at home for us. Therefore
let us digest all the slightings and abusage of carnal men. And let us not
envy them their condition that is but for term of life, use it as well as they
will ; that hath a date that will be out we know not how soon. Alas ! all
* That is, ' concei^tious.' — G.

172

A GLANCE OF HEAVEN.

their happiness it is but a measured happiness ; it is within their under-
standings ; their ej'es can see it and their ears can hear it, and when they
can neither see nor conceive more in this world, then there is an end of all
their sensible * happiness. Shall we envy, when they shall shortly be
turned out naked out of this world to the place of torment ? We should
present them to us as objects of pity, even the greatest men in the world,
if we see by their carriage they be void of grace ; but not envy any condi-
tion in this world. But what affection is due and suiting to the estate of a
Christian ? If we would have the true affection, it is admiration and
wonderment. What is wonderment ? It is the state and disposition of
the soul toward things that are new and rare and strange ; that we can give
no reason of, that are bej^ond our reach. For wise men wonder not,
because they see a reason, they can compass things. f But a Christian
cannot but wonder, because the things prepared are above his reach. Yea,
when he is in heaven, he shall not be able to conceive the glory of it. He
shall enter into it ; it shall be above him ; he shall have more joy and peace
than he can comprehend. The joy that he hath there it is beyond his
ability and capacity, beyond his power ; he shall not be able to compass all.
It shall be a matter of wonder even in heaven itself, much more should it
be here below. Therefore the holy apostles, when they speak in the
Scriptures of these things, it is with terms of admiration and wonderment,
'joy unspeakable and glorious,' 1 Peter i. 8, and ' peace that passeth under-
standing,' Philip, iv. 7 ; and when they speak of our deliverance out of the
state of darkness into the state of grace, they call it a being ' brought out
of darkness into his marvellous hght,' 1 Peter ii. 9. And so ' God loved
the world,' he cannot express how, John iii. 16. ' Behold what love hath
the Father shewed us, that we should be called the sons of God,' 1 John
iii. 1. To be called, and to be, is all one with God ; both beyond expression.

Use 5. Again, if this be so that God hath provided such things as neither
* eye hath seen nor ear hath heard,' &c, beg of God first the Spirit of grace
to conceive of them, as the Scripture reveals them, and then beg of God a
further degree of revelation, that he would more and more reveal to us by his
Spirit those excellent things. For the soul is never in a better frame than
when it is lift up above earthly things. When shall a man use the world
as though he used it not ? When he goes about his business in a com-
manding manner, as seeing all things under him ; when he is raised up to
conceive the things that are reserved for him above the world. That keeps
a man from being drowned in the world. What makes men drowned in
the world to be earth-worms ? They think of no other heaven but this ;
they have no other thing in their eye. Now by the Spirit discovering these
things to them that have weaned souls, it makes them go about the things
of the world in another manner. They will do them, and do them exactly,
with conscience and care, considering that they must give an account of all ;
but they will do them with reserved affections to better things. Therefore
let us oft think of this, and labour to have a spirit of faith to believe them
that they are so, that there are such great things ; and then upon believing,
the meditation of such excellent things will keep the soul in such a frame
as it will be fit for anything without defiling of itself. A man that hath
first faith that these things are so, and then that hath faith exercised to
think and meditate what these things are, he may be turned loose to any
temptation whatsoever. For first of all, if there be any solicitation to any
base sin, what will he think ? Shall I for the pleasures of sin for a season,

* That is, ' sentient,' = sense-derived.— G. t Cf. note h, Vol. II. p. 518.— G.

A GLANCE OF HEAVEN. 173

if not lose the joys of heaven and happmess that ' eye hath not seen,' &e.,
yet surely I shall lose the comfort and assurance of them. A man cannot
enjoy the comfort of heaven upon earth without self-denial and mortifica-
tion. Shall I lose peace of conscience and joy in the Holy Ghost for these
things ? When Satan comes with any bait, let us think he comes to rob
us of better than he can give. His bait is some present pleasure, or prefer-
ment, or contentment here. But what doth he take from us ? That which
' eye hath not seen, nor ear heard,' &c. He gives Adam an apple, and takes
away paradise. Therefore in all temptations consider not what he offers,
but what we shall lose ; at least the comfort of what we shall lose. We
shall lose the comfort of heaven, and bring ourselves to terrors of conscience.

Religion is not so empty a thing as that we need to be beholding to the
devil for any preferment, or riches, or contentment, or pleasure. Hath
God set up a profession of religion, and do we think that we must be
beholding to his, and our enemy, for any base contentments ? No. It is
a disparagement to our religion, to our profession and calling, and to our
Lord and Master we serve, to think that he will not provide richly for his.
You see here he hath prepared things that ' eye hath not seen,' &c.

And by this likewise we may judge of the difference of excellencies ; the
difference of degrees of excellencies may be fetched from hence. The
things that the eye can see they may be excellent good things, but if the
eye can see them there is no great matters in them. The thing that the
ear hears by reports are more than the eye sees. We may hear much that
we never saw, yet if we can hear them and conceive of them upon the
hearing, they are no great matters, for tjie soul is larger than they. We
conceive more than we can hear ; the conceit is beyond sight and hearing.
If we can conceive the compass and latitude of anything, it is no c^reat
matter, for it is within the reach, and model, and apprehension of man's
brain ; it is no wondrous matter. Ay, but then the things that are most
excellent of all they are above sight and beholding and hearing and conceit,
that the soul cannot wholly compass and reach them. Those are the
excellent things of all. The rule of excellency is to know what we can
conceive, and what is beyond our comprehension. The wit of man can
conceive all things under the heavens. All the knowledge we have comes
within the brain of man ; the government of states and the like. Oh but
the things that God hath provided for his never came wholly within the
brain of man, and therefore they are the most excellent !

And so by way of contraries for ills ; what are the greatest ills ? Those
that the eye can see, that we can feel, and hear of, and conceive ? Oh
no. The greatest ills are those torments that never eye saw, that ear
never heard of. It is to be in hell to know these things. They are beyond
our conceit. ' The worm that dies not, fire unquenchable,' Mark ix. 43,
the things above our apprehension are the most ten-ible things. It is not
the gout or the stone. Men feel these things, and yet suffer them with
some patience. These are not the greatest ills, but those of another world
that are reserved for God's enemies ; as the best things are those that are
reserved for his friends.

Therefore let us make use of our understandings in laying things toge-
ther, and make use of God's discovery of the state of Christianity, the
excellencies of religion. Why doth God reveal these things in the word ?
That we should oft meditate of them, and study them, that we may be
heavenly-minded. For there are none that come to heaven but they must
have a taste of these beforehand. There are none ever enjoy them in per-

174 A GLANCE OF HEAVEN.

fection. When the day of revelation shall come (the gospel now is the
time of revelation, but the day of revelation is the time of judgment), then
shall we be revealed what we are. But in the mean time there is a revelation
by the Spirit in some beginnings of these things, or else we shall never come
to have the perfection of them in heaven. If we know not what peace, and joy,
and comfort, and the communion of the saints, and the change of nature
is here in sanctiiication, we shall never know in heaven the fulfilling of it.

And those that have the first fniits here, if they be in a state of growth,
that they desire to grow better continually, ^they shall, no question, come to
the perfection ; for God will not lose his beginnings. Where he gives
earnest, he wdll make up the bargain.

Therefore let us all that know a little what these things ai'e by the reve-
lation of the Spirit, let us be glad of our portion. For God that hath
begun, he will surely make an end.

The affection, and bent and frame of soul due to these things is admira-
tion, and not only simple hearing. If these things in their beginnings
here be set out by words of admiration, ' peace that passeth understand-
ing,' and 'joy unspeakable and glorious,' what affection and frame of
spirit is suitable to the hearing of those things that are kept for us in
another world ! If the light that we are brought into here be admirable,
great (we are brought out of darkness into admirable wonderful light), if
the light of grace be so wonderful to a man that comes out of the state of
nature, as it is indeed (a man comes out of a damp into a wonderful clear
light), what then is the light of gloiy ! Therefore let us often think of it.
Those that are born in a prison, they hear great talk of the light, and of the
sun, of such a glorious creature ; but being born in prison, they know not what
it is in itself. So those that are in the prison of nature, they know not
what the light of grace is. They hear talk of glorious things, and have
conceits of them. And those that here know not the glory that shall be
after, when they are revealed, that affection that is due to them is admira-
tion and wonderment. ' So God loved the world, that he gave his only
begotten Son,' John iii. 16 ; and ' Behold what love the Father hath
shewed to us, that we should be called the sons of God,' 1 John iii. 1.
What love ! He could not tell what, it is so admirable ; and to know the
love of God, that is above all knowledge ! Who can comprehend the love
of God, that gave his Son ! Who can comprehend the excellency of
Christ's gift ! The joys of heaven by Christ, and the misery of hell, from
which we are delivered and redeemed by Christ ! These things come from
the gospel, and the spring from whence they come is the large and infinite
and incomprehensible love of God. And if it be so, what affection is
answerable but admiration ? Behold what love I If God have so loved
flesh and blood, poor dust and ashes, so as to be heirs of heaven, and of
such glory as eye sees not, nor cannot in this world ; nor ear hears not ;
nor hath entered into the heart of man, till we come fully to possess them ;
let us labour to admire the love of God herein.

And labour to know more and more our inheritance, as we grow in
years, as children do. They search into the great matters their parents
leave them, and the nearer they come to enjoy them, the more skill they
have to talk of them. So should we : the more we grow in Christianity
and in knowledge, the more we should be inquisitive after those great things
that our Father hath provided in another world. But to go on.

Hoic shall we know u'hether these things he prepared for us or no ? whether
we he capable of these things or no ? God hath prepared them, and he hath

A GLANCE OF HEAVEN. 175

prepared them for those that love him ; but how shall we know that God
hath prepared them for us ?

In a word, xvhom God hath prejmred great matters for, he prepares them for
great matters. We may know by God's preparing of us, whether he hath
prepared for us. God prepared paradise before Adam was created : so
God prepares paradise, he prepares heaven before we come there. And
we may know that we shall come to possess that, if we be prepared for it.
What preparation ? If we be prepared by a spirit of sanctification, and
have holy desires and longing after those excellent things ; for certainly
there is preparation on both sides. It is prepared for us, and us for it. It
is kept for us, and we are kept for it. Whom God keeps heaven for, he
keeps them for heaven in a course of piety and obedience. We may know
it by God's preparing of us, by loosing us from the world, and sanctifying
us to himself. Thus a man may know whether those great things be pre-
pared for him or no.

But the especial thing to know whether they be provided for us or no is
love. God hath prepared them for them that love him : not for his ene-
mies. He hath prepared another place, and other things for them ; those
torments that ' eye hath not seen, nor ear heard, nor hath entered into the
heart of man,* for those that are his enemies, that would not come under
his government ; but these things are prepared ' for those that love him.'

* For those that love him.' Especially that love is all in all, in the dis-
position of a holy man. All graces are one in the spring, which is love.
They are several in the branches, but they are one in the root.

Thus you have heard the use we are to make of this, that there is a reser-
vation of a glorious condition for the people of God so great that neither
' eye hath seen,' &c.

But who be the parties that God hath prepared these things for ?

* For them that love him.'

This is the fourth part, the disposition of the parties for whom, ' for
them that love him.'

Quest. 1. Why not for those that God hath elected? Why doth he not
go to the root of all ? The great things that God hath prepared for those
that he hath chosen to salvation ? No. Tliat is out of our reach. He
would not have us to go to heaven, but rather go to our own hearts. We
must search for our election, not above ourselves, but within ourselves.

Quest. 2. Why doth he not say, to them that believe in him, because faith
is the radical grace from uhence the rest spring ?

Ans. But faith is a hidden grace many times ; and the apostle's scope is to
point to such a disposition, that every one may know, that is more familiar.
Sometimes faith is hidden in the root, and it is shewed in the efiect more
than in itself, in love. A poor Christian that is in the state of grace, that
saith, ' Oh, I cannot believe,' ask him if he love God. Oh yes ; he loves
the preaching of the word ; he loves good people and good books, and the like.
When he cannot discover his faith, he can his love. Therefore the Holy
Ghost sets it out by the more familiar disposition, by love rather than faith.

Quest. 3. Why doth he not say, For those that God loves? God's love is
the cause of our love.

Ans. Because God's love is manifested more familiarly by our love to him^ ;
for that is always supposed. Wheresoever there is love to God, and good
things, there is God's love first. For our love to God is but a reflection of
that love he bears to us. First, he shines on us, and then the beams of
our love reflect upon him. Therefore he need not say, whom God loves

176 A GLANCE OF HEAVEN,

(though that he the cause of all), but who love God ; and know thereby
that he loves them.

Quest. 4. But why for them that love him more than for any other thing ?

Ans. Because all can love. Therefore he sets down this affection. There
is no man living, not the poorest lazar'^' in the world, that hath a heart and
affections, but he can love. He doth not say, that are prepared for this
great Christian, and that learned Rabbi. No. But for all that love him,
be they poor or rich, great or small, all those that love him. Therefore he
sets down that to cut off all excuses. Yea, and all that love him, be they
never so man}', are sure to have these great things prepared for them.
God hath ' prepared these things for those that love him.*

To come therefore to some observations. The first general thing is
this, that

Obs. God doth qualify all those in this world, that he hath prepared heaven
and happiness for in anotlier ivorld.

The cause of it is his free love. But if you ask me what qualifications
the persons must have ? They are such as ' love him.' This is not the
proper cause why, but the qualification of the persons 'for whom these
things are. There must be an inward disposition and qualification, before
we come to heaven. All those that hope for heaven without presumption
must have this qualification, they must be such as ' love him.'

Why?

Reasons. The Scripture is plain, (1.) No unclean thing shall enter into
heaven. No whoremonger, or drunkard, or filthy person. Be not deceived,
saith the apostle, you think God is merciful, and Christ died, &c., but
neither such, nor such as you are (and your consciences tell you so) shall
ever enter into heaven, 1 Cor. vi. 9, seq. We must not think to come
e cmno in caelum, out of the mire and dirt of sin into heaven. There is no
such sudden getting into heaven ; but there must be an alteration of our
dispositions, wrought by the Spirit of God, fitthig us for heaven.

(2.) Another is, that that I touched before, that heaven and earth differ
hut in degrees, therefore what is there in perfection must be begun here.

(3.) Then again, thirdly, it is impossible for a man, if he he not truly
altered, to desire or ivish heaven as it is holy. He may wish for it under the
notion of a kingdom, of pleasure, and the like ; but as heaven contains a
state of perfect hoHness and freedom from sin, he cares not for it. A man
that is out of relish with heavenly things, and can taste only his base sins,
whereon his affections are set and exercised, cannot relish heaven itself.
A common, base sinner, his desires are not there. There must be some
proportion between the thing desired, and the desire. But here is none.
He is not for that place, being an unholy wretch.

Therefore his own heart tells him, I had rather have this pleasure and
honour that my heart stands to, than to have heaven, while he is in that
frame of desire. Therefore there is no man that can desire heaven that is not
disposed aright to heaven before. Beetles love dunghills better than oint-
ments, and swine love mud better than a garden. They are in their element
in these things. So take a swinish base creature, he loves to wallow in this
world. Tell him of heaven : he hath no eyes to see it, no ears to hear it ;
except he may have that in heaven that his heart stands to (which he shall
never have), he hath no desire of heaven. Therefore in these and the
like respects, of necessity there must be a disposition wrought before we
come there. These things are prepared for those that ' love God.'
* That is, ' diseased beggar like Lazarus.' — G.

A GLANCE OF HEAVEN. 177

Use 1. If tliis be so, let us not feed ourselves ivith vain hopes. There are
none of us but we desire, at least we pretend that we desire, heaven ; but
most men conceive it only as a place free from trouble and annoyance ; and
they are goodly things they hear of, kingdoms, crowns, and the like. But
except thou have a holy, gracious heart, and desirest heaven that thou
mayest be free from sin, and to have communion with Christ and his saints,
to have the image of God, the divine nature perfect in thee, thou art an
hypocrite, thou earnest a presumptuous conceit of these things ; thy hope
will delude thee ; it is a false hope. ' Every one that hath this hope
purgeth himself,' 1 John iii. 3. Eveiy one, he excludes none. Dost thou
defile thyself, and live in sinful courses, and hast thou this hope ? Thou
hast a hope, but it is not this hope ; for every one that hath this hope
purgeth himself. No, no ; however in time of peace, and pleasure, and
contentment that God follows thee with in this world, thou hast a vain
hope ; yet in a little trouble, or sickness, &c., thy own conscience will tell
thee another place is provided for thee, a place of torment, that neither
' eye hath seen nor ear heard, nor hath entered into the heart of man to
conceive ' the misery of it. There is not the greatest man living, when he
is troubled, if he be a sinful man, whose greatness can content him. All
his honour and friends cannot pacify that poor conscience of his. But
death, ' the king of fears,' will aflright him. He thinks, I have some
trouble in this world, but there is worse that remains ; things that he is
not able to conceive of. Let us not therefore delude ourselves. There is
nothing will stand out but the new creature, that we find a change wrought
by the Spirit of God. Then we may without presumption hope for the
good things which neither ' eye hath seen,' &c.

Use 2. Again, we see in the second place God's mercy to us ; the quali-
fication is u-ithin 21s, that ice need not go far to know what our evidence is.
Satan abuseth many poor Christians. Oh I am not elected, I am not
the child of God ! Whither goest thou, man ? Dost thou break into
heaven ? When thou carriest a soul in thy breast, and in that soul the
affection of love ; how is that set ? Whither is thy love carried, and
thy delight, and joy, those affections that spring from love ? Thy evidence
is in thine own heart. Our title is by faith in Christ. His righteousness
gives us title to heaven. But how knowest thou that thou pretendest a
just title ? Thou hast the evidence in thy heart. What is the bent of
thy soul ? Whither is the point of it set ? Which way goeth that ?
Dost thou love God, and divine things, and delight in them ? Then thou
mayest assure thyself that those things belong to thee, as verily as the
Scriptures are the word of God, and God a God of truth. When thou
findest the love of God in thy heart, that thy heart is taught by his Spirit
to love him, then surely thou mayest say. Oh blessed be God that hath
kindled this holy fire in my heart. Now I know that ' neither eye hath
seen, nor ear heard, nor hath entered into the heart of man, those excellent
things that are laid up for me.'

THE END OF THE SECOND SEKMON.

THE THIRD SERMON.

Eye hath not seen, &c. — 1 Cor. II. 9.

Saint Paul, as we heard before, gives a reason in these words, why the
* princes of this world ' (not only the great men, that ofttimes are not the

vol,. IV. M

178 A GLANCE OF HEAVEN.

greatest clerks,- but the learned men of the world, princes for knowledge),
why they were ignorant of the mysteries of the gospel.

Now the fourth is the disposition of those for whom he doth all this ;
the quality he infuseth into them, they are such as ' love him.'

1. He hath prejjared them be/ore all eternity. He prepared happiness for
us before we were ; nay, before the world was. As he prepared for Adam
a paradise before he was ; he created him, and then brought him into
paradise : so he prepared for us a kingdom with himself in heaven, a
blessed estate before we were ; i. e., in election, before the heavens were.
And then in creation he prepared the blessed place of the happy souls of
happy persons hereafter, where he himself is. He prepared it for himself,
and for all those that he means to set his love upon from the beginning to
the end.

2. And then, secondly, he prepared them more effectually in time. He
prepared these things when Christ came in the flesh, and wrought all things
for us, in whom we have all. Of these things thus prepared he saith, ' Eye
hath not seen, nor ear heard them,' &c. In what sense it is meant we
heard before. Now take the whole of the matter; the meaning is, the matters
of grace, the kingdom of grace, and the kingdom of glory, they are but one.
For (to add this by the way) the kingdom of heaven in the gospel includes
three things.

First, The doctrine of the gospel, the publishing of it.

And then, secondly, Grace by that doctrine.

And thirdly. Glory upon grace, the consummation of all.

So the mysteries of salvation is, first, the doctrine itself. That is the
first degree of the kingdom. The doctrine itself is a mystery to all those
that never heard of it ; for what creature could ever conceive how to recon-
cile justice and mercy, by devising such a way as for God to become man,
to reconcile God and man together ? That Immanuel, he that is ' God
with us,' should make God and us one in love, this could be no more
thought of, than Adam could think of himself to be made a man when he
was dust of the earth. Could man when he was worse than dust, in a lost,
damned estate, think of redemption ? It is impossible for a man that
cannot tell the form and the quintessence, that cannot enter into the depth
of the flowers, or the grass that he tramples on with his feet, that he should
have the witf to enter into the deep things of God, that have been con-
cealed even from the angels themselves till God discover them. I add this
to illustrate what I said before. Therefore the doctrine itself, till God
discover it out of his own breast, was concealed to the angels themselves ;
and since the discovery, they are students in it, and look and pry into it,
1 Peter i. 12. But where the doctrine is no mystery, but is discovered,
there the application and spiritual understanding, to those that have not
the light of the Spirit, is such a thing as ' eye hath not seen nor ear heard.'
And therefore we must have a new light, a new eye, a new ear, and a new
heart, before we can apprehend the gospel, though we understand it for
the literal truth. As for the things of glory, we have no conceit of them
fully, but by a glimpse and weak apprehension ; as a child conceives of the
things of a man, by some poor weak resemblances. As St Paul saith,
* When I was a child I spake as a child, I thought as a child,' 1 Cor. xiii.
11. So when we are now children, in comparison of that perfect estate we
shall attain in heaven, we think and speak as children, of these holy and
heavenly things that shall be accomplished in another world.

» That is, = ' scholars.' — G. f That is, ' wisdom.'— G.

A GLANCE OF HEAVBN. 179

And observe this too, that when we would understand anything of heaven,
and see anything, say, ' This is not that happiness I look for,' ' I can see
this, but that is not to be seen,' And when we hear of anything that is
excellent, ' I can hear this, it is not my happiness.' And when we compre-
hend anything, * I can comprehend this ;' therefore it is not the happiness
I look for, but those things that are above my comprehension, that are
unutterable and inexpressible.

Moreover, let us be stirred up to think it a base thing for a Christian to
lose the comfort and assurance he hath of these thinr/s ^ that eye hath not
seen nor ear heard,* for any earthly thiny whatsoever, "We account it a
poor thing of Esau to sell his birthright for a mess of pottage, Heb. xii. 16.
And we all smart for Adam's ill bargain that he made, to sell paradise for
an apple. And it was a cursed sale that Judas made, that sold Christ
himself for thirty pieces of silver. Surely it is that that every carnal man
doth ; and howsoever we cannot lose heaven, yet it should be our endeavour
to enjoy heaven upon earth, to enjoy the assurance of this condition.
When we do anything to weaken our assurance, and to weaken our comfort,
what do we but with Adam lose heaven for an apple, and with Esau part
with our birthright, as much as the assurance and comfort of it is, for a
mess of pottage ? Therefore let us account it a base thing to be over-much
in love with any earthly thing, whereby we may weaken (though we could*
lose) the comfort and assurance of this happy condition, which is so trans-
cendent. All wicked men, and indeed all men whether good or bad, as
far as^they fall into sin, are fools ; the Scripture terms them so.f There is
none wise indeed but the true Christian, and that Christian that preserves
the sense, and feeling, and assurance of his happy condition.

* For those that love him.'

The disposition of the parties is, they are such as ' love God.' He saith
not, such as are elected, because that is a thing out of our reach to know ;
but by going upward, by going backward, to go from our grace to our
calling, and from thence to election ; nor such as believe, because that is
less discernible than love ; nor the love of God to us, for that is supposed
when we love him. Our hearts being cold, they cannot be warm in love to
him, but his love must warm them first. Love is such an affection as
commands all other things, therefore he names that above all. And love
is such a thing as every one may try himself by. If he had named either
giving or doing of this or that, men might have said, I cannot do it, or I
cannot part with it, but when he names love, there is none but they may
love. The point considered was, that

There must he a qualification of those that heaven is p7-ovided for^

They must be such as love God, such as are altered, and changed, and
sanctified to love him ; because no unclean thing shall enter in thither ;
because we cannot so much as desire heaven without a change.. We cannot
have communion there with Christ and those blessed souls without hke-
ness to them, which must be by a spirit of love ; our natures must be
altered. Therefore it is a vain presumption for any man to think of heaven
unless he find his disposition altered. For we may read our eternal con-
dition in heaven by our disposition upon earth. The apostle Peter saith,
1 Pet. i. 3, ' Blessed be God, the Father of our Lord Jesus Christ, that
hath begotten us to a lively hope of an inheritance immortal and undefiled,
reserved in heaven.' So that the inheritance in heaven, we are begotten
to it ; we must be new born ; we must have a new birth before we can
* Qu. * should not?'— Ed. f Cf. Psalm siv. 1 ; Prov. xviii. 7 ; Luke xii. 20.— G.

180 A GLANCE OF HEAVEN.

inherit it ; 'He hath begotten us to an inheritance immortal,' &c. He
that is not a child may not think of an inheritance. Put case there be
never so many glorious things in heaven that ' eye hath never seen nor
ear ever heard,' &c., if our names be not in Christ's will, that we are not
his, and prove ourselves to be his, by the alteration of our dispositions, what
are all those good things to us, when our names are not contained there !

It is called a hope of life, * a lively hope,' 1 Pet, i. 3 ; because he that
hath this ' hope purgeth himself.' It makes him vigorous and active in
good. If his hope of life make him not lively, he hath no hope of life at
all. Therefore those that will look for heaven (that Satan abuse them not
by false confidence), let them look whether God have altered their hearts ;
that the work of grace be wrought in some measure. For God hath not
ordained these great things for his enemies ; for blasphemers, that take
God's name in vain ; that run on in courses contrary to his will and word ;
that live in sins against the light of nature ; do you think he hath provided
these great matters for them ? He hath another place for them. There-
fore let us not be abused by our own false hearts to think of such a happy
condition. Unless we find ourselves changed, unless we be new born, we
shall never enter into heaven.

* Lord, Lord,' say they. Christ brings them in pleading so, ' Lord,
Lord ;' not that they shall say so then, that is not the meaning ; but now
they cherish such a confidence. Oh we can speak well, and we can pray
well, ' Lord, Lord.' Oh thou vain, confident person, thy confession and
profession, ' Lord, Lord,' shall do thee no good. I will not so much as
own thee; ' Away hence, thou worker of iniquity,' Mat. xxv. 41. Thy
heart tells thee thou livest in sins against conscience. Away, avaunt, I
will none of thee. God in mercy to us will have the trial of the truth of
our evidence in us. The ground of all our salvation is his grace, his free
favour, and mercy in his own heart ; but we cannot go thither ; he would
have us to search within ourselves, and there we shall find ' love.'

' God hath prepared for those that love him.'

Obs. In particular, therefore, those that God hath provided so excellent
things for, they are such as lore him. They are such, first of all, that are
beloved of him ; and shew that they are beloved of him by their love to
him. Therefore, when the papists meet with such phrases, they think of
merit. He hath provided heaven for them that love him, and shew their
love in good works. But we must know that this is not brought in as a
cause why, but as a qualification of the persons who ; who shall inherit
heaven, and who shall have these great things. It is idle for them to
think that these things are prepared for those whom God foresees would
do such and such good works. It is as if we should think he hath pro-
vided these happy things for those that are his enemies. For how could
he look for love from us in a state of corruption, when the best thing in us
was enmity to him ? Is it not a vain thing to look for light from darkness ?
to look for love from enmity and hatred ? Therefore how could God fore-
see anything in us, when he could see nothing but enmity and darkness in
our dispositions by nature ?

And then (as we shall see afterward) this love in us it must be with all
our heart, and soul, and might. It is required and commanded ; and when
we do all this, we do but what we are bound to do. But they abuse such
places upon so shallow ground, that indeed it deserves not so much as to
be mentioned.

To come then to the point itself, the disposition of those that shall come to

A GLANCE OF HEAVEN. 181

heaven then is, they imist he such as love God. Now he names this because
these two go always together. There goes somewhat of ours together with
somewhat of God's, to witness to us what God doth. There goes our
choice of God, with his choosing of us ; our knowing of God, with his
knowledge of us ; our love to him, with his love to us. Therefore, because
these are so connexed and knit together, he takes the one for the other ;
and to make it famiUar to us, he takes that which is most familiar to us,
our love to him.

Now he names this above all other affections, because love is the com-
manding affection of the soul. It is that affection that rules all other
affections. Hatred, and anger, and joy, and delight, and desire, they all
spring from love ; and because all duties spring from love both to God and
man, therefore both tables are included in love. And when the apostle
would set down the qualifications of those that shall enjoy these things,
he saith they are for those ' that love him.' Because it stirs up to all duty,
and adds a sweet qualification to every duty, and makes it acceptable and
to rehsh with God. It stirs up to do, and qualifies the actions that come
from love to be accepted.

All duties to man spring from love to man, and love to man from love
to God. It is the affection that stirs up the duty, and stirs up the affection
fit for the duty ; it stirs up to do the thing, and to do all in love. What-
soever we do to God or man, it must be in love. All that God doth to us
it is in love. He chooseth us in love, and doth everything in love ; and
all that we do to God it must be in love. Therefore he names no other
affection but this, because it is the ground, the first-born affection of the
soul. Therefore Christ saith it is the great commandment to love God,
John sv. 12. It is the great commanding commandment, that commands all
other duties whatsoever; it is the first wheel that turns the whole soul about.

Again, it is such an affection as cannot be dissembled. A man may paint
fire, but he cannot paint heat. A man may dissemble actions in religion,
but he cannot affections. Love is the very best affection of truth. A man
may counterfeit actions ; but there is none that can love but the child of
God. ' God hath prepared these things for those that love him.'

Then again, without this, all that we do is nothing, and we are nothing.
We are nothing but an empty cymbal. Whatsoever we do is nothing ; all
is empty without love. ' My son, give me thy heart,' Prov. xxiii. 26 ; that
is, if thou wilt give me anything, give me thy affections, or else they are
still-born actions, that have no life in them. If we do anything to God,
and do it not in love, he regards it not. That is the reason why he men-
tions love instead of all. It is so sweet an affection, and so easy ; what is
more easy than to love ? It is comfortable to us to consider that God
hath made this a qualification of those that he brings to heaven ; they are
such as ' love him.'

Qu£st. But why doth he set down any qualification at all, and not say,
for Christians ?

Ans. Because profession mmt have expression. When God sets down a
professor of religion, he sets him down by some character that shall dis-
cover him to be as he is termed. How dost thou know thou art good ?
Dost thou love God, or call upon God ? as it is in other places, ' To all
those that call upon his name,' 1 Cor. i. 2, to let us know that religion
and holiness is a matter of power. Wouldst thou know what thou art in
religion ? Dost thou love God, or call upon God ?

It is not to be tolerated, to be Christians, to profess as Demas, 2 Tim.

182 A GLANCE OF HEAVEN.

iv. 10. Oh no ! but they must be such as from the heart-root are good,
* such as love God.'

Therefore, dark disputes of election and predestination, at the first espe-
cially, let them go. How standest thou affected to God and to good things?
Look to thy heart whether God have taught it to love or no, and to relish
heavenly things. If he hath, thy state is good. And then thou mayest
ascend to those great matters of predestination and election. But begin
not with those, but go first to thine own heart, and then to those deep
mysteries afterward. If a man love God, he may look back to election,
and forward to glorification, to the things that ' eye hath not seen nor ear
heard,' &c. But see first what God hath wrought in thy heart, what affec-
tion to heavenly things ; and thence from thy affections to go backward to
election, and forward to glorification, there is no danger in it.

To come therefore to express more particularly this aflection of love,
which is the disposition that God requires and works in all those that he
intends heaven to. Let us search into the nature of this love to God.
What it is to love we need not be taught, for all men know it well enough.
It is better known, indeed, by the affection than by discourse. Wliat it
is to love is known by those that love better than by any books or treatises
whatsoever, for it is the affection that is in all men. Natural love, it is in
those that have no grace at all, and civil love in those that are evil men.
They know what it is to love by reason of that wild fire, that carnal love
that is in them, that transports them. A man may see the nature of it in
those as well as in any ; for set aside the extravagant nature of it in such
kind of persons, we may see the nature of it. Therefore I will not meddle
with that point ; it is needless. I come therefore to this love of God, to
shew how this stream of aflection should be carried in the right channel to
God, the right object of it, who only can make us happy by loving of him.
Other things, by loving of them, they make us worse, if they be worse than
ourselves ; for such as we love, such we are. Indeed, our understandings
make us not good or ill, but our love doth. By loving God and heavenly
things we become good. Our affections shew what we are in religion.*

There be four things in this sweet affection in true natural love.

1. There is an estimation and valuing of some good thing, especially when
the lore is to a better, ivhen it is not heticeen equals. Now there is a great
distance between God and us. There is a high esteem in common love ;
love will not stoop to nothing. There cannot be love maintained but upon
sight of a supposed excellency ; love will not stoop but where it sees some-
what worth the valuing. Therefore there is a high esteem of somewhat as
the spring of it. And that is the reason that we say a man cannot be wise
and love in earthly things, because love will make a man too much to value
those things that he that apprehends better would not.

2. In the second place, tJiere is a desire to he joined to it, that we call the
desire of union.

3. In the third place, upon union and joining to it, there is a resting, a
coniplacencg and contentment in the thing to which we are united, for what is
happiness itself but fully to enjoy what we love ? When we love upon judg-
ment and a right esteem, to enjoy, that is happiness and contentment indeed.

4. In the fourth place, where this true affection is, there is a desire of
contentment to the party loved, to j^lease him, to approve ourselves to him, to
dis2)lease him in nothing. Every one knows that these things are in that
affection by nature.

* Cf. President Edwards' treatise on ' The Keligious Affections.' — G.

A GLANCE OF HEAVEN. 183

Look to carnal self-love, a man may know what it is to love ; the aflfec-
tion is all one in both. Take a man when he makes himself his idol, as
till a man love God he loves himself above all, he is the idol and the
idolater ; he hath a high esteem of himself, and those that do not highly
esteem him he swells against them. Again, self-love makes a man desire
to enjoy himself, and to enjoy his content, to procure all things that may
serve for his contentment.

Now, when the Spirit of God hath purged our hearts of this carnal
idolatry of self-love, and self-seeking, and sufficiency, and contentment in
himself, then a man puts God instead of himself; grace, and the Spirit doth
so ; and instead of highly esteeming of himself, he esteems highly of God,
and of Christ, and religion. Then, instead of placing a sufficiency in him-
self and the things of this life, and resting in them, there is a placing of
sufficiency in God all-sufficient. And instead of seeking his own will and
content in all things, mens viihl pro regno, my mind is to me a kingdom,*
then a man seeks to give contentment to God in all things, and 'to be a
fool, that he may be wise,' 1 Cor. iii. 18, and to have no will and no
delight in anything that cannot stand with the pleasure of and obedience
to God.

Thus a man, by knowing what his own natural corruption is, he may
know what his affection is to better things.

First of all, there must be mi estimation, an esteem of God and Christ ; for
to avoid misconceit, we take both these to be one : God^^our Father in Christ,
and Christ. Whatsoever Christ did for us in love, he did it from the love
of the Father who gave him. And when we speak of the love of God, we
speak of the love of Christ to us. Therefore there must be a high esteem-
ing, and valuing, and prizing of God above all things in the world, and of
his love.

(1.) Now, this must needs be so; for where grace is, it gives a sanctified
judgment ; a sanctified judgment values and esteems things as they are.
Now the judgment, apprehending God and his love to be the best thing to
make us happy, prizeth it above all : ' Whom have I in heaven but thee ?
and what have I in earth in comparison of thee ?' Ps. Ixxiii. 25. He prizeth
God and his love above all things in the world.

V Now, if we would know if we have this judgment, we may know it by
our choice. This valuing it is known by choice : for what a man esteems
and values highly he makes choice of above all things in the world. What
men make choice of is seen by their courses. We see it in holy Moses,
Heb. xi. 26, seq. He had a high esteem of the estate of God's people, that
afflicted people. As afflicted as they were, yet he saw they were God's
people, in covenant with him, and more regarded of him than all the people
in the world besides ; and upon his estimation he made a choice : ' he chose
rather to suffer afflictions with the people of God, than to enjoy the plea-
sures of sin for a season.' His choice followed his esteem. So if we value
and esteem God and religion, and love God above all things, we will make
choice of the Lord. As St Peter saith, John vi. 68, seq., when Christ
asked them, ' Will ye also forsake me ? ' saith he, ' Lord, whither shall we
go ? ' We have made choice of thee ; ' whither shall we go ? thou hast the
words of eternal life.' Let us do that in truth that he for a time failed to
do, when he said, * Though all forsake thee, yet will not I,' Mat. xxvi. 33.
If we make this choice of Christ from the truth of our hearts, this shews
our esteem.

* This Latin apophthegm forma the burden of Byrd's classic little poem. — G.

184 A GLANCE OF HEAVEN.

What is thy choice ? Is it religious ways and religious company ? la
it the fear of God above all things ? ' One thing have I desired, that I
may dwell in the house of God for ever, and visit his temple,' Ps. xxvii. 4.
Hast thou with Mary made choice of the better part '? Dost thou value
thyself as a member of Christ, and an heir of heaven, as a Christian above
all conditions in this world (for what a man esteems he values himself by) ?
Then thou art a true lover, thou hast this love planted in thy heart, because
thou hast a true esteem. You see Paul accounted ' all dung and dross in
comparison of the excellent knowledge of Christ,' Philip, iii. 8. Oh that
we could come to that excellent affection of St Paul, to undervalue all
things to Christ, and the good things by Christ and religion ! Certainly
it is universally true, where Christ is loved, and God in Christ, the price
of all things else fall in the soul. For when we welcome Christ, then fare-
well all that cannot stand with Christ.

(2.) Again, our esteem is known by our uilling imrtlng with amjtJiing far
that that we esteem; as a wise merchant doth sell all for the pearl. Mat.
xiii. 46. We may know therefore that we esteem G od and his truth ; for
they go together, God and his truth and religion. We must take God
with all that he is clothed with, wherein he shews himself unto us. If we
sell all for the truth of God, and part with all, and deny all for the love
and obedience of it, it is a sign we have an esteem answerable to his worth,
and that we love him.

Those therefore that will part with nothing for God, nor for religion and
the truth, when they are called to it, do they talk of love to God ? They
have no esteem, they value not God. If they did esteem him, they would
sell all for the pearl. Therefore those that halt in religion, that care not
which way religion and the truth goes, so they may have honour and
pleasures in this world, where is their esteem of the gospel, and of the
truth of Christ and of God ? They have no love, because they have no
estimation.

(3.) Again, what we esteem highly of ive speak largely of. A man is
always eloquent in that he esteems. It will put him, to the extent of his
abilities, to be as eloquent as possible he can be. You never knew a man
want words for that he prized, to set it out. Therefore when we want
words to praise God, and to set out the value of the best things, it is an
argument we have poor esteem of them. All go together, God and the
things of God. What ! do we talk of loving God, and despise Christians
and religion ? They are never severed. If a man esteem the best things,
he will be often speaking of them. If a man set his affections upon a
thing, it will suggest words at will. Therefore those that are clean out of
their theme, when they speak of good things, are to seek, Alas ! where is
the affection of love ? where is esteem ? Esteem it makes a readiness to
speak.

(4.) Esteem likewise carries our thoughts. Wouldst thou know what
thou esteemest highly ? What dost thou think of most and highest ?
Thou mayest know it by that. We see the first branch, how we may know
we love God, if we have a high esteem and valuing of God, by these signs.

Secondly, Where there is true love and affection, there is a desire of union;
of knitting and coupling with the thing loved. Of necessity it must be so ;
for love is such a kind of affection, it draws the soul all it can to the thing
loved. It hath a magnetical force, the force of a loadstone. Every one
knows what this means.

This affection of love makes us one with that we love. If a man love

A GLANCE OF HEAVEN. 185

the world, lie Is a worldling, a man of the world, because affection breeds
union. Though a man be never so base in choosing, whatsoever a man
loves he desires union with it; and being so, he hath his name from that
he loves. He that loves the world is a worldling, an earthworm. Now,
if there be the love of God, as in covenant, as a Father in Christ, for so
we must conceive of God, there will be a desire of fellowship and com-
munion with him by all means, in the word and sacrament, &c. If a man
desire strangeness, that he cares not how seldom he receive the sacrament
or come into God's presence, is here love ? How can love and strangeness
stand together ? Thou art a strange person from God, and the things of
God ; thou hast no joy in his presence. Where thou mayest enjoy his
presence here in holy things in this world, if thou delight not in his pre-
sence and in union with him, how canst thou say thou lovest him ?

Can a man say he loves him whose company he cares not for ? Thou
carest not for God's company. Thou mayest meet him in the word and
sacraments, and in good company : * Where two or three are gathered
together, I will be in the midst,' Mat. xviii. 20. Dost thou pretend thou
lovest God if thou carest not for these ? Thou hast no fellowship in this
business ; all that relish not heavenly things, they do not love.

Now, to try whether we have this branch of love, that is, a desire of
union. Where therefore there is a desire of union with the party loved,
of uniting to that person (for we speak of persons), there will be a desire
of communion.

(1.) A desire of union ivill breed a desire of coynmunion ; that is, there will
be a course taken to open our minds. If we have a desire of communion
with God, we will open our souls often to him in prayer, and we will desire
that he will open himself in speaking to our hearts by his Spirit. And we
will desire that he will open his mind to us in his word. We will be care-
ful to hear his word, and so maintain that sweet and heavenly commerce
between him and our souls by this intercourse of hearing him and speaking
to him: ' Where two or three are gathered together, I will be in the midst.'
Therefore those that make no conscience either of hearing the word, or of
prayer public and private, and of using the glorious liberty that we have in
Christ, of free access to the throne of grace, that do not use this preroga-
tive and privilege to cherish that union and communion they ma}^ have
with God, they love not God and Christ. Strangeness is opposite to love,
and it dissolves and disunites affections. Therefore when we are strange
to God, that we can go from one end of the week to the other, and from
the beginning of the day to the end of it, and not be acquainted with God,
and not open our souls to him, it is a sign we have no love ; because there
is no desire of union and communion with him.

(2.) Again, where we love ice consult and advise, and rest in that advice,
as CO m in [f from a Jovinff person, especially if he be as wise as loving. So
in all oxu- consultations, we will go to God and take his counsel ; and
when we have it, we will account it the counsel of one that is wise and
loving.

Those therefore that trust to their own wits, to policy and such like,
what do they speak of love when they make not use of that covenant that
is between God and them ? They consult not with him ; they make not
his word the ' man of their counsel,' Ps. cxix. 24 ;'^they go not to him by
prayer for advice ; they commit not their ' ways ' to him, as the psalmist
speaketh, Ps. xxxvii. 5.

(3.) And this distinguisheth a good Christian from another man : a good

186 A GLANCE OF HEAVEN.

Christian he is such a one as acquaints himself with his God, and will not
lose that intercourse he hath with God for all the world. As Daniel, he would
not but pray ; they could not get him from it with the hazard of his life,
Dan. vi. 11.

(4.) Again, where this desire of union and joining is, there is a desin
even of death itself, that there may he a fuller union, and a desire of the con-
summation of all things. Therefore so far as we are afraid of death, and
tremble at it, so far we want love. When the contract is once made
between Christ and the soul of a Christian, for him to fear the making up
of the marriage, when we are now absent from the Lord, to fear the sweet
eternal communion we shall have in heaven, where we shall have all things
in greater excellency and abundance, it is from want of faith and love.
Therefore we should be ashamed of ourselves when we find such thoughts
rising in our hearts, as they will naturally, to be basely and distrustfully
afraid of death. St Paul saith, ' I desire to be dissolved, and to be with
Christ;' that is good, nay, it is much better for me, Philip, i. 23. Nay, it
is best of all to be with Christ. Therefore, you see, it stirred up his
desire : ' I desire to be dissolved, and to be with Christ.' ' Come, Lord
Jesus ; come quickly,' saith the church, Rev. xxii. 20. And the Spirit in
the spouse stirs up this desire likewise : ' Come ; the Spirit and the
spouse say. Come,' Rev. xxii. 17. And we should rejoice to think there
are happier times to come, wherein there will be an eternal meeting together
that nothing shall dissolve, as the apostle saith, 1 Thes. iv. 17, ' when we
shall be for ever with the Lord.' Oh those times cheer up the heart of a
Christian beforehand !

Now where these things possess not the soul, how can we say that we
love God ? In Cant. i. 1 the church begins, ' Let him kiss me with the
kisses of his mouth.' She desires a familiar communion with Christ in his
"word and ordinances, ' Let him kiss me,' &c. Let him speak by his Spirit
to my heart. In this world Christ kisseth his church with the kisses of
his mouth. But in the latter end of the Canticles, ' Make haste, my
beloved,' viii. 14, she desires his second coming, thinks it not enough to
have the kisses of his mouth ; ' Make haste, my beloved, and be as the
young roes upon the mountains of spices ; ' that is, come hastily from
heaven, the mountain of spices, and let us meet together, my beloved.
These things be somewhat strange to our carnal dispositions, but if we
hope ever to attain to the comfort of what I say, we must labour that our
hearts may be brought to this excellent condition, to desire the presence of
Christ. That is the second property of love.

The third is to rest 2^lecLsed and contented in the thing when ive are joined
with it; so far as we are joined with it to place our contentment in it. And
it is in the nature of that aflection to place contentment in the thing we
desire to have, when we have it once.

Now we may know this our contentment whether we rest in God or no
by the inward quiet and peace of the soul in all conditions, when whatso-
ever our condition be in this world, yet we know we have the light of God's
countenance, and can rest and be content in it more than worldly men in
their corn and wine and oil, as David saith, Ps. iv. 7, ' I rejoice more in
the light of thy countenance, than when they have their corn and wine and
oil ;' when we can joy and solace ourselves with the assurance of God's
favour and love in Jesus Christ. 'Being justified by faith, we have peace
with God,' and rejoice in God, as it is Rom. v. 1 ; we rejoice in God as ours.
' Therefore those that go to outward contentments, that run out to them

A GLANCE OF HEAVEN. 187

as if there were not enough in God and divine things to content their souls,
but they must be beholding to the devil and to the flesh, this is not to rest
in God. He is over-covetous whom God cannot content. If we be in
covenant with him, he is able to fill our soul, and all the corners of it ; he
is able to satisfy all the delights and desires of it ; he is a gracious Father
in Christ. Whither should we go from him for contentment ? Why
should we go out of religion to content ourselves in vain recreations and
pleasures of sin for a season, when we have abundance in God ?

And where there is contentment, there will be trusting in him and relying
upon him. A man will not rely upon riches, or friends, or anything ; for
where we place our contentment, we place our trust. So far as we love
God, so far we repose affiance and trust in him ; he will be our rock and
castle and strength. Wouldst thou know whether thou restest in him or
no ? In the time of danger, whither doth thy soul run ? To thy purse
if thou be a rich man ? or to thy friends if thou be a worldly-minded man ?
Every man hath his castle to fly to. But ' the name of the Lord is a
strong tower,' Ps. Ixi. 3. He that is a child of God flieth thither for
refuge, and there he covereth himself, and is safe. He enters into those cham-
bers of divine providence and goodness, and there he rests in all troubles.

Therefore ask thy affections whither thou wouldst run if there come a
confusion of all things. When men are apt to say. Oh what will become
of us ! and they think of this and that, a good Christian hath God to
rest in. He hath God reconciled in Christ, and in his love he plants him-
self in life and death. He makes God his habitation and his castle, as it
is Ps. xviii. 2, ' I love the Lord dearly, my rock and my fortress.' And
Moses in Ps. xc. 1, seq. (for his psalm it is), ' Thou hast been our habita-
tion from everlasting to everlasting.' We dwell in thee. Though in the
world we are tossed up and down, and live and die, yet we alway dwell
with thee. So a Christian hath his contentment and his habitation in God ;
he is his house he dwells in, his rock, his resting-place, his centre in which
he rests. * Come unto me, and ye shall find rest to your souls,' Mat. xi. 28.
When a man is beat out of all contentments, he may know by this whether
he love God or no. As David when he was beat out of all, and they were
ready to stone him ; but ' he trusted in the Lord his God,' Ps. xxvi. 1,
et alibi So in losses and crosses hast thou contentment in God, thou
wilt fetch what thou losest out of the love of God, and what thou art crossed
in thou wilt fetch out of God's love. Thou wilt say. This and that is taken
from me, but God is mine ; I can fetch moi'e good by faith from him than
I can lose in the world. A soul that is acquainted with God, when he
loseth anything in the world, he can fetch it out of the fountain and spring.
He is taught to love God ; he is skilful this way to pitch his hope and
affiance in God, where he hath enough for all crosses. Let us labour to
bring our souls more and more to this, and then we shall know what it is
to love God by this placing of our contentment in him. ' Take all from
me,' saith holy Austin, ' so thou leave me thyself (bj. So a Christian can
say. Take all from me, so I have God.

Indeed, where shall a man have comfort in many passages of his life, if
he find it not in religion ? What will become of a man in this uncertain
world, if he have not somewhat where he may place his content ? Oh, he
will find before he die that he is a wretched man. He knows not w.iere
to find rest and contentment before he dies ; he will be beat out of all his
holds here either by sickness or one thing or other.

The fourth and last is, where the true affection of love to God is, it stirs

188

A GLANCE OF HEAVEN.

vp the soul to give all contentment to God, to do all things that may please him.
This is the nature of love. It stirs up to please the party loved. Isaac's
sons saw that their father loved venison, therefore they provided venison
for him, Gen xxv. 28. Those that know what God loves will provide what
they can that that God may delight in. He loves a humble and a believing
heart. ' Thou hast wounded me with one of thine eyes,' Cant. iv. 9 — the
eye of faith, when the soul can trust in the word, and humbly go out of
itself. His delight is in a broken yielding heart, that hardens not itself
against his instructions, but yields. A broken heart that lies low, and
hears all that God saith. Oh ' it is a sacrifice that God is much delighted
in,' Ps. li. 17, et alibi. A humble spirit is such a spirit as God dwells in,
' He that dwells in the highest heavens dwells in a humble spirit,' Isa.
Ivii. 15. Doth God delight in a meek, broken, humble spirit? Oh then
it will be the desire of a Christian to have such a spirit as God may delight
in. A meek soul is much esteemed ; * the hidden man of the heart,' 1 Pet.
iii. 4, is much prized. Search in God's word what he delights in, and let
us labour to bring ourselves to such a condition as God may delight in us,
and we in him. And then it is a sign we love him, when we labour to
procure all things that may give him content. You know that love where
it is, it stirs up the affections of the party to remove all things that are
distasteful to the party it loves. Therefore it is a neat * affection ; for it
will make those neat that otherwise are not so, because it will not offend ;
much more this divine heavenly affection, when it is set on a right object,
upon God, it is a neat, cleanly affection. It will purge the soul ; it will
work upon the soul a desire to be clean as much as can be, because God
is a pure, holy God, and it will ' have no fellowship with the works of
darkness,' Eph. v. 11, Therefore as much as human frailty will permit,
it will study purity, to keep itself ' unspotted of the world,' James i. 27. It
will not willingly cherish any sin that may offend the Spirit. Those there-
fore that are careless of their ways and carriage and affections, that
make nothing of polluting, and defiling their affections and their ways, there
is not the love of God in their hearts. It stirs up shame to be offensive
in the eyes of such a one, especially if they be great. There is both love
and respect met together. Where it is a reverential love with respect, there
is a shame to be in a base, filthy, displeasing condition. God hates pride
and idolatry, &c. Therefore a man that loves God will hate idols and all
false doctrine and worship that tends this way. His heart will rise against
them, because he knows God hates it, and all that take that course. He
observes what is most offensive to God, and he will avoid it and seek what
is pleasing to him.

God and Christ are wondrously pleased with faith. * Thou hast wounded
me with one of thine eyes.' Faith, and love from faith, wounds the breast
of Christ : therefore let us labour for faith. ' 0 woman, great is thy
faith,' Mat. xv. 28, It is such a grace as binds and overcomes God, it
honours him so much. Let us therefore labour for faith, and in believing,
for all graces. They are things that God loves. Therefore let us labour
to be furnished with all things that he loves. Especially those graces that
have some excellency set upon them in the Scripture we should most
esteem. Isaac, when he was to marry Eebecca, he sends her jewels before-
hand, that having them, she might be more lovely in his eye. Mat. xv. 28.
So Christ, the husband of his church, that he might take more delight and
content in his church, he sends her jewels beforehand ; that is, he enricheth
* That is, = nice, clean, opposed to filthy. Cf. Vol. II. p. 80— G.

A GLANCE OF HEAVEN. 189

his cliurcli with the spirit of faith, meekness, humility, and love, and all
graces, that he may delight and take content in his spouse. Those that
have not somewhat that God may delight in them, they have not the spmt
of love. Those, therefore, that rebel instead of giving God content ; that
resist the Spirit, and the motions of it, in the ministry, and in reprehen-
sions, and the like : those that live in sins directly against God's command,
that are common swearers, and filthy persons, neglect ers of holy things,
profane, godless persons, do they talk of the love of God and of heaven ?
You may see the filthiness of their hearts by the filthiness that issues from
them. God keeps not such excellencies for such persons. The love of
God, and living in sins against conscience, will not stand together. A
demonstration of love is exhibit io operis, the exhibition of somewhat to
please God. Shew me in thy course what thou doest to please God. If
thou live in courses that are condemned, never talk of love. It is a pitiful
thing to see in the bosom of the church, under the glorious revelation of
divine truth, that men should live apparently* and impudently in sins
against conscience, that glory in their shame. It is a strange thing that
they should glory in their profaneness and swaggering ; that they should
glory in a kind of atheistical carriage. As they have been bred, so they
will be still. Many are marred in that ; they are either poisoned in their
first breeding, or neglected in it.

To see under the glorious gospel of Christ, that those that think they
have souls eternal, that they should live in impudent base courses, void of
religion and humanity, only to satisfy their own lusts, instead of satisfying
and obeying God ; men that live in the bosom of the church as beasts, and
yet hope to be saved as well as the best ; Oh, but the hope of the hypo-
crite, the hope of such persons, will deceive them.

Oh let us labour therefore to have this affection of love planted in our
hearts ; that God by his Spirit would teach us to love him, and to love one
another. This affection of love must be taught by God. It is not a mat-
ter of the brain to teach that, but a matter of the heart. God only is the
great schoolmaster and teacher of the heart. He must not only com-
mand us to love, but teach our affections by his Holy Spirit, to enable our
affections to love him.

Where love is in this regard likewise to give content, there will be love
of all those whom the party we approve ourselves to loves. Is there any
of Jonathan's posterity, saith David, that I may do good to them for his
sake ? 2 Sam. ix. 1. The soul that loves God and Christ saith. Is there
any good people, any that carry the image of God and Christ ? It will
be sure to love them. It will do good to Jonathan's posterity. Those
that hate them that carry the image of God and Christ, that their sto-
mach riseth against good men, how do they ' love him that begets,
when they love not him that is begotten ?' 1 John v. 1. There cannot be
the love of God in such a man. Undoubtedly if we love God, we shall
love his children, and anything that hath God's stamp upon it. We shall
love his truth and his cause and rehgion, and whatsoever is divine and
toucheth upon God. We shall love it, because it is his. It is such an
affection as sets the soul on work to think, Wherein may I give content to
such a person ? It is full of devices and inventions to please. Therefore
it thinks. Can I give consent in loving such and such ? As Christ saith, he
that respects these little ones, it is to me, it is accountable on my part, I
will see it answered, Matt, xviii. 5. If the love of Christ be in us, we will
* That is, ' openly.' — G.

190 A GLANCE OF HEAVEN.

regard this, because we will think : Christ will regard me for the good I do
for his sake, and in his name, to this and that party. Thus we see how
we may try this sweet affection, and not deceive our own souls.

And therefore, where there is a desire of giving content, there will be a
zeal against all things ; to remove all things in our places and callings that
may offend. It will carry us through all difficulties. To please him, it
will make us willing to sufier. I will please him, by suffering some indig-
nity for his cause. 1 will do it, that I may engage his affection to me.
Therefore the disciples gloried in this, when the}' were thought worthy to
Buffer for Christ's sake. Acts v. 41. Where there is a desire to please
God, it is so far from being ashamed or afraid to suffer, that it joys in this.
Oh, now there is occasion given to shew that God respects me more,
if I, for his sake, stand out in his quarrel, and break through all diffi-
culties.

It will make us please him in all things that we are capable, in all things
that we can do any way in our standings ; as Christ describes it out of
Moses, to ' love God with all our mind, with all our soul, and with all our
strength,' Deut. vi. 5. Where love is, it sets all on work to please and
give content. It sets the mind on work to study. Wherein shall I please
God ? And it will study God's truth, and not serve him by our own inven-
tions. We must serve and love God after his mind ; that is, as he hath
commanded. It will set the wits on work to understand how he will be
served, and to love him with all our soul, and with all our heart ; that is,
with the marrow and strength of our affections, with all my strength, be a
man what he will be. If he be a magistrate, with the strength of his magis-
tracy ; if he be a minister, with the strength of his ministerial calling. In
any condition I must love him, with all that that condition enableth me to.
For it is a commanding affection ; and being so, it commands all within and
without to give content to the person loved. It commands the wit to
devise, and the memory to retain, good things. It commands joy and
delight ; it commands anger to remove hindrances.; and so all outward
actions, love commands the doing of all things ; it sets all on work. It is
a most active affection. It is like to fire. It is compared to it. It sets all
on work, and commands all that man is able to do. Therefore those that
study not in all their endeavours according to their callings and places,
according to every thing that God hath entrusted them with, to please God
and to honour him in their conditions, they love not God.

What a shame is it, that when God hath given us such a sweet affection
as love, that he should not have our love again, when we make ourselves
happy in loving him ? He is happ}'^ in his own love, the Father, Son, and
Holy Ghost ; but when he intends to make us happy, it is a shame that
we should not bestow our affections upon him.

Much might be said to this purpose for the trial of ourselves, whether
we love God or no. Let us not then forget these things ; for it is the com-
mand both of the Old and New Testament ; they run both upon love. ' I
give you a new command,' saith Christ, John sv. 12 ; and yet it is no
new command, but old and ordinary. But it is commanded now in the
gospel ; that is, it is renewed by new experiments* of God's love in Christ,
' that we should love him, as he hath loved us,' John xiii. 34, which is
wonderfully ; that we should love him, and ' love one another.' And all
this is in this affection, as we see when the Holy Ghost would set out the
disposition and qualification of such as those great things are prepared for,
^ That is, ' experiences' = ' manifestations.' — G.

A GLANCE OF HEAVEN. 191

that ' neither eye hath seen, nor ear heard, nor hath entered into the heart
of man,' he sets it down by this, ' They are for those that love him.'*

THE END OF THE THIRD SERMON.

THE FOURTH SERMON.

As it is written, Eye hath not seen, nor ear heard, nor hath entered into the
heart of man, the things that God hath prepared for them that love him. —
1 Cor. II. 9.

That which hath already been said should force us to beg the Spirit of
God to teach the heart, to teach us the things themselves, the inside of
them. For a spiritual holy man hath a spiritual knowledge of outward
things of the creatures ; he sees another manner of thing in the creature
than other men do. As another man hath a natural knowledge of spiritual
things, so a holy man hath a spiritual knowledge even of the ordinary works
of God ; and raiseth and extracts a quintessence out of them, that a worldly
man cannot see, to glorify God, and to build up his faith in the sense of
God's favour, &c. This I add by the way to that.

But the highest performance of this, that there are things provided for
God's people that ' neither eye hath seen nor ear hath heard,' &c., it is
reserved for another world. For the promises of the gospel have then their
fulfilling indeed. These words are true of the state of the gospel here now,
but they have their accomplishment in heaven. For whatsoever is begun
here is ended there. Peace begun here is ended there. Joj"- that is begun
here it shall be ended there. Communion of saints that is begun here it
shall be ended there. Sanctification that is begun here it shall be ended
there. So all graces shall be perfect, and all promises performed then.
That is the time indeed when God shall discover things that ' neither eye
hath seen nor ear heard,' &c. In the mean time let us learn to believe
them, and to live by faith in them, that there are such things.

And God reserves not all for another world, but gives his children a taste
of those things beforehand to comfort them in their distresses in this world,
as indeed there is nothing in this world of greater use and comfort to raise
them, than the beginnings of heaven upon earth, A little peace and joy
in the Holy Ghost will make a man swallow all the discontents in the
world. Now God is so far good to us, as that he lets us have some drops
of these things beforehand to raise up our spirits, that by the taste we may
know what great things he hath reserved for us. But of these things, and
the use of them, I spake before.

We come then to speak of the qualification of the persons.
\ ' For them that love him.'

Not that we love God first, and then God prepares these things for us ;
but God pi'epares them, and acquaints us what he means to do with us,
and then we love him. A Christian knows before what title he hath in
Christ to heaven, and then he works. He knows Christ hath wrought
salvation for him, and then he works out his salvation in a course tending
to salvation. For there must be working in a course tending to the pos-

* At close of this sermon is placed ' Finis,' and the 4th follows on a separate pagi-
nation. Probably it was given to the publisher after the others had been printed, — G.

192 A GLANCE OF HEA\"EN.

session of salvation. That Christ hath purchased ; we must not work and
think by it to merit heaven. We know we have heaven, and those great
things in the title of Christ, and then we fall on loving and working. There
is a clean contrary order between us and those mercenaries. They invert
the order of God ; for, for whom God hath prepared these things, he dis-
covers them to the eye of faith, and then faith works by love. This I add
by the way.

Now he sets down this description of those persons for whom these
excellent things are prepared, by this affection of love, by this grace of love,
as being the fittest for that purpose to describe a Christian. Faith is not
so fit, because it is not so discernible. We may know our love when we
cannot know our faith. Ofttimes those that are excellent Christians, they
doubt whether they believe or no ; but ask them whether they love God
and his truth and children or no ? oh yes ! they do. Now God intending
to comfort us, sets out such an affection as'^a Christian may best discern ;
for of all affections we can discern best of our love. But to come to the
affection itself, there are three things in love.

There is the affection, passion, grace of love. We speak of the grace here.

The affection is natural.

The passion is the excess of the natural affection when it overflows its
bound.

Grace is the rectifying of the natural affection, and the elevating and
raising it up to a higher object than nature can pitch on. The Spirit of
God turns nature into grace, and works corruption and passion out of
nature, and elevates and raiseth that which is naturally good, the affection
of love to be a grace of love. He raiseth it up to love God (which nature
cannot discover), by spiritualizing of it. He makes it the most excellent
grace of all. So that while I speak of the love of God, think not that I
speak of the mere affection, but of the affection that hath a stamp of grace
upon it. For affections are graces when they are sanctified. And indeed
all graces (set illumination aside, which is in the understanding) spring
from this. What is true grace but joy, and love, and delight in the best
things? And all others spring from love. What do we hate but what is
opposite to that we love ! And when are we angry, but when that we love
is opposed and wronged ? Then there is a holy zeal. So that indeed all
grace is in the affections, and all affections are in this one primitive affec-
tion, this first-born and bred affection, love. I speak of it then as a special
grace. Now the way of discerning of it we heard partly before. The way
to discern of this sanctified affection, this grace, is to know what we esteem,
for love, it is from an estimation. And likewise, in the second place,
esteem breeds a desire of union. And desire of union breeds content in
the thing when we have it. And contentment in the person breeds desire
of contenting back again. These things I stood on, and will not press
further.

Let us examine and try ourselves oft by our affections, how they stand
biassed and pointed, whether to God and heavenward, or to the world ; for
we are as we love. For what we love, we, as it were, marry ; and if we
join our love to baser things, we marry baser things, and so debase our-
selves. If we join in our affections to things above ourselves, to God, and
spiritual things, we become spiritual as they are. So that a man stands
in the world between two goods, somewhat that is better than himself, and
something that is meaner ; and thereafter as he joins in his affections,
thereafter he is. For the affection of love to God and to the best things

A GLANCE OF HEAVEN. 193

makes him excellent ; and liis aifection to baser things makes him base.
Let a man be never so base in the world, if his affections be base, he is a
base person. Therefore we have the more need to try our affections.
But to answer some cases briefly.

1. It will be objected, may we not love anything but God and holy
things ? May we not love the creatures, because it is here specified as a
note of those, that these things are ' prepared for those that love God ' ?

Yes. We may love them as we see somewhat of God in them, as every
creature hath somewhat of God in them. Whereupon God hath the style
of every creature that hath good in it. He is called a ' Fountain,' a ' Rock,'
a ' Shield,' evei'y thing that is good, to shew that the creatures every one
hath somewhat of God. He would not have taken the style of the creature
else. We may love the creature as it hath somewhat of God in it, a being,
or comfortable being, or somewhat ; and as it conveys the love of God to
us, and leads us back again to God. There is no creature but it conveys
some love, and beams, and excellency of God to us in some kind, and leads
us to God. So we may love other things. We may love men, and love
God in them, and love them for God, to bring them to God, to leave a holy
impression in them, to be like God. There is no question of this. But
the love of God, that is the spring of all.

But it will be said by some weak conscience. How shall I know I love
God, when I love the world and worldly things ? I love my children, and
other things, perhaps that are not ill ; I fear I love them more than God.

We must know for this, that when two streams run in one channel they
run stronger than one stream. When a man loves other good things,
nature goes with grace. So nature, going with grace, the stream is strong.
But when a man loves God, and Christ, and heavenly things, there is grace
only ; nature yields nothing to that. When a man loves his children or
his intimate friends, &c., nature going with grace, it is no wonder if the
stream be stronger when two streams run in one. So corruption in ill
action ofttimes carry the affections strong. As in many of our loves there
is somewhat natural that is good, yet there is some corruption, as to love
a man for ill. Here nature and coiTuption is strong, but in supernatural
things grace goes alone.

Then again, we must not judge by an indeliberate passion, by what our
affection is carried suddenly and indeliberately to ; for so we may joy more
in a sudden thing than in the best things of all, as in the sight of a friend
there may be a sudden aftection. But the love of God, it is a constant
stream. It is not a torrent, but a current that runs all our lifetime. There-
fore those affections to God and heavenly things, in a Christian, they are
perpetual. They make no great noise, perhaps, but they are perpetual in
the heart of a Christian. A sudden torrent and passion may transport a
man, but yet he may have a holy and heavenly heart. I Bpeak this for
comfort.

2. Ay, but my love to God is faint and little.

Well, but it is a heavenly spark, and hath divinity in it. It is from
heaven, and is growing, and vigorous, and efficacious: and a little heavenly
love will waste all carnal love at length, it is of so vigorous and constant a
nature. It is fed still by the Spirit ; and a little that is fed and main-
tained, that is growing, that hath a blessing in it (as the love of God in the
hearts of his hath ; for God continually cherisheth his own beginning), that
little shall never be quenched, but shall overgrow nature at length, and eat
out corruption, and all contrary love whatsoever. Though for the present

yOL. IV. N

194 A GLANCE OF HEAVEN.

we see corruption overpower and oppress grace, yet the love of God being
a divine spark, and therefore being more powerful, though it be little, than
the contrary, it hath a blessing in it to grow, till at length it consume all.
For love is like fire ; as in other properties so in this, it wastes and con-
sumes the contrary ; and raiseth up to heaven, and quickens, and enlivens
the persons, as fire doth. And it makes lightsome dead bodies ; it trans-
forms them all into fire like itself. So the love of God, by little and little,
transforms us all to be fiery ; it transforms us to be lovers. These cases
needed a little touching, to satisfy some that are good and growing Chris-
tians, and must have some satisfaction.

3. But it maj' be asked again, as indeed we see it is true, what is the
reason that sometime meaner Christians have more loving souls than great
scholars, men of great parts ? One would think that knowledge should
increase love and afiection ?

So it doth, if it be a clear knowledge ; but 'great wits and pates* and
great scholars busy themselves about questions and intricacies, and so they
are not so much about the affections. A poor Christian ofttimes takes
those things for granted that they study, and dispute, and canvass, and
question. There is a heavenly light in his soul that God is my Father in
Christ, and Christ, God and man, is my Mediator. He takes it for granted,
and so his affections are not troubled. Whereas the other, having corrup-
tion answerable to his parts, great wit and gi'eat corruption, he is tangled
with doubts and arguments. He studies to inform his brain ; the other to
be heated in his afiections. A poor Christian cares not for cold niceties,
that heat not the heart and affections ; he takes these for granted if they
be propounded in the Scripture. Instead of disputing, he believes, and
loves, and obeys ; and that is the reason that many a poor soul goes to
heaven with a great deal of joy, when others are tangled and wrapped in
their own doubts. So much for satisfying of these things. To go on,
therefore, to give a few directions how to have this heavenly fire kindled in
ns, to love God, considering such great things are provided for those that
love God. It is a matter of consequence : as we desire heaven, we must
desire this holy fire to be kindled in us.

Let us know for a ground, as it were, that it is our duty to aim at the
highest pitch of love that we can, and not to rest in the lowest. The
lowest pitch of loving God, is to love God because he is good to us. That
is good. The Scriptures stoops so low as to allow that God would have us
love him and holy things for the benefit we have by them. But that is
mercenary if we rest there. But God stoops to allure us by promises and
favours, though we must not rest there. But we must love God, not for
ourselves, but labour to rise to this pitch, to love ourselves in God, and to
see that we have happiness in God, and not in ourselves. Our being is in
him. We must love ourselves in him, and be content to be lost in God ;
that is, so to love God, that if he should cast us away (his kindness is
better than life), do others what they will, we will love him, and ourselves
for his excellencies, and because we see ourselves in him and are his
children. We must labour to rise to that, and that is the highest pitch
that we can attain to. We must know that for a ground.

And know this for another, that when we speak of the love of God, we

speak of love incorporate into our conversations and actions ; not of an

abstracted love and affection, but of love in our places, and callings, and

standings, love invested into action. Therefore the Scripture saith, we

* Qu. ' parts ' ? If ' pates,' = heads. — G.

A GLANCE OF HEAVEN. W5

must love God ' witli all our mind, with all our heart, with alt our power
and strength,' Deut. vi. 5 ; that is, in our particular places. To make it
clear. When we speak of love to God, we speak of love to him in our
particular callings. He loves God that is a magistrate and executes justice
for God's sake ; and he that is a minister, and teacheth the people con-
scionahly for God's sake, and shews them the way to heaven. He loves
God as a man in the commonwealth, a statesman, &c., that in that place
seeks the glory of God, and the good of the church and religion. Shall
men talk of love to God, and their affections are stirred up I know not
whereabout ? No. It is an affection that is discovered in actions.

How can we love God with all our might, except as far as our might
extends, our love extends ? How far doth thy activity, thy power, thy
sphere, that thou canst do anything, stretch ? So far must thy love ; and
thoii must shew thy love in all the powers and abilities that God hath fur-
nished thee with.

For a man that hath great place and opportunity to do good, and to think
it enough only to lo\-e God in his closet, &c., this is not the love we speak
of. A man must love God with all his might, as he stands invested in
relation this way or that way.

The love of God in a private man will not serve for a magistrate or a
public man. He must shew his love in his place by standing in the gap,
to hinder all the ill, and to do all the good he can. Every man must do
so, but such a one more especiall}^ because God hath trusted him with
more. Well, these things premised, to come to some directions how to
come to love God.

First of all, the way to love God is to have a heavenly light to discover
what %ve are in ourselves and our emptiness ; for being as we are, we can
never love God till we see in what need we stand of his favour and grace,
that we are damned creatures else.

Now when we come to have our eyes opened to see our sinfulness and
emptiness, we will make out to God, and make out to his mei'cy in Christ
above all things. Indeed, the first love is the love of dependence, before
we come to a love of friendship and complacency with God ; a love to go
out to him, and to depend upon him for mercy and grace and all. A love
that riseth from the sense of our misery, and goes to him for supply.

There is a sweet concurrence of misery and mercy ; of emptiness and
fulness ; of beggary and riches.

Now when we see our own misery, and beggary, and sinfulness ; and
then a fulness in God to supply ; of riches to enrich us every way ; then
this breeds a love. This is the way to all other loves that follow. And
where this is not premised, and goes before, a man will never deUght in
God. In Luke vii. 47 that good woman she loved much. Why ? Much
was forgiven her ; many sins were forgiven her.

So when the soul shall see what need it hath af forgiving mercy, of par-
doning mercy, and how many great debts God hath forgiven us in Christ,
there will be a great deal of love, because there is a great deal forgiven.
And we must begin indeed with seeing the infinite mercy of God before any
other attribute of God, and then we shall love him after. This is the first
thing. There is no soul that ever loves God so, as the poor soul that hath
been abased with the sense of sin and its emptiness, that it is empty
of all goodness ; and then sees a supply in the mercy of God in Christ.
Those souls love God above all.

Another way to love God is to consider of his wonderful goodness, to

196 A GLANCE OF HEAVEN.

meditate and think of it. He is good and doth good. It is a communi-
cative goodness. Let us think of his goodness, and the streaming of it out
to the creature. The whole earth is full of the goodness of the Lord.
What are all the creatures hut God's goodness ? We can see nothing but
the goodness of God. What is all the creatures but Deus e.rplicatiis, God
unfolded to our senses ? He offers himself to our bodies and souls ; all is
God's goodness.

And then see this goodness fitted to us. It is a fit goodness that comes
from God. He is good and doth good, and so fitly he proportions his
goodness. For he hath fitted every part of us, soul and body, with good-
ness ; all the senses with goodness. What do we see but goodness in
colours ? What do we hear but his good, in those delights that come that
way ? We taste and feel his goodness. Against the cold we have clothing ;
in hunger we have food ; in all necessities, in all exigencies, we have fit
considerations of God for all necessities whatsoever outward.

But then for our souls, what food hath he for that ? The death of
Christ, his own Son, to feed our souls. The soul is a spiritual substance ;
and he thought nothing good enough to feed it but his own Son. We feed
on God's love in giving Christ to death ; and on Christ's love in giving
himself to death.

The soul being continually troubled with the guilt of some sin or other,
it feeds on this ; it is nourished with Christ every day more and more, espe-
cially at the sacrament. Thus we see how God hath fitted his goodness to
us. And then in particular dangers how he fits us with several deliverances ;
so seasonably as we may see God's love in it.

Then as God's goodness is great and fit, so it' is near us. It is not a
goodness afar ofl', but God follows us with his goodness in whatsoever con-
dition we be. He applies himself to us, and he hath taken upon him near
relations, that he might be near us in goodness. He is a father, and
everywhere to maintain us. He is a husband, and everywhere to help.
He is a friend, and everywhere to comfort and counsel. So his love it is a
near love. Therefore he hath taken upon him the nearest relations, that
we may never want God and the testimonies of his love.

And then again this goodness of God, which is the object of love, it is a
free goodness, merely from himself; and an overflowing goodness, and
an everlasting goodness. It is never drawn dry ; he loves us unto life
everlasting. He loves us in this world, and follows us with signs of his
love in all the parts of us, in body and soul, till he hath brought body and
soul to heaven to enjoy himself for ever there. These and such like con-
siderations may serve to stir us up to love God, and direct us how to love
God.

Benefits will work upon a beast ; as it is Isaiah i. 2, ' Hear, 0 heavens ;
and hearken, 0 earth : the ox knoweth his owner, and the ass his master's
crib ; but my people have forgotten me.'

Proud men become baser, and more brute than the very brutes ; benefits
will move the very brute creatures. So, I say, these favours to us in
particular should move us, except we will be more brute than the brutes
themselves.

Especially to move us all, consider some pai-ticularities of favours to us
more than to others, for specialties do much increase love and respect.

Consider how God hath foUonrd thee iiith goodness outwardly, iihen others
have been neglected. Thou hast a place in the world, and riches, and friends,
when many other excellent persons want all these. There are some common

A GLANCE OF HEAMilN.

197

favours to all Christians ; as the favour we have in Christ, forgiveness of
sins, sanctification, and such other favours. But there be some special-
ties of divine providence, whereby it appears that God's providence hath
watched over us in some particulars more than others ; those be special
engagements. And is there any of us that cannot say that God hath dealt
specially, in giving them some mercy more than to others ? I add this there-
fore to the rest.

Again, to help us to stir up this grace of love, consider those examples of
loving of those that have then lived informer times. Take David, and Paul,
and other holy men. David wonders at his own love : ' Lord, how do I
love thy law ! ' Ps. cxix. 97. And have we not more cause comparing the
grounds of our affection, when we have more than they in those times ?
What ! did he wonder at his love of God's law, when the canon was so
short? They had only Moses, and some few books, and we have the
canon enlarged ; we have both the Old and New Testament, shall not we
say much more. How do I love thy law, thy gospel, and divine truths !
This should shame us, when they in dark times so loved the truth of God,
and we see all clear and open, and yet are cold.

Likewise it is good in this case to converse with those that are affectionate.
As face answereth face, so spirit answers spirit ; as ' iron sharpeneth iron,'
so one sharpens another, Prov. xxvii. 17. Conversation with cold ones will
make one cold : ' For the abundance of iniquity, the love of many shall
wax cold,' Mat. xxiv. 12. Conversing with sinful, cold people casts a
damp upon us. But let us labour, if we will be wise for our souls, when
we find any coldness of affection, to converse with those that have sweet
and heavenly affections. It will marvellously work upon our hearts.

I might say much this way to stir us up, and direct us how to love God.

But indeed nothing will so much enable us to love God as a new nature.
Nature will love without provocation. The fire will burn, because it is
fire ; and the water will moisten, because it is water ; and a holy man will
love holy things, because he is holy ; a spiritual soul will love spiritual
things, because he is spiritual. Therefore, besides all, add this, that our
natures be changed more and more, that they be sanctified and circumcised
as God hath promised : ' I will circumcise your hearts, that ye may love
me,' Deut. xxx. 6. There must be a circumcised heart to love God. We
must be sanctified to love God ; for if nature be not renewed, there cannot
be this new commandment of love. Why is love called a new command-
ment, and an old commandment ?

It is called old for the letter, because it was a command in Moses' time :
' Thou shalt love the Lord with all thy soul,' Deut. \i. 5. But now it is
a new commandment, because there is abundance of spirit given by Christ ;
and the Spirit sanctifies us and writes this affection in our hearts. It was
written in stone before, but now is written in our hearts by the Spirit.
And now there are new incentives and motives to love, since Christ came
and gave himself for us, new encouragements and provocations to love.
Therefore it is a new commandment, from new grounds and motions, that
are more a great deal than before Christ. But there must be a new heart
to obey this new command of love. The old heart will never Jove.

Therefore we must, with all the means that may be used, beg the Spirit
of sanctification especially, beg the discovery of God's love to us, for our
love is but a reflection of God's love. We cannot love God except he love
us first. Now, our love being a reflection of God's love, we must desire
that he would give us his Spirit to reveal his love ; that the Spirit being a

198 A GLANCE OF HEAVEN.

witness of God's love to us, may thereupon be a Spirit of love and sancti-
fication in us.

And let us labour to grow more in the assurance of God's love, and all
the evidences of it. Let us dwell long in the meditation of these things.
The dwelling in the meditation of God's love, it will make us to love him
again. As many beams in a burning-glass meeting together they cause
a fire, many thoughts of the many fruits of God's love in this world, and
what he intends us in the world to eome, our hearts dwelling on them,
these beams will kindle a holy ni-e in our hearts.

Many are troubled with cold affections, and wish. Oh that they could
love ! They forget the way how to love. They will not meditate ; and if
they do meditate, they think to work love out of their own hearts. They
may as well work fire out of a flint, and water out of a stone. Our hearts
are a barren wilderness. Therefore let us beg the Spirit that God would
alter our hearts, with meditation and all other helps ; that God would
sanctify us, and discover his love to us, and that he would give us his
Spirit (for he doth the one where he doth the other). When God doth
so, then we shall be enabled to love him. We must not think to bring
love to God, but we must fetch love from God. We must light our candle
at his fire. Think of his love to us, and beg the Spirit of love from him ;
love is a fruit of the Spirit. That is the course we ought to take, for God
will teach our hearts to love.

Now, to stir us up the more, to add some motives and encouragements to
labour more to get this afiection. Let us consider seriously that without
this love of God we are dead ; and v/hatsoever comes from us it is still-
born, it is dead. Without love we are nothing ; without love all that
comes from us is nothing ; without love ' I am as a tinkling cymbal,' saith
Paul, 1 Cor. xiii. 1. For a man to be nothing in religion, and all that
comes from him to be dead and still-born, to be abortive actions, who
would be in such a case ? Therefore lei us labour, before we do anything
that is good, to have our hearts kindled with the love of God, and then we
shall be somebody, and that that we do will be acceptable ; for love
sweetens all performances. It is not the action, but the love in the
action ; as from God it is not the dead favour that comes from him that
comforts the soul of a Christian, so much as the love and sweetness of God
in the favour. That is better than the thing itself. When we have favour
from God in outward favours, consider the sweetness : ' Taste and see how
gracious the Lord is,' Ps. xxxiv. 8. The taste of the love and favour of
God in the blessing is better than the thing itself, for it is but a dead
thing. And so from us back again to God. What are the things we
perform to him ? They are dead. But when they are sweetened with the
affection of love, done to him as a father in Christ, he tastes our perform-
ances as sweet. Love makes all we do to have a relish, and all that he
doth to us. Therefore we should labour for this sweet affection.

And withal consider, that we may be called to do many things in this
world. Surely there are none of us but we have many holy actions to per-
form. We have many things to sufiier and endure in the world, many
temptations to resist. What shall or will carry us through all ? Nothing
but love. If we have loving and gracious hearts, this affection will carry us
through all good actions, through all oppositions and temptations ; for
' love is strong as death,' Cant. viii. 6. Consider therefore that there are
so many things that will require this affection, this blessed wing and wind
of the soul, to carry us along, in spite of all that is contraiy, through all

A GLANCE OF HEAVEN. 199

opposition; let m labour for love, and that affection mil carry us througTi all.
Indeed, if we have that it is no matter what a man suffers. A man can
never be miserable that hath this affection of love. If this heavenly fire be
kindled in him he cannot be miserable ; take him in what condition you
will, take him upon the rack. St Paul in the dungeon sang at midnight in the
dungeon, in the stocks, at an uncomfortable time and place. When he had
been misused, his heart was enlarged to sing to God out of love, Acts xvi. 25.
Nay, everything increaseth it. The things we suffer increaseth this flame.
Let a man love God, whatsoever he suffers in a good cause it increaseth his
love, he shall find his love increased with it. The more he loves the more he
can suff'er ; and the more he suffers the more he loves God, and the more he
increaseth in a joyful expectation of the times to come. And love is alway
with joy, and hope, and other sweet affections. It draws joy with it always,
and hope of better things ; and as joy increaseth and hope increaseth, so a
man's happiness increaseth in this world. Therefore it is no matter what
a man suffers that hath a gracious and loving heart, enlarged by the Spirit
of God. Let him never think of what he suffereth of pain, of losses and
crosses, if God discover his fatherly breast, and shine on him in Christ ;
and he look on God reconciled, and taste of the joys of heaven before-
hand. If you tell him of sufferings, you tell him of that that encourageth him.
It is an argument I might be long in, and to great purpose ; for if we get
this holy fire kindled once, we shall need little exhortation to other duties.
It would set us on work to all. And like the fire of the sanctuary that
never went out, so it is such an affection, that if it be once kindled in the
heart it will never out. It is a kind of miracle in ill when we love other
things besides God, baser than ourselves ; it is as much as if a river should
turn backward. For man that is an excellent creature, to be carried with
the stream of his affection to things worse than himself, it is a kind of
monster for a man to abuse his understanding so. What a base thing is it
for a man to suffer such a sweet stream as love, a holy current, to run into
a sink ? Who would turn a sweet stream into a sink, and not rather into
a garden ? into a sweet place to refresh that ? Our love is the best thing
in the world, and who deserves it better than God and Christ ? We can
never return anything, but this affection of love we may again. And can
we place it better than upon divine things, whereby we are made better
ourselves ? Doth God require our affections for himself ? No. It is to
make us happy. It advanceth our affection to love him ; it is the turning of
it into the right stream. It is the making of us happy that God requires it.
For consider all things that may deserve this affection. It will keep us from
all sin. What is any sin but the abuse of love ? For the crookedness of
this affection turns us to present things, that is the cause of all sin. For
what is all sin, but pleasure and honours and profits, the three idols of the
world ? All sin is about them. And what are all good actions but love
well placed ? The well ordering of this affection is the well ordering of our
lives ; and the misplacing of this affection is the cause of all sin.

And to make us the more careful this way, consider that when we place
our affections upon anything else, consider the vanity of it. We lose our
love and the thing and ourselves. For whatsoever else we love, if we love
not God in it, and love it for God, it will perish and come to nothing ere
long. The affection perisheth with the thing. We lose our affections and the
thing ; and lose ourselves too, misplacing of it. These are forcible con-
siderations with understanding persons. And if we would use our under-
standing and consideration and meditation, and our souls, as we should, to

200 A GLANCE OF HEAVEN.

consider of the grounds and encouragements we have to love God, and thehest
things whereby we may be dignified above ourselves, it would not be as it is ;
we should not be so devoid of grace and comfort. It was a miracle that the
three young men should be in the midst of the furnace, and be there as if
they were in another j)Iace, no hotter, Dan. iii. 12, 13, seq. And it is a
miracle that men should be in the midst of all encouragements that we have
to love God (as there is not the like reasons for anything in the world to
keep our souls in a perpetual heat of affection to love God — no motives,
or arguments, or incentives ; all are nothing to the multitude of arguments
we have to inflame our affections), and yet to be cold in the midst of the
fire. It is a kind of miracle to have dark understandings and dead afiec-
tions ; that notwithstanding all the heavenly means we have to keep a
perpetual flame of love to God, yet to be cold and dark in our souls ; let
us bewail it and be ashamed of it.

What do we profess ourselves ? Christians, heirs of heaven; so beloved
of God as that he gave his own Son to deliver us, being rebels and enemies,
in so cursed a state as we are all in by nature. Poor creature ! inferior to
the angels that fell, that he should love man, sinful dust and ashes, so much
as to give his own Son to free us from so gi'eat misery, and to advance us
to so great happiness, to set us in ' heavenly places with Christ,' Eph. i. 3,
and to have perpetual communion with him in heaven; to have such
encouragements, and to be cold and dead-hearted ; nay, wilfully opposite
in om- aflections, to be enemies to the goodness of God and grace, having
such arguments to love God. And yet how many spirits edged by the
devil oppose all that is good, and will not give way to God's Spirit ? God
would have them temples, they will be sties. God would marry them ;
nay, they will be harlots. God would have them happy here, and here-
after. No ; they will not ; they will have their own lusts and aflections.

Let us be afraid of these things, as we love our own souls and ourselves ;
and consider what encouragements we have to love God for which such
great things are reserved as ' neither eye hath seen, nor ear heard, nor
hath entered into the heart of man to conceive.'

Imprimatur; Tho. Wykes. Aug. 1638.

NOTES.

(a) P. 15V. — ' The philosopher saith, there is nothing in the understanding but it
came into the senses before.' The philosopher is of course Aristotle, whose sugges-
tive fragments of philosophical thinking on mental and moral science have loeen
systematized by Locke and Bishop Berkeley. The latter observes of him, ' That
philosopher held that the mind of man was a tabula rasa, and that there were no
innate ideas.' — Siris, § 308.

(b) P. 188. — ' Take all from me,' saith holy Austin, ' so thou leave me thyself.'
One of the memorabilia of the ' Confessions,' and frequent in this Father. G.

THE EXCELLENCY OF THE GOSPEL ABOVE
THE LAW.

THE EXCELLENCY OF THE GOSPEL ABOVE THE LAW.

NOTE.

' The Excellency of the Gospel above the Law ' fills a considerable volume, which
was originally jDublished in 1639, under the supervision of Goodwin and Nye.
See title-page below.* G.

* The
EXCELLENCIE

THE GO SPELL
above the LA W.
Wherein the Liberty of the
Sonnes of God is shewed.
With the Image of their Graces
here, and Glory hereafter.
Which affords much Comfort and
great Incouragement, to all such as Be-
gin Timely, and Continue Constant-
ly in the wayes of God.
By R. Sibbs, D.D. M''. of Eatherin
Hall, Cambridge, and Preacher
GrayeS'Inne, London,
Begun in his life time, and published
by T[homas] G[oodwin] and P[hilip] N[ye].t
LONDON
Printed by Tho. Cotes, and are to be sold by
lohn Barilet, at his shop, at the Signe of the guilt
Cup, neere S. Austins gate. 1639.

t Cf. Vol. ii. p. 3.— G.

EXCELLENCY OF THE GOSPEL ABOVE
THE LA¥.

Now the Lord is that Sjnrit: and where the Sjnnt of the Lord is, there is
liberty. But ive all, xcith open face beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory, even as by the
Spirit of the Lord. — 2 Cor. III. 17, 18.

The Apostle beginneth this chapter with the commendation of his ministry,
having been put upon it by their undervaluing of him ; yet so as together
with himself he commendeth them as his best and only testimonial and
letters of commendation, ver. 2 ; and so maketh way for himself to fall
into a more set and large commendation of the glorious gospel itself, whereof
God ' hath made him so able a minister to them, ver. 6. And because the
excellency of anything is best commended by comparing and setting by it
something else that excels in itself, and yet is exceeded by it, therefore he
carrieth along his commendation of the ministry of the gospel through the
whole chapter, by comparing it with the law and the ministry of the Old
Testament. This comparison is made by the apostle.

First, more briefly, in laying down soine distinct properties and prerogatives
of the gospel wherein it excelleth the law, ver. 6, as

(1.) That this was 'the ministry of the New Testament;' that of the
law of the Old.

(2.) And ' not of the letter,' as the law was ; ' but of the Spirit.'

(3.) Nor of death, * for the letter killeth'; but of life, for 'the Spirit
quickeneth.'

And then, by inferences drawn from these projje^iies thus briefly summed
up, the apostle moreJ.argely illustrates the transcendent glory of the gospel, and
how far it exceedeth tlie glory of the law ; although it be granted the law be
glorious. As

[1.] If that which was but a ministration of the letter written and
engraven in stone was glorious, verse the seventh ; that is, if the literal
notions and bare knowledge of the law, which (like so many dead words or
characters) maketh no alteration at all, but leaveth their hearts hard and
stony, like the tables on which the law was written, which remained stones still ;
if this was glorious, even the literal knowledge of the law : as it was, both
in the Jews' own account of themselves and in the judgment of the nations
amongst whom they lived : ' how shall not the ministration of the Spiiit

204

EXCELLENCY OF THE GOSPEL

be rather glorious ? verse the eighth ; the meaning whereof is largely ex-
plained in the third verse ; where the Corinthians are said to be an ' epistle
written not with ink ' (or dead letters), * but with the Spirit of the living
God ' ; which kind of writing leaveth not the heart a heart of stone, as the
dead writing of the law did, but changeth it into a ' heart of flesh,' and
maketh such a thorough alteration in the whole man, as the writing within,
* in the tables of their hearts,' is * known and read- of all men. So that
their lives and conversations being answerable to that spiritual and gracious
writing of Christ in their hearts, they are ' manifestly declared to be the
epistle of Christ.' And therefore such a ministry as this is, by which the
Spirit of the living God is received (and not by the law. Gal. iii. 2), which
is a Spirit of glory, and worketh glorious things both in the hearts and
lives of men, must needs be ' rather glorious.'

[2.] Another inference we have in the ninth verse ; ' If the ministration
of condemnation be glorious ; ' that is, if that word which ' concluded men
under sin,' Gal. iii. 22, and pronounced the sentence of death upon them,
' be glorious, much more doth the ministration of righteousness exceed in
glor}'. For it is more glorious to pardon than to condemn ; to give life,
than to destroy. It is the glory of a man to pass over an offence, Prov.
xix. 11., and in God it is called the 'riches of his glory,' Rom. ix. 23.
' The law, which was made glorious,' in terrifying, condemning, and stop-
ing the mouths of men, insomuch as they had not a word to say for them-
selves, 'hath no glory, by reason of the glory' of the gospel ' that excelleth,'
even in this respect, that it bringeth such a righteousness, as by the merit
whereof and satisfaction given by it, we are justified and have peace towards
God, notwithstanding the utmost rigour of the law.

[3.] The apostle argueth further, ver. 11, 'If that which is done away
was glorious,' as the old covenant is, which was made old by the coming of
the new, Heb. viii. 8, and by it removed as a thing grown weak and shaken,
Heb. xii. 27, ' much more that which remaineth,' which is the new cove-
nant, which cannot be shaken, but shall remain, and is ' the everlasting
gospel,' Rev. xiv. 6, ' is more glorious,' as God's last works exceed the
former, and taketh away the remembrance of them in comparison. As
when he createth ' new heavens and a new earth,' the former shall not be
remembered nor come into mind, Isa. Ixv. 17.

[4.] There is another excellency of the gospel above the law, which the
apostle addeth, and insisteth upon it more largely than upon all the rest, and
that is, the comfortable plainness and perspicuity of the doctrine and ministry
of it: verse the 12th, ' Seeing we have such hope, we use great plainness of
speech.' In which it excelled the ministry of Moses, which was in much
difficulty and obscurity, and that in a threefold respect, laid down in the
13th, 14th, and 15th verses.

(1.) The matter of it teas terrible, tending to the shame, confusion of face,
and condemnation of the hearers ; insomuch as they were not able to stand
before him, nor stedfastly to behold his face, it was such a dazzling and
amazing light that shined in his ministry.

(2.) The manner of delivery teas in obscure and dark expressions, that ' the
children of Israel could not see to the end of that which is abolished ; ' that
is, they could not see the drift and scope of his ministry, by reason of the
types and shadows, which was ' the veil he put upon his face.'

(3.) Their minds were blinded. There was ' a veil upon their hearts,'
which is evident by experience in the Jews at this day, who so cleave in
their affection to Moses, and to the shadows and ceremonies of his ministry,

ABOVE THE LAW. 205

that they reject the scope and end of it, which is Jesus Christ crucified.
And they can do no other. For although the veil that was upon Moses's
face be removed, as it is by the doctrine of the gospel, which sheweth us
in all possible plainness what the drift and meaning of Moses was in all
those types and ceremonies, yet until the gospel in the spirit and efficacy
of it Cometh home to their hearts, and taketh off ' the veil that is upon
their hearts ' also ; that is, until their natural blindness and obstinacy be
taken away, which cannot be, but is rather increased, by the law — ' For
although Moses be read, yet until this day remaineth the same veil untaken
away,' 2 Cor. iii. 14 — the Jews will unavoidably abide in their ignorance
and bondage.

Now, in opposition to this darkness and obscurity of the law in all those
respects, the apostle exalteth the gospel in this high and excellent privilege
of it, that it is plain, and evident, and full of demonstration, and that the
light of it is not terrifying and amazing, but sweet and comfortable. So
that we may with much liberty and boldness of spirit look constantly upon
the great and glorious things set before us in it, although it be no other but
the gloiy of the Lord Jesus Christ.

[5. J And there is, moreover, such an efficacy and working power in this
ministry of the gospel, as it will not suffer men to remain the same without
alteration, as they did under Moses's ministry, though he was read daily,
but it will ' change ' them even ' into the image of Jesus Christ, and carry
them on still in that image and likeness, from one degree of glory to
another,' after a most admirable and spiritual manner of working.
a This special excellency and prerogative of the gospel is laid down in the
two last verses of this chapter, which are the words upon which we shall
more largely insist in the following discourse.

Verse 17. 'Now the Lord is that Spirit: and where the Spirit of the Lord
is, there is liberty.'

' The Lord is that Spii-it ' that takes away the veil that is spoken of
before.

He sets down what Christ is by what he doth ; Christ is ' that Spirit,'
because he gives the Spirit.

And then a sweet effect of the Spirit of Christ, ' Where the Spirit of
Christ is, there is liberty.'

The Spirit here is not taken for the person of God, as if the Holy Ghost
had said, ' The Lord is a Spirit,' and not a bodily thing, though that be a
truth.

And as it is not meant naturally,* so not personally, ' Christ is that
Spirit,' as if Christ were the Holy Ghost. That were a confusion of per-
sons. Nor as restrained to the third person. The Holy Ghost is the
Spirit. Neither, as some heretofore would have it, to shew that the Spirit
is Jehovah, God. It is neither to shew that Christ is God, nor that the
Spirit is God, nor that Christ is the Holy Ghost. But it is meant in regard
of a special dispensation. ' The Lord is that Spirit ; ' that is, the Lord
Jesus Christ, who is the Lord of his church by marriage, office, &c., 'is
that Spirit ; ' that is, he

(1.) Hath the Spirit in himself eminently ; and

(2.) Dispenseth and giveth the Spirit unto others ; all receiving the
Spirit from him as the common root and fountain of all spiritual gifts.

First, He was 'that Spirit,' as having the Holy Ghost in himself as mav.
The Holy Ghost filled the human nature and made it spiritual. "The Spirit
* That is, as speaking of the nature of Go J, or of the Holy Spirit, the third person. — G.

206 EXCELLENCY OF THE GOSPEL

is all in all in the human nature of Christ ; and whatsoever he doth, he
doth, as it were, being full of the Spirit, in himself. He gives the Spirit
as God, and receives it as man. So he both gives and receives. The
Spirit proceedeth from the Father and the Son as God, but the Spirit
sanctified Christ as man, as it did in the virgin's womb. The Holy Ghost
sanctified that blessed mass of his body. It sanctified him, and filled him
with all graces and gifts ; whereupon it is said, ' He received the Spirit
without measure,' John iii. 34 ; that is, in abundance. Christ hath the
Spirit in himself in a more eminent excellent manner than all others ; and
it must needs be so for these reasons :

(1.) From the near union between the human nature and the divine. They
are one person. Therefore there is more Spirit in Christ than in all crea-
tures put them together ; than in all the angels, and all men, because the
divine nature is nearer to Christ than it is to the angels or to any creature.

(2.) Christ hath the Spirit without measure, both in regard of extension
and intension, as we say. He hath all graces in all degrees, even next to
an infinite. All others have it in their measure and proportion, j

(3.) The Spirit doth rest upon Christ invariably. In other men that have
the Spirit, it ebbs and flows ; it is sometimes more and sometimes less.
There be spiritual desertions, not only in regard of comfort, but in regard
of grace, though not totally. But the Spirit rests on Christ eternally in a
full measure ; and therefore you have it thus in Isa. xi. 2, ' The Spirit
of the Lord shall rest upon him, the Spirit of wisdom and understanding,
the Spirit of counsel and might,' &c.

(4.) By reason of his place or offices in relation to the church, as head,
husband, king, priest, prophet, &c. The head is made by nature the seat
of the more noble faculties, as of seeing, hearing, understanding, judging,
and is furnished accordingly with greater plenty of spirits for the ruling and
governing the whole body. So Christ is the Head of the church, and the
government of all the world is laid upon him, and all excellencies are
derived from him unto all his members, as from the root life is derived- unto
all the branches. And therefore he must needs have the Spirit in greatest
abundance. His fulness of the Spirit is as the fulness of the fountain ; ours
is but as the fulness of the cistern. He hath grace in the spring ; we have
it but in the conduit. His graces are primitive ; ours derivative. We
have nothing but what we have received. Therefore it is said, * He hath
the oil of gladness poured upon him above his fellows,' Ps. xlv. 7.

He hath his name from anointing, ' Christ. 'f He was anointed; that
is, separated and ordained to the office of mediatorship, by anointing, not
properly, J that is, with any material oil, but with the Spirit. This was in
regard of his human nature only, but it was above his fellows ; that is,
above all kings and priests, for they are his fellows in regard of titles. He
was above them all, for all have their anointing from him. Therefore he
is the King of kings, and the Prophet of prophets, &c. Also above all his
fellows. As we take his fellows for Christians, they are his fellows ; ' I
go to my God and your God,' &c., John xx. 17. He is the 'first-born'
amongst them, and in all things he hath the pre-eminence.

(5.) He is to be as the imttern, we are to follow him. We are 'predesti-
nated to be conformed to him,' Rom. viii. 29, and to grow up to that ful-
ness which is in him. And in this respect there is cause why he should
have the Spirit and all the graces of it in greater abundance, that he might

* That is, communicated. — G. f That is, X^isrog (xi'^) anointed. — G.

X That is, = literally.— G.

ABOVE THE LAW. 207

exceed all, even Christians of greatest growth and perfection. He is to be a
pattern and example to all : to the strongest as well as to the weak. Even
Paul himself, who was a leader to others, for the excellency of the grace of
Christ that was in him, was yet a follower of Christ. ' Be you followers of
me, as I am of Christ,' 1 Cor. iv. 16.

Quest. When did this fulness of the Spirit come upon Christ ? When
had he it ?

Ans. 1. There was a fulness of the Spirit poured out upon Christ in the
union of the human nature with the divine. Union and unction went to-
gether. There was anointing of the Spirit, together with the union of the
Spirit.

Am. 2. There was a more full manifestation of the Spirit ?n his baptism.
When the Holy Ghost fell on him in the shape of a dove, then he received
the Spirit. He was to enter into the ministry of the gospel. ' The Spirit
of the Lord God was upon him,' because he had anointed him to preach
good tidings unto the meek, &c., Isa. Ixi. 1.

Ans. 3. But the fullest degree of declaration and manifestation of the
Spirit upon Christ was after his resurrection ; after he had satisfied fully for
our salvation. Then the stop of his glory was taken away. For to work
our salvation, there was a keeping back of the glory of Christ from his
human nature, that he might be abased to suffer for us. When he had
fully suffered for us, that stay of his glory, his abasement, was taken away,
and then nothing appeared but all glory and Spirit in Christ. All things
were put under his feet, and he was set upon his throne as a glorious king.
His priestly office appeared in his death, his prophetical office before his
death. But then he appeared to be King and Lord of all in the resurrection.
Thus we see how Christ is that Spirit ; that is, he is full of the Spirit in
regard of himself.

Secondly, He is 'that Spirit' in regard of his dis})ensations toirards his
church and children. ' The Lord is that Spirit ;' that is, [1.] of all truths,
and [2.] of all persons, to give life and quickening to them.

(1.) First, of truths. What is the scope of the whole Scriptures but
Christ ? from the first promise of the blessed seed, ' The seed of the woman
shall break the serpent's head,' Gen. iii. 15, to the end of the book. What
is all the Scriptures without Christ ? The law is a dead letter ; yea, and
so is the gospel too without Christ. He is ' that Spirit ' which gives life
unto all the Scriptures. Moses without Christ is but a shadow without a
body, or a body without a soul. Take away Clnist, what was the brazen
serpent ? What was the ark ? What were the sacrifices ? "What is all ?
Is not Christ ' all in all' these ? The kings, and priests, and prophets,
they were types of Christ ; all the promises they w^ere made and fulfilled
in Christ. The law ceremonial aimed at Christ ; the law moral is to drive
us to Christ. Christ is the Spirit of all. And the Scripture without Christ
it is but a mere dead thing ; it is but a shell without a kernel, as it is to
the Jews at this day.

(2.) Christ is ' that Spirit,' in regard of persons, quickening them. He
is a universal principle of spiritual life, infusing it into all his church and
children. Christ is always with his church from the beginning of the world,
and will be to the end. It was no loss to the church that Christ in his
bodily presence left it, for he left them ' the Comforter,' his Spirit, by which
he wrought greater works after his ascension than he did before. He is
' anointed with the oil of gladness,' and grace * above his fellows,' Ps. xlv.
7, but all was for his fellows. Whatsoever he is, or hath, all is for his

208 EXCELLENCY OF THE GOSPEL

church and children. * For us ' he was born, ' for us' he was given. He
is a King, a Priest, a Prophet for us. He died for us, he rose again for us.

And he doth all he doth towards the church, as he hath the Spirit, and
by the Spirit. The Father is the first in the Trinity, ^ from whom' all
comes ; and the Son, ' hij whom' all things are ; but the Holy Ghost is
the immediate worker of all things, next the creature. All things are
applied /ro»t God the Father, throur/h the Son, bij the Spirit. What Christ
wrought, and what the Father in wisdom devised, was applied by the Spirit ;
and so the framing of us to be fit for such a glorious condition as we have
by Christ, is also by the Spirit. And this is the reason why Christ giveth
the Spirit to those to whom he purposeth to give faith or love, or to work
any gracious work.

For where Christ saveth, he doth it not only by merit and satisfying the
wrath of God for us, but also by sanctifying and efiectual working in us,
that he might be a perfect Saviour. Now the essential vigour and operative
principle in all things, either wrought by or from the Father or the Son,
is the Spirit. As in man there is his will from which he resolveth and
purposeth, there is wisdom and understanding by which he proceedeth,
and then there is a vigorous power in man by which he executeth and doth
all. So is it in this working of God. The Father plotteth* and determineth
of what is to be done ; the Son, ' who is the wisdom of the Father,' 1 Cor.
i. 24, dispenseth what the Father willeth ; the Holy Spirit, the power of
both, finisheth and worketh all upon us, and therefore he is called the
' power of the highest,' Luke i. 35.

Whatsoever works come from God to the creature in general, and are
wrought in the world, as works of creation and providence, are immediately
by the Holy Spirit nakedly considered, as the third person coming from the
Father and the Son. And in those special works, wrought in his church
and on his children, all things cometh from the Holy Ghost, but not simply
considered as the third person, but as he is ' the Spirit of Christ ; ' that
is, first sanctifying and filling the human nature of Christ, and then sancti-
fying and filling us. Christ could not give the Holy Ghost immediately
to us, we being in enmity with God, and separated from him through our
sins ; but he must first take it to himself, who having by his death and
sufferings reconciled us to his Father, and purchased the Spirit /or us, may
now dispense and give forth his Spirit to us.

If we had stood in Adam, we should not have received grace so as now
we do ; for we should have received it from the first Adam but as from a
man. Now we receive it not from mere man, but, which is much more,
from the ' second Adam,' who is God-man. Nay, Adam himself received
not his grace after so glorious a manner as we do, for he received it from
the Spirit nakedly considered as the third person in the Trinity, and as all
other creatures received their excellencies. But we receive it from the
Holy Spirit, which doth not only proceed from the Father and the Son,
but cometh, as it were, through our own nature, which was marvellously
united to God the Son, and made one with him, unto us, and worketh in us.

' The first Adam was a living soul, the last Adam was a quickening
Spirit,' 1 Cor. xv. 45. He quickened himself when he was dead, and he
quickens all his members too. First, he receives the Spirit himself, and
the same Spirit that filled and sanctified his human nature, the same Spirit
sanctifieth his church, which he ' loves even as himself.' As he loveth that
his own human nature, which the Holy Ghost sanctified, so doth he love
* That is, ' deviseth.'— G.

ABOVE THE LAW. 209

his own mystical body, his church, being mystically united, to him, and
eanctifieth it by the same Spirit.

Christ dispenseth his Spirit unto us, as head of his church, and this he
doth in divers respects.

(1.) As he is God, by way of immediate influence. He poureth it out
upon us as the prime and principal cause. And this he doth as God, not
as man, for the manhood cannot work above itself, it cannot do the work
of God, it cannot work grace or give the Spirit.

(2.) As he is man, considered as joined together with the Godhead, by
vraj of vierit and satisfaction. He procureth the Spirit to be given and
poured out, which is done by the Father and the Son on all those who are
beloved in the Son. So that the Spirit is given by Christ, with the Father,
as Mediator, meritoriously. For he by suffering and satisfying procured
the gift. Christ himself is the first gift, yea, the greatest that ever was
given, the giving of Christ to die, to satisfy the wrath of God, and to obtain
eternal life. Next to that main gift is the gift of the Spirit, in which is
the seed of all gifts and gi-aces ; and this we have by his merit and media-
torship. Yet this we must likewise remember, that although Christ be
said to give the Spirit, as he doth, yet the Holy Spirit giveth itself too.
For there is such a unity in the Trinity of consent and nature, that though
the Father and the Son send the Spirit, jet the Spirit comes of his own
self. Though the Father and the Son give the Spirit, yet the Spirit giveth
himself.

(3.) We have the Spirit from Christ not only by way of merit, but in
some kind by way of exawj^le. He is the exemplary cause of all graces in
us ; looking to whom, we are transformed, as we shall see afterwards,
' from glory to glory.' For when we consider that Christ hath done so
much for us as to save us, and redeem us, and die for us, this begetteth a
love in us to Christ, and makes us often to think of him, and desirous to
imitate him, as we usually do such as we love and highly esteem of.

The dispensation of the Spirit is in most abundance after the resurrection
of Christ. As he appeared in himself then to be most spiritual and glorious
after he rose again ; so then being as the sun in its full height and perfect
beauty, casteth his beams most plentifully abroad, and that for these
reasons,

[1.] Because then he having finished the work of redemption and satisfied
the wrath of God fully, and given contentment to divine justice, and
accomplished all by his death, there was nothinr/ to hinder the blessed gft
of the Spirit. It is said that ' before, the Holy Ghost was not given,
because Christ was not glorified,' John vii. 39. The gift of the Holy Ghost
especially depends upon the glorifying of Christ. When he had fulfilled the
work of redemption, and was raised to glory, God being paciSed gave the
Holy Ghost as a gift of his favour.

[2. J Then again after his resurrection and ascension, he did give the
Holy Ghost more abundantly than before to his church, because noiv lie is
in heaven, and hath the advantage of the place, being exalted on high. As
that glorious creature the sun, by the advantage it hath being placed in the
heavens above us, is able to shine upon the greatest part of the earth at all
times ; and we need not call the sun down from its place to come into our
houses, or fields, or gardens. No. Where it is seated in its proper place
or orb, it hath the best opportunity, in most abundance and largest extent,
to send down heat and light and influence to inferior things. So Christ
doth his church more good now he is in heaven, from whence he sends the

VOL. IV. o

210 EXCELLENCY OF THE GOSPEL

Spirit, than he could do if he were helow ; because though his human
nature be confined in heaven, his person is everywhere. And being
' ascended now far above all heavens,' he giveth gifts more liberally and
plentifully, insomuch as he filleth all things, Eph. iv. 10. He enlargeth
the tents of his gospel, and hath taken in a greater people to himself. We
see in winter, when the sun is low and near the earth, all things are dead
and cold ; but when the sun in the spring cometh to overtop us, to be in a
higher point above us, we see how all things put a new garment upon them.
There is a new vigour and freshness in them. So there was more abundant
vigom' of the Spirit when Christ came in the flesh ; his virtue appeared much
more every way than before. But when this blessed Son of righteousness
was advanced, and seated at the right hand of his Father, where his nature
was perfectly enriched, and perfectly adorned with all kind of graces what-
soever in the highest glory of them, his influence of light and heat now
beginning to be increased, and the efficacy and working of it to be felt
everywhere, the glorious beams of the sun began to be scattered, and the
light of the gospel to shine to a greater number of people. Now there was
no respect of persons, whether Jew or Gentile, bond or free, male or female,
all was one. The commission was enlarged to all, Mark xvi. 15, ' Go
preach the gospel to every creature ;' and with the word the Spirit went,
and was received ; and those that were ' added to the church,' even such as
* should be saved,' were many thousands, Acts ii. 47.

Thus have we opened the meaning of the words, and shewed ' how Christ
is that Spirit,' both in respect of the Spirit's being eminently in him, and
his giving of it, and spiritual gifts by it. All the vigour and life and influ-
ence we have that is spiritual and supernatural, and above the ordinary
course, is from the Spirit ; and whatsoever the Spirit hath, or doth for us,
is done as sent from Christ, in whom the Spirit is in all fulness. Now we
shall shew how many ways the consideration of these truths will be pro-
fitable and useful to us in the course of our lives, and for the comfort of our
spirits.

Use 1. Christ is the Spirit of the Scriptures, of all truths, of all ordi-
nances. We may by this be able to reconcile the Scriptures, one place with
another, where they seem to contradict. The law is said to be 'a dead letter,'
a ' ministration of condemnation,' &c., 2 Cor. iii. 6, seq. ; but in the 19th
Psalm there it is said, ' The law of the Lord is perfect, converting the soul,'
&c., Ps. xix. 7. These places are thus reconciled. The law is said to be
dead, so it is without Christ, without the Spirit which quickeneth ; and so
is the gospel too, even ' a savour of death,' 2 Cor. ii. 15. And so are the
sacraments also as well as the word, dead ordinances if Christ be not in
them. The law is said to be 'perfect,' and ' to convert the soul.' So it
doth, when the Spirit goeth along with it, as it did ordinarily before Christ
came in the flesh, as in David's time. But after Christ was come, who was
the substance of those shadows, they became ' beggarly rudiments,' as in
Paul's time. Gal. iv. 9. And the Spirit did not work with them, but with
the gospel, ' the hearing of faith,' Gal. iii. 2.

Use 2. And we may understand likewise from hence what the reason is
that an ordinance at one time differeth so much from itself at another time in
respect of the life and comfort of it, as we often find even in our own
experience ; as also why the same ordinance (be it word, or sacrament, &c.)
at the same time is profitable to one, and another hath no benefit at all from
it. This is from the presence or absence of Christ, who is ' that Spirit.*
What is the reason that wine, or aqua vita;, doth more refresh and

ABOVE THE LAW. 211

strengthen than common water ? It is of the same substance, of the same
colour that other water is. But there is more spirit in it. All things
work answerable to the spirits that is in them. So what is the reason that
the reading or hearing of the same thing affecteth one, and not another at
all ? The substance of the thing is the same, but the Spirit is not the
same. The Spirit goeth with the one, and not with the other. We grant
that our negligence in preparation and attention, our pride and earthly-
mindedness, our want of faith to mingle with the word : these, or the like,
may be causes why we are many times sent empty away ; yet this still must
be observed as a most evident truth, that all the efficacy and fruit of any
ordinance dependeth upon Christ's being present in it, who is ' that Spirit '
that quickeneth. The most powerful means that ever was ordained for our
good will be dead and heartless if he be not there by his Spirit to put life
into it. It may seem strange what John saith, chap. vi. ver. 63, ' The
flesh profiteth nothing.' ' The flesh of Christ,' our nature which Christ
took, and in which so much was wrought for us, which is the greatest ordi-
nance of all, yet this flesh ' profiteth not,' nor will there be any benefit of
it, if it be not applied to us spiritually. For it is not the flesh simply
considered, but as by it and with it we receive the Spirit of Christ, which
Spirit quickeneth and maketh the flesh of Chi'ist ' meat indeed,' As it is
with the flesh of Christ, so with all other ordinances. The Scriptures
profit nothing, preaching profiteth nothing, the sacraments will profit
nothing ; there is none of these will be ' meat indeed,' unless the Spirit of
Christ quicken them.

Therefore we ought to join with all the ordinances of God, a desire that
Christ would join his Spirit, and make them effectual. We ought to come
to the ordinances in a dependence upon Christ for a blessings upon them,
and for his presence in them, who is the life and scope of all ; and then
we should not find such dulness and deadness in them. It is the sin of
this age, this formality. It is the sin of those that have any thing in them.
Set desperate drunkards and roarers and such wretches aside, as plainly
discover themselves to be acted by the spirit of the devil. Take them that
conform themselves in any fashion to religion, the killing sin that they lie
under is this same dead formality. They will hear a sermon now and
then, look on a book, and it may be pray morning and evening, but never
look up to the living and quickening Spirit Jesus Christ. So that all they
do is dead and loathsome, like salt that hath no savour. What is the best
liquor if it hath lost its life and spirit, but flat and unsavoury : and blood
when the spirits are out of it, what is it but loathsome gore ! So are all
their performances, even like sacrifices that had no fire in them. The Lord
loathed such sacrifices as he did Cain's ; and so he doth all our flat and
lifeless services, yea and our persons too, being as Jude saith, * fleshly, and
not having the Spirit,' ver, 19,

Use 3. What need is there that tve sJiouhl sanctify all ice take in hand hrj
prayer ! When we go to hear a sermon, when we take up the Bible to read
a chapter alone by ourselves, or in our families, we should lift up our eyes
and hearts and voices to heaven ; we should say to Christ, Lord, join thy
Spirit, be present with us ; without thee thy word is dead, our hearts are
dead, and will harden under the means, and darken in the light, and we
shall fall under the heavy condemnation of these secure and formal times,
if thou leavest us.

Use 4. Christ is said to be that Spirit, to send the Spirit as God, and to
receive it as man, in fulness, and that for our sakes. It is a point of much

212 EXCELLENCY OF THE GOSPEL

comfort, that there is such abundance of Spirit in our nature in Christ, and
for the behalf of the church, that we have a fulness to receive of. It was
a comfort to Joseph's brethren, and that family, that Joseph was full of
honour, and rules the second in the kingdom. Therefore they should want
nothing that was good in Egypt. Is it not a comfort for Christians to
know that Christ is the Spirit, that he hath the Spirit to give, the Spirit of
wisdom in all straits, the Spirit of truth to keep us from all errors, the
Spirit of strength for all services, the Spirit of comfort for all afflictions ?
He that is their Lord hath abundance of Spirit in him, and for them.
Therefore, when we want any grace, or gift of the Spirit, we should go to
Christ ; for God doth all by Christ. Christ doth all by the Spirit. Desire
Christ that he would vouchsafe his Spirit to rule us, counsel us, comfort
us, and strengthen us. Therefore in our emptiness, as indeed we are
empty creatures of ourselves, let us go to Christ for the Spirit. He hath
received that fulness for us ; desire him that out of his fulness he would
vouchsafe to give unto us.

It is the reason why Christians are so dead and so dull and so dark in
their spirits ; they do not first consider themselves, and then go to Christ.
We should all, in all exigents* whatsoever, make use of this our great high
treasurer, the great high steward of heaven and earth, of this our Joseph,
the second person in heaven. He is at the right hand of God, and all to
fill his church with his Spirit. Our comfort is now that our strength and
comfort lies hid in Christ, that is near to us as man, and near to God as
God. He is between the Father and us ; he is near the Father as being of
the same nature with him ; he is near us as being of the same nature with
US. So being a mediator in office, and being so fit for a mediator in nature,
what a comfort is this.

Indeed, there is no coming to God, no intercourse between God and us
immediately, but between God-man and God and us, who is the mediator
between God and us. He comes between. In Christ we go to God, in
our flesh, in our nature ; and in Christ, and from Christ, and by Christ,
we have all gi-ace and comfort. From Christ we have all as God, together
with the Holy Ghost and the Father ; and we have all in Christ as a head
and husband ; and we have all through Christ as mediator by his merit.
Therefore we should go to Christ every way.

Use 5. Let us labour to he in Christ that we may get the Spirit. It is of
great necessity that we should have it. Above all things next to redemp-
tion by Christ, labour for the Spirit of Christ.

Christ is our Saviour, not only by merit and satisfaction, but by efficacy
and grace, that is, as he hath purchased us for his people by his blood ; so
be will subdue our corruptions, and rule us by his Spirit.

For, Jirst, ' He that hath not the Spirit of Christ is none of his,' Kom.
viii. 13. Those that have not the efficacy of the Spirit in them to rule
them, shall not have benefit by his death to reconcile them, for these go
alway together, Christ as a king to rule, and as a priest to die. ' He
came by blood and by water,' 1 John v. G, to satisfy and to sanctify.

Secondly, There is a necessity of the Spirit, that ive he new creatures. It
was the Spirit's brooding upon the chaos that brought forth all, Gen. i. 2 ;
so the Spirit must sit upon our souls before any change will be made. Now
there is a necessity that we be changed, and that we be new, or else we can
never be inhabitants of the new heavens and the new earth. We must
have the Spirit of God. Therefore, Zech. iv. 6, as in the material temple
* That is, 'exigencies.' — G.

ABOVE THE LAW. 213

* it is not by might, or by power, but by the Spirit,' so in raising up
spiritual temples it is not by strength of wit or parts, but by the Spirit.
Therefore the Spiiit is necessary for us, even as our being in grace_ is
necessary.

The holy apostles, we know, till the Spirit came more abundantly
upon them, what dark creatures they were ! But when the Holy Ghost
was come upon them, how full of life and light and courage they were !
that the more they sufiered, the more they might sufi'er ! So it will be
with Christians : the more spiritual they grow, the more lightsome and
courageous ; the more strong, the more lively and vigorous to all duties.
The Holy Ghost is the substantial vigour of all creatures whatsoever. All
the spiritual vigour of every thing comes from the Holy Spirit, and the Holy
Spirit from Christ.

For nothing can work above itself. Nature cannot work above nature.
That which elevates nature above itself, and sets a spiritual stamp, and puts
divine qualities upon it, is the Spirit of God. That divine quality is called
spirit. There is the flesh and the spirit. All in us is flesh by nature, and
whatsoever is spiritual and divine cometh from the Spirit, and therefore it
is called spirit. You see therefore a necessity of the working of the Spirit,
even as there is a necessity to be new creatures, and to be spiritual. If
we will be spiritual, we must have it from him that is first spiritual, the
Spirit himself ; that is the principal* and fountain of all that is spiritual.

Thirdly, We are called ofttimes to do and suffer such things as are above
nature ; and therefore ice must have a spirit above nature. When we feel sin,
to believe the forgiveness of sins ; when we see death, to believe life ever-
lasting ; and when we are in extremity, to believe God present with us to
deliver us, to believe contraries in contraries, is a strange almighty work of
faith, by the work of the Spirit. It is above the work of nature to die, to
end our days with comfort, and to resign up our souls, for nature sees
nothing but darkness and desolation in the grave and destruction. Nothing
can make a man comfortable in death, but that which raiseth him above
nature, the Spirit of God.

Now these things, and many such like, we must do and sufi'er, if we be
Christians ; and therefore we must have the Spirit to enable us to do all.
The Spirit is to the soul as the soul is to the body. What is the body
without the soul ? A carcase, a loathsome dead thing. What is the soul
without the Spirit ? A chaos of darkness and confusion.

Well, how shall we know whether we have the Spirit of Christ or no ?

(1.) We may know it partly by that I said before. The Spirit is a vigorous
working thing, and therefore all three persons take upon them the name of
Spirit, but the Holy Ghost especially, because he is the spiritual vigour.
The Spirit is an operative thing. The spirits are the quintessence and
extraction of things, that is nothing but operation. God that is nothing
but a pure act is said to be a spirit. Those that have the Spirit of God
are full of act and \dgour. The spirits of dull creatures are active when
they are extracted. Shall the spirits of bodies be vigorous, and shall not
the Holy Ghost be vigorous, that is a substantial vigour ? Therefore, if a
man have the Sphit of God in him, it will work in him ; it is very operative.

Therefore it is compared to fire in divers respects, for.

First, Fire it is of a uvrldng nature. It is the instrument of nature. If
we had not fire, what could we work ? All fabrics and all things are done
by fire, especially metals ; they are framed and made malleable by fire. So
* Qu. ' principle ?' — Ed.

214 EXCELLENCY OF THE GOSPEL

the Holy Ghost, it is a working thing and softeneth the heart, and makes
us malleable ; it makes us fit for the impression of all good.

Secondly, Fire, again, thourjh bodies be dark, it makes them lightsome like
itself. Iron is a dark body, but if the fire penetrate it, it makes it light-
some. We are dark creatures of ourselves : if we have the Spirit it makes
us light.

Thirdly Again, fire it makes cheerful, and ascends upwards. If a man
have the Spirit of God, his conversation will be upward, his conversation
will be heavenly, he minds the things of God, he doth not grovel here
below ; so in divers such respects the Holy Ghost is compared to fire, and
hath such effects in us. In some sort we find our understandings enlight-
ened, and ourselves quickened, and carried up to the above nature, in holy
and heavenly actions ; and then it is a good sign that we have the Spirit of
Christ. A part will follow the whole. As we see a part of the earth it
falls to the centre, because all the earth is heavy, all the whole earth falls
down to the centre, and therefore every little clod will do it ; so Christ our
head, that hath abundance of the Spirit, is in heaven, and if we have the
Spirit we will follow him, and mind the things where Christ is.

(2.) Where the Spirit of Christ is likewise, it convinccth, as it is John
xvi. 8, seq. ; that is, it brings a clear evident conviction with it, that the
truth of God is the truth of God. It is no doubtful thing. Therefore
when a man staggers in the truth, in this and that course, whether he
should do this or that, it is a sign he hath not the Spirit, or that he hath
it in a very little measure, because the Spirit is a convincing thing, as light
it convinceth a man. He doth not doubt of that that he seeth at noon-day.
So that that a man seeth by the Spirit, he is convinced of. When a man
doubts and wavers, whether he should take a good course or a bad, and
wavers, it is a sign he is carnal, and hath not the Spirit of God ; for if he
had not the Spirit* it would convince him, and set him down. You must take
this course if you will be saved. That is said to convince, that saith
more for a thing than anything can say against it. Now when a man hath
the Spirit of God, he can say more for God and for good things and good
ways, than all the devils in hell by discouragement can say against them.
Therefore, when a man cannot say anything for God, and for good causes
to purpose, he hath not the Spirit of God. The Spirit of God would so
convince him, that he should answer all cavils and objections. The argu-
ment is wondrous large. I give you but a taste, to know whether the Spirit
of Christ be in you or no.

(8.) In a word, if Christ be that Spirit, and have infused the Spirit into
us, it ivill make us like him ; it will transform us into his likeness, it will
make us holy and humble and obedient as he was, even to the death.
These things might be largely followed, but we have occasion to speak of
these in other portions of Scripture. Therefoi'e, that ye may get the Spirit
of God, take these directions.

[1.] We must go to Christ, study Christ. If we will have the Spirit, study
the gospel of Christ. What is the reason that before Christ there was so
little Spirit in comparison ? There was but a little measure of the know-
ledge of Christ. The more Christ is discovered, the more is the Spirit
given ; and according to the manifestation of Christ what he hath done for
us, and what he hath, the more the riches of Christ is unfolded in the
church, the more the Spirit goes along with them. The more the free
grace and love of God in Christ alone is made known to the church, the
* Qu. ' had the Spirit ?'— Ed.

ABOVE THE LAW, 215

more Spirit there is ; and again back again, the more Spirit the more
knowledge of Christ ; for there is a reciprocal going of these two, the
knowledge of Christ and the Spirit. What is the reason, that in popery
the schoolmen that were witty to distinguish, that there was little Spirit in
them ? They savoured not the gospel. They were wondrous quick in
distinctions, but they savoured not the matters of grace, and of Christ. It
was not fully discovered to them, but they attributed it to satisfaction, and
to merits, and to the pope, the head of the church, &c. They divided
Christ, they knew him not ; and dividing Christ, they wanted the Spirit of
Christ ; and wanting that Spirit, they taught not Christ as they should.
They were dark times, as themselves confessed, especially about nine hun-
dred and a thousand years after Christ, because Christ was veiled then in
a world of idle ceremonies — to darken the gospel and the victory of Christ
— that the pope made, who was the vicar of Satan. These were the doctors
of the church then, and Christ was hid and wrapped in a company of idle
traditions and ceremonies of men ; and that was the reason that things were
obscure.

[2.] Now when Christ, and all good things bij Christ, and by Christ only,
are discovered, the veil is taken off. Now of late for these hundred years,
in the time of reformation, there hath been more spirit and more lightsome-
ness and comfort. Christians have lived and died more comfortably. Why ?
Because Christ hath been more known. And as it is with the church, so
it is with particular Christians, the more they study Christ, and the fulness
that is in Christ, and all comfort in him alone to be had — ' wisdom,
righteousness, sanctification, and redemption,' 1 Cor. i. 30 — the more men
grow up in the knowledge of Christ, the more they grow spiritually ; and
the more spiritually they grow, the more they grow in the knowledge of
Christ. Therefore, if we would have the Spirit, let us come near to Christ,
and labour to know him more, who is the fountain of all that is spiritual.

[3.] Then again, if we would be spiritual, let us take heed ice trust not too
much to dead things, without Christ ; to have a kind of popery in the work
done ; to think that reading, and hearing, and receiving the sacrament,
and that the government of the church will do it, as if it were as man
would have it. Put case there were all these, which are excellent good
things ; but what are all these without the Spirit of Christ ! A man may be
dead with all these. Though he hear never so much, and receive the
sacrament never so often, if a man go not to Christ the quickening Spirit in
this manner : Lord, these, and my soul too, are dead things without thy
Spirit, therefore quicken me. Join Christ with all our performances, without
which all is nothing, and then he will be spiritual to us.

[4.] And when we go to Christ for the Spirit, as we must beg it if we
will have it, — God will give the Holy Ghost to them that ask him, Luke
xi. 13, — remember that we use the means carefully; reading, and hearing, and
holy communion of saints, because though these without the Spirit can do
nothing, yet the Spirit is not given but by these. These are the golden
conduits of the Spirit of Christ. No man is ever spiritual but they are
readers, and hearers, and conferrers of good things, and attenders upon the
means of salvation, because God will work by his own tools and instru-
ments. Therefore it is said. Rev. i. 9, that John was ' full of the Spirit
upon the Lord's day.' Let a Christian sanctify the Sabbath as he should
do, he will be in the Spirit on the Lord's day more than on other
days. Why ? Because then he is reading, and hearing, and conferring,
and in some spiritual course ; and the more a man on the Lord's day

216 EXCELLENCY OF THE GOSPEL

is in a spiritual course, tlie more he is in the Spirit : ' John was in the
Spirit on the Lord's day.' So much for these words, ' The Lord is that
Spirit.'

' And where the Spirit of the Lord is, there is hherty.'

We see here what the Spirit works where it is. ' Where the Spirit of
the Lord is, there is Uberty.' I will name the instance that I gave before, that
I may the better go on. We say the sun is heat and influence ; not that it
is so, for they be accidents, but the sun appears to us for our comfort in
heat and influence, therefore we call it by that name. We say of a man,
he is all spirit. So Christ is all Spirit. The sun is all light, and where
the light and heat of the sun is there is fruitfulness. So Christ is all
Spirit, and where the Spirit of Christ is there is spiritual liberty.

It were expense of time to no purpose to tell you of the divers kinds of
liberty. In a word, liberty is that that all desire, but our miscarriage is in
the means of it, the way to attain to it. Here we see whence to have it,
from the Spirit of Christ. Liberty is a sweet thing, especially liberty from
the greatest enemies of all. If outward liberty be such a sweet thing —
liberty from tyranny and base servitude, it is a thing that man's nature
delights in ; and the contrary, man as a man abhors ; and he hath not the
nature of a man that doth not abhor it, — what shall we think then of the
liberty of the Spirit from the great enemies that daunt the greatest
monarchs in the world ? Liberty from the anger of the great God ; and
liberty from Satan, God's executioner ; liberty from the terror of con-
science, from the fear of death, and hell, and judgment ; what shall we
think of liberty in these respects ? Therefore we speak of great matters
here below when we speak of liberty.

Now liberty is either Christian or evangelical.
\ You may think this a nice difierence, but there is some reality in it.

(1.) Christian liberty is that that belongs to all, even to those before
Christ. Though they have not the term of Christians, yet they were mem-
bers of Christ. Christ was head of the church ' yesterday, and to-day,
and for ever,' Heb. xiii. 8.

(2.) Evangelical libert)j is that that is more appi'opriated to the times of
the gospel since the coming of Christ. Now the liberty that belongs to
Christians as Christians, is perpetual from those grand enemies, the greatest
enemies of all, spiritual and inward liberty. In evangelical liberty, besides
that, there is another outward liberty, from the ceremonial and moral
law and such like ; and a liberty from the restraint of the law. The
Jews were under many restraints, that under the gospel in this time we
are not. I speak therefore of liberty as it runs through all ages of the
church, not of evangelical merely since the time of Christ. Where the
Spirit is, both these liberties are now since the coming of Christ. Now
in that the Holy Ghost saith here, ' Where the Spirit of Christ is there
is liberty,' it supposeth that ice are in bondage be-fore we have the Sjnrit of
Christ.

That is a supposed ground and truth, and indeed so it is. For out of
Christ we are slaves, the best of us all are slaves. In Christ the meanest
of all is a free man, and a king. Out of Christ there is nothing but thral-
dom. We are under the kingdom of the devil. When he calls us we come.
We are in thraldom under the wrath of God, under the fear of death and
damnation, and all those spiritual enemies that I need not mention. They
are well enough known to you by often repetition. There is no man but

ABOVE THE LAW. 217

he is a slave till lie be in Christ ; and the more free a naan thinks himself
to be, and labours to be, the more slave he is. For take a man that
labours to have his Hberty, to do what he list,* he thinks it the happiest
condition in the world ; and others think it the best condition to have
liberty not to be tyrannised over by others. It is the disposition of man's
nature without grace. They account it a happiness to have their wills over
all other, but the more liberty in this, the more slavery. Why ?

The more liberty that a man hath to do lawlessly what he will, contrary
to justice and equity, the more he sins. The more he sins the more he
is enthralled to sin. The more he is enthralled to sin the more he is in
bondage to the devil, and becomes the enemy of God. Therefore if a man
would pick out the wretchedest man in the world, I would pick out the
greatest man in the world if he be naught, f that hath most under him ; he
hath most liberty, and seeks most liberty, and accounts it his happiness
that he may have his liberty. This is the greatest thraldom, and it will
prove, when he dies and comes to answer for it, the greatest thraldom of
all. Therefore the point needs not much proof, that if we be not in Christ
we are slaves, as Augustine saith in his book l)e Civitate Dei, ' He is a
slave though he domineer and rule.'

A man till he be in Christ is a slave ; not of one man or of one lord over
him, but he hath so many lords as he hath so many lusts. There are but
two kingdoms that the Scripture speaks of, that is, the kingdom of Satan
and darkness, and the kingdom of Christ ; all therefoi'e that are not in the
kingdom of Christ, in that blessed libcirty, they must needs be shoaled I
under the other kingdom of Satan. This is a ground. Therefore I speak
shortly of it, as an incentive and provocation to stir us. up, to get into
Christ, to get the Spirit of Christ, that we may have this spiritual liberty,
or else we are all slaves, notwithstanding all our civil hberties, whatsoever
they be. Now, ' where the Spirit of Christ is there is liberty,' there is
fi'eedom from that bondage that we are in by nature, and which is
strengthened by a wicked course of life. For though we be all slaves by
nature, born slaves, yet notwithstanding by a wicked course of life, we put
ourselves into bonds and tangle ourselves ; so many sins and so many
repetitions of sin, so many cords ; the longer a man lives the greater slave
he is. Now when the Spirit of Christ comes, it frees us from all ; both
from the natural and from the customary § slavery.

Now this Hberty is wrought by Christ and applied by the Spirit. What
Christ works he makes it ours by his Spirit, which takes all from Christ.
As Christ doth all by the Spirit, so the Spirit takes all from Christ. All
the comfort it hath is from reasons taken from Christ, from grounds from
Christ, and doctrines from Christ, but yet both have their efficacy — Christ
as the meritorious cause, and the Spirit as the applying cause. The Spirit
discovers the state of bondage we are in by nature, and it discovers withal
a more excellent condition ; and as it discovers, so likewise the Spirit of
God brings us to this state, by working faith in that that Christ hath done
for us. Christ hath freed us by his death from the curse of the law, from
the wrath of God, from death and damnation, and the like. Now whatso-
ever Christ hath done the Spirit works faith, to make this our own by
uniting us to Christ. When Christ and we are one, his sufferings are ours,
and his victory is ours, all is ours. Then the Spirit persuading us of the
love of God, and Christ redeeming us from that cursed slavery we were in,
* That is, ' chooses.'— G. J That is, = massed.— G.

t That is, ' uaughty' = ' wicked.' — G. § That is, = through custom, habit. — G.

218 EXCELLENCY OF THE GOSPEL

that Spirit, it works love in us, and other graces whereby the dominion of
sin is broken more and more, and we are set at liberty by the Spirit.

Now the Spirit doth not work liberty properly originally, but Christ is
the grand redeemer. But Christ redeemeth two ways.

First, He redeems us by jmijiiuj the imce, and so he only* redeemeth, for
he paid the price to divine justice. We are in bondage to the wrath of
God under his justice ; and so there must be satisfaction to justice before
we can be free.

Then, secondly. We are in bondage to Satan, as God's executioner and
jailor. Now from him we are freed by strong hand. So Christ freeth us
by his Holy Spirit, working such graces in us as makes us see the loath-
someness of that bondage ; working likewise grace in us to be in love with
a better condition, that the Spirit discovers to us. So that the Spirit brings
us out by discovery and by power. All that Christ freeth by virtue of
redemption, paying the price for, all those he frees likewise by his Spirit,
discovering to them their bondage, and the blessed condition whereunto they
are to be brought to a state of freedom, which freedom he perfects by
little and little, till he bring them to a glorious freedom in heaven.

And the reason of this, — that where Christ doth free by way of redemp-
tion, to die and satisfy God's justice for any, to those he gives his Spirit,
by which Spirit they are set at liberty — the reasons are manifold. To
name one or two.

[1.] Christ doth save all that he doth save answerable to the nature of the
party saved. He saves them as reasonable persons, for he saves us that he
may make us friends. He saves us as men, and redeems us as men. He
doth not only pay a price for us as we buy a thing that is dead, but like-
wise he frees us, so as we may understand to what, and by whom we are
freed, and what condition we are freed from. Therefore there must be a
Spirit joined with the work of Christ, to inform us thoroughly, being
creatures fit to be informed.

[2.] And God intending to come into covenant with us, that we may be
friends with him, which is our glory and happiness, he acquaints us as
friends ivith all the favours and blessings that he hath done for us. He
acquaints us what misery he brings us out of, and what happiness he brings
us unto, and what is our duty. This is the work of the Spirit, to shew U3
what he hath done for us, that we may be friends.

[3.] And then it is a ground to love God. God saveth us by a way of
love in the covenant of grace. His desire is that we may love him again,
and maintain love. Now how can this be, without the Spirit of God dis-
cover what God in Christ hath done for us ? Therefoi'e there must be the
Spirit to shew to the eye of the soul, and to tell us, this Christ hath done
for us.

[4.] Then again there must be a fitting for heaven, for that glory that God
intends us in election. Now this fitting must be altogether by the Spirit.
The same Spirit that sanctified Christ in the womb, the same Spirit that
anointed Christ, anoints all those that are Christ's, that they may be fit
for so glorious a head. So there must be the Spirit as well as Christ in
the work of redemption and liberty.

Now this Spirit of God doth set us at liberty, in all the course and whole
carriage of salvation, from the beginning to the end.

He sets us at Hberty at the first in calling us.

He sets us at liberty when we are justified.
* That is, = ' alone.'

ABOV^ THE LAW. 219

He sets us at liberty when he sanctifieth us.

And he sets us then at liberty fully in glorification.

First of all, the Spirit of God is a Spirit of liberty, ichen ive are first called
powerfully and effectualhj. For living in the church sets us not at liberty,
unless the Spirit stir us up to answer a divine call. ' For many are called
but few are chosen,' Mat. xx. 16. In the church there is Hagar and
Ishmael as well as Isaac. There are hypocrites as well as sound Christians.
There is outward baptism as well as inward. There is outward circum-
cision of the flesh as well as inward of the spirit. A man may have all
these outward privileges, and yet notwithstanding be a slave in the bosom
of the church ; for Ishmael was a bond- slave though he were in the house
of Abraham. Therefore the first beginning of spiritual liberty is, (1.)
When the Spirit of God in the ordinances, in the means of salvation, stirs up
the heart to answer God's call as it ivere. When we are exhorted to believe
and repent, the Spirit gives power to echo to God, ' Lord, I believe ; help
thou my unbelief,' Mark ix. 24. Lord, I repent, and desire to repent more
and more. When the Spirit of God in the ordinance saith, ' Seek my face,
Thy face, Lord, will I seek,' Ps. xxvii. 8. Be thou mine. Lord, and I will
be thine. This spiritual echo and answer of the soul comes from the
Spirit of God in calling, and it is the first degree of liberty.

(2.) Now this answer of the soul, by the power of the Spirit, over-
powering our corruptions, is together u-ith the obedience of the inward man
to go out. For man answereth the call, not only by the speech of the heart,
Lord, I do it ; but he doth it indeed. Therefore when by the power of the
Spirit we come out of the world and out of our corruptions, and walk more
freely in the ways of God, then we are set at spiritual liberty. Now the
Spirit doth all this. For if it were not the Spirit that persuaded the soul,
when the minister speaks, alas ! all ministerial persuasions are to no pur-
pose. If the Spirit do not stir up the soul to answer, all speech is to no
purpose from men. But this the Spirit doth. In the first place he openeth
the eyes with spiritual eye-salve to see our natural bondage ; he openeth
our eyes to see, I must come out of this condition if I will be saved, of
necessity, or else I am miserable for ever. And it is enough for the soul
of a miserable man if he be convinced to see his misery and bondage, what
he is by nature ; for let us be convinced of that once, and all the rest of the
links of the golden chain of salvation will follow. Let a man be convinced
that he is as the Scripture saith he is, and as hereafter he shall find to his
cost, you shall not need to bid him come out of his conversation and condition,
and worldly course that he is in. All this wiU follow where there is con-
viction of spirit. Therefore the first work of the Spirit in spiritual liberty
is to convince us of sin and misery ; and then to work, as I said, an answer
of the soul, and an obedience of the whole man. This I will not be long
in, being a clear point.

Second, ' Where the Spirit is, there is liberty.' Again, in ^natter of justi-
fication there is a liberty and freedom of conscience from sin and the curse
of sin, and all the danger that follows upon sin, by the Spirit.

Ohj. But you will say, the liberty of justification is wrought by Christ ;
we are justified by the obedience of Christ ; and the righteousness of Christ
is imputed to us.

Ans. It is true Christ is our righteousness. But what is that to us
except we have something to put it on ? Except we be united to Christ,
what good have we by Christ if Christ be not ours ? If there be not a
spiritual marriage, what benefit have we by him if we have not him to pay

220

EXCELLENCY OF THE GOSPEL

our debt ? For his riclies to be ours, and our debt to be bis, there must
be a union first. Now this union is wrought by the Spirit. It is begun
in effectual calling. From this union there comes to be a change ; his
righteousness is mine, as if I had obeyed and done it by myself ; and my
debts and sins are his. This is by the Spirit, because the union between
Christ and me is by the Spirit. For whatsoever Christ hath done, it is
nothing to me till there be a union. And then freedom is by the Spirit
likewise, because the Spirit of God works faith in me, not only to unite
and knit me to Christ, but faith to persuade me that Christ is mine, and
that all his is mine, and that my debts are his. This supernatural hand
of faith the Spirit works to lay hold upon Christ, and then to persuade mc.
For the Spirit is a lightsome thing, and together with the graces it tells me
the graces it works. As reason, besides reason, it tells me that I use
reason when I do. It hath a reflex act. So the Spirit of Christ it hath a
reflex act upon itself ; for, being above reason, it doth not only lay hold
upon Christ, it doth not only do the work, but it tells me that I do so when
I do. Therefore it not only tells me that Christ is mine when I believe,
but it assures me that I do believe. It carries a light of its own. I know
the light by the light, and reason by reason, and faith by faith, together
with the reflex act joining with it. So that the reflex act joining with it,
the Spirit is the cause of liberty in justification in that respect, as it is
a means of union, whereupon there is a passage of all that is Christ's to
be mine, and mine to be Christ's. And likewise it assures me that I
do believe, when I do believe without error. For the Spirit is given me
to know the things that I have by Christ, not only to know the privileges
by Christ, but the graces of Christ.

And, beloved, unless the Spirit should do it, it would never be done ; for
the soul of man is so full of terrors and fears and jealousies, that except
the Spirit of God witness to my spirit, that God is reconciled in Christ,
and that Christ's righteousness is mine, I could never be persuaded of it.
For the soul it alway thinks God is holiness itself, and I am a mass of sin.
What reason have I to think that God will be so favourable to such a
■wretch, to such a lump of sin as I am, were it not that God the Son hath
satisfied God the Father ? God hath satisfied God ; and the Spirit certifies
my conscience. So the Spirit, that searcheth the deep things of God, that
knows what love is in the breast of God, and therefore he searcheth the heart,
he searcheth the heart of God, and he searcheth my spirit. Except the
Spirit should tell me that God the Son hath satisfied (and God the Father
will accept of the satisfaction of God the Son), I should never believe it.
Therefore God must stablish the heart in a gracious liberty of justification,
as well as that God the Son hath wrought it.

It is no wonder that men of great parts without grace are full of terrors
and despair ; for the more parts and wit a man hath without the Spirit
of God, the more he disputes against himself, and entangles himself with
desperate thoughts. But when the Spirit is brought to speak peace to the
Boul in Christ, and makes the soul to cast itself on him for salvation, then
God's Spirit is above the conscience. Though conscience be above all
things else, yet God is above conscience, and can still the conscience ; and
the Spirit tells us that God the Father is reconciled by the death of God
the Son. And when God witnesseth what God hath wrought, then con-
science is at peace. Thus we see how the Spirit sets us at liberty in the
great matter of justification.

Third, So likewise in the matter of holy life, in the whole course of a holy

ABO\'E THE LAW. 221

life, ' where the Spirit of Christ is, there is liberty,' and freedom from the
slavery of sin. For there the understanding is freed from the bondage of
ignorance, and there the will is freed from the bondage of rebellion ; there
the affections likewise, and the whole inward and outward man is freed.
But this liberty of holiness, inherent liberty, it doth spring from the liberty
that we have by justification, by the righteousness of Christ, whereby we
are perfectly righteous, and freed from all the title that Satan hath in us.
We are freed from the curse of God, from the law, and enabled in a course
of sanctification to go on from grace to grace. The Spirit of Christ comes
after justification. For whom God gives forgiveness unto, he gives his
Spirit to sanctify them. The same Spirit that assures me of the pardon of
my sin, sanctifies my nature. Where the Spirit is of sanctification, it breaks
the ruling power of sin. Before then the whole life is nothing but a con-
tinual sinning and ofi'ending of God ; but now there is a gracious liberty of
disposition, a largeness of heart which follows the liberty of condition.
When a man is free in state and law from wrath, and from the sentence of
damnation, then he hath a free and voluntary disposition wrought to serve
God freely, without fear or constraint.

When a man is under the bondage of the law, when he is under the fear
of death, being armed with a sting, whatsoever he doth he doth it with a
slavish mind. Where the Spirit of God is, there is the spirit of adoption,
the spirit of sons, which is a free spirit. The son doth not duties to his
father out of constraint and fear, but out of nature. The Spirit alters our
nature and disposition. It makes us sons, and then we do all freely. God
doth enlarge the hearts of his children. They can deny themselves in a
good work. They are * zealous of good works.' It is the end of their
redemption ; as it is Tit. ii. 14, ' We are redeemed to be a peculiar people,
zealous of good works.' For then we have a base esteem of all things that
hinder us from freeness in God's service, as worldliness, &c. What doth
a Christian when he seeth his gracious liberty in Christ ? The love of the
world and worldly things, he is read}' to part with all for the service of God.
He is so free-hearted that he can part with life itself. Paul saith of him-
self, ' My life is not dear to me, so I may finish my course with joy,' Acts
XX. 24. As we see in the martyrs and others how free they were, even of
their very blood.

What shall we think of those therefore, that if we get anything of them,
it must be as a sparkle out of the flint. Duties come from Christians as
water out of a spring. They are natural, and not forced to issue, so far
forth as they are spiritual.

I confess that there is remainders of bondage where the Spirit sets at
liberty ; for there is a double principle in us, while we live in this world, of
nature and grace. Therefore there will be a conflict in every holy duty.
The flesh will draw back when the Spirit would be liberal. The flesh will
say. Oh but I may want ! "When the Spirit would be most courageous,
the flesh ■vN'ill say, But there is danger in it. So that there is nothing that
we can do but it must be gotten out of the fire. We must resist. Yet
notwithstanding here is liberty to do good, because here is a principle that
resists the backwardness of the flesh.

In a wicked man there is nothing but flesh, and therefore there is no
resistance. And we must understand the nature of this spiritual liberty
in sanctification. It is not a liberty freeing us altogether from conflict,
and deadness, and dulness, and the like ; but it is a liberty enabling us to
combat, not freeing us from combat. It is a liberty to fight the battles

222 EXCELLENCY OF THE GOSPEL

of the Lord against our own corruptions, not freeing us from it. That
is the Hberty of glory in heaven, when there shall be no enemy within or
without.

Therefore let not Christians be discouraged with the backwardness and
untowardness of the flesh, to good duties. If we have a principle in us to
fio-ht against it, to enable us to fight against our con-uptions, and to get
good duties out of it in spite of it, it is an argument of a new nature. God
will perfect his own beginnings, and subdue the flesh more and more, by
the power of his Spirit. We see our blessed Saviour, what a sweet excuse
he makes for his disciples when they were dead-hearted and drowsy, when
they should have comforted him in the garden : Oh, saith he, ' the spirit is
willing, but the flesh is weak,' Mat. xxvi. 41,

Indeed, there is a double hindi-ance in God's people when they are
about holy duties, sometimes from their very mould and nature, considered
not as corrupted ; the very mould without the consideration.

And then consider it as it is made more heavy and dull by the flesh, and
corruptions in them, as there be invincible infirmities and weaknesses in
nature. Sometimes deadness, after labour and expense of spirits, creeps
in invincibly, that a man cannot overcome those necessities of nature. So
that ' the spirit may be willing, and the flesh weak ;' the flesh without any
great corruption. God looks upon our necessities ; as the father saith,
Free me from my necessities (a). As we see, Christ made an excuse for
them. It was not so much corruption, though that were an ingredient in
it, as nature in itself. Christ saAV a great deal of gold in the ore, therefore
we see how he excuseth them. Therefore when we are dull, let us strive.
Christ is ready to make excuse for us, if our hearts be right : ' The spirit
is willing, but the flesh is weak.' I speak this for the comfort of the best
sort of Christians, that think they are not set at liberty by the Spirit,
because they find some heaviness and dulness in good duties. As I said,
there is sin in us while we live here, but it reigns not. After a man hath
the Spirit of Christ, the Spirit of Christ maintains a perpetual combat and
conflict against sin. It could subdue sin all at once if God saw it good ;
but God will humble us while we live here, and exercise us with spiritual
conflicts. Therefore God sees it sufficient to bring us to heaven, to set up
a combat in us, that we are able by the help of the Spirit to fight God's
battles against the flesh. So that the dominion of sin may be broken in
us, and excellently, saith Paul, Kom. viii. 2, ' The law of the spirit of life
in Christ Jesus hath freed me from the law of sin and of death.' The law
of the Spirit of life, that is, the commanding power of the Spirit of Christ,
that commands as a law in the hearts of God's people, it frees us from the
law, that is, from the commanding power of sin and death. So that the
dominion and tyranny of sin is broken by the Spirit of Christ, and so we
are set at a gracious liberty. In some respects we are under grace, there-
fore sin shall not have dominion over us, as the apostle speaks.

Again, by the Spirit of Christ in sanctification we are made kings, to
rule over our own lusts in some measure ; not kings to be freed altogether
from them, but kings to strive against them. It is a liberty to fight, and
in fighting to overcome at last. When the Israelites had a promise that
God would give their enemies into their hands, the meaning was not that he
would give them without fighting a blow, but I will give them into your
hands. You shall fight ; and be of good comfort, in fighting you shall
overcome. So this liberty of sanctification, it is not a liberty that we
should have no combat with our corruptions, but a gracious liberty to keep

ABOVE THE LAW. 223

them under, till by subduing them by Httle and little, we get a perfect
victory. What greater encouragement can a man have to fight against his
enemy, than when he is sure of the victory before he fights, of final victory !
You see then how the Spirit brings a liberty into the soul. It brings us
out of that cursed kingdom of Satan and sin. It brings us out of the curse
of God and the law in justification ; and it brings us from the dominion
and tyranny of sin, by a spirit of sanctification.

But this is not all that is in Hberty ; for the Spirit doth not only free us
from all that is ill, from sin, but from that that follows it. There is some
ill that follows, as fear and terrors of conscience, &c. They follow sm and
death and wrath, and such like, the subjection to these. Now, where the
Spirit of God is, it frees from the ill consequents, from the tail that follows
sin. Where the Spirit is, it frees us from fear ; for the same Spirit that
tells us in justification that God is appeased, the same Spirit frees us from
the fear of damnation and death and- judgment ; from the terrors of an evil
conscience. Being ' sprinkled with the blood of Christ,' 1 Pet. i. 2, we are
freed from fear.

And it frees not only from the fear of ill things, but it shews immunity
and freedom to good. Liberty implies here two things : a freedom from ill,
from a cursed condition, and likewise a liberty to a better; a liberty from
ill, and to good. We must take it in the just latitude, because the benefits
of Christ are complete, not only privative but positive ; not only to free us
from ill, but to confer all good to us, as much as our nature is capable of.
As much as these souls of ours are capable of, they shall be made free and
glorious and happy in heaven, God will leave no part of the soul unfilled,
no corner of the soul empty. By little and little he doeth it, as we shall
see in the next verse. When we are called out of Satan's kingdom we are
not only called out of that cursed state, but we are made free of a bet-
ter kingdom ; we are made the members of Christ ; we are enfranchised.
And so in justification we are not only freed from damnation, from the jus-
tice and wrath of God, but likewise we can implead- our righteousness
whereby we have title to heaven, which is a blessed privilege and preroga-
tive. We are not only free from the curse of the law, but likewise we have
other gracious prerogatives and privileges. We are not only freed from the
dominion of sin, but we are likewise set at liberty by the Spirit to do that
that is good. We have a voluntary free spirit to serve God with as great
cheerfulness as we served our lusts before ; and as we are freed from the
rigour and curse of the law, so we have prerogatives to good answerable.
We are now by the Spirit set at liberty to delight in the law, to make the
law our counsellor, to make the word of God our counsellor. That that
terrified and afirighted us before, now it is our direction. Even as he that
was a severe schoolmaster to one in his under years, after, when he comes
to years, becomes a wise tutor to guide and direct him ; so the law that
terrified and whipped us when we were in bondage, till we be in Christ, — it
scares us to Christ, — that law after comes to be a tutor, to tell us this we
shall do, to counsel us, and say this is the best way ; and we come to
delight in those truths, when they are discovered to us in the inward man.
And the more we know, the more we would know, because we would please
God every day better. So that besides freedom from that that is ill, and
the consequents of ill, there is a blessed immunity and prerogative and
privilege. That is meant here by liberty.

For God's works are complete. We must know when he delivers from
* That is, = ' use the plea,' — G.

224 EXCELLENCY OF THE GOSPEL

ill he advaneeth to good. His works are full works always. He doth not
things by halves. Therefore we have through Christ, and by the Spirit,
not only freedom from that that is ill, but advancement to all that is com-
fortable and graciously good.

And one thing give me leave to touch, which though it be more subtle,
yet it is useful, that the text puts me to speak of. ' Where the Spirit of
God is, there is liberty' of the inward man, liberty of judgment, and liberty
of will. Where the Spirit of God is not, there is no liberty, no free will.
A little to touch upon that.

I That which we call free will, it is either taken for a natural power and endow-
ment that God hath put upon the soul, and so the will is alway free in earth
and in hell. The devil's will is free so, free to evil. There is the natural free-
dom ; for freedom it is a do^Ty upon the will, invested upon the will, that
God never takes from it. To do it freely, that is, upon reason that it sees, be
it good or evil, so I mean not freedom ; but I take freedom for ability and
strength to that that is good. For any liberty and ability to that that is good
is only from the Spirit ; and the defence of Luther's and others (b), that wrote
of this freedom, is sound and good, that the will of man is slavish altogether,
without the Spirit of God. ' Where the Spirit is there is liberty :' liberty
as it is taken for power and ability to do good. In a word, there is alway
a liberty of the subject, of the person ; a liberty of the understanding, but
not of the object, to this or to that thing. A liberty to supernatural
objects comes from supernatural principles. Nothing moves above its own
sphere ; nothing is acted above its own activity, that God hath put into it.
Now a natural man can do nothing but naturally ; for nothing can work
above itself, by its own strength, no more than a beast can work according
to the principles of a man. Therefore the soul of man hath no liberty at
all to that which is spiritually good, without a supernatural principle, that
raiseth it above itself, and puts it into the rank of supernatural things.

First, The Spirit of God puts a new life into the soul of a man ; and then
when he hath done that, it preserves that life against all opposition ; and
together with preserving that life, it applies that inward life and power it
hath put into it to particular works. For when we have a new life, yet we
cannot do particular actions without the exciting power of the Spirit of God.
The Spirit stirs up to every particular thing, when the soul would be quiet
of itself. The moving comes from the Spirit of God. As every particular
moving in the body comes from the soul, so the Spirit it j)uts a new life, it
applies that life, it applies the soul to every action. Where the Spirit of
God therefore is not, there is no liberty to any supernatural action ; but
' where the Spirit of God is, there is liberty.' It follows both negatively
and affirmatively. There is a liberty of will to that that is good. So then
this riseth from hence, again, that where the Spirit of God is efficacious
and effectual in his working, there it robs not the soul of liberty, but per-
fects that liberty.

You have some divines, too many indeed, that hold that the Holy Ghost
only works by way of persuasion upon the soul, and by way of moving, as it
were, without ; but he doth not enter into the soul, nor alter and change the
soul ; he doth not work upon the soul as an inward worker, but only as an
outward entreater and persuader and allurer, propounding objects, and with
objects persuasions and allurements. This is too shallow a conceit for so
deep a business as this ; for the Spirit works more deeply than so. It puts a
new life into the soul ; it takes away the stony heart and gives a fleshly heart,
Ezek. xl. 19. Those phrases of Scripture are too weighty to fasten such a

ABOVE THE LAW. 225

shallow sense upon them, only as to entreat them to be converted, as a man
would entreat a stone to be warm, and to come out of its place. He might
entreat long enough. But the Spirit with that speech, it puts a new life
and power, and then acts and stirs that power to all that is good.

Ohj. Oh, say they, which is their main objection, here is a prejudice to
the liberty of the will ! This is to overthrow the nature of man !

Aus. Oh, by no means ! This is no prejudice to the liberty of the will ; for
the Spirit of God is so wise an agent that he works upon the soul, preserving
the principles of a man. It alters the judgment by presenting greater reasons,
and further light than it saw before ; and then it alters the will, that we will
contrary to that we did before, by presenting to the will greater reasons to be
good than ever it had to be ill before. Then the soul chooseth freely of its
own will anything, when it doth it upon discovery of light and reason, with
advisement and reason. Then the soul doth things freely, when it doth them
upon the designment of reason, when judgment tells me this is good. Now
when the Spirit changeth the soul, it presents such strong reasons to come
out of that cursed estate I am in, and to come to the blessed estate in
Christ, that the will presently follows that that the understanding presents
as the chief good of all. Here the freedom is preserved, because the will
is so stirred by the Holy Ghost, as that it stii's itself, being stirred by the
Holy Ghost ; and upon this groimd it sees a better good. So that grace
takes not away liberty. No ; it stablisheth liberty. Though we hold that
in effectual grace the Spirit of God works upon the soul throughly, yet not-
withstanding we preserve liberty, because we say that the soul works of its
own principles, notwithstanding grace ; because the Spirit of God acts and
leads the soul according to the nature of the soul. The Spirit of God pre-
serves things in the manner of doing of things. It is the manner of doing of
the reasonable creature, to do things freely. Therefore the Spirit working
upon the soul, it preserves that modus, though it work effectually upon the
soul ; and the more effectually it works upon the soul, the more* the soul
is ; because it seeth reason to do good. Therefore the more we give to
the Spirit in the question of grace and nature, the more we stablish liberty,
and prejudice it not. WTaere these three or four rules are observed,
there liberty is preserved, though there be a mighty working of the Holy
Spirit ; as.

First, Where the will chooseth ami makes choice, and inclines to a thing with
the advisement of reason. Alway that must be, or else it is not a human
action. Now when the Spirit of God sets the will at liberty, a man doth
that he doth with full advisement of reason ; for though God work upon
the will, it is with enlightening of the understanding at the same time ; and
all grace in the will comes through the understanding, as all heat upon
inferior things it comes with light. So that though heat cherish the earth,
it Qomes with light. So all the work upon the soul is by the heat of the
Spirit. But it comes from the hght of the understanding. So the freedom
of the soul is preserved, because it is with light.

Second ; Again, where freedom is, there is a poicer to apprehend other
thinc/s, as icell as that it doth ; to reason on both sides, I may do this or that.
For that power to reason on both sides is proper to the soul alway. Now
grace takes not away that power to reason on both sides ; for when a man
is set at liberty from the base slavery of ill to do good, he can reason with
himself, I might have done this and that if I would be damned. So that
the judgment is not bound to one thing only, but the judgment tells him
* Qu. ' the more free ' ? — Ed.

VOL. IV. P

226 EXCELLENCY OF THE GOSPEL

he miglit have done otherwise if he would ; but he sees he must do this if
he will not be damned.

Third ; Again, ivhcre there is liberty and freedom, there is an enlargement to
understand more things than one, or else there ivere no freedom ; and though
the soul be determined to choose one thing, and not many, yet of itself it
hath power to choose many things. To make this clear a little : some
creatures are confined to one thing, out of the narrowness of the parts they
have ; some are confined to one thing, out of the largeness of parts.' These
seem contrary, but thus I will give this instance to make it clear. The
creature that is unreasonable * is alway confined to one manner of working,
because they want understanding to work in a diverse manner. Birds
make their nests and bees make their hives always after one manner,
because of their narrowness, that they have not choice.

Now when the Spirit sets a man at liberty to holy things, he is confined
to good ; especiall[y] this is in heaven. This is out of largeness of under-
standing, apprehending many goods and many ills ; and that good that he
conceives to be the best good, out of a large understanding be is determined
to that one. So that, though the Spirit of God take away as it were that
present liberty that a man cannot do ill, — it will not suffer him to be so
bad as he was, — yet it leaves him in a state of good, to do a multitude of
good things. And then, though it confine him to a state of happiness, that
he cannot will the contrary, yet here is no liberty taken away, because it is
done out of strength of knowledge, not out of narrowness ; because there
is no more things for him to judge, but out of largeness, telling him this is
the best of all, and carries all the soul after it. The glory of heaven robs
not a man of his power.

What is the reason they are determined eternally to that that is good ?
Is it for want of understanding that the angels choose not ill ? No ! They
know what ill is by speculation, but there is a strength of understanding to
know that that is good ; and the understanding, where it hath full light, it
carries the will to choose. Therefore * where the Spirit of the Lord is,
there is hberty.' Notwithstanding all objections to the contrary, the Spirit
takes not away, nay, it strengtheneth, the liberty of the soul. It is an idle
objection and a gi'eat stay of many that are willing to be deceived. Oh if
grace confine a man, determine him, as the word is, sway him one way
perpetually, that he holds on to the end, and leaves him not at liberty to
his will, this confining and swaying one way it is an abridging him of his
liberty, &c. No. For it comes not from weakness of understanding, but
from strength of understanding ; and it is perfect liberty to do well. There-
fore, on the contrary, it is so far from abridging the liberty of the soul that
it cannot do ill, or that it cannot but persevere to do good, that it is the
strength of liberty.

For I would know whether the first Adam's liberty were greater, or the
liberty in heaven, the second Adam's liberty ? Our liberty in grace or that
in glory ? The liberty of the first man was, that he might not sin if he
■would ; the liberty of Christ was, tbat he could not sin at all. Which
think you was the chief ? He that could not, or he that might not sin if
he would ? Was there not a more gracious and blessed liberty in Christ
than in Adam, when he might not sin if he would ? Is this a worse liberty
then when a man cannot sin ? So when the Spirit of God bears that
sway over the soul, and takes away that potentiality and possibility to sin,
that a man cannot sin, because he will not, his will is so carried by the
* TLat is, 'without reason.' — G.

ABOVE THE LAW. 227

strength of judgment, this is the greatest good. I will not move out of this
circle. If I go out of this I shall be unhappy. And this is the greatest
hberty of all.

What do we pray in the Lord's prayer but for this liberty ? ' Thy will
be done,' Mat. vi. 10. That is, take me out of my own will more and
more ; conform my will to thine in all things. The more I do so, the more
liberty I have. The strength of that petition is, that we may have perfect
liberty in serving God.

The greatest and sweetest liberty is, when we have no liberty to sin at
all ; when we cannot sin. It is greater chastity not to have power to resist,
to be impregnable in continence and sobriety. When there is such a
measure of these graces as they are not to be overcome, it is greater strength
than when they may be prevailed over. So men mistake to think this the
greatest liberty to have power to good or e\'il. That is the imperfection of
the creature. Man was at the first created free to either good or evil of
himself, that he might fall of himself. This was not strength, but a thing
that followed the creature that came out of nothing, and that was subject to
fall to his own principles again. But to have the soul stablished that it
shall not have freedom to ill, it is so stablished in good. It hath the under-
standing so enlightened, and the will so confirmed and strengthened, that
it is without danger of temptation. That is properly glorious liberty, and
that is the better endowment of both, so that we see it clearly that grace
takes not away liberty, but establisheth it.

Now besides this inward spiritual liberty that we have by the Spirit, there
is an outward preserving liberty that must be a little touched, and that is
twofold.

(1.) A liberty of preaching the gosjjel ; and (2.) A liberty of discipline, as
tve call it ; of government that is in the church of God ; and should be at
least in all places, because we are men, and must have such helps. Now
these are liberties that the Spirit bestows upon the church wheresoever
there is an inward spiritual liberty. Men are brought into the church by
the liberty of the gospel, and preserved by government. There must be a
subjection to pastors ; there must be teaching and some discipline, or else
all will be in a confusion. Now this inward liberty is wrought by the liberty
of the gospel.

Quest. What is the liberty of the gospel ?

Ans. When there is a blessed liberty in the church to have true liberty
opened, the charter of our liberty.

Quest. What is the charter of our liberty ?

Ans. The word of God. When the charter and patent of our liberty is
laid open, in laying it open we come to have interest in those liberties.
Therefore the liberty of the temple, the liberty of the church, of the word
and sacraments, and some order in the church with it, it brings in spiritual
liberty and preserves it. It is as it were the bonds and sinews of the
church. Now where the Spirit of God is with the gospel, there is this
liberty of the gospel ; there are the doors of the temple and sanctuary set
open, as, blessed be God, this kingdom hath had. With the spiritual
liberty, there is an outward hberty of the tabernacle of God and the house
of God, that we can all meet to hear the word of God and to receive the
sacraments ; that we can all meet to call upon God in spirit and in truth ;
and these outward liberties, beloved, are blessed liberties. For where God
gives these outward liberties, he intends to bestow and to convey spiritual
liberty. How shall we come to spiritual liberty without unfolding the

228 EXCELLENCY OF THE GOSPEL

charter, the word of God ? Therefore Christ hath established a ministry,
apostles, and doctors,* and pastors, to edify the church to the end of the
■world ; and therefore we see where there is no outward liberty of unfolding
the word, where there is no outward liberty of the ministry, there wants
this inward liberty. For God by the preaching of the gospel sets us at
liberty.

Again, when Christ preached the gospel first, it was the year of jubilee.
Now, in the year of jubilee, all servants were set at liberty, and those that
had not soldf their inheritances might recover them again if they would.
This jubilee was a type of the spiritual liberty that the gospel sets us
at. Those that have served sin and Satan before, if they will regard the
gracious promises of the gospel, they may of slaves of sin and Satan be-
come the free men of Jesus Christ. But in those times some would be
servants still, and would not be set at liberty. Their ears were bored for
perpetual slaves ;J and it is pity but their ears should be bored for ever-
lasting slaves, that now, in the glorious jubilee of the gospel, resolve stOl
to be slaves. When a proclamation of liberty was made to come out of
Babylon all that would, many would stick there still. So many are in love
with Egypt and Babylon and slavery. It is pity but they should be slaves.
But those that have more noble spirits, as they desire liberty, so they should
desire spiritual liberty especially. And here you see how to come by it.
' Where the Spirit of the Lord is, there is liberty;' and where the ordinance
of God is ; that is, the ministry of the Spirit, there is the Spirit. Where
these outward liberties are, it is a sign that God hath an intendment to set
men at spiritual liberty.

Those, therefore, that are enemies of the dispensation of the gospel in
the ministry, they are enemies to spiritual liberty ; and it is an argument
that a man is in bondage to Satan when he is an enemy any way of the
unfolding of the word of God. For it is an argument that he is licentious,
that he will not be called to spiritual libert}', but live according to the flesh ;
when he will not hear of the liberty of the Spirit, as you have some kind
of men that account it a bondage, ' Let us break their bands, and cast
away their cords,' Ps. ii. 3. Why should we be tied with the word and
with these holy things ? It is better that we have no preaching, no order
at all, but live every man as he would. Though they speak not so in words,
yet their lives and profane carriage shew that they regard not outward
liberties ; and that argueth that they are in spiritual bondage, and that
they have no interest in spiritual liberty, because they are enemies of that
whereby spiritual liberty is preserved.

Therefore the gospel is set out by that phrase, ' The kingdom of God.'
Not only the kingdom of God set up in our hearts, the kingdom of the
Spirit, but likewise where the gospel is preached, there is the kingdom of
God. Why ? Because with the dispensation of divine truth Christ comes
to rule in the heart ; by the outward kingdom comes the spiritual kingdom.
They come under one name.

Therefore those that would have the spiritual kingdom of God, by grace
and peace to rule in their hearts till they reign for ever in heaven, they
must come by this door, by the ministry, by the outward ordinance. The
ordinance brings them to grace ; and grace to glory. And it is a good and
sweet sign of a man spiritually set at liberty, brought out of the kingdom of
Satan, and freed from the guilt of sin, and from the dominion of sin, which

* That is, ' teachers.'— G. X Cf. Exodus xxi. 6.— G.

t Qu. ' had sold ' ?— Ed.

ABOVE THE LAW. 229

is broken in sanctification, when we can meekly and cheerfully submit to
the ordinance of God, with a desire to have his spiritual thraldom dis-
covered, and to have spiritual duties unfolded, and the riches of Christ laid
open. When he hears these things with a taste and relish, and a love, it
is a sign God loves his soul, and that he hath interest in spiritual liberty,
because he can improve the charter of his soul so well. ' Where the Spu'it
of the Lord is, there is liberty.'

And besides this liberty in this world, there is a liberty of glory, called
' the liberty of the sous of God,' Rom. viii. 21. The liberty of our bodies
from corruption, the glorious liberty in heaven, when we shall be perfectly
free. For, alas! in this world we are free to fight, not free from fight;
and we are free, not from misery, but free from thraldom to misery. But
then we shall be free from the encounter and encumbrance. ' All tears
shall be wiped from our eyes,' Rev. vii. 17. We shall be free from all hurt
of body, in sickness and the like, and free from all the remainders of sin
in our souls : that is perfect liberty, perfect redemption, and perfect adop-
tion, both of body and soul. And that we have by the Spirit too ; for
where the Spirit of God is, there is that too in this world in the beginning
of it. For, beloved, what is peace of conscience and joy in the Holy
Ghost ? Is it not the beginnings of heaven ? Is it not a grape of the
heavenly Canaan ? Is it not the Spirit that we have here an earnest of
that inheritance ? An earnest penny ; and an earnest is a piece of' the
bargain. It is never taken away, but is made up with the bargain.
Therefore, when by the Spirit we have the beginnings of grace and comfort,
we have the beginnings of that glorious liberty ; and it assures us of that
glorious liberty as sure as we have the earnest. For God never repents of
his bargain that he makes with his children. Grace in some sort is glory,
as we see in the next verse ; because grace is the beginning of glory. It
frees the soul from terror and subjection to sin, from the thraldom of sin.
So the life of glory is begun in grace. We have the hfe of glory begun by
the Spirit, this glorious life.

Use 1. If we have all these blessed liberties in this world and in that to
come by the Spirit, then we should labour to have the Spirit of Christ, or
else we have no Liberty at all ; and labour every day more and more to get
this spiritual liberty in our consciences, to have our consciences assured by
the Spirit that our sins are forgiven, and to feel in our consciences a power to
bring under sin that hath tyrannized over us before. Let us every day more
and more labour to find this spiritual liberty, and prize daily more the
ordinances of God, sanctified to set us at liberty. Attend upon spiritual
means, that God hath sanctified, wherein he will convey the Spirit. There
were certain times wherein the angel came to stir the waters of the pool,
John V. 3. So the Spirit of God stirs the waters of the word and ordi-
nances, and makes them efi"ectual. Attend upon the ordinances of God, the
communion of saints, &c., and the Spirit of God will slide into our souls
in the use of holy means. There is no man but he finds experience of it.
He finds himself raised above himself in the use of holy means. The more
we know the gospel, the more we have of the Spirit ; and the more Spirit
we have, the more liberty we enjoy. If we prize and value outward liberty,
as indeed we do, and we are naturally moved to do it, how should we prize
the charter of our spiritual liberty, the word of God, and the promises of
salvation (whereby we come to Icnow all our liberty, where we have all the
promises opened to us ; the promise of forgiveness of sins, of necessary
grace ; the promise of comfort in allconditions whatsoever). _ Therefore

230 EXCELLENCY OF THE GOSPEL

let US every day labour to grow farther and farther both in the knowledge
and in the taste and feeling of this spiritual liberty.

Use 2. Oh beloved, ivhat a blessed condition it is to have this spiritual
liberty ! Do but see the blessed use and comfort of it in all conditions.
For if a man hath the Spirit of God to set him at spiritual liberty, in all
temptations, either to sin, he hath the Spirit of God to free him from
temptation ; or, if temptation catch hold on him for sin, he hath the Spirit
of God to fly to, the blood of Christ, to shew that if he confess his sins
and lay hold on Christ, he hath pardon of sin ; and the blood of Christ
' speaks better things than the blood of Abel.' It speaks mercy and
peace. If he by faith sprinkle it upon his soul, if he know the liberty of
justification, and make use of it : what a blessed liberty is this when we
have sinned !

In restraint of the outward man. If ever God restrain us to humble us,
what a blessed thing is this, that the spirit is at liberty ! and that is the
best part of a man. A man may have a free conscience and mind, in a
restrained condition ; and a man may be restrained in a free state. In the
guilt of sin, bound over to the wrath of God, and bound over to another
evil day, a man in the greatest thraldom may have liberty. What a blessed
condition is this !

So in sickness, to consider that there is a glorious liberty of the sons of
God, and a redemption of body, as well as of soul, that this base body of
mine shall be like Christ's glorious body ; that there is a resurrection to
glory — the resurrection will make amends for all these sicknesses and ills
of body — what a comfort is it to think of the resurrection to glory !

And so when death comes, to know that by the blood of Christ there is
a liberty to enter into heaven ; that Christ by his blood hath opened a
passage to heaven.

And so in all necessities, to think I have a liberty to the throne of grace ;
I am free of heaven ; I am free of the company of saints in earth and in
heaven too ; I am free to have communion with God ; I have a freedom in
all the promises ; — what a sweet thing is this, in all wants and necessities,
to use a spiritual liberty, to have the ear of God, as a favourite in heaven !
Not only to be free from the wrath of God, but to have his favour, to have
his care in all our necessities : what a blessed liberty is this, that a man
may go with boldness to the throne of grace by the Spirit of Christ !

Beloved, it is invaluable. There is not the least branch of this spiritual
liberty but it is worth a thousand worlds. How should we value it, and
bless God for giving Christ to work this blessed liberty ; and for giving his
Spirit to apply it to us more and more, and to set us more and more at
spiritual liberty. For both the Father, and the Son, and the Holy Ghost,
all join in this spiritual Hberty. The Father gives the Son, and he gives the
Spirit ; and all to set us free. It is a comfortable and blessed condition.

Use 3. Brit how shall ice know whether we be set at liberty or no ? Because
all will pretend a liberty from the law and from the curse of God, and his
wrath in justification ? And though it be the foundation of all, I will not
speak of that, but of that that always accompanies it, a liberty of holiness,
a Hberty to serve God, a liberty from bondage to lusts, and to Satan.
Therefore,

(1.) Wheresoever the Spirit of God is, there is a Hberty of holiness, to
free us from the dominion of any one sin. We are freed ' to serve him in
holiness all the days of our lives,' Luke i. 75. Where the Spirit therefore
is, it will free a man from thraldom to sin, even to any one sin. For the

ABOVE THE LAW. 231

Spirit discovers to the soul the odiousness of the bondage. For a man to
be a slave to Satan, who is his enemy, a cruel enemy, what an odious thing
is this ! Now whosoever is enthralled to any lust, is in thraldom to Satan
by that lust. Therefore where this liberty is, there cannot be slavery to
any one lust. Satan therefore cares not how many sins one leaves, if he
live in any one sin ; for he hath them in one sin, and can pull them in by
one sin. As children when they have a bird, they can give it leave to fly,
so it be in a string to pull it back again ; so Satan hath men in a string, if
they live in any one sin. The Spirit of Christ is not there, but Satan's
spirit, and he can pull them in when he will. The beast that runs away
with a cord about him, he is catched by the cord again ; so when we leave
many sins, and yet notwithstanding carry his cords about us, he can pull
us in when he lists. Such are prisoners at liberty more than others, but
notwithstanding they are slaves to Satan by that, and where Satan keeps
possession by one sin, and rules there, there is no liberty. For the spirit
of sanctification where it is, is a counter-poison to the corruption of nature,
and it is opposite to it, in all the powers of the soul. It suffers no corrup-
tion to get head.

(2.) Again, where this liberty from the Spirit is, there is not'only a free-
dom from all gross sins, but likewise a blessed freedom to all duties, an
enlargement of heart to duties. God's people are a voluntary people. Those
that are under grace, they are * anointed by the Spirit,' Ps. Ixxxix. 20, and
that spiritual anointment makes them nimble. Christian is nothing but
anointed.* Now he that is truly anointed by the Spirit, is nimble, and
quick, and active in that that is good in some degree and proportion. One
use of anointing is to make the members nimble, and agile, and strong ; so
the Spirit of God is a spirit of cheerfulness and strength where it is. There-
fore those that find some cheerfulness and strength to perform holy ser-
vices, to hear the word, to pray to God, and to perform holy duties, it is a
sign that this comes from the Spirit of God. The Spirit sets them at this
liberty, because otherwise spiritual duties are as opposite to flesh and blood
as fire and water. When we are drawn therefore to duties, as a bear to a
stake, as we say, with foreign motives, for fear, or out of custom, with
extrinsecal motives, and not from a new nature, this is not from the Spirit.
This performance is not from the true liberty of the Spirit. For the liberty
of the Spirit is, when actions come off naturally without force of fear or
hope, or any extrinsecal motive. A child needs not extrinsecal motives to
please his father. When he knows he is the child of a loving father, it is
natural. So there is a new nature in those that have the Spirit of God to
stir them up to duty, though God's motives may help as the sweet encour-
agements and rewards. But the principal is to do things naturally, not for
fear, or for giving content to this or that man.

Artificial things move from a principle without them, therefore they are
artificial. Clocks and such things have weights that stir all the wheels
they go by, and that move them ; so it is with an artificial Christian that
composeth himself to a course of religion. He moves with weights without
him ; he hath not an inward principle of the Spirit to make things natural
to him, and to excite and make him do things naturally and sweetly.
* Where the Spirit of God is, there is freedom;' that is, a kind of natural
freedom, not forced, not moved by any foreign extrinsecal motive.

(3.) Again, where the freedom of spirit is, there is a kind of courage
against all opposition ivhatsoever, joined ivith a kind of light and strength of
* That is, as Christ is = anointed, so Christian. — G.

232 EXCELLENCY OF THE GOSPEL

faith, breaking through all ojipositions. A consideration of the excellent
state I am in ; of tlie vileness of the state we are moved to by opposition ;
— when the Spirit discovers these things with a kind of conviction, what
is all opposition to a spiritual man ? It adds but courage and strength to
him to resist. The more opposition, the more courage he hath. In Acts
iv. 23, scq., when they had the Spirit of God, they opposed opposition ; and
the more they were opposed, the more they grew. They were cast in prison,
and rejoiced ; and the more they were imprisoned, the more courageous
they were still. There is no setting against this wind, nor no quenching
of this fire, by any human power, where it is true ; for the Spirit of God,
where it sets a man at liberty indeed, it gathers strength by opposition.
See how the Spirit triumphed in the martyrs over all opposition, fire, and
imprisonment, and all. The Spirit in them set them at liberty from such
base fears, that it prevails in them over all. The Spirit of God, where it
is, is a victorious Spirit. It frees the soul from base fears of any creature.
' If God be on our side, who shall be against us ?' Rom. viii. 33, 34. It
is said of St Stephen, that they could not withstand the Spirit by which he
spake. Acts vi. 10 ; and Christ promiseth a Spirit that all the enemies shall
not be able to withstand : so those that are God's children, in the time of
opposition, when they understand themselves and that to which they stand,
God gives them a Spirit against which all their enemies cannot stand. The
Spirit of Christ in Stephen put such a glory upon him, that he looked as if
he had been an angel. Acts vi. 15 ; so the Spirit of liberty, where it is, it is
with boldness, and strength, and courage against opposition. Those, there-
fore, that are awed with every petty thing for standing in a good cause,
they have not the Spirit of Christ ; for where that is, it frees men from
these base fears, especially if the cause be God's.

(4.) Again, where the Spirit of liberty is, it gives hohhiess uith God him-
self, and thus it is known especially where it is : ' where the Spirit is, there
is liberty.' What to do ? Even to go to God himself, that otherwise is a
' consuming fire,' Heb. xii. 29. For the Spirit of Christ goes through the
mediation of Christ to God. Christ, by his Spirit, leads us to God. He
that hath not the Spirit of God cannot go to God with a spirit of boldness.
Therefore, when a man is in affliction, in the time of temptation or great
affliction, especially when there is opposition, he may best judge what he
is in truth. When a man is in temptation, or opposition from the world,
within or without, and can go boldly to God, and pour out his soul to God
freely and boldly as to a father, this comes from the Spirit of liberty.
Where the Spirit of Christ is not, though the parts be never so strong, or
never so great, it will never do thus. Take another man, in the time of
extremity, he sinks ; but take a child of God in extremity, yet he hath a
spirit to go to God, and to cry, Abba, Father ; to go in a familiar manner
to God. Saul was a mighty man. When he was in anguish, he could not
go to God. Cain could not go to God. Judas, a man of great knowledge,
he could not go to God. His heart was naught ;'"' he had not the Spirit of
Christ, but the spirit of the devil ; and the spirit of bondage bound him
over for his treason to hell and destruction ; because he had not the Spirit
to go to God, but accounted him his enemy ; he had betrayed Christ. If
he had said as much to God as he did to the scribes and Pharisees, he
might have had mercy in the force of the thing. I speak not of the decree
of God, but in the nature of the thing itself. If he had said so much to
Christ and to God, he might have found mercy. So let a man be never so
* That is, ' iiaughty'=wicked. — G.

ABOVE THE LAW. 233

great a sinner, if he can go to God, and spread his soul, and lay open his
sins with any remorse ; it" he can come, and open his soul in confession
and in petition, and beg mercy of God in Christ, to shine as a Father upon
his soul — this Spirit of liberty to go to God, it argues that the Spirit of
Christ is there, because there is liberty to go to God. In Rom. viii. 26,
speaking there of comfort in afflictions, this is one among the rest, ' that
the children of God have the Spirit of God, to stir up sighs and groans.'
Now, where the Spirit of God stirs up sighs and groans, God understands
the meaning of his own Spirit. There is the spirit of liberty, and there is
the spirit of sons ; for a spirit of liberty is the spirit of a son. A man may
know that he is the son of God, and a member of Christ ; and that he hath
the spirit of liberty in him, if he can, in affliction and trouble, sigh and
groan to God in the name and mediation of Christ ; for the Spirit stirs up
groans and sighs : they come from the Spirit.

That familiar boldness whereby we cry ' Abba, Father,' it comes from
sons. They only can cry so. This comes from the Spirit. If we be sons,
then we have the Spirit, whereby we cry, Abba, Father. So, if we can go
to God with a sweet familiarity, — Father, have mercy upon me, forgive me ;
look in the bowels of pity upon me, — this sweet boldness and familiarity,
it comes from the spirit of liberty, and shews that we are sons, and not
bastards.

Your strong, rebellious, sturdy-hearted persons, who think to work out
[of] their misery, out of the strength of parts and friends, &c., they die in
despair. Their sorrows are too good for them. But when a broken soul
goes to God in Christ with boldness, this opening of the soul to God, it is
a sign of liberty, and of the liberty of sons, for this liberty here is the liberty
of sons, of a spouse, of kings, of members of Christ : the sweetest liberty
that can be imagined. It is the liberty that those sweet relations breed of
a wife to the husband, and of loving subjects to their prince, and of children
to their father. Here is a sweet liberty ; and ' where the Spirit of God is,
there is all this sweet liberty.'

There are three degrees that a man is in, that is in the way to heaven.

[1.] The state of nature, when he cares neither for heaven nor hell in
a manner, so he may have sensual nature pleased, and go on without
fear or wit,* without grace, nay, without the principles of nature, so he
may satisfy himself in a course of sin. That is the worst state, the state
of nature.

[2.] But God, if he belong to him, will not suffer him to be in this sottish
and brutish condition long, hut brings him under the law ; that is, he sets
his own corrupt nature before him, he shews him the course of his life, and
then he is afraid of God : ' Depart from me, I am a sinner ;' as Adam he
ran from God when he had sinned, that was sweet to him before ; so a
brute man, when he is awakened with conscience of sin, considering that
there is but a step between him and hell, and considering what a God he
hath to deal with, and that after death there is eternal damnation, — when
the Spirit of God hath convinced him of this, then he is in a state of fear,
and when he is in this state, he is unfit to have liberty to run to God.
He useth all his power to shift from God all he can, and hates God, and
wisheth there were no God, and trembles at the very thought of God, and
of death, &c.

[3.] Oh, but if a man belong to God, God will not leave him in this
condition (and though this be better than the first, it is better that a man
* That is, ' wisdom' = knowledge. — G.

234

EXCELLENCY OF THE GOSPEL

were out of his wits almost, than to be senseless as a block) ; there is
another condition spoken of here, that is, 0/ liberty : when God by his
Spirit discovers to him in Christ forgiveness of sins, the gracious face of
God ready to receive him, ' Come unto me all ye that are weary and heavy
laden,' Mat. xi. 28, saith Christ ; and * where sin hath abounded, grace
more abounds,' Kom. v. 20 ; when a man hears this still sweet voice of the
gospel, he begins then to take comfort to himself, then he goes to God
freely. Now all in this state of freedom, take them at the worst, they have
boldness to go to God. David in his extremity, he runs to God. David
trusted in the Lord his God. When he was at his wits' end, what doth
Saul in his extremity ? He runs to his sword's point. Judges ix. 54, seq.
Take a man under nature, or under the law, in extremity, the greater wit
he hath, the more he entangleth himself. His wit serves to entangle him,
to weave a web of his own despair. But take a gracious man, that is
acquainted with God in Christ, in such a man there is a hberty to go to
God at the lowest ; for he hath the Spirit of Christ in him. What did the
Spirit in Christ himself direct him to do at the lowest ? ' 0 my God, my
God,' Mark xv. 34. In the deepest desertion, yet ' my God.' There was
a liberty to go to God. So take a Christian that hath the same Spirit in
him, as indeed he hath, ' My God' still. He owns God and knows him in
all extremity.

Many are discovered hence to have no Spirit of God in them. In
trouble whither go they ? To their purse, to their friends, to anything.
They labour to overcome theu' troubles one way or other, by physic and
the like, but never to go with boldness and comfort, and a kind of fami-
liarity to God. They have no famiHarity with God. Therefore they have
not a Spirit of liberty.

[4.] Again, where this Spirit of liberty is, as there is a freedom to go to
God, so in reyard of the creature and the things here below, there is a freedom
from popular, vulgar conceits, from the errors of the times and the slavish
courses of the times.

There are alway two sorts of wicked persons in the world.

(1.) The one ivho accounts it their heaven, and happiness, to domineer over
others ; to bring them into subjection, and to rule over their consciences if
they can, and sell all to please them, conscience and all.

(2.) Another sort again, so they may gain, they will sell their liberty, their
reason and all : if it be but for a poor thing, so they may get anything that
they value in the world, to make them beasts, as if they had no reasonable
understanding souls, much less grace. Between those two, some domineer-
ing and others beastly serving, a few that go upon terms of Christianity, are
of sound judgment. Now where the Spirit of God is, there is liberty, that
is, a freedom not to enthral our judgments to any man, much less con-
science. The judgment of man enlightened by reason is above any creature ;
for reason is a beam of God, and all the persons in the world ought not to
think to have power over a man, to say anything against his knowledge.*
It is to say against God, if it be but in civil matters, be it what it will.
Judgment is the spark of God. Nature is but God's candle. It is a light
of the same light that grace is of, but inferior. For a man to speak against
his conscience to please men, where is hberty ! For a man to enthral his
conscience to please another man ! No man that hath the spirit of a man
will be so Pharisaical, to say as another man saith, and to judge as another
man judgeth, and to do all as another man doth, without seeing some

* That is, power to make a man say anything that he knows to be untrue. — G.

ABOVE THE LAW.

235

reason himself ; going upon the principles of a man himself. It is true of
a man as a man, unless he -will unman himself. It is much more true of a
Christian man. He will not for base fears and engagements enthral his con-
science, and sell heaven and happiness and his comfort for this and that ;
and those that do it, though they talk of liberty, they are slaves ; though they
domineer in the world, the curse of Cain- is upon them, they are slaves of
slaves.

Therefore, where the Spirit of Christ is, there is an independent liberty.
A man is independent upon any other man, further than he sees it agrees
with the rules of religion ; and he is dependent only upon God, and upon
divine principles and grounds. The apostle saith, ' The spiritual man
judgeth all things, and is judged of none,' 1 Cor. ii. 15. So far as a man
is ' led with the Spirit,' Rom. viii. 14, he discerns things in the light of
the Spirit, He judgeth all things to he as they are, in the hght of the
Spirit, and is judged of none. His meaning is not, that none will usurp
judgment of him, for that they will do. The emptiest men are most rash
and censorious ; but he is judged of none aright. It is a fool's bolt. But
the spiritual man indeed passeth a right verdict upon persons and things,
as far as he is spiritual. And that is the reason that carnal men especially
hate spiritual men above all things. They hate men that have a natural
conscience, that judge according to the light of reason, for that is above any
creature. When a man will not say white is black, that good is evil, to
please any man in the world, a man that hath a natural conscience will not
do this. And this is very distasteful. Where men idolise themselves they
love not such, but such as are slaves to them. But much more, when a
man is spiritual, he judgeth all things and censureth them and their courses ;
for he is above all, and seeth all beneath him. Therefore the greatest men
in the world are holy men. They are above all other men, and without
usurpation, they pass a censure upon the course and state of other men,
though they be never so great. Howsoever the image of God is upon them,
in regard of their authority and the like, yet in their dispositions they are
base, and slaves to their corruptions and to Satan. They are not out of
the base rank of nature. Now a man that is a child of God, he is taken
into a better condition, and hath a spiritual liberty in him. ' He judgeth
all things and is judged of none.' They may call him this and that ; it is
but malice, and a spice of the sin against the Holy Ghost ; but their heaits
tell them he is otherwise. He shall judge them ere long, for ' the saints
shall judge the world. 'f Therefore Christians should know, and take notice
of their excellency. ' Where the Spirit of God is, there is liberty' to judge
all things as far as they come within their reach and calling, to judge aright
of all things. Therefore we should know how to maintain the credit of a
Christian, that is, to maintain a liberty independent upon all but God ; and
other things with reservation, as far as they agree with conscience and
religion. Thus we see how we may judge of this liberty. ' Where the
Spirit of the Lord is, there is liberty.'

He doth not say licentiousness to shake off all government ; for by too
much Ucentiousness all liberty is lost ; but ' where the Sjnrit of God is,
there is liberty.' For a true Christian is the greatest servant and the
greatest freeman in the world ; for he hath a spirit that will yield to none.
In things spiritual he reserves a liberty for his judgment, yet for outward
conformity of hfe and conversation he is a servant to all, to do them good.
Love makes him a servant. Christ was the greatest servant that ever was.
* Qu Ham? Gen. ix. 25.— G. t Cf. 1 Cor, vi. 3 ; Mat. xis. 28.— G.

236 EXCELLEXCY OF THE GOSPEL

He was both the servant of God and our servant. And there is none so
free. The greater portion of the Spirit, the more inward and spiritual
freedom ; and the more freedom, the more disposition to serve one another
in love, and to do all things that a man should do outwardly, all things
that are lawful. We must take heed of that, mistake not this spiritual
liberty. It stands with conformity to all good lav/s and all good orders,
and there is a great mistake of carnal men for want of this. They think
it liberty to do as men list.* It is true, if a man have a strong and a holy
understanding, to be a good leader to it, but it is the greatest bondage in
the world, to have most freedom in ill. As I said before, those that are
most free in ill are most slaves of all ; for their corruptions will not suffer
them to hear good things, to be where good things are spoken, to accompany
with those that are good, their corruptions hath them in so narrow a
custody. Some kind of men, their corruptions are so malignant and binding,
that they will not sutler them to be in any opportunity wherein their cor-
ruptions may be restrained at all, but they hate the very sight of persons
that may restrain them, and all laws that might restrain them. Now this
is the greatest slavery in the world, for a man to have no acquaintance
with that that is contrary to his corrupt disposition.

Well, ' new lords new laws,' as soon as ever a man is in Christ and hath
Christ's Spirit, he hath another law in his soul to rule him contrary to that
that there was before. Before he was ruled by the law of his lusts, that
carried him whither he would ; but now in Christ he hath a new Lord and
a new law, and that rules him according to the regiment f of the Spirit, ' The
law of the Spirit of life in Christ hath freed me from the law of sin and of
death,' Rom. viii. 2.

Use 4. Again, seeing where the Spirit of God is, there is this sweet and
glorious liberty, let us take heed by all means that ice do not grieve the Spint.
When we find the Holy Ghost in the use of any good means to touch upon
our souls. Oh give him entrance and way to come into his own chamber,
as it were to provide a room for himself ; as Cyprian saith, Consecra habi-
taculum, dv., enter into thy bedchamber ; consecrate a habitation for
thyself fcj. So let us give him way to come into our souls when he
knocks by his motions. We that live in the church, there is none of us
all but our hearts tell us that we have often resisted the Holy Ghost. We
might have been saved if we had not been rebellious and opposite. Grieve
not the Spirit by any means.

Quest. How is the Spirit grieved ?

Ans. Especially these two or three ways.

(1.) The Spirit being a Spirit of holiness, is grieved ivith unclean
courses, with unclean motions and words and actions. He is called the Holy
Spirit, and he stirs up in the soul holy motions like himself. He breathes
into us hoty motions, and he breathes out of us good and holy and savoury
words, and stirs us up to holy actions. Now when we give liberty to our
mouths to speak rottenly, to swear — I am ashamed almost to name that
word — when we give liberty to such filthiness, is not this a grieving of the
Spirit, if we have the Spirit at all ? If we have not a care to grieve our-
selves, do we not grieve all about us ? Therefore take heed of all filthy
unholy words, thoughts, or carriages. It grieves the Spirit.

(2.) Then the Spirit is a Spirit of love, take heed of canker and malice.
We grieve the Spirit of God by cherishing canker and malice one against
another. It drives away the sweet spirit of love. Therefore make con-
* That is, ' choose.' — G. t That is, ' goTernment.' — G.

ABO'V'E THE LAW. 237

science of grieving the Spirit. He will not rest in a malicious heart who
is the Spirit of love.

(3.) Again, the Spirit of Christ, wheresoever it is, it is joined with a
spirit of humility. ' God gives grace to the humble,' James iv. 6. It
empties the soul that it may fill it. It empties it of what is in it, of windy
vanity, and fills it with itself. Therefore those that are filled with vain,
high, proud conceits, they grieve and keep out the good Spirit of
God ; for we should empty om- souls that the Spirit of God may have a
large dwelling there, or else we grieve the Spirit.

(4.) In a word, any sin ayainst conscience grieves the Spirit of God, and
hinders spiritual liberty, because ' where the Spirit of God is, there is
liberty.' Would we preserve liberty, we must preserve the Spirit. If we
sin against conscience, we hinder liberty every way. We hinder our liberty
to good duties. When a man sins against conscience he is dead to good
actions. Conscience tells him. Why do you go about it, you have done
this and that ? He is shackled in his performances ; he cannot go so
naturally to prayer and to hearing. Conscience lays a clog upon him. J

[1.] He is shackled, in prayer especially ; he hath not liberty to the throne
of grace. How dares he look to heaven, when he bath grieved the Spirit
of God, and broken the peace of his conscience ? What communion hath
he with God ? So it hinders peace with God. A man cannot look
Christ in the face. As a man, when he hath wronged another man, he is
ashamed to look on him, so the soul when it hath run into sins against
conscience, it is ashamed to look on Christ, and to go to God again. There-
fore any sin against conscience grieves the Spirit, and hinders all sweet
liberty that was before. It takes away the degree of it.

[2.] It hinders boldness ivith men, for what makes a man courageous in his
dealings with men ? A clear conscience. Let it be the stoutest man in the
world, let him maintain any lust against conscience, it will make him so far a
slave ; for when it comes to the crossing of that lust once, then you shall see he
will even betray all his former stoutness and strength. If a man be covet-
ous and ambitious, he may be stout for a time, but when he comes to be
crossed it will take away all liberty that a man hath, to cherish any sin.

In a word, to preserve this liberty, let us go to Christ, from whom we
have this liberty ; complain to him. When we find any corruption stirring,
go to the Lord in the words of St Austin, and say, ' Now, Lord, free me from
my necessities.'* I cannot serve thee as I should do, nor as I would do. ,1
am enthralled to sin, but I would do better. I cannot do so well as I
would ; free me from my necessities. Complain of our corruptions to God.
As the woman in the law, when she complained if she were assaulted, she
saved her life by complaining, Deut. xxii. 25-27, so let us complain to
Christ if we find violence offered to us by our corruptions. I cannot by my
own strength set myself at liberty from this corruption. Lord, give me thy
Spirit to do it. Set me more and more at liberty from my former bondage,
and from this that hath enthralled me. So complain to Christ, and desire
him to do his office. Lord, thy office is ' to dissolve the works of the
devil,' 1 John iii. 8. And go to the Spirit. It is the office of the Holy
Ghost to free us, to be a Spirit of liberty. Now desire Christ and the
Holy Ghost to do their office of setting us at spiritual liberty. And this
we must do in the use of means and avoiding of occasions, and then it will
be efficacious to preserve that spiritual liberty as will tell our consciences that
we are no hypocrites ; and that will end in a glorious liberty in the life to come.

* Cf. Note a— G.

238 EXCELLENCY OF THE GOSPEL

And let this be a comfort to all poor struggling and striving Christians
that are not yet set at perfect liberty from their lusts and corruptions ; that
it is the office of the Spirit of Christ as the King of the church ; it is his
office by his Spirit to purge the church perfectly, to make it a glorious
spouse. At last he will do his own office. And besides this liberty of grace
joined with conflict in this world, there is another liberty of glory, when
I shall be freed from all oppositions without, and from all conflict and
corruption within. It is called ' the liberty of the sons of God,' Rom.
viii. 21, and those that look not more and more for the gracious liberty to
be free from passions and corruptions here, they must not look for the
glorious liberty in heaven. But those that live a conflicting life, and pray
to Christ more and more for the Spirit of liberty to set up a liberty in us,
these may look for the liberty of the Son of God, that will be ere long,
when we shall be out of reach, and free from corruption ; when the Spirit
of God shall be all in all. Now our lusts will not sufier the Spirit to be
all in all, but in heaven he shall ; there shall be nothing to rise against
him. This that hath been spoken shall suffice for that 17th verse, ' The
Lord is the Spirit, and where the Spirit of the Lord is there is liberty.'
I proceed to the next verse, which I pui-pose to dwell more on.

Verse 18. ' But we all, as in a glass, with open face behold the glory of the
Lord, and are changed into the same image, from glory to glory, as by the
Spirit of the Lord.'

As the sun riseth by degrees till he come to shine in glory, so it was
with the Sun of righteousness. He discovered himself in the church by
little and little. The latter times now are more glorious than the former ;
and because comparisons give lustre, the blessed apostle, to set forth the
excellency of the administration of the covenant of grace under the gospel,
he compares it with the administration of the same covenant in the time of
the law ; and in the comparison prefers that administration under the
gospel as more excellent. Now besides other difl"erences in the chapter, he
insists upon three especially.

They difi'er in generality, evidence, efficacy.

(1.) First, in regard^of the generality, ' We all now with open face,' &c.
Moses only beheld the glory of the Lord in the mount, but ' we all,' not all
men, but all sound Christians that have their eyes opened ; all sorts of
believers, behold this glory. In spiritual things there is no envy. Every
one may be partaker in solidum, entirely of all. Envy is in the things of
this life, where the more one hath the less another hath. It is a matter of
glory and excellency the more are partakers of spiritual things. The Jews
rejoiced that the Gentiles should be called, and we now rejoice in hope,
and should rejoice marvellously if we could see it efi"ected, that the Jews
should be taken in again ; the more the better ; ' we all.'

(2.) And then for evidence. ' We behold with open face,^ that is, with
freedom and boldness, which was not in the time of the law. For they
were afraid to look upon Moses when he came down from the mount, his
countenance was so majestical and terrible. But * we all with open face,'
freely, boldly, and cheerfully, look upon the glory of God in the gospel.
The light of the gospel is an alluring comforting light ; the light of the law
was dazzling and terrifying.

' As in a glass.' They beheld God in a glass, but it was not so clear a
glass. They beheld him as it were in the water, we behold him in crystal.
We see God in the glass of the word and sacraments, but they in a

ABOVE THE LAW. 239

world of ceremonies. Christ was to them swaddled and wrapped up in a
great many types.

(3.) And then for the power and efficacy, the gospel is beyond the law.
The law had not power to convert, to change into its own likeness ; but
now the gospel, which is the ministry of the Spirit, it hath a transforming
changing power, into the likeness of Christ whom it preacheth. ' We are
changed from glory to glory,' It is a gradual change, not all at once, but
from glory to glory, from one degree of gi'ace to another ; for gi-ace is here
called glory. We are changed from the state of grace till we* come to
heaven, the state of glory.

And then the cause of all. It is ' by the Spirit of the Lord.' The Spirit
runs through all. It is ' hj the Spirit of the Lord ' that we behold. It is
the Spirit of the Lord that takes away the veil. It is by the Spirit that
we are changed from glory to glory.

Thus you see how many ways the administration of the covenant of grace
now is more excellent than the administration of the covenant of grace
was then. In a word it hath four excellencies especially, as.

First, Liberty and freedom from the bondage of ceremonies and of the
law. In a great part they had little gospel and a great deal of law mingled
with it. We have much gospel and little law. We have more freedom
and liberty.

Second, And thereupon we have more clearness. We see Christ more
clearly. ' With open face we behold the glory of the Lord.'

Third. And thirdly, there is more intension of grace. The Spirit works
more strongly now, even to a change. The ministry of the gospel hath
the Spirit with it, whereby we are changed from the heart-root inwardly
and thoroughly.

Fourth, And lastly, in the extension. It is more large. ' We aU,'
Gentiles as well as Jews, ' behold,' &c.

Hence, let us seriously and fruitfully consider in what excellent times
the Lord hath cast us, that we) may answer it with thankfulness and
obedience. God hath reserved us to these glorious times, better than ever
our forefathers saw.f

There are three main parts of the text : Our communion and feUou-ship
with God in Christ. ' We all now in a glass behold the glory of the Lord.'
And then,

Our conformity thereupon. By beholding we are changed into the same
image.

The third is the cause of both ; the cause why we ' behold the glory of
God,' and why by beholding ' we are changed from glory to glory;' it is
* the Spirit of God.'

This text hath many themes of glory. All is glorious in it. There is
the glorious mercy of God in Christ, who is the Lord of glory, the gospel
in which we see the grace of God and of Christ ; ' The glorious gospel,'
1 Tim. i. 11, the change by which we are changed, a glorious change * from
glory to glory,' and by a glorious power, by * the Spirit of the Lord,' all
here is glorious. Therefore blessed be God, and blessed be Christ, and
blessed be the Spirit, and blessed be the gospel, and we blessed that live
in these blessed and glorious times ! But to come to the words.

* But we all as in a glass,' &c.
^ The happiness of man consists especially in two things :

* Misprinted ' he.'— G.

t Cf. Introduction to Sibbes's Will, Vol. I. page cxxvii. — G.

240 EXCELLENCY OF THE GOSPEL

In communion with God, in conformity to God.

The means how to attain them both are laid down in this verse.

I shall speak of them in order. First, of our communion idth the chief
good ; and then of the confonnity wrouffht iqjon that communion.

And in the communion, j'rrst of God's discoverincj of himself hy his Spirit.

And then of our apprehension of him hy beholdiny.

' We all with open face behold the glory of the Lord,' &c.

In the glass of the gospel we see Christ, and in Christ the glory of God
shining, especially of his mercy.

The point then here is, that,

Doct. The grace and free mercy of God is his glory. Now in our fallen
estate the glory of God is especially his mercy shining in Jesus Christ.

What is glory ?

Glory implieth these things.

[1.] First, Excellency. Nothing is glorious but that that is excellent.

[2.] Secondly, Evidence and manifestation ; for nothing is glorious, though
it be excellent, if it appear not so. Therefore light is said to be glorious,
because the rays of it appear and run into the eyes of all as it were. And
therefore we call things that are glorious by the name of light, iUnstrissimus
and clarissimus, terms taken from light, (fZ) because where glory is there
must be manifestation. Thus light, it is a creature of God that manifests
itself and other things.

[3.] Thirdly, Victoriousness. In glory there is such a degree of excel-
lency as is victorious, and convincing that it is so indeed ; conquering the
contrary that opposeth it. Light causeth darkness to vanish presently.
When the sun which is a glorious creature appears, where are the stars ?
And where are meaner men in the appearance of a glorious prince ? They
are hid. The meaner things are shadowed by glory.

[4.] Again, usually glory hath with it the suffrage and app)rohation of
others, or else it hath not its right end ; that is. Why doth God create such
glory in nature as light, and such like, but that men may behold the light ?
and why are kings and great men glorious at certain times, but that there
be beholders ? If there were no beholders there would be no glory.

Now to apply this to the point in hand. ' The glory of the Lord ;' that
is, his attributes, especially that of grace, mercy, and love in Christ. That
especially is his excellency.

And there is an evidence and manifestation of it. It appears to us in
Christ, ' The grace of God had appeared,' Titus ii. 11. Christ is called
grace. He is the grace of God invested and clothed with man's nature.
When Christ appeared, the grace and mercy and love of God appeared.

Then again it is victorious, shining to victory over all that is contrary.
For, alas ! beloved, what would become of us if there were not grace
above sin, and mercy above misery, and power in Christ Jesus above all
the power in Satan and death !

And then they have a testimony of all that belong to God ; for they have
their eyes opened to behold this glory, and by beholding are transformed
from glory to glory, as we shall see after.

So that whatsoever may be said of glory may be said of this glory, whence
aU other glory indeed is derived.

' The glory of the Lord.'

By the glory of the Lord then is meant especially the glory of his mercy
and love in Jesus Christ.

The several attributes of God shine upon several occasions: They have

ABOVE THE LAW. 241

as it were several theatres whereon to discover their glory. In creation
there was power most of all. In governing the world, wise providence.
In hell, justice in punishing sinners. But now to man in a laj^sed estate,
what attribute shines most, and is most glorious ? Oh it is mercy and free
grace. If grace and mercy were hid, our state being as it is since the fall,
what were all other attributes but matter of terror ? To think of the wis-
dom, and power, and justice of God would add aggravations. He is the
more wise and powerful to take revenge on us, &c. Grace is the glorious
attribute whereby God doth as it were set himself to triumph over the
greatest ill that can be, over sin. That that is worse than the devil himself
cannot prevail over his grace. There is a greater height and depth and
breadth ; there are greater dimensions in love and mercy in Christ than
there is in our sins and miseries ; and all this is gloriously discovered in
the gospel.

Do you wonder then why the grace of God hath found such enemies as
it hath done alway, especially in popery, where they mingle their works
with grace ? For the opposite heart of man being in a frame of enmity to
God, sets itself most against that that God will be glorified in. Therefore
we should labour to vindicate nothing so much as grace. We have a dan-
gerous encroaching sect risen up, enemies to the grace of God, that palliate
and cover their plot cunningly and closely, but they set nature against
grace. Let us vindicate that upon all occasions ; for we live by grace,
and we must die by grace, and stand at the day of judgment by grace ; not
in our own righteousness, but in the righteousness of Christ, being found
in him. But because it is a sweet point, and may serve us all in stead, to
consider that God will honour himself gloriously in this sweet attribute, let
us see a little how the glory of God shines in Christ more than otherwise ;
parallel it with other things a little.

(1.) The glory of God ivas in Adam: for Adam had the image of God
upon him, and had communion and fellowship with God ; but there is
greater glory now shining in the gospel, in Jesus Christ, to poor sinners.
For when man stood in innocency, God did good to a good man, and God
was amiable and friendly to a friend. Adam was the friend of God then.
Now to do good to him that is good, and to maintain sweet communion
with a friend, this is good indeed, and it was a great glory of God's mercy
that he would raise such a creature as man hereto. But now in Jesus
Christ there is a further glory of mercy ; for here God doth good to ill
men, and the goodness of God is victorious and triumphant over the greatest
misery and the greatest ill of man. Now in the gospel God doth good to
his greatest enemies herein, as it is Eom. v. 10. God set forth and com-
mended gloriously his love, that ' when we were enemies, he gave his Son
for us. Therefore here is greater glory of mercy and love shining forth to
fallen man in Christ than to Adam in innocency.

(2.) The ylory of God shines in the heavens. ' The heavens declare the
glory of God, and the firmament sheweth his handiwork,' Ps. xix. 1.
Eveiy creature hath a beam of God's glory in it. The whole world is a
theatre of the glory of God. But what is the glory of creation, of preser-
vation, and governing of the world, to the glory of his mercy and compassion
that shines in Christ ? The glory of the creature is nothing to this ; for
all the creatures were made of nothing ; but here the glory of mercy is such
in Christ that God became a creature himself.

(3.) Nay, to go higher, to the angels themselves. It is not philangelia, but

VOL. IV. Q

24.2 EXCELLENCY OF THE GOSPEL

philanthwpia that outshines all.* God is not called the lover of angels.
He took not upon him the nature of angels, but the nature of man ; and
man is the spouse of Christ, the member of Christ. Angels are not so.
They are but ministering spirits for the good of them that shall be saved.
Christ, as it is Eph. i. 21, when he rose again, he was ' advanced above all
principalities and powers,' therefore above the angelical nature. Now
Christ and the church are all one. They make but one mystical body.
The church is the queen, and Christ is the king. Therefore Christ mys-
tical, the church, is above all angelical nature whatsoever. The angels are
not the queen and spouse of Christ. So the glory of God's goodness is
more to man, to sinful man, after he believes and is made one with Christ,
than to any creature whatsoever. Thus God hath dignified and advanced
our nature in Jesus Christ. Comparisons give lustre. Therefore this
shews plainly unto us Christians that the glory of the mercy and love and
kindness of God to man in Christ shines more than his glory and mercy
and kindness to all the creatures in the world besides. Therefore here is
a glory with an excellency.

On the other side, nothing more terrible than to consider of God. Out
of Christ, what is he but a * consuming fire'? Heb. xii. 29. But to con-
sider of his mercy, his glorious mercy in Jesus Christ, nothing is more
sweet. For in Jesus Christ God hath taken upon him that sweet relation
of a Father ; ' The Father of mercy, and God of all comfort,' 2 Cor. i. 3.
So that the nature of God is lovely in Christ, and our nature in Christ is
lovely to him. And this made the angels, who, though they have not
increase of grace hj Christ, yet having increase of comfort and glory, when
Christ was born, to sing from heaven ' Glory to God on high,' &c., Luke
ii. 14. What glory ? Why, the glory of his mercy, of his love, of his
grace to sinful men. Indeed, there is a glory of wisdom to reconcile justice
and mercy together, and a glory of truth to fulfil the promise. But that
that sets all attributes for our salvation on work was mercy and grace.
Therefore that is the glory of God especially here meant. For as we say
in morality, that is the greatest virtue that other virtues serve, so in
divinity, that attribute which others serve is the greatest of all. In our
salvation, wisdom, yea, and justice itself, serves mercy. For God by his
wisdom devised a way to content justice, by sending his Son to take our
nature, and in that nature to give satisfaction to justice, that there might
be a harmony among the attributes. To make some use of this.

Use 1. Doth God manifest his glory? I will not speak at large of glory,
being an endless argument, but confine it to the glory of grace and mercy
in the gospel, which therefore is called the glory of the gospel. I say, doth
God shew such glorious mercy in Christ ? Then, I beseech you, let us
justify God, and justify this course that God hath taken to glorify his tnercy in
Jesus Christ, hy emhracing Christ. It is said of the proud Pharisees, ' they
despised the counsel of God,' Luke vii. 30. God hath poured out mercy,
bowels of mercy, in Christ crucified. Therefore, in embracing Christ, we
justify the counsel of God concerning our salvation.

Do but consider what a loving God we have, who would not be so far in

love with his only Son as to keep him to himself, when we had need of

him : a God that accounts himself most glorious in those attributes that

' are most for our comfort. He accounts not himself so glorious for his

wisdom, for his power, or for his justice, as for his mercy and grace, for

* That is, not p/Aayy£X/a, but (piXa\'&^u-iia. — G.

ABOVE THE LAW.

243

his pMlanthropia, his love of man. Shall not we therefore even be inflamed
with a desire of gratifying him, who hath joined his glory with our salva-
tion ? that accounts himself glorious in his mercy above all other attributes ?
Shall the angels, that have not that benefit by Christ as we have, shall they
in our behalf, out of love to us and zeal to God's glory, sing from heaven,
' Glory to God on high ' ? and shall we be so dead and frozen-hearted that
reap the crop, as not to acknowledge this glory of God, breaking out in the
gospel, the glory of his mercy and rich grace ? The apostle is so full when
he falls upon this theme, that he cannot speak without words of amplifica-
tion and enlargement; one while he calls it ' rich grace,' Eph. i. 7, another
while he stands in admiration, ' Oh the depth of the love of God,' Kom.
xi. 33. What deserves admiration but glorious things ? The best testi-
mony that can be given of glorious things is when we admire them. Now
if we would admire, is there anything so admirable that we can say, Oh the
height, and depth, as we may of the love of God in Christ ? There are
all the dimensions of unparalleled glory, height, and breadth,, and depth.
Therefore, I beseech you, let us often even stand in admiration of the love
of God to us in Christ. ' So God loved the world,' John iii. 16. The
Scripture leads to this admiration by phrases that cannot have a podesis* a
redition* back again. 'So.' How? We cannot tell how. 'So' as is
beyond all expression. The Scripture itself is at a stand for words. Oh base
nature, that we are dazzled with anything but that we should most admire.
How few of us spend our thoughts this way, to consider God's wonderful
and admirable mercy and grace in Christ, when yet there is no object in
the world so sweet and comfortable as this is, that the very angels pry into !
They desire to pry into the mystery of our salvation by Christ. They are
students therein. The cherubins, they were set upon the mercy seat,
having a counterview, one upon another, implying a kind of admiration.
They pry into the secrets of God's love in governing his people, and bring-
ing them to heaven. Shall they do it, and shall not we study and admire
these things, that God may have the glory ? God made all for his glory,
beloved ; and ' the wicked for the day of wrath,' as Solomon saith, Prov.
xvi. 4. And hath he not new made all for his glory ? Is not the new
creature more for his glory than the old creature ? Therefore if we will
make it good that we are new creatures, let us seek to glorify God every
way, not in word alone, but in heart admiring him, and in life conversing
with him.

And that we may glorify God in deed, let us glory in God's love ; for
we must glory in this glory. Nature, beloved, is glorious of itself, and
vain-glorious. But would you glory without vanity ? Go out of your-
selves and see what you are in Christ, in the grace and mercy and free
love of God, culling us out from the rest of mankind ; and there you may
glory safely over sin, and death, and hell. For being justified freely from
our sins, you can think of death, of the damnation of others, of hell, with-
out fear. ' God forbid,' saith St Paul, ' that I should glory in anything,
but in the cross of Christ,' Gal. vi. 14 ; that is, in the mercy of God
appointing such a means for satisfaction. ' Let not the wise man glory in
his wisdom, nor the strong man glory in his strength,' &c., Jer. ix. 23.
There is a danger in such glorying. It is subject to a curse. But if a man
will glory, let him ' glory in the Lord.'

Use 2. Again, if God account his mercy and love in Christ, especially his
glory, shall we think that God ivill admit of any partner with Christ in the
* Qu. ' apodosis ' and ' reddition ' ? — Ed.

244 EXCELLENCY OF THE GOSPEL

matter of salvation ? If, as tlie psalmist saitb, ' be made us. and not we
ourselves,' Ps. c. 3, shall we think that we have a hand in making our-
selves again ? Will God suffer his glory to be touched upon by interces-
sions of saints' merits, and satisfaction, and free will ? Grace is not
glorious if we add the least thing of our own to it. Cannot we make a hair
of our head, or the grass that we trample upon, but there must be a glory
and power of God in it ? And can we bring ourselves to heaven? There-
fore away with that ' Hail, Mary, full of grace ! ' * Hail, Mary, freely
beloved ! ' is the right interpretation ; and they that attribute matter of
power and grace and favour to her, as in that ' Oh beseech thy Son,' &c.,
they take away that wherein God and Christ will be glorified, and attribute
it to his mother and other creatures (e). I do but touch this, to bring us
into loathing and abomination of that religion that sets somewhat of the
creature against that wherein God will be glorified above all.

Use 3. Again, let us stay ourselves, ivheii we ivalk in darkness, ivitJi the con-
sideration of the gloriousness of God's mercy in Jesus Christ, here called
* the glory of the Lord.' It is no less mercy than glorious mercy that will
satisfy us, when we are in distress of conscience ; and if this will not, what
will ? Let Satan aggravate our sins as much as may be, and join with
conscience in this business ; yet set this glorious mercy against all our
sins, make the most of them, they are sins of a finite creature. But here
is infinite mercy, triumphing and rejoicing over justice, having gotten the
victory over it. Oh beloved, when the time of temptation comes, and the
hour of death, and conflict with conscience, and a confluence and con-
currence of all that may discourage, Satan will bestir himself; and he is a
cunning rhetorician to set all the colours upon sin, especially in the time of
despair; be as cunning to set all colours upon mercy, glorious mercy. If
God were glorious in all other attributes, and not in mercy, what would
become of us ? The glory of other attributes without mercy tends to
despair ; glorious in wisdom to find us out; glorious in justice to deal with
us in rigour. These afiiight, but that that sweeteneth all other attributes
is his mercy.

What a comfort is this to sinful man, that in casting himself upon Christ,
and upon God's mercy in Christ, he yields glory to God ; that God hath joined
his glory with our special good ; that here is a sweet concurrence between
the summum ftnis* and the summmn homini of man! The last end of man of
all is the glory of God ; for that is as it were the point of the circle
from which all came (for he made all for his glory), and in which all ends ;
so is the chief good. Therefore by the way it is a vain conceit for some
to think, ' Oh we must not look to our own salvation so much ; this is
self-love.'

It is true, to sever the consideration of the glory of God's mercy and
goodness in it, but see both these wrapped and knit together indissolvable,
our salvation and God's glory. We hinder God's glory if we believe not
his mercy in Christ to us. So at once we wrong ourselves and him, and
we wrong him not in a mean attribute, but in his mercy and goodness,
wherein he hath appointed to glorify himself most of all ; and therefore, I
beseech you, let us yield to him the glory of his mercy, and let us think
that when we sin we cannot glorify him more than to have recourse to his
mercy. When Satan tempts us to run fi'om God, and discourageth us,
as he will do at such times, then have but this in your thoughts, God hath
set himself to be glorious in mercy, above all other attributes. And this
* Qu. ' summum finem ' .? or ' summus finis ' ? — Ed.

ABOVE THE LAW. 245

is the first moving attribute that stirs up all the rest, and therefore God
will account himself honoured if I have recourse to him. Let this thought
therefore be as a city of refuge. When the avenger of blood follows thee,
flee presently to this sanctuary. Think thus. Let not me deny myself
comfort and Grod gloiy at once : ' Where sin abounds, grace abounds
much more,' Rom. v. 20. Though sins after conversion stain our profes-
sion more than sins before conversion, yet notwithstanding go to the
glorious mercy of God still, to seventy times seventy times,* there is yet
mercy for these. f We beseech you be reconciled, saith St Paul to the
Corinthians, when they were in the state of grace, and had their pardon
before. Let us never be discouraged from going to Christ.

Oh, but I have offended often and grievously. What saith the prophet?
' My thoughts are not as your thoughts ; but as high as the heavens are
above the earth,' &c., Isa. Iv. 8. Therefore howsoever amongst men, oft
offences breed an eternal alienation, yet notwithstanding with God it is not
so. But so oft as we can have spirit to go to God for mercy, and spread
our sins before him, with broken and humble hearts, so often we may take
out our pardon. Compare Exod. xxxiii. with Exod. xxxiv. Moses, in
chap, xxxiii. 18, seq., had desired to see the face of God. There was some
little curiosity perhaps in it. God told him that none could see him and
live. To see the face of God in himself must be reserved for heaven, we
are not proportioned for that sight. But in the next chapter there he
shews himself to Moses ; and how doth he shew himself and his glory
to Moses ? ' The Lord, the Lord, gracious, merciful, long-suffering,' .
clothed all in sweet attributes. He will be known by those names. Now,
then, if we would know the name of God, and see God as he is pleased
and delighted to discover himself to us, let us know him by those names
that he proclaims there, shewing that the glory of the Lord in the gospel
especially shines in mercy ; and as I said before, it must be glorious
mercy that can satisfy a distressed conscience, howsoever in the time of
ease and peace we think a little mercy will serve the turn. But when
conscience is once awaked, it must be glorious and infinite mercy must
allay it.

And therefore those that find their consciences anything wounded with
any sin, stand not out any longer with God, come and yield, lay down
your weapons, there is mercy ready. The Lord is glorious in his mercy
in Jesus Christ. It is a victorious triumphing mercy over all sin and
unworthiness whatsoever. Look upon God in the face of Jesus Christ ;
as you have it in 2 Cor. iv. 6, ' God, who commanded light to shine out
of darkness, hath shined in our hearts, to give us the light of the know-
ledge of God, in the face of Jesus Christ.' In the face of Christ God is
lovely. Loveliness and excellency is in the face above all the parts of the
body.

' The glory of God.'

We are never in such a condition as we ought to be, except grace be
glory to us ; and when is grace glory to a sinner ? Oh, when he feels the
weight and burden of his sin, and languishing desires. Oh that I might
have a drop of mercy ! Then grace is glory, not only in God's esteem,
but in the eye of the sinner. Indeed, we are never soundly humbled till
grace in our esteem be glory; that is, till it appear excellent and victo-
rious. I beseech you remember it. We may have use of it in the time
of desertion.

» Cf. note * Vol. III. p. 36.— G. t Q^- ' thee ' ?— Ed.

246 EXCELLENCY OF THE GOSPEL

How is this grace of God in Christ conveyed to us yet nearer ? By the
gospel.

' As in a glass.'

The gospel is the * good word of God,' Heb. vi. 5. It reveals the good
God to us, and the good Christ. It is a sweet word. For Christ could do
us no good without the word, if there were not an obligation, a covenant
made between God and us, the foundation of which covenant is the satis-
faction of Christ. If there were not promises built upon the covenant of
grace, whereby God hath made himself a debtor, what claim could a sinful
soul have to Christ and to God's mercy ? But God hath bound himself in
his word. Therefore the grace of God shines in Christ, and all that is in
Christ is conveyed to us by the word, by the promise. The gospel then is
a sweet word. You know that breeding promise of all others. Gen. iii. 15,
' The seed of the woman.' That repealed* and conveyed the mercy of God
in Christ to Adam. So the continuance of that and all the sweet and
gracious promises bud from that ; all meet in Christ as in a centre, all are
made for him and in him. He is the sum of all the promises. All the
good things we have are parcels of Christ. Christ he is the Word of
the Father, that discovers all from the bosom of his Father. Therefore
he is named 'the Word.' The gospel is the Word from him. Christ was
discovered to the apostles, and from the apostles to us, to the end of the
world, by his Spirit accompanying the ordinance. So the mirror wherein
we see the glorious mercy of God, is first Christ. God shines in him, and
then there is another glass wherein Christ is discovered, the glass of the
gospel. Thus it pleaseth God to condescend to stoop to us poor sinners,
to reveal his glory, the glory of his mercy, fitly and suitable in a Saviour,
God-man, God incarnate, God our brother, God our kinsman, and to do it
all yet more familiarly, to discover it in a word. And then to ordain a
ministry together with the word, to lay open the riches of Christ ; for
it is not the gospel considered nakedly, but the gospel unfolded by the
ministry.

Christ is the great ordinance of God for our salvation. The gospel is
the great ordinance of God, to lay open ' the unsearchable riches of
Christ,' Eph. iii. 8. The casket of this jewel, the treasury of his treasure,
the grace and love and mercy of God, are treasured in Christ ; and Christ
and all good things are treasured in the gospel. That is the rich mine ;
and the ministry of the gospel lays open that mine to the people. Nay,
God yet goes further. He gives his Holy Spirit with the ministry. It is
the ministry of the Spirit, ^hat howsoever there are many that are not
called and converted in the gospel, yet tna Spirit of God is beforehand
with them. There are none under the gospel but the Spirit gives them
sweet motions. He knocks at their hearts, he allures and persuades
them ; and if they yield not, it is because of the rebellion of their hearts.
There is more grace of the Spirit offered than is entertained. So that the
mouths of men shall be stopped. Thus God descends, and Christ, and
grace, the gospel, the ministry, the Spirit, all in way of love to us, that we
may do all in a way of love to God again. It should therefore work us to
do all with ingenuous hearts to him again.

The gospel is the glass wherein we see this glory. Christ indeed in some

sort is the glass, for we cannot see God out of Christ but he is a terrifying

sight. But in the glass Christ we can see God, as we see the sun in the

water. If we cannot see the sun in his glory, that is but a creature, how

* That is, ' repealed the curse.' — G.

ABOVE THE LAW. 247

can we see God himself but in some glass ? Therefore we must see him
in Christ, and so his sight is comfortable.

And in the dispensing of the gospel, especially in the preaching and
unfolding of the word, the riches of God in Christ are unfolded, and not
only unfolded, but the Spirit in unfolding conveys the sense, assurance,
and persuasion thereof unto us.

There is such a connection between the evangelical truth of God and
Jesus Christ, that they have both one name,-- to insinuate to us that as we
will be partakers of Christ, so it must be of Christ, as he is revealed in
the gospel, not in conceits of our own. The word is truth, and Christ is
truth. They have the same name ; for were there never so much mercy
and love in God, if it were concealed from us, that we had nothing to plead,
that we had not some title to it by some discovery of it in his will, the
word and the seal of the word, the sacraments (for the sacrament is but a
visible word, they make one entire thing, the word and sacraments ; the one
is the evidence, the other the seal), what comfort could we take in it ? Now
his will is in the promise, wherein there is not only a discovery of what he
doth or will do, but he hath engaged himself: ' If we believe, we shall not
perish, but have life,' John iii. 15 ; and ' Come unto me,' Matt. xi. 28, and
be refreshed, saith Christ. Every one that thirsts, come and be satisfied,
John vii. 37. And now we may claim the performance of what he hath
spoken, and bind him by his own word. ' He cannot deny himself,' John
vii. 37. So now we see him comfortably in the glass of the word and
sacraments.

These three go together, the glory of God ; Christ the foundation of all
grace, in the covenant of grace ; and then the gospel of grace, the gospel
of the kingdom, the gospel of life, that discovers the gracious face of God
shining in Christ. We have communion with God through Christ, with
Christ through the gospel ; therefore in the gospel ' we behold as in a glass
the glory of God.'

This is suitable to our condition while we are here below. We cannot
see divine things otherwise than in a glass. That sight of God that we
shall have in heaven, immediately, without the word and sacraments, that
is of a higher nature ; when our natures shall be perfect. But while we
live here we cannot see God but in Christ, and we cannot see him but in
the word and sacraments. Such is the imperfection of our sight, and such
is the lustre and glory of the object, the glory of God, that we cannot per-
fectly see it but in a glass. God said to Moses, ' None can see me and
live.' His meaning is, none can see me as I am, none can see me imme-
diately and live. If we would see God, and the glory of God immediately
without a glass, we must see it in heaven. We must die first. We must
pass through death to see God foce to face as he is ; then, not as he is,
but more familiarly than we can now. Then God will represent himself so
as shall be for our happiness, though not simply as he is ; for he is infinite,
and how should finite comprehend infinite ? We shall apprehend him, but
not comprehend him (/). While we are in earth, therefore, we must be
content to see him in a glass, which is the gospel, especially unfolded.

Now in this word ' glass,' in which we see the glory of God, is impUed
both a perfection and some imperfection.

Perfection, because it is as a clear crystal glass in regard of the glass '
that was before ; for those under the law saw Christ in a glass of cere-

* That is, Xoyog and aXi^Ssia,. Cf. John x. 35 with i. 1, and John xiv. 6 with
ivii. 17.— G.

248 EXCELLENCY OF THE GOSPEL

monies. And, as I said before, there is difference between one's seeing his
face in water and in a crystal glass. So then this implies perfection in
regard of the former state.

Again, in regard of heaven, it implies bnjwrfection, for there we shall not
see in a glass. Sight in a glass is imperfect, though it be more perfect
than that in water. For we know out of the principles of learning and
experience, that reflections weaken, and the more reflections, the more
weak. When we see a thing by reflection, we see it weakly; and [when] we
see it by a second reflection from that, we see it more weakly. When we
see the sun on the wall, or any thing that is light, it is weaker than the light
of the sun itself. When a man seeth his face in a glass, it is a weaker
representation than to see face to face. But when we see the sun upon the
wall, reflexing upon another wall, the third reflection is weaker than the
first. The more reflections the more weak. So here all sight by glasses is not
so powerful as that sight and knowledge which is face to face in heaven. That
is the reason that St James saith, that he that seeth his face in a glass is
subject to forget (i. 23). What is the reason that a man cannot remem-
ber himself, when he seeth his face in a glass, so well as he can remember
another man's face when he seeth it ? Because he seeth himself only by
reflection. Therefore it is a weaker presentation to him, and the memory
and apprehension of it is weaker. Wlien he seeth another face to face, he
remembers him longer, because there is a more lively representation. It is
not a reflection, but face to face. So there is imperfection in this sight
that we have of God, while we are here, as in a glass. It is nothing to that
when we shall see face to face, without the word and sacraments or any
other medium, which sight, what it is, we shall know better when we are
there. We cannot now discover it. It is a part of heaven to know what
apprehensions we shall have of God there. But sure it is more excellent
than that that is here. Therefore this implies imperfection.

We consist of body and soul in this world, and our souls are much confined
and tied to our senses. Imagination propounds to the soul greater things
than the senses. So God helps the soul by outward things that work upon
the senses ; sense upon the imagination, and so things pass into the soul.

God frames his manner of dealing suitable to the nature he hath created
ns in. Therefore he useth the word and sacraments, and such things,
whereby he makes impressions upon the very soul itself.

And this indeed, by the way, makes spiritual things so difficult as they
are ofttimes, because we are too much enthralled to imagination and sense,
and cannot abstract and raise our minds from outward sensible things to
spiritual things. Therefore you have some, all the da^^s of their life, spend
their time in the bark of the Scriptures ; and they are better than some
others that are all for notions and outside : such things as frame to the
imagination, and never come to know the spirit of the Scriptures, but rest
in outward things, in languages and tongues, and such like. Whereas these
things lead further, or else they come not to their perfection. The Scrip-
ture is but a glass, to see some excellencies in it. ' We see as in a glass.'

Now the use of a glass among us especially is twofold.

(1.) It is either to help tveakuess of sir/ht against the excellency of the
object. When there is a weak sight and an over excellent object, then a
glass is used, or some polite* and clear body, as we cannot see the sun in
itself. The eye is weak and the sun is glorious. These two meeting
therefore together, we help it by seeing the sun in water, as in an eclipse.
* That is, = polished. — G.

ABOVE THE LAW. 249

If a man would judge of an eclipse he must not look on the sun, but see it
in water, and there behold and discern these things ; so to see the glory of
God in himself, it is too glorious an object. Our eyes are too weak. How
doth God help it ? He helps it by a glass, by ' God manifest in the flesh,'
1 Tim. iii. 16, and by the word and sacraments whereby we come to have
communion with Christ. To apply this more particularly.

Now that we are to receive the sacrament, conceive the sacraments are
glasses wherein we see the glory of the love and mercy of God in Christ.
For take the bread alone, as it doth not represent and figure better things,
and what is it ? and take the wine alone, as it doth not represent better
things, and what is the wine ? But an ordinary poor creature. Oh, but
take them as they are glasses, as things that convey to the soul and repre-
sent things more excellent than themselves, so they are glorious ordinances.
Take a glass as a glass, it is a poor thing ; but take the glass as it repre-
sents a more excellent thing than itself, so they are of excellent use ; so
bread and wine must not be taken as naked elements, but as they represent
and convey a more excellent thing than themselves, that is, Christ and all
his benefits, the love and mercy and grace of God in Christ ; and so they
are excellent glasses. Therefore I beseech you now, when you are to receive
the sacrament, let your minds be more occupied than your senses. When
you take the bread, think of the body of Christ broken ; and when you
think of uniting the bread into one substance, think of Christ and you made
one. When the wine is poured out, think of the blood of Christ poured
out for sin. When you think of the refreshing by the wine, think of the
refreshing of your spirits and souls by the love of God in Christ, and of
the love of Christ that did not spare his blood for your soul's good. How
doth Christ crucified and shedding his blood refresh the guilty soul, as wine
refresheth the weak spirits. Thus consider them as glasses, where better
things are presented, and let your minds be occupied as well as your senses,
and then you shall be fit receivers, as ' in a glass.'

' We behold,' &c.

God when he made the world, this glorious frame of the creatures, and
all their excellencies, he created light to discover itself, and all other excel-
lencies. For light is a glorious creature. It discovers itself. It goes with
a majesty and discovers all other things, good and bad whatsoever ; and
together with light God created sight in man, and other senses, to appre-
hend the excellency of the creation. What were all this goodly frame of
creatm-es, the sun, and moon, and stars, and glory of the earth, if there
were not light to discover and sight to apprehend it by ? Is it not so in
this outward creation of the old heavens and old earth that must be con-
sumed with fire ? And is it not much more in the new creation ? There is
excellent glory, marvellous glory, wondrous grace in* Christ, &c. Must
there be light, and must not there be an eye to discover this ? Surely there
must. Therefore it is said here, ' We behold.'

God puts a spiritual eye by his Spirit into all true believers, whereby
they behold this excellent glory, this glorious grace, that God may have the
gloiy, and we the comfort. Those are the two main ends. God intends
his own glory and our salvation. There must be a ' beholding.' How
should he have glory and we comfort, unless all were conveyed by spiritual
sight ! Well then the Spirit creates and works in us spiritual senses.
With spiritual life there are spiritual senses, sight, and taste, and feeling.
Sight is here put for all, ' We behold.'

* Misprinted ' and.' — G.

250

EXCKLLEXCY OF THE GOSPEl.

There are many degrees of sight. It is good to know them. Therefore
I will name some of them.

[1.] We see God in his creatures, for ' the heavens declare the glory of
God.' They are a book in folio (//). There God is laid open in his crea-
tures. That is a goodly sight. But what is this to the knowledge of him
in his will to us, what he means to us ? The creatm-es discover not what
he means to us.

[2.] Besides therefore the sight of God in the creatures, there is a sight
of God in his uill, in his word and j^romises. There we see what he is.
His grace is revealed in Christ, and what his good will to us is, and his wiU
from us, what he will do to us, and what he will have from us again. There
we see him as a spouse sees her husband in a loving letter which concerns
herself. We see him as the heir sees a deed made to him with an inheri-
tance. He sees with application. It is not a bare sight, but a sight with
feeling and discovery of a favour. So the sight in the word and sacraments,
it is a higher sight.

[3. J There was a sir/ht of Christ when he was in the flesh. When he was
covered with the veil of our flesh upon earth, it was a sweet sight. Abraham
desired to see it, John viii. 56, and Simeon, when he saw it, was willing to
be dissolved and to depart, Luke ii. 29. He had enough. But that out-
ward sight is nothing without another inward sight of faith.

[4.] There is a sight therefore of faith, and other sights are to no purpose
if they be without this, a sight of God shining in Christ. And this is
perfected in heaven, in the sight of glory, when we see him as he is. Now
there is a comfort in all these sights, to see him in his word and works. It
was a glorious thing to see him in his bodily presence ; and by faith to see
God in Christ, to see his face in Christ. Oh it is a sweet and lovely
sight to see God shining in Christ ! Oh but what is all this to the sight
of him after in glory ! Now this beholding meant here especially, is the
beholding of faith, in the ordinances, in the word and sacraments. ' We
all behold,' as in the glass of the word and sacraments, by the eye of faith.
Faith is expressed by beholding, by knowledge ; for indeed faith is nothing
but knowledge with application. Therefore faith includes knowledge. What
is faith, but to know God and Christ, and the promises as mine? Christ in
the sacrament as mine, as verily as the outward things are mine : Know-
ledge with application is faith. Therefore, when I say faith, I include
knowledge, ' We behold.'

The knowledge of the mind is compared to the eye of the body. Know-
ledge and faith is compared to seeing and beholding, for many reasons.

First, Because sight is the most glorious and noble sense. It is the highest
in situation, and the quickest in apprehension, for in a moment, presently
sight apprehends its object in the highest heavens. So it is with faith. It
is the most noble sight of all, and it is quick as sight is ; for faith is that
eagle in the cloud. It breaks through all, and sees in a moment Christ in
heaven : it looks backward, and sees Christ upon the cross ; it looks for-
ward, and seeth Christ to come in glory. Faith is so quick a grace, that
it presents things past, things above, things to come, and all in a moment,
60 quick is this eagle- eye of faith.

Second, Again, it is the largest sense ; for we can see almost the whole
hemisphere at one view. That a little thing in the eye should apprehend
so much in a moment, as it is quick in apprehension, so it is large in
comprehension.

Third, Again, it is the most sure sense — sight more than hearing ; therefore

ABOVE THE LAW.

251

that divine act of knowledge is compared to seeing ; believing is compared
to beholding. When faith looks upon God in the glass of the word and
promises, it is as certain as the object is certain. Now, how certain is the
object ? The mercy and love of God in Christ, who is truth itself, is most
certain.

Fourth, Then it is that sense that works ynost ujjon the soul, sight ; for
what the body seeth, the soul is aflected and moved with. The affections
of desire and love rise out of sight. It works upon the affections most.
Therefore the knowledge that stirs up the affections, and works upon the
heart, is compared to sight. It affects us marvellously, for, answerable to
our faith, we love, and joy, and delight. It alters the frame of the whole
man. Therefore it is expressed here by beholding. Divine, spiritual
knowledge, it works upon the heart. So we see why this beholding spi-
ritually] of the understanding and soul, is compared to outward sight. It
is called beholding, because it is a most noble spiritual act of the soul ;
and it is most certain and sure. ' Faith is the evidence of things not seen,'
Heb. xi. 1 ; and it works upon the heart and soul.

Use. Therefore, we should labour to clear this eye of the soul, that we
may behold the glory of God in the glass of the gospel.

Quest. How shall we have the eye of our souls fit to behold the glory of
God?

Ans. 1. We mristjjx the eye of the soul ; fix our meditation upon the glory
of God and the excellency of Christ. A moving, rolling eye seeth nothing.
Therefore we must set some time apart, to fix our meditations upon these
excellent things in the gospel.

Ans 2. Then again, we must labour to have the hindrances removed, both
within and ivithout.

(1.) Sight within is hindered by some inward suffusion. We must labour
that the soul be cleansed and purged from all carnal passions and desires
and base humours, that we may clearly behold this spiritual object. Unless
the soul be spiritual, it can never behold spiritual things. The bodily eye
cannot apprehend rational things, nor the rational eye behold not spiritual
things. Therefore there must be a spiritual eye. The soul must be purged
and sanctified by the Spirit. There must be some proportion between the
soul and spiritual things, before the soul can behold them. Therefore, as
the soul must be fixed upon this meditation, so the Spirit of God must
sanctify and purge the soul.

(2.) Outward hindrances of sight, as dust in the eyes, and clouds, &c.,
they hinder sight. Satan labours to hinder the sight of the soul from
beholding the glory of God shining in the gospel, with the dust of the
world, as the apostle saith in the next chapter, ' The god of this world
blind's the eyes of men,' 2 Cor. iv. 4, that they behold not the glory of God
shining in the gospel. Therefore, if the gospel be hid, it is hid to them
that perish, that are lost, in whom the god of this world hath blinded their
minds, that they believe not, lest the light of the glorious gospel of Christ
should shine upon them, 2 Cor. iv. 4. Therefore, take heed of too much
worldly things, of fixing our souls upon the dust of the world, upon things
here below. The sight of Christ, and of God in Christ, it is not gotten by
looking below, by fixing the soul upon base things below. Let us look,
therefore, that our souls be inwardly cleansed, and fixed upon spiritual
things ; and then we shall the better behold the glory of God shining in
the gospel.

And we should preserve this sight of faith by hearing. Hearing begets

252 EXCELLENCY OF THE GOSPEL

seeing in religion. Death came in by the ear at the first. Adam hearing
the serpent, that he should not have heaixl, death came in by the ear. So
life comes in by the ear. We hear, and then we see : ' As we have heard,
so have we seen,' say they in the psalm, Ps. xlviii. 8. It is true in religion,
most of our sight comes by hearing, which is the sense of learning. God
will have it so. Therefore we should maintain all we can this beholding of
the glory of the Lord in the glass of the word ; and for that end hear much.

You will ask me. What is the best glass of all to see and know Christ in ?

If you ask a papist, he will shew you crucifixes, and such kind of things.
Oh but to behold Christ in the glass of the word, with a spirit of faith,
that is the best picture and representation that can be ! It is scarce worth
spending so much time, as to confute that foolery, to have any grace wrought
in the heart by such abominable means as that is, as they use it. Take it
at the best, it is but a bastardly help, and bastardly means breed a bastardly
devotion. For will God work grace in the heart by means of man's devis-
ing ? If pictures be any teachers, they are ' teachers of lies,' saith the
prophet, Isa. ix. 15 ; and in the church of God, till pastors and teachers
became idols, idols never became teachers. Then came the doctrine of
idols teaching of simple people, when idols became teachers a thousand
years after Christ. So that the best picture to see Christ in, is the word
and sacraments ; and the best eye to see him with, is the eye of faith in the
word and sacraments. Keep that clear, and we need no crucifixes, no such
bastardly helps of bastardly devotion, devised by proud men that -would not
be beholden to God for his ordinances. But a touch is almost too much
for such things, that are so clear to men that have spiritual eyes. In Gal.
iii. 1, see what St Paul saith his judgment was: ' Oh foolish Galatians, be-
fore whom Christ hath been painted and crucified !'(/;) How was he painted ?
Nothing but by the preaching of Christ crucified in the gospel, and the
riches of Christ in the gospel ; and in the sacraments laid open. Do you
think there were any other crucifixes in the world then ?

' With open face.'

The manner of this beholding is ' with open face.' There must be a
double veil taken away before we can behold the glory of God : the veil of
obscurity, and the veil of slavery ; the veil of ignorance and infidelity within,
and the veil of the things themselves. These two veils are both taken away
before we can with open face behold the glory of the Lord. The inward
veil is taken away by the Spirit of God illuminating our understandings,
and giving us a spirit of faith. The outward veil of the obscurity of the
things is taken away by the teaching and ministry of the gospel, having
that help to know the meaning of the Scriptures ; so that now in these
glorious times of the gospel, both the veils are taken away, that we may
behold without hindrance the glory of God shining in the gospel. Fot now
we enjoy the ministry of the Spirit. The Spirit is efi"ectual to shine in our
hearts. And then we have the gifts of men, outward gifts, whereby the
veil of ignorance is taken away in regard of the things themselves, the
things are unfolded.

If the things of themselves be dark ; or if they be lightsome, and there be
no sight within ; or if there be sight, and that sight be veiled ; there can
be no seeing. But now to God's elect he takes away all these veils, he
shines inwardly and gives outward light in the help of means ; and yet not-
withstanding while we live here, there is always some obscurity and dark-
ness, for the veil of the Scriptures is not quite took-;= away. There is some
* That is, ' taken.'— G.

ABOVE THE LAW, 253

darkness of the Scriptures, and likewise tlie veil of ignorance and infidelity
is not altogether taken away. There are some remainders of ignorance, of
infidelity, and hardness of heart ; but yet in a great measure it is taken
away here, and shall by little and little [bej took away, till we come to see
God face to face in heaven.

' With open. face.'

Coverings had two uses in the Jewish state.

They had a use of subjection. Therefore the women had their veils in
token of subjection.

And thej^ had a use likewise of obscurity, to hinder the ofiensive* lustre
of that that is glorious. Therefore Moses put a veil on his face when he came
down fx'om the mount. Now in Christ Jesus in the gospel, both these veils
are taken away in some respects. The veil of subjection and slavery, so
far as it is a slavery, is taken away. The Spirit of Christ works liberty.
As I said before, now we serve God as sons, and not as servants any longer.
The veil of subjection is taken away, only there is a spouse-like filial sub-
jection ; the servile subjection we are freed from.

And then the veil that hid the things is taken away too. So now * with
open face we behold the glory of the Lord.' Now the things themselves,
Christ and the gracious promises of grace and glory and comfort, they are
clearly laid open without any veil. How comes it then that we see them
not ? There is a veil over our hearts. The more shame for us, that when
the things are unveiled we should have a veil upon our hearts, of ignorance
and unbelief. Therefore if any believe not, it is because ' the God of this
world hath blinded their eyes,' 2 Cor. iv. 4. Where the means of salva-
tion are, and Christ laid open in the means, if men do not believe, the fault
is not in the things ; for they are unveiled, they are discovered and laid
open. The fault is in us. There is a veil over the heart. There is a
cloud of ignorance and unbelief, that keeps the heart from beholding the
glory of the mercy of God in Christ.

' With open face.'

We see the glory of God with boldness in the gospel. We go boldly to
God. Christ takes us by the hand and leads to his Father. We have
boldness and access to God through Christ by the Spirit, as St Paul
teacheth in divers places, f God is not terrible to us. Now in Christ, God's
nature is fatherly and sweet to us. Christ in the gospel is our head.
Therefore we go boldly to God in Christ ; and Christ by his Spirit brings
us to his Father. We may boldly lay open our souls in prayer ; and all
our complaints before him as to a Father. We come not as malefactors to
a judge, as slaves to a lord, but as children to a father, as a wife to her
spouse. ' With open face' in the gospel, we behold God, that is, with
boldness we go to him. The gospel by shining upon us takes away a spirit
of fear and bondage ; the more we see Christ the less fear ; the more love
the less fear. The more we see the grace of God in Christ, it diminisheth
a spirit of fear, and puts into us a spirit of love and boldness. For it
presents to us in Christ, full satisfaction to divine justice, that when we
offer Christ to the Father whom he hath sent and sealed for us, God can-
not refuse a Saviour of his own sending and sealing, and appointing to
satisfy his justice. Therefore we go boldly to the throne of grace. It is a
marvellous privilege that we see God clearly in the gospel, with open face,
with a spirit of boldness, the veil of ignorance being taken away. For the
sight^of God to a conscience that is natural, and is not convinced of the

* That is, ' offending ' = injuring.- G. t Cf. Eph. iii. 12 ; Heb. x. 19.— G.

254 EXCELLENCY OF THE GOSPEL

mercy of God by the Spirit, it is a terrible sight. A guilty conscience can-
not see a man but it trembles. It cannot see a judge without trembling.
And will not the trembling conscience, the guilty soul, flee from the face of
God apace, that trembles at the sight of a man ? What is so contrary as
the nature of God to the nature of man out of Christ ? The unholy, impure,
and unclean nature of man, to the pure, holy nature of Go.d ? If Christ
had not taken our nature and sanctified it in himself, and satisfied justice
in it, what boldness could this unclean nature of ours have had to go to
the holy God ? Let us, I beseech you, be wrapped up in admiration of the
singular love of God to us, especially in the days of the gospel, that now
we see in a glass, in a clear glass, the love of God in Christ, and with open
face boldly we may go to God.

Sometimes when the soul is bold in sin, it weakeneth boldness and faith,
and makes us look upon that object that our sins hath deserved, upon a
wise God. For howsoever we may behold his glorious face in Christ, yet
if we behold sin against conscience, God will hide himself, Christ will hide
his face, and hide the promises, and leave us to terrors of conscience ; and
the soul shall not apprehend his gracious face in Christ, but that correction
that our sin hath deserved. God hath power over the soul, and makes the
soul apprehend what object he will ; and he presents to a bold soul that
runs into sin what it deserves, hell for the present. There is no terrors to
the terror of a Christian that is bold in sin, till God shine upon him in his
grace again. Sins against conscience, especially wasting sins, weaken faith,
that we cannot go so boldly to God. Therefore those that say when they
sin against conscience, that all the cause of their grief is because they do
not conceive the free mercy of God, they are ignorant of God's ways. God
is wise, and though he pardon sin, as sin is pardoned in heaven, before it
be pardoned in the conscience, they shall never be pardoned in thy con-
science till God have made thy conscience smart for it ; and God will let
■wrath into thy conscience, and thy faith shall stagger. It is a sin for faith
to stagger, it should not do so ; but it will tremble and quake, till we have
humbled ourselves before God.

What is the way, after we have had boldness and sweet familiarity with
God, and it hath been interrupted by sin ? how shall we recover ourselves ?

Surely, to apprehend our sins to be pardonable in Christ, and that God
is an everlasting Father, and that the covenant of grace is everlasting, and
that there is mercy in Israel for this thing ; and the conceit* of mercy must
work our hearts to grief and shame. That is certain ; for mark in the
gospel, ' Come unto me, all ye that are weary and heavy laden,' Mat. xi. 28.
He calls us when we find our consciences afflicted and tormented. ' He
came to save that which was lost,' Mat. xviii. 11. By the blessed power
of the Spirit, the blood of Christ is as a fountain ' for Judah and Jerusalem
to wash in,' Zech, xiii. 1, and the ' blood of Christ purgeth us from sin,'
1 John i. 7 ; and Christ bids us for daily trespasses ask pardon, Mat. vi. 12.
Daily therefore conceive goodness in God still, an everlasting current of
mercy ; and this must work upon us grief and shame, and recover and
strengthen our faith again. For God's children, after breaches, arise the
stronger rather than ever they were before. But this only by the way.
We see here how God's glorious grace is conveyed to us, and what is
wrought in us to apprehend it, a spiritual eye to see it, in the glass of the
gospel, and ' with open face we behold it,' we may go boldly to the throne
of grace.

Tliat is, 'conception.' — G.

ABOVE THE LAW. 255

I beseech you, let not that privilege be forgotten, this privilege of the
gospel. What is the glory of the times we live in, but God's face dis-
covered in Christ ? In the gospel faith is wrought in us to apprehend
this, to see God's face openly, and that we ma}^ come boldly with Benja-
min, our elder brother ; * come with Esau's garments. Gen. xxvii. 23 ;
come with Christ, and we cannot be too bold. Remember alwaj there
must be a reverent familiarity, because he hath majesty mixed with his
bowels of mercy. Both are mixed together ; beams and bowels. So our
carriage to him must be loving and familiar, as he is full of bowels of mercy.
But then he hath majesty. A reverent familiarity is fit for a father, and
for so gracious and so sweet a God. Therefore that phrase we see in the
Scriptures, ' We go boldly,' and cry, ' Abba, Father,' Rom. viii. 15. Father
is a word of reverence ; that is, we go boldly to God in Christ, and open
our wants as to a father, with love and reverence ; as it is said here, 'with
open face.' Let us not forget this privilege.

' We all.'

Here is the generality, ' We all.' Before, in Moses's time, he alone
went into the mount and saw God ; but now ' we all,' Jews and Gentiles,
where the gospel is preached, ' we all.' Therefore, you see here the church
is enlarged by the coming of Christ. And it was a comfort to St Paul, and
to all good Christians, to think of the enlargement of the church by taking
in the Gentiles, as it will be a comfort hereafter to think of the enlarging of
the church by taking in the Jews again. The more the better in religion.
Why is it a privilege for many, that ' we all ? ' Because in matters of
grace and glory there is no envj' at all. All may share without prejudice.
All cannot be kings here upon earth, nor all cannot be great men, because
the more one hath the less another hath. But in Christ and in religion
all may be gracious. God respects every one, as if there were none
but them. He respects all as one, and one, as if there were none but he.
Every man in soUduin, as civilians express it, entirely enjoj'eth Christ, as
if there were none but he. He is to all as one, and to one as if there were
none but he. There is no envy, as I said, in grace and glory, where all
may share alike. And that is the reason why it is alway comfortable to
think of community in religion. It is joined with comfort.

And indeed so it is matter of comfort to see a communion of many in
one ; for what is the mystical body of Christ Jesus but many members
joined in one body, under one gracious and glorious head ? And therefore
it is a deformed sight to see fraction and disunion. It is that the devil
rules in. Divide and rule. It is fit for the devil. God and Christ rule
in union. The same Spirit of God that knits the members to the head by
faith, knits the members one to another in love ; and all grace is derived
from the head to the members, as they are united to the body. If there be
therefore disunion, there is no grace conveyed so far as there is disunion.
There is no grace conveyed fr-om the head ; for the body grows up as com-
pact under one head.

Therefore let us labour to cherish union, and as we hate distractionf itself,
so hate distraction and division ; for dissipation causeth distraction. f There-
fore by all means labour for union, especiallj'' now we are to take the com-
munion, that is a seal of our communion with Christ by faith, and one with
another. By love let us labour to bring our hearts to a holy communion.

* There seems to be a mis-recollection here. Perhaps the thought is, ' Come
boldly with [our] Benjamin — [come with] our elder brother,' &c, — G.
t Qu. ' destruction ' ? — Ed.

256 EXCELLENCY OF THE GOSPEL

None gains bj^ disunion but the devil himself. Alway his policy is to make
the breach greater where any is. Therefore let us labour by all means to
be united. The more join together in the blessed mysteries of the gospel,
the more comfort and the more glory. When all live and join together in
holy things of God, and in sweet love one to another, it is the glory of
that place and society and state. So much for that ' we all.'

' And are changed.'

I shewed before how man's happiness stands partly in communion with
God, and partly in his conformity and likeness to God. And surely where-
soever there is communion there will be conformity. This conformity is
here set down springing from communion. ' We all behold the glory of
God.' Now, reconciled in Jesus Christ, what doth that beholding work ?
A conformity. We are ' changed into the same image, from glory to glory.'
In these words we see.

First, A necessity of a change ; changed we must be.

Then in this change there must be a pattern of conformity. We are
changed into the image of Christ, who is the prototype, the first type and
idea of all perfection. We are changed into the same image.

And then, how this change is wrought to the image of Christ. It is by
beholding the glory of Christ in the gospel. There is a transforming power
in beholding the glory of God's mercy in Christ. It is not a delighting
object only, to see the mercy of God in Christ, but it is a powerful object
that hath an influence upon the soul.

And then the state of man after this change, it is a glorious condition,
' We are changed from glory.'

And then it is a growing condition, ' We are changed from glory to
glory.' Still, till we come to that pitch, where there can be no growth ;
when the soul shall be filled ' with the fulness of God,' as the apostle
speaks, Eph. iii. 19 ; when the soul shall have all the powers that it hath
to receive and retain, and comprehend, all the corners of it filled. So we
grow from glory to glory till then. These things follow one another. To
begin with the first.

There is a 'necessity of a change.

In the state we are we must be changed, as Christ tells Nicodemus,
John iii. 1, seq. There must be a change ; and such a change as is a new
birth. It must be all new, as a bell ; if there be but a crack in it, it must be
new moulded and cast again. It is good for nothing else. So the soul of
man, if there be but a flaw, but a crack, all is naught. It must be cast
and moulded again anew. We must be set in tune again. All is out
of tune. Before the soul can make any sweet harmony in the ears of
God, there must be a change. There is no coming to heaven without
a change. What need I press this, it is so easy a point in religion.
' Except we be born anew we cannot enter into heaven,' John iii. 3.
But to clear from evidence of reason the necessity of a change in the
whole man.

First, Because ive are in a contrary state to grace and to God. We are
dead. There must be life in us before we come to heaven. We are
enemies, and if* enemies we must be made friends. How shall we be fit
for communion else with God, wherein our happiness stands, without con-
formity ? Communion is between friends. Before those that are in an
opposite condition can be friends, there must be an alteration ; and this
alteration it must be on God's part, or on our part. Now who must change ?

* Qu. 'of— Ed,

ABOVE THE LAW. 257

God that is unchangeable, or we that are corrupt and changeable ? God
will not change. There is no reason he should. He is goodness itself,
alway unchangeable. His perfection stands in an individual point. He
cannot alter a whit. There is not a shadow of change in God. Therefore,
when there is difference between God and us, the change must be on our
part. We must be changed, as it is Eom. xii. 2, and other places, ' in the
spirit of our minds.' We must be wholly moulded anew. Where there is
a condition so opposite as the frame of our hearts is to God, he being holi-
ness and we a mass and lump of sin, of necessity there must be a change.
God intends in the gospel to bring us near himself, and Christ's end is
to bring us to God, as it is 1 Pet. iii. 18. All the gospel is to bring us
back to God from whom we fell. Now our nature, as I said, is defiled and
unholy ; and we cannot be friends with God till there be a likeness in dis-
position to God. Therefore our natures must be suitable to the sweet and
holy and pure nature of God in some measure. We enter into a covenant
with God, in the covenant of grace, and how can we maintain the covenant
of grace, without some likeness to God and Christ ? In that regard of
necessity there must be a change ; and this change must be on our part.
As we see in an instrument, those strings that are out of tune are brought
to them that are in, so it is we that must change and alter, and not God.
God is alway unchangeable, like himself in his love ; and it is our comfort
that he is so unchangeable in his mercy and holiness and justice. There-
fore I say the change must be on our part.

' Flesh and blood, as it is, cannot enter into heaven,' 1 Cor. xv. 50 ;
that is, the nature of man, as it is corrupted; we must have new judgments
of things, and new desires, and new esteem, new affections, new joys, new
delights, new conversation, new company. All the frame of the soul must
be new. There must be a new bent of soul. It must be turned another
way. The face of the soul must look clean another way. Whereas before
it looked to the world-ward, and to things below, now it must look to God-
ward and heaven-ward. Therefore those that are in their pure naturals,
that feel no change in themselves, what shall we think of them ? They
are not in the state of grace, for of necessity there must be a change.

There is a double change, real and gradual.

First, A real charuje, from ill to noocl.

And then, A gradual change from better to better, * from glory to glory.'

The first change is from the state of nature to grace at our first conver-
sion, when God puts the first form and stamp upon us.

And then a change in grace, ' from glory to glory,' we must be changed.

Second, Then again, ice all expect glory in heaven ; and how can we do
that except we be fitted for it ? The church is the fitting place for glory.
We enter into heaven in the church here. We are hewn and squared
here. If we be not holy here, we shall never enter into heaven. There
must be a change begun here if ever it be perfected in heaven. ' No un-
clean thing shall come there,' Eev. xxi. 27. As soon as ever Satan, an
angel of light, sinned, he was tumbled out of heaven. It will brook * no
unclean thing ; no unclean thing shall ever come there again. Therefore
our nature must be altered suitable to that place and glorious condition,
before we come to heaven. Except we be new born, we cannot enter into
the kingdom of God. There is direct Scripture for it. Beloved, this is
forgot. Men trust to the grace and mercy of God, and look not after a
change ; and this holds many from embracing the gospel in the truth of it ;
* That is, ' suffer,' ' endure.'— G.

258 EXCELLENCY OF THE GOSPEL

from knowing Clirist as the truth is in him. They hear they must be
changed, which they are unwilling to. The}" believe that God is merciful,
and that Christ died, &c. They snatch so much of the gospel, as may
serve to build them up in self-love. So far they think all is well. But
when they see siich grace as must teach them ' to deny ungodliness and
worldly lusts,' Titus ii. 12, and such grace as must change and alter them,
this they cannot brook. They are content to go to heaven if they may have
it in a way to hell ; in maintaining their corruptions ; being proud and
covetous and worldly, as they are. This must not be. Of necessity there
must be a change.

Third, Nay, I say more, beside the former reasons, the soul that truhj
desires mercy and favour, desires always ])oiver against sin. Pardon and
power go together, in God's gift and in the desire of a Christian's soul.
There is no Chi'istian soul but he desires the grace of sanctification to
change him, as much as the grace of pardon ; for he looks upon corruption
and sin as the vilest thing in the world ; and upon grace and the new
creature as the best thing in the world. There is no man changed but he
hath those apprehensions of sanctification.

Remember this against some weak conceits likewise, that would have all
the change in justification. They rent* Christ's offices, as if he were all
priest, and not a king to govern ; as if he were righteousness, and not
sanctification ; as if he had merit to die for us and to give us his righteous-
ness, and no efiicacy to change oui* natures ; as if in the covenant of grace
God did not WTite his law in our hearts, but only forgave our sins. He
doth both in the covenant of grace. And where God makes a combination,
we must not break it. Efiicacy and merit, justification and sanctification,
water and blood, go together. There must be a change. But to follow
the point a little further.

Fourth, There must be change, because no holy action can come from an
unchanged power and faculig. Actions spring from powers and faculties.
They are suitable to them. Therefore there must be a change in the
powers and faculties of the soul, before there be a change in the life and
conversation. These three follow in nature.

The form, and living, and being of things ; and powers ; and action issuing
from the power. So in the life of grace and sanctification there is a power
and ability to believe in God, and to be holy, and to love God ; and then
the actions of love spring from that power. We live, and then we have a
power to move. In nature, being and life and moving go together. So
if we have a being in grace, we have a power to move. I beseech you,
therefore, consider the necessity of a change of the inward man, of the
powers and faculties of the soul. Can the eye see without a power of see-
ing ? or the ear hear without a faculty of hearing ? Can the soul perform
sanctified actions without a sanctified power ? It is impossible.

And especially the alteration and change is in the will, which some
would have untouched. They would have it free ; those that would have
no more given to grace than needs must. But grace works upon the will
most of all. Divinity rules the will especially. For the bent of the will
makes a good or a bad man ; and the desires of the will carry the whole
man with it. "We are as the bent is of our will. We are as the choice of
our will is. If the choice, and bent, and bias be the right way, by the
Spirit, it is good. If the will be not inclined and wrought to go the best
way, there is no work of grace at all. Though all grace come in through
* That is, ' rend,' ^ separate. — G.

ABOVE THE LAW. 259

the understanding enlightened, that is the first, yet it goeth into the will.
It passeth through the understanding into the will, and it puts a new taste
and relish upon the will and affections.

Well, 3'ou see, therefore, that the grace wrought in the gospel it is not a
mere persuasion and entreaty, &c., but a powerful work of the Spirit enter-
ing into the soul and changing it, and altering and turning the bent and
inclination of the will heavenward, whereas* corruption of nature turns the
soul downward to things below. When the Spirit of God entereth into the
soul, it is not only by mere outward persuasion to leave it to the liberty
of will, but it altereth the taste of the will. The soul is carried up, and is
shut to things below. It useth the world as though it used it not. We
must have great conceits of the work of grace. The Scripture hath great
words of it. It is an alteration, a change, a new man, a new creature, new
birth, &c. We see the necessity of a change.

Fifth. Again, another reason is this : God, tchere he calls and dignifies,
he also qualifies. Princes cannot qualify those they raise, but God, whom
he advanceth to glory, he fits and qualifies for glory ; where he bestows his
mercies and favours to life everlasting, he calls to great matters, and he
also changeth them. If Saul were changed when he came to be a king, in
regard of a new quality, shall we think that God will call any to the par-
ticipation of his gloriolis mercy in Christ, in pardoning their sin, and
accepting them to life eternal, but he will change them ? No. Whosoever
he calls to glory, he changeth and altereth their dispositions to be fit
for so glorious a condition as a Christian is called to. There must be a
change.

Proud men love not to hear of this. It is a prejudice to their former
authority. What ! I that was accounted a wise man, now to be a fool ! I
that was accounted so and so, to alter all my frame and course, and to turn
the stream another way — the world will say I go mad. I say because grace
altereth and changeth all : ' Old things are passed away, and all things are
become new,' 2 Cor. v. 17 ; those that are carnal and proud cannot endure
a change, because it is some prejudice to their reputation. But it must be
so if they look for salvation. Thus you see that point proved enough.

' Into the same image.'

The pattern to which we are changed is the image of Christ. It is a
rule, and a true rule, the first in every kind is the measure of all the rest.
It is the idea, the pattern, and platform of all the rest. Now Christ is the
first, for he is the ' fii'st-born,' the ' first fruits,' the 'first beloved.' There-
fore he is the pattern of all the rest, and the measure of all other. The
nearer we come to Christ, the better we are ; for that is the measure of a
thing, the nearer it answcreth to that the better. Now Christ is the best,
and our nature in Christ is joined to the Godhead in one person. There-
fore we are changed to the likeness of Christ, ' the second Adam;' for as
before we are changed, we are corrupted and depraved according to the like-
ness of the first Adam after his fall ; and as before his fall, if he had not
fallen, we had been born according to his likeness, that is, good and right-
eous ; so now being fallen, as soon as by faith we are planted and grafted
into the second Adam we are changed into his likeness. Christ as it were
is God's master-piece, that is, the excellentest work, and device, and frame
of heaven that ever was, to set up such a Mediator, to reconcile justice and
mercj^ in bringing God and man into one person. Now Christ being God's
master-piece, the best and most excellent frame of all, he is fit to be the
* A misprinted ■ by' here. — G.

260 EXCELLENCY OF THE GOSPEL

pattern of all excellency ■whatsoever. Therefore he is the image, the idea,
the pattern and platform of all our sanctification.

Christ the second Adam is the image into -which ^we are changed. We
are not changed to the image of the first Adam by grace, but to the image
of the second Adam. There is from him a derivation of all cood, opposite
to all the ill Tve drew from the first Adam. We drew from the first Adam
the displeasure of God ; by the second we obtain the favour of God by his
death and satisfaction. With the wrath of God we drew corruption from
the first Adam, in the second we have grace. From the first Adam we
have death, and all the miseries that attend death and follow it. In the
second Adam we have life and all happiness, till it end in glory. In a
word, whatsoever ill we have in the first Adam, it is repaired abundantly
in the second, when we are changed into his image. Therefore, when you
read of the image of God in the New Testament, it must be understood of
the image of God in Jesus Christ, the second Adam.

Now this image consists in knowledge, in holiness and righteousness.
If we compare Col. iii. with Eph. iv., this was perfect in Christ, who was
the image of his Father, and we must be like Christ the second Adam in
sanctification.

Now the grounds v^^hy we must be conformable to the image of the second
Adam, and not to the first, are these :

Because the second Adam is far excelling the first Adam ; and as I said,
we must be conformed to the best image. As we have borne the image of
the first, so we must bear the image of the second, as it is in 1 Cor. xv. 49.

And then the image of God in the second Adam is more durable. For
all excellencies and grace is more firmly set on Christ than ever they were
upon Adam. It is set upon him with such a character and stamp as shall
never be altered. When God set his image on the first Adam it was rased,
and decayed, and lost, by the malice of the devil, because it was not set on
so firmly, Adam being a man and a good man, yet he was a man change-
able. But Christ is God-man ; in one nature God hath set such a stamp of
grace on the human nature, being eternally united to the Godhead, that
shall never be altered. Therefore we are renewed according to the image
of God as it is stamped on Christ, not as it was stamped on the first Adam.

And that is the reason why the state of God's children is unalterable,
why being once gracious they are so for ever. If God set the stamp of
the Spirit of Christ on them, it is firm, as it is upon Christ. It never
alters in Christ, nor in those that are members of Christ. The alteration
is in grovvth from better to better. God's children sometimes a little
deface that image by sin, security, and the like. But as a piece of coin that
is a little defaced, yet it hath the old stamp still, and is acknowledged for
good coin, so a Christian in all desertions, in the worst state, he hath the
stamp still. Though it be darkened by his carelessness, yet after it receives
a fresh stamp it is an everlasting stamp. When once we are God's coin
we are never reprobate silver. And all is, because we are ' renewed accord-
ing to the image of Christ,' and grace is firmly set in our nature in Christ
so sure that all the devils in hell cannot rase it out. And he is the
' quickening Spirit,' and therefore able to transform us to his likeness better
than the first Adam was. Therefore the image of God is the likeness of
the second Adam, and we are changed into that.

Now the reasons why the second Adam changeth us into his own image
are many :

First, Because he is a pou'erful head that changeth all his members, a

ABOVE THE LAW. 261

powerful root that changeth all his branches into his own nature, a powerful
husband that changeth his own spouse. I say, he is a quickening Spirit, a
public person, and the root of all believers, as the first Adam was of us all
as we are natural men.

Second, Again, it is meet that brethren should be all alike; therefore, as
it is in Rom. viii. 29, ' we are predestinate to be conform to Christ.' ' He is
the first among many brethren.' The chief brethren must be all alike.
Therefore we being predestinate to salvation, it was fit we should be pre-
destinate to be conformable to our elder brother, that brethren might be of
one nature and disposition. It is fit that the husband and wife should be
of one disposition. Christ is the husband and we are the spouse. There-
fore by grace he alters, and cleanseth, and purgeth his spouse, as it is Eph.
V. 25, seg., ' He loved his spouse, and gave himself for it ; that he might
purge it, and make it a glorious spouse.' It is meet the wife should be
the glory of the husband, as St Paul saith, 1 Cor. xi. 7, that is, that she
should reflect the excellencies of her husband. Therefore that the church
might be the glory of Christ and reflect the excellencies of Christ, she is
changed to be like Christ more and more daily. There is a kind of con-
gruity that brethren should be like, and that the spouse and the husband
should be alike. Therefore God hath ordained that we should be like him
in a threefold degree : in suffering, in grace, and in glory. Whosoever will
be like him in glory, must be like him in grace. First God's election and
ordaining must have its issue ; that is, the representation of the likeness of
Christ in our natures.

Third, Again, the end of Christ's coming was ' to destroy the ii-orks of the
devil,'' 1 John iii. 8, to deface all Satan's works, especially his work in us,
the image of Satan in our dispositions. For every man by nature carries
the image of the devil on him, till the image of Christ be stamped on, and
the image of Satan rased out. For in man there is naturally an opposition
to the truth, a hatred of God and of good things. Now Christ coming to
dissolve the works of the devil, puts out this image, and sets his own stamp
and image upon the soul. Therefore unless Christ change us to his own
image he should miss of the end of his coming. These and many such
reasons there are to prove that we are restored according to the image of
Christ Jesus, and why Christ will change us to his own likeness. To add
one more :

Fourth, The end of Christ is, that we shoulxl enter into a sweet communion
with him. Therefore he will set such a stamp upon us as he may delight
in us and be friends. Now if he should not change our natures, what cor-
respondence could there be between Christ and us ? Now when he hath
altered and changed us, he looks on us as carrying his stamp and image.

Use 1. If this be so, that we are changed into the image of the second
Adam, Jesus Christ, then I beseech you let us labour every day more and
more to study Christ, that so by beholding Christ we may be transformed
into his likeness. For the looking upon Christ is a transforming sight.
Therefore let us look into his disposition as it is set forth in the gospel, and
to his carriage, and look to his privileges, that so we may receive ' grace
for grace,' grace suitable to his grace, disposition suitable to his disposition,
conversation suitable to his conversation, and privilege and prerogative
suitable to his prerogative, that we may be like him every way.

What was his disposition and carriage ? It were too large to unfold it
to you as it is in the gospel, but because we must be changed into the image
of Christ, it is good to look to that picture, that we may resemble that

262 EXCELLENCY OF THE GOSPEL

image as mucli as may be. You see in the gospel how he carried himself
to his friends, enemies, the devil, himself.

You see how full of love he was. What drew him from heaven to earth,
and so to his cross and to his grave, but love to mankind ? Yen see how
full of goodness he was : ' He went about doing all the good he could,' Acts
X. 38. How much good doth that speech savour of that Paul speaks of
him, ' It is a more blessed thing to give than to receive,' Acts xx. 35. See
how full of zeal he was ! He whipped the buyers and sellers out of the
temple, John ii. 15. He was full of goodness. It was his meat and drink
to do good, John iv. 32, seq. It was as natural to him as for a fountain to
stream out.

(1.) And as I said for his carriage toward his friends, to those that were
good, how sweet and indulgent was he.

[1.] Where there icas any beginniiir/s of goodness, he did encourage it. He
never sent any back again, but those that went back again of their own
head, as the young man. Christ sent him not back. He was so full of
sweetness to weak Christians, nay, he discovered himself most to the weakest.
He was never more familiar with any than with the woman of Samaria, that
was an adulteress, John iv. 6, seq. ; and Mary that had been a sinner, how
sweetly did he appear to her first, John xx. 1, seq. How sweet was he to
sinners when they repented ! how ready to forgive and pardon ! See it in
Peter. He never cast him in the teeth with his apostasy ; he never
upbraided him with it ; he never so much as tells him of it, only he ' looks '
upon him, and afterward, ' Lovest thou me ?' &c., John xxi. 15.

[2. J He uvtdd not ' quench the smoking flax, nor break the bruised reed,'
Mat. xii. 20, so gentle and sweet a Saviour have we. He was sweet to those
that were good in the lowest degree of goodness ; nay, where there was but
a representation of goodness, as in the young man, he kissed and embraced
him when he came and said, ' What good thing shall I do to inherit eternal
life ?' Mark x. 17. He embraced him, and made much of him. And so
to the Pharisee, ' Thou art not far from the kingdom of God,' Mark xii. 34.
He laboured to pull him further. He was of a winning, gaining disposi-
tion. Those that were good he loved them, and carried himself so to all
as much as might be. Shall we not labour to be of his disposition, not to
set people further off, but to be of a gaining, winning nature ?

[3.] See how obedient he was to his Father, ' Not my will, but thine be
done,' Mat. xxvi. 42 ; both in active and passive obedience, in all things he
looked to his Father's will, being subordinate to him. Wheresoever there
is subordination, there ought to be obedience. Now there is a subordina-
tion to God as our Father in Christ. Therefore we should labour to be
obedient even to death, as Christ was. Our happiness stands in subordi-
nation. The happiness of the inferior is in subjection to the superior that
may do him good. Therefore we must be obedient to God as Christ was.
We see he prayed whole nfghts.*

(2.) For his oim jmrticidar, how holy and heavenly was he. f He takes
occasion of vines, of stones, of water, of sheep, and all things to be heavenly
minded, to raise his soul upon all occasions. And when he rose from the
dead, and conversed with his disciples, what was his talk ? He discoursed
all of matters of the kingdom of heaven. So his whole disposition was
heavenly and holy in himself, and patient in wrongs done to him. He did

«Cf. Luke vi. 12: xxi. 37.

t According to tlie metliod on page 201, at bottom, this ought to hare been the
fourth particular.— G.

ABOVE THE LAW. 2G3

not return injury for injury. You see how meek he was. I give you but
a touch of every particular. You may by proportion apply the rest. He
was in his own particular holy and heavenly, and full of purity and holi-
ness and heavenliness.

(3.) What was he to his enemies ? Did he call for fire from heaven when
they wronged him ? Was he all on a heat ? When his poor disciples, being
more flesh than sjiirit, would have fire from heaven, ' You know not what
spirit you are of,' saith he, Luke ix. 55. He shed tears for those that shed
his blood, ' Oh Jerusalem, Jerusalem,' &c., Mat. xxiii. 37, that afterward
crucified him. And upon the cross you see there to his very enemies,
' Father, forgive them, they know not what they do,' Lake xxiii. 34. So
then if we Avill be like to Christ, consider how he carried himself to God in
devotion and obedience, and how in himself he was full of purity and holi-
ness, unspotted every way ; how to his friends, to all that had any goodness
in them ; and how to his enemies, he prayed for his very enemies.

(4.) And for the devil himself. Deal with him as Christ did, that is, have
no terms with him, although he come to us in our nearest friends. He
came to Christ in Peter. ' Satan avoid,' saith he. Mat. xvi. 32. If the
devil come to us in our wives, in our children, in our friends, ' avoid Satan.'
Satan comes to us sometime in our friends, to give corrupt judgment, to
maintain self causes, to do this or that that may crack our conscience.
Discern the devil in our best friends ; for sometime they may be the trunks*
of the devil. The devil may convey his spirit through Peter. Let us imi-
tate Christ. Discern between our friends' love and the subtilty of the devil
in them, and be able to give them an avaunt, ' avoid Satan.' We see Christ
when he encountered Satan, he fights not with Satan's weapons ; and when
he was to deal with his instruments, but with the word of God. He gives
not reproach for reproach, nor sophistry for sophistry ; but ' It is written,'
Mat. iv. 4, et alibi, shewing that we must encounter Satan with God's
armour}^, with weapons out of the book of God.

And then when Satan would confess him, and make much of him, ' Oh
thou art the Son of God,' he would have nothing to do with him. So those
that are manifestly led with the spirit of Satan, and would press kindness
on us, have nothing to do with them so far. As we say of the devil he is
not alway a liar, but he alway cozeneth ; so take those that are led by the
spirit of the devil, that are Jesuited papists, they lie not in all, but there is
cozening in all ; for all is but snaring kindness and gifts that will hurt more.
All offers from Satan, and those that are led with the spirit of Satan, we
ought to suspect, as Christ we see when Satan offered him a kindness, he
saw he was to be took heed of. Therefore saith he, ' away,' you and your
kindness. So have nothing to do with devilish men. Those are best at
ease, and prosper most that have least to do with them ; those that see they
are alway deceivers though they be not alway liars ; those that are nearest
hostilit}' prosper best. Thus jon see a taste of Christ's carriage to his
friends, to his enemies, to Satan. And for hypocrites he speaks, ' Woe to
them,' Mat. xxiii. 13. He hated them above all the proud Pharisees.
I might spend much time in going over particulars in the gospel, to see
what expressions there are of Jesus Christ.

Use 2. I beseech you, make this use of it, when in the gospel you read

of any expression of his love and gentleness, of his obedience and humility,

in washing his disciples' feet, and ' Learn of me for I am meek,' &c.. Mat.

xi. 29, and ' Come unto me, all ye that are weary and heavy laden,' Mat.

*■ That is, truuk or chest, = instruments of the devil. — G.

264

EXCELLEN'CY OF THE GOSFEL

xi. 28, then tliink this is the expression of wy blessed Saviour, ' the second
Adam,' to tchose image I must he coiiformed, and transformed, and changed;
and therefore when you are moved and tempted to sin, from your o\Yn
corruption, or from Satan, reason thus with yourselves : Would our blessed
Saviour, if he were upon earth, do this ? would he speak thus ? would he
not do thus if he were here now ? would he not be ready to do this good
turn ? Surely he would ; and I must be changed into his image and like-
ness. Therefore let me consider what my blessed Saviour would do in the
like case. Surely our blessed Saviour would not stain and defile his body.
He would not make his tongue an instrument of untruth to deceive others.
He would not be covetous and injurious. Art thou a Christian or no ? If
thou be a Christian thou hast the anointing of Jesus Christ. That anoint-
ing that was poured on him as the head, it runs down to thee as a member,
as Aaron's ointment ran down to his skirts. If thou be the skirt of Christ,
the meanest Christian, thou hast the same grace if thou be a Christian.
And therefore thou must express Christ, that as thou art partaker of his
name, so thou must be partaker of his anointing. If thou be a Christian,
why doest thou thus ? Doth this suit with thy profession ? Dost thou carry
the image of Satan, and dost thou think to be a Christian, except it be in
title and profession only ? No. There is no Christian but if he be a true
Christian he is changed into the likeness of Christ, into his image. There-
fore it is a good thought upon all occasions, every day to think what would
my blessed Saviour say if he were here ? and what did he in the like case
when he was upon earth ? I must be ' led by the Spirit of Christ,' or else
I am none of his. Therefore let us shame ourselves when we are moved
by our corruptions and temptations to do anything contrary to this blessed
image.

And consider, the more we grow into the likeness of Christ, the more we
grow in the love of God, who delights in us as he doth in his own Son :
* This is my beloved Son, in whom I am well pleased,' Mat. iii. 17. Now
the more hke we are to Christ, the more he is pleased with us.

And the more we shall grow in love one to another ; for the liker pictures
are to the first pattern, the liker they are one to another. So the liker we
grow to Christ, the liker we are one to another, and the more like, the
more love.

Who keeps Christ alive in the world, but a company of Christians that
carry his resemblance ? As we say of a child that is like his father, this
man cannot die as long as his son is alive, because he resembleth his father;
so as long as Christians are in the world, that have the Spirit of Christ,
Christ cannot die. He lives in them, and Christ is alive no otherwise in
the world than in the hearts of gracious Christians, that carry the picture
and resemblance of Christ in them.

But how are we changed into the likeness of Christ ? How come we to
be like him ? .

When once we believe in Christ, we are graft into the similitude of his
death, and into the likeness of his resurrection. It is a point somewhat
mystical, yet it is stood upon in the Scriptures, in Rom. vi. especially,
at large.

How come we to die to sin by virtue of Christ's death ? and to live to
righteousness by the fellowship of Christ's resurrection ? It is said we are
transformed into the likeness of Christ. The phrases of Scripture shew it.
But to stand upon these phrases a little.

Beloved, as it was in Christ's own person when Christ died, whole

ABOVE THE LAV^. 2G5

Christ died and was crucified, but yet the death itself, the crucifying was
terminate in the human nature : the human nature died and not the God-
head ; yet by reason of the union, whole Christ died and was crucified :
the ' Lord of glory' was crucified, as the Scripture speaks. And as it was
in Christ natural, so it is in Christ mystical, whole Christ mystical was
crucified, whole Christ mystical is risen again, notwithstanding the cruci-
fying was terminate in Christ the head, not in the members. As his death
was terminate in his human nature, it ended and was confined in that ; so
this crucifying belonged to the head, and the head rose ; yet whole Christ,
all believers as soon as they are one with Chi'ist, by reason of the mystical
union, thej^ are dead and crucified in Chi'ist their head, and risen and sit
in heavenly places, in Christ their head. So then a true believer, when he
is made one with Christ, he reasons thus. My corruption of nature, this
pride of heart that naturally I have, this enmity of goodness, this is cruci-
fied ; for I am one with Christ. When he died, I and my head did die,
and this pride and covetousness and worldliuess, this base and filthy carnal
disposition, was crucified in Christ my head. I in my head was crucified,
and I in my head now am risen and sit in heaven. Therefore now I am
in some sort glorious. Therefore I mind things above in my head. And
therefore because of the necessary conformity of the members to the head,
I must more and more die to sin, be crucified to sin, and rise by the
Spirit of Christ and ascend with him. The more I knov/, and consider,
and meditate of this, the more I am transformed into the likeness of his
death and resurrection. But to go a little further.

Quest. What things in Christ's death did especially discover themselves
to us, when we once believe, to our comfort ?

Ans. Three things.

In regard of its, wonderful love, that he died for us.

In regard of sin, wonderful hatred, that he would die for sin.

And ivonderfid holiness and love of grace. He shewed his hatred of sin,
that he would shed his heart-blood for it ; and wanting the glory of God,
as it were, by feeling the wrath of God for a time, even in hatred to sin.

There were these two afi'ectious pregnant in Christ upon the cross, won-
drous love for us to die for us, and wondrous hatred of sin to purge it, for
which he died ; and wondrous holiness, from whence hatred of sin came.
Whence doth hatred of sin come, but from wonderful purity and holiness,
that cannot endure sin ? Thus, when the soul considers it is one with
Christ, it hath the same afi"ections that Christ had. Christ in love to us
died. Can I apprehend that love of Christ Vvhen he died and was crucified
and tormented for my sin, but out of love I must hate sin again ? And
when I consider how Christ stood afi'ected to sin upon the cross, when he
died to purge it, and to satisfy for it, can I have other affections,', being one
with him, than he had upon the cross ? I cannot. So, whether I consider
his love to me, or the hatred he bore to sin, considering myself one v/ith
him by a mystical union, I shall have the same affection of love to him,
and be like him every way, to love what he loves, and to hate what he
hates.

I cannot but hate sin ; and, hating sin, I must act his part anew, that is,
as he died for sin, so I die to sin ; as he was crucified for it, so it is crucified
in me ; as he was pierced, so he gives corruption a stab in me ; as he was
buried, so my corruption is buried ; and as he died once, never to die again,
so I follow my sins to the grave, to death, and consumption of old Adam,
that he never riseth again. So I say, the consideration of my union with

266

EXCELLENCY OF THE GOSPEL

Christ, that I in Christ did die and was crucified, because my head died
and was crucified. And then it puts that afiection into me that was in
Christ, and makes me act Christ's part, to die to sin daily more and more.
These and the Hke thoughts are stirred up in a Christian, which St Paul
aims at in Rom. vi. and other places.

So by the virtue of his resurrection I am conformable more and more to
the graces in him ; for as the power of God's Spirit raised him up when he
was at the lowest, when he had been three days in the grave, so the Spirit
in every Christian raiseth them up at the lowest to comfort, to a further
degree of grace, more and more ; nay, when they are fallen into any sin or
any affliction for sin, the same power that raised Christ when he was in
the grave, for our sins, in the lowest humiliation that could be, it raiseth
them from their sins daily, that they gather strength from their sins. The
power that raised Christ at the lowest raiseth a Christian at the lowest in
sin and in affliction for sin ; for when he is tripped and undermined by his
corruptions, God by that power that raised Christ at the lowest recovers
and strengthens him, and makes him afresh revenge himself upon his sin.
And when he is at the lowest, in the grave, the same power will raise him,
like Christ every way. So you see how we are changed to the likeness of
Christ.

How shall we know then whether we have the image of Christ stamped
upon us or no ?

If we be changed into the likeness of Christ, we shall be changed in our
understandings, to judge of things as he did. His aim was to please his
Father in all things. If we have the same ends, and the same opinion and
esteem* of things, . . .* He judged matters of grace and of the king-
dom of God above all other ; for the soul is more worth than the whole
world. See the judgment that he passed upon things : ' Seek ye first the
kingdom of God, and all other things shall be cast upon you,' Mat. vi. 33,
We must be changed in our judgment if we will have his image upon us.
We must be like him in our will, in our choice, in the cleaving, and pur-
pose, and resolution of our will. We must have the bent of our soul as
his was. Our souls must be edged and pointed as his was, wholly for
heaven and the kingdom of God, And so for our affections, there must
be a change in them, in our love, and joy, and delight. We must love and
joy and delight in whatsoever he did.

Now the way to stir us up to this is to see what image we naturally carry,
and to see ourselves in the glass of the law. If a man consider thus, if
Christ's image be not upon me, I carry the image of the devil, this would
make him labour to get another image upon him. For, beloved, at the
day of judgment Christ will not own us if he see not his image upon us.
Cffisar will own Caesar's coin if he see his image upon it. ' Whose image-
and superscription is this ? Give unto Cfesar that which is Caesar's,' Mat.
xxii. 20. If Christ see his stamp on us, he will own lis at the day of
judgment, or else not. Naturally we are all opposite to Christ ; naturally
we are full of pride and malice ; of the spirit of the world and the devil.
Get out this by all means, or else Christ will not own us at the day of
judgment. He will not look on us. He cannot abide to see us if we
have not his image. We must bear the image of the second Adam as we
did the image of the first.

Again, the law of God was written in Adam's heart, it is expressed and
copied out. There see ourselves. There see all the curses. There see
* Sentence unfinished. — G.

ABOVE THE LAW. 267

ourselves guilty of the breach of every commandraent. If we understand
the law spiritually, that desire of women and revengeful thoughts are
murder and adultery. Understand the law spiritually, and see ourselves
in that glass, see ourselves utterly condemned. This will make us fly to
the glass of the gospel, that we may be changed into the image of Christ.

There is another image that we more desire to be changed into. We
are transformed into the likeness of the world, cast into the mould of the
times. We labour to have those opinions that the times have, and those
ways of getting and rising to preferment that the world hath, and to have
that carriage and disposition every waj^ that the world hath, and so frame
to the spirit of the world in all things, that so we might not be observed by
others, and crossed in our pleasures, and preferments, and profits. Well,
this desire to be transfoi-med into the likeness of the world, to have the
spirit of the world, what will it come to in the end ? The world shall be
condemned. If we will be condemned with the world, let us labour to be
transformed into the opinion of the world, and to go with the stream and
errors of the time if we desire to be damned. The world must be condemned.
It is the kingdom of Satan, wherein he rules. Therefore there is no image
or likeness for us to be transformed into, if we will be saved and have
comfort, but the image of Christ ; and can we have a better likeness to be
transformed into than the image of him by whom we hope to be ' saved ?
than to be like him, from whom we hope for so great a matter as
salvation is ?

Use 2. Again, that we may be changed into the likeness of Christ, let us
fix our meditations iqjon him, and we shall find a change we know not how,
insensible. As those that stand in the sun for other purposes, they find
themselves lightened and heat [ed|; so let us set ourselves about holy
meditations, and we shall find a secret, insensible change ; our souls will
be altered and changed we know not how. There is a virtue goes with holy
meditation, a changing, transforming virtue ; and indeed we can think of
nothing in Christ but it will alter and change us to the likeness of itself,
because we have all from Christ. Can we think of his humility and not be
humble? Can we think, was God humble, and shall base worms be proud?
Shall I be fierce when my Saviour was meek ? Can a proud, fierce heart
apprehend a sweet, meek Saviour ? No. The heart must be suitable to
the thing apprehended. It is impossible that a heart that is not meek,
and sweetened, and brought low, should apprehend a loving and humble
Saviour. There must be a suitableness between the heart and Christ. As
he was born of a humble virgin, so he is born and conceived in a humble
heart. Christ is born and conceived, and lives and grows in every Christian ;
and in a humble and lowly heart, made like him by his Spirit : that is the
womb. The heart that is suitable, that is the heart that he is formed in.

Use 3. Again, to be changed into this image, when we are once in the
state of grace, let its look to the rcniaiader of our corruptions. The best of
us shall see that that will make us look after Christ. Look to our worldly-
mindedness, to our passions, to our rebellions, to our darkness and dead-
ness of spirit, and then go to Christ. Lord, thou hast appointed Christ to
be a head, to be a full vessel, that of his grace we might have grace for
grace. He was ' anointed with the oil of gladness above his fellows,' Ps.
xlv. 7, but for his fellows. I am earthly-minded, he is heavenly. I am
full of rebellions, of lusts ; all is at peace in him. The image of God is
perfect in him, and he is a head to infuse grace, a head of influence as well
as of eminence. He is not only above me, but he hath all grace for me.

263 EXCELLIIN'CY OF THE GOSPEL

Therefore, go to Christ. I need thy heavenly-mindedness, and some
portion of thy meekness, of thy spiritual strength. I am weak, and dark,
and dead, shine on me. Thou hast fulness for me. So go to Christ, and
draw upon every occasion virtue and life from Christ our head. This is to
know what is meant by being transformed to Christ our head.

There are two conformities, beloved, exceeding comfortable to us, and
we must meditate on both.

First, Christ's conformitij to us. He was transfigured into our likeness.
He became man in love to us; not only man, but in the form of a servant,
base man. He took man's nature, and man's base condition, Phil. ii. 8.
Here is the ground of our comfort, that Christ took our form, he trans-
figured himself to our baseness ; and shall not we labour to be transformed,
to be Hke him, that out of love stooped so low to be like us ? Let us but
think of this, beloved ! Our blessed Saviour took our nature on him pure
and holy by his Spirit. He followed sin to death. He was conceived, and
lived, and died without sin, to satisiEy for sin ; and now by his Spirit he
cleanseth out sin. He pursued and chased out sin from his conception in
all the passages of his life ; so we should be like him. Drive away sin,
get the Spirit, that our nature in us may be as it was in him : holy, and
pure,';'and spiritual. Shall he be conformed to us, and shall not we be con-
form to him ? Many such reasons and considerations there be to move us
to be changed into the image of Christ.

Christ, in this work of changing, is all in all; for (1.) first of all, by
Christ's death and satisfaction to divine justice, ice have the Spirit of God
that doth all ; for the Spirit is the gift of God's love, next to Christ, the
greatest. Now Christ having reconciled God, God being reconciled, gives
the Spirit. Our sins being forgiven, the fruit of God's love is the Spirit.
So we have the Spirit by the merit of Christ.

(2.) Again, we have it from Christ, as a head, derived* unto us. We
have the Spirit for Christ and from Christ. Christ receives the Spirit
first, and then he sends it into our hearts. So for Christ's sake, and from
Christ as a head, we have the Spirit.

(B.) Again, from Christ tve have the pattern of all grace whatsoever, to
which we are changed. The pattern of all grace is from Christ. He
begins to us in every grace.

(4.) Again, in the fourth place, the reasons inducing are all from Christ.
For we are not only changed by power, but by reason. There is the
greatest reasons in the world to be a Christian, and to come out of the
state of nature. When our understanding is enlightened to see the
horrible state of nature, with the angry face of God with it, and then to
have our ej^es opened at the same time to see the glorious and gracious face
of God in Jesus Christ, here is the greatest wisdom in the world to come
out of that cursed state to a better. Now, the reasons of this change are
fetched from Christ, that by knowing Christ we know by reflection the
cursed state out of him, and to see the glorious benefits by Christ's redemp-
tion and glorification. These set before the eye of the soul, and then the
heart wrought upon these by reasons. If Christ gave himself for me, shall
not I give myself to Christ ? Paul hath his heavenly logic, ' Christ died
for us, that we might live to him,' 2 Tim, ii, 11. So we have the merit
of the Spirit from Christ, the derivation of the Spirit from Christ as a
head, and the pattern of grace from Christ, and the inducing reasons all
from Christ, in this changing to his image.

* That is, = ' conveyed.' — Q-.

AEOVE THE LAW. 269

(5.) Again, in that Christ is the image to which we are changed, Jet us
learn, if we would see anything excellent and comfortable in ourselves, see it in
Christ first. There is nothing comfortable in man but it is in Christ first,
as the first image, the first receiver of all, Christ Jesus himself. If we
would see the love of God, see the love of God in Christ our head first, in
him that is Gcd's beloved ; if we would see the gifts that God hath blessed
us with spiritual blessings, but it is in Christ. We have it from our head
first. If we would see God's favour, ' This is my beloved Son, in whom I
am well pleased,' Mat. iii. 17. I am well pleased in him, and in all his,
that are one mystical body with him. If we would see comfortably our ill
done away, our sins removed, see it in Christ abased, in Christ crucified,
and made a curse. See them all wiped away in the cross of Christ. If
we would see glory upon the removal of our sins, see it in Christ first.
He is first risen, and therefore we shall rise. He is ascended, and sits in
heavenly places, therefore we ascend and sit in heavenly places with him.
All that we have or look to have comfortable in us, see it in the first
pattern and platform in Christ. The reason is clear in Rom. viii. 29.
We are elected and predestinate * to be comformed to the image of his
Son.' We are predestinate to be conformed to Christ in all things, to be
loved as he is, to be gracious as he is. To rise to be glorious, to be freed
and justified afterward from all our sins, as he our surety was. We are
ordained to be conformable to him every way. In a word, the flesh of
Christ it was holy, it was a suffering flesh, and then a glorious flesh, now
it is glorious. So our nature must be like this image. It must be sanc-
tified flesh, by the same Spirit that sanctified the mass that he was made
of in the womb. It must be suficring flesh, in conformity to him ; for the
flesh that he took was suffering flesh, and he had a kingdom of patience
before he had a kingdom of glory. So we must go through a kingdom of
patience to the kingdom of glory, and then upon conformity in holiness
with Christ comes our conformity in glovj. When we are content to be
conformed to Christ in our suffering flesh, then we shall be conformed to
Christ in our glorious flesh ; for our flesh must be used as his was. It
must be holy and patient and suffering, and then it shall be glorious. So
in all things we must look to Christ first ; he must have the pre-eminence.

Beloved, of all contemplations under heaven, there is no contemplation
so sweet and powerful as to see God in Christ, and to see Christ first abased
for us and ourselves abased in Christ, and crucified in Christ, and acquitted
in Christ. And then raise our thoughts a little higher. See ourselves made
by little and little glorious in Christ. See ourselves in him rising and
ascending and sitting at the right hand of God in heavenly places. See
ourselves, by a spirit of faith, in heaven already with Christ. What a
glorious sight and contemplation is this ! If we first look upon ourselves
what we are, we are as branches cut off from the tree ; as a river cut off
from the spring, that dies presently. What is in us but we have it by
derivation from Christ, who is the first, the spring of all grace, the sum of
all the beams that shine upon us ? We are as branches cut oft'. There-
fore now to see Christ, and ourselves in Christ, this transforms us to be
like his image. It is the sweetest contemplation that can be.

We see this change is wrought by beholding. The beholding of the
glory of God in the gospel, it is a powerful beholding ; for, saith he, * we
are changed, by beholding,' to the image of Christ. Sight works upon the
imaginations in brute creatures ; as Laban's sheep, when they saw the
parti- coloured rods, it wrought upon their imaginations, and they had

270 EXCELLENCY OF THE GOSPEL

lambs suittaLle.* Will sight work upon imagination, and imagination
work a real change in nature '? And shall not the glorious sight of God's
mercy and love in Christ work a change in our soul ? Is not the eye of
faith more strong to alter and change than imagination natural ? Cer-
tainly the ejG of faith, apprehending God's love and mercy in Christ, it
hath a power to change. The gospel itself, together with the Spirit, hath
a power to change. We partake by it of the divine nature.

This glass of the gospel hath an excellency and an eminency above all
other glasses. It is a glass that changeth us. When we see ourselves and
our corruptions in the glass of the law, there we see ourselves dead. The
law finds us dead, and leaves us dead. It cannot give us any life. But
when we look into the gospel and see the glory of God, the mercy of God,
the gracious promises of the gospel, we are changed into the likeness of
Christ whom we see in the gospel. It is an excellent glass, therefore, that
hath a transforming power to make beautiful. Such a glass would be much
prized in this proud world ; such a glass is the gospel.

Therefore let us be in love with this glass above all other glasses what-
soever. Nothing can change us but the gospel. The gospel hath a chang-
ing power, as you have it Isa. xi. 6, seq. : there the lion shall feed with
the lamb,' &c. ' For the whole earth shall be full of the knowledge of the
Lord,' ver. 9. The knowledge of Christ Jesus is a changing knowledge, that
changeth a man even from an untractable, fierce creature, to be tractable,
sweet, and familiar. So that the knowledge of God in Jesus Christ, you
see, it is a transforming knowledge, and changeth us into the image of
Christ, to the likeness of Christ.

i* Especially upon this ground, that when we look upon Christ, and God
in Christ, we see ourselves there in the love of Christ, and in the love of
God ; and thereupon we are moved to be changed to Christ, not by seeing
Christ alone, or by seeing God in Christ alone, but by seeing God's love
in Christ to us, and Christ's love to us. For the Spirit of faith, which is
given together with the gospel, it sees Christ giving himself for me, and
sees God the Father's love in f me in Christ, and giving me to Christ.
When the Spirit of faith with this appropriation seeth God, mine in Christ,
and seeth Christ mine, and sees myself in the love of God, and in the love
of Christ, hereupon the soul is stirred up from a holy desire to be like
Christ Jesus, that loved me so much, and to be conformable to God all I
can. For if the person be great and glorious, and our friend too, there is
a natural desire to be like such, to imitate them, and express them all we
can. Now when we see ourselves in the love of God and Christ, out of
the nature of the thing itself, it will stir us up to be like so sweet, and
gracious, and loving a Saviour.

There are three sights that hath a wondrous efficacy, and they go
together.

God sees us in Christ, and therefore loves us as we are in Christ.

Christ sees us in the love of his Father, and therefore loves us as he sees
us in his Father's love.

We see ourselves in Christ, and see the love of God to us in Christ.

These three sights are the foundation of all comfort. God gives us to
Christ, and sees us as given to him in his election. Christ sees us as
given of the Father, as you have it John xvii. 12 ; and loves us as we are
loved of the Father, and then sees us as his own members. And we by a
Spirit of faith see Christ, and see ourselves in Christ, and given to Christ
* Cf. Gen. XXX. 32, seq.—G. t Qu. ' to ' ?— Ed.

ABOVE THE LAW. 271^

by the Father. Hereupon comes a desire of imitation and expression of
Jesus Christ. When we see ourselves in Christ God looks upon us in
Chiist, and we look upon ourselves in Christ ; and when we look upon the
mercy of God in Christ, it kindleth love, and love kindleth love, as fire
kindleth fire. Fire hath that quality, that it turns all to itself. Now the
meditation of the glorious love of God in Christ it works love, and love is
an afiection of changing ; love transforms as fire doth. The love of God
warms us, and we are fit for all impressions, as things that are warm.
Iron is a dull and heavy thing, yet when it is warm it is iDright and pliable,
and hath as much as may be of the nature of fire imprinted upon it. So
our dead, and dull, and inflexible, and unyielding souls become malleable
and flexible by the love of Christ shining upon them. His love transforms
them and kindles them. So here is the way how the glory of God's love
in Christ transforms us, because the discovery of the bowels of mercy in
God towards us kindles love to him ; and that being kindled it works like-
ness, for love to greatness transforms us. It works a desire to be like
those that are great. Where there is dependence there is a desire to be
like, even among men. Much more considering that God so loves our
nature in Christ, and that our nature is so full of grace in Christ as it is,
the love of God in Christ, that hath done so much for us, it breeds a desire
to be like Christ in our disposition, all we can.

By looking to the glory of God in Christ we see Christ as our husband,
and that breeds a disposition in us to have the afi'ections of a spouse. We
see Christ as our head, and that breeds a disposition in us to be members
like him.

Quest. How shall we know then that we see God in Christ, and the glory
of God in the gospel comfortably ?

Ans. Hath this sight a transforming power in thee, to the image of
Christ, to make thee like him ? If it have not a transforming power, it is
a barren, empty contemplation, that hath no efiicacy or comfort at all. So
far as the sight of God's love in Christ breeds conformity to Christ, so far
it is gracious and comfortable. See therefore whether thou art transformed
to the image of Christ. If there be not a change, there is no beholding of
Christ to speak of. No man ever sees the mercy of God in Christ by the
eye of faith, but he is changed.

For, beloved, as there must be a change, so it is in this order, from be-
holding the mercy of God in Christ. For can you imagine that any soul
can see itself in the glass of God's love in Jesus Christ, that it should see
in the gospel Christ, and in him God reconciled unto him in particular,
but that soul, out of the apprehension of God's love in Christ, will love God
again, and be altered and changed ? It is impossible such a sight therefore,
whereby we see ourselves in this glass, as when we look in a glass, and see
our own image, we see our own selves in Christ, and the love of God.*
Such a sight altereth and changeth alway. It works love, and love is the
worker of imitation ; for what doth make one labour to express another in
their disposition, carriage, and conversation ? Oh it is love, as children
imitate their parents. Love is full of invention, and of this kind of inven-
tion, that it studies to please the person loved, as much as it can every
way. Hereupon we come to be desirous to be like Christ, because we see
the glory of God's mercy shining in Christ.

The adversaries of the grace of God they fall foul upon us, because we
preach justification by the free mercy and love of God in Christ. Oh, say
* Sentence unfinished. — G.

272 EXGELLEXCY OF THE GOSPEL

ihoj, tills is to dead the spirits of men, that they have no care of good
works.

Beloved, can there be any greater incentive and motive in the world to
sanctification, to express Christ and to study Christ, than to consider what
favour and mercy we have in Christ ? how we are justified and freed by
him, by the glorious mercy of God in Christ ? There cannot be a greater.
Therefore we see here they depend one upon another. By seeing in the
glass of the gospel the glory of God, we are transformed from glory to glory.
An excellent glass the gospel is : by seeing God's love in it we are changed.
The law is a glass too, but such a glass as St James speaks of, that when
a man looks into it, and sees his duty, he goes away, and forgets all, i. 23.
The law discovers our sin and misery. Indeed, it is a true glass. If we
look there, we shall see the true picture of old Adam and of corruption ;
but it is such a glass as works nothing upon us. But when this glass is
held out by the ministers of the word, whose office it is to hold the glass to
people, when they see the love of God in Christ, this is a changing, trans-
forming glass, to make them that were deformed and disfigured before, that
bore upon them the image of Satan before, now to be transformed to be
like Christ, by whom they must be saved. Is there any study in the world,
therefore, more excellent than that of the gospel, and of the mercy of God
in Christ, that transforms and changes men from one degree of grace to
another, as it follows in the text.

Therefore, those that find themselves to be the ' old men' still, that have '
lived in corrupt courses, and do so still, let them not think to have any
benefit by the gospel. They deceive themselves. They never knew God.
For he that saith he hath communion with God, and walks in darkness, he ',
is a liar, 1 John iv. 20. St John gives him the lie, for God is light. How
can a man see himself in the love of God, and remain in a dark state oppo-
site to love ? Will it not alter a man ? It will not suffer him to live in
sins against conscience. Let no man that doth so, think he hath benefit '
by Christ. That knowledge is but a notional knowledge, a speculation, a
swimming knowledge : it is not a spiritual knowledge ; because wheresoever
the knowledge of God in Christ is to purpose, there is a change and con-
version of the whole man. There is a new judgment and new afl'ections.
The bent and bias of them is another way than they were before. There
is a change which is called a turning in the Scripture.* Those things that
were before them before, are now behind them ; and those things that were
behind them, are now before them. Whereas they turned their back upon
God and good things, now they turn their faces, they look God- ward and
heaven-ward, and to a better condition ; for this change is nothing else but
conversion. Therefore a man may say as he said, ' I am not I.' Those'
that have seen Christ, it makes them differ from themselves ; this sight :
works a change.

If there were not a change, it would make God forsworn ; as it is Luke ;
i. 13, srq., in'Zacharias's song, ' He hath sworn that, being delivered out of
the hands of our enemies, we should serve him without fear, in holiness
and righteousness, all the days of our lives.' If any man, therefore, say
he is delivered from his enemies, thi*t he thinks he shall not be damned
and go to hell, and yet doth not live in holiness and righteousness, he
makes God's oath frustrate, for God's oath joins both together : ' He hath
sworn that, being delivered out of the hands of our enemies, we should
serve him without fear ;' without slavish fear, but with a fear of reverence ;
* That is, 6T^s<psiy()ai. Mat. xviii. 3, and elsewhere. — G.

ABOVE THE LAW. 273

' in holiness and righteousnes all the days of our life.' Whosoever, there-
fore, are in a state of deliverance, have grace granted them whereby they
may serve God in holiness and righteousness all the days of their life ;
they are changed into the same image,

' From glory to glory.'

By glory is meant especiall}' grace here, and that which accompanies the
grace of God, the favour of God. When we are persuaded of it by the
Spirit, by which grace is wrought in us, upon grace in us there follows
peace, and joy, and comfort, and many such things which the Scripture
accounts to be glor3\

We say there are four degrees of the glory of a Christian.

First, initial glory, in his first conversion, and thereupon, the knowledge
of his deliverance from that cursed and damnable state that he is in ; the
knowledge, likewise, of his title to life everlasting. He comes to have
friendship with God ; he comes to have his nature renewed, that he may
be friends with God. There must be an assimilation by the Spirit, like
God, in a holy disposition. Now, upon the favour of God we come to be
friends with God, and to have our natures altered ; and hereupon comes
those glorious qualifications, as peace, and joy, and consolation in all con-
ditions, and liberty, and boldness to the throne of grace. This is glory,
beloved ! Is it not a glory to be friends with God, and to have God deal
with us as friends ? to reveal his secrets to us of his love and grace in
Christ ? to discover the hidden mysteries of his love to us, that was hid
from the beginning of the world ? We never know it till our effectual
calling, till our first conversion, for God to be friends with us all our lives:
Abraham was the friend of God. And then to have our nature renewed,
to have our shame laid aside. Indeed, sin makes us shameful. It is the
dishonour and abasement of the soul. The very change of our nature to
be such as God may delight in, this is glory. The image of God is glory.
Therefore in Rom. iii. 23, et alibi, it is said we are stripped and ' deprived
of the glory of God' since the fall, that is, of the image of God, by Adam's
sin, whereby we resembled God in holiness ; so grace whereby we resemble
God is the image and likeness of God, and that is the glory of man. If
one should ask, What is the best glory of a man ? that intrinsecal glory
that characteriseth a man indeed ? It is the stamp of Christ upon him, the
image of the second Adam, in his soul to be like him.

And hereupon those glorious qualifications that follow upon it, glorious
peace, and glorious joy ; glorious and unspeakable comfort, above all dis-
comforts whatsoever ; as indeed the comforts of religion are comforts
triumphing and prevailing above all discomforts. There are no comforts
but those in religion, that are above the discomforts we meet with in this
world. For what can be set against the wrath of God, against hell and
damnation, but the comforts of the gospel ? Now when a man is in the
state of grace, and hath these glorious things following him, sweet and glo-
rious peace that passeth understanding, that all the world, and all the
devils in hell caimot shake, and joy in the Holy Ghost, and comforts above
all discomforts whatsoever : and then glorious liberty he hath to come into
the presence of God upon all occasions, being a friend of God — are not
these things glorious, beloved ? And these belong to every Christian.

Second, Now as a Christian grows in assurance of his salvation and further

I friendship icith God, and further peace and joy and con fort, there is a

[ further degree of glory. The growth of grace is glory. Therefore in 2 Pet.

i. 5, seq., he follows the point at large. When we add grace to grace, he

VOL. IV. s

274 EXCELLENCY OF THE GOSPEL

saith it gives a furtlier entrance into the kingdom of God : for the kingdom
of God is begun in grace here ; and the further we grow in grace, the more
we enter into the kingdom of grace ; and the further we enter into that,
the nearer we are to the kingdom of glory.

Third, The next degree of glory is when the soul enjoys the j)resence of
God ill heaven.

Fourth, Then the upshot and conclusion, the closure and consummation
of all, at the day of jiuhpnent, when body and soul shall be united again.
Then is perfect glory. Here it is insinuated, when he saith we are changed
from glory to glory, that is, from grace to grace, till all end in glory, which
is the perfection of all in heaven, when body and soul shall be both glorious,
' from glory to glory.'

In this is considerable, first, that grace is glory : and then, that grace
being glorj^, is growing in a continual course till it come to perfection. We
grow 'from glory to glory,' from one degree of grace to another.

[1.] Grace whereby we resemble Christ is glory, and indeed so it is, /or
the imape and lil:eness of God is our f/Ionj, What was Adam's glory but
his likeness to God '? He was created in God's image. And what is our
glory ? To be like Christ. Therefore grace is our glory.

[2.] Mail's perfection is his glory. But the renewing of God's image in
grace is man's perfection. Therefore it is his glory.

[3.] That which makes a man terrible to all opposites ivhatsoerer is glonj.
But grace makes a man terrible to the devil and to wicked men. Both
grace in one man, and grace in the church ; for the church is ' terrible, like
an army with banners,' Cant. vi. 4. When the ordinances of God are set
up in glory, and there is glorious obedience to them in the church, it is
terrible to the enemies as an army with banners ; for there is a lustre and
glory in all that is God's, both in the persons of believers, and likewise in
the ordinances of God, Grace is glorious. As the wise man saith, ' Wis-
dom makes a man's face to shine,' Eccles. viii. 1. Is not wisdom a glorious
thing : to see a wise understanding man able to guide himself and others ?
It puts a beauty upon a man, to be a wise and understanding man. Humi-
lity makes a man glorious ; for it makes God put glorj- upon a man, when a
man is glorious, and understands it not. As Moses when his face shined,
he knew not that it shined himself. Many humble men are glorious and
think not so. They are glorious, and they shine, though they see it not.

Is it not a glorious thing to be taken out of ourselves, to deny ourselves,
to ofler a holy violence to ourselves, and to our corruptions ? Is not thia
a glorious thing, when others lie grovelling like slaves under their corrup-
tions, to stand unmoveable in all the changes of the world, and in all inter-
course of troubles to stand as a rock in the midst of all, unmoveable,
founded upon the love of God in Christ, and the hope of glory after ? Not
to be shaken with the wind of temptations from his standing, at least not
to be shook oft' his standing : this is glorious, to have a constant spirit.

Is it not glorious to have admittance boldly by grace ; to go into the
presence of God at all times ; to be prevailer with God ? Faith overcomes
not only the world, but God himself. It binds him with his own promise.
Is not faith a glorious grace, that triumphs over the great God himself,
binding him with his own word and promise ?

Is not love a glorious grace, that melts one into the likeness of Christ ?
Beloved, get love. It is the only artificial worker of imitation. It melts
us into the likeness of Christ. It constrains, it hath a kind of holy vio-
lence in it. No water can quench it. We shall glory in sufi"erings for that

abo\t: the law. 275

we love. Nothing can quench that holy fire that is kindled from heaven.
It is a glorious grace.

Hope, what doth it ? When it casts anchor in heaven, it keeps us ia
all the waves. It purgeth our natures to be like the thing hoped for.
There is no grace but it is glorious. So that grace is glory. The image
of God is glory. It makes a man glorious. It makes him shine.

Beloved, do but represent to jour thoughts such a one as Joseph, of
a sweet, wise, and loving spirit. It is an excellent state to see a man ia
his place in the commonwealth. What a glorious sight is it to see a
Joseph, a Nehemiah, to see a man like Paul, all on tire for the glory of
God and the good of the church ! The care of all the churches lay upon
him. The conceit* of a man shining in grace, what a glorious representa-
tion in our thoughts is it !

And so in men now living. When we see wisdom and love tending to
the common good ; when we see a spirit of mortification, when we see a
spirit of love, that is not for itself but for other men, a spirit of love above
self-love, all for the good of others, as Christ ' went about doing good,'
Acts X. 38, it makes them so lovely and glorious, as that no object in the
world is so glorious, as to see a man in whom the image of Christ is ; it
puts a glory upon him.

Besides, it puts an inward glory upon a man, when it makes him rejoice :
* The Spirit of glory rests upon him,' Isa. Ixi. i. Nay, in imprisonments
and abasements, take a good man in any condition, he is glorious. His
carriage is glorious. You shall not see flesh and blood, no revengeful
humour. When flesh and blood is subdued, and nothing appears in a man
but the image of Christ, he is a glorious creature in the greatest abase-
ment that can be. When Paul was in the stocks, what a glorious condi-
tion was he in ! When he sung at midnight, when the Spirit of glory was
upon him ! To see the martyrs sufier without revenge, to pray for their
enemies, that they had a spirit that conquered all wrongs and fear of death,
and displeasure of men ; a triumphant spirit above all things below, to
raise them above encouragements and discouragements, what a glorious
thing was this ! To see a man in his right principles, with the image of
God upon him, he sees all things below, beneath him. This is glorious, to
see a man that overcomes the world, that cares no more for the ofiers of
preferment on the right hand, or for threatenings on the other hand. All
is nothing to him. He breaks it as Samson did his cords. To see such
a victorious spirit, is not this glorious ! To see a glorious soul, that is
above all earthly things whatsoever, that tramples the world under foot, as
the * woman clothed with the sun' treads the ' moon under her foot,' Kev.
xii. 1. The church clothed with Christ, who is the glory of the church,
tramples all earthly things under feet. Grace is victorious and conquering,
prevailing over those corruptions that prevail over ordinary men. A Chris-
tian as David, when he had Saul in the cave, overcomes himself, 1 Sam.
xxiv. 4, seq. It is an argument of a great deal of strength of grace. Christ
overcame himself on the cross. He prayed for his enemies. So when the
nature of man is so subject to the power of grace, that though there be
rebellions in us, as there will be, while we are in this world, yet they can-
not overpower the principle of grace. All this while a man is a glorious
Christian, because he is not subject to the common humours and infirmities
and weaknesses of men. Therefore that makes a Christian glorious, when
he brings every thought and affection, and every corruption, as much as may
* That is, ' conception.' — G.

276 EXCELLENCY OF THE GOSPEL

be, to the subjection of the Spirit of glory, to the Spirit of Christ in him.
Though old Adam stir in him, yet he brings him down, that he doth not
discover himself to the scandal of the gospel and profession, and to the
weakening of the love of good things in the hearts of others. It shall not
break out. He subjects these rising thoughts. Here grace is glorious.

Another man cannot do this. He cannot love God ; he cannot deny
himself; he cannot resist temptations, not inwardly. He may forbear an
action out of fear, but a Christian can love, and fear, and delight in good
things ; and he can resist, and he can enjoy the things of this life, in a
subordinate manner to better things. A worldling cannot do it. There is
a glory upon a Christian, a derivative glory from Christ. For we shine in
his beams. We are changed according to his image ' from glory to glory.'

Obj. The thing is not much questionable that grace is glorious, but it
may be objected, Doth grace make one glorious ? Then how comes the world
to despise such as have grace ? such as are like Christ ?

A71S. 1. I answer it is from hlmdness, from spiritual drunkenness and
madness. They cannot discern of things ; they are besotted ; they see no
difference. Therefore they cannot discern things that are excellent. But
take a man in his right principles ; take a sober man, and he will see an
excellency in a Christian above himself.

Ans. 2. Again, grace is not made so much of ofttimes in the world,
because it is joined icith so manii infirmities. Our life ' is hid with Christ,'
Col. iii. 3. It is hid under infirmities and under afflictions ofttimes ; and
being hidden it doth not appear so much in this world.

Ans. 3. And then again, however men force upon themselves a contempt of
grace, and of the best things, yet notwithstanding it is but forced; for their
conscience stoops at it. Witness conscience w^hen it gives evidence on
their deathbed. Take a man when he is himself, when he is sober, when
he is best able to judge, when those things are taken from him, that obscured
and darkened his judgment, and then you shall have him justify all things
that are good, both grace and the means of grace.

Ans. 4. Again it must be so, that we may be conformable to Christ. The
world misguideth'"' the state of a Christian. They think them vile and base
persons. • So they did Christ the head of the church. You see how Christ
was esteemed. His glory was veiled with our nature and with misery
a while ; but it sparkled out ofttimes in his miracles. Now this was that
he might suffer and perform the work of salvation. For the devil nor the
wicked world would never have done that they did to him, if his glory had
broken forth to the full lustre of it.

So it is with the body mystical of Christ. The world misjudgeth of
them. It appears not now what they shall be hereafter, nor what they are
now indeed ; because God will have them conformable to Christ. If so be
that the glory of Christians were discovered in the true lustre, who would
wrong a Christian ? If they did see him indeed to be a member of Christ
and an heir of heaven, the care of angels and the price of Christ's death ; if
they did see him in his excellency, all the world would admire him, and
make another man of him than of potentates and monarchs ! But how then
should he be conformable to his head in afflictions ? The head was to save
us by death. He must be abased. Ths world must take him as a strange
man, and we that must be conformed to him, we must pass as unknown
men in the world. But not so unknown, but that grace breaks out some-
times to admiration and imitation ; and when it hath not imitation, it stirs
* Qu. ' misjudgetli ' ?— G.

ABOVE THE LAW. 277

up envy and malice in others, in the children of the devil. Therefore, not-
withstanding all objections, grace is glory. It makes us like Chi'ist, who is
glorious, who is ' the Lord of glory.'

And then it draws glory with it, glorious peace and glorious comfort, and
joy in the Holy Ghost, the attendants of grace in the hearts of God's
people. Is it not, as I said, a glorious thing for a man to have that peace
in him that passeth all understanding, that shall settle and quiet his soul
in all tumults in the world ? When all things are turned upside down, for
a Christian to stand unmoveably built upon the rock : whence comes this
glorious pitch, but from grace ? Grace and peace : one follow another.
Then for a man to have inward joy and comfort in the midst of afflictions
and disconsolations in the world, it is a wonderful and a glorious thing.
It is called 'joy unspeakable,' 1 Peter i. 8, and 'glorious grace,' 2 Cor.
iii. 8. Therefore in regard of that that follows it, in this world it is
glory.

Hence it is that the wise man saith, that ' the righteous is more excellent
than his neighbour.' He is more glorious than another man, as pearls are
above pebbles. He is more excellent in life, in death, and after death
especially ; for there is a growing from glory to glory. He is glorious in
life, more glorious in death, when his soul shall be put into glory in heaven ;
and most of all glorious when Christ shall come to be glorious in his saints,
as it is in 2 Thess. i. 10. So he is excellent in life, and in death, and for
ever. For another man, that is but a man — a man, said I, nay, if a man
be but a man, he is either like a devil in subtlety, or a beast in sensuality ;
he carries the image either of a beast or of the devil, besides a man. A
righteous man therefore that hath the image of God stamped upon him, he
is better than another man every way ; for he is in a higher rank of creatures.
Grace sets a man as far above other men as other men are above other
creatures. At the first the creatures reverenced God in Adam. They
came and took their names from him. They were subject to him. So
grace is a glorious, majestical thing. Wicked men, even Herod, reverenced
grace in John Baptist, Mark vi. 20, and evil men reverence it in their
hearts, in God's people, though their mouths speak against it. A Christian
is a spiritual man. As reason lifts a man above other creatures, so the
image of God set upon a man, it lifts and raiseth him above other men.

Use 1. If grace and the image of God and Christ in us be glory, and
make us excellent, let us all labour for grace above all tilings. We all, as I
said before, desire liberty ; and as we desire liberty, so we desire glory ;
but we know not the way how to come to it. In seeking liberty, we seek
licentiousness ; in seeking glory, we seek it from men that cannot give it.
We seek glory in outward things that are nothing. What is the glory of
all outward things, but the shining of a rotten piece of wood in the night
time, or as a glow-worm ? What is all this glory but a flash ? It is
nothing. If we would seek true glory indeed, as naturally all do, let us
seek grace. Thereby we resemble Christ, ' the Lord of glory ; ' thereby
we are glorious in the eyes of Christ ; thereby we are glorious both with-
out and within. Though this glory for the present be hid, thereby we are
terrible to the devil and all enemies. For ever since his head was crushed
by Christ, that broke the serpent's head, he is afraid of man's nature in
Christ ; he is afraid of Christians, as knowing that they be better than
himself. And he shall be judged by them ere long. The devil shall be
judged by Christians. Therefore let us study for this glory. A man is
never glorious till he be a Christian.

278 EXCELLENCY OF THE GOSPEL

It is said of Antiochus, that he was a vile person. What ! Though he
was a king (i) ? Yes. Let a man be never so great in the world, if lie be
a wicked man, a man that dishonoureth his tongue, that should be his
glory, that hath not the language of Canaan, that dishonours and defiles
his body, that should be the ' temple of the Holy Ghost,' 1 Cor. vi. 19, a
man that carries a malicious and malignant spirit, that hath the image of
the devil in his soul : if he be never so great a person, he will be vile ere
long, when all relations shall end in death. All excellencies must be laid
down in death. Therefore seeing all other excellencies cannot keep a man
from being a vile person, let us labour for that that will put a glory upon
us. Labour for the image of Christ to be stamped upon our soul. There
is a great humour in this age in looking to pieces of woi'kmanship. If a
man have skill to discern a piece, as they call it, it is more than ordinary.
Beloved, what a vanity is this (though these pictures be lawful ; they are
a kind of mute poetry). But what is this to the having of the glorious
image of Christ stamped upon us ; to be glorious in the eye of God and in
the very judgment of carnal men !

There is nothing so excellent as grace, and nothing so base as sin. In-
deed there is nothing base but sin ; and nothing excellent but grace. So
that God's children, not only in their glorious riches and prerogatives to
be the sons of God and heirs of heaven, are glorious, but they have an
inwai'd glory. ' The spouse of Christ is glorious within,' Ps. xlv. 13.
Insomuch that Christ is in love with his own graces. He wonders at his
own graces in his children.

Use 2. Again, oppose this to the scorn and hatred of the world ; base-
minded persons, that disgrace goodness that their illness may be the less
discerned. They labour to make all alike, all they can, b}' slanders at
least, that their illness may not appear. Oppose the judgments of God's
Spirit that esteems grace glory against all the judgment of the base world.
Beloved, they shall know one day, that those that they despise shall judge
them ; and their hearts secretly tell them so. What makes them malign
men better than themselves ? They have a secret conceit, he is above me.
' The spiritual man judgeth all things,' 1 Cor. ii. 15. He is a man that
discerns by a spiritual eye. He judgeth and condemneth my ways, and
hereafter he will judge me. A secret conscience in him makes him fear a
good man. Though he deprave* and malign him, yet his heart stoops.

Use 3. Again, is grace glory? When God sets in]- on its, shall ive cast our
crown in the dirt? Shall we defile and blemish our glory by sinning against
conscience ? We forget our excellency, that grace is glory. It teacheth
us how to carry ourselves to ourselves. If there be grace in us, let us be
honourable to ourselves. It is a good caveat that we should be venerable
to ourselves ; that is. Christians should take a holy state to themselves.
What ! I that am an heir of heaven ; I that am a king ; I that am a
conqueror ; I that am the son of God ; I that am a freeman : should I
tangle myself with these things ? Shall I go and stain myself ? Is it not
an unsightly thing to see a golden pillar daubed with dirt ? or to see a
crown cast into the dirt ? God hath put a crown upon me ; he hath made
me a king ; he hath made me an heir of heaven ; he hath made me his
son ; he hath put a glory upon me ; — shall I abase myself to devilish base
courses ? No. I will be more honourable in my own eyes. Let us think
ourselves too good for the base services of Satan. These thoughts we should
take to ourselves. These are not proud thoughts, but befitting our con-
* That is, ' undervalue.'— G. t Qu. ' it ' ?— Ed.

ABOVE THE LAW.

279

dition. When we are tempted to any base course, whatsoever it is, it is
contrary to my calling.

Use 4. And let us comfort ourselves in the ivork of grace, thour/h it be
wrought in never so jjoor a measure, in all the disparagements of the world;
for those that are besotted with false vain-glory, they have the eyes of their
souls put out, and dimmed and dazzled with false glory. They cannot
judge of the glory of a Christian. They want eyes. Therefore let us be
content to pass in the world as hidden. Christ passed concealed in the
world ; only now, and then the beams of his glory brake forth in his
miracles. So we must be content. For our glory is hid in Christ, for the
most part ; and it is clouded with the imputations and malice of men, and
sometimes with infirmities, as it will in this world. Let us comfort our-
selves with this, that we are glorious howsoever, and glorious within ; and
this glory will break out in a holy conversation. And it is better to be
glorious in the eyes of God, and angels, and good men, and in the con-
sciences of ill men, than to have glory from their mouths. Malice will not
suffer them to glorify them with their mouths, but their consciences must
needs stoop to goodness ; for God hath put a majesty into goodness, that
any man that is a man, that is not a beast, that hath natural principles,
will reverence it ; and the consciences of such men will make them speak
the truth one day, and they shall say, ' We fools thought these men
mad,' but ' now we see ourselves fools.' Therefore in the disparagements
of worldly men, that know not where true glory lies, let us be content with
this, that God hath made us truly glorious by working a change in a com-
fortable measure ; let us comfort ourselves in this.

Use 5. Again, by this ice may know u-hether we have grace in us or no. If
we think grace to be glory, let us have that judgment and conceit of grace.

(1.) Of the change of our natures, by the Spirit of God, and the truth of
God, as the Holy Ghost hath here, calling it glory. That very judgment
shews that there is an alteration in our affections ; that we are changed in
the spirit of our minds ; that we have a right conceit of heavenly things.
For none but a Christian indeed can judge grace to be glory, that can truly
think so. For if a man think grace to be glory truly, if he be convinced
by the power of the Spirit, he will be gracious. For there is an instinct
in all men by nature to glory in something. You have the gulls* of the
world, they glory in something, in swaggering, beastly courses. You have
devilish men glory that they can circumvent others. Rather than men will
have no glory, they will glory in that that is shame indeed. Man having a
disposition alway to glory in something, if he be convinced that grace is
glory, he will be gracious.

Therefore, I beseech you, enter into your own souls, and see what con-
ceits you have of the image of God, of the graces of Christianity, and then
certainly it will raise a holy ambition to have that stamp set upon you.

(2.) Again, this is another evidence that a man is gracious, if he can look
upon the life of another that is better than he with a conceit that it is glory,
and loving of it as glory. Many men see grace in other men, but with a
maligning eye. They see it to disgrace it. For naturally this is in men.
They are so vain-glorious and ambitious, that when the}' see the lives of
other men outshew theirs, instead of imitation, they go to base courses.
They obscure and darken that light with slanders, that they will not imitate
in their courses. This is in the better sort of men, the prouder, and greater
sort of men. What grace they will not imitate they will defame. They
* That is, ' the deceived' =— fools. — G.

280

EXCELLENCY OF THE GOSPEL

will not be outsliiued by anything. Therefore, those that can see so far into
the life of another man, as they love it, and honour the grace of God in
another man, it is a sign there is some work of glory begun in them. Men
can endure good things in books, and by reports, and good things of men
that are dead, &c., but ihej cannot endure good things running in their
eyes. Especially when it comes in a kind of competition and comparison,
they love not to be outshined.

' From glory to glory.'

We see the state of God's children here, and the state in heaven, come
both under one name ; both are ' glory.' The children of God are kings
here, they shall be kings in heaven. Thej^ are saints here, as they be
saints in heaven. There is an adoption of grace as well as an adoption of
glory, Rom. viii. 30, et alibi. There is a regeneration here of our souls ;
there is a regeneration of soul and body then. We are new creatures
here ; and we shall be new creatures there.

Quest. Why do all come under one name, the state of glory in heaven,
and the state of grace here ? Is there no difference ?

Ans. Yes. But the difference is in degrees, and not otherwise. For
heaven must be begun here. If ever we mean to enter into heaven here-
after, we enter into the suburbs here. We must be new creatures here.
We are kings here ; we are heirs apparent here ; we are adopted here ; we
are regenerate here ; we are glorious here, before we be glorious hereafter.
Therefore, beloved, we may read our future state in our present. We
must not think to come ds sceJo in cceluin, as he saitli (j), out of the filth
of sin to heaven, but heaven must be begun here. You see both have the
same name, grace, and glory. Therefore, wouldst thou knew what thy
condition shall be afterwards ? Read it in thy present disposition. If
there be not a change and a glorious change here, never look for a glorious
change hereafter. What is not begun in grace shall never be accomplished
in glory. Both grace here and glory hereafter coming under the same name,
it forceth this.

And likewise it is a ground of comfort ; for why have we the same term
here ? When we are in the state of grace, why are we decked and adorned
with the same title as we shall be in heaven ?

It is partly for certainty. Grace is glory, as well as the perfection of it
is glory, to shew that where grace is truly begun it will end in glory. All
the powers in the world cannot interrupt God's gracious progress and way.
What is begun in grace will end in glory. Where the foundation is laid,
God will be sure to put up the roof. He never repents of his beginnings.
Solomon saith that the ' righteous is like to the sun,' that grows brighter
and brighter, till he come to his full strength, Prov. iv. 18. So the state
of the godly grows more and more, from light to light, till he come to full
strength. The state of the wicked is clean contrar3^ The state of the
wicked is like the declining day. The sun grows down and down till it be
twilight, and thence to darkness, and then to utter darkness. So they
being dark in themselves, they grow from the darkness of misery and terror
of conscience to eternal darkness, black, dismal darkness in hell. But the
state of the godly it is like the course of the sun after midnight, that is grow-
ing up, up still, till it come to mid-day. So the state of the godly it is alway
on the mending hand; it is always a growing state; it is a hopeful condition.
They go from glory to glory. And therefore let us be assured of eternal
glory for the time to come, as sure as we are of the beginnings of grace here
wrought. You see, then, a main difference between the godly and others

ABOVE THE LAW. 281

Other meB grow backward, proficere in pejus, as we say. They talie degi-ees
back from worse to worse, till they end in utter desolation and destruction
for ever. But the other riseth by degrees, till they come to that happiness
that can admit no further degrees. All the glory of the world ends in
vanity and in nothing ; but the glory of a Christian that begins in grace,
you see it proceeds from glory to glory, alway growing and amending. If
men were not spiritually mad, would they not rather be in a condition
alway amending and growing more and more hopeful still, than to be in a
condition alway declining, and most subject to decline when it is at the top.
There is no consistence in any human felicity, but it is in pnecipite, near a
downfall when it is at the highest. God's children are near rising when
they are at the lowest. There is a spirit of glory lights, and not only so,
but rests on them. It doth not light upon them and then go away. It is
not as a flash or blaze of flax or so {k). But the Spirit rests and grows still
upon them, ' from glory to glory.' The state of a Christian it is comfort-
able, that is soundly converted, when he shall think every day brings me
nearer my glory ; every day I rise I am somewhat happier than I was the
day before, because I am somewhat more glorious and nearer to eternal glory ;
when another wretch that lives in sins against conscience may say, I am
somewhat nearer hell, nearer eclipsing, and ebbing, and declining than before.
So every day brings terror to the one, and matter of comfort to the other.

* From glory to glory.'

Grace, we see, is glory, especially when it is in strength ; and the more
grace grows, the more glory. The more it shines, the more glory. We
Bay of fire, the more it burns the less it smokes; the less infirmity appears
that may disgrace it, the more grace. The more light and lustre, and the
less infirmity. Glory belongs to the growth of grace in this world. For
is not a Christian a glorious Christian when he is a grown Christian ?
when he sends a lustre as a pearl ? v/hen as a glorious hght he shines to
the example of others ? when he is able, as Paul saith gloriously of him-
self, ' I can do all in Christ that strengtheneth me,' Philip, iv. 13, to want
and to abound. Cast him into any condition what you will, he is like him-
self. Cast Joseph into prison, he is Joseph still ; cast Paul in the dungeon,
he is Paul still, and is never more glorious than in the midst ©f afflictions.
So grace growing to some perfection is glorious ; ' wisdom makes a man's
face to shine,' saith Solomon, Eccles. viii. 1. So it is true of all other
graces in some perfection. They make a man shine. There is nothing in
the world so glorious as a Christian that is grovm to some perfection.
Indeed, he is so glorious, that the eye of the world, when it is cast upon
him, it stirs up envy, as carnal persons, when they see a Christian man
unmoveable in the midst of all motions, and unchangeable in all changes,
when nothing can alter him, but he goes on, they wonder at the condition
of this man, whenas indeed his grounds and resolutions are above all dis-
couragements or encouragements that the world can afford. David was a
king and a prophet, and David was a holy man, and David, for constitution
of body, was ruddy and of a sweet complexion; and David, for the manner
of his kingdom, was a king of a great people, There were many excel-
lencies of David. Oh but what doth David account the prerogative of a
man ? ' Blessed is the man whose sins are forgiven, in whose spirit there
is no guile,' Ps. xxxii. 2; that is, that is truly sanctified in spirit; that
is in the state of justification ; and as a witness of that, of the forgiveness
of his sins, hath a spirit without guile. Happy is that man, not that is a
king, or a prophet, or a strong man, or a beautiful man, or hath this endow-

282 EXCELLENCY OF THE GOSPEL

ment or that ; but happy is the man whose sins ai'e forgiven, and whose
spirit is sanctified.

' From glory to glory.'

We see then that there must be an increase, a growing ' from glory to
glory.' There is no stop nor stay to be made in rehgion. There must be
of necessity a desire to grow better and better ; for glory will grow still to
glory. Grace will never cease till it end in glory.

[1.] Both in our dispositions that have it tcroi((/ht in us ; we shall desire it
may increase in us the image of God and Christ more and more.
I [2.] And in GocVs ■purpose. Where he begins he makes an end. Whe-
ther we look to him that will not have us in a state of imperfection,* ....
He hath not chosen us to imperfection, but to perfection ; and he hath called
us not to imperfection, but to perfection. He hath elected ns to perfection.
He hath chosen us to be spotless, not to be conflicting with our corrup-
tions, and to be halting alway as Jacob. We shall have perfect strength.
We are called and elected to perfection. Therefore there is no standing at
a stay in religion ; there must be a perpetual growth. It is our disposition
to desire and endeavour it still.

For, beloved, it is that that is inbred to all things that are imperfect, to
hasten to perfection, till they come to their iibi, to their pitch. We see it
in grain, weak grain. Till it come to the full growth, it breaks through
clods, through harder things than itself. There is a nature in corn and
seeds, that have a beginning of life in their kind in them, till those seeds
come to growth, they put out themselves with a great deal of strength
against opposition. So grace is of such a strong nature. Being intended
by God to perfection, it will not rest in mean beginnings, but puts itself
forward still, and breaks through opposition. I will not stand upon the
common place of growth in grace. It is a large discourse, and I touched
it upon many occasions. You see the necessity of it. There must be a
growth from glory to glory.

A growth not in parts as we say. For at the first regeneration, in the first
beginning, when we are gracious, there is the beginning of a new life, and
there is the seeds of all graces. But especially this growth is in intension
and extension. Grace grows more and more in strength, and extends and
reacheth itself further and further to the use of many. Grace grows, I say,
in the intension of itself, and extends and reacheth itself to the use of more.
The more a Christian lives, when he is in a right state and fi'ame as a
Christian should be, he is of more strength in all particular graces, and
doth the more good, and shines more in his life and conversation to others.
•• And likewise, as there is a growth in intension and extension, so there
is a growth in the quality and purity of grace ; for the longer a man lives,
those graces that he hath grow more refined. When a Christian is but a
new Christian, he tastes much of the old stock. As all fruit at the first
will taste of the stock, so there is no fruit of righteousness that comes from
a man, at his first conversion, but it tastes a great deal of old Adam. It
savours of the old stock. The more he live, and grows spiritual, the more
that that comes from him relisheth of the Spirit, the more refined is his
wisdom, the more refined is his love, the more refined from self-love, his
joy and delight is more refined.

Ohj. Hence we may answer an objection by the way ; an old man seems
not to grow in grace. He seems not to be so good a man, not to be so
zealous as when he was young ; not so forward.
* Sentence unfinished. — G.

ABOVE THE LAW. 283

Avs. Beloved, In those that are young there is a great deal of nature
joined with a little grace, and that grace in them makes a greater expres-
sion, because it is carried with the current of nature. But in age it is
more refined. That that is, that knowledge they have, is more pure and
more settled, and that love and afiection is more refined. There is less
self-love, and tliat zeal they have it is joined with more heavenly discre-
tion. There is less wild fire, there is less strange fire with it. Though
there be less heat of nature, that it do not work in outward demonstrations
to the eye of the world, yet it is more refined and pure. So grace grows
thus likewise in the purity and perfection of it ; not altogether pure, for
somewhat will stick to our best performances, savouring of the worst prin-
ciple in nature. For as we carry flesh and spirit alway, so that that comes
from them will savour of corruption ; yet less in a grown Christian, that is
a father in Christianity, than in another.

' From glory to glory.'

Grace is glory in regard of the state before. The least degree of grace
is glory in regard of the state of nature. But grace is not glory properly
till it come to a growth. Grace is not glorious, so in comparison to other
Christians that are grown. In regard of the state of nature, grace is glory,
take it in the lowest ; for is not this a glory for a man to be taken into the
fellowship of Christ ? to be the son of God, and an heir of heaven ? to
have angels for his attendants ? to be begotten by the glorious gospel, the
word of God, that immortal seed ? Whatsoever thing is about a Christian
it is glorious. Is not he glorious that hath God the Father, and God the
Son, the Lord of glory, and the Holy Ghost, the Spirit of glorj^ and the
glorious gospel, and glorious angels for his attendants ? Every thing is
glorious in a Christian. In every Christian there is this. So grace is a
kind of glory ; but notwithstanding we must not content ourselves with
that. Grace is then especially glory when it comes to growth. We must
labour that grace may appear. What is glory ? Properly glory is excel-
lency and victory over the contrary with manifestation, excellency mani-
fested. Now a man is said to be glorious in grace, when his grace comes
to be excellent in view, and victorious over the contrary w-ith public mani-
festation.

Use 1. Now this we ought to labour for ; though grace be glory in respect
of the former estate, yet in the rank of Christians ive ought to he glorious,
that is, more and more gracious; both.

I In regard of God, that God may have the more glory from us. The
more grace, the more esteem from him, because we resemble him.

And in regard of Christ Jesus : the more glorious we are, the more we
resemble him. Let us labour to be more and more glorious, in regard
likewise of the church, whom we shall benefit more. The more we grow
in grace, the more we shall prevail with God by our prayers. Who pre-
vailed more with their prayers than Moses, and such men ? Again, when
grace is glorious, that is, with victory and full manifestation, the more we
are fit to give a lustre and light, that others seeing it may glorify God ; to
draw others to the love of grace, when they see grace glorious. Now grace
is then glorious in us that others may be encouraged. When we can resist
strong temptations, when we are not like children ' carried away with the
wind of every doctrine,' Eph. iv. 14, this is a glorious thing. When a
Christian can hold his own in the worst times ; when it is a witty* thing to
be a Christian : as Hilary said in a time of schism, ' it required a great
* That is, ' wise.' — G.

284 EXCELLENCY OF THE GOSPEL

deal of wit to be a Christian' (l), it requires a great deal of wit and study
to hold a man on in Christianit3\

And for a man to be strong against temptations and the world, whether it
frown or fawn, that he cares for neither, but holds his own, is not this a
glorious thing ? When a man shall carry himself as a lion, break through
oppositions in ill times, and fall square, cast him as you will, in all condi-
tions,— here is a glorious Christian. Therefore through grace be glory,
that must not content us, but we must labour to have such a measure of
glory as that we may be glorious in our own rank. Is it not a glorious
thing when a man can break through doubts and fears that trouble other
folk too much ? As the sun is said to be in glory when he is gotten on
high ; there are many clouds in the morning, but when the sun is gotten
to his height at noon-day, he scatters all. So a Christian is in his glory
and exaltation when he can scatter doubts, and fears, and terrors that
trouble other weak beginning Christians. Therefore when we are troubled
with scruples, with this and that, we should labour to get out of them, that
grace may be glorious ; to shew that we have gotten such a light and such
a convincing knowledge, and that we are so rooted in faith and grace, that
the Spirit of Christ in us hath broken through all these clouds and mists,
and made us glorious.

' From glory to glory.'

Our glory it is not like a torrent that runs amain for a time, and after is
dried up for ever. Grace it is a continuing and an increasing thing. It
continues still. As the stream that it is fed with is an ever-living spring,
so is grace. It is fed with the gi'ace in Christ, and he is a never-dying
spring, a fountain. For that grace in him is fed with his divinity. There-
fore there must be a perpetual spring in Christ. So where Christ hath
opened a spring in the heart, he will feed that grace perpetually.

Use 2. Let none be discouraged that have grace begun in them. God wiU
go on with his own grace. When he hath begun a good work, ' he will
finish it to the day of the Lord,' 1 Cor. i. 8. Though grace be little at the
first, yet it shall not stay there. It grows up we know not how ; but at
last it is glorious indeed. For till grace be grown, it is little discerned from
other things : as between weeds and herbs there is little difference when
they be green, till they be grown. Grace is little at the first, as a grain of
mustard-seed. Mat. xiii. 31. Jerusalem is not built in a day, as we say of
Rome. You have some that are a weaker sort of Christians, that are good,
they would fain be in Canaan, as soon as ever they are out of Egypt, and
I cannot blame them. But hereupon they are discomforted. As soon as
ever they have grace in them, they would have their pitch presently, out of
spiritual covetousnees. Oh that I had more knowledge and more victory!
&c. These desires are good ; for God puts not in vain desires into the
hearts of his children, but they must be content to be led from glory to
glory, from one degree of grace to another. Christ himself grew more in
favour with God and man. As that little stone grew to a mountain, Dan.
ii. 34, so we must be content to grow from grace to grace. There is a gradual
proceeding in the new creature. We must not be presently in Canaan.
God will lead us through the wilderness, through temptations and crosses,
before we come to heaven. Many because they see they are far short of others
that are stronger Christians, therefore they think they have no grace at all.

Therefore let those that are on the growing hand, though they be short
of many that are before them, let them not be discouraged with their over-
little beginnings. For it is God's ordinance and course in this world, to

ABOVE THE LAW, 285

bring his cliildren by little and little through many stations. As they were
led in the wilderness from standing to standing, and from place to place,
BO God brings his children by many standings to heaven. And it is one
part of a Christian's meekness to [be] subject to God's wisdom in this kind,
and not to murmur that they are not so perfect as they would be, or as
they shall be ; but rather to magnify the mercy of God that there is any
change in such defiled and polluted souls ; that he hath vouchsafed any
spiritual light of understanding, any love of good things ; that the bent of
their affections are tui'ned to a contrary course than they were before ; that
God hath vouchsafed any beginnings. Rather magnify his mercy than
quarrel with his dispensation, that he doth not this all at once ; and,
indeed, if we enter into our own hearts, it is our fault that we are not
more perfect. But let us labour to be meek, and say. Lord, since thou
hast ordained that I shall grow from glory to glory, from one degree of
grace to another, let me have grace to magnify thy mercy, that thou hast
given me any goodness, rather than to murmur that I have no more. And
be content in the use of means, and endeavour to grow further, though we
have not so much as others have. Nay, we may not be discouraged,
because of the weakness of grace, but we may not be discouraged with a
seeming interruption in our spiritual growth. God sometimes works by
contraries. He makes men grow by their puttings back, and to stand by
their falls. Sometimes, when God will have a man grow, he will suffer
him to fall, that by his fall he may grow in a deeper hatred of sin, and in
jealousy over his own heart, and a nearer watchfulness over his own ways ;
that he may grow more in love with God for pardoning of him, and grow
more strong in his resolution for the time to come ; that he may grow more
in humility. None grow so much as those that have their growth stopped
for a time. Let none be discouraged when they find a stop, but consider
that God is working grace in another kind. The Spirit appears in one
grace when it doth not in another. It grows in one grace when it doth
not in another. Sometime the Spirit will have us grow in humility ; as
the juice of the herbs riins to the root in the winter, it is in the leaves in
the spring, it is in the seed in the autumn ; as the life sometime appears in
the plant in one part and sometime in another ; so the Spirit of God
appears sometime in humility, sometime in joy, sometime in spiritual
strength and courage. Let none be discouraged overmuch when they find
a stop ; for there is no interruption of Spirit altogether, and this little
interruption is like a sickness that will make them grow and shoot up more
afterwards. It spends the humours that hinders growth. There is such a
mystery in the carrying of men from glory to glory, that it makes men more
glorious sometimes by base sins. I would have no man discouraged there-
fore. Indeed, God will work so, that he shall wish he had not given him
occasion to shew his strength in his weakness, his glory in his shame ; but
God, where he hath begun he will go through with the work, and will turn
all to good.

And to encourage us here, grace begun hath the same name as grace
perfect. Both are glory. Why doth God call them by one name ? To
encourage Christians. He tells them that if it be begun it is glory, not that
it is so properly, but if it be begun it shall never end till it come in heaven.
Therefore God styles grace in all the latitude, from the highest to the very
beginnings, by the same name, to encourage Christians. If they be within
the door of the temple, though they be not so far as those that are in high
and gloiious places, yet they are going thither. To encourage Christians

2S5 EXCELLENCY OF THE GOSPEL

to know that unavoidably and indefeasibly they shall come to perfection of
glory if it be begun. And God looks not on Christians as they are in their
imperfections and beginnings, but that that in time he means to bring them
to. He intends to bring them to glory. Therefore he gives gi-ace the style
of glory. As in the creatures God looked not on the seeds of trees as such,
but he looked on them as seeds that he meant to make trees of; and when
God looks upon his children, he looks not on them as they are children,
but as they shall be perfect men. Doth the wisdom of God look on the
seeds of trees as he intends to make them trees ? and doth he not look upon
Christians, that are babes in grace, as he intends to make them men, to
come to the perfect stature of Christ ? He views us at once in our begin-
nings and perfections. All is presented at once to him. Therefore he
gives one name to the whole state of grace, grace and glory, all is glory.
I beseech you therefore, if there be any goodness, any blessed change in
us, let us be comforted ; for he that hath brought us to the beginnings of
glory will never fail till he hath brought us to perfect glory in heaven, and
there our change shall rest. There is no further change there, when we are
once in our element.

For even as God, when he made man, he rested from all his work upon
the Sabbath ; man was his excellent piece. So the Spirit of God will rest,
sanctifying and altering of us. When we are once in heaven, in that eternal
Sabbath, then we shall need no changes from glory to glory. We shall for
ever be filled with the fulness of God, till which time there is no creature
in the world so changeable as a Christian.

For, first, you see he was made in God's image and likeness in his state
of standing.

After he fell there was a change, to his second state of sin.

After the state of fall, there is a change to the state of grace.

After that from one degree of grace to another in this world till he die.

And then the soul is more perfect and glorious. But at the last, when
body and soul shall be united, there shall be no more change ; there shall
be an end of all alteration.

So we see that God intends by his Spirit to bring us to perfection,
though by little and little, to perfection of glory as far as our nature is
capable, and this shall be at the latter day.

Quest. Why not before ? why not in this world ?

Ans. Beloved, we are not capable here of that fulness of glory. Saint
Peter on the mount had but a glimpse of the glory of heaven, and he was
spiritually drunk as it were, he knew not what he said, Mark ix. 6. We
are not capable. Therefore we must grow here from glory to glory, till we
come to that perfection of glory. God that gives us the earnest could make
up the bargain here if we were capable of it, but we are not.

God will have a difference between the militant and the triumphant
church, and will train us up here to live the life of faith, till we come to
live the life of sight, the life of vision for ever in heaven.

Doth God by his Spirit change us by his Spirit to the likeness of Christ,
* from glory to glory,' till he have brought us to perfection of glory in
heaven ? Oh let us comfort ourselves in our imperfections here. We are
here lame Mephibosheths. He was a king's son, but he was lame. We
are spiritually lame and defective, though we be kings' sons (m). Oh, but we
shall grow from glory to glory, till all end in perfection in heaven. What
a comfort is this in our imperfections, that as every day we live in this
world cuts olf a day of our life, for we live so much the shorter, so every

ABOVE THE LAW. 287

day we live brings us nearer to heaven ; that as we decay in the life of
nature every day, so we grow up another way, ' from glory to glory,' till
we come to perfect glory in heaven ; is not this a sweet comfort ? Let us
comfort ourselves with these things.

Use 3. Again, if the state of God's people be thus sweet and comfortable, and
full of well-grounded hopes, that glory shall go further on to glory, and end
in glory, then ivliy should ive be afraid of death / For grace will but end
in glory. A mean glorious estate will but even be swallowed up of a truly
glorious estate. Indeed grace is swallowed up of glory, even as the rivers
are swallowed up of the ocean. Glory takes away nothing, but perfects all
better by death. Why should we be afraid of death ? We are afraid of
our glory, and of the perfection of our glory.

There be degrees of glory. There is glory begun here in grace, and
there is the glory of the soul after death, and the glory both of soul and
body for ever in heaven, and these make way one to another. A Christian
is glorious while he lives, and he grows in glory while he lives. He is more
glorious when he dies, for then his soul hath perfectly the image of Christ
stamped upon it. But he is most glorious at the day of resurrection, when
body and soul shall be glorious, when he shall put down the very sua
itself. All glory shall be nothing to the glory of the saints, ' They shall
shine as the sun in the firmament,' Dan. xii. 3. And indeed there will
be no glory but the glory of Christ and of his spouse ; all other glory shall
vanish and come to nothing. But the glory of the King of heaven and his
queen that he hath chosen to himself to solace himself eternally with, when
the spiritual marriage shall be accomplished, they shall be for ever glorious
together. Why then should we be afraid of death ? For then there shall
be a further degree of glory of the soul, and after that a further degree
of body and soul, when our bodies shall be conformable to the glorious
body of Christ, when they shall be spiritual, as it is in 1 Cor.
XV. 44. I beseech you, therefore, let us learn this to comfort our-
selves against those dark times of dissolution, when we shall see an end
of all other glory. All worldly glory shall end in the dust, and lie down in
the grave ; when we must say that ' rottenness is our father,' and the
' worm our mother,' Job. xvii. 14. We can claim no other kin in regard
of our body, yet then we shall be more glorious in regard of our souls.
Christ shall put a robe of glory upon us, and then afterward we shall be
more glorious still.

Therefore it is base infidelity to be afraid of our dissolution, when indeed
it is not a dissolution, but a way to glory. We should rather consider the
conjunction, than the dissolution. Death takes in pieces body and soul,
but it joins the soul to Christ. It makes the soul more glorious than it
was before. We go from glory to glory. Our Saviour Christ saith, ' He that
believeth in me shall never die,' John xi. 26. What doth he mean by that ?

Indeed, we shall never die, for grace shall be swallowed up of glory. As
soon as ever the life of nature is gone, he lives the life of glory presently.
So he never dies. There is but a change of the life of grace and of nature
for the life of glory.

What that glory shall be at that day, it is a part of that glory to know ;
for indeed it is beyond expression, and beyond the comprehension of our
minds. They cannot conceive it nor our tongues express it. Peter, as
I said, seeing but a glimpse of it, said, ' It is good for us to be here.' He
forgot all his former troubles and afflictions. If such a little glimpse of
glory could so possess the soul of that blessed man Peter, as that it made

288 EXCELLENCY OF THE GOSPEL

him forget all his former miseries, and all his afflictions whatsoever, to be
in love with that condition above all others, what shall the glory of heaven
be then ! Shall we think then of our former misery, and baseness, and
trouble, and persecutions ? Oh no.

Use 4. Again, let us be exhorted by this to try the truth of grace in ns,
by our care to r/row and proceed from f/hry to glory, still to be more glorious
in Christianity. Beloved, of necessity it must be so. Let us not deceive
ourselves in our natural condition. Do we content ourselves that we live
a sick man's life ? No. We desire health. When we have health, ig
that all ? No. When we have health, we desire strength too, that we may
encounter oppositions. Is it so in nature, that life is not enough, but
health ; and that is not enough, but strength too ? And is it not so
much more in the new creature, in the new nature, in the divine nature ?
If there be life, there will be a desire to have health, that our sick souls
may be more and more healed ; that our actions that come from our facul-
ties sanctified be not sick actions ; that they be not weak languishing
actions ; that we may have healed souls ; that God together with pardoning
grace may join healing grace, to cure our souls daily more and more, that
we may be more able to performances. And then, when we have got
spiritual health, let us desire spiritual strength to encounter oppcisitiong
and temptations, to go through afflictions, to make way through all things
that stand in our way to heaven. Let us not deceive ourselves. This will
be so. If there be truth of grace, still a further and further desire of
grace, carrying us to a further and further endeavour.

The more we grow in grace, the more God smells a sweet sacrifice from
ns ; that that comes from us is more refined and less corrupt. It yields
better acceptance to God.

And then for others, the more we grow in grace, the more we grow in
ability, in nimbleness, and cheerfulness to do them good ; and that that
comes from us finds more acceptance with others, being carried with a strong
spirit of love anddelight, which alway is accepted in the eyes of men.

The more we grow in grace, the more cheerful we shall be in regard of
ourselves. The better we are, the better we may be ; the more we do, the
more we may do. For God further instils the oil of grace, to give us
strength and cheerfulness in good actions, so that they come ofi' with delight.
Our own cheerfulness increaseth as our growth increaseth. In a word, you
see glory tends to glory, and that is enough to stir us up to grow in it.
Seeing glory here, which is grace, tends to glory in heaven, we should never
rest till we come to that perfection ; till the glory of grace end in glory
indeed. For what is the glory of heaven but the perfection of grace ? And
"what is the beginnings of grace here but the beginnings of glory ? Grace
is glory begun, and glory is grace perfected. Therefore, if we would be in
heaven as much as may be, and enter further and further into tlie kingdom
of God, as Peter saith, 2 Pet. i. 5, scq., let us be alway adding grace to
grace, and one degree to another. Put somewhat to the heap still, that so
we may go from glory to glory, from knowledge to knowledge, from faith
to faith, from one degree to another.

Ohj. But it will be objected that Christians sometimes stand at a stay,
sometimes they seem to go back.

Ans. In a word, to ansv/er that, some because they cannot see themselves
in growing, they think they grow not at all. It is but ignorance ; for we
see the sun moves, though we see him not in moving. We know things
grow, though we see them not in growing. Therefore it follows not, that

XBOVE THE LAW. 289

because we perceive not our growth from grace to grace, that therefore we
grow not.

But put the case indeed that Christians decay in their first love and in
some grace. There is a suspension of growth. It is that they may grow
in some other grace. God sees it needful they should grow in the root,
and therefore abaseth them in the sense of some infirmity, and then they
spring out apiain again. As after a hard winter comes a glorious spring,
upon a check grace breaks out more gloriously. And there is a mystery
in God's government in that kind, that God often increaseth grace by the
sight and sense of our infirmities. God shews his powerful government in
our weakness ; for God's children never hate their corruption more than
when they have been overcome by it. Then they begin to be sensible of
it, that there is some hidden corruption that they discerned not before, that
it is fit they should take notice of. The best man living knows not himself
till he comes to temptation. That discovers himself to himself. Tempta-
tion discovers corruption and makes it known, and then stirs up hatred for
it. As love stirs up endeavour, so hatred aversation* and loathing. It is
profitable for God's children to fall sometimes. They would never be so
good as they are else. They would not wash for spots ; but when they see
they are foul indeed, then they go to wash. But this is a mystery ; God
will have it so for good ends.

It checks the disposition of some good people. They think they have
not grace, because they have but a little. This phrase shews that we have
not all at once. God carries us by degrees, * from glory to glory,' from one
degree of grace to another. God's children, when they have truth of grace
wrought in them, their desires go beyond then- endeavour and strength.
Their desires are wondrous large, and their prayers are answerable to their
desires. Therefore in the Lord's prayer what say we ? ' Thy kingdom
come; thy will be done in earth as it is in heaven,' Mat. vi. 10. Can it
be so in this world ? No. But we must pray till we come to it. We
must pray till we come to heaven, where prayer shall cease. So the prayers
and desires of God's people transcend their endeavours. Their prayers are
infinite. Hereupon, the chief thing in convefsion being the desire, the
turning of the stream of the will, when they find their will and their desire
good, and their endeavour to fall short of their purposes, they say. Surely
I have no good, because I have not that I would have, as if they should
have heaven upon earth. We must grow ' from glory to glory.' And
thank God for that beginning. It is God's mercy that he would work the
least degree of grace in such rebellious hearts as all of us have ; that he
would work any goodness, any change, though never so little. God looks not
to the measure, so much as to truth. For he will bring truth to perfec-
tion, though it be never so Httle. Let us be comforted in it. And it is God's
government, to bring his children to glory by little and little, that so there
may be a dependence of one Christian upon another ; the weaker on the
stronger : and that there may be pity, and sweet affections of one Christian
to another ; and that there may be perpetual experience of God's mercy in
helping weak Christians ; and a perpetual experience of that which is the
true ground of comfort, justification ; that we must needs be justified, and
stand righteous before God, by Christ's absolute righteousness, having
experience of our imperfect righteousness. So a little measure of gi'ace in
us is for great purpose. Therefore let none be discouraged, especially con-
sidering that God, whom we desire to please, values us by that little good
* Tliat is, ' aversion.' — G.

VOL. IV. T

290 EXCELLENCY OF THE GOSPEL

we have, and esteems us by that condition he means to bring us to ere long
to perfection. So long as we take not part with our corruptions, but with the
Spirit of God, and give way to him, and let him have his work in us ; so
long be of good comfort in any measure of grace whatsoever.

Use. 5. Again, in that grace is of a growing nature, in all changes and
alterations, whatsoever we decay in, let us not decay in grace. Beg of God.
Lord, whatsoever thou takest from me, take not thy Spirit from me ! take not
thy' stamp from me ! Let me grow in the inward man although I grow not in
the world. Let us labour to grow ' from glory to glory,' though we lose other-
wise. That is well lost and parted with in the world that is with the gain of
any grace, because grace is glory. It is a good sickness that gets more patience,
and more humility. It is a good loss that makes us grow less worldly-minded
and more humble by it. All other things are vanity in comparison. And
that grace that we get by the loss of them is well gained. Grace is glory ;
and the more we grow in grace, the more we grow in glory. Therefore I
beseech you labour to thrive that way, to grow up heavenward, daily more
and more in our disposition. Beloved, the more grace we get the more
glory ; and the more like we are to Christ and to God, the more we adorn
our profession ; and the more we shame Satan and his instruments, and
stop their mouths, the more duties come off naturally and sweetly from us
without constraint. It is good for us to be grown Christians, that we need
not be cumbered with corruptions. The more we grow, the more nimble
and cheerful and voluntary we shall be in duty. We shall partake more
of that anointing that makes us nimble in God's service. There is nothing
in the world so glorious as a grown Christian, Therefore let us be in love
with the state of Christianity, especially with grown Christians. Of all
things, he is compared with the best. If he be a house, he is a temple ;
if he be a plant, he is a cedar growing up ; if he be a flower, he is a lily
rising and growing fresher ; if he be a stone, he is a pearl. He grows in
estimation and use more and more. Beloved, if we had spiritual eyes to
see the state of a Christian, of a grown Christian especially, we would labour
above all things to thrive in this way. Have we not many works to do ?
Have we not many enemies to resist ? Have we not many graces to per-
fect ? Ai'e we not to die and to appear before God ? Are we not to enjoy
the blessings of God purely '? and do not these things require a great deal
of strength of grace ? Oh they do. Therefore labour above all things
in the world to behold God's love in Christ, and to behold Christ, that by
this sight we may grow from glory to glory.

And this will make us willing to die. What makes a man willing to die,
but when he knows he shall go from glory to greater glory ? After death
is the perfection of glory. Then we are glorious indeed, when we are in
heaven. A weak sight here by faith changeth us ; but a strong sight, when
we shall see face to face, perfectly changeth us. Then we shall be like him,
when we shall see him face to face.

A wicked man cannot desire death, he cannot desire heaven itself. Why ?
Because heaven is the perfection of grace. Glory [which] is but grace he loves
not. Therefore it is a certain evidence of future glory, for a man to love grace,
and to grow. I say such a man is willing to die. A wicked man, that hates
grace, that loves not Christ in his image, in his children, or in his truth,
he hates glory that is the perfection of grace ; for peace, and joy, and com-
fort, they are but those things that issue from grace, and spring from grace.
Grace is the chief part of heaven, the perfection of the image of God, the
perfection of all the powers to be like Christ. But for peace and comfort

ABOVE THE LAW, 291

that springs from it, a wicked man loves peace and quiet, but to have his
nature altered he loves not that ; and if he love not grace, how can he love
glory ? There is no man but a Christian that loves heaven. We are ready
to drop away daily. Now to be in a state unchanged, it is a fearful thing.
Unless we be changed by the Spirit of God, we shall be afraid to die. We
cannot desire to be in heaven. The very heaven of heavens is the perfec-
tion of grace. To see God to be all in all, and by the sight of God to be
transformed into his likeness, it is the chief thing in heaven. Therefore I
beseech you let us labour more and more to grow in grace ; set Christ
before us. Let me add this one thing, make use of our patterns among us.
Christ is now in heaven, but there will be the Spirit of Christ in his chil-
dren to the end of the world ; and grace is sweetly conveyed from those
that we live amongst. We grow up in grace by growing in a holy com-
munion one with another. Christ will kindle lights in every generation.
Therefoi'e lefus labour to have the spirit of those we live with given to us ; in
conversing, to be like Christ in his members ; to love the image of Christ in
his children, and to converse with them ; to be altered into their likeness.
This will change us to the glorious likeness of Christ more and more.

Those that care not what company they keep, those that despise the
image of Christ in those among whom they live, can they grow in grace ?

We shall give account of all the good examples we have had. Doth God
kindle lights for nothing ? We should glorify God for the sun and moon
and stars, and other creatures. Is not a Christian more glorious than all
the creatures in the world ? We should glorify God for gi-ace in Christians,
and labour to be transformed to them that we may grow the liker to Christ,
that we may grow more and more glorious. I speak this to advance the
communion of saints more and more, as we desire to partake more and
more of this grace, and to grow ' from glory to glory.'

Use 6. Again, considering that God means to bring us, by little and little,
by degrees, to perfect glory of body and soul, and condition in heaven to be
like Christ, let this make us be content to be vile for Christ in this icorld, as
David said when he icas scorned, ' I will be yet more vile,' 2 Sam. vi. 22,
' do you think I think much to shew myself thus, for the honour of God ? '
When Michal scoffed, ' I will be more vile.' Let us be content to go out
of the camp, and bear the reproach of Christ, Heb. xi. 26, bear the reproach
of religion. Let the world scorn us for the profession of religion. God
is bringing us from glory to glory, till he bring us to perfect glory ; and
shall we suffer nothing for him ? Let us be content to be more vile, and
to bear the reproach of religion. The very worst thing in religion, the re-
proach of Christ, as Moses made a wise choice, it is better than the treasures
of Egypt, Heb. xi. 26. The most excellent things in the world are not so
good as the worst thing in religion, because reproach ends with assurance
of comfort, that God will take away that, and give us glory after. There-
fore, let us not be discouraged from a Christian course, but go through
good report and bad report, break through all, to finish our course with joy,
as St Paul speaks of himself, Acts xx. 24.

Use 7. And doth God bring us from glory to glory, till he have brought
us to perfection of glory ? Then, I beseech you, let its beforehand be thank-
ful to God, as we see in the epistles of blessed St Paul and Peter : ' Blessed
be God, the Father of our Lord Jesus Christ, that hath begotten us to an
inheritance immortal, undefiled, reserved in heaven,' saith St Peter, 1 Pet.
i. 4 ; and so St Paul. Let us begin the employment of heaven beforehand.
For why doth God discover to us that he will bring us to glory ? why doth

292 EXCELLENCY OF THE GOSPEL

he discover it to our faith, that excellent state ? That we might begin
heaven on earth, as much as might be. And how shall we do that ? By
the emploj'ment of heaven. What is that ? ' Holy, holy, holy, Lord God
of hosts,' Rev. iv. 8. There is nothing but magnifying and glorifying of
God. There shall be no need of prayer. There are praises alway ; and
so much as we are in the praises of God, and glorifying of God for his
mercy and love in Christ, so much we are in heaven before our time. I
beseech you, therefore, be stirred up in consideration of this, that we are
leading on by degrees, from glory to glory, till we come to perfection. Let
us even give God the praise of all beforehand. For it is as sure as if we
had it. For one way, how things to come are present, is by faith. Glory
to come is present two or three ways already, that may stir us up to glorify
God beforehand.

(1.) The glory to come is present to Christ our head. We, in our hus-
band, are in heaven. Now he hath taken heaven for us !

(2.) And in regard of faith, that is the evidence of things not seen. It is
the nature of faith to present things to come as present. To faith, glory to come
is present, present in Christ, and we are part of Christ, Christ mystical, and
members. And we in our head are in heaven already, and sit there. And to
faith, that makes things present that are to come, we are in heaven already.

(3.) And we have the earnest of heaven, the first-fruits of the Sjnrit. We
have grace which is glory, the beginnings of glory. We have the first-fruits
and earnest. Now, an earnest is never taken away, but is made up by the
bargain with the rest ; so the earnest of the Spirit of God, the first-fruits of
peace and joy, of comfort and liberty to the throne of grace, these are the
beginnings of heaven. Therefore, be much in praising God. Oh that we
could be so ! If we could get into a frame and disposition to bless God,
we could never be miserable ; no, not in the greatest afflictions, for thank-
fulness hath joy alway. When a man is joyful, he can never be miserable,
for joy enlargeth the soul. When is a man most joyful, but in a state of
thankfulness ? And what makes us thankful so much, as to consider the
wonderful things that are reserved in another world, the glory that God is
leading us to by little and little, from glory to glory, till we be perfect ?

' Even as by the Spirit of the Lord.'

' As ' here is taken according to the phrase in the Greek ; and there is
the like word in the Hebrew. It signifieth likeness and similitude some-
times, and sometimes otherwise.* It is not here meant as if we were like
the Spirit of the Lord, but this change is wrought even as by the Spirit of
the Lord. That is, it is so excellent and so strong, that you may know
that it is done by none but the Spirit of God.

Again, ' as by the Spirit of the Lord,' that is, so far as the Spirit of the
Lord changeth us. It implieth those two things, that is, it is done by the
power of the Spirit, that we may know it is done by the Spirit of the Lord ;
and then, as by him and no further, for we no further shine than he enlight-
eneth us. As the air, it is no further light than the sun shines into it ; so
we have no more glory, strength, comfort, and peace, or anything gracious
or glorious, than the Spirit of God shines into us : therefore he saith, ' as
by the Spirit of the Lord.' It is so glorious and excellent, and so far forth
as he doth it. * As by the Spirit of the Lord ;' so he expresseth the mean-
ing of that phrase.

« That is, KuSd'TrBP = Hebrew, -)^}^3. Cf. Gen. xii. 4 ; Exod. vii. 6, 10 ; in
LXX.— G. - """

ABOVE THE LAW. 293

Now you see here the doctrine is clear, that all that I have spoken of
before comes from the Spirit of the Lord, and from no other cause.

The beholding, the transforming, the degrees of transforming from glory
to glory, the taking away of the veil, all is from the Spirit of the Lord. To
go over the particulars.

The Holy Ghost doth open our eyes to behold the glory of the Lord, and
therefore he is called the Spirit of illumination. The Holy Ghost takes
away the veil of ignorance and unbehef, and thereupon he is called the
Spirit of revelation. The Holy Ghost upon revealing the love of God to
us in Christ, and the love of Christ to us, and illuminating our understand-
ings to see these things, he breeds love to God again, shewing the love of
God to us, and thereupon he is called the Spirit of love. Now when God's
love is shed into us by the Spirit of illumination and revelation, then we
are changed according to the image of Christ ; and thereupon ^ae Holy
Ghost, from the working of a change, is called the Spirit of sanctification,
because he is not only the holy temple of that blessed person, but he makes
us holy ; and because this change is a glorious change, a change from one
degree of grace to another, till we come to be perfect in heaven ; hereupon
it is called a Spirit of glory, as St Peter saith, ' the Spirit of glory resteth
on you,' 1 Peter iv. 14, that is, the Spirit of peace, of love, of comfort, of
joy, &c. The Spirit, in regard of this blessed attribute, working all these,
he is called the Spirit of glory. The Spirit hath divers names according
to the divers operations he works in the saints and people of God ; as here
the Spirit of illumination, of revelation, of love, of sanctification, of glory,
all is by the Spirit. Whatsoever is wrought in man it is by the Spirit.
All comes from the Father as the fountain, and through the Son as Media-
tor ; but whatsoever is wrought it is by the Holy Ghost in us, which is the
substantial vigour in the Trinity. All the vigour and operation in the
Trinity upon the creature, it is by the Holy Ghost, the third person. As
in the creation the Spirit moved upon the waters, and moving there and
brooding on them, framed the whole model of the creatures ; all were framed
by the Holy Ghost ; so the Holy Ghost upon the water of our souls frames
the new creature, frames all this change ' from glory to glory,' all is by the
Holy Spirit. Therefore it is here in the passive term, ' We are changed
from glory to glory, as by the Spirit of the Lord.' So in the chain of
salvation j'ou have passive words in them all. ' Whom God foreknew he
chose : and whom he chose he justified : and whom he justified he glorified,'
Eom. viii. 30, xill because they come from God, and the Spirit of God.
So here we are transformed from glory to glory, all is by the Spirit of God,
the third person. For, beloved, even as from God toward us all things
come through the Son by the Spirit, so back again, all things from us to
God must come by the Spirit and through Christ. We do all by the Spirit,
as all things are wrought in us by the Spirit. God gives us the Spirit of
prayer and supplication, and the Spirit of sanctification ; and we pray in
the Spirit, and work in the Spirit, and walk in the Spirit. We do all in
the Spirit, to shew that the Spirit doth all in all. In this new creature and
work of sanctification it is by no less than the Spirit of the Lord. For,
beloved, as it was God that redeemed us, so it is God that must change us;
as it was God that wrought our salvation and reconciled us, — no less person
could do it, — so it must be God that must persuade us of that glorious work,
and fit us for it by his Holy Spirit. It is God that must knit us to our
head Christ, and then by little and little transform us to that blessed con-
dition that Christ hath purchased for us. God the Son doth the one, and

294 EXCELLENCY OF THE GOSPEL

God the Spirit doth the other. You have all the three persons in this
place, for we see the glory of God the Father, Son, and Holy Ghost shining
in Jesus Christ. Christ is the image according to which we are changed.
The Spirit is he that changeth us according to that image. God shews
his mercy in Christ. We knowing and apprehending the mercy of God in
Christ by the Spirit, are changed by that Spirit ' from glory to glory.' So
that the blessed Trinity, as they have a perfect unity in themselves in
nature, for they are all one God, so they have a most perfect unity in their
love, and care, and respect to mankind. We cannot want the work of any
one of them all. Their work is for the good of mankind. The Father in
his wisdom decreed and laid the foundation how mercy and justice might
be reconciled in the death of the Mediator. Christ wrought our salvation.
The Holy Ghost assures us of it and knits us to Christ, and changeth and
fits us to be members of so glorious a head, and so translates and trans-
forms us more and more ' from glory to glory.'

It is a comfortable consideration to see how our salvation and our fitting
for salvation, till we be put in full possession of it, stands upon the unity of
the three glorious persons in the Trinity, that all join in one for the making
of man happy.

I will name two or three doctrines, before I come to that which I mean
to dwell on.

As, first, that

Voct. The Spirit comes from Christ.

It is said here, ' By the Spirit of the Lord,' that is, of Christ ; because
Christ doth sinrare,'-^- as well as the Father. The Father doth spirare, and
the Son doth breathe. The Holy Ghost proceeds by way of spiration from
both. Therefore the Spirit is not onl}" the Spirit of the Father, but of the
Son, as we see here, ' The Spirit of the Lord.' Christ sends the Spirit,
as well as the Father, ' I will send you the Comforter.' The Holy Ghost
proceeds from the Father and the Son ; and he doth report to us the love
of the Father and of the Son ; and therefore, 2 Cor. xiii. 14, the shutting
of the chapter, ' The grace of our Lord Jesus Christ, the love of God the
Father, and the communion of the Holy Ghost,' &c. As the Holy Ghost
hath communion in proceeding from the Father and the Son, and knows
the secrets of both ; so he reveals them to us. The love of God the Father,
and the Son, and the communion of the Holy Ghost ; so the Holy Ghost
proceeds from the Son as well as from the Father ; he is called here the
Spirit of the Lord.

Then again, the Spirit is a distinct person from Christ. It is said before,
' The Lord is that Spirit.' That might trouble men, how to know that
' the Lord is that Spirit.' Men might think that Christ is all one with the
Spirit. No. Here the Spirit is said to be the Spirit of the Lord. He
means he is another distinct person from Christ ; and the Spirit is God as
well as Christ, because the Spirit hath the operations of God attributed to
him, to change and transform, and make new. We are changed into the
same image, from glory to glory, ' even as by the Spirit of the Lord.'
Creation and renovation of all new is from an almighty power. All the
power in heaven and earth cannot make that that was not, to be, especially
that that was contrary and opposite, to be. Now for a man in opposition
and enmity to religion, to be changed to a better image, to the image of
Christ, it argueth an almighty power. These doctrinal points I do but
only touch. I come to that that I judge more useful; that is, that
* That is. 'breathe.'— G.

ABOVE THE LAW. 295

Doct. Whatsoever is good in tts comes from the Spirit of God.

Wliat need I stand upon reasons ? • Whatsoever is above nature it must
come from God's Spirit. The Spirit is the author of all things above
nature. Grace whereby we are like Christ, is above nature ; therefore it
must be by the Spirit of God.

Besides, that which riseth of nothing, and is opposite, and hath Satan to
oppose it, it must have an almighty power to work it. Therefore whosoever
works anything that is supernaturally good in us, he must be above the devil.
We cannot so much as call Jesus,* with a feeling, but by the Spirit of God.
We cannot think a good thought. All is by the Spirit, whatsoever is
gracious and comfortable in us. I should be over- troublesome to you to
be much in so clear a common argument as this is. Therefore I will
hasten to make some use of it.

Use 1. And therefore put out of your thoughts, I beseech you, when you
look to have any grace or comfort wrought, shut out of your hearts too much
relyinrf upon any outward thinrj. Think not that education can make a man
good, or plodding can make a man good : in bodily exercise, in hearing
much, in conferring much, in custom or education, or any pains of our own.
These are things that the Spirit will be effectual in, if we use them as we
should ; but without the Spirit what are they ? Nay, what is the body of
Christ without the Spirit ? ' The flesh profiteth nothing,' John vi. 63.
What is the sacrament and the word ? Dead things without the Spirit of
the Lord. Nothing can work upon the soul, no outward thing in the
world, but the Spirit of God ; and the Spirit of God works upon the soul
by the means of grace, by gracious habits and qualities wrought. For he
doth not work upon the soul immediately. Before he alter and change the
soul, the Spirit works upon the soul by altering, and changing of it ; and
when it hath altered the soul, then it joins with the soul, and alters and
changeth it according to the image of Christ, more and more still.

I beseech you, in your daily practice, all learn this, that you trust not
too much to any outward performance or task ; to make idols of outward
things. People when they would change their dispositions, and be better,
they take a great deal of pains in hearing, and reading, and praying. All
these are things necessary ; but they are dead things without the Spirit of
Christ. Therefore in the use of all those outward things, whatsoever they
be, look up to Christ, that is the quickening Spirit, that sends the Spirit
into our hearts. The Spirit must enliven and give vigour to all these
things, and then somewhat will be done in religion, in hearing, and read-
ing, and praying, and receiving the sacrament. Therefore in all these look
to the Spirit first. He laboureth in vain that relieth not wholly upon the
Spirit of God, that trusts not to a higher strength than his own. It must
be a higher strength than our own that must work any good in our souls,
either grace, or comfort, or peace. And therefore in the use of all things,
as the proverb is, oculos ad cailum, dr. Let the eye be to heaven, when
the hand is at the stern f at the same time ; and then we shall be transformed
and changed by the Spirit of God. Know that in all means alway the
Spirit is the principal, efficient, blessing, cause of all. And therefore before
we set upon anything that is good, wherein we look for any spiritual good,
desire God by his Holy Spirit that he would clothe what shall be said.
Words are wind without the Spirit. The Spirit must go with the ordi-
nances, as the arteries go together with the veins. You know in the veins
in the body there are arteries that go Ayith them. They convey the spirits.
* Qu. ' Jesus, Lord ' ?— Ed. t That is, ' the helm.'— Ed.

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The veins convey the blood. That is a dull thing, without the spirits, of
itself. If there Avere no spirits in the arteries, what would the blood in the
veins be ? Nothing but a heavy uncomfortable humour. But the arteries
that come from the heart, the fountain of life, being joined, and conveying
the spirits, they quicken the blood that comes from the liver. So the veins
and arteries join together to make the blood cheerful. The word and truth
of God are like the blood in the veins. There is a great deal of matter in
them, but there is no life at all. There must the Spirit go along with
them to give Hfe and quickening to the word, to clothe those divine truths
■with the Spirit, and then it works wonders, not else. Paul spake to Lydia,
Acts xvi. 14, seq., but the Holy Ghost opened her heart. The Spirit hath
the key of the heart to unlock and open the heart. We speak to the out-
ward man, but except the inward man be opened by the Spirit of God and
unlocked, all is to no purpose. Therefore let us pray for the Spirit of this
changing. All is by the Spirit of the Lord.

It is in mystical Christ, even as it was in natural Christ ; all his grace
was from the Holy Ghost as man. For though he were conceived of the
Holy Ghost, he was anointed by the Holy Ghost ; he was sealed by the
Holy Ghost ; he was led by the Holy Ghost into the wilderness ; he offered
himself by the Spirit ; he was raised by the Spirit ; he was full of the Spirit.
As it was in Christ natural, so it is in Christ mystical ; that is, in the church
all is by the Spirit. As he was conceived in the womb by the Spirit, so we
are conceived to be Christians by the Spirit. The same Spirit that sanctified
him sanctifieth us. But first the Spirit by way of union sanctifieth us, by
knitting us to him the head of all ; and then unction comes after union ;
anointing after union. Then the Spirit, when he hath knit us to Christ,
works the same anointing that he did in Christ. Therefore we are called
Christians of Christ, not only partakers of the naked name, but of the
anointing of Christ — that anointing that runs down the head of our
spiritual Aaron to the skirts, to every poor Christian. All change, all com-
fort, all peace is from the Spirit of Christ. Therefore give him the glory
of all. If we find any comfort in any truth, it comes not from us, but from
his Spu'it ; and we must go upward to him again. As all descends from
heaven, from the Father ofhghts and from the Spirit of God, so all must
ascend again. Yield him the praise of all. And one work of the Spirit
is to carry our souls up. For the Spirit, as it comes from heaven to change,
so it carries us up again to view and to imitate Christ, to be where Christ
is. As water when it is to be carried up, it is carried as high as the spring
head, from whence it came, so the Spirit coming from Christ, it never
leaves changing and altering of us till it have carried us to Christ again.
Therefore as it is the work of the Spirit to carry us to Christ, so let us desire
it may carry us beforehand for the good work begun in us, in thankfulness,
that we may begin heaven upon earth. All is from the Spirit of Christ.

A man now in the state of grace must look for nothing from himself ; for
as we are saved altogether out of ourselves by Christ the mediator, so the
fitting for that glorious salvation that we have purchased by Christ, it is
by the Spirit. The working of our salvation is by God, and the assurance
of it to our souls is by the Holy Ghost, by the witness of God sealed to us.
And the fitting and preparing and changing and sanctifying of us, it is by
the Holy Ghost. All is out of us in the covenant of grace, wherein God
is a gracious Father in Christ. All is out of us in regard of the spring.
The work indeed is terminated in us. The Spirit of God alters our under-
standing, will, and aflections, but the spring is out of us. As in paradise

ABOVE THE LAW. 297

those four streams that watered paradise, that ran through it, yet the head
of them was out of paradise, in another part of the world. So though the
work of the Holy Ghost, the streams of the Spirit, run through the soul and
water it ; yet the spring of those graces, the Holy Ghost, is out of us, and
Christ the root of salvation is out of us. For God in the covenant of grace
will not trust us, as in Adam God trusted us with grace, he had grace in his
own keeping. If he would he might have stood. He had liberty of will,
but God saw we were all ill husbands of grace and goodness, that he would
not trust us again. Therefore he trusted God-man, the second Adam, with
grace ; and he sends his Spirit into us, and conveys grace ' from glory to
glory ' by degrees, and all by the Spirit of the Lord.

And, in the next place, this point of doctrine should marvellously com-
fort and stay us, and direct us.

Use 2. It should comfort tis when xve find no goodness at all, nor no strength
at all ill our natures. Doth God expect that we should have anything from
ourselves ? Who expects anything from a barren wilderness ? Our hearts
are such. God knows it well enough. There is no goodness in us, no more
than there is moisture in a stone or a rock. Therefore he looks that we
should beg the Spirit of him, and depend upon him for the Spirit of his
Son, to open our eyes with the Spirit of illumination ; to reveal his love to
us, and then to sanctity us and to work us more and more to glory, and to
work out all corruption by little and little. He expects that we should
depend upon him for the Spirit in all things we do.

Therefore Christians are much to blame. They think to work and to
hew out of their own nature the love of God, and keep ado with their
own hearts, as if they had a principle of grace in themselves as of them-
selves ; and they may long enough work that way. But that is not the way,
but acknowledgment that in ourselves, as of ourselves, as Saint Paul saith,
we cannot do anything, Philip, ii. 13. We cannot so much, by all the
power in the world, as think a good thought. If we should live a thousand
years, there cannot rise out of our hearts a good desire of ourselves. All
is out of us from the Spirit of the Lord. Now thereupon we must not look
for it in ourselves, but go to God for his Holy Spirit. Go to Christ for
his Spirit, for the Spirit proceeds from them both, that he would enlighten
us and sanctify us, as I shewed in particular before. We must not there-
fore presume that we can do anything of ourselves ; and so we must not
despair. Shall we despair when once we believe in Christ ? when we have
abundance of grace and Spirit in our head Christ ? And he can derive *
his Spirit as he pleaseth. He gives the Spirit by degrees as he pleaseth ;
for he is a voluntary head to dispense it as he will. He is not a natural
head. Who shall despair when he is in Christ, who is complete ? And in
him we receive grace for grace, grace answerable for grace in him.

Let none presume that he can do anything of himself, for you see how
God suffered holy men to miscarry. It was folly in this case in Peter to
presume of his own strength : ' Though all forsook Christ,' Mark xiv. 31,
seq., jei would not he. He presumed upon his own strength. God left
him to himself. You see how foully he fell. So it is with us all, when we
presume upon the strength of our nature and parts. We must not come to
this holy place in the strength of our own wit and parts, but come with a
desire that the Spirit may join with his ordinances, and make them effica-
cious for our change. All change is by the Spirit of the Lord. Nothing
works above his own sphere. It is above the power of nature to work any-
* That is, ' convey.' — G.

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thing supernatural. Therefore if we will profit by the word, come not with
presumptuous spirits, but lift up our hearts to God, that his Spirit may
clothe the ministry with vigour and power, that he may convey holy truths
into our hearts, and make them effectual for the changing of the inward
and of the outward man. Then we come as we should. All is by the
Spirit of the Lord, blessing all means whatsoever, without which all means
are dead. Therefore we must open as that flower that opens and shuts as
the sun shines on it (n). So must we as Christ shines on us ; and we
ebb and flow as he flows upon us. We shine or are dark as he shines on
us. As the air is no longer light than the sun shines, so we are no longer
lightsome and open, and flow and are carried to anything, than Christ by
his Spirit flows on us. For we do what we do, but we are patients first to
receive that power from the Spirit. We hear and do good works, but the
activity and power and strength comes all from the Spirit of God.

Use 3. Hence likewise we may make another use of trial, ivhcther ive have
the Sjnrit of Christ or no : whether we have the Holy Ghost, which is called
here the Spirit of the Lord.

I will not go out of the text for trials.

(1.) If a man have the Spirit of God, it openeth the eyes of the soul to see
in the (/lass of the u'ord, the face of God shininq on him in Christ. If a man
have the Spirit he sees God as a Father, by the Spirit of illumination.

(2.) Again, if thou hast the Spirit of God, thou hast the Spirit of love.
God's Spirit manifesteth the hidden love of God, that was hid in the breast
of God, to his soul ; for the Spirit of God searcheth the breast of God and
the secret of God, and it searcheth my heart. Now he that hath the Spirit
of God knows the love of God in Christ to him ; it reveals the love of God,
the height, and breadth, and depth of it to our spirits. As in the text, we
see the gracious love of God in Christ, and then we love him again.

(3.) And thereupon where the Spirit is it cha)u/eth. It is not only a
Spirit of illumination, but of sanctificatiou. Where he dwells he sanctifieth
the house, and makes it a temple. It is efficacious. Where the Spirit
is, it will work. It is like the wind. Where it is it will stir, it will move.
Where it moves not it is not at all. Where the Spirit alters not the condi-
tion from bad to good, and from good to better, suspect that it is not there :
at least it will move. As the pulses will have a drawing in, and a sending
out, by stirring, so there will be some operation of the Spirit that is dis-
cernible to a judicious eye ; alway some stirring where the Spirit of God is.

The papists slander us willingly : I think against many of their con-
sciences that understand anything. Oh, say they, we will have Christians
like Satan, to appear as angels of light, and blackamores in white garments,
that have their teeth white, and nothing else. So your Christians put on
the garment of Christ's righteousness. Let them put on that, and then
though they be not changed a whit, it is no matter. Who teacheth thus ?
We teach out of this text, that.

First of all, the Spirit of God opens our eyes. He takes ofl" the veil .
and then we see the glory of God's mercy in Christ, pardoning oui* sins
for the righteousness and obedience of Christ ; and then that love warms
our hearts, so that it changeth our hearts by the Spirit, from one degree of
grace to another. There is a changing power that goes with the love of
Christ, and with the mercy of God in Christ. This [is] our doctrine. The
same Spirit that justifieth us by appl3dng to us the obedience of Christ, the
same Spirit sanctifieth us. Therefore their allegations and objections are
to no purpose. We see here the Spirit of the Lord changeth us.

ABOVE THE LAW.

299

And so for your common atheistical professors, that profess themselves
Christians. They partake of the name, but not of the anointing of Christ.
True Christians that are anointed with the Spirit of Christ, it will enforce a
change. Beloved, we cannot behold the sun, but we must be enhghtened ;
we cannot behold the Sun of righteousness, but we shall be changed and
enlightened. The eye of faith, though we think not of it, though it look
upon Christ for justification and forgiveness of sins, yet notwithstanding at
the same time insensibly there is an alteration of the soul. If a man look
up for other ends, yet at the same time there is an enlightening by the sun.
So at the same time that we look upon the mercy of God in Christ, at the
same time there is a glory shines upon us, and we are altered and changed,
though we think not of it. At the very instant that we apprehend justifi-
cation and forgiveness of sins, in the mercy of God in Christ, at the same
instant there is a glory put upon the soul. We cannot have commerce with
the God of glory, but we shall be glorious. Therefore, there is no man
that hath anything to do with God, that hath not some glory put into his
soul, whatsoever he is.

Therefore, let no man think he hath anything to do in religion till he
find the work of the Spirit altering and changing him. He hath the title
of Holy Spirit, from the blessed work of sanctifying and changing : he doth
change us.

(4.) And when he hath changed us, he governs ami guides us from glory
to glory. Where the Holy Ghost is, therefore, he promotes the work of
grace begun. He doth not only move us but promove ; he promotes the
work begun. Therefore those that have the Spirit of God, they rest in no
degree of grace, but grow from grace to grace, from knowledge to know-
ledge, from faith to faith, till they come to that measure of perfection that
God hath appointed them in Christ. Those, therefore, that set up their
staff, and will go no further, that think all is well, they have net the Spirit
of God. For the Spirit stirs up to grow from one degree of grace to
another, to add grace to grace, and to enter further and further into the king-
dom of grace, and to come nearer to glory still.

(5.) For this end the Holy Spirit dwells in us, and guides us, as it is,
Rom. viii. 26. He is a tutor to us. Where the Holy Ghost is in any
body, it is as a counsellor. ' Guide me by thy counsel, till thou bring me
to glory,' Ps. xxxi. 3, et alibi. It is a tutor. As noblemen's children they
have their tutors, so God's children are nobly born. They have their
tutor and counsellor, as well as angels to attend them. They have the
Spirit of God to tell them. This do, and that do, and here you have done
ill. They have a voice behind them, to teach them in particular wherein
they have done amiss. They that have the Spirit, find such a sweet ope-
ration of the Spirit, the Spirit is a teacher and a counsellor to them. They
that are acquainted with the government of God's Spirit, they find it checking
them presently when they do ill. It grieves them when they grieve the Spirit,
so it teachcth them in particular businesses, Do this, do not that. Thus
may we know if we have the Spirit, if it guide and govern us from glory to
glory, till we come to perfection, where the Spirit is all in all in heaven.

(6.) Another evidence is this, the Spirit where it is it rests and abides ;
because it doth not only change us at the first, but it leads us from glory
to glory. As St Augustine saith, ' Wicked men have the Spirit of God
knocking, and he would fain enter' ip) ; as the wickedest man, when he
hears holy truths discovered, the Spirit of God knocks at his heart, and he
finds sweet motions in his poisonful rebellious nature, but this is but _. the

300 EXCELLENCY OF TUE GOSPEL

Spirit knocking, that would have entrance. But God's children have the
Spirit entering, and dwelling and resting there. The Spirit of God resteth
on Christ, and it rests on Christ's members. How can it change them,
and having done so, guide and govern them from glory to glory ; but he
must rest there, he must take up his lodging and residence. A Christian
is not an ordinary house, but a temple ; he is not an ordinary man, but a
king ; he is not an ordinary stone, but a pearl ; he is not an ordinary tree,
but a cedar ; he is an excellent person. And therefore the Spirit of God
delights to dwell in him. As the excellency of the body is from the soul,
so the excellency of the soul is from the Spirit dwelling in him. However,
in particular operations, the Spirit suspends his acts of comforting and
guiding, to humble them for their presumption, alway the Holy Ghost is
in the heart, though he be hid in a corner of the heart. ' I will send you the
Comforter, and he shall abide with you for ever,' saith Christ, John xiv. 16.
Thus we may see how we may try ourselves, whether we ha'^e the Spirit of
the Lord or no. If we have not the Spirit, we are none of his, we are
none of Christ's, Rom. viii. 13, 14. And then whose are we, if we be none
of Christ's ? Do but think of that. Therefore if we would not be men
not having the Spirit, that is, men dead, led with a worse spirit than our
own, let us labour to know whether we have the Spirit of Christ or no.
Let us see what change there is to the likeness of Christ. For,

(7.) The Spirit, as it comes from the Lord, so it viakes us like the Lord,
and we are changed hy reasons from the Lord; by reasons and considerations
from Christ, and from the love of God in Christ ; because the Spirit takes
from Christ whatsoever he hath : ' He shall take of mine,' &c., John
xvi. 13. That is the comfort he comforts the soul with ; he fetches them
from his death and bloodshed, and the love of God in him. That he takes
of Christ. So there is a change wrought in us by reasons fetched from
the love of God in Christ, those conforming reasons. God hath given his
Son, and Christ hath given himself, and we feel the love of God by the
Spirit. If the Spirit work any grace or comfort by considerations fetched
from Christ, this is the true Spirit. The change and alteration that it
works in us is according to the image of Christ, that we may be like
Christ. So Christ is the beginning and the end, and Christ is all. He
works from Christ and to Christ. Let us examine therefore if we have
the Spirit of Christ, whether it change us ; and examine if we have the
Spirit, from what reasons and grounds it changes ns ; and then we may
upon some comfortable grounds say we have the Spirit indeed.

If we have not the Spirit, how shall we come to have the Spirit ? What
means must we use to get it ?

In a word, this chapter excellently sets out that, for,

[1.] The gospel is called the ministry of the Spirit ; for the opening of the love
of God in Christ, which is the gospel, is the ministry of the Spirit. Why ?
Because God hath joined the Spirit with the publishing and opening of these
mysteries. Therefore study the gospel, and hear unfolded divine evange-
lical truths. The more we hear of the sweet love of God in Christ, the more
the Spirit flows into the soul together with it. The Spirit goes together
with the doctrine of the gospel ; which is called the ministry of the Spirit.
Therefore let us delight in hearing evangelical points, the love of God opened
in Christ.

A civil moral man. Oh he is taken mightily, if he hear a moral witty
politic discourse that toucheth him ; and he is in his element then. What
is this to the gospel ? This hath its use. Oh but the Spirit goes with

ABOVE THE LAW. 301

the opening of the gospel, with evangelical points ; and if our hearts were
ever seasoned with the love of God, these points of Christ, and the benefits
and privileges by Christ, they will affect us more than any other thing in
the world. That is one means to study the gospel, and to hear the
truths of the gospel opened where the Sprit works.

[2.] Again, the Spirit of the Lord it is given to us usually in holy com.-
munity. The Holy Ghost fell upon them in the Acts when they were gathered
together, Acts iv. 31 ; and surely we never find sweeter motions of the
Spirit than now, when we are gathered at such times, about holy business, as
this day. We never find the Spirit more effectual to alter and change our
Bouls, than at such times. ' Where two or three are gathered together, I
will be in the midst of you,' Mat. xviii. 20, but by the Spirit, saith Christ,
warming, and altering, and changing the soul. For God infuseth all grace
in communion, as we are members of the body mystical. Those that have
sullen spirits, a spirit of separation, that scorn all meetings, they are carried
with the spirit of the devil, and of the world. They Imow not what belongs
to the things of God. It is the meek spirit that subjects itself to the ordi-
nance of God. The Holy Ghost falls usually upon men when they are in
holy communion.

[3.] And in Luke xi. 13, there God will give the Holy Ghost to all that
beg him. Pray for the Holy Ghost, as the most excellent thing in the
world. He shall be given to them that beg him, as if he should say, there
is nothing greater than that, and God will give him to them that ask him.
Therefore, come to God, and in any thing we have to do, empty ourselves
and beg the Spirit ; for the more a man empties him of his own confidence,
in regard of holy performance of duties, the more we will desire to be filled
with the fulness of the Spirit ; and this sense of our own emptiness will
force prayer.

Therefore, know that of ourselves we can do nothing holily, that may
further our reckoning, but by the Spirit. Do all things therefore in a sense
of our own emptiness, and beg the Spirit.

As likewise when we are framed by the Spirit to obedience. Those that
obey the motions of the Spirit, the Spirit joins more and more closely with
their souls. God gives his Spirit to them that obey him. Those that
obey the first motions of the Spirit, they have further degrees. What is
the reason that men have no more Spirit in the ordinances ? The Holy
Ghost knocks at their hearts, and would fain have entrance, and they resist
it, as Stephen saith. Acts vii. 51. Now the Holy Ghost is willing to enter
upon the soul, but he is resisted. Therefore if you will have him more
and more, let us open our souls, that the King of glory may come in. The
Spirit is wiUing to enter, especially in holy assemblies. Saith St John, Eev.
i. 10, ' I was on the Lord's day, I was in the Spirit,' that is, as if he were
drowned in the Spirit on the Lord's day. When we are about holy exercises
we are never more in the Spirit than then. Let us open our souls to the
Spirit, and then we shall find the Spirit joining with our souls. The Spirit
is more willing to save us, and to sanctify us, than we are to entertain him.
Oh that we were willing to entertain the sweet motions of the Spirit ! Our
natures would not be so defiled, and we so uncomfortable as we are. There
are none of us all, but we find comfortable motions in holy exercises. Thus
we may get the Spirit of the Lord, that doth all, that illuminates, and
sanctifieth, and ruleth, and rests in us.

(8.) And let us learn, I beseech you, hence to give the third glorious
person, the Holy Ghost, his due. Since we have all by the Spirit, let ua

302 EXCELLENCY OF THE GOSPEL

learn to give the Spirit liis due, and learn how to make use of the work of
the Spirit. There are several works of the Spirit. You see here what the
Spirit doth, ' We all.' The Spirit unites us together. It is a Spirit of
union. It knits all together by one faith to God. All meet in God the
Father reconciled ; and we all are joined together by love, wrought by the
Spirit, ' with open face.' Who takes away the veil ? We are all veiled
by nature. The Spirit takes away the veil from our eyes, and from the
truth. What is the reason the gospel is so obscure ? The Spirit takes
not away the veil, it teacheth not by the ministry ; or else it takes not away
the veil from the eyes. The Spirit takes away the scales from our eyes,
and the Spirit in the ministry takes away the obscurity of the Scriptures.
All those that wc call graces, the free gifts, the ministerial gifts, they are
the gifts and the graces of the Spirit ; and they are for the graces of the
Spirit. Skill in tongues and in the Scriptures, and in other learning, are
given to men that they may take away the veil from the Scriptures, that
they may be lightsome ; and then when the Spirit is given, he takes away
the veil from the soul by his own work ; and then with open face ' we
behold the glory of the Lord.' What doth open our eyes to see, when the
veil is taken off? The Spirit. We have no inward light nor sight, but by
the illumination of the Spirit. All light in the things, and all sight in us,
it is by the illumination of the Spirit. And then the change according to
the image of Christ, this is altogether by the Spirit of Christ, it is altogether
from the Holy Ghost. Christ baptizeth ' with the Holy Ghost, and with
fire,' Mat. iii. 11, and Christ came ' by blood, and by water,' 1 John v. 6 :
by blood, to die for us ; and by water, by his Spirit to change us and purge
and cleanse us. All is by the Spirit. Christ came as well by the Spirit
as by blood. This change, and the gradual change from glory to glory, all
is by the Spirit. Therefore we should not think altogether of Christ, or
God the Father, when we go to God in praj^er ; but think of the work of
the Spirit, that the Holy Ghost may have his due.

Lord, without th}' Spirit, my body is as a thing without a soul, a dead,
loathsome, stiff, unapt carcase, that cannot stir a whit ; and so my soul
without the operation of thy Holy Spirit, it is a stiff', dead, unmoveable
thing ; and therefore by thy Spirit breathe upon me. As thy Holy Spirit
in the creation did lie upon the waters, and brood as it were all things
there ; lying upon the waters it fashioned this goodly creature, heaven and
earth, this miindus. So the Spirit of God lying upon the waters of the
soul, it fashions all graces and comforts, whatsoever they are ; all is wrought
hj the Spirit in the new creature, as all in this glorious fabric of the world
was by the Spirit of God. Let the Spirit of God therefore have due acknow-
ledgment in all things whatsoever.

And what are we to look to mainly now ? The knowledge of God the
Father, and his love to us shining in Christ, all is in Christ ; and if we
would have anything wrought in us, any alteration of our natures, let us
beg the Spirit, that we may have the discovery of the love of God in Christ,
and the Spirit attending upon the gospel.

And because we have all these abundantly in these latter times of the
church, in the second spring of the gospel, in the reformation of religion,
after our recovery out of popery, there is a second spring of the gospel. Oh,
beloved, how much are we beholding to God ! Never since the beginning
of the world was there such glorious times as we enjoy. We see how the
holy apostle doth prefer these times before former times, when the veil was
upon their eyes, and when all was hid in ceremonies, and types, and such

ABOVE THE LAW. 303

things among the Jews. ' Now,' saith he, * we behold the glory of God,
and are changed by the Spirit from glory to glory.'

To conclude all. Therefore consider that the glory of the times, and the
glory of places and persons, all is fi'om the revelation of Christ by the
Spirit, which hath the Spirit accompanying it. The more God in Christ
is laid open, the more the times, and places, and persons are excellent.
What made the second temple beyond the former ? Christ came at the
second temple. Therefore though it were baser in itself, yet the second
temple was more glorious than the first. What made Bethlehem, that little
city, glorious ? Christ was born there. What makes the heart where
Christ is born more glorious than other folk ? Christ is born there.
Christ makes persons and places glorious. What makes the times now
more glorious than they were before Christ ? What made the least in the
kingdom of heaven greater than John Baptist ? He was greater than all
that were before him ; and all that are after him are greater than he.
Because his head was cut off, he saw not the death and resurrection of
Christ, and the giving of the Holy Ghost. He saw not so much of Christ.
So that the revelation of Christ and the love of God in Christ, it is that
that makes times, and persons, and places glorious, all glorious, because
the veil is taken away from our eyes. We see Christ the King of glory in
the gospel flourishing, and the love of God manifested, and by the Spirit
of God the veil is taken away inwardly as well as outwardly. Now for a
fuller discovery of Christ than in former times, comes the glory of the
times. Now there are more converted than in former times, because the
Spirit goes together with the manifestation of Christ. What is the reason
that this kingdom is more glorious than any place beyond the seas ?
Because Christ is here revealed more fully than there. The veil is taken
ofl', and here ' we see the glory of God with open face,' which changeth
many thousands from glory to glory by the Spirit of God that accompanies
the revelation of the gospel. Is there any outward thing that advanceth
our kingdom before Turkey, or Spain, &c. ? Nothing. Their government,
and riches, and outward things are as much as ours, if not more. The
glory of places and times are from the revelation of Christ, that hath the
Spirit accompanj^ing of it. That Spirit changeth us ' from glory to glory.'
Our times 'are more glorious than they were a hundred years or two before.
Why ? Because we have a double revelation of Christ, and of antichrist.
We see Christ revealed, and the gospel opened, and the veil taken off". We
see antichrist revealed, that hath masked under the name of head of the
church, and hath seduced the world.

Now this double revelation challengeth acknowledgment of these blessed
times. What should all this do but stir us up to know the time of our
visitation, and to thankfulness ; to bless God that hath reserved us for
these places and countries that we live in, to cast our times to be in this
glorious light of the gospel to be born in. What if we had been born in
those dark Egyptian times of popery ? Our lives had not been so comfort-
able. Now we live under the gospel, wherein ' with open face ' we see the
glory of the mercy of God in Christ, the ' unsearchable riches ' of Christ
opened and discovered to us. And together with the gospel, the ministry
of the Spirit, goeth the Spirit ; and those that belong to God, thousands by
the blessing of God are changed from glory to glory.

Certainly if we share in the good of the times we will have hearts to
thank God, and to walk answerably, that as we have the glorious gospel, so
we will walk gloriously, that we do not by a base and fruitless life dishonom-

804 EXCELLENCY OF THE GOSPEL

SO glorious a gospel. I beseech you let us tliink of the times, else if we be
not the better for the glorious times, if the veil be not taken away, we are
under a fearful judgment, ' The god of this world hath blinded our eyes,'
2 Cor. iv, 4. Do we live under the glorious light, and yet are dark, that
we see no glory in Christ ? We see nothing in religion, but are as ready
to entertain popery as true religion. Is this the fruit of the long preaching
of the gospel, and the veil being taken off so long ? Certainly the god of
this world hath cast the dust of the world into our eyes, that we can see
nothing but earthly things. We are under the seal of God's judgment.
He hath sealed us up to a dark state, from darkness of judgment to the
darkness of hell without repentance. Therefore let us take heed how we
live in a dull and dead condition, under the glorious gospel, or else how
cursed shall we be ! The more we are exalted and lifted up above other
people in the blessings of God this way, the more we shall be east down.
' Woe be to Chorazin,' &c.. Mat. xi. 21 ; and Heb. ii. 3, * How shall
we escape if we neglect so great salvation ? '

I beseech you let us take heed how we trifle away our time, these precious
times and blessed opportunities ; for if we labour not to get out of the state
of nature into the state of grace, and so to be changed from glory to glory,
God in justice will curse the means we have, that in hearing we shall not
hear, and seeing we shall not see, and he will secretly and insensibly
harden our hearts. It is the curse of all curses, when we are under plenty
of means, to grow worse and duller. Oh take heed of spiritual judgments
above all others, tremble at them. They belong to reprobates and cast-
aways. Let us labour for hearts sensible of the mercies of God in Christ,
and labour to be transformed and moulded into this gospel every day more
and more. That that hath been spoken shall be sufficient for this time,
and for this whole text.

NOTES.

{a) P. 222. — ' As the Father saith, free me from my necessities.' The well-known
apophthegm of Augustine, ' A necessitatibus meis libera me Domine.'

(b) P. 224.- — ' The defence of Luther's and others that wrote of this freedom is
sound and good, that the will of man is slavish altogether without the Spirit
of God.' The great Eeformer's masculine treatise on ' The Bondage of the Will '
{De Servo Arbitrio), has been repeatedly translated, though not over-exactly, into
English ; e. g., by Cole (1823).

(c) P. 236. — ' As Cyprian saith, Consecra habitaculum,' &c. We have not found
this expression. The following is in substance equivalent : — • Denique magisterio
suo Dominus secreto nos orare prsecepit, in abditis et semotis locis, in cubiculis
ipsis.' — De Orat. Dom. § iv.

{d) P. 240. — ' And therefore we call things that are glorious by the name of light,
illustrissimus and clarissimus, terms taken from liglit,' Illustris and illusinssimus
from hix : clanis = clear, bright.

(e) P. 244. — 'Hail, Mary, full of grace.' .... 'Oh! beseech thy Son,' &c., &c.
For startling examples and confirmations of the text, consult Tyler's conclusive
treatise on ' The Worship of the Virgin Mary.'

(/) P. 247. — ' And how should finite comprehend infinite ? We shall appre-
hend him, not comprehend him.' Have we not in this brief sentence the whole
' philosophy of the infinite,' that has been so darkened in the controversies of Sir
William Hamilton, Calderwood, Mansel, Maurice?

(g) P. 250. — 'The heavens declare the glory of God, They are a book in folio.'
Thus quaintly does John Cragge of Lantilio Pertholy expand the thought of Sibbes,
in his ' Cabinet of Spiritual Jewels' (1657, 12mo.) : ' A time there was before all

ABOVE THE LAW. 305

times, when there was no day hut the Ancient of Days : no good hut God : no light
but tho Father of Lights : Arts were but ideas ; the world a map of Providence ;
heavens, the book in folio : earth, water, air, and fire, in quarto : hell, the dooms-
day pageant : men and angels but capital letters in the margin of God's thoughts.'

(h) P. 252. — ' Oh foolish Galatians, before whom Christ hath been painted and
crucified.' Consult and compare Bagge on Galatians, in loc. : also Ellicott.

(i) P. 277. — ' It is said of Antiochus, that he was a vile person,' &c. Cf. Memoir
of Antiochus, in Dr Smith's ' Dictionary of Greek and Roman Biography,' with its
ample authorities.

(y ) P. 280. — ' We must not think to come de cceno in caelum,^ as he saith, ' out of the
filth of sin to heaven, but heaven must begin here.' One of Augustine's 3Iemorahilia.

(k) P. 281. — 'It is not as a flash or blaze of flax, or so.' For a fine descrip
tion of the lighting and fading away of the threads of flax, on the consecration of a
pope, see Cardinal Wiseman's interesting ' EecoUections of the Popes,' in any of its
editions.

( ^ ) P. 284. — ' As Hilary said in a time of schism, ' it requireth deal of wit to be a
Christian.' The following is probably the passage referred to:— 'Cum .... nee
negari possit ex vitio malas intelligentipe fidei extitisse dissidium, dum quod legitur
sensui potius coaptatur quam lectioni sensus obtemperat.' — Hilar. De Trinitate,
lib. vii.

(m) P. 286.— 'We are here lame Mephibosheths.' That rare little book, full
of pensive and wise meditation, by a very dear friend of Dr Sibbes's —the ' Al Mondo,
or Contemplatio Mortis et Immortalitatis,' of Henry, Earl of Manchester— furnishes
an interesting parallel passage here — ' Nature's perfection caught a fall when she
was young, a"s Mephibosheth did, whereof she hath halted ever since' (5th edition,
1642, 18mo, page 12).

(n) P. 298.—' Therefore we must open as that flower that opens and shuts as the
sun shines on it.' There are very many flowers of this character. The common
daisy is the most familiar example. What one in particular the author refers to we
cannot tell.

ip) P. 299. — ' As St Augustine saith, ' Wicked men have the Spirit of God knock-
ing, and he would fain enter, .... But God's children have the Spirit entering
and dwelling and resting there.' A frequent sentiment in ' The Confessions' of
this father. G.

VOL. IV.

EXPOSITION OF 2i> CORINTHIANS CHAPTER lY.

EXPOSITION OF SECOND COEINTHIANS CHAPTER IV.

NOTE.

The ' Commentary or Exposition ' upon the fourth chapter of the 2d Epistle to
the Corinthians forms the larger portion of a quarto volume published in 1656,
The title-page is given below.* The second of the three treatises mentioned therein
is given in the present volume. The others will appear in their proper place
hereafter. G.

* A LEARNED
COMMENTARY

OE,

EXPOSITION,

UPON

The fourth Chaptee of the
second Epistle of Saint PA UL to

the COEEINTHIANS.

/ I. ^ Conference between Christ and Mary after his
To which \ resurrection.
is added < II. The Spirituall Mans aim.

( III. Emanuell, or Miracle of Miracles.
Published for the advantage of those that have
them not, others may have the Commentary alone,

Virtus Coelo beat.

By that Reverend and Godly Divine, Rich: S i b e s D. D.
Sometimes Master of Catherine Hall in Cambridge, and
Preacher to that Honourable Society of Grayes-Inne.
Psalmes 37. 30. The mouth of the righteous will speak of ivisdome, and his

tongue will talk of judgement.
Vers. 31. For the Law of his God is in his heart, and his steps skill not

LONDON,

Printed by S. G. for John Eothwel, at the Fountain
in Cheap-side. 16 5 6.

TO THE READER

Christian reader, there are three ways by ■which a minister preaches : by
doctrine, life, and writing. It may be questioned which is the hardest.

1. Truly for preaching, — the apostle's rig '/xavog, 2 Cor. ii. 16, ' who is
sufficient ? ' may correct the slight apprehensions of hearers, and the hasty
intrusion of teachers. Luther was wont to say. If he were to choose his
calling, he would dig with his hands rather than be a minister (a). The
disposition both of speakers and hearers, saith Chrysostom, makes this
work difficult (h). In regard of hearers, scarce any member groans under
more moral diseases than the ear. We read of an ' uncircumcised ear,'
Acts vii. 51; ' deaf ears,' Eom. xi. 8, Micah. vii. 16; ' itching ears,' 2 Tim.
iv. 2 ; ' ears that are dull of hearing,' Mat. xiii. 15. Most people come to
hear as men do to a theatre, )io)i utllitateni sed voluptatem percepturi, not so
much to feed their faith as please their fancy. And for teachers, how
many dangers do they lie open to ! If they do not preach novelties, falsi-
ties, yet to preach sana, sane, sound things soundly ; to deliver the word,
wg hi7 iL% \akri6ai, Col. iv. 4, ' as it ought to be spoken.' To ' speak a word
in season,' Isa. 1. 4 ; to ' approve ' themselves to God workmen that ''need
not be ashamed ; oodoro/Mvvra rov Xoyov rrig aXn&iiag, rightly cutting the
word into parts, giving every one his portion, 2 Tim. ii. 15.* And
when a man hath done God's work in God's strength, to go away, with a
humble heart, hie labor: — such a one is an ' interpreter,' 'one among a
thousand,' Job xxxiii. 23.

2. But then for the life. Alas ! how many think the work is done when
the glass is out (c) ; how many are good in the doctrine, bad in the applica-
tion, especially to themselves ; how hard is it to have life in doctrine, and
doctrine in life ! It is easier to preach twenty sermons than to mortify one
lust. It was a harder task Paul set Timothy, 2 Tim. iv. 12, when he bids
him be an example to believers, in conversation, in charity, in spirit, &c.,
than when he bids him ' give attendance to reading, exhortation, doctrine,'
ver. 13. Yet we shall often hear ministers say. They must study to preach,
then study to practise. God would have the very snuffers in the tabernacle
pure gold (d), to shew they that purge others must shine themselves.
Surely they must needs be ' unclean,' that chew the cud by meditation, but
divide not the hoof by practice. Lastly,

3. For writing — that hath more pre-eminency, though the two former have

* Metapliora a sacrificiis. Illyr. Perkins. [?. e., William Perkins. Cf. Opera,
Geneva, 1611, in loci. Metaphora a convivii apparatoribus. Gerh[ard] in Harm.
Evang. [Tlie book here cited is the ' Rvangelistarum Harmonise Chemnitio-Lyse-
rianse Continuatio.' Jenae, 1626-27. — G.]

310

TO THE READEB.

more vivacity. Thei-e is, saith a good man,* as much difference between a
sermon in the pulpit and printed in a book, as between milk in the warm
breast and in the sucking bottle. Yet the convenience of it is very great.
Good books are the baskets that preserve excellent lessons that they be
not lost. This also wants not its difficulty;, for what censures, impostures,
contempt, wrestings, have the labours of the most eminent saints been
exposed to, yea, the Scriptures themselves — the pandect of all truth, the
testament of our Lord Jesus — how much have they suffered in all ages,
besides the great difficulty, that is in other men's spirits to write truth.
Yet let us bless God for the writings of his servants, for by these, ' being
dead, they yet speak to us,' Heb. xi. 4. We have the prophets and
apostles, in their writings, preaching to us. Their sermons were like a
running banquet, refreshed many ; their writings were a standing dish.
Sermons are like showers of rain, wet for the present. Books are like
snow-banks, lie longer upon the earth, and keep it warm in winter. It
might be a problem whether professors preaching and writing, or confessors
dying, have most profited the church.

Some have thought it preposterous in times of reformation to shut the
pulpit against erroneous persons, and leave the press open to them, that
being so compendious a way to propagate and to multiply errors ; and the
liberty, used more to condemn truths received, than to debate in a friendly
way things indifferent. Indeed, it must be acknowledged a very sad thing,
the multitude not only of vain but blasphemous treatises this age hath pro-
duced, and the great mischief they have done. But blessed be God, the
press is as open to truth as error, and truth has been as nimble heeled as
error. God never yet suffered any Goliah to defy him, but he raised up a
David to encounter him.f Though error, like Esau, hath come out first,
yet truth, like Jacob, hath caught it by the heel, and wrestled with it, Gen.
XXV. 26. If God hath suffered any horn to push at his Israel, he hath
presently raised a carpenter to knock it oft'. Let us bless God for the wit-
nessing spirit that is abroad, though it go in sackcloth. Rev. xi. 3. Think
how great a mercy it is to keep ground, though we cannot gain ground.

Let none complain of the multitude of good books. Though one bad
one be too many, yet many good ones are too few ; or, as one saith, ' one
useless or erroneous book is too many. Many useful orthodox books are
but one.':|: All the prophets and apostles make but one Bible, upon which
account we may say all the books that faithfully interpret that are but one
book.

All these ways this reverend author was serviceable to the church of God
while he lived ; and, since his decease, the providence of God hath brought
to light several tracts of his, some sooner, some later. And that in great
wisdom ; for our foolish nature doth many times prize the labours of those
dead, whom we despised living, as the Jews, ' Their fathers killed the pro-
phets, and their sons builded their tombs,' Matt, xxiii. 29. We may have
such in these days. The spirit of man hath a more reverent opinion of
things past than present, of things ancient than modern, of things farther off

* Gurnal's Ep.[ist]o] to his ' Christian in Compleat Armour.' [The one great

practical work of the Conformists a perfect storehouse of evangelical truths,

and informed by a fine spirit. It was first published in 1656-62, and has since
passed through many editions. — G.]

t The same day Pelagius was born here in Britain, Augustine was born in
Africa.— [viz., Nov. 13. 854.— G.]

X Caryl, on Job v. part in the Ep[istle].

TO THE READER. 311

than near at hand. Another thing wherein the wisdom of God appears in the
multitude of books, is, not only a discovery of the manifold gifts of the Spirit,
that he pours on his servants (which could not well be seen but in variety
and diversity), but also to invite us to the farther study of them by change ;
for the best of us have some seeds of curiosity. Now God, by the variety
of gifts and graces in his servants, invites us to pass from one to another.

We shall say no more, but entreat thee to consider this treatise as a
posthume.* The notes were taken from his mouth by the pen of a ready
writer, and a person of note and integrity, whose design is not to forge a
piece under the author's name. The very style and matter is so like his
other pieces, we hope the legitimacy of it will not be questioned. It is
easier to counterfeit another man's name than another man's gifts. Had
the author lived to supervise his own work, no question but it would have
passed his hand with more authority and more politeness. f Thou wilt
sometimes meet with some repetitions, yet with the addition of new matter.
When thou meetest with it, read it as an impression which may carry force,
and work more upon thy heart. In a word, the ' earthen vessel' is broken,
the ' heavenly treasure ' is preserved for thy use, and here offered to thee.

Now that God | hath caused light to shine out of darkness, cause the
light of the knowledge of the glory of God, in the face of Jesus Christ, to
shine in thine and our hearts, more and more to the perfect day ! So
pray.

Thy souls' and thy faiths' servants in the Lord's work,

Simeon Ash.
Ja. Nalton.||
Joseph Church.^

* That is, posthumous. — G. f That is = more polished. — G,

t Qu. ' God that ' ?— Ed.

§ Ash was one of the most eminent of the Puritan ' worthies,' alike as a minister
of the gospel and as an actor in the events of ' the Commonwealth.' He died on tlie
evening of the memorable 'Bartholomew' of 1662; and Calamy preached his
' funeral ' sermon. It will be found in the fullest and most trustworthy ' Collec-
tion of Farewell sermons' (3 vols. 12mo, 1663), Vol. i. at end. Cf. The Noncon-
formist's Memorial, i. 94, 95, and Hanbury, ' Historical Memorials relating to the
Independents,' repeatedly. — G.

II See Notice of Nalton in Vol. II. page 442. — G.

\ He was one of ' The Ejected' of 1662, having been minister of St Katherine's,
Coleman Street, London. His ' Christian's Daily Monitor' is worthy to be placed
beside Scudder's kindred treatise. Cf. Non. Mem. 1. 137. — G.

A LEARNED COMMENTARY OR EXPOSITION

UPON

THE FOURTH CHAPTEE OF THE SECOND EPISTLE OF
ST PAUL TO THE COEINTHIANS.

For God, who commanded the licfht to shine out of darkness, hath shined in
our hearts, to give the light of the knoiiiedrje of the glory of God in the face
oj Jesus Christ.— ^2, Cor. IV. 6.

In the last verse of the former chapter, the blessed apostle sets out the
dignity of the gospel above the things of Moses and the things of the law.
' We all,' saith he, * with open face, as in a glass, behold the glory of God,
and are changed into the same image, from glory to glory,' &c. And here-
upon, in the beginning of the next chapter, he sets out the excellency of
the gospel ministry, being conversant about so excellent a mj'Stery, and
sheweth his fidelity in it. ' Therefore,' saith he, ' we faint not ; but have
renounced the hidden things of dishonesty, not walking in craftiness, nor
handhng the word of God deceitfully ; but, by manifestation of the truth,
commend ourselves to the consciences of all men in the sight of God.'
Here he sheweth his fidelity in the ministry, and his courage, ' he fainteth
not ;' and likewise his sincerity, he * labours to approve himself to the
consciences of them in the sight of God.' Perhaps he had not all their
good words ; but it is better to have the consciences of people to give
testimony of us than their words, their hearts than their mouths. There-
fore the apostle knew not what they censured, but knew he had got some
authority in their consciences ; and therefore labours ' to approve him-
self to them in the sight of God,' which sheweth his sincerity. For this
is the property of sincerity, to do all as ' in the sight of God ;' to do good
at all times, in all places, to all persons, in all actions. lie that is sincere
honours God in all.

Ohj. Well, it might be objected, ' Many care not for the ministry nor the
gospel, it is too obscure,' &c. ; as it is the common course of the popish
Jesuits to fall to accusation of Scripture as dark.

Ans. But, saith he, ' If the gospel be hid, it is hid to them whom the
god of this world hath blinded.' And for further answer of the objection,
' If the gospel be hid from any, it is from them that perish.' And what is

COMMENTARY ON 2 COEINTHIANS CHAP. IV, VER. 6. 313

the cause ? It is in regard of their own hardness of heart, joined with the
malice of Satan. The god of the world hath thrown dust in their eyes,
otherwise the gospel is clear enough. The blessed apostle was so privy
to his own fair, open, free-dealing, that he dares freely say, ' If the gospel
be hid, it is to them that perish.' There is no unfaithfulness, no obscu-
rity in me. Satan hath an hand in it : ' the god of this world hath blinded
their eyes.'

The god of this world. What ! doth he put God out of his place ?
No ; but the world maketh him so, namely, a god, by doing that to Satan,
partly in himself and partly to his instruments, that they should do to God.
They are at his beck, and run at his command ; he leadeth them by worldly
profits and pleasures, as a sheep is led by a green pasture. His influence
acts. Wicked men are rightly styled ' men of the world,' Ps. xvii. 14 ;
and Satan is truly called, by our apostle, ' the god of the world,' for they
make him so by yielding to him in his designs.

^ Satan hath ruled in the church for many hundred years, yet more for-
merly than he doth in these times ; but he did it subtilly. Great per-
sons ruled by their friends, their friends were ruled by popish spirits ;
they by Jesuits, and the Jesuits by the man of sin, and he by Satan. So
you see all resolved to the first principle. Satan hath a great hand in the
government of the world. Doubtless the frogs that came out of the mouth
of the beast. Rev. xvi. 18, are Jesuits and irksome devilish spirits. He
lieth hid in a corner, and is not seen ; but he is the god of the world,
because by his subordination he ruleth as he list.

Use. Here you see the malice of man, justice of God, and murpation of
Satan. Man is tbe delinquent, God the judge, Satan the executioner.
Man hath a hard and malicious heart against the light, he swelleth against
it, and hateth nothing so much as the light. Take a worldly man that
hath great parts, ofi'er him the world,* contrary to his lusts and preferment,
he will swell. Satan cavils against it. Indeed, men hate nothing so
deadly as light, and this is the procuring cause of all mischief. When the
truth is forced f on you, and you will have none, then God as a just judge
saith. Take him, Satan ; take him, Jesuit ; take him, this or that profane
person or vice ; and how can such persons escape the blackness of darkness
for ever ?

And, beloved, can a man receive this glorious light of the Lord Jesus,
when men are so dull and ignorant in the great point of religion ? not
only because they hate the light, and put off God's just judgments, but also
from Satan's temptations, either immediately from himself or his instru-
ments. And lest this should seem to be spoken something too high, ' the
gospel is hid to them that perish,' &c., therefore, saith he, ' we preach not
ourselves, but Christ ; and ourselves your servants for his sake.' He did
not speak this arrogantly, for all his ministerial function. He aimeth not
at himself, but ' I serve Christ ; and am your servant for his sake.' Not
the servant of your lusts, for had he been the servant of men he had not
been the servant of the Lord Jesus Christ ; but the servant of their souls,
one that would have laid his hands I at their feet to serve them, and would
have been their servant indeed for their souls' good.

Now, the words that I have read to you shew the chief and principal
cause of the glorious light of the gospel, and the means both to remove
the cause of obscurity from the Scripture, and from St Paul's ministry, and
shew where it is indeed.

* Qu. ' word ' ?— Ed. f That is, ' enforced'.— G. % Qu. ' head ' ?— Ed.

314 COMMENTARY ON

The principal cause of all light is God : * God, that hath commanded
the light to shine out of darkness, hath shined in our hearts,' not only
outwardly in his word, but in our hearts. And to that end he gave the
word, &c. So here is the chief cause of the chief end.

First, The chief cause of all saviug light that ire have in the ministry of the
word is God, that shineth in our hearts by the ministry of the gospel. And,

Secondly, The chief end is to t/ive the light of the glory of God in the face
of Jesus Christ; not obscurely', like popish spirits, to impose darkness upon
the Scriptures. Darkness is not from them ; for the subject of the Scrip-
tures declareth the image of God, not the accidental, but the real image
of God the Father, who is light ; and then they* oppose God, who is light
in himself. But the end of the gospel is to give light, and ' the knowledge
of God in the face of Jesus Christ.' If therefore the cause and matter and
end be light, where is the cause of obscurity ?

To come to the words :

First, You see the cause of light, of inward light in the heart. There is a
double light — a light in the air and a light in the eye. So there is a light
in the heart and a light in the truths themselves. Now, God is the cause
of that inward light : ' God hath shined in our hearts ;' not only to us, but
in our hearts, by his Holy Spirit.

Second, The end of this light is, not to shine in our hearts to no purpose,
but to shine in our hearts that ire may shine to others ; that we may prove
the light we have, that shineth to us in darkness, to convey the knowledge
of God to all. What knowledge ? The knowledge of Christ, and saving
knowledge ' in the face of Christ.' And why doth God enlighten the
ministers that they may convey light to others ? That God's glory may be
manifested. All is for his glory. The glory of his goodness, and justice,
and his sweet attributes are manifested in Christ, which I shall speak of
when I come to them.

Here he sets out God shining in the hearts of his ministers and children,
by comparing of the light shining in darkness and God's commanding of
light to shine out of darkness in the creation together. He ariseth from
works of nature to works of grace, and from earthly things leads the
Corinthians to spiritual things, in shewing an exact proportion between the
things of nature and the things of grace ; and therefore so should we in the
matter of grace and glory.

This he doth to help our apprehensions of heavenly things, by these kind
of glasses.

Therefore look how he takes things of nature to this end, and mark what
he saith. He saith not Almighty God hath shined in our hearts, but he
sets down that glorious attribute of God's almightiness by a word more
familiar [to our understandings : ' He that hath commanded light to
shine out of darkness.' And thereupon sheweth the almighty power,
wisdom, and goodness, that God graciously hath shined in our hearts. It
is a wonderful comfort to the soul to single out of God what is fittest, either
out of his attributes, his word, his works, or his creation.

But here we will speak first of that whence he raiseth his proportion, of
God's commanding light to shine out of darkness ; secondly, and then will
shew the proportion between outward and spiritual light.

1. The proportion of God's commanding light to shine out of darkness, and
of light to shine in the soid. The rise Whence he fetcheh this is from the
creation : ' God commanded light to shine out of darkness.' You know
* That is, ' the popish spirits.' — G.

2 CORINTHIANS CHAP. IV, VER. 6. 815

there was a primitive light ; lux primogenita, as Basil calls it (e) ; the first
light, which was before the body of the sun, and after was put into the
body of the sun, at the fourth day. He created the hght first. God
' commanded that light to shine out of darkness.' Now, there is much
ado, to no great purpose, what that light was that was created out of dark-
ness, before the sun was made the receptacle of hght. The time is short,
and to spend it in unnecessary speculations is curious to search, and too
rash to determine what that Hght was, whence it was taken, whether out
of the confused mass or the purest part of it, and so lifted up to shine in
the world ; or whether he did create light out of darkness, taking darkness
for the terminus, and not for the matter, to create light out of darkness,
because there was nothing but darkness before ; or whether God created
this primitive light out of any body in the mass, or it was created out of
darkness as out of a mass. But the Scripture determines it not, and
therefore we will not meddle with anything in these matters without light
of Scripture. Certain it is, that this Hght did distinguish day and night,
and afterward was carried to the body of the sun. And it was created by
God's commandment ; for it is said, ' He that commanded light out of dark-
ness hath shined in our hearts.'

Now, it is said here that light is God's creature. It is out of darkness,
and it is by God's command. It was but his word Jiat et fuit, a word
and a world ; as it was spoken it was made. Gen. i. 3.

1. The thing created was light; 2. The manner how, by the uvrd;
3. Out of what? From darkness. I wiH not speak distinctly* of them —
it were to little purpose — but altogether : ' God hath commanded light to
shine out of darkness.'

This command shews that God did it quickly and easily. It was but a
word, a command ; and he did it without any influence at aU, by a mere
word.

It was independently done of God. There was no matter to make it of,
at least as good as nothing ; for it was made of the mass. The mass was
made of nothing.

Reason 1. Now, if you ask, Why God did create light in the first place ?
I answer. It icas because he might distinguish his six days' ivorks. If there
had not been [light] to distinguish day and night, where had that distinc-
tion been ?

Reason 2. And then again, God had lost the glory of his ivorks if he had
not created light. Light hath a heavenly quality, the principal of all quali-
ties, the most excellent part of all.

Reason 3. And God created it first, that it might discover itself and all
other things. It was primum visibile, that made all others seen. What
had the beauty of the creatures been if light had not been created ? They
had all been covered in darkness. What end had there been of the eye
and colours ? Indeed, there is no quaHty that so much resembles God
and divine things as light. The Scripture is exceedingly delighted in the
using of this term Hght : ' God is the light of the world,' John i. 4, seq.
' Christ is the Hght of the world, that lighteth every one that cometh into
the world,' John i. 9. The Holy Ghost is light, the angels Hght, the
saints are the children of light. So that God taketh from hence those
terms by which he sets out the dignity and excellency of himself, his
children, and servants ; and shews you the reasons of that light ' that
enlightens every one that cometh into the world.'
* That is, ' separately.' — G.

316 COMMENTARY ON

Light sheweth and discovereth all the excellency of things, and dif?-
tinguisheth one thing from another, and therefore Ambrose calleth it lux
prima gratia viundl (/), the first grace of the world, and that ornament of
the creature which sets out all other ornaments, that distinguisheth one from
another.

Reason 4. Again, it is that quality that doth quicken and enliven, and there-
fore the things that do quicken and enliven are lightsome ; a lively quality
that puts life and cheerfulness into things. Light is sweet, Eccles. xi, 7.
And it hath a quality likewise that it is not alone, for it is vehicnlum, a con-
veyer of all influence from heaven. The virtue of conveying life into things
on the earth is the light. Heat is but a connection. Heat cometh with light ;
and heat together with light, fosters and cherisheth all things in the world ;
as in nature, if there were not fixe and heat, what could be good in nature ?
and if not heat and light, what would become of the world ? All progres-
sions and motions come from hence ; and when light discovers good or ill,
danger or commodity, this or that, thereupon the creature moves or removes
from things hurtful, by benefit of the light. To be in darkness is a most
hideous and irksome condition. Darkness breeds nothing but fear and
terror, which weakeneth the spirit, and doth whatsoever is contrary to light.
Lux gloria creationis, tenehra; sunt opprohria.

I might be very large in setting out the excellency of it, and all to good
purpose, that we might see the excellency of the benefit thereof.

0 beloved, what were our lives without it ! We forget common benefits.
How dark, disconsolate, fearful, terrible, and uncomfortable were our lives
if they were without^ this quickening and solacing quality of light ! and there-
fore we ought to take notice even of the rise of St Paul. I do but give a
taste, ' For God who commanded the light to shine out of darkness, hath
shined in our hearts, to give the light of the knowledge of the glory of God
in the face of Jesus Christ.'

We see then that God by his authority commanded light to shine out of
darkness. But what God ? God the Father or God the Son ? I answer,
Elohiin, the Father, Son, and Holy Ghost. All things were first from the
Father, but the Son was Afiyag, and it was the Word that gave this com-
mand, Heb. i. 3. But the will of God is his word. The will of Christ is
Xoyog ; for God created all things by the Son, who is the Wisdom of the
Father. Therefore this word, ' Let there be light,' came from that Word,
that Aoyog, which is the cause of all things, as John i. 3, ' By him were all
things made that were made,' And the Spirit was an immediate cause ;
for the Spirit of God lay upon the waters. It lay upon the chaos. By it
all things were made. It brooded as a hen upon the chickens, and as an
eagle fluttereth upon her young ones.* The Holy Ghost did cherish and
foster the primitive matter, on which all things were made. But they all
agree in one.

You have the story in the first of Genesis. Elohim did it, Father, Son,
and Holy Ghost. I would willingly come to some observation that may
make it useful to us. Before I come to the main thing, this is worth our
observing.

Ohs. 1. That God commanded light out of darkness, to shew that God is
the Almighty God, gracious, ivise. We see that all things came from an
almighty power. So the use of everything, the connection and subordina-

* The allusion is to Gen. i. 2 ; and all wishing to see Sibbes's paraphrase carried
out with much quaint and not unuseful fancy, will consult Trapp and Hughes in
loc. — G.

2 COKINTHIANS CHAP. IV, VER. 6. 317

tion of one thing to another, it sheweth that all things came from a wise
and gracious beginning. For we see that in the earth there are many
beautiful things. The heavens, how glorious are they ! and in the world
how many excellent beauties ! What were these if there were no light ?
and what were light if there were not an eye ? Now, where there is a
reference of one thing to another, and a connection of things, and a use of
one thing to serve another, it sheweth that he was a God, and a wise God, that
made all. This principle cannot be too much stood upon, because the
weight of Christianity heth upon it. The order, and use, and goodness of
things, and connection of things, shew there is a good and a wise God. Take
that for granted.

So you see what manner of worker God is in the creation, although
independent, that can do all things at a word, with ease, without influence,
without help. He dependeth not on matter as we do, that can do nothing
without matter and subject to work upon, but he can work his own matter,
can raise things out of nothing.

Use, And it is very observable, for to help us in the dealings of our lives, to
have such a conceit* of God that ice shoidd not limit God in our thoughts ;
when we are in any extremity to tie him to this thing or to that thing. He
can make matter out of nothing. Why should we limit the unlimited God,
and so hinder our own comfort ? Therefore we should infer hence, that
God commandeth light to shine out of darkness. Observe that, when we be
in dark conditions, and dark in sin, whatsoever sin and dark conditions we
are in, as Isa. xlv. 7, ' I the Lord create light out of darkness,' that is,
out of a darksome condition. Now light is taken for a comfortable con-
dition, Esther viii. 16. When we be in any dark condition, limit not God.
He is an independent worker. Question not how this may be and that
may be. We must not bring God within the compass of our conceits and
reasons. God is not as man ; and therefore whatsoever our condition be,
let us never limit God. God's people should never be better, the times
were never worse. Where we be bad, God is good. Times are bad, God
is good. He can alter all. When there is no hope of escaping, no likely
issue, God can make it good. In the hardships, the exigencies of the soul,
God takes occasion to shew the glory of his power, as Isa. iv. 5, God, saith
he, ' created a pillar of fire, to go before the Israelites out of Egypt into
Canaan.' If we want any comfort in any condition, being in covenant with
such a God, if we be his children, he can create light, and can make a
pillar of fixe to go before his people to bring them to Canaan. See what
the apostle saith, 2 Cor. i. 3, * He is the God of all consolations ;' not of this
or that consolation, but the God of all consolations ; that if we want he can
work good out of the contrary, light out of darkness ; he can draw matter
of comfort out of discomfort ; he can make every condition serve to his
own ends ; he can make ' all things work together for the good of his
children,' Rom. viii. 28. The greater the power of this great God is, the
greater is our comfort. We serve a God that can ' command light to
shine out of darkness,' and shall we despair in any condition whatsoever ?
He can give rest without sleep, and strength without meat. He cannot
be limited. Therefore let us not limit him.

Use 2. So again, for the state of the church, ivhatsoever condition it is in,

consider the creation. ' God commands light to shine out of darkness.' The

church being in darkness, God can command the light presently to shine

out of darkness, as in Esther's time, Esther vi. 3, seq. What terrible dark-

* That is, ' conception.' — G.

818 OOMMENTAKY ON

ness was the church in, when Haman was commanded to destroy all the
Jews ! and what a terrible case was the church in in Egypt and Babylon !
In a most darksome condition ; and yet God brought light out of darkness,
as in Esther's time.

And so of latter times ; a little before Luther's time, was not the church
brought low, so that darkness overspread the world ? and cannot God raise
up the blessed light of the truth ? And also of latter times, look but the
last year,* in what a dark condition the church was. But God begins to
do for his church again. Who would have thought this the other j'ear,
when the enemy began to be so insolent ? But God can fetch Cyrus from
the east and from the north to help his people, Isa. xliv. 28 ; xlv. 1. God
can fetch a man from the north, from this place and that place, to help his
church. Therefore in no condition of the church despair ; for we are in
covenant with God, that can ' command light out of darkness,' ' He that
is in darkness, and hath no light,' let him trust in the name of his God,
Isa. 1. 10. We must cast anchor at midnight, and trust in the midst of
darkness. We see darkness is hideous, yet a little spark of light doth banish
it, and overcome it, as a little rotten wood expelleth it in some measure,
that hath shining in it. Now, beloved, is this darkness in the world, this
lower darkness, driven away by a spark of light in some proportion ? and
shall not we think that great Light, the Father of lights, God, when he
shines on the soul, will quickly banish away all darkness ? It must needs
be so.

Use 3. This may help us likewise for time to come. Great things are
promised for time to come. We must help ourselves by this former work
of creation. God that ' commanded light to shine out of darkness' will
restore the Jews his ancient people again. St Paul calleth it the resurrec-
tion from the dead, Kom. xi. 15. It shall be a raising from the dead, as it
were. He that ' commanded light to shine out of darkness' can do it, and
will do it. He that did make all things out of nothing, can cause that
that which is less, a resurrection. And so the fulness of the Gentiles, they
be now in darkness, and in the shadow of death. What pitiful darkness
are the East and West Indies in, and many of the southern countries, that
serve the devil, not God ? Better times are coming. The converting of
the Gentiles will come, and in due time we may expect that the ' man of
sin' shall be laid flat in the dust. Babylon shall fall. It is fallen exceed-
ingly much, specially in the hearts of the people, which is the way to the
last fall ; but antichrist must fall together,! and then the church will be
glorious, Rev. xiv. 8. He that made all things out of nothing, can make
great things out of nothing. He that made of nothing glorious things, can
make glorious things nothing. It is the same power to annihilate that it is
to create. God, that made all things out of nothing, can bring all things to
nothing. God will consume, and blast, and blow upon that ' man of sin.'
Jehovah is mighty, and doth mightily. Therefore the vast world shall be
consumed ere long. Comfort yourselves therefore with these things from
hence, that God that made aU things of nothing, can turn those things
that are into nothing again.

Would you know how ? ' Strong is the Lord that judgeth his,' Rev.
xviii. 8. He answereth an objection. Oh, but she flourisheth, and hath
many princes, emperors, potentates, and strong arms of flesh to support
her. ' But strong is the Lord that hath spoken it,' and can do it. If
God will consume her, who can support her ? Thus we see what use to

* In margin here, ' Anno Dom. 1631.' f That is, ' altogether,' utterly. — G.

2 COEINTHIANS CHAP. IV, VER. 6. 319

make of the foundation of St Paul : lie fetcheth it from God's commanding
light out of darkness.

It is a very sweet use to search the former works of God, to look back
and consider what God hath done in former times. You may see in Isa.
xxvii. 3, and Ps. Ixxiv. 16, ' The day is thine, the night is thine.' Thou
hast made distinctions between day and night : thou canst deliver thy
church. It is a singular grace to make use of common things, even of the
works of creation ; for herein a child of God differs from another. Another
takes God's common mercies, and sees the works of God, and gbeth on
brutishly. A fool considers not these things. Oh, but the intelligent Chris-
tian considers the great work of creation, of his commanding of all things
out of nothing, and he can make no common use of things. And that is
the excellency of a Christian ; to support his faith, he can make use of
sacraments, and word, and creation. Therefore, let us know we be God's
children, by gaining glory to God by our gracious spirits, by shewing our
skill by the Spirit, to let nothing pass without observing, which may sup-
port our faith and encourage our souls, as the apostle fetcheth comfort from
the work of creation. Let us make use of this so great a God, who can do
great things, and you can do great things with him. If a company would
join in an army of prayers, it were worth all the armies in the world ; it
would set the gi'eat God on work. He that can raise light out of darkness,
what cannot he do to his poor church, if they had a spirit of prayer to set
him on work ! Let us pray for the things we have promises for with much
confidence : for the conversion of the Jews, and confusion of the ' man of
sin.' We have the word for it. God goeth before it. The enemies begin
to fall before the church. Follow God wheresoever he goeth. There is
something for faith to lay hold upon, and encouragement, that he is mighty ;
and whatsoever he can do, he will do for the good of the church ; and jovl
see how he can do it. He doth but command, and it is done. God with
his beck commands all. He can hiss for an enemy from the farthest part
of the world, and have them come presently, Isa. v. 26. His finger will
do great matters : what will his arm do then ? When our blessed Saviour
was in the days of his flesh, and said, 'Avoid, Satan,'* he must be gone
presently. He commanded away the devil at a word ; he rebuked fevers,
sicknesses, waves, tempests : he spake but the word, and all was quiet and
still ; the devil and all, at his command. And is not he as strong in heaven
as on earth ? It is but a word, out of doubt, to deliver his church, and
restore lightsome times again.

' What aileth thee, 0 thou Jordan, that thou gatherest thyself on heaps ?
The sea fell back at thy rebuke, 0 Lord,' Ps. cxiv. 5. He hath all things
at command. A whale is commanded to receive Jonah, i. 17 ; a fish was
at his command to bring tribute. Mat. xvii. 27 ; and all things in heaven
and earth. Oh what a God we serve, who as he can bring out of darkness,
so he can do it by his word.

Use 4. Therefore, labom- from hence for perfect resignation of our souls,
and bodies, and conditions, into the hands of this God that can do all with
his word, as those three men did in Dan. viii. 16, ' God can deliver us if he
will,' but we will resign ourselves into his hands. What lost they by that ?
And the poor man in the gospel : ' Lord, if thou wilt, thou canst make me
clean,' Mat. viii. 2. Presently, ' I will, be thou clean.' If we can, in any
disconsolate condition, say, If thou wilt. Lord, thou canst, we shall, in

* That is, ' depart,' or ' go away,' in the etymological sense of the word, not as
now = eschew, shun, — G.

320 COMMENTARY ON

God's blessed time, liave an answer, I will ; therefore thou shalt be in a
better condition. Leave it to him that knoweth better what is for the good
of us, than ourselves do.

And therefore, I beseech j'ou, make this use of it. Give up yourselves
to God, and serve him exactly and perfectly. Will you have a rule and a
ground to serve God exactly at every beck and command ? Remember you
have such a God as commands light out of darkness, and shall not we serve
him ? Shall we be slack in obedience to him that can create comforts when
we want ? that can bring us out of any condition, or at least, can make any
condition comfortable ? He can enter into dungeons, prisons, and make
prisons paradises ; he can by his Spirit do immediately what the creature
doth ; for what command is in the creature but it is in him ? And he can
speak that comfort to the soul that the creature can ;* and therefore, shall
we not walk perfectly with him that is an independent worker, that can
work above means, against means, that can do all he hath done, and more
than he hath done, can do all that he will do, and will do more than we
can conceive he can ? And shall not we resign ourselves to him, and walk
perfectly with him ? shall we displease him, to please men ? shall we leave
his subjects and children, for this and that fear ? Let our condition be
never so uncomfortable, he can make it comfortable, and he can make the
greatest and most glorious condition in the world a hell ; and therefore, let
us make use of these in all the extremities of the church.

VEESE 6.

For God, ivJio commanded the light to shine out of darkness, hath shined in
our hearts, to give the light of the knowledge of the glory of God in the
face of Jesus Christ.

The apostle labours, in the beginning of the chapter, to remove an impu-
tation cast upon the gospel, as if it were not true doctrine. But if it be
BO, it is to them ' in whom the god of this world hath blinded their ejes.'

Secondly, he labours to remove the imputation of vain-glory, as if his
preaching did such great wondei's ; and sheweth that the efficacy of all is
from above, from God, who commanded light to shine out of darkness ;
and for this end, ' to give the light of the glory of God in the face of Jesus
Christ.'

The words have these two jiarts : the chief and principal cause of all
heavenly light in us — ministerial will not serve the tui'n — ' God commanded
light to shine,' &c.

For the first, ' God hath commanded light to shine out of darkness.'
There is no less icork to shine in that dark heart of vuai, than to create the
world, to create light out of darkness. So much harder than that (though
not in regard of an omnipotent power, for to that nothing is hard, but in
regard of the thing itself), because there is much obscurity and rebellion in
the heart. There is no help at all.

To add a little — that we may be raised up to admiration of the excellency
of the new creature. There is nothing at all of it in our nature. There is
something in nature to join with duty ; there is a seed of it in us. But for
heavenly light, for knowledge of God in Christ, there is nothing at all of it
in nature. It must not be repairing and piercing, but a whole creation. And
therefore there be more good lessons in the gospel than in the law, because
the law hath something in it that accordeth with us, for the law and the law in
* Qu. ' canuot ' ? — En.

2 COBINTHIANS CHAP. IT, VER. 6. 321

our hearts agree ; but the gospel is altogether from without, both the truth
itself, and the special grace wrought by the gospel. And therefore the proud
and vain hearts of men make this and that conceit of Christ and his offices,
because nature will not submit to it, it having nothing of it in itself ; and
therefore the gospel must raise oppositions. It bringeth in self-denial, being
the first doctrine, so contrary to the will, which turneth a man out of himself.
Therefore God that created light out of darkness must shine in our hearts.

And yet let me add this, we should not despair, for it is God that shineth.
Come under the means wherewith God is pleased to be effectual, attend on the
posts of wisdom, and God will stir the waters in his good time, John v. 3, will
convey an almighty power in the use of the ordinances. Let no man there-
fore despair, because it is in God's power to shine in our hearts, and it is well
for us that it is in the power of God to work grace, for now it is out of our
own. And all immediately depend on God. Meet him, attend him there,
and he will meet us ; depend on him, and undoubtedly he will work grace first
or last. This is God's way, and you shall find God in it.

Secondly, the end of this light that God commandeth to shine in our
hearts, not in our brains. God's illumination goeth through the whole soul,
alters the will and affection. They that are not altered in the course of their
hearts and souls, as well as their understandings, in Scripture they are said
to know nothing at all. He that knoweth not Christ so as to put off the old
man, and put on the new, that hath not divine light passing through the
understanding to the will, and through the whole man, he knoweth nothing
in religion but what may stand with damnation.

When the light presseth on him in his courses, he is always reproving it,
and therefore they be never quiet. It is a vexing light, an unprofitable
light, nay, a light whereby damnation is increased, if it be not joined with
sanctification and illumination overspreading the whole soul.

And the end of it is to give the ' light of the knowledge of God in the face
of Jesus Christ.'

God's children they have light shining on them. No man hath grace
in themselves alone ; and specially it is true of ministers, who besides per-
sonal graces, have graces of office for others. And therefore ' God shineth
in their hearts, to give the light of the knowledge of God, in the face of Jesus
Christ.' He shineth on them that they may reflect tbeir light on others, as
the moon and stars, that have their light from the sun, that they may reflect
on the earth, and inferior bodies.

1. The particulars are these : the knowledge of God is the end of all. Now
that God will be glorified, especially in his attributes of mercy and love,
wisdom and justice, and holiness, all these are seen specially in the gospel,
but most of all the sweet attributes of grace and mercy. The glory of God
is his aim, and his glory shines in these attributes, and they shine in the face
of Christ.

Now Christ must be made known, his face must be shewed, and therefore
there must be a hght to make known the face of God in Jesus Christ.
Kehgion is the way of God, the end especially in these sweet attributes, and
these must have a ministry. God hath ability at call, to give the light of the
knowledge of these excellencies in Christ.

Of the first we spake. There is one first cause of all things, and one last
end, that is God ; all for his glory. All things come from God, and all things
must terminate and end in him. Now this glory is victorious, excellent,
and manifested, and so manifested as it is apprehended by others. Now
God's glory is wisdom, mercy, holiness, goodness. They are excellent in

VOL. IV. X

322 COMMENTABY ON

God, and excellently victorious over the contrary ; for he is so good that his
goodness is above our ill, and it is with a glorious discovery, and it is
glorious that we do apprehend it. For if wo be Christians, our eyes be
opened by the Spirit to apprehend the glory that shineth in the gospel.
Therefore God sets down this excellency by way of glory. It is not ordi-
nary grace, but glorious grace, glorious love, and glorious wisdom, to
reconcile mercy and justice. It is glorious, and eminently victorious. And
all Christians have eyes to see that it is no ordinary excellency, but glory
in God. When God will have it excellently set out by the word, he calls
it ' glory,' to satisfy a conscience awakened, which will not be satisfied but
by glorious mercy and infinite mercy. When we be in health and strong
to sin (as many, the Lord be merciful to them, use their wits and strength
and policy to offend, running in a course of sin, and never think of these) ;
but Satan is a cunning rhetorician ; he will amplify bitter things against
us at the hour of death and time of temptation. And unless we have
something that is above all his rhetoric and high mercies, victorious
mercies, glorious mercies above all our sins, and above Satan's malice, the
conscience will not be satisfied.

And let no man object his sins at such times, for God is glorified when
his mercy is received, and his goodness entertained. ' Where sin aboundeth,
grace aboundeth much more,' Eom. v. 20. Where sin aboundeth in the
conscience that is guilty and groaneth under it, oh grace aboundeth in such
a man ; grace is glorious grace to such a man. The more thy sin is, the
more is the glory of grace in pardoning it.

But how is this glorious mercy and goodness of God derived* to us, God
being so pure and holy, and we so unholy ?

Therefore in the next place, it is the glory of God in the face of Jesus
Christ, God will not sufier the glory of one of his attributes to devour and
consume another, but he will have his justice fully satisfied. And there-
fore this glorious mercy is to be seen in the face of Jesus Christ, who was
made a curse for us. Gal. iii. 13.

' In the face of Jesus Christ.' It is a borrowed speech, and all one with
that which went before, * Christ who is the image of God,' in the 4th verse
of this chapter. He meaneth the person of Christ, incai'nate, and living,
and dying, and being made a curse for us : Christ made man.

Face is the person described by that face ; for the face is the most known
part of a man. It is the glass of the soul, wherein we may see a man's inside,
his affections, love, hatred, and whatsoever is in the inward man. And so
God discovers himself, and whatsoever is in him, * in the face of Jesus
Christ.' We may see his hatred of sin, his love of the elect, and whatso-
ever is in God. Whatsoever we see in Christ, it is in God originally.

We will unfold the point in three particulars.

1. First, We will shew that in the gospel we see the face of Christ, that is,
more familiarly than others. It is a speech appropriated in some manner
to the gospel.

Secondly, We see the face of God in Christ.

Thirdly, That this seeing of the face of God in Christ is a most comfort-
able and excellent sight and knowledge.

First of all, in the gospel, we see the face of Christ. Moses, and all before
Christ, saw Christ, but not the face of Christ. They saw him not so plainly,
clearly, distinctly, and comfortably as we do in times of the gospel.

Now we see Christ incarnate, and Christ sacrificed for us ; Christ dead,
* That is, = communicated. — G.

2 CORINTHIANS CHAP. IV, veh. 6. 323

risen, ascended, and sitting on the right hand of God. They did not.
And therefore Saint Ambrose saith well, Christus umbra in lege, imago in
evangelio, Veritas in ccelo ; in the law he was a shadow, the image of God
in the gospel, but in heaven he is the truth (gj. And there we shall see
him most lively of all.

Now there be five or six ways of God's manifesting of himself.

1. One is more excellent than the other, that is, by speech, which is an
excellent manifestation.

2. And then by vision. \

3. And then by dreams, as in old time.

4. And then by miracles, of which he wrought many.

5. And by sacrifices, as the passover.

6. And last of all, by types.

All these ways God manifested himself before Christ. But, as Heb.
i. 2, now God speaks to us in his own Son, that is, more familiarly, even
by God in our nature ; and therefore the manifestation by Christ is more
excellent than all former manifestations.

Then his three offices were shadowed out by king, priest, and prophet.
All the kings, priests, and prophets were shadows of this great prophet,
priest, and king. And all the benefits of salvation were shadowed darkly :
his election, by singling Abraham out of his father's house. Gen. xii. 1 ;
the Israelites out of the world ; his vocation, by calling of Abraham and his
people. Gen. xvii. 5 ; his justification, by divers sacrifices, which were types
of Christ ; by the paschal iamb, Ex. xii. 8, seq. ; by the brazen serpent,
Num. xxi. 9, the propitiatory and the mercy seat, Ex. sxv. 17. The great
work of redemption shadowed out, by their redeeming out of Babylon and
Egypt, Ex. xii. 81, seq. ; the great works of sanctification, by their washing
and cleansings. Lev. xiv. 8, which were the shadow of the inward purity of
the soul ; and glorification, the consummation of all blessings, by the land
of Canaan, Josh. i. 2, seq., and ' the holy of holies,' which was the type of
heaven, Ex. xxvi. 33. So that all the benefits we have of salvation were
shadowed out then, but they be clear in the gospel ; we see the face of
Christ. In the gospel we hear Christ speaking himself. God in our nature
discovers all these things to us.

Ohj. But you will say, We cannot see the face of Christ, for it is gone, we
cannot see him now.

Sol. No. But when we preach the gospel, receive the sacraments, hear
the word, we see Christ. We see Christ in the gospel, the word is the glass
of Christ ; and so are the sacraments, wherein you may see the face of Christ.
Fides est sjnritualis oculiis ; faith is a spiritual eye, and seeth Christ.

But Abraham saw Christ and was glad. True. But now faith sees
Christ more clearly than ever before. Nay, it is in some sort better for us
to see Christ with the eye of faith in heaven than to see him on the earth
walking up and down. Many reprobates saw him on earth, but now none
can see him but with eyes of faith ; none can speak to Christ but those
that have learned his language.

And it is for our advantage that we see not Christ now. He doth more
good in heaven than he could do on the earth. He is now at the right
hand of God, and hath all power in heaven and earth. The sun, if it were
lower, would consume the world, but it is high, that it may shine over
more than half the world at once. So Christ, for the good of the church,
is gone to heaven, and we have more good from him by the Spirit than if
he were on earth.

824 COMMENTARY ON

Ohj. But jovi ■will say, We shall not see his face till we see him in heaven.

Ans. True. Therefore, mark, 1, the diversity of the phrase in comparing
it to former times.

We see his face in the gospel. But if we compare these times to the
glorious times when he will come gloriously to judgment, we saw him but
in the glass, then we shall see him face to face. So you see in what sense
we see the face of Christ. What they expected and looked for, that we
see. Beloved, it is happiness for us to live in these times of the church.
We see Christ clearly. All the happiness of the church dependeth on the
Scripture and knowledge of Christ ; for he is the glory of the church, and
the happiness of the church. And those times that have most of Christ
are the most happy times. Now, considering we in the latter age of the
world know Christ most, we are most happy. Wherein was the first
temple glorious above the second ? The second temple had not many
things the other had. Ay, but Christ came into the second temple, and
that made it glorious : ' I31essed is the eye that seeth the things that you
see, and the ears that hear what you hear,' Mat. xiii. 16.

So it is our happiness that we live in a second spring of the gospel, and
not when it was covered not only with Jewish ceremonies, but with fond*
superstitions of their own. But now we see Christ face to face. His excel-
lency is unveiled. It is our happiness if we be better for it, or else it will
increase our damnation.

2. But it is not sufficient, unless we see God in Christ, and the glory of
God 'in the face of Jesiis Christ.' For the soul will not rest but in God.
God is the last rest and stay of the soul. As 1 Peter i. 21, Christ was
raised again from the dead, ' that your faith and hope might be in God.'
God is the stay, and rest, and subsistence of the soul ; it cannot rest but in
God. So that we must see the glory of God in the face of Jesus Christ,
else the soul will not be sufiiciently stayed. Therefore consider in what
sense ' the glory of God shineth in the face of Jesus Christ.' You must
know first that Christ is the perfect image of his Father ; his Father shin-
eth in him.

There be three or four things in the Scripture that set out this great
mystery. As, 1, Christ is called the character of the Father, p/a^a/crj^o Trjg
i/ToffTccirsw;, Heb. i. 3. They differ in this, that they be not the same in
personal subsistence. They be Father and Son, one in essence ; in love
to mankind all one ; only in personal subsistence they differ, the Father is
not the Son.

2. Then he is the Wisdom of the Father.

3. Then he is the Word, shewing the likeness. The word is but the
image of the soul. There is the inward word and the outward word ; the
inward is nothing but the expression of the soul, and when it is outwardly
expressed, it is but the soul conveying itself outwardly. And therefore in
the original tongue, we shewed that one word sheweth both reason and
speech, because speech should be nothing but the issue of reason. f And
therefore Christ is called Xoyog.

It is not enough that the glory of God appeareth in the second person of
the Trinity, that he is the character of God, and the image of God, and
the Word, but we must see what he is to us, and how he discovers the
word to us.

So that he is the image of God in a double sense.

1. As an invisible image of his invisible Father,

* Tliat is, foolish.— G, t Cf. note o, Vol. II. paga 195.— G.

2 CORINTHIANS CHAP. IV, VER. 6. 825

2. To US-ward, he sheweth to us what the Father is ; so that he is the
image of God, in regard of God, and in regard of us.

We see hy his discovery the wisdom of God in him, and so he is the
hidden word, that is, the expression of the Father. But what is that to us,
without expression to us ? So that he is made to us. As a man knows
what is hidden in a man's mind, by his words, so by Christ we know the
hidden meaning, and good will of the Father to us, because Christ is the
word in a double sense, as an expression of the Father's image, and his
discovering to us the words of the Father.

So that the glory of God, especially God the Father, is now to be seen
in the face of Jesus Christ, not only as Christ is the second person, God,
but as Mediator, God-man. Now Christ is the image of God to us, the
wisdom of God to us, and the character of the Father to us.

To come to it more particularly. * In the glory of God to us, shining in
the face of Jesus Christ.' Everything in the Father is comfortable to us,
shining in Christ. God as discovered in Scripture is not comfortable to us,
bat as discovered to us in him.

1. As the sweet sovereignty of God over all in Christ. He is made King
of kings, Lord of lords. So in the face of Christ we see God Lord over
all, for our good, committing all to Jesus Christ : ' All power is given me
from my Father,' Mat. xxviii. 18.

2. And all the graces that are in God. You may term them so, for
indeed all the sweet excellencies in God are seen in Christ, as the wisdom
of God, the justice of God. All the sweet affections of God are seen in
Christ. What are those that in a high sense may be attributed to God ?
That is, his love and mercy ; God is love, but he is so in Christ, he is ' the
Father of mercy,' but it is for Christ's sake that he is so. His sweet love
to mankind, see it in Christ.

3. And then the relation he stands in. Take one, his being our Father.
How is God our Father in a comfortable sense ? He is a Father to Christ ;
and what Christ is by nature, we are by adoption, ' I go to my Father
and your Father ;' therefore to your Father, because my Father, ' to your
God and my God ;' therefore to your God, because my God, John xx. 17.

4. Now, to go on farther, take Christ in all his states and offices, take him
in his ivhole dispoisation of salvation, and you shall see something of the glory
of the Father in all. The Father, by his Spirit, sanctified him in the
womb, gave his only begotten Son to death for us, made him a curse for
us. ' To us a Son is given,' Isa. ix. G. The Father raised him up again.
See the Father in his humiliation and exaltation, see him in all the sweet
offices he hath taken upon him to accomplish our salvation. The Father
hath anointed him by the Spirit to be king, and priest, and prophet. Him
hath the Father sealed, setting his stamp on him, to be our Saviour. The
Father hath sent him ; he hath his warrant and commission from the
Father. The Father hath set him forth to be a propitiation, Rom. iii. 25.
So that all the authority he hath in all his offices it is from the Father.

5. But more specially, ive see the love of the Father in Christ crucified and
made a curse for vs. For there, as it were, the Father poured out his
bowels. For how could the mercy and goodness of God appear, more
than to give his own Son, equal with him ? as it is at large set down, Phil,
ii. 6, seq. That God should give his Son, the greatest gift that ever could
be thought of, that could make ten thousand worlds of nothing, that he
should give him to us, and take our nature into unity with his divine nature,
that he might suffer in it ; how could the glory of mercy shine more than

326 COMMENTARY ON

to give him to be a curse for us, to satisfy his justice in that manner ? It
is a mj'stery that requireth a large time, for herein shineth the glorious
mercy of God, but especially Christ's love in giving of himself, and the
Father's in giving him. So you see how the glory of God shineth in Jesus
Christ.

Quest. But how doth Christ discover the Father to us ?

Ans. 1. He discovers his Father to us, in opening his Father's meaning,
as a prophet teaching us, coming to be a minister of the circumcision to
teach in our nature ; and to teach by his Spirit in his apostles and ministers,
to the end of the world. Therefore, John i. 18, it is said, that ' the only
begotten Son of God, that lieth in the bosom of the Father, hath revealed
him to us.' Christ is the i^riyriTrig, the great expositor of the Father, the
Xoyog, for he lieth in the bosom of his Father, which implieth an intimate
knowledge, because he lieth in the bosom, he knows the secrets of God's
love to every particular believing soul. It implieth likewise a high valua-
tion of Christ, to shew that the Father loveth him and honours him.

Now ' lying in the Father's bosom,' that is, the Father being so intimate
and familiar with his Son, there is knowledge of union (difierent from our
knowledge of faith) which the human nature hath from the divine, by virtue
of union, and he is fit to discover it, because he is in the bosom of the
Father, highly valued and prized by the Father.

2. Again, Christ is discovered not only as lying in his bosom, as an
expositor and prophet ; but Christ discovers what his Father is hj his whole
life and conversation. For see Christ, and see the Father. See his meek-
ness and humility in stooping low, his love, his fruitfulness, his goodness,
as a man ; for so he resembleth God, as his human nature could do, every
way shewing forth the grace of God in his whole course, disposition, and
conversation, he carrieth himself as the Son of God.

3. But the main way whereby Christ layeth open God the Father to us,
was in his svfering. The Father was discovered in all that Christ did and
suffered. For it was all done by the Father's authority. Christ did not
only speak by words shewing what the Father was (as the son when he
resembleth the disposition of the father, we say, you may in him see his
father), but you may see the Father's authority in everything. So ' God
loved the world, that he gave his only begotten Son,' John iii. 16. It
pleased the Father to reconcile the world to himself. So you see how the
face of God is discovered in Christ, and how Christ discovers himself, John
i. 18 ; it is an excellent place. ' No man hath seen the Father at any time,
but the only begotten Son he hath revealed him ;' and John xiv. 11,
* Believe that I am in the Father, and the Father in me.' They both agree
about the salvation of mankind. You not only see the love of the Son in
our salvation, but the love of the Father in the Son. In Eph. i., Gal. i.,
these great mysteries are at large unfolded.

4. But one other way, and the most sweet of all, whereby Christ revealeth
his Father to us, is hy his Sjnrit, together u'ith the means of salvation ; for
as it is excellently set down in Mat. xi. 27, ' No man knoweth the Father
but the Son, and him to whom the Son revealeth him,' that is, by the
Spirit. None knoweth the Father to be his Father but by the Son, who
hath begot him by the Spirit. None knoweth the Son but they that be
begotten by the Spirit. We must have the Spirit both from the Father
and the Son before we can have the Father and the Son, and therefore it
is called communion of the Spirit ; because the Spirit of the Father and
Son discovers the Father to be our Father, and the Son to be our Saviour.

2 CORINTHIANS CHAP. IV, VER. 6. 327

So that add this to all other discoveries, and you have a full discovery of
Christ, as the Father is laid open by Christ to every particular Christian.
You see then that God the Father hath shined in the face of Jesus Christ.
God the Father liveth in light that no soul can approach to but only the
Son. He is come out of his hidden light. Nay, the Father hath dis-
covered the bowels of good will to mankind, and in his Son he discovers
by his Spirit his particular good will to every particular Christian. So
that we may with boldness go to the Father in the name of Christ.

Three things beget boldness :

First, When the matter of disagreement is taken away.

Secondly, Likeness of disposition.

Thirdly, Acquaintance and familiarity.

1. Now Christ, by his death and suffering, hath taken away the disagree-
ment, that is, our sins. He hath borne our sins, and borne them away as
the scape-goat did. Lev. xvi. 8. "When we believe in him, he takes our
sins and carrieth them away : Christiis tibi crueifixus est, cum crecUs in
Christum crucifixum, Christ is then crucified to thee, when thou believest
in Christ crucified. So that the sluice of mercy being open, it runneth
amain on us.

2. There must he a likeness; because by Christ we have the Spirit to
renew us, to make us savour the things of God, to love the things God
loveth, to hate the things God hates. Now, a sanctified soul delights in
communion mth God, a carnal man hates it ; the more holy anything is,
the more he distastes it.

3. Again, from likeness of disposition comes familiarity and acquaintance
iiith God, cherished by love, devotion, and piety ; and all this we have in
Christ. And therefore we go boldly, having God's justice fully satisfied,
and finding the Spirit renewing our natures, and claim acquaintance with
God, and pour out our souls to him as to a Father in Christ Jesus. Oh
the wonderfulness of this privilege, that now in Christ we can call God
Father, his Father and our Father ; that we can pour out our complaints
before him, as to a gracious Father, in all our necessities ! The world is
not worthy of this privilege that we enjoy, who in all distresses and wants
can go boldly to God, the Father of our Lord Jesus Christ, and call him
our Father.

Use 1. We shoidd value these privileges more than we do, and imjvot'e them
more than we do. Are we in God or in Christ ? Then glory in God —
Eom. V. 3 — whence the apostle Paul makes a threefold glorying :

1. A glorying in afiliction under the cross.

2. He glorieth in the hope of glory ; and not only so, but

3. ' We glory in God.' How is that ? That God the Father is ours.
If Christ be in me, I have God with Christ : ' God is with Christ recon-
ciling the world to himself,' 2 Cor, v. 19. 'All things are yours; you are
Christ's ; and Christ is God's,' 1 Cor. iii. 21, 23. If we are Christ's we
have God, and all ; and can we have more ? * Shew us the Father,' saith
Philip, ' and it sufiiceth us,' John siv. 8 ; that is, shew the Father to be
our Father, bring us into acquaintance with him, and what need we more ?
Let it be discovered to our souls that God is our Father, and that will suffice,
or nothing.

Use 2. Labour therefore to joy in this ^prerogative ; and when we think of
God, let us not think of Deus absolutus, of an absolute God distinguished
from Christ. If ever we go to God in prayer, look up to him * in the face
of Christ.' We must ascend to him as he descended to us. How is that?

328 COMMENTARY ON

Doth not he descend and convey all his favours in God incarnate, nay, God
in our flesh ? He came down in our nature, and we must go back again
to him in our nature, in Christ ; and therefore it is not only fruitless, but
dangerous presumption, to go directly to God without a mediator. In the
Law nothing must be done without a priest, who must offer all our sacrifices,
and so all that are between God and us must be by mediation of our high
priest Jesus Christ.

And then present ourselves to God in his name : Lord, I offer thy own
Son unto thee, a Son of thine own sending, sealed, appointed, elected, and
predestinated to be my Saviour. Thou canst not refuse the righteousness
of thy own Son, thou gavest him to be my Saviour. Therefore taking
Christ along with us, we may break through the very justice of God ; for,
Lord, I bring one with me that hath satisfied thy justice ; therefore I go
through thy justice to thy mercy-seat in Christ, in whom thy mercy is
glorified. I go not with my own righteousness, but clothed with Christ.

3. And will not this answer Satcm's temptations ? Send thy soul to God
in Christ, the glory of God, and he will shine in Christ. Christ is ordained
to be my Saviour, and I cast myself into his arms, and put myself in the
bowels of Christ.

So in all temptation I beseech you make use of this grand comfort, that
the glory of God may shine in the face of Christ.

There be three of the sweetest sights that ever were thought of for poor
Christians.

That is, God the Father's' sight of us in his Son Christ, as members of
him whom he loveth. Absolutely* we are miserable.

Again, we see God ' in the face of Christ,' and Christ sees us in his
Father's good pleasure, as given to him in charge of the Father ; ' Thine
they were, thou gavest them me,' John xvii. 24. Christ seeth us in God's
eternal purpose to save, for Christ saveth none but them whom God gave.
' All that thou gavest come to me, and thou castest them not away,' John
xvii. 2. God's choice and Christ's salvation run parallel. So God's choice
saveth none but such as Christ is anointed to save, and God seeth us to be
saved. As he gave us to Christ, and as Christ died for us, so we by
spiritual faith see ourselves in Christ, as our Father. These do so arm the
soul against all discouragements, that nothing can separate it, for God's
love to me is bounded in his love to Christ. God looks on me, but he
looks on Christ first. Now God's love is eternally founded on Christ,
therefore eternally founded on me to be one with Christ. It is excellently
set down: Rom. viii. 85, ' Whatf shall separate me from the love of
Christ ? ' for it is a love of God founded on Christ. God loveth Christ,
and so likewise he will love me. As Christ is his ' Son in whom he is well
pleased,' Mat. iii. 17 ; so he loveth whole Christ mystical, for he gave his
Son for the body of Christ the church ; and therefore whensoever we hear
of the love of Christ, go to the love of the Father. Hath Christ loved me ?
Then see the Father's love in that love. You may enlarge these things in
your own meditations, they being wonderful useful.

' The glory of God that shineth in the face of Jesus Christ.' Therefore,
I beseech you, let us now value and esteem the great mystery of the incar-
nation and Christ crucified, because Christ is the common centre of heaven
and earth, in whom we all concentre : Father, Son, and Holy Ghost meet
in Christ the Mediator. The first person sees us in Christ, the second
person took our nature into union with himself, and the Holy Ghost sancti-
That is, = apart from Christ, or in ourselves. — G. t ' WJio.' — G.

2 COEINTHIANS CHAP. IV, VER. 6. 329

fieth it ; so all meet together in Christ, He is the abridgment of all the
elect in one, so that all the three persons, as they appeared at his baptism,
met together in him. Let us mainly labour to get into Christ, and then
grow up in Christ, in the knowledge of God the Father, and love of the
Father, to grow more and more acquainted with the secret will of the Father
to our salvation ; and therefore esteem much of all the blessed means
sanctified to strengthen our faith in the word and sacraments. In the
sacrament see the Father. When the minister giveth the bread and wine,
think that God the Father giveth his Son to every one of us in particular,
and all to strengthen our faith ; see God the Father together with God the
Son. The Father was the person first offended, and therefore God the
Father is reconciled by Christ. And it is more comfort that God the
Father, the person offended, hath the chief hand in the plot of salvation ;
* He gave Christ's body to be broken, and his blood to be shed for our sins,'
Rom. iii. 25.

I beseech you therefore to labour to be acquainted every day more and
more with these mysteries, and do not take these as any encouragement to
a sinful course, because the glory of mercy shineth in Jesus Christ, and
therefore turn grace into wantonness. Mark this one thing. Amongst
other attributes that shine in God, there is specially his holiness and dis-
pleasure against sin, for God shewed his displeasure against sin in turning
his angels out of heaven. Heaven itself could not brook -'■= sin. It turned
Adam out of paradise, and is the chiefest procurer of God's wrath ; but all
these are nothing to that hatred of sin that appeared in Christ. The purity
of God appeared in him above all things in the world, and it will at the day
of judgment appear more in sending the greatest part of the world to eternal
destruction and torment. But it is not so much as in making his Son a
curse. Therein we see the holiness of God, that rather than man's sins
should not be satisfied for, he would set apart his own Son to satisfy it.
How much then is the holiness of Christ, that offered himself for it ? how
much is the holiness of God, that gave his Son to take it away ? Can any
man now believe in God as his Father first, and in Christ as his Saviour,
and live in sin '?

-. We must look on sin as the Father when he gave the Son, and on sin
as the Son did when he gave himself. Therefore if we do not look on sin
as most opposite to holiness, and have not an antipathy rooted in our hearts,
how can we bear God's image and the image of Christ resembling him in
all things ? How can we think ourselves his members when we want his
Spirit ? How can we say we be his, when he walks in light and we in
darkness ?

If that holiness be not rooted to look on sin, in some measure, as God
the Father and Son [doj, we can as yet have no comfort, and therefore
there is no reason to ' turn the grace of God into wantonness,' Jude 4.

And then remember this one caveat more. Whatsoever I spoke of the
love of God the Father, and Christ the Son, is nothing unto us, unless every
[one] of us labour in particular to have the Spirit of the Father and the Son
discovering to us in particular this, that the Father is our Father, and the
Son our Saviour, for that is the issue of our ministry. We must not rest
in the ministerial discovery of things, but if we belong to God there is a
work of the Spirit, and the chief work of it is to particularise and to bring
truths home to every man's soul ; and therefore Christ is nothing to us,
unless the mind of God to us in particular be discovered. The Spirit
f That is, ' bear.'— G.

830 COIISIENTARY ON

knowetli the ' secrets of God,' and revealeth to every particular man their
particular interest in God the Father and God the Son, and this should be
our desire and prayer every day, together with all knowledge, that God
would give his Spirit to discover to us his peculiar love in Jesus Christ,
and that Christ would by his Spirit discover our interest in him. Minis-
terial light will not serve for comfort unless our spirits be sealed to be the
sons of God. Therefore are the sacraments to seal in particular an interest
in Jesus Christ. Therefore we should set our faith on work, God in par-
ticular died for me, as if for none but me, and God the Father giveth me
comfort in Christ. As I taste the outward element with outward sense, so
with my inward taste of faith I taste of Christ. These be the things will
stand in stead against temptation. He is the Saviour of the elect ; but
what though ? The Spirit of the Father and the Son must discover the
love of the Father to us in his Son.

These words contain the chief cause of all spiritual light, which is God,
who by the same power by which he ' commanded the light to shine out of
darkness, hath shined into our hearts,' or rather by a greater, because here
is more opposition, and no help at all from nature to spiritual things, not
so much as a seed of it.

' Hath shined into our hearts.' The end of spiritual knowledge in the
ministry, is especially ' to give the glory of the knowledge of God in the
face of Jesus Christ.'

I propound these things.

First, That God is glorious in his mercy, ivisdom, and other attiihites, his
reconciling justice and mercy together. Secondly, That this glory of mercy is
in Christ, and satisfaction of his justice by him. Thirdly, That the glory of
God, and alljiis sweet attributes in the face of Christ, must be made known to
others; and that this knowledge may be, there must be a calling. So God
hath shined into our hearts to give the light. The ministry is to give the
light of the knowledge of God ; knowledge leadeth us to Christ ; Christ to
God, in whom our faith is terminated, as in its last object.

Divers of these things we have unfolded,

As the first, that God's mercy is a glorious mercy : therefore called the
* glory of God in the face of Christ.' That his mercy, specially in Christ,
is his triumphing attribute. The power of God shineth in creation, the
justice of God in damnation ; but mercy triumphs in salvation by Christ.
And it is not every mercy, but glorious mercy. Mercy sets all others on
work, and therefore I mean that excellent mercy that stirred up wisdom to
devise a way how justice might be satisfied, and so reconciled, that a w^ay
may be made for mercy. So that there is a wonderful mystery in these
things, which the very angels desire to behold. This glory ' shineth in the
face of Jesus Christ.'

' None knoweth the Father but the Son, none the Son but the Father,
and they to whom the Father and the Son will reveal themselves by the
Spirit,' Mat. xi. 27. If the Father revealeth his Son by his Spirit, the
Son revealeth the Father by the Spirit. Then they are known, but
[not] else.

' The glory of God shineth in the face of Jesus Christ,' being incarnate,
made God-man. I will proceed to bring this truth home, to make it more
clear and comfortable.

You see then the glory of God shine in Christ, and then it shines to us.
So that Christ is between God and us ; the face of Christ between God and
our face.

2 COEINTHIAKS CHAP. IV, VEK. 6. 331

What is the reason of this order ? Because God and we be in such
opposition, that Christ must be between. God cannot love our nature, but
as it is pure, and clean, and undefiled ; and it is only so in Christ. And
therefore he loveth our nature only in Christ, as being knit to Christ, and so
purged by the Spirit of Christ. For there cannot be more opposite terms
than between God, * who is a consuming fire,' Heb. xii. 29, and sinners ;
therefore Chi'ist cometh between. That is, the middle person of the Trinity
must be the middle person for reconciliation. He that is the Son is fit to
make us sons. He that is the image of God, is fit to restore us to God's
image. He that is beloved, is fit to bring us in love with the Father, to
give entrance and access to him. And therefore God shineth first * on the
face of Christ' before it come to us. It cometh to us at the second hand
by reflection.

Then Christ is prbmim amabile, the first subject and seat of divine love,
for he is the first begotten ; and whatsoever God loveth he loveth in relation
to his Son. If he loveth us it is in relation to him. If he loveth any before
they be in Christ, it is to give them to Christ. So that all the love of God
must be seated in the first subject and receptacle of his love, which is Christ.
First God shines on Christ, and then on all them that be one with Christ.
Therefore Christ is called 6 ayacr^jroj, ' The beloved,' and the Son of God's
love, ' in whom are all the treasures of wisdom,' Col. ii. 3 ; and therefore
is truly lovely.

Whatsoever good we have, it is in Christ. For the first degree of salva-
tion, the first link of the chain, from election to glorification, all is in Christ,
seated in free grace, of which Christ is the first-fruit. For so ' God loved
the world, that he gave his Son,' John iii. 16. Christ himself, and all the
benefits by him, are first-fruits of the free grace of God, which was amor
benevolent ur, a love of good will ; but then there was amoi- amicitue, a love
of amity, which is only in Christ ; and the execution of all favours is in
Christ. He calleth, justifieth, sanctifieth, and glorifieth in Christ, because
by our consistence* in Christ we have all benefits, even from election to
glorification.) ^The apostle runneth in this stream : Eph. i. 3, ' Blessed be
God, who hath blessed you with all spiritual blessings in Chi'ist Jesus.'
We are beloved in him, as the first love. So that in all things Christ is
the first. He was the first Son of God,-|- we sons in him. What he is by
nature, we are by grace and adoption. He is first beloved, we beloved for
him, as having communion and fellowship with him. He hath justified us
from our sins, and therefore we are justified in him. He is our surety.
If he be not acquitted, we shall never be acquitted. He is risen, therefore
we rise. He is the ' first-fruits of those that sleep,' 1 Cor. xv. 20. He is
the ' first-born of many brethren,' Eom. viii. 29 ; the ' first begotten from
the dead,' Col. i. 18. He ascended, therefore we ascend. He sits in
heavenly places, therefore we sit in heavenly places ; for God hath elected
us to be conformed to him. He is the first-fruits of God's predestination,
as Austin observeth [h). God first made choice of him as the head of all,
and of us in him. We are elected to be conformed to him in grace and
comfort, in the love of God here, and in glory and perfect happiness here-
after. He is our eldest brother. Now it is fit therefore that he should
have pre-eminence in all things. Christ in all things hath'pre-eminency,
in love and grace, in every passage of glory, resurrection, ascension, sitting
at the right hand of God; and in all things hath pre-eminency.

This is a very comfortable and useful point in the great mystery of

* That is, ' standing.' — Ed. t Qu. ' He was first the Son of God'? — G.

332

COMMENTARY ON

Christ and glorification, to know the foundation of God's love to us. It is
seated on Christ first, and then it cometh to us ; nay, and through Christ,
in Christ, as an head, through Christ as mediator.

Use 1. Therefore let us make this use of it. Never think of God without
Christ. And again, never think of any spiritual favour, but think of it in
Christ first. If we think of any promise, think of it as given to Christ
first. For all promises are made over to him, and he maketh them over
to us. ' All promises are in him yea and amen,' 2 Cor. i. 20. Promises
come from love. Love is first in him, and therefore must come first from
him ; and therefore desire God to make them good for his sake. If we
think of the love of God, think of it in our flesh, in Christ first, as our
head. If we think of freedom from sin, think of Christ our surety, who is
first freed from it. If we think of resurrection and ascension, think of it
in Christ our head. If we think of glory, think of it in Christ ; we are
glorious in our head. And have it as a fruit of his prayer, that ' we should
be where he is,' John xvii. 24. Whensoever we think of anything that is
good, think of it first in Christ, that God may have his scope and end,
which is, that Christ the second person, that took our nature on him, may
have his pre-eminency.

Use 2. And this should make us in our devotions to bless God for being
the Father of Jesus Christ, when ice bless him for being our, Father. 0 blessed
be God the Father of our Lord Jesus Christ, for if he had not been his
Father, he had never been our Father : John xx. 17, ' I go to my God
and your God, my Father and your Father.' If he had not been his God
and his Father, he had never been our God and our Father. Therefore
bless God for his love to Christ, and Christ for his love to us ; for they
both join in our salvation. As Kom. viii. 39, ' Nothing can separate from
the love of God,' nor from the love of Christ. They be both together in
the verse, because they be all one in Christ. See the love of the Father iu
Christ. See his own love in himself, together with his Father's. There-
fore consider the sweet agreement of the Trinity towards the salvation of
mankind ; and that we come not to heaven, are elect, and saved only by
the counsel of the Father, or only by the love of the Son, or only by the
operation of the Holy Ghost, but all three joining together in our salvation.
God looks on us ' in the face of Jesus Christ.' God loveth us, the Son
loveth us, the Holy Spirit sealeth the love of both to us. So then conclude
that our salvation is strongly built. It is built on the love of the Father
in Christ, and on the love of Christ, together with the Father, and on the
assurance of the Holy Ghost, testifying both these to our souls. God for
ever loveth his Son, and God for ever must love us, for he shineth on us
' in the fiice of his Son.' Now what is the love of God to his Son ? Pure
love, tender love, bowels of love, an everlasting love, and a rich love. And
is not his love to us the same ? If he loveth Christ, he loveth whole
Christ ; not only Christ personal, but mystical Christ, and all his mem-
bers. He loveth the whole body of Christ with a pure, tender, perfect,
and everlasting love. And therefore as God's love can never be removed
from his own Son that lieth on his bosom, so God's true love shall never
be removed from any true Christian that liveth in his Son.

It is a comfortless, fond conceit to imagine any separation in that kind,
because his love is founded not upon love to their persons, but on his Son.
Now having an everlasting foundation, it must be an everlasting love ; and
this may comfort us in all conditions.

Use 3. To make another use to direct our devotions aright, we must not

2 CORINTHIANS CHAP. IV, VER. 6. 333

go to an absolute God, for he is ' a consuming fire,' Heb, xii. 29, hut
must take Christ's name alone/. We must take Christ along in all our prayers.
It is an unworth}'- conceit to think God will be pleased otherwise than in his
Son. It is God must satisfy God, and not we, that be stubble to go to the
fire. It is presumption, and the end of it will be confusion. Therefore go
to God in the sweet name of his Son Jesus Christ. Only so. We do not
conceive worthily enough of God if we think he can have any communion
with us, if his love be not conceived in the person of Christ. Therefore if we
will have worthy conceits of him, go to him, that is, God made flesh in our
nature, a Saviour of his own appointment, a mediator of his own sending,
and sealed. And God will not refuse him, if you bring his Son before him.
Therefore let it be our rule to put up our prayers in the name of Jesus
Christ, our head.

Now our natures are in Christ lovely to God, because our flesh is in him
pure, sanctified, and separate from all sin ; so that he loveth our natures.
And the nature of God, before opposite, is now lovely to us, because God
dwells in our nature, as the apostle saith, bodily, that is, fully, Col. ii. 9.
Now God in our nature is lovely. God out of our nature is not, because he is
purity and holiness itself; but in our nature he is all love and mercy, for
his justice is fully satisfied. God by his Spirit will never leave any parti-
cular Christian till he makes their nature in them like his own nature, that
is divorced and separate wholly from sin, that it may be a pure glorious
nature, fit for so glorious a head. Therefore go boldly to the throne of
grace. There be good terms between God and us through Christ.

' We shall die, because we have seen God,' saith Manoah, Judges xiii. 22.
Now we shall live because we have seen God in Christ. Out of Christ we
cannot see an angel, and live ; but seeing God in the face of Christ, a
mediator not of our appointing, this is a sweet and comfortable sight.

I beseech you, let us make a comfortable use of these things. God
thinks of us in Christ. It was a good prayer of a holy martyr, * that God
would shine on him in the face of Jesus Christ.' He was so guilty of his
own sins and corruptions that he durst not look upon God, but desires God
to look on his Son first, and then on him, in his Son. In Christ God can
see us perfect, for Christ's righteousness is our righteousness, and we have
the same spirit with Christ. For note that by the way.

As Christ, by taking our nature on him, testified by the Spirit he was the
Son of God in our nature, so the same Spirit of Christ having knit us to
Christ, and sanctifying our nature, we become the sons of God and Christ
too. The same Spirit that sanctified the nature of Christ in the womb, will
sanctify every Christian. And as the grace of union was the cause of
Christ's unction, so the grace of union with Christ is the ground of all com-
munion with Christ. And therefore labour in the first place to be one with
Christ by faith, the foundation of all the comfort that I have unfolded.

To us -ward is the union with Christ by faith, that Christ and we are one ;
for if God look on us in the face of his Son, then we must be one with his
Son : bone of his bone, flesh of his flesh, by his Spirit, as he is bone of our
bone, flesh of our flesh, by our nature. He took our human nature that we
might partake of his divine nature ; and therefore labour for union, that we
may have gracious communion with him. If we be one with Christ we are
his firiends, and he will be with us. ' I and the Father will sup with him,
Bev. iii. 20. Rest specially in that. It was the efiect of Christ's prayer,
' that we may be all one : I in them, and thou in me, and that thou mayest
love them with the love thou lovest me,' John xvii. 22, 23. So intimate

334 COMMENTARY ON

was Christ's love tliat he desires the same love to us, and in us, one with
another. This is a blessed union of the Trinity in one, and of Christ with
the Father, and of every Christian with Christ and the Father, one with
another. This is the fruit of Christ's offering himself a sacrifice to God,
' that we may be one, as they are one : I in them, and thou in me.'

The reason of Christ's prayer for that union is, that all good is conveyed
from the Father to us, ' in tlae face of Jesus Christ,' as we have our con-
sistence and being in Christ, and are one with Christ ; and that makes the
sacraments and all holy ordinances to be means to bring us into communion
with Christ, and to seal it to us, and thereby our communion with the
Father and the Holy Ghost. If the Father, Son, and Holy Ghost be ours,
what can we want ? ' Shew us the Father and it will suffice,' saith
Philip, John xiv. 8. If we have God for our Father, we need no more.
Therefore make much of the means whereby our union and communion
and fellowship with God in Christ is stayed, and confirmed to us. To
go on.

It is said here, there must be a ' knowledge of this glory of God in the
face of Jesus Christ.' And the ministry is the cause of that knowledge, for
God hath shined in our hearts to give the light, &c.

Doct. So that we must know the face of God in Jesus Christ. Know-
ledge is the first thing in this new creation, as light was the first in the old
creation. God by his word made light, and God by his word puts the
Spirit of light in our hearts. All grace is conveyed by knowledge,
grace being nothing but knowledge digested. And therefore, Col. iii. 10,
the apostle maketli it the ' image of God,' which in the Eph., iv. 24, he calls
' holiness and righteousness.' But there he bringeth all under that one
head, because all grace cometh by knowledge, and all comfort is conveyed
by knowledge. For even as together with light from heaven comes influ-
ence and heat, so together with the divine light comes the divine influence
and heat of the soul. Therefore the apostle joineth together grace and
knowledge : 2 Pet. iii. 18, ' Grow in gi-ace, and the knowledge of our Lord
Jesus Christ.' So you see the reason why the glory of God in Christ must
be known. For it is an axiom in divinity, no spiritual blessing doth a man
good but by way of knowledge, and therefore out of the church there is no
salvation, because the church being like Goshen, there is no light of know-
ledge out of the church. Therefore it is a gross and fundamental error of
them that will have men saved in any religion, for all salvation cometh by
knowledge, and that is only in the church.

Use 1. I beseech you, therefore, labour for knowledge of God ' in the face
of Jesus Christ,' and to grow in it every day more and more. ' Without
knowledge the soul is not good,' Prov. xix. 2. The soul is dark, and
therefore those that be enemies of knowledge, are enemies to the salvation
of God's people. They are enemies of God's glory, because God's glory
shineth in the knowledge of God in the face of Jesus Christ. But this is
a clear truth.

Use 2. To make it more useful ; every man thinks he knoweth Christ.
But knowledge of God's glory in Christ is another fnatter.

(1.) It is a purifying knowledge, and it is a sanctifying knowledge.

(2.) It is a knowledge that is both full and experimental. It is a know-
ledge with a taste. It is a knowledge that brings a man to salvation. He
relisheth divine truths. Every divine truth hath a sweetness and a savour
in it, and our souls are to relish it. If there be not relish in the palate,
the relish in meat is to no purpose. And therefore God giveth knowledge

2 CORINTHIAKS CHAP. lY, VEK. G. 335

per modum gustus. When things are to us as in themselves, then things
have a sweet reHsh. God's favour and sonship, and grace and peace, they
have sweet relish in themselves.

And as they are in themselves, so they are to every Christian. There
is a harmony or suitableness in every Christian to divine truths wrought in
him. If we have not a relish of divine truths, undoubtedly we know them
not as we should.

Use 8. And it is a knoxvled(je ivith aiypUcation of interest in the things,
when we know God to be our God, and Christ to be our Christ, heaven to
be ours, and all the promises to be ours, for that is the nature of faith to
make its own, whatsoever it layeth hold on. "What good doth Christ, and
the glory of God in Christ, if we know not Christ, and God in Christ,
and make applications that God and Christ may be ours ? Therefore the
sacraments are ordained for the particular attaining to the knowledge of
Chiist, that as we are really interested in what we receive, and turn it into
ourselves, so by faith we have interest in Christ, and he is one with us, and
we with him.

Use 4. And then this knowledge is a transforming knoivledge, suitable to
the object. In nature, objects have an influence into the things that appre-
hend them. If a man look on a lovely object, it stirs up affection of love ;
if on hateful objects, it stirs up affection of hatred. But much more in
divine things, for they have not only influences into the spirit, but a Spirit
accompanying the influence to transform the soul. So that by reason of
the object and the Spirit, all divine truths have a transforming force.

Therefore, he that knoweth God to be his God, transforms himself to be
his Son. He that knoweth Christ as he should, transformeth himself to
be like Christ, to labour for the gracious bountifulness, free obedience, and
disposition of Christ. We cannot know Christ as we should, by a spiritual
knowledge, without it transform us to the likeness of the thing we know.
The knowledge of the glory of God in Christ, will make us glorious Chris-
tians. Apprehending glory we shall be glorious, as the apostle saith,
2 Cor. iii. 18 : ' Beholding the face of God in Christ, iwraiJ.o^<po\JiMi&a,
we are changed from glory to glory,' that is, from one degree of grace to
another.

Wherein is our happiness ? For what is the happiness of a Christian,
but to be like Christ, and in Christ like God ? The very heathen could
say, likeness to God, and communion with God, is the foundation of all
happiness. Therefore, this transforming happiness, by which we look to
be saved, which makes us more like Christ, that we must labour after,
this may be sufficient to stir up our affections, to laboiu* to know God in
Christ, being that which is most excellent knowledge. The right know-
ledge of God in Christ is that that the very angels have a desire to look
unto, 1 Pet. i. 12. It is a knowledge we should more desire than angels ;
for if we know God in Christ as we should do, we are above angels.
Did God take the nature of angels ? Are they the mystical body of
Christ ? No. They are the acquaintance of Christ's, but not the
spouse of Christ. In both these respects we are above angels. And
shall not we study that more than angels, that have more interest
therein than angels ? Is not the knowledge of this glorious ? and shall
not we study to know that, that raiseth our natures above the angels
themselves ? So we should do. And so we will do, if we have the Spirit
of God, as Paul, Phil. iii. 7, 8 : 'I count all dung and dross,' not in
comparison of Christ, but bta rh uTrsgspj/oi/ rl^g yvudiug X^tCTou Iriaou rov

336 COMMENTARY ON

Kv^iov [Lov, in comparison of the excellent knowledge of Christ Jesns my
Lord. The right knowledge of God shining in the face of Christ, with an
interesting* knowledge of Christ to be my Saviour, God my Father, myself
to be a temple of the Holy Ghost, a member of Christ, heir of heaven, to
know I am by grace what Christ is by nature : what is all the world to
this, if we had hearts to consider of it ? And therefore labour to prize and
value this knowledge every day more and more, to beg the Spirit of reve-
lation, that God would reveal himself to us in Christ more and more : pray
for the Spirit that knoweth the secrets of God and Christ, that we may
know God to be our God, and Christ to be our Saviour. And let it be the
desires of our hearts, that God would give us deep knowledge of him, in
particular : not only in general, but that he would reveal his fatherly love
in Christ, and Christ's sweet love to us.

Quest. But how shall ive come to this knowledge ?

Sol. God shines not into the brain, but into the very heart of his
ministers, that they may give the knowledge of God in the face of Jesus
Christ.

Doct. So that the end of God's shining on his ministry is, that they may
shine on others.

So then, if you ask what is the sanctified means of God to come to so
excellent a knowledge of the face of God in Christ, it is specially to the
ministry. So God shines in them, that they may give the light of the
knowledge they have to others.

And here I will unfold to you their excellency, and authoriiy ministerial,
and the necessity of the calling, they being the light of the world, the sun
of the world ; of whom it is said, ' As the Father sendeth me, so I send
you,' John xx. 21. But these things concern our calling more.

Only it concerns all to know this, that God hath not set up an ordinance
in his church in vain. As it is glorious to know ' the glory of God in the
face of Christ,' so if ever we will know it, we must come to the ministry,
that God hath set up as lights in his church ; for they be appointed to give
thee ' the knowledge of the glory of God in the face of Christ.' So that
the ordinance of God is joined with access to the ministers of God. If you
regard God and Christ, regard the ministry, for the grace of God, and faith,
and knowledge, and the ministry of faith, are all linked together, and he
that despiseth the ministers, despiseth God, and grace, and heaven and all.
And therefore the word, as opened in the ministry, is called rhv Xoyov tt^s
xaraXXayi^g, ' the word of reconciliation,' 2 Cor. v. 18. No reconciliation
without it ; rov Xoyov rrig ^uTJg, ' the word of life,' Philip, ii. 16 ; ro hdo^ov
svayytXiov, ' the glorious gospel,' 1 Tim. i. 11 ; rov avh^iiov ^aayiova tou
©iov Big TTiv cuTn^iav, ' strong arm of God to salvation ;' t^v Bwd/jjiv rov
Qiou, ' the power of God,' 2 Cor. vi. 7 ; because God conveyed all these
things by it. And they that despise it, despise glorification, reconciliation,
glory, and life, and all. It is o Xoyo; rj^g jSaaiXuag, the ' word of the
kingdom,' Mat. xiii. 19 ; because we enter into the kingdom of grace here, by
his ordinance, and then into the kingdom of God. Therefore to despise
God's ordinance is to despise God ; and Acts xiii. 46, the apostle saith,
' Seeing you account yourselves unworthy of the kingdom of heaven.' If
they will not hear the gospel, it is as if they despised the kiugdom of
heaven.

Use. That I advise is, that every one labour /or a right apprehension of
the ordinances of God. ' Let a man esteem of us as the ministers of Christ,'
* That is, ' interested.'— G.

2 COKINTHIANS CHAP. IV, VEE. 6. 337

1 Cor. iv. 1, neither more nor less, but just so ; that is, not lords over our
faith, but ministers that dispense the mystery of Christ.

I need not speak much of this, because God never wrought good in any
but they would have a due and right conceit of the ministers and ordi-
nances of God. And they that have base conceits of it, it is a sign God
never wrought any good in them. And therefore I speak to them that have
respect to the ordinances of God, and that they [may] have more respect
to it. Mark what the apostle saith, ' God shines on the heart of the
apostles to give light,' &c.

Obj. But it may be objected, God shines in the hearts of his ministers
that they may shine on others. Can only good men convert ?

Ans. I answer first, that they have a great advantage above all others,
because they have those affections and those desires to stir them up to pray
to God heartily for their people. And then they have love to the people.
It is love that begets grace, and so they having sanctified hearts, that way
they do more good than others. But the eftect of God's ordinance is not
tied to the dignity of any man's person. Judas was a preacher, as bad as
he was. Those that convert many shall * shine in heaven,' if they be good,
Dan. xii. 4 ; if they be bad they may convert others and never come thither
themselves ; therefore respect the ordinance of God for itself. But because
a good expression of the integrity and constant sufliciency in the teacher
is a good help to attention and respect, therefore we ought to be careful in
the choice of these. For though God's ordinances depend not on the
■worthiness of the minister, yet there is much help this way.

Obj. But you will say. Can the ministiy cause the knowledge of God in
the face of Jesus Christ ? They be but men, and God shineth in us that
we may give knowledge of God.

Ans. I answer, man doth it whether they be good or otherwise, minis-
terially. God honours them so far as to give them his own title : Acts xvi.
14, Paul preached, God opens Lydia's heart. There must be a concurring
of God with the ministry : 1 Cor. iii. 6, ' Paul may plant, and Apollos
water, but God giveth the increase.' But if Paul plant and God giveth not
increase, all is to no purpose. ' Be faithful in thy ealUng,' saith Paul to
Timothy, and so thou sbalt both save thyself and thy hearers, 1 Tim. iv.
16. So that God appoints calling, and giveth gifts and callings for the
good of his church. The sun shineth on the moon and stars, to enlighten
the world ; and the light that ministers have is to shine upon others. God
teacheth men by men, and it is most suitable and proportionable to our
weakness. As it is a trial of our obedience to respect the word, as it comes
from one subject to the same infirmity with ourselves, so it is suitable to
our weakness. We could not hear God, nor an angel, therefore God giveth
gifts to men for men. Beloved, it is a marvellous fruit of God's love, that
he will estabhsh such a calling, the end of which is to bring men to heaven.
They be ' sent of God,' Acts xiii. 2G ; tbey be the ' salt of the earth,' Mat.
V. 13, the world would be putrified without it ; they be ' the light,' Philip,
ii. 15, the world would be dark without it. If it were not for the gospel,
what is England, that is now so glorious above other countries that sit in
darkness ? And therefore seeing God conveyeth all good to us this
way, let it be our praj'er to God ' to send labourers into his vineyard,'
to set up light in dark places, and to teach his ministers, that they may
teach us.

It is strange that Paul, so holy a man as he was, should desire the
Romans, chap. xv. 30, ' to pray and strive with God in prayer for him.' ' I

VOL. IV. Y

338 COMMENTAKY ON

beseech yon,' I conjure you, ' by the Lord Jesus Christ, and the love of
the Sphit, that you strive to God for me.'

Note. The devil sets against this ordinance of God especially, for it bat-
tereth his kingdom, and is a means to draw men out of his darkness, * into
the glorious light of the sons of God,' Rom. viii. 21 ; as in the Acts sxvi.
18, the Lord ' sent him to bring them from darkness to light.' Therefore
the devil stirs up ' unreasonable men,' malicious men, that have hurtful
and evil principles, to do hurt to them that seek their good, to requite
good with ill ; and therefore the apostle prayeth, ' Lord let me be delivered
from unreasonable men,' aero ruv a.rb--u>\i, absurd men, greedy, that are so far
from faith that they have not common reason, 2 Thes. iii. 2. Now con-
sidering God conveyeth all good, specially saving knowledge this way, desire
God to preserve the ministers from unreasonable men ; that God would
let the gospel ' run and be glorified,' 2 Thes. iii. 1 ; and that the ministry
may be glorious, that is, that tbe Spirit may accompany it to get a great
deal of love and strength to bear afflictions. Where the ministry is rightly
received it is a glorious thing. And therefore the apostle prays that the
gospel may have a free passage, and be glorified by the Spirit accompanying
it, in the hearts of the people ; and they that will profit most by it, must
be so far from undermining it, that they must desire God to assist the
teacher, that he being taught may teach others. Thus far it concerneth
us all.

And this not only teacheth the ministers to shine to others, but every
Christian is a prophet. -!= And they that have the light of God shining on
them are to give the hght to others. We are all anointed of God, and
like good Christians we have all received the anointing of the Spirit, and in
our sphere we ought to do all the good we can to everj^ one in his place.
' You have all knowledge,' saith the apostle, ' that you may exhort and
edify one another,' 1 Thes. v. 11. This must be done by the public ordi-
nance, and by every particular Christian. And therefore every Christian
may shine to others, and open to others the mystery of salvation, according
to their calling, specially in their families. Our Saviour saith, ' Admonish
thy brother, and thou shalt save thy brother,' Mat. xviii. 15. God maketh
common Christians saviours of others. And therefore as we believe com-
munion of saints in the creed, so we ought to labour for the grace of com-
munion of saints, that is, for ability and love, that we may be able to do
good one to another. And no man is a Christian for himself alone. Every
man hath grace for the good of the body. There is no idle member of the
church's body. As soon as any one is a Christian, he is a profitable member.
Onesimus, as soon as he is converted, * he is profitable,' Philem. 11. By
prayer, by advice, by comforting, and counsel, he hath ability to do some-
thing to the body of Christ. As he hath good by the graces of the body,
BO by God's grace he is able to do some good in the body : he is no dead
member, but hath some grace of communion.

And it is no vain glory, if it be not done for ostentation ; if for Christ,
not for his own advantage or ostentation. Breasts may be opened to give
milk, which otherwise would be shut; gifts may be opened to do good. If
they know anything that is good they ought to infuse it to them, whom God
hath made near and dear to them, for grace is communicable.

The sun shineth on the greater part of the world at once. The more
communicable the better : the more near God and Christ.

And then we may think that we have all things, the benefit and comfort
■^' That is, = 'teaclier.' — G.

2 CORINTHIANS CHAP. IV, VER. 6. 339

of any true gift, when we have spirits of love to communicate it to others.
These be therefore two main graces of communion, humiUty, and love. And
when we can sweetly, humbly, and by the spirit of love communicate it to
others, then we be masters of what we have, else it is not given for our
good. G-od will blast it if we do not communicate it, God vvdll talie away
that he hath from the idle servant, that will not employ his talent. I would
to God more conscience were made of this, that not only ministers, but every
one, would be first the cistern, and then the conduit, first get something in,
and then put it out, when it is seasonable, and when we have a calling
to do it.

How hath a Christian a calling to comfort othei-s, to give seasonable
reproofs, to give admonitions, to strengthen others, when no minister is
by ? He that is not able to do it in some measure, can he believe com-
munion of saints ? Therefore labour for some spiritual ability, that ye may
not be dead and idle members of the body, but shine to others in giving
example to others in the way to heaven, that others may have cause to
bless God. O blessed be God that ever I was acquainted with such a one.
As David said of Abigail, 1 Sam. xxv. 39, so such a one gave me counsel,
and it came from love, from a sweet spirit, and I shall have cause to remem-
ber it while I live.

Consider it is our calling. We are all prophets, all anointed. A Chris-
tian hath an high calling ; but specially consider what we do believe by the
' communion of saints ;' and what we pray for, when we say, ' thy king-
dom come,' that is, that faith may reign in our hearts and minds. Shall
we say, let thy kingdom come, when we are enemies of the ministry and
good communion ? If we use this prayer thus, we mock God. I desire
God to make these things effectual.

The apostle in the former chapter, as we have heard, raiseth up the soul
to the chief cause of all heavenly light in the soul, which is God, by his
almighty power shining in our hearts, as he caused the light to shine at the
first. By how much that light is more excellent than that light of nature,
by so much the greater power is put forth for the working of it, being so
opposite thereunto.

The end of this shining in the hearts of the ministers especially, is to
* give the light of the glory of God in the face of Jesus Christ.' God
shineth on ministers that they may reflect that light upon others. As John
Baptist saith, ' they be friends of the bride, that learn of the bridegroom,'
Christ, what to do'^to help his spouse, John iii. 29. They labour to know
the meaning of Christ, what his good will is to them that be his. They be
friends on both sides, on Christ's, and the spouse's. They come between
both, for the furthering of the blessed marriage between Christ and the soul.

I have spoken of the glory of God, which specially shines in his mercy
and goodness. There is a greater lustre of God's attributes in the gospel
than in the law.

Quest. It may be asked. Are not we for to'preach the law as well as the
glory of God in the face of Christ discovered in the gospel ?

Ans. I yield there must be special care of that, even now in the days of
the gospel ; for you know there be three degrees, the state of nature, the
state under the law, and the state under grace. Before we can come from
nature to grace, we must come under the law ; we must know ourselves
thoroughly, and be humbled to purpose. Many live under the gospel, that
were never yet under the law, that think themselves under Christ, and
under grace, and yet were never humbled. Therefore in love to the souls

340 COMMENTARY ON

of men, let tlie iaw be discovered ; as God gave the law, not to damn men
but in love to men, that thereby they might see the impurity of their
natures, and lives, and the curse due to it, and so follow him forthwith to
Christ, from Sinai to Sion, appealing from the throne of justice to the
throne of grace and mevcj, the Lord Christ. The Lord gave not the law
purposely to damn men, but to drive them to an holy despair in themselves.
They that despair in themselves, they come to see their whole hope of
comfort to be in the face of God in Christ.

Therefore respectively to gi'ace, we ought to force the law in these dull
and drowsy times. For they that stick in the state of nature, as profane
godless persons, swearers, loose persons, were never yet under the law.
And what have they to do with Christ, that were never humbled ? If their
eyes were open to see what they are by nature, and what they would be if
God should cut the thread of their lives, they would look about them then.
The kingdom of heaven would suffer violence, if men understood their states
throughly, that there is but a step between them and hell, nothing but a
life full of uncertainties, without serious repentance.

Moses brought none into Canaan, That was Joshua's part. When
Moses had brought them near, then he giveth up his office to Joshua. The
law must give up its office to Christ. When men are cast down with appre-
hensions of sin, they must run into the bosom of the gospel, and shelter
themselves under the wings of Jesus Christ. Though such persons may in
the error of their conscience think themselves farthest off grace, yet they
be nearest. For ' blessed are the poor in spirit, for theirs is the kingdom
of heaven,' Mat. v. 3. ' And come to me, all ye that be heavy laden, I
will ease you,' Mat. xi. 28.

Quest. Again, some will object, we must teach moral duties, teach men
not to be sottish and drunken and filthy in their lives.

A71S. It is very good. I would these abominations were reformed, but
if there be not a better foundation laid for the knowledge of God in the
face of Christ, by the discovery of the hidden face of nature, we should
make them but hypocrites, and only civilise them. Therefore the right
way to make them leave these abominations is, first, to get knowledge of
themselves by nature, and of their original corruptions ; and then, to lead
them to the knowledge of God ' in the face of Jesus Christ,' that seeing
love, love may kindle love, and alter their course, and make them study to
please God. If duties spring not from love, they be dead duties, and but
carcases of duties. But love constraineth us to perform services by the
apprehension of God's mercy in Christ.

Therefore if we will make men leave sin on good grounds, teach the
gospel; else we shall bring them into a civil* compass which is good,
and I would there were more of it ; but we should not rest there. Holy
duties, and abstaining fi'om gross sins, is a great deal more groundedly
enforced from the gospel than the law. For the reasons from thence are
very demonstrative, as Paul, Titus ii. 12, ' The grace of God hath appeared,
teaching us to deny ungodliness and worldly lusts ; and to live soberly to
ourselves, righteous to others, holily to God.'

And therefore the apostle's method is first to lay the ground and founda-
tion of Christian doctrine, and then to build upon it Christian duties in all
his epistles ; as in the Komans, after he had shewed free justification, by
the mercy of God in Christ Jesus, and then sanctification of our nature,
then he comes to the comforts of a Christian life in predestination, and
* That is, == moral— G.

2 CORINTHIANS CHAP. IV, VER. 6. 341

Grod's free everlasting love. ' Tken I beseech you, by the mercies of God
in Christ, give up your bodies as reasonable sacrifices to God,' Eom. xii. 1.
The ground of his exhortation is to devote and consecrate ourselves to God,
and it is from the mercies of God. And so in all the rest of his epistles,
he layeth foundation of a Christian life upon Christian doctrine, as Lactan-
tius saith well, ' All morality without piety is a goodly statue without an
head (i). [It is] the head that giveth life and influence into, all duties of
a Christian and the knowledge of Christ.* In a word, whatsoever we preach
is either to drive to Christ, or is Christ himself, by his benefits unfolded,
or an holy life, with this respect, that we may live answerable, and worthy
of Christ ; so that whatsoever we preach, it hath respect to Christ.

And therefore the apostle speaking of the main duty saith, * God hath
shined in our hearts, to give the knowledge of the glory of God in the face
of Jesus Christ.' Certainly all will follow where this is, ' She loved much,
because much was forgiven,' liuke vii. 47. She had relished the sweet
love of God in pardoning her, and therefore loved much. For what is love
but all duty in the root ? It is one in the root, and all in the branches.
All sin is one in original corruption, the root which brancheth itself many
ways into particulars. So love being one in the root, when the heart is
filled with that, you shall not need to dictate to it, to do this or that. Love
is an afiection full of invention, to please, delight, and gratify the person
loved, and sets the soul on fire to all duties whatsoever.
■ 1. Again, the knowledge of God differenceth God's people from atheists,
that know no God at all. So to know God in Christ, that differenceth
them from those without the church, that know God, but not 'in the face
of Christ.' To know God in the face of Christ as he should be known,
difiers true Christians from popish and rotten professors, and from an
hypocrite- within the church. The papists know God not in the face of
Jesus Christ ; only they go to him by other mediators, and they will have
crucifixes, and many gods, never desiring to discover the face of Christ.

But the best discovery of God is to see him ' in the face of Christ.'
The best sight of Christ is, not in a crucifix or the work of an idle painter,
but to see him in the word and sacrament. You have seen Christ
' crucified before jowx eyes,' saith Paul to the Galatians, Gal. iii. 1. God
worketh grace by his own means, and not by the bastardly means of man's
invention. The knowledge of God is conveyed by Christ, and no other
mediator. That knowledge which comes nearest the knowledge of God in
Christ is not only disciplinary, but a sound sa-^dng knowledge, that sees
things in their formal, proper, spiritual light, and not only in their shell.

2. This distinguisheth likewise them under the law. And they see the face
of God under the law, poor distressed sinners. Ay, but they see an angry
face there. But if they will see God as they should do, and as true Chris-
tians, they see not his angry countenance in Moses under the law, threaten-
ing men with hell and damnation ; but they see him ' in the face of Jesus
Christ,' reconciling the world to himself.

In the next verse, ver. 7, the apostle preventeth an objection, as he is
very curious in prevention ; for he was full of love, and desired to make
way for himself in the hearts of them whom he taught. When he saw
anything between him and their hearts, he labours to remove it, by all
the wit^ and policy that he could ; and therefore he now preventeth an
objection from the meanness of his person and condition. You speak
much of preaching the gospel, what doth the world esteem of you ? you
* Qu. ' The liecad ... is the knowledge ' '?— Ed.

842 COMMENTARY ON

be a poor despised man. It is true, but I carry tbe excellent treasures of
tbe love of God in Cbrist ; naj, we carry it in eartben vessels ; but it is a
treasure, tbougb in earlbeu vessels, tbougb conveyed by despised persons.
And God batb a wise end in it. I look to God's end ; wbicb is, tbat in
the meanness of my condition tbe power and excellency of wbat I teach
may come from him, and not from me ; therefore be usetb mean instru-
ments in his great work. So that tbe words have a prevention of an
objection.

And there is a double answer to tbe objection.

1. We are ' earthen vessels,' but we carr^' a ' treasure' in them.

2. Again, God doth it 'that tbe excellency of the power' of my preaching
' may be of God, and not of us.' To come to the particulars.

1. That tbe gospel, and the knowledge of God in the face of Christ, it is
a treasure.

2. And the way to come to it is by the ministry. Our ministerial dis-
pensation of it is the way to convey it to others.

3. That ministers, as well as others, are but frail, empty vessels.
Indeed, they have a treasure conveyed b}- the dispensation that God hath
set upon his church, but it is all but by earthen vessels. These be the three
things.

Then tbe next part is, ' that the excellency of the power may be of God,
and not of us.' So that there is a power, and an excellent power, shewed
in the ministry to all them tbat shall be saved.

There is a power in them that be reprobate wretches, and they feel it at
length, to harden them more and more, to make them more bitter and worse ;
but in them that be saved there is a power, and excellency of power, in the
ordinances of God.

This power is of God, and not of men. It is conveyed by man, but the
power originally, t-anquam dfonte, cometh from God, These be tbe parts.

1. ' We have this treasure in earthen vessels,' the gospel, the knowledge
of God in tbe face of Jesus Christ. The knowledge of Cbrist, and of God
in Christ, it is a treasure.

What is a treasure '? We all know. Experience sheweth that it implieth
plenty, and variety of things of price, and rare things, not common, and
them of excellent and special use for tbe time present and to come, for
ornament, or for security, or defence, or for discharge of debt and trouble,
or for help and comfort. When any want lieth upon a man, he hath
recourse to his treasure.

The gospel is a treasure in these and all other respects tbat may be
comfortable.

For here is plenty, variety, rarity, price, usefulness in the highest degree ;
for in Christ, who is the chief thing in tbe gospel, we have all.

(1.) There is j^lenty in C'hritit, treasures of wisdom and of all good bidden
in him for our good. The apostle saith, ' In him are hid all the treasures
of wisdom and knowledge,' Col. ii. 3 ; and he is all in all, he is our riches.
The particulars I have unfolded out of a portion of Scripture heretofore.*
He is 'wisdom,' he is 'righteousness,' and ' sauctification,' and 'redemp-
tion,' 2 Cor, i. 30: wisdom to supply our ignorance, righteousness to
supply the guilt which we stand charged before God with ; and so be is
righteousness to our consciences. He is sauctification to the defilement
ot our natures, our conditions and persons being miserable. He is
redemption to us, partly of our souls in this life, and of soul and body in
*^Cf. Vol. III. ou 2 Cor. i. 30.— G.

2 CORINTHIANS CHAP. IV, VER. 6. 343

the life to come. He hath all by grace of union ; for our natures being so near
as to be hj^postatically united, and taken into one person with God. . , .*

As there be three ways of conveying excellency — union, revelation, and
vision- — so Christ hath it by union, we by revelation in this world, by vision
in the world to come.

Now Christ hath a fulness in him, partly by virtue of this union, and partly
ratione officii, as he is the head of the church ; for where should we be but
in the head ? The head is wisdom for the body. All the senses are in the
head. It sees, it hears, it understandeth for the body, it doth all for the
body ; so that the riches of a Christian is hid in Christ, but for the good of
the body. Whatsoever we stand in need of, God is all-sufficient, and Christ
is God-man, and we are knit to Christ by faith, so that Christ and we are
all one, and therefore a Christian hath a rich treasure in Christ.

(2.) And then he hath price and excellency in the things tee have in him..
If any things be excellent, these things are. They raise our condition above
the common condition of the world ; nay, above angels in some sort, making
us heirs and fellow-heirs with Christ. It makes us the sons of God, sets
us at liberty from our cursed condition, and not only at liberty, but in a
state of advancement as high as our natures can reach unto. Liheratio d
sumvio malo, summi honi habet rationein, freedom from the greatest evil,
which is damnation and destruction. It hath respect to the greatest good ;
but then, together with freedom from the greatest evil, we have advance-
ment to the greatest good. Indeed, we can hardly conceive of the excel-
lency of the things we have in Christ. Every grace is precious.

[1.] How precious is faith, that layeth hold of all the graces in Christ,
and makes them our own !

[2. J What precious grace is love, that makes us to deny ourselves and
communicate ourselves to the good of others ! A world of good a loving
soul can do.

[3.] And so the hope of life, what an anchor it is to stay the soul in aU
conditions patiently and contentedly !

And every grace is pi'ecious, and needs must every grace be precious,
considering the price they cost. Things dearly bought are precious, and
every grace of the Spirit, and the Spirit itself, is purchased by the blood of
Christ. For the Spirit hath no communion with us till peace be made
between God and us by Christ ; but when God the Father is reconciled by
Christ, then the Spirit, a friend of both, cometh from both, and assureth
us of the love of both, discovering the secret love of God in Christ, and
bestoweth all grace, to furnish and fit us for heaven. So that the graces of
the Spirit are precious, and to be accounted precious, because they cost so
dear as the blood of Christ.

(3.) And then /or usefulness, what use have ive of every grace 1 What were
our lives without grace ? What serve treasures for but to pay our debts ?
Christ paid all your debts to God the Father, to God's justice. We are
all discharged. One red line of his blood drawn over the debt-book crosseth
all the debt. Satan hath nothing to do with us. In him we have remission
of sins, and he is now in heaven to make intercession for us, and plead our
cause as our friend. At God's right hand we have a friend and brother
in our nature, that maintaineth the love of God constantly to us as his
members and as his spouse.

Besides, we have comfort in all distresses ; and we have strength in all
our weaknesses ; light and direction in all our perplexities, by the Spirit,
* Sentence unfinished. — G.

344

COMMENTARY ON

and grace of the Spirit. So that in every respect Christ and the graces of
the Spirit are satisfying treasures.

(4.) The gospel which revealeth this is a treasure specially for the time to
come, for then is a treasure speciaUy useful, Christ is a rich storehouse,
and in him we have all. For the time to come we have more in Christ
than here. When Christ shall he revealed, and we shall be revealed, then
our treasure will appear. And before that, at the hour of death, when all
comforts shall be taken from us, then comes in the treasure of a Christian,
then he hath use of Christ, of the Spirit of Christ, to support him ; and
the spirit of faith and hope, to strengthen him with patience and willingness
to go to Christ : then come in all the riches that he hath laid up, all the
spiritual graces, for to help him at that hour. So that specially then in
time of need comes in these treasures, Christ with his grace and Spirit. The
best use of religion is in time to come. Now, we can make a shift with
riches, and friends, and strength ; but when all is done, we must liave a
better treasure, that is, Christ and the graces of Christ.

We may refer all to these two heads, Christ partly imparted and partly
imputed. That that is imputed is his righteousness, by which we have
freedom from hell, advancement to heaven ; and the imparted and bestowed
favours are the graces of his Spirit for all times and services. We have
remedies for all maladies. And they are of a higher nature than all other
treasures whatsoever.

Therefore, to shew the difference between this and other treasures, to
raise up the estimation of Christ, and the good things in him, these treasures
we have in Christ imputed and imparted.

1. They are independent. The comfort of them doth not depend on any
inferior comfort, or things in this world, but when all comforts are taken
away, then they are of special use.

2. And as they be independent, so they be unirerscd. Christ and the
good things in him are universally good for all turns. There is no other
treasure but is for particular ends, and cannot do all things. Riches can
make a man as happy as riches can do ; and dainties make a man as lively
as such things can do ; and friends can do what friends can do ; but all is
limited : they cannot do more than in the sphere of their activity. But
what is said of money, that it is good for all things, I am sure it is true of
the grace of God in Christ. It is good for all things and all conditions :
it is a universal good.

3. Then it is a treasure that is 2Jwportionahle to the dignity of a man.
It is proportionable to the soul, to satisfy the desires thereof. A man's
desire is larger than any pleasure in the world. A man can spend all his
contentment in an earthly thing. In his thoughts and affections he runneth
through the contentment of all earthly things presently. If a man had all
earthly contentments, the soul would pass through them all and see beyond
them ; and when he hath done, he looks on them as soiled commodities
and cast things ; but the treasures of the gospel in Christ are proportion-
able to the soul. They be spiritual, as the soul is spiritual ; nay, likewise
they be larger than the soul, the treasure is larger than the treasury. But
of other things, the treasure is but little, the treasury large ; but here the
treasure is larger than the treasury, for our soul is not capable of the fulness
of Christ. There is more in Christ, and more in our state of happiness
than the soul can contain. The soul can never spend nor run through all
the good we have, for there is still more and more. Therefore the apostle
calls it, Eph. iii. 8, * the unsearchable riches of grace.' Search more and

2 CORINTHIANS CHAP. IV, VER. 6. 345

more, and still they be unsearchable. ' Neither eye hath seen, nor ear
heard, nor hath it entered into the heart of man to conceive of the excellent
things in Christ,' 1 Cor. ii. 9. They transcend the capacity of the soul,
which no other treasure can do.

4. And then they have another excellency. They make the soul and the
whole person a treasure ; as God saith, Mai. iii. 17, ' I will make up my
jewels.' The grace of God makes us gracious, turneth us into jewels. No
other treasure can change the cask wherein it is ; but these blessed things of
God and of Christ, wheresoever he dwelleth, he makes the soul like himself,
stamping his own image and likeness upon it. For such is the change of
nature into grace that it makes us treasures.

Other treasures perhaps make us worse, as indeed they do, by reason of
the proneness of our dispositions to earthly things, they soil and stain our
natures. But these treasures of excellent things purify our natures, make
us better, and change us into the nature of themselves ; nay more, grace
changeth the worst things to be good to us : that is the excellency of its
virtue. They talk of the philosopher's stone, and strange things, but I am
sure the grace of God is so excellent a treasure that it extracts good out of
every evil, and as grace, turneth all to good, and so the sanctifying Spirit
concurring with it, draweth the greatest comforts out of the greatest crosses.
And is not that a rich treasure, that turneth the worst things to good ? It
will make every thing to guide us to the main.

5. That our affections may be raised higher. All other treasures ivhatso-
ever they be, here ive find them, and here ice must leare them, ivhether u-e will
or no, or they will leave t(s. As the wise man saith of riches, ' they have
eagles' wings,' Prov. xxiii. 5. Peritura j^erituris, we must leave perishing
earthly things to perishing men. But is this treasure of that nature or no?
For it makes the soul eternal, it doth raise the soul to be spiritual, the soul
carrieth them to heaven with it. The earthen vessel indeed is cracked to
pieces, but the treasure remaineth. The soul goeth out of this earthen
vessel to heaven, and thither carrieth all the love it had, and all the graces,
and the image of Christ it had. All is there perfectly, nothing is taken
away. As wo say of an earnest, it is part of the bargain, and not taken
away again. Luke x. 42, it was said of Mary's part, that ' her part shall
never be taken from her.' All other things will be taken from us. We
shall be stripped of all, and turned naked into our graves, we know not how
soon. As we came naked, so must we be turned naked ; but Mary's part,
the interest in the treasure of the gospel and the good things of Christ,
shall never be taken from us, but shall be perfected in heaven. When
friends are taken away, and life taken away, and all comforts taken away,
yet Mary's part endures for ever. When nothing will comfort, all our
treasures fail, as at the hour of death, then comes in this treasure and com-
forts most. So that herein it differs from all treasures : it is never taken
from us, and stands us in greatest use and stead in our greatest necessity.

6. And which is of special use, other treasures ice cannot carry about us
whithersoever we go. But this is like [a] pearl rather than treasure. A Chris-
tion carrieth this treasure wheresoever he goeth ; nay, he carrieth it in his
heart, it is hid there, and who can take it out thence? Can the devil?
No. It is hid in his afiections. His love, and choice, and judgment hath
gotten it and mastered it. This I have, and this I must stick to in life and
death; for having got it in his heart, judgment, and aflection, he carrieth
it wheresoever he goeth, maketh use of it wheresoever, in prison, at liberty,
abroad or at home. Let all the devils in hell conspire, they may take away

34G

COMMENTARY ON

his life, but not his treasure, they must leave him the gospel. Perhaps
they may take it out of the book, but can they get it out of the soul ?
Indeed, unless divine truths be gotten into the heart, the devil will come
between us and our souls and rob us of them ; but if it be in the judgment
and heart, we carry it with us, and that continually and in all places, else
it could not serve for all turns. You see then in what respect this treasure
is so excellent.

First, that we may believe these things we must believe God, and be-
lieve his saints, and believe Christ.

(1.) God by his Spirit saitJi it is so, Prov. iii. 14, 15. The knowledge
of Christ and the good things by him, nothing is to be compared to them.
Mat. vi. 29. God's judgment is the rule of the goodness of things. If he
saith it is so, it is so. Christ calleth it a treasure, that a wise man that
hath God's Spirit in him will sell all for to obtain it. ' Lay up treasure
in heaven,' Luke xii. 21. Labour to be rich in God, for that is 'true
riches,' Luke xvi. 11.

(2.) And for the servants of God, tahe Moses and St Paid. What was
the judgment of Moses ? In comparison, the worst things that can be in
Christ and religion are better than the best things that can be in the world.
What are the worst things ? Shame and reproach, together with poverty,
and the like ; but the ' reproach of Christ,' which is most insuflerable to
the disposition of one that is a man ; but the rebukes of Christ are greater
riches than all the treasures of Egypt. Nay, Moses balanceth them ; he
layeth the reproach of Christ in one scale, and the treasures of Egypt in
the other, and the reproaches of Christ is the heavier scale, Heb. xii. 26.
Take St Paul, Phil. iii. 7, 8. He puts into one scale all his excellencies
whatsoever he had. He was a Jew 'of the tribe of Benjamin,' 'without
reproof,' ' as to the law blameless ;' after he was a Christian, he had excellent
graces, abundance of the Spirit of God. No man, next to Christ, discovered
a greater portion of the Spirit of Christ ; and yet, not only ' I did ' before
my being in Christ, account of my Pharisaism, and righteousness of the
law and civil life, but note, ' I do,' when I am well advised what I say, I
do ' doubtless esteem all dung in comparison of the excellency of the know-
ledge of Jesus Christ, and to be found in him, not having mine own right-
eousness, but the righteousness of Christ.' A/a to VTrio's'^ov Tyjg yvuiseooc, Xoigtou
'IrjSouTov Kvpiou /mou. That is the jewel of jewels; the treasure of trea-
sures ; for thereby we come to have infused righteousness. Imputed is the
most useful, and therefore the apostle so esteems that, that in regard of it
he esteemed the other nothing, and thinks he hath not done enough till he
hath set disgraceful terms upon it, calling it dung, ofial, that which is cast
to dogs.* He will sufl'er the loss of all righteousness, reputation, and all,
that he may gain Christ. Thus, if we believe the judgment of God, and of
men led by the Spirit, and of Christ, we must needs judge this an excellent
treasure.

Use. Therefore let vs labour to have our parts and shares in this excellent
treasure of Christ, and the good things of Christ ; to give no rest to our
Bouls till we have union and communion with him, in whom ' all treasures
are hid,' Col. ii. 3. Get the Spirit of Christ, whence all graces and com-
forts be derived ; what will all other treasure do good, when we stand
most in need ? When we lie gasping for comfort, as we must ere long,
what will friends and possessions do good ? what will these farther you,

* CKujSakoc qimsi 7(.v6lj3aXov — Suidas. Intestinumquodcanibusabjicitur. — Lapide.
Significat id quod omues aversantur. — -^a«cAjM5 in loc. Excrementum. — G.

2 COniNTIIIANS CHAP. TV, "S^EE. G. 3-i7

when jou go swelling and puffing against God's ministers, and truth, and
them that be better than yourselves — What will they do you good that
thus leave you ? Alas ! nothing at all. It will only fill your souls with
despair and horror. The knowledge of God in Christ, and the Spirit of
God to seal it, and to sanctify hard hearts, is the only thing that will com-
fort us. It will not comfort a man on his deathbed, that he hath worn
gay apparel, or been acquainted with great persons, or borne so high a place,
or tasted of so many dainties. Alas ! when he reflecteth on these things,
what good will they do ? This will do him good ; I remember such pro-
mises, such comforts, such precious mercies, that have been unfolded to
me ; the work of God's Spirit in me hath led me to such and such holy
actions, as the fruits of his Spirit. I remember Christ hath been unfolded
to me, that I might cast myself on his mercy. These things may comfort,
but other things may be objects of discomfort, but comfort they can yield
none. I beseech you, let us consider wherefore we came into the world,
and wherefore God hath given men great parts. We are sent as factors*
into the world to trade, being all merchants. And what do we trade for ?
For this commodity that we should carry to heaven with us, that we may
go stored to heaven with them. If a merchant send a factor into a foreign
country, and he bring nothing but baubles and trifles, can he give a good
account to him that sent him ? Doth God send us into the world to get a
great deal of ' hard clay,' Hab. ii. 6, and of ill-gotten goods for pleasures,
and to deify ourselves and others, to make ourselves much more the children
of the devil than we are by nature ? No. We are factors for great matters,
to get the knowledge of God in Christ, to get near acquaintance with God,
to get out of the st-ate of nature, to get near to heaven ; these be the ends
wherefore we Hve in the world. This earth and this church of God is a fit
place, a seminary, a nursery, wherein we grow, and are fitted to be trans-
planted to the heavenly paradise. Wherefore do we live, and wherefore
doth God give these excellent parts by nature ? Is our understanding to
exercise itself in the dirt of the world ? Is this heart, these wills, and
atiections given to cleave to baser things than ourselves ? Hath he given
love, so sweet, so large an aftection, to cleave to things below ? — which is
capable of Christ, of heaven, of happiness. These excellent capacious souls
of ours, which the world cannot contain, are they for anything that is meaner
than ourselves ? Oh no. They serve for Christ, and for these excellent
treasures. Oh that we should forget the end of our creation, redemption,
live here, and labour not for the things which we live in the world only to
attain to but let the devil abuse us ! As they catch whales, with casting
empty barrels about them to play withal, so while we be playing about this
and that vanity, we are made a prey to Satan. How few live to that pur-
pose for which they are ! Few fit themselves for their eternal condition,
bj^ heaping lip comforts from these things, which may be true comforts.
Lay these things to heart, that we may be wise to purpose, wise to salva-
tion. This is our wisdom and our understanding.

Use 2. Quest. But how shall we know uhether ice have interest and por-
tion in these excellent treasures, ay or no ?

Ans. [1.] We may see our interest in them, especially by our esteem of them.
If they be presented to our souls indeed as God doth, and as Christ and
the word of Christ presents them, then it is an argument, that there is a
tincture in our spirits whereby they are made suitable to the Spirit of
Christ. If they be presented [as] excellent things — and beyond all com-
* That is = agents, servants. — G.

3-i8 C05IJIENTARY ON

parison, all the things thou canst think of are not to be compared with
them — do we so present them to ourselves, that we esteem of them as
Moses, and Paul, and God's children do ? Do we so esteem of grace, that
if we were left to our wish, whether we will have anything in the world, or
a greater measure of grace, of the love of God, of union with God, what choice
would we make ? Our estimation and choice will discover the frame of our
hearts. As we esteem, so we be. If it were left to our own opinion, and wish,
and desire, would we make David's choice, Ps. iv. 6, ' When many said. Who
will shew us any good ? ' A right temper of a worldling, ' Who ? it is no
matter who,' let any ' shew me any good,' do but shew it, I have ways
enough to get it. But saith David, ' Lord, lift thou up the light of thy
countenance upon me,' Life is in the favour of God; nay, the favour of
God is better than life itself. I had rather part with my life than the
favour of God ; saith Paul, ' My life is not dear to me, so I may finish my
course with joy,' Acts xx. 24. Now do you esteem communion with God
and peace of conscience higher than life ? It is a good sign of interest in
Christ when you have this estimation and choice on him.

Ans. [2.] Again, a sign of interest in this treasure is, irlien we have [/ race
to make use of it on all occasions ; for together with graces the Lord gives
his Spirit to make use of them, in our afflictions, in our troubles. And
therefore they that make not use of the Scriptures, and promises of good
things they have in Christ, have no part in this treasure. What is the use
of a treasure if it be not applied to our occasions ; if we run to earthly
contentments, and never make use of our best grounds of comfort ? Christ
givcth an excellent note of discerning': ' Where the treasure is, there the
heart will be,' Mat. vi. 21. Wouldst thou know whether thy treasure be
in earth or heaven ? Where is the heart ? that is, where is thy love, thy
joy, delight ? Ask thy soul what thou lovest most ? what thou most
cleavest in affection to ? what thou delightest most in ? There is thy
heart. And therefore they that have few thoughts, and very shallow and weak
thoughts of the better state to come, and of the state that they have here in
Christ, and the excellencies in Christ above the world, that do not think
of these things with joy and love of God, their heart is not there; there-
fore their treasure is not there. They have hearts eaten out w-ith the
world, if they were anatomised, you should find nothing but projects for
the world. Anatomise their affections, there is nothing but the love of the
world, and vanity, and emptiness, and which is w^orse than emptiness,
much sin and evil that Satan hath brought into the world. And if nothing
be found in the soul but worldly vanities and profits, alas ! where is our
treasure ? Our treasure certainly is here, and not in heaven ; for ' where
the heart is, there is our treasure.'

They that have treasures, Oh they mind them. Therefore we shall see
worldly men, they have nothing in them. You shall not have a savoury
word of goodness. Their minds are like mines of gold and silver. They
say of them, that where they are the ground is always barren, because the
metal sucketh out the juice that should cherish it. And so it is with all
the minds of earthly men. Enter into an heavenly discourse, it is not for
them. They have not a word with them, they have no savour, no relish
of it, they shew a distaste ; yet if it be brought in by occasion of mortality,
a short thing will 'serve. But they will quickly be in the old tract of the
world. They be so unwilling to dwell in the meditation of these things,
that they be mere* strangers to them.

* That is, ' altogether.'— G.

2 CORINTHIANS CHAP. IV, VER. 7. 319

A)is. [3.] A man nill thi)ik of his treasure and look on it, as a covetous
man, that though he use not his gold, yet will open his chest to look on it ;
excellent is the colour of it.

Note. Shall a worldling joy in refined earth, and shall not a Christian
delight to reflect on Christianity and his comforts in Christ, and his future
estate, and what blessed conditions abide in him, and being for ever with
the Lord, and having such rivers of pleasure ? The oldest man, the dullest
wit, will never forget where he layeth his treasure, and when we cannot
call to mind this comfort, and that comfort, and things useful for us, it is
a sign they be not treasures to us, for if they were we would make more
of them.

I beseech you, therefore, labour more and more, that as things are in
themselves, and as God who is the rule of all truth doth judge of things,
so let us judge of things., let them be to us as they are to him, and as they
are in themselves. If they be treasures, the blessings and comforts of
God's Spirit and the good things of Christ, let them be so to us ; never
leave begging of God that we may have a sanctified judgment, to have the
same mind of them that he hath ; and to this end balance them often with
other things. As Moses did, and as Paul did, lay them in the scale, and
consider the emptiness and vanity of all things besides'"' gi'ace and the
Spirit, and the good things of Christ, and what other comforts they will
afford. God hath given wit and discourse, how shall we use them better
than by comparing diflerent things, and answerable to our comparing to
make choice? We should shew ourselves wise men in our wise choice, and
good men in our good choice. How else should we shew ourselves to be
what we would be thought to be ?

There be treasures in these poor vessels of bread and wine. Now what
treasures are conveyed by them, if we 'look on themselves? Bread is an
ordinary thing, but the good conveyed to us by God is conveyed by these
common easy things. Thus God delights to shew himself in common
ordinary ways to us. Therefore raise up your thoughts from the common-
ness of the things to the excellency of the things conveyed. What is con-
veyed by bread ? The body of Christ crucified. And what is conveyed by
that ? God reconciled in Jesus Christ, by the sufferings of Christ, the love
of God, and mercies of God, and pardon of sins. Gi'eat good is conveyed
by the bread broken, for Christ is conveyed w'ith satisfaction to divine
justice, and thence favour and reconcilement with him. And so when his
comforts are represented by refreshing of our bodies, Christ's body ' is
meat indeed,' Christ's blood ' is drink indeed,' John vi. 55. The benefit
of Christ's blood and satisfaction are great things that are conveyed by a
reverent receiving of the sacrament. If we come preparedly we have com-
munion with Christ, in whom are ' hid all treasui-es,' Col. ii. 3.

YEHSE 7.

But we have this treasure in earthen vessels, that the exceUencij of the poiver
may be of God, and not of us.

We entered upon this verse the last day. * But we have this treasure
in earthen vessels ;' where he answereth an objection, for the heart of man
is full of objections against Scripture truths. God in manner of his dis-
pensation pleaseth not the natural heart of man, especially when it thinks
itself most wise, but pleaseth itself in cavilling and expostulating against
* That is, ' beside.' — G.

350 COMMENTAKY ON

the word, or the dispensatiou of it ; and therefore the apostle being
desirous that these blessed things may come to the hearts of the people he
hath dealt withal, takes away all objections that may stand between them
and the truth.

The chief objection is the baseness of Paul's condition. He was scorned
and persecuted in the world.

It is true we are ' earthen vessels,' but we have a * treasure' in these
vessels. And God is wise, and his end is good, ' that the excellency of the
power may be of God and not of us.'

And then the treasurer, and the under- treasurer ; Christ is the chief; we
are the under-treasurers. And then the vessels which this treasure is con-
tained in. 'Earthen vessels' are baser than the treasure itself; and then
the reason of this seeming disproportion, that so excellent a treasure is in
earthen vessels. These be the particulars that deserve to be unfolded.
Some of them have been unfolded in part already,

I shewed that the gospel was a treasure. Soul-saving truth is a treasure.
It was compared to light, the most divine quality of all, fittest to set out
divine truths, which hath influence conveyed from heaven with it ; and
which discovers itself and all excellencies in the world besides. And now
it is set out by another borrowed speech, which we highly esteem in the
world, that is, a treasure. Nothing more prized than light and treasure.
God speaketh in our own language to us ; not that heavenly things are not
better than any earthly things, but we cannot understand God if he speaks in
any other language. And therefore he conveyeth the excellency of spiri-
tual things under that which we most prize in the world, under light, and
under treasure.

I came then to make a use of trial, whether we have this treasure or no.

Use 3. For further use, if so be Christ, and the good things by him dis-
covered, are such a treasure, then ire ouc/ht to be content u-ith him, though
God cut us short in regard of outward things ; for we have a treasure, and
this is one benefit we have by it. If we have Christ, we shall have all
other things, as much as God shall see needful. They shall be cast into
the bargain, and that is one comfort.

The little we have we shall have with a blessing. And then though we
be never so poor in the world, we are rich in promises. Rich faith we
have to make use of these rich promises. Precious faith, and precious
promises. We have bills, and God is a good paymaster, and is content to
be sued on his own bond. We cannot have a better debtor than God
himself. Now, having the Spirit of God, to give us precious faith, to lay
hold on the rich and precious promises we have in Jesus Christ, therefore
we should not be much discontented with whatsoever befalls us in this world,
for we have a rich portion.

Let us labour to understand this, and consider not only that we are rich
in bills and promises, but in reversion. The best riches are laid up in
heaven for us. We have some earnest and other tastes of them here,
some grapes of Canaan,* but the best is to come, the true treasures are
laid up in heaven. Wliat we have here, alas ! is nothing to that we shall
have hereafter. Therefore having a rich God, and a rich Saviour, God-
man ; God having enriched our natures, and':'willing to enrich our persons,
so far as shall concern heaven ; having rich faith, and rich promises, and

* Ticlihourne and Durant liave appropriated the phrase ' Grapes of Canaan ' for
the titles of perhaps their best books. Many of the casual happy sentences of
Sibbes reappear in this way in subsequent writings of his Puritan admirers. — G.

2 CORINTHIANS CHAP. IV. VEK. 7. 351

rich reversions ; for matters of this world let God deal as he pleaseth.
God, that gave so rich a treasure as his own Son, cannot deny anything
else, as the apostle reasoneth strongly : ' If he hath not spared his own
Son, but given him to death for us all, how shall not he with him give us
all things ? ' Kom. viii. 32. He wonders that any man should call it to
question, ' How can it be ? '

He stands not on petty commodities, which v^^e stand in need of, that
giveth treasures. It is your Father's pleasure to give you a kingdom :
Dabit regnum, et non dablt viaticum / He will give you a kingdom, and
will not he give you safe conduct and provision to bring you to heaven ?

Consider this, and often examine your faith, whether ye believe these
things or no. If you believe them, why are you discontented with every petty
loss and cross in the world, as if there were no better things to depend upon '?

(1.) Oh labour to bring [y]our hearts to a holy contentmoit, and for a
Spirit of wisdom to improve this treasure. What use is there of a treasure,
if we do not employ it for a supply of our wants ? And therefore make
use of the riches we have in Jesus Christ. Are we sinful ? He is
gracious. Have we much guilt [thatj lieth on our consciences ? Christ
hath a great deal of favour : he is ' the beloved Son of God,' Mat. iii. 17.
Set that against conscience. Have we many enemies in the world ? We
have an intercessor in heaven. ' Doth sin abound ? Grace aboundeth
much more,' Eom. v. 20. Is there any want either in grace or in comfort
in the things of this world ? See a full and rich supply in Jesus Christ.

(2.) And then (jet icisdom to make use of it. There is a special art to
make use of the good things we have in Christ every day. For a man to
famish at a feast, to starve and perish with thirst at the fountain's head, it
is ignorance and want of wisdom. If we be in Christ, if we have a well-
head, whence we may fetch whatsoever we stand in need of, if we have
faith, then'"' to this end beg of God a spirit of wisdom and revelation to
know the excellent things we have in Christ.

(3.) And likewise labour /o/ a vessel of faith for to contain this treasure, and
get enlargement of faith. The larger faith we bring, the larger measure we
carry from Christ. As the poor woman, that had vessels of oil, had she
had more vessels, she had more oil, 2 Kings iv. 6 ; for the oil increased as
her vessels served. If we had more faith, we might have larger oil of
grace, and larger oil of comfort from God's word in Christ, and God's riches
in Christ. And therefore beg with the holy apostles, ' Lord, increase our
faith,' Luke xvii. 5, that as we have rich promises, and a rich Christ, and
rich comforts, so we [may] have rich faith.

(4.) And because Christ is rich, not to them that are without him, but
within him, as they have union with Christ, labour therefore to strengthen
this union with Christ, that we may be nearer and nearer the fountain,
nearer and nearer the well-head, nearer and nearer the treasure of all. And
therefore labour in use of the word and sacraments to increase union, and
so to increase communion with Jesus Christ.

(5.) And for this purpose increase the sense of emptiness in ourselves, for
as we grow empty in our conceits, so are we fitted to be full with God's
goodness. * He sends the rich empty away,' Luke i. 53, that be rich
with the windy conceit of their own worthiness. Let us search deeply into
our own hearts what we want, what sin lieth on us, that we may be par-
doned. What is wanting we should know, that it might be supplied.

It should be our daily task to empty ourselves, by our daily consideration -
* Misprinted ' and.' — G.

352 COMMENTARY ON

of our own wants and sinfulness, and tlien to fetcli a fresh supply from the
throne of grace.

It is with a Christian's heart, as a vessel that is full of something it
should not he. So when men's hearts are full of windiness and what they
should not have, the more we labour to set* ourselves, the more God
infuseth supernatural grace and knowledge into us. And therefore let these
two go together. Know our riches in Christ, and know ourselves ; know
God in Christ, and Christ, and then our own baseness, and that is the way
to make use of the treasure we have.

(6.) And likeviise meditate and recollect our tlwughts daily of the vanity of
all things here, that our hearts run after so much. Alas, what is here we
should stand so much upon as to neglect our treasure ! what is here will
induce the scanning of a wise man ! what is worthy our spirits, our souls,
our labours !

Let us wisely consider, and see through these things, and see beyond all
things here, see them, and then see as much as we can into these treasures,
which we can never see through, for they be larger than the soul. All
other treasures are contained in a place, and the place larger than the
treasure, but these riches be larger than the treasury. But see as far as
we can into the dimension, and height, and depth, and breadth of these
things, and seeing the vanity of all things below, the excellency of these
things, using our wits this way, it will teach us how to improve this treasure.

I know these things be uncouth and strange to a carnal proud man, to
advance things so much that they see not, to set such a price on things
they understand not. But God is wiser than we, and if we take his word
for truth, we must judge good, and conceive more than I relate to you.
We must go to a skilful lapidary if we will know the price of a stone ; and
if we will know the price of a treasure, go to him that is able to judge.
Consider not what vain foolish men think of God's ways, but ask God and
Christ. Foolish creatures prize a bastardly coral more than a precious
stone. So much of that doctrine.

To proceed to the next point. We are the treasurers. * We have this
treasure in earthen vessels,' we apostles and ministers. So that the
riches of the gospel, they are conveyed under dispensations ministerial.
And then the conditions of these, namely, ' they be earthen vessels.' God
is so good that he not only conveyeth treasure to us, and giveth us rich
promises, but he giveth us those that shall help us to come to the posses-
sion of, and interest in them. All the riches that we can desire are in
Christ and from Christ, but then Christ must be acknowledged, and these
treasures must be conveyed, and brought in ; and therefore God hath
ordained an ordinance to us by way of entreaty, by way of persuasion, and
by all the ways the Spirit of God in Scripture useth. And hereupon the
ministry of the word, from the excellent use of it, is set out many ways.

(1.) As it is with the lifting up of the brazen serpent. Num. xxi. 9, if
it had not been lift up, they could not have seen it to have healed them.
The ministry of the word sets up Christ that all may behold for the healing
of all their spiritual diseases. f

(2.) It is the lifting up of a banner, that all may come under it. The
gospel is this banner, as in Cant. ii. 4.

(3.) If treasures be never so rich and lie hid in the earth, there is no

* Qu. 'empty '?— Ed.

t A pi'iceless expansion of Sibbes's tboiight will be found in John Brinsley's
' Mystical Brazen Serpent, with the magnotical virtue thereof.' (1653, 12mo.) — G.^

2 CORINTHIANS CHAP. IV, VER. 7. 353

use of them. Now therefore is a calling appointed to dig out treasures, to
spread them before God's people, to lay before them ' the unsearchable
riches of the gospel,' Eph. iii. 8. The use of the ministry is to lay them
open to the view of God's people.

(4.) Christ hath a great love to his people, but we must have somebody
to woo for him. The ministry is a wooing for Christ. It discovers the excel-
lency of Christ, and our want, and need to be enriched by Christ. There-
fore they be called Ttaoamij^^kt, ' friends of the bride,' to shew the riches
of Christ, and the church's beggary, and so to procure the happy marriage
between Christ and the church, John iii. 29, 6 h\ (p'lXog rou vv/Mplov. That
is the use of the ministry, to handfast Christ and the church together, to
make up the marriage, that so * the church may be presented a chaste'
virgin to Christ, so glorious a husband,' 2 Cor. xi. 2. By them God sends
his jewels and treasures to the church in this time of contract, as this world
is but a time of contract between Christ and his church. As Abraham
sent his servant to procure a marriage between Isaac and Eebekah, Gen.
xxiv. 1, scq., the faithful servant carrieth jewels to enrich her, and make
her more lovely in Isaac's sight, when she was brought to him ; so ministers
carry those treasures, open these jewels to overcome the church, that see-
ing the riches in Christ, she may be more in love with Christ, so rich a
husband.

(5.) The ministry is ' the salt of the world,' Mat. v. 13. Without salt,
things putrify. So salt preserveth them, and eats out the corruption. It
hath a cleansing, purifying power. What were the souls of God's people
without it ? Rotten and stinking in God's nostrils, with pride and seLf-
conceitedness.

(0.) So we are called ' the light of the world,' Mat. v. 14. We are in
darkness, and were not God's light held out, what were the world but an
Egypt ?* Nothing but palpable darkness. As in times of popery, when
there was no ministry, but instead of it mass, and other empty things.

(7.) And therefore in the Eevelations and other places they are compared
to ' stars.' The church is as a firmament, and heaven. And antichrist, in
opposition, is compared ' to earth.' And the ' stars in heaven' be those that
be set to shine in the darkness of the night of the world, to give aim to
others Avhich way to walk.f

But I might be large in this. I only speak of it for a general use to us
all, that we may better conceive of God's love, not only to give to his
church rich treasures, but likewise a calling whereby these things may be
unfolded to us, that our love and affection may be stirred up to them. And
therefore, Eph. iv. 8, when Christ ascended to heaven in triumph, intend-
ing to leave the richest things in the world (as emperors and kings in
triumph scatter gold and silver), ' he gave gifts to men.' What were these
gifts ? petty mean things ? No. But ' some evangelists, some prophets,
pastors and teachers,' Eph. iv. 11. And how long ? ' To the end of the
world,' ver. 13. Not only for the laying of the foundation of religion (as
some will have the word only used to lay the foundation, and then to leave
them to I know not what), but to edify and build them up more and more.

Therefore the greatest gift Christ in triumph will scatter to his church,
is gifts, and men furnished with gifts for the service of the church, Jer. iii.
ver. 15. When God promiseth to bless his people, he saith, ' I will give you
pastors according to mine own heart,' as if that were a blessing of blessings.
And therefore, they that live under the ministry of the gospel, let them

* Cf. Exod. X. 21.— G. t Cf. Kev. i. 16, 20, ii. 1, iii. 1, and xvi. 2.— G.

VOL. IV. Z

854

COMMEKTARY ON

know the good things of the gospel are not only treasures, but the ordi-
nances of God, wherein that treasure is conveyed, it is a treasure. We
niinisters carry this treasure in earthen vessels.

The church where means are, is as it were Goshen, a place of light, and
all other places are places of darkness, Exod. x. 22, 23. How pitiful is it
to Hve in places where means of salvation are not, that have no light shin-
ing in their hearts at all ? I would enforce this point if I were to speak
in another place, and to another auditory ; but I cannot unfold my text
without opening it in some degrees, and therefore we will hasten.

' We have these treasures in earthen vessels.'

The condition of all ministers, they be men, and carry these treasures in
earthen vessels. In earthen vessels, in what sense ?

First, It is true funclamentaUij. And for the matter whereof ministers
and all other men consist, it is but earth.

Secondly, It is true of their condition. Earth is the basest of all elements,
and they are counted of carnal foolish men, the basest callings of all. They
be poor and despised, and thereupon ' earthen vessels' in the regard of the
esteem of the world, and usage in the world. Earth in matter, earth in
condition, earth in esteem, earth in usage suitable to their esteem, earthen
vessels every way.

[l.J For the matter icJiereof ive consist, the foundation of all the rest. It
is the common condition of all. The rest are more peculiar to the minis-
ters. We are all but ' earthen vessels.' You know the story of our
creation. Gen. ii. 7. God made us of the earth ; but if we had not sinned,
though we had been made of the earth, we should never have been turned
to the earth again, but our states should have been changed.

God's gracious power would have suspended that mortality which our
nature of itself was subject to ; for man being made of earth, was subject
to have turned to earth again, though he had not sinned. But by the door
and gate of sin, death entered into the world.

The angels were subject to fall as well as the devils, for every created
thing is changeable, and so the angels, only God suspendeth that possibility
of sin, and establisheth them in grace, but he withdrew his support from the
devils and sufiered them to fall. So man, if he had not sinned, God would
have continued him in grace, that though mortal by nature, yet his mortality
should have been so suspended, that the subjection to mortality should
never have come to act. But since sin, the curse is on us, ' Of earth thou
art, and to earth thou shalt return ; dust thou art, and to dust thou shalt re-
turn,' Gen. iii. 19. We be all ' earthen vessels' in our original, and in our
end, ' earth to earth, dust to dust ;' as we say of ice, ' water thou art, and to
water thou shalt return,' because it riseth of water, and is dissolved into
water again. So a man that consisteth of earth, ' dust thou art, and to
dust thou shalt return.' Thou shalt be resolved into thy first principle
whereof thou wast made ; so that we are but ' earthen vessels,' by reason
of the curse inflicted on us since the fall.

[2.] An earthen vessel zs but a u-eah frame; a little dirt concocted with
the fire. And we are a more exquisite frame, knit together by a more
singular art, of God, being made in a wonderful manner; and yet God
compares his frame * of us to our frame * of earthen vessels, since the fall,
Jer. xviii. 4.

Beloved, it is matter of experience which needeth no proof. I would
we could make good use of it, rather than stand to prove it. Nothing is
* That is, ' framing.'—ED.

2 COBINTHIANS CHAP. IV, VER. 7. 355

more apparent than the frailty of man, and yet nothing less made use of.
' The Lord remembers we are but dust,' Ps. ciii. 14, but we forget it. If
we could remember we were dust, it were well, to make us less proud, and
less presumptuous. The Lord knows we are but dust, to pity us, but we
remember not that we are dust, to humble us. And therefore as God
knows we are dust and earthen vessels, we should often think of it too, to
make us humble and sober, and to take off our high thoughts from any
excellency here.

And take heed lest by intemperance we break ourselves sooner than we
should do. Many break themselves by intemperate courses, as candles
that have thieves in them (j), as we say, that consume them before their
ordinary time. So many by intemperate lusts and courses, they break the
thread of their lives.

Indeed, let an earthen vessel be preserved never so, it will moulder to
pieces, though it may be kept an hundred years, if preserved from knocks ;
so man will moulder of himself to an end ; all the art and skill in the world
cannot prevent it.

Yet notwithstanding there may be, and ought to be, care that we shorten
not om' own days, as many intemperate persons do, and that in sinful
courses, which is more to be lamented.

Thex'efore let us often think of our condition, Jer. xviii. 2, 3, 4. God
bids the prophet go to the potter's house and see his making of pots, and
there he sees how he makes one to one use and another to another ; and so
we are but vessels of earth for several uses ; and let us learn the use the
prophet there was taught, to resign ourselves to God's dispensation. If he
will make us longer or shorter, of this use or that use, let God have his wUl,
and not quarrel with God ; as the vessels never quarrel with the potter, who
makes what vessels he pleaseth, and for what end he pleaseth, as the apostle
makes use of it in the great point of predestination, Rom. ix. 23.

Use 1. And since the best ministers, magistrates, and all are but earthen
vessels, 7nake what use we can of them while ice have them. Let us not rely
on them. They be but ' earthen vessels ;' but though we must not depend
on them for our comfort, yet make use of them while we have them, for
they may be knocked in pieces, we know not how soon, and then all the use
we might have had is gone.

Use. 2. And to rise to a higher use, which concerneth us all, since
ministers, kings, subjects, and all are but ' earthen vessels ' in regard of
the manner,* and seeing they may be golden vessels in regard of grace and
glory, as the apostle saith, ' in a great house are vessels of gold and silver,'
2 Tim. ii. 20, let tis labour to have another manner of being than this,
labour to be born again of ' the immortal seed of the word,' 1 Peter i. 23,
and then in death we shall live, then these ' earthen vessels ' shall be made
golden vessels for ever ; for God's second work is a great deal better than
his first. Now we be in the first creation ' earthen vessels,' but when God
reneweth us out of dust again, if we get into Christ we shall be golden vessels
in heaven for ever, born and begotten of the seed of the word ; as the apostle
Peter saith, ' All flesh is grass,' he compares us not only to earthen vessels,
but to grass, of less substance than earthen vessels, ' but the word of the
Lord endureth for ever,' 1 Peter i. 25.

Labour that we may be golden vessels under a golden head. If we be
Christians we have a golden head, though earthen vessels ; and having a
golden head, he will make all conformable to him ere long. We shall have
* Qu. ' matter ' ? — En.

356 COMMENTARY ON

bodies conformable to bim, as Pbil. iii. 21. He will make our eartben
bodies, vile bodies, base bodies, like bis glorious body, by tbe power
whereby be is able to subject all tbings to himself.

And this comes by hearing the word of the Lord. That word is the seed
of the new birth. ' 0 earth, earth, earth, hear the word of the Lord,' Jer.
xxii. 29, and consider we be earth, earth, nothing but earth ; for he repeats
it thrice together, ' Hear tbe word of the Lord,' that we of earthen vessels
may be made vessels of everlasting continuance.

Use 3. And then it is no prejudice to us that ice' he eartlien vessels, hut
rather a comfort; for death, whereby we shall be knocked in pieces, will be
only a consummation of our grief and trouble here, and a beginning of the
happiness in another world. In the grave dust lieth a while, but we shall
be made of another fashion, and receive another kind of stamp in the world
to come.

Use 4. And, I hQ^eech-jon, forget not that ivhich is the jnvper iise of it for
humility. You may differ in outward relations, but you be all of one stuff.
You be all earth ; judices terra terrain judicant, the judges of the earth judge
the earth. They judge other men that are earth, and they be earth them-
selves, and Jilii terra;, that is, base men. The sons of the earth, and men
of the earth, that is, great men, that account all as grasshoppers in regard
of themselves ; though they be men and giants, yet they be but earth. We
should all therefore labour to have low conceits of this life, and of all com-
forts of it, as Austin saith well, Eespice terram, look to the dust ; go to
the grave and say. Here is the dust of the emperor, here is a rich man,
here is a poor man ; see if you can find them differ. Alas, no difference
at all. Therefore make use of sobriety in regard of the use of things of
this life, for we be all earthen vessels. And so much shall serve for this
point.

But the apostle intendeth more than so, for he speaketh of their esteem ;
earthen vessels are not only broken, but contemptible. Look into the
element, and you shall see every element and creature as the more light, it
is more excellent, and as more earthly, it is more base, as the apostle
before saith. We see now the water more lightsome than the earth, the
air than the water, the fire more lightsome than it, and the element more
pure than it, till we come to God himself, who is pure light. So every-
thing as more light, is more excellent. What is the excellency of pearl ?
They have a sparkling light in them ; but everything as it groweth near the
earth is more base, for earth is the dregs of the world. Now ministers are
more so than others, both in esteem and in usage, which followeth esteem.
And what is the reason of it ? Surely,

Reason 1. Because that the world is foolish and childish, and liveth by
sense and fancy ; and the matters of the gospel and divine truths we speak of
are spiritual things, matters of faith, far remote from sense and fancy, by ivhich
the vorld liveth.

When we preach spiritual things, what are these to honours, and to
riches, and to dependence, and to the goodly things of this world ? Thus
the fools of the world undervalue the things of God, especially when they
be in their gawdes. * See a foolish man when he hath his riches, and
clothes, and friends about him, his fancy is full of these things ; tell him of
spiritual things, what a loathing there is in the heart of a man ! This is the
proud carnal heart of a man, which the more carnal, the more it loatheth

* That is, gauds = trifles, toys, trumpery ; and so the text means when fools are
in the midst of their follies. Or is it gaudery = fine clothes ? — G.

2 CORINTHIANS CHAP. IV, VER. 7. 357

things of a higher nature, being besotted and drunken with worldly
excellencies, as men's natures are.

Reason 2. Again, divine truth is a solid thinfj. Men naturally are given to
superstitious conceits in religion. They will have one, but it shall be with
this conceit or that conceit ; as the apes, so they hug the brats of their
own brains ; they will have devices of their own. Religion is solid, and tells
them this is God's way, and God's course ; but the foolish heart of man will
not yield to it. And that is the reason they cry down the solid things of
God's word which have realities in them, and things to purpose. And then
the world loveth their own covirses, and ai'e in love with their own way. Sin
is a sweet morsel to them. Herodias is sweet to Herod. John Baptist was
a good man till then, but when he meddled with that sweet morsel, then his
head must off. Mat. xiv. 2, seq., Mark vi, 28. And so when Christ opposed
the worldly courses of the Scribes and Pharisees, he was counted a demoniac,
a wine-bibber, and an enemy to Cassar, and what not, when he took on him
the office ministerial.* When Paul calleth himself an 'earthen vessel,'
how did they use Paul ? Tertullus, a prating orator, counteth him a pestilent
fellow. Acts xxiv. 5. And his usage was base. They whipped him, put
him into the dungeon. The Corinths, that were begotten by him, because
he had not eloquence and gifts of ostentation, and fitting the stage, as
their flaunting teachers had, they count him a mean person. The proud
teachers brought him out of conceit with the Corinthians, and therefore
he is fain to make apology for himself. ' He writes great letters in-
deed, but his presence is mean and base,' as in the 10th chapter of this
Epistle, ver. 10.

There may be many reasons given why this calling is subject to base usage
in the world, and esteem from the dispositions of men contrary to it, but
indeed not much to follow the point. It is not so much at all times, nor
in all places. God doth at some time give more liberty, and raise up a
more excellent esteem of them than at other times ; but ordinarily it is thus,
the more faithful, the more despised of carnal people.

If you ask a reason what raised popeiy to be so gaudy as it is, they saw
the people of the world fools, and knew that children must have baubles,
and fools trifles, and empty men must have empty things ; they saw what
pleased them, and the cunning clergy thought, we will have religion fit for
you. And because they would be somebody in the world, they devise a
religion that is only outward, and such an one as dishonours God, by
thinking him like to themselves, to delight in incense, and ornaments, and
pictures, and the like ; and hereupon came all the outside of popery,
whereby they labour to ingratiate themselves to the world. They fool the
world with all toys to please themselves, and they had suitable clergies :
like lips, like lettuce ; they had a religion suitable to their life. And hence
came all that trash in popery to please the foolish heart of man. And
because they will not be basely esteemed of, they get into the consciences of
people by raising authority by false means and false conceits, that man
can make his Maker, and turn bread into Christ's body by five words ; and
the pope cannot err, and whatsoever comes from him thou must obey,
though with denied obedience to thy lawful prince ; for they had seated
themselves in the consciences of the people, and raised themselves by false
means to avoid that which they saw would follow, the gospel. They knew
the cross would follow the doctrine of the cross, the preaching of Christ
crucified, and mortification and self-denial. And therefore they thought
* Cf. John vii. 20, Mat. xi. 19, Jolm xix. 12.-0.

358 COMMENTARY ON

to take another ■way, and hence is all that forced respect they have in
popery.

But it is clean contrary, where any that are won hy God to the means,
they have high esteems of it presently. As the jailor that had whipped and
abused the apostles, Acts xvi. 33, used them very respectively,* and made
them a feast. And so first [epistle of the] Cor. chap. xiv. 24, 25, When
the simple man heareth the word open his sinful estate, he presently falls
down at the apostles' feet, and saith. Certainly God is in you. No man is
won by the blessed truth of God, but hath high conceits of the pure
ordinances of God ; and the more pure and close and home it is, the more
he esteemeth of it. And therefore we may take an estimate of ourselves
by our esteem of it.

A sanctified ear sheweth a sanctified heart, and a sanctified esteem of
God's ordinance, as God's ordinance. From the power and virtue we find
in it, working upon our souls, it is an argument we be wrought upon by
the ministry ; for though we be counted ' earthen vessels,' by base earthly-
minded men, yet they that be wrought upon have other estimations of us.

Their calling is to bring men's souls to heaven, to be saviours of the
people, to be God's own name, to be fathers. It is a calling that the
angels may stoop under it. ' Who is sufl[icient for these things ?' 2 Cor.
ii. 16, and yet the base slight it ; but I say, respect must not be won by
forced means, as in popery, but by opening the mysteries of God, and the
Spirit accompanying the outward ministry. This will work so effectually
in the heart, as will raise the heart to a high esteem of these things, from
the blessed experience thej' find of the Spirit of God working in them. But
that will appear more in the next, where he saith, God's end of conveying
heavenly things by earthen vessels is, that the excellency of the power may
be of God, and not of man.

The first part of the verse we have unfolded, and have shewed,

1. That the gospel is ' a treasure.'

2. The ' treasurers,' they be the ' apostles and ministers.'

And then, 3. The ' vessels.' We carry it in * earthen vessels,' earthly
vessels for the matter and for their esteem.

Of this I will only say, that which concerneth every man.

1. It is not a severed concUtion, it is the condition of all. To be earth
of itself is no such base condition. That it is a word of disgrace and
frailty, it is from sin. For howsoever we be earthy, and of nothing,
and so might fall to nothing, yet God would have suspended the incli-
nation of the creature, which is prone to turn to its original, which is
nothing, if Adam had not sinned. The heavens are made of nothing, and
yet still continue their condition, because God preserveth them. And the
angels made of nothing, and are subject to fall to nothing, as the angels that
fell, they might have fallen. And they stand not by any strength of their
own, but God's grace suspendeth that possibility of falhng to nothing, and
confirmeth them in that blessed condition. And so the baseness of the
earthen vessels is from sin.

2. And add this by the way, see the marvellous poicer of God. At first,
all things were nothing at all, then they were a chaos, a confused mass ;
out of a confused mass comes a heaven and earth, and all the creatures.
Man himself falleth, and becomes worse than nothing, having sinned ; and
to be delivered out of that miserable condition he must be a new creature.
Of an earthen vessel he makes him a vessel of glory, and never leaveth him

* That is, 'respectfully.'— G.

2 COKINTHIANS CHAP. IV, VER. 7. 359

till he be settled in a blessed everlasting condition. So that God brings
man from nothing, and worse than nothing, to a blessed and glorious con-
dition.

Let us often think of it, that we be earthen vessels. It is a strange
thing that God hath joined body and soul together, which are so wonder-
fully different, the soul being spiritual, the body earthly. But that he hath
joined this spirit with a sinful polluted soul, that is more wonderful. But
to join the Godhead with earth, that the Virgin Mary being an ' earthen
vessel,' should have Christ made of her substance, that he should set his
own stamp and image in a piece of earth, and take a piece of earth into
union of his person, that earth should be joined with God, here is a won-
der of wonders.

3. Therefore let it tend to our humiliation, that we be but earthen ves-
sels : and keep us in terms of subjection, that we dash not against God,
being but earthen vessels ; for he hath iron sceptres for proud earth, to
dash them all to pieces, Ps. ii. 9.

4. Let lis be tliankful for our j^i'otection and j^reservatioii, being earthly
vessels. In the last visitation, how many of these earthen vessels were
dashed to pieces in one day ? * Beyond the seas, in the wars, how many
dashed together in a moment ? We be so frail, that if the like judgment
fall on us, we turn to nothing. We are proud, womanish, and lewd, and
have high thoughts, as if not ' earthen vessels ;' and therefore it is a great
mercy that we have been thus long preserved.

As ministers are earthen vessels, so magistrates and great men. Their
souls be knit to their bodies by no sounder bonds than the meanest man's.
There is as little combination, and as weak, between the strongest and
greatest men in the world, as between the poorest.

5. But as it concerneth ministers especially, let me make one use fur-
ther to the people that are in any relation to the ministry or magistracy,
that tve do not refuse the treasure for the iceakness or infinnity of the vessel.
Elias had meat brought to him by a raven ; did he refuse it because so poor
a creature brought him his meat ? 1 Kings xvii. 6. No. But took it as a
special blessing of God that he had meat at all, sent from God, to refresh
him in his weariness, and therefore stands not upon the vessel, but marks
the treasure whence that came. Who would refuse a pardon, because he
that bringeth it may be meaner than himself ? Look to the prince's hand and
seal. Is it a sealed truth ? Doth conscience bear witness to it, being
God's privy seal ? It is no matter who bringeth it. Magnify God's ordi-
nances, that not only giveth pardon, but giveth likewise a messenger to
bring it. Therefore bless God rather for his ordinances, than stumble at
the weakness of his ministers.

It is no matter what the hand is, if it give a treasure. We be wise in
the things of this life, and so should we be in heavenly things, considering
God doth this in a wise and gracious dispensation, condescending to our
weakness. We bear no proportion to messengers of an higher nature. If
we cannot endure the sight of an angel, we cannot endure God himself.
You know the history of Moses. f And therefore seeing God hath thus
stooped to us, yield thankfully to this weak dispensation, that God con-
veyeth spiritual things to man by man.

Now what is the end of all this ? ' that the excellency of the power may
be of God, and not of us.' Wherein are these things observable.

* In margin here, ' The last great plague, anno Dom. 1624.' — G.
t Cf. Exod. xxxiii. 11 ; Dent, xxxiv. 10.— G.

360 COIIMENTAKY ON

First, That there is a jimrcr in the ministry and dispensation of the gospel,
and an excellent poiver. The apostle cannot enlarge himself enough here,
when he enters upon the argument of commending the gospel.

Secondly, This power, and excellency of power, it is of God, and not of
man.

Thirdly, And that this may appear to be so, he useth the ministry of
weak men, and earthen vessels, that by the disprojwrtion between the excel-
lency of the thinys and earthen vessels, they may know if any good be done, it
comes from him who is the highest cause of all conversion of the soul. To
bring the soul out of Satan's kingdom to the liberty of God's children,
to be heirs of heaven, is so far above ' earthen vessels,' that it must needs
appear to be God's work.

Doct. For the former, we shall put them both together, that there is an
excellent j)ower in the ordinances of God, as it is dispensed binder the gospel.
The Word itself, what power hath it ? Are not all things by the Word in
creation ? Nay, is not the vigour and strength that every creature hath
from the same Word ? Is not the being and efficacy of all things, and the
continuance of things, from the Word ? As Heb. i. 3, (p'spuv n ra craira ruj
'griljjari tyjc b-jvd'iiMg abro'^j. He upholds all things by his mighty power and
word. Whence comes the support and continuance of the vigour of every
creature, but from God ? Who doth cause the sun to shine, and to give
light to inferior things, that they may bring forth fruit, for the use of every
creature ?

And wh}' is the sea, that vast and unruly creature, kept within its bounds
that it cannot go an inch farther ; is it not God's commanding words ?
At first God created it, and God made bounds that it cannot go beyond its
due compass. Is not an eternal law set upon every creatui'e by the word ?
This you are, this is your virtue, this is the extent of it, thus far you shall
go, and no farther. ' God sent forth his word,' saith the psalmist, ' and
they were created,' Ps. cxlviii. 8. I speak it but by way of illustration of
the point in hand. And so the excellency of the power in the great work
of redemption and salvation of man is from the word, as it will appear in
particulars.

(1.) What a large power is put forth in the conversion of a vran. For is
it not the bringing a man out of Satan's kingdom into the kingdom of
Christ ? Col. i. 13. And will Satan let a man go willingly? Is not con-
version a world of miracles ? How many miracles hath that one work of
conversion ? It was a miracle when the blind man saw, and the deaf man
had his hearing restored, when the dumb man began to speak, he that had
his feet together so that he could not enlarge himself, to be able to run.
But to give life to a dead man is a miracle indeed.

Now in the conversion of a sinner by the ordinance of God and the Spirit
accompanying it, all these are in one ; for what is conversion but the open-
ing of the sight of the soul to see its misery by nature, and a better condi-
tion in Christ than ever ; and the opening of the ear to hear and to taste
heavenly discourse in another manner than before ? What is it but restor-
ing feet to run [in] God's commandments, to delight in the ways that were
tedious before, and that the mouth that was used to swear and to curse, in
the language of hell before, now do set forlh the praises of God. Is there
not a world of wonders in one work ? Therefore there is a power, and an
excellent power, put forth in conversion. Whatsoever Christ did in the
gospel to the body, that he doth to the soul in conversion, and there is
greater power put forth in the one than in the other.

2 COKINTHIANS CHAP. IV, VEE. 7. 381

To enter into the heart of man, that fenceth itself against'all goodness,
* to pull down strongholds, high imaginations,' 2 Cor. x. 4, rebellious
oppositions against God and goodness — do not you see daily such spirits
under the gospel ? Do but guess therefore what is in the whole mankind.
What was it when Christ sent his apostles into the world ? He sent his
word accompanied with his Spirit, and that word should enter into the
hearts of men, and cast all the proud, high, lofty imaginations, and lay all
flat before Christ. * Men and brethren, what shall we do ? ' Acts ii. 37.
We have been vile wretches, and now we are convinced of it. Is not the
word powerful to turn a man out of himself, clean to dash him to pieces,
and then to make him up new again better than ever he was ? This is power
indeed.

There is an excellent power in the word. First, in the ministers them-
selves ; and secondly, by them to the people.

[1.] There is an excellency of power to make them Jit for the work, and then
to go along with them in the u-orking others' conversion. A great power
wrought on Paul, and Peter, and the rest, and a great power wrought by
them on all the rest. But because I speak not to ministers, but as it con-
cerneth all, we will speak of the power in general.

[2.] I might be very large in shewing the power of the ministry //-om the
success of it. Look into the history of the church, mark Christ's time, the
apostles' time, that strange fishermen, and men of low conditions, being
furnished with commissions from heaven, and carried these treasures in
earthen vessels ; see what wonders they wrought in the world by spreading
the sweet savour of the gospel. The fishermen cast their great nets into
the great world, as Austin saith, and got in whole nations (k). And there-
fore Saint Paul magnificently speaks for himself and the rest of the apostles.
' I am not ashamed of the gospel of our Lord Jesus Christ, for it is the
power of God unto salvation,' Rom. i. 16. As Isa. liii. 1, ' To whom is
the Lord revealed and made bare ? ' as the word signifieth. That is, to
whom is the power of the word in the ministry made bare ? The ministry
is the arm of God, whereby he pulleth man out of Satan's kingdom. Now
God the Father draweth them to Christ in spite of corruption, in spite of
sin and Satan, into his own kingdom. The cross was then set above
princes' crowns, the greatest emperors that were, submitted themselves to
the sceptre of Jesus Christ, and laid down their crowns at his feet. In the
ten persecutions,* was there not mighty power of the gospel, that when it
had catched the hearts of women, young men, old men, or children, all
conditions, all the fire, all the torments that tyrants could devise, could not
get Christ out of their hearts, but they were willing to sacrifice their lives,
and found more comfort in the blessed gospel of Jesus Christ, that all the
discouragements in the world could not make them forsake him. Such a
fire was rooted in their hearts by the fire of God's word, that made them
not care for all other fires whatsoever. Where this excellency of the power
of the word appears in any, it armeth them against all oppositions what-
soever.

3. V/e will shew the powerful work of the word in some branches of it.

(1.) That there is an excellency of power that enables a man against his own
corruptions, against temp)tations from Satan, from the icorld, sometimes from
God himself in a way of trial. But this ordinance having God's Spirit
accompanying it, enables a man against corruption, the most bosom corrup-
tions, against all temptations whatsoever. It makes a man do that which
* For notice and list of these persecutions of. Vol. I. page 384. — G.

362 COMMENTARY ON

is clean contrary to his nature. It will turn Jordan back, to make of Mary,
a light woman, a blessed woman ; to make of Paul a persecutor, Paul a
preacher, to be able to subdue corruptions when they rise, that great
persons lie under, to subdue their carnal wills. We see gi'eat persons are
led by their wills, and countenanced by him that rules their wills, the evil
spirit, and so they run rushing on, the devil joining with them, to destruc-
tion. The Christian having the power of the word and Spirit crossing his
will, he is able to deny himself ; and what an excellent power is that ! Is
it not an excellent power ? Now the word giveth us strength and comfort
against temptations to sin and for sin ; and whether they come from Satan
or from God, shewing himself an enemy. The word teacheth how to
oppose God himself, w^hen he personates an enemy, as sometimes he doth.
A poor Christian then can say, Lord, remember thy promise. Thou seemest
to be mine enemy, and ' writest bitter things against me ;' but I believe
not thou art an enemy, thou hast made rich promises, and remember them,
Lord, wherein thou hast caused me to trust, Ps. cxix. 49. God is content
to be bound by his word ; and is not that powerful that can bind God him-
self, when we can sue him by his bond ? Thou seemest to be mine enemy,
but I will not away, I will lie at thy feet till I hear comfortable news from
heaven.

For temptations on the right hand, allurements and promises, and on
the left, as threats and afflictions and the like, the word sets other matters
before us than these ; and the word enables us to all kind of duty. A
man that is tongue-tied, it enables him to call on God ; and a man that
hath naturally nothing to speak that is good, it enables him to speak a
word of comfort to others ; it enableth him to every duty that God calls
him to, to trust him, and to love him above all ; it enables him to live
well and to die well, to perform all duties God requires. The word with
the SjDirit enables us to manage all in a spiritual manner,

(2.) And so for bearing afftictions, how doth the psalmist speak in the Old
Test[ament] ? The word will direct and comfort for the carrying on of our
souls in troubles of all sorts ; as David, ' I had perished in mine affliction,
if it had not been for thy word,' Ps. cxix. 92. No affliction can befall us
but we have grand comforts to support us in it, when God hath promised
his gracious assistance, that he will not fail us nor forsake us, when the
sting is taken out by him that hath sanctified all afflictions in his own
person, that as our crosses increase, so our comforts and consolation shall
increase. And the afflictions of this world are not worthy the excellency
that shall be revealed.

Then no wonder there is that strength in the word that it enables us to
duties of our calling, public and private ; it enables us to bear afflictions.
And therefore the apostle may well say, ' That the excellency of the power
may be of God, and not of us.'

(3.) And so io enjoij all thi)ir/s that God giveth in a right maimer. The
word with the Spirit teacheth how to use the world as if not, to enjoy it as
helps in our pilgrimage and way to heaven, that they be not snares to us,
as they be to carnal men, who perish in these things, as wasps on gally-
pots.

They are drowned in riches, and drowned in pleasures, but the word
and the Spirit directs the children of God to use these things in an holy
and sanctified manner, and to taste them as they ought, which no man can
do but they that have the word engrafted by the Spirit in their hearts.

And there is a great reason ; for what doth this word oppose ? Doth it

2 CORINTHIANS CHAP. IV, VEK. 7. 363

not oppose greater things than the world hath ? What is all preferment
here to heaven ? And what is all discouragement of tyrants to hell ? If
any one saw the joys of heaven, would not he forsake ten thousand worlds
rather than lose it ? If a man saw with his eyes hell opened to swallow
him up if he did not alter his courses, would not he leave his courses ?
Now, the Lord saith, it is true that these things shall be. Let a power go
with the word, and is it a wonder that he will leave his sinful courses rather
than have a curse ? It is no wonder that Moses should leave ' the pleasures
of a court, that saw him that was invisible,' Heb. xi. 26 ; and that Paul,
that was lift up to the ' third heaven,' and saw things that could not be
uttered, 2 Cor. xii. 4, regarded not the threats of all tyrants, for he saw
the right difference of things, he saw things in their right colours. So
if the Lord lets us see spiritual things and earthly things in their colours,
one will appear to be realities indeed, and other to be nothing but vanity.
It is for want of faith and power accompanying the ordinance of God, to
persuade ourselves that these things be as they are, and as we shall un-
doubtedly find them another day. And therefore it is no wonder the gospel
findeth such power, where it is received and obeyed, because of the vast
difference of conditions.

I beseech you, let us consider these things, and not be led away with a
spirit of vanity and folly and error. So that there is a power, and an
excellency of power, in the ministry ; and you that have open understand-
ings in the history of the chm'ch, know how it hath powerfully wrought in
ail times.

Quest. How do you know the word to be the word ?

Ans. It carrieth proof and evidence in itself. It is an evidence that the
fire is hot to him that feeleth it, and that the sun shineth to him that looks
on it ; how much more doth the word, that carrieth its own character and
stamp with it, to them that be God's people ; for it not only giveth light,
but giveth that which is more than the sun can do. And that giveth light,
but no eyes. The word giveth understanding to the simple, opens their
eyes, Ps. cxix. 130 ; and a Christian can say, God hath not only shined
upon me by the word, but hath wrought in my heart by it ; so that in it
I will live, and in it I will die. So that they need not seek arguments, for
the word itself is stronger than all framed arguments. It hath a character
of divine truth stamped upon it, in the heart of every believer, that mingleth
it with faith that it is the word, though all the world preach the contrary,
and the ministers that teach it apostatize from it. I am sure I felt it, it
warmed my heart, and converted me. And that is the best trial of the
word to be the word, because of the efficacy felt in the heart.

That Spirit that makes the word effectual, doth by that efficacy convince
the soul that the word is the word. For the soul reasons thus : I have
found this word casting me down, I have found this word lifting me up ; I
have found this word warming my heart when it was cold and dead. I
found it enlarging my heart in loving God and praising God. I have found
the Spirit of God in the word casting down strongholds, and Satan out of
me, and setting up his kingdom in me, and ruling me by his Spirit, that I
cannot but do what was irksome to me before, and can abstain from that
which was sweet to me before ; and all because I am convinced of another
course than before. The soul that can say thus, if objections come, he
defieth the motion. My soul hath felt the strength of the word taking
root downwards, bringing forth fruit upwards, 2 Kings xix. 30, and shall I
doubt it to be the word ? But to leave this.

864 COMJIENTAEY ON

Application. I beseech you, if tliere be such efficacy in the word, malie a
use of instruction of it, that we regard it more than we have done.

Use 1. And first of all, that we may make way for instruction, do but
examine ourselves icliether it he as a irord of power to ics, or any that have
lived so loiiff wider the gospel ? The trial is very easy,

[1.] If it be a word of power to us, certaiiihj it ivill enable i(s to defend it,
and maintain it in the u-orst times. St Paul saith, 1 Thes. i. 5, ' You
received the word in much affliction.' If we should live in places where
holy things are disclaimed and abandoned with Ishmael's persecutions,
that is, the persecutions of these times, scoffings and scornings, yet hearing
divine things unfolded, we receive them, and entertain them, and that with
joy and comfort, with an opposition to the poison of the times, it is a good
sign that the power of the word hath caught every one of our hearts. But
if every taunt of Ishmael and poisonful spirits be regarded, when in times
of poverty a little thing will discourage us and make us flinch, where is the
power? Alas ! whatsoever profession we make, we deny the power of it;
for if it did work upon us, we should receive it, in the midst of opposition,
with joy and comfort.

(2.) The apostle saith in another place, ' Receive the word, as the word
of God,' 1 Thes. ii. 13. Now if a man receive divine truths, he will acknow-
ledge that it is a word of power, and excellent power. What is it then to receive
the word as the word ? To receive divine truths with a great deal of reverence,
as blessed truths, that come from the bosom of God, and likewise with a great
deal of subjection, submitting the soul to them. It is God's truth delivered
by Jesus Christ in the ministers, and therefore I do receive it as God's
truth, and submit my conscience to it. Though there be discovery of some
rebellion, yet if I allow of no risings against the power of the word, it is
a sign we have felt the power of the word, when we regard it as the word.

You see then some particular evidence how we may know if the word
hath wrought upon us.

Add the particulars named before, by way of trial.

(3.) What poirer hare yon to Jtelp you against temptations ? What power
have you against temptations from the word and divine truth ? What
power have you to bear crosses, and atHictions, to comfort you in sickness,
losses, and crosses in the world? Can you fetch comfort from truths heard
and read out of this book of God's word? It is a sign then that the Spirit
of God, with the word, hath wrought a blessed change in your hearts.
Can 5^ou use the world moderately ? Can you perform duties in a spiritual
manner ? Undoubtedly, you ma}^ comfort yourselves, though with much
conflicts and oppositions, both without and within.

If on trial we find these things not so, I beseech you own * not your-
selves one minute of an hour, for that minute may be the minute of our
destruction, and may cut oft' the thread of our lives. Rest not one minute,
for howsoever we may bless ourselves, as all proud hearts do against God,
and the ordinances of God, and godly ways, in a scorn, as if they had a
heart distinct from God and the word, and needed not to be beholding to
God for direction.! They can go home, and there they have means and
friends, and they can do well enough. God sets himself to laugh at the
destruction of such ; and that word that they cast behind them, and would
have nothing to do withal, now that will stick by them to the hour of death,
and they shall carry it with them in their own consciences to hell, and their

* That is, do not regard yourselves as Christians. — Ed.

t The sentence is left thus unfinished. Cf. ' To the Reader,' Vol, I. p. 38. — G.

2 CORINTHIANS CHAP. TV, VEE. 7. 365

consciences shall say, God told these truths to thee, and I told them to
thee ; I heard this from God's word, and thou regardedst me not. And
therefore when your consciences be awakened with divine truths, know,
that conscience shall be one day revived, and you shall hear it. What you
now slight, you shall regard. You regard now no command, no duty, but
you shall think of them when it is too late. Therefore seeing this is the
time, labour to find the power of God in the heart, rest not.

But how shall we carry ourselves, so that the word may be efiectual
to us ? '

[1.] Labour to have humble, teachable souls, attending on God's divine
dispensation in his ordinances meekly. You know what David saith,
Ps. sxv. 9, ' The humble he will teach.' Come with teachable hearts, and
God will reveal mysteries to us. He will teach secrets, so that we shall
say, I never thought there had been such light, such sweetness in the word.
Come with humble souls, and you shall find him opening the secrets of
heaven, especially if you desire the Lord to give the Spirit of revelation,
and to take ofi" this veil of darkness and corruption, that he would back his
Spirit with his own ordinance,* and make it effectual, that as things are in
themselves holy, and heavenly, and excellent, and as they are to God's
children, so they may be to us. God's word is a word of power to all elect
children. Oh that I might find it a word of power to me ! that I might get
myself to be God's elected child.

[2.] Join inth the means a spirit of praijer, as God shall enable you, and
' to him that hath shall be given,' Mat. xiii. 12, Labour to wait for this.
If God speak not at first, the good hour is not yet come ; wait till the
waters be stirred, as it was in the pool of Bethesda, John v. 3. Wait till
he give the Spirit of revelation, and at length we shall find such a change as
Isaiah speaks of, ' The lion and the lamb shall dwell together, and the
leopard and the kid, for the earth shall be full of the knowledge of the
Lord,' xi. 6. The knowledge of the Lordmaketh lions lambs, and leopards
kids, makes them fit to live together, though their dispositions be never so
cross. If we have grace to wait God's leisure, we shall find a transforming,
changing pov/er in the word to alter us perfectly, and to mould us to a
holy frame of spirit.

The apostle, as we heard heretofore, laboureth in the former chapter, as
likewise in this, to set out the dignity of the ministry of the gospel above
the ministry of the law, and answereth, as we have heard, all objections ;
and lest he should seem to savour of too high a spirit, as Saint Paul to
attribute so much to his ministry, in the sixth verse, he giveth all to God ;
' God who commanded light to shine out of darkness, hath shined in our
hearts.' So that whatsoever light is conveyed by the ministry, is con-
veyed by God, and by an almighty power in God, even by the same that
was used in the creation, and in some sort above it. Now the end of the
knowledge kindled in the heart especially of the ministers is, ' that the
light of the knowledge of the glory of God may be seen in the face of Jesus
Christ.' God shineth on the ministers, not only upon their understand-
ings, but upon their hearts ; and to what end ? Not to shine in ourselves
only, but to reflect the light, whereby God shineth upon us, to others.
Then he shews the end of the ministry is especially to set out God in
Christ, and the glorious mercy and goodness and bounty of God in Christ
Jesus.

* Qu. ' with his Spirit his own ordinance ' ? — Ed.

366 COMMENTARY ON

And what is the end of this ? That God will have such an excellent
treasure, as is in the dispensing of the mysteries of Christ, out of earthen
vessels, that the excellency of the power may be of God and not of us.

Wherein is considerable, first of all, that there is a power, and an excel-
lency of the power, in the sweet truths of God, discovered in the gospel,
especially in the dispensation of it by weak vessels ; so powerful, so excel-
lently powerful it is, that it may be known that it is of God. It is of God,
but that it may ' appear to be of God ; ' for things are said to be when they
appear in regard of men. Now that it may appear to all, that the power and
efficacy of the ministiy of the gospel is of God, and not of man, God would
have such a disproportion between the vessels and the treasure. The treasure
shall be rich and heavenly, the vessels shall be earthly, that whatsoever is good,
it may appear it cometh not from the vessels, but from the treasure itself.

That there is a power, and excellent power, in the truths of God, especially
dispensed by the ministry, we have in part shewed heretofore, but we will
follow the point. God hath furnished everything in the world with power.
Every creature hath power, together with being. The heavens have a
power of influence ; the dull earth hath a power to put forth what it
receiveth from the influence of heaven, into this and that creature, being
the common mother of many excellent things, but all the power is from
God. God hath put a power into the creatures, which we call an eternal
law. Besides the law made to man, there is a statute given to the creature.
Heaven shall move, and by moving limit time, and heaven shall bestow
influence upon inferior bodies. There is a law for the sea that it shall ebb
and flow, and not pass the bounds God hath set it ; and by the law of God
there is a centre immoveable on which the earth shall stand. These keep
the statutes and the laws that God hath given them eternally. God to
shew a miracle can make the sun stand still, or the earth move, or the sea
to overflow. But the power we are to speak of is another manner of power,
a spiritual power, and excellency of power.

There is a power, then, in the ordinance of God, and a spiritual power.
There is in every ordinance of God something that hath an heavenly relish.
There is in the word, in the sacraments, that that maketh a heavenly
relish. And God, by the word and the ministry, doth create spiritual
sense suitable to the relish that is in spiritual things. Had we not by the
word created in us spiritual sense to relish those heavenly things in the
ordinances, they were to no purpose ; God should lose his glory, and man
should lose his benefit thereof. God createth spiritual eyes to see, and
spiritual taste connatural and homogeneal to spiritual things. As there is a
sweet taste in the word, so God altereth the taste of the soul, that the
word should be found better than the appointed food, sweeter than the
honey-comb. Nothing so sweet as divine promises to a sanctified soul ;
because God, that hath put a sweet taste into the ordinances, altereth the
relish of the soul, the taste, and sight, and spiritual feeling of all divine
truths. The spiritual heart feeleth the comforts of the sacrament in
strengthening faith, and tasteth the goodness of God in Christ in giving
his body and shedding his blood, so that there is a relish and virtue in the
things themselves, and by them the soul is fitted to" take the benefit that is
hidden in the things.

There is in divine ordinances not only a light to convince, but likewise a
power, together with the light, to open the eyes. There is light and power
to open the eyes of the soul together. What if all were light ? If there
were not the eye to see, the light would be of no use at all. There is

2 CORINTHIANS CHAP. IV, VER. 7. 367

power in the ordinances not only to offer light, but it hath a spirit accom-
panying it to open the eyes of the soul to see that light, so that there is
extraordinary power in God's ordinances. What light can give sight, and
what meat can give relish to him that wanteth it ? There is therefore an
excellent power in the ordinances.

Now, there is a power ipmn et (prjcm, there is a power of a thing in nature,
and there is a power by institution. Now the power of the ordinances and
the ministry is drawn from God's institution, who hath appointed it and
sanctified it to have such power, where he will accompany them with his
Holy Spirit.

Now this power that is in the ordinances of God, it is set out and illus-
trated by many speeches and comparisons that are very clear and excellent
for that purpose.

(1.) As the word and ministry is called 'the salt,' Luke xiv. 34. Now
the power of salt is to season, to make sweet, to relish, to consume the
superfluous humours, to preserve, and keep long. So the word hath the
power of salt to eat out the corruptions, and to preserve the soul to make
it relish God. The souls of men, without divine truths accompanying them,
they are, to speak with reverence, but carrion souls and dead souls, ever
stinking in the nostrils of God ; howsoever they bear it out in the world to
be godly persons, yet if they have not souls sanctified by divine truths,
they have but rotten hearts, and are good for nothing.

(2.) The dispensing of it is compared to 'the arm of God.' Isa. liii. 1,
' To whom is the arm of the Lord revealed ? ' Now a man's power is in
his arm. The ordinance is not only ' the finger of God,' but ' the arm of
God' to pull men out of Satan's kingdom and their wicked courses, by shew-
ing them the vengeance of God, and better things than the world can, or
Satan can. The word, the power of the Spirit accompanying it, is the arm
of God 'made bare,' as the word signifieth in the original.* God revealeth
and maketh bare his arm in the ministry when he puUeth men out of
Satan's kingdom and their wicked courses.

(8.) And so likewise the truth of God in the dispensation of it is the
' sivord of the Spiiit,' Eph. vi. 7, and cuts on both sides. It is no leaden
dagger, as the papists blasphemously term it (l). It hath a force in it to
cut as it goeth, and they shall feel it one day that will not feel it now ; and
therefore it is compared, together with the Spirit, ' to wind,' which hath a
mighty power to carry and transport things, John iii. 8.

(4.) And the ministers of God's holy truths, in regard of the efficacy of
the ministry, have excellent terms. They are,

[1.] ' Stars,' because they give "light. Rev. i. 16.

[2.] They are ' ambassadors,' as they have commission from God,
Luke ix. 2.

[3.] They are, in regard of the excellency of the truth, ' angels,' Rev. ii. 1.

[4.] They are, in respect of the necessity of God's people, ' saviours.'
So were Moses and Joshua.

God saveth by the ministry ordinarily those whom he doth save ; so that
there is a power and efficacy of power in the ministry, as appears by the
terms by which it is set out.

(5.) Again, God is able to give efficacy to whatsoever he will. As he
giveth power to every creature according to its own natural working, so he

* In margin here — ' njl7i3 Nigletah (sic) from Galah manifestatus fuit ; de reve-

T T : •

latlone absconditorum proprie dicitur.' — Amos iii. 7. — G.

3G8 COMMENTAEY ON

giveth power to tliose tilings that have institution from him. He is able
to do it, to make them effectual for the end for which he hath appointed
them, for he is the supreme power himself. All power is resident in him
as the head ; and therefore he furnisheth and clotheth this ordinance of his
with a power.

(6.) The word is compared to ' seed,' Mat. xiii. 3, seq. Now, in seed
there is a power to put forth itself, to grow and breed seed like itself, and
it will break through clods till it comes to its ripeness and maturity. So
there is a power in the word. When it is so in the believer's heart, it will
bring forth a disposition like itself, as seed doth. As it is a holy word and
a pure word, it will make the heart that receiveth it suitable. Therefore
James* calleth it the ' engrafted word,' James i. 4, comparing divine truths
to a syancef engrafted into a plant, that turns the juice of the plant into its
own nature. So when the word is engrafted, it altereth the heart, that the
inward man doth relish of divine things, thinketh in power of what he
heareth, and speaks in power of what he heareth, and understandeth, and
worketh, and doth in power of what he knoweth ; so that divine truth is
like a syancef engrafted into the heart. Therefore there is a power, and
an excellency of power in it, not only in truth itself, but in the dispensa-
tion of it. God setteth not up an ordinance but he giveth a blessing upon
it. There is an excellency of power as a power. Is there not a power
and excellency of power to level mountains and to fill up valleys ? It
fiUeth the valleys. Poor dejected souls are filled wdth comfort. Is there
not power and excellency of power to make a camel to go through a needle's
eye ? That is, to strip a man of self-conceitedness of his own worth, so
far that being a camel, a swelling person before, he shall now be humble
and low in his own sight. It is difficult as for a camel, so for a cable too
(m). There needeth much extenuation to make a cable to go through a
needle's eye, and much to humble a Christian; and is not this an excellent
power? Sure it is. Therefore there is a power, and an excellency of
power.

I will shew you this in particular.

1. The power of the ordinance of God is first seen in that it discovers to
men their natural conditions, sheweth what they are by nature ; for which
end it useth the law, to shew that we be dead men, carnal men, under a
fearful bondage, and the Spirit going along with it, convinceth the soul
that we are dead, and thereupon the soul is amazed and cast down with
fear and terror.

2. And then the word hath a power likewise to shew and discover the
mercies of God in Christ Jesus, to pull us out of Satan's kingdom, to drive
the strong man out of our hearts by higher reasons, by higher comforts,
Mat. xii. 29.

3. And then the word, together with the ministry of the Spirit, hath a
converting power, a changing power, to alter the very frame of the soul.
All the words in the world, all philosophy, all education, all the best helps
that can be given, cannot stamp the image of God upon the soul, or frame
holiness in the soul, but only the blessed truth of God, especially in the
dispensation of it. So that the image of Christ in the ' second Adam' is
stamped upon the soul, by the Spirit accompanying the ordinance.

And when the Spirit of God in the ordinance hath set a stamp of holiness
in the soul, and made it Hke to Christ, it worketh in the soul, and by the
soul. When the soul is altered and changed, it is a fit instrument of the
* Misprinted Paul. — G. t That is, scion == graff.— G.

2 CORINTHIANS CHAP. IV, VER. 7. 869

Spirit, together with the ordinance, to pray, to do any service, to trust in
God, to love God.

4. And to shew more particularly wherein the power of God's word is
seen after conversion, I will shew it in four or five particulars.

(1.) First of all, when it hath altei'ed and changed men's frame, and
pulled them out of Satan's kingdom, it is seen in oiabling them to jjerform
duty in a right manner, which a natural man cannot reach unto ; as the
soul altered by the power of the word and Spirit, can love God, can deny
itself, can hate that it formerly loved, can pray — which no carnal man can
do — can have communion with God, can perform spiritual duties and
actions above the rank of nature. This the Spirit of God, together with
the ordinance, raiseth the soul to do. A man may do many things that a
Christian man doth, a common Christian may do many things that a sincere
Christian doth, but self-respect* enters into all he doth. He doth it either
of slavish fear and terror, or to be thought well of, or to redeem some in-
ward quiet to his tormented conscience ; but he hath not the Spirit of God
altering the relish of his soul, to love divine truths, and out of love and
obedience to do what he doth. An holy man, if there were no enforcement
out of God's word, he loveth the truth because it is truth, and hath a
suitableness to his sense. If there were no hell, no torment at all, yet
there is that excellency in divine truths, his soul being altered and changed
suitable to divine truths, that he obeyeth heavenly truths out of love to
heavenly truths, and obeyeth God out of love to God, because it is best in
his judgment to do so, and not only out of fear, though that is a useful
way too.

(2.) Again, as there is a power enabling a man to do, so there is a power
in the word enabhng a man to resist temptation ; for the word breedeth faith,
and faith knitteth the soul to Christ, and draweth virtue from him to resist
Satan. By faith we overcome the world, temptations of honours, pleasures,
temptations from within and from without. The Spirit of God working
faith to lay hold on better things, enableth us to resist all temptations on
the right and on the left hand, * This is your victory, even your faith,'
1 John V. 4. ' Faith cometh by hearing,' Eom. x. 11. Faith presenteth
to the soul such excellent good things, such terrible evil things, that it
overpowereth the soul to embrace better good, and to avoid greater evil,
notwithstanding all temptations from the world. The good the world
afibrdeth is nothing so good, and for the evil there is nothing so evil. Now
faith apprehending this by divine light, it overcometh the world.

(3.) And as the power is seen in enabling to do duties above another
man, and enabling to resist temptations, so likewise it is seen in shewing
our corriqjtions that ice he naturally prone to. A man by the power of grace
is so altered that he falleth out with his most beloved sins, and laboureth
to get strength against that above all other sins. The word maketh division
between his Spirit and sin. Jordan is driven back with him. That stream
of nature that was carried amain one way, now is carried another way.
Though he hath corruptions which sometimes foil him, yet faith getteth
spiritual strength, whereby he at last not only subdueth them, but at last
expelleth them ; and therefore the Scripture calls it self-denial. He hath
a self that denieth itself, he hath a self wrought by the Spirit and word,
by which he denieth himself, that is, his carnal self, Titus ii. 12. When
his corruptions would have such a thing, his other self saith no, it shall not
be ; when it stirreth him up to revenge, no, it shall not be. I owe no
* That is, respect to self. — G.

VOL. IV. A a

870 COMMENTABY ON

service to my flesh. And he hath a principle in him, whereby he subdueth
■what before was wonderfully powerful in him, which setteth him above
himself.

(4.) There is a power, and excellency of power, in the word, to comfort un,
to raise the soul in all dejections, in all discomforts. Therefore it is called
' the word of faith,' 1 Tim. iv. 6, an instrument to beget faith in the pro-
mises. Faith relieth upon better things, and sets the soul above all inferior
things. And so for comfort, it setteth the soul upon a rock, higher than
all trouble ; it setteth the soul upon God's infinite goodness and power and
truth, and promises ; it setteth the soul upon the things promised, heaven
and happiness to come. What are these things to the glory to come ? So
faith carrieth the soul to heaven, to God, to Christ, to the promises ; it
pitcheth the soul upon such a foundation, as no discomforts here below can
shake the soul ; it is above the reach of any trouble. A soul that pitcheth
itself on the word and Spirit of God, and so upon God himself (for God
and his word are one), it is above the reach of all discomforts whatsoever,
BO far as it believeth ; and therefore it comforteth a man. The comforts of
God's word, having the Spirit of God with them, are called ' the consola-
tions of the Almighty.' ' Despisest thou the consolations of the Almighty ?'
Job XV. 11. We will instance a little in a few promises. Let the soul be
in want, it pitcheth itself on the promises in the word. God hath promised
* he will not leave thee nor forsake thee,' Heb. xiii. 5. Let a man be in
some weakness and disability, he cannot perform his duty. God hath pro-
mised his ' Holy Spirit to them that beg it,' Luke xi. 13. We are in many
miseries and crosses, ' all things shall work together for the best to them
that love God,' Rom. viii. 28. God is working my good by this cross, and
shall I be angry with God for working my good ? No. Let me by faith
see the issue of things in this promise. God will turn all to the best, and
how will this stay the soul ! God sheweth himself as a Father, and it is
for my good, and I shall receive ' the quiet fruit of righteousness,' Heb.
xii. 11. And so you may see how the soul is stayed in all afflictions what-
soever. * I had perished,' saith the psalmist, ' in mine afflictions, but that
thy statutes were my comforts,' Ps. cxix. 92. They were my supports.
Thus you see in some particular things how there is a power in the word,
and an excellent power many ways, enabling us to duty, sustaining us in all
crosses whatsoever.

(5.) Again, there is a power, an excellency of power, in the ordinances,
whereby u-e are above all good things that the world affords to us. By the
word, we know we have lawful use of the blessings, prosperity, peace, and
plenty, God giveth us. We may use them as God's creatures, being in
covenant with God. And by the word we come to manage them, and not
to be slaves to them, as to make them our masters that are our servants.
By the word, and by the Spirit accompanying of it, we have a sanctified
use of all. All conditions are sanctified to us, and we sanctified to all con-
ditions ; not only to afflictions, but to prosperity and everything. By the
Spirit of God we are raised above prosperity, which subdueth more than
adversity doth. There is an excellent place, Phil. iv. 12, 13 : saith St Paul,
' I have learned' — in Christ's school, not at the feet of Gamaliel — ' to want,
and to abound ; I can do all things in Christ that strengthens me.' But a
carnal man, that hath not let the word into his heart by the Spirit of God,
he can neither want without murmuring, nor abound without pride and
licentiousness. Every thing turneth to his bane, because he giveth not
way to the Spirit. But where the Spirit getteth place in the heart, it

2 CORINTHIANS CHAP. IV, VER. 7. 371

advancetli the heart above all conditions. Thus you see, in particular,
wherein the excellency of the power in the ordinance of God appeareth.

Now all this is from God, not from us ; and therefore saith the apostle
excellently, 2 Cor. x. 4, ' The weapons of our warfai-e are mighty through
God to beat down strongholds' of corruptions, and to beat back tempta-
tions. So the weapons of the ministry of the word, they are ' mighty,' but
' through God;' being ' strong in the Lord, and by the power of his might.'

1 have learned, saith Paul, ' to want and to abound,' but it is through
Christ. The gospel is a dead letter, the word is dead letters without the
Spirit, which is the infusion. Take water without infusion, it is dead ; but
a drop of aqua vita;, which hath such spirits, is more than a pint without
spirits : that is flat and dead. So take the Spirit from God's ordinances,
they are the massy substance, but they want infusion. There is the bread,
but the staif of bread is gone ; the staff of all the infusion is fi'om God,
and not from us. You may see this in the Acts, chaps, i. ii. When the
Spirit of God did fall down upon the apostles, what extraordinary men were
they ! It carried them through all oppositions, tkrough all abasements,
whips, scourges, imprisonments. It wrought mightily, nay, by help of the
Spirit it did greater things than Christ. AVe may speak it with reverence,
for Christ saith, ' You shall do greater things than these,' John xiv. 12,
speaking of the mighty power of the Spirit, that should fall on them after
his ascension. He never converted so many at once as Peter, who con-
verted three thousand, and yet might have preached three thousand ser-
mons and not have converted one man, if it had not the Spirit to accom-
pany it. He cast the net, and caught three thousand souls, and all because
the Spirit was mighty in the ordinance. Acts ii. 42, What maketh the age
of the church bad or good, but because there is more and less of the Spirit ?
Why were the eight hundred, nine hundred, and thousand years so dead ?
Because Christ was not known as he should be ; or so the Spiiit was not
given in that measure, and therefore they were dead and dull times. So
that it is the Spirit of Christ accompanying the ordinance, that maketh it
effectual. ' I, even I, am thy comforter,' saith the prophet, Isa. Ivii. 15.
Men must speak comfort, but God must comfort the heart. ' I create the
fruit of the lips, peace, peace,' ver. 19. The fruit of the lips it cometh by
the ordinance, but I will create it, and make it to be so. What is the
fruit of the lips, if God create it not ? ' Paul may plant, and ApoUos may
water,' and if men had the tongue of men and angel, if the Spirit did not
accompany them, all were nothing. 1 Cor. iii. 6. Nay, miracles are
nothing without Christ. Israel saw the wonders of God in Egj'pt, yet
because God gave them not an heart, they were not effectual. Nay, the
miracles of Christ did no good. Nay, the doctrines of Christ did no
good, without the Spirit. The Jews were not converted, because the Holy
Ghost was not so abundantly given, as afterwards. Afflictions and crosses
will not woi'k without the Spirit. As it is said of Ahaz, ' This is Ahaz,'

2 Chron. xxviii. 22. The more God humbled him, the worse he was ; and
Pharaoh, after ten plagues, was ten times worse than before. Nothing will
humble, neither word nor work, but by the power of the Spirit. There-
fore as there is power and excellency of God in God's ordinance, so it is all
from God, for all operation is from the Holy Ghost. God the Father and
the Son work by the Spirit. Power is originally in the Father, and it is
conveyed to Christ God-man, mediator, for to be the treasure and fountain
of all power, and riches, and goodness. But the Holy Spirit doth take it
from the Father and the Son, as the third person being near to us, and

872 COMMENTARY ON

working in us. And so by the Spirit is meant the Holy Ghost, which
Cometh from the Father and the Son.

Use 1. Is there such a power, and excellent power, in the ordinance of
God, when the Spirit of God accompanieth it ? Then make this use of it, for
to depend on the ordinance of God intli ineekness and humility : and take heed
of Naaman's pride. Naaman was self-conceited. He being put in mind of
washing himself in Jordan, what saith he ? What reason is there in this ?
Is there not as good rivers in our country as the river Jordan ? 2 Kings v.
1, seq. But if Naaman had not hearkened to his servant's counsel, he had
gone home as leprous as he came. Saith he, the prophet, he biddeth thee
do thus, and therefore do it, or else return a leper as thou camest; and then
he hearkened to him. So many [are] of Naaman's conceitedness. Cannot
I read a good book in my chamber ? Cannot I have good lessons out of
philosophy and morality ? It is true ; this is Naaman's mind ; are not
other rivers as good as Jordan ? But God hath sanctified his word, and the
dispensation of his word too. His word is holy, and the ordinance is holy,
which holiness is in consideration distinct from the word. The very unfold-
ing of the word hath a Spirit with it. God will not set up an ordinance in
his church to no end. Therefore, if we will not stoop to it, as we be lepers
by nature, so we may die as we are born, for anything I know. Therefore
humbly depend on God's ordinances, and be thankful that God vouch-
safeth to teach men by men. It is the most suitable teaching. We can-
not endure the presence of an angel, nor an angel the presence of God.
Therefore this is proportionable teaching, when God will teach man by
man. If an angel were to administer it, the word would not be entertained
for its own sake, but for the messenger's sake : but now God would have
it regarded not for the vessel's sake, but for the treasure's sake. Whatso-
ever the vessel be, therefore, God will teach man by man. Therefore
depend upon it. But if God hath not wrought this power and efficacy in
our hearts, j-et wait at the posts of wisdom, wait at the pool of Bethesda
till the good hour come. Perhaps the good hour is not yet come, for the
ordinance is the grand conduit that conveyeth all Spirit, and all grace, and
all comfort in life [and] in death. And therefore, unless we will quarrel with
our own comforts and salvation, and the kingdom of heaven, and life, do not
despise ' the word of life,' the word of the kingdom,' ' the word of salva-
tion,' ' the word of faith,' 'the word of reconciliation.' Despise that, and
despise all these, because God is pleased to convey these things no other-
wise ordinarily, where he hath established a church ; ordinarily I say, extra-
ordinary things we leave. And therefore God styleth his word with these
titles, ' the gospel of reconciliation and peace'' and the ' word of the kingdom,'
to shew there is no way to come to grace, peace, and life, but by the word
of gi'ace, the word of peace, the word of reconciliation ; and therefore be
stirred up to attend upon it, to make the best use of it, even as we desire
the good that is conveyed by it.

Use 2. Again, if the ordinance of God, in unfolding the truths of God,
hath such a savour, and power, and relish in it, then ea-ainine ourselves
uhether ire have found such power and efficacy or no. If not, then search
what is the cause, what standeth between our souls and divine truth.
And finding out the cause, be not more in love with our corruptions than
with our souls. This word is able to save our souls, and therefore let us
see whether there be stubbornness in our wills resisting the truth of God,
withstanding it, rebelling against it. As the chiefest hindrance of divine
truths is not so much the veil of ignorance in the glorious times of the

2 CORINTHIANS CHAP. IT, VER. 7. 373

gospel, as a kind of wilful stubbornness and pride, men will not stoop to God'a
ordinances, and when truths be revealed, men shake them off, as Stephen
telleth them, ' You. resisted the Holy Ghost,' Acts vii. 51 ; and as Christ
telleth them, ' You would not come to me that you might have Ufe,' John
V. 40 ; and as he saith, ' I would have gathered you, as the hen gathereth
her chickens under her wings, but ye would not,' Mat. xxiii. 37. We are
in love with our corruptions more than with our souls ; and therefore the
word hath not that power, that efficacy, that excellency of power, that
otherwise we should have experience of. And it is a pitiful thing indeed
it hath not. We may justly take up lamentations over the times. What
power hath the word, when it hath not power to make men leave fruitless
sins ? What fruit is in swearing ? Declaring only frothy hearts and
rebellious dispositions, that we get nothing, no other good by it, but only
publishing our shame ? God saith, ' the plague shall not depart from the
house of swearers, and for oaths the land mourneth,' Zech. v. 3, 4 ; Jer.
xxiii. 10. There is no good in the world by it. Every sin hath its aucto-
ramentum,^ but this hath no end at all in it. The word hath not power to
make men leave superfluity, to leave an ugly foshion, that becometh them
not, but disgraceth them, serving only to discover that they desire to fashion
themselves to the worst deboistf persona.

Use 3. If this power hath not virtue one way, it icill have virtue another ;
if it draws not and quickens, it will have virtue to confound. The threaten-
ings of God against sins, that they are willing to live in, was made good,
as Zechariah, i. 6, saith, ' Where be your fathers and the prophets ? '
They are dead and gone, 'but their words catch hold' of your fixthers.
They be gone ; they threatened for these and these sins, and their threats
remain. Moses is dead, but the threats extend to the people of the Jews,
and stick upon them. The prophets and apostles are dead, but the threat-
enings of the sins of the times light upon the people, and they feel them
now in hell ; as Rev. vi. 2, it is said ' that Christ, who rideth on the white
horse of the gospel,' and goeth to conquer and to conquering, he ' goeth
with his bow, and woundeth as he goes,' either to conversion, to alter their
wicked course of life, or to confusion. There is an arrow shot in every
man that heareth, and that either maketh him better or worse.

Ohj. But you will say. What efficacy is there in the word, when men leave
not off their swearing and deboistf courses of life ?

Ans. I answer. There is an efficacy on these very persons even before
they come to hell, which doth as it were gape for them, unless they alter
their ways. There is an efficacy in hardening their hearts for the present,
for every sermon maketh them worse and worse ; and is it not a terrible
judgment to be hard-hearted ? Son of man, ' harden this man's heart,'
Isa. vi. 10. What ! with preaching ? That is the way to soften them ;
but if they stoop not to it, it shall harden them. Every sermon they hear
striketh them more and more with hardness, till they have filled up the
measure of their sins, and then God payeth them home with confusion in
hell for ever. Is it not a judgment of God to sink deeper and deeper in
sin ? If you ask who is the most wretched man of all that liveth in the
church ? Surely those that will hear many things, and yet will go against
them ; that will set their wills against God's will, and set their authority
against God's authority ; that will live as they list, and live as they
please ; for every sin they commit is a step deeper to hell, and the more
they have their wills, the more they shall be tormented against their wills.
* That is, 'wages, reward.'— G. t That is, 'debauched.' — G.

874 COMMENTARY ON

No man so deeply tormented as they that -will have their lusts most freely,
for God will have his will first or last. And the deeper they fall into sin
here, the deeper they shall be in hell hereafter. What is the punishment
in hell ? To sufier what they would not. Now, your wilful persons, of
what rank soever, that despise the law of God and reason, though never so
free and never so great, a wilful person is in the most dangerous condition;
because he sinketh deeper and deeper in rebellious courses, and therefore
his accoiint will be heavier ; and when conscience is awakened, it will
charge sin on them with more terror than on other men. Because he
would have his will, God will pay him home with suflering that that shall
be clean contrary to his will. And therefore learn to stoop to God, submit
to the ordinances of God ; and labour that it may be effectual, and that we
may find it effectual, since all is of God.

Use 4, Tlw power, and the efficacy, and the eoccdlency of it ; I join prayer
together idth th^ ordinance. Lift up the heart to God, that God would
accompany what we hear with his own Spirit, and accompany the receiv-
ing of the sacrament and every ordinance with his own Spirit, to make it
effectual, for they be dead ordinances without it. As food to a dead man,
or cordials poured into a dead man's mouth, they have no efficacy ; and
therefore desire God to afford his Spirit, to quicken us by the ordinance.
And if we have spiritual life, that he would more and more increase it by
his ordinance, and make our studies oratoria, places of prayer, as well as
studies ; because the virtue of all is of God. And think not to break
through things with your own wit,* which is it that hath made all the
heretics in the world. They will break through things with their own wit,
and not submit to God's truth ; and this makes profane men. They will
not submit their profane wills to God's rule. Therefore know that thou
canst not do it without the Spirit of God, joining prayer with the ordinance,
for the Spirit.

I beseech you, take these things to heart, I cannot enlarge them.
That that hath been spoken may be sufficient to stir us up to a care of the
ordinances. Let me say this and no more at this time : It will bring an
ill report upon all God's ordinances, if we are not careful to get good by
them. We bring reproach upon them. How ? God saith his word is
mighty to salvation, and it is his strong word to salvation, and his arm,
but we by hearing and growing no better, shew there is no such thing.
Our lives deny it, and therefore the word will conclude it. Look upon
many a Christian, he heareth the word, and converseth about it, but what
power hath it in him '? Surely, if there were any such power, it would
appear in them that attend upon it. If there be such power in the
ministry, why is their lives no better ? And so the word is reproached to
be a dead word, and the sacrament a dead ordinance. And therefore in
honour of God, and the blessed things of God, I beseech you, labour to go
to God by prayer, and attend on the means, and to find more virtue and
power, and never give over till we find something in ourselves above the
nature and course of other men. And then we shall honour the ordinances
of God, and shall witness that they be powerful, that we have felt their
power casting us down in ourselves and lifting us up in God, resisting of
temptations, subduing our corraptions, enabling us to go through adversity
and all conditions. And then we credit and adorn our profession, and
grace rehgion, when we find the Spirit of God making these things effectual

* That is, ' wisdom.' — G.

2 COEINTHIANS CHAP. IV, VEE. 7. 375

to US, otherwise we bring reproach upon them, and bring discredit to them
in the hearts of carnal men.

The holy apostle, as we have heard, after he had out of the fulness of
his apprehension of the divine mysteries of the gospel set it out gloriously,
Cometh to avoid imputation of arrogancy, lest he should seem to advance
his calling too far. The gospel is indeed a treasure, and the preaching of
it is a treasure ; the dispensation of it, being God's ordinance, is a treasure,
because it hath a special virtue distinct. But we are but ' earthen vessels '
though. The end why God would convey such excellent things as are in
the gospel by such poor means, is, that the excellency of the power may be
of God, and not of us.

We have spoken at large of the first part of the verse, wherein we shewed,
first of all, that the gospel is a treasure in the dispensation of it, so largely,
that I will not now stand to repeat anything then delivered. The ministers
are ' vessels,' and ' earthen vessels.'

Now the end is, ' that the excellency of power may be of God, and not
of us,' wherein we propounded to speak of these particulars.

1. That there is a power, and an excellency of power, in the gospel, and
in the dispensation of it. In divine truths dispensed, there is a power, and
excellency of power. This power takes place even of God. It is not of the
instrument that conveyeth truths to us, exclusively set down, and not of
us. He strikes off us, because proud men will be ready to touch upon
God's prerogative, if he had not an exclusive with it. And therefore he
saith, ' it is of God, and not of us.' Now, the end of all is, that it may
appear to be of God, and not of us. It is so ; but it appears not to be so,
unless there were such a disproportion between the vessels and the trea-
sure. And therefore God would have the vessels that carry it to be
earthly, the treasure to be excellent, that as there is a great diiference in
the reality of the things themselves, so it may appear to be so in regard of
man. Non esse, et non apijarere ; it is all one ; for if it appear not to be
so, man will not believe it is so. And yet because God will have it
appear to be so, therefore is that disproportion between the vessel and the
treasure.

Because the point is not perfected, we must add a little.

Now, the power is wrought by degrees ; as in the 14th chapter of Reve-
lation, ver. 2, where St John ' heard a voice from heaven, as the voice of
many waters,' where heaven is taken for the church, because the church is
from heaven, and begotten to heaven. Now, he heard a voice from heaven,
' as the voice of many waters, as the voice of great thunder ; and I heard a
voice of harpers, harping with their harps.'

1. The word in the dispensation of it is like * the voice of many waters ; '
that is, it is confused, and raiseth a kind of wonder and astonishment, but
the people know not why. Take an ignorant man that cometh to hear, and
read the word and divine things, he is astonished at it, and filled with a
kind of wonderment. So that it is as the noise of many waters to him. Mat.
xxii. 22. You have the description of such persons, * when they heard
these words they marvelled, and left him, and went their ways.' Some
will hear the word, and if there be any extraordinary parts, or extraordinary
actions of a preacher, perhaps they will come and hear, and marvel, and
leave him, and go their way. Many come to sermons, and hear, and
marvel, and so away.

But the second efibct that the word hath, ' it is as the voice of great

376 COMMENTARY ON

thunder;' that is, where the word prevaileth a little more, it is as the voice
of thunder. Now thunder astonisheth, and breedeth fear and terror. So
they that wonder confusedly at first hearing, a while they hear as they
heard it thunder ; and therefore the thunder is called ' the Lord's voice,'
Job xxxvii. 4, 5, because it breedeth fear and terror. So before the great
work of conversion, the word, as thunder, terrifieth, and affrighteth, and
casteth down.

But the word leaveth not the soul there. Therefore, saith he, ' I heard
the voice of harpers harping with their harps ; ' that is, the sweet tune of
the gospel. As the sound of the harp is delightful to the ear, so the sweet
tune of the gospel breedeth joy and peace to the soul. After thunder
cometh the voice of harpers harping with their harps. So the power of
divine truths is first a kind of marvel, confused wonderment, but then it
hath the power of thunder and astonishment, then it endeth in the sweet
voice of harping, in peace, and joy, and comfort. The Epistle to the
Hebrews, 4th chapter, maketh an excellent description of the power of the
word in the 12th verse, ' The word is quick and powerful, sharper than a
two-edged sword, piercing and dividing asunder the soul and the spirit, the
joints and the mari'ow, a discerner of the thoughts of the heart.' When
the word is let into the soul, it is a discerner. It hath power to discern
what is flesh in the word, and what is spirit. And likewise of all actions
that proceed from contrary principles, it hath power to tell when we do
well, when ill ; what will hold w'ater, what not ; what we may stand to,
what not. And not onlj' in actions, but in afflictions also ; and therefore
is the ' discerner of the thoughts and intents of the heart,' Heb. iv. 12 ;
and thereupon rippeth up and anatomiseth the whole inward man when the
Spirit of God accompanieth it.

Obj. Now, we will answer some cases and objections that may be made,
and so proceed. WJii/ is it not so 2>ou-eyfiil in some, say many, as in others ?
The apostle Paul telleth them, Heb. iv. 2.

Ans. 1. They do not ' miitf/Ie the word ivith faith.' You know physic
must have nature to work with it. Physic will do no good to a dead man.
No. They do not 'mingle the word with faith,' and therefore they feel not
the virtue of it. They lift up their own conceits against the word, and hear
it, and know it, but yield not their hearts to believe and assent certainly to
it, and therefore it worketh not. And,

Ans. 2. Then they let it not into the heart and affections. They give it
room in the mouth to talk of it, but the word is never powerful till it hath
its own seat and throne, till it getteth into the heart and affections, and
alters the frame of the inward man. When it is not engrafted into the
heart, it yieldeth not forth its virtue and power

Ans. 3. Again, there is a great deal of opposition. What is the hin-
drance of the power of the word ? A foolish conceitedness and presumption.
Men think they have enough already, and think they have a divinity point
when they can talk of it. But, beloved, we know no more of religion than
we love, and we love no more than we do. He that doth not, knoweth
nothing as he ought to know. He may prate dnd talk for ostentation sake,
and to satisfy conscience. But this conceit, that people have divinity when
they can talk of it, it is a very destructive conceit that hindereth all the work-
ing of the word. Religion standeth not upon words, but it is a matter of
power. Religion is not matter of fancy and imagination, faith is another
thing.

You have many, especially great scholars, they think they have all they

2 CORINTHIANS CHAP. lY, VER. 7. 377

know, but they have nothing but what they love, and obey, and subject
theu" hearts to. What they have moi'e, it tendeth to damnation. ' Out of
thine own mouth will I judge thee, thou faithless servant,' Luke xix. 22 ;
thou knowest this, and thy courses are contrary. Therefore, take heed of
this conceitedness, I beseech you, for it overthroweth all.

But I would not have such absent from the word ; for the word is able
to remove all the obstacles and hindrances between the heart and it.
Physic will not do a dead man good, but this physic will give life to dead
men ; for the power of the word is such, that it hath a quickening power,
and a raising power, and a directing power ; and therefore, though there be
never such mountains of oppositions between the heart and divine truths,
as indeed they that be given to a profane course of life, there is much
opposition between their hearts and divine truths.* . . . They that be
practisers of any profession called to great employments, they should be so
far from absenting themselves from the means of salvation, that they should
offer themselves the more carefully and diligently, that whatsoever is be-
tween their hearts and divine truths may do them good. When all other
things will fail, this may be removed ; and therefore the main thing hinder-
ing from doing them good. The word is able to make way for itself, by
removing the hindrances upon the word by a careful and continual attend-
ance upon it. There is an excellent place in this Epistle, chap. x. ver. 4,
' The weapons of our warfare are not weak, but mighty through God for
the pulling down of strongholds, and every thing that exalteth itself
against the knowledge of God, to bring into captivity every thought to the
obedience of Christ,' It is an excellent portion of Scripture. There be
three things in a man which much hinder and indispose a man from taking
good.

(1) There be Xoyisfxoug, 'reasonings of flesh,' as. Is not reading as good
as preaching ? which men that have much wisdom in them think. Then,

(2.) There be v-^dj/Mara ; that is, ' exaltations of the heart.' What !
shall I stoop ? Shall I be so base-minded as to regard what common
persons do ? I ever judged it more for my credit and reputation not to
stoop than to yield up myself to be obedient to what they say. And when
divine truths are propounded, seeming to be contrary to reason, though no
truth be contrary to reason, but above it, as the great matters of predesti-
nation, and election, and free will, the pride of man's heart seeing no great
reason for this, being above reason, it riseth, and will not yield, but the
divine truths beat down these, b-^ui'Mara, XnyKS'Mo-jg. There is,

(3.) A word, that is, vor,iJ.ara, ' actions of the flesh against divine truths.'
As when a man is exhorted to be liberal, it suggesteth, I shall want myself,
and it is good to look to a man's self ; and for suffering, it is good to sleep
in a whole skin. Whatsoever the disputes or reasonings of flesh and blood
there be, let a man attend upon the word, it will subject and subdue all in
time, if a man belong to God ; therefore it is powerfully said to make way
for itself. For God will let himself and his Spirit into the heart in spite
of corruption, and in spite of Satan. Never despair of a man that hath
care of God's ordinances.

Ohj. 2. But you will say. How or by what means doth God make this
word effectual ?

Ans. I answer, this excellency of power in the word and his truth
worketh in the heart by the Spirit.

(1.) Bij u-ay of revelation. It revealeth to us excellent things above
* Sic. Tlie sentence unfinished. Cf. Vol. I. p. 38. — G.

878 COMMENTARY ON

nature, and better things than corrupt nature can apprehend in the world
— Christ, and all the good we have by him ; and that is the first thing —
a revelation of divine truths.

(2.) Then again, by the Spirit, as all this is offered to a soul that wiH
receive it. There is not only a discovery, but an offer.

(3.) There is not only these discoveries and offers, but divine truth is
the instrument that icorketh faith to apprehend and lay hold upon this.
And therefore it is called the ' word of faith.' And when faith is wrought
by the Spirit, after revelation, and after offer of divine truths, then that
faith draweth out of Christ. Faith hath a drawing and sucking power out
of the word, and Christ revealed in the word, of whatsoever is necessary
for grace and comfort, that may be needful to bring to heaven ; for the
Spirit of God worketh faith, and by faith bringeth all other graces in, and
maketh them effectual in the soul. Faith is the grace of union, that knitteth
us to the principle of life, Christ.

And therefore God, upon revelation and offer of divine truths, first
worketh faith, and by faith knitteth us to the fountain of life, Christ ; and
it is a wise grace, teaching the soul to fetch sovereign advantages from
Christ, as in nature there is an instinct in every creature to fetch nourish-
ment from the dam. So when God hath wrought faith in the soul, God
putteth this supernatural divine instinct into the soul, to fetch whatsoever
is needful, all comfortable graces out of Christ. And thus it becomes an
effectual word, an excellency in a believing soul. * It is the power of God
to salvation to all them that believe,' Rom. i. 16. When we believe, God
sheweth his power in the soul. God, by his almighty power, first worketh
faith, and then faith layeth hold on that mighty power again. When God
hath by the word wrought faith, we do apprehend the almighty power of
God in Christ, and to make use of it on all occasions. And therefore it is
called, Col. ii. 12, ' The faith of the operation of God,'

Obj. 3, And by resolving of this question we may ansM'er another.

Quest. That is, ivhat cUgree of pouer is here meant, ichen he saith the
excellent pouer that is of God? Whether it is only a revealing of divine
truths, or likewise in working upon the soul effectually ? For you know
that distinctly there is a moral kind of working which is by persuasion, and
entreaty, and efficacious working, which is more than entreaty, which
worketh as the sun worketh upon inferior things, which is called a virtual*
working, and maketh an impression therein. Now whether doth the word
by the Spirit only reveal, and offer divine truths, or have a work some-
times in the soul ?

It is no nice f question, as it is made. And I will give you the truth
of it,

Ans. The excellency of the power is not only in revealing, but in working.
The word and the Spirit not only reveal, but work something in the soul,
and in every part of the soul.

(1.) In the understanding there is not only a revealing of truth, but a
light. In the understanding he giveth not only life but sense.

(2.) So the ivill not onl3' apprehendeth what is good, and excellently
good, but God's power goeth, together with the revealing of things, to the
will, and putteth a relish into the will to relish that good, else natural cor-
ruption will will above what is good, without power wrought in the will to
clear itself, and bend itself, and weigh itself towards the best things.

(3.) And so for the affections ; good things ai'e not only revealed to love

* That is, = energetic working. — G. t That is, = delicate or difficult. — Q.

2 CORINTHIANS CHAP. IV, VEE. 7. 379

and joy, but the affections themselves are altered and changed. The corrupt
natural aflections have no proportion to supernatural objects, without an
inward work, wrought in the heart, in the will and affections. So the
power and efficacy of the word and Spirit is not only in presentation and
offer, but in powerful working upon the soul, because there is no connatural-
ness, no proportion between a soul unturned, unchanged, and objects of a
higher nature. Can an eye see things invisible ? Can a natural soul
apprehend and love things supernatural, above nature, before it be altered?
It cannot. There is a vicious humour overspreadeth the soul, and there-
fore alters the taste of it, that we cannot naturally like nor approve the best
things. And therefore the taste must first be altered. Take a sick man,
if he have never so much skill, the palate is vitiated, and he cannot relish
the wholesomest thing in the world, but answerable to the corruption of his
palate. So let a man have never so much knowledge, if the power of the
soul be not altered, he relisheth divine truths only according to his cor-
rupt fancy. And therefore there must be wise and powerful workings upon
the soul, that as divine truths are savoury in themselves, so they may be
savoury to us. Therefore they speak very shallowly of the work of grace,
that take it only to be matter of entreaty, and leave the soul to its own
liberty. Nolo hanc fjratiarn. I will not this grace (saith one of the ancients),
that ieaveth the will to be flexible, and at liberty (»). It is a dangerous
thing when a man hath no more grace but what is left to himself. One
mischief will necessarily follow, that God hath not so much power as the
devil hath. If he propounds any motion, we have a corrupt heart that
yieldeth to the temptation, and betrayeth the heart, but if God's persuasions
be only moral, and alter not the frame of the heart, he findeth nothing of
his own goodness in us, only he findeth in us what is contrary to God's
Spirit. And therefore the devil hath the advantage of God, if God should
not work in us powerfully. For supernatural things have no friends at all
in us, but opposition and enmity. Propound the sweet truths of the gospel
to a proud natural man, he hath no more relish in them than in the white
of an egg. Job vi. 6, till his heart be humbled and subdued, for we have
no friends within us to hold correspondency with such truths. But let the
devil offer a temptation to any natural man, he is iron to God, and wax to
the devil. And therefore of necessity there must be more than a moral
work, by effectual persuasion, I speak it to advance the power of the
word, that we may know what degree of grace to beg. What is suitable to
the apprehension of these things prayer will be for. If we conceive grace
to be only a motion and persuasion, and no powerful work upon the heart,
we will beg no more. No man was ever brought to heaven with such a
grace, but it is an altering, changing, converting grace that bringeth us to
heaven.

I will name one reason out of the text. It is more than revealing, offer-
ing, and persuading by reason, because that is not the excellent manner of
work. God in the gospel works in the most excellent manner, but working
by persuasion is not the most excellent manner of working ; but working
powerfully and really and effectually. Now the excellentest manner of work-
ing belongeth to the most excellent worker, who worketh powerfully in the
heart, which is the most excellent manner of working.

Now, how prove you that ?

Ans. Is not he that is able to do stronger than he that persuadeth
to do ?

Therefore the most excellent manner of work is to work inwardly and

380 COMMENTARY ON

effectually, not only by entreaty and persuasion, which is a weak and
shallow kind of work, in regard of an efficacious work in the soul. Now
God, the most excellent worker, worketh in the most excellent manner, and
therefore works not only by persuasion, but worketh powerfully in the
inward man. God made the soul, and framed the soul, and knoweth how
to work upon the soul, and how to work upon it with preserving the liberty
and power of it untouched. And therefore as they say very well, he worketh
sunvitcr and fort iter : suaviter, by entreaty, agreeable to the nature of man ;
and fortiter, powerfully (o).

There are two things that are the principles of action in men working by
reason, working by strength. When there is power to do a thing, and
reason why to do it, they work like men. If a man had never so much
reason, and not strength, he worketh not. If he hath strength and not
reason and grace to guide the action, the action is common, and there is no
religion. But when a man worketh by power from reason it is like a man.
So there be excellent and strong reasons in the word to dissuade from sin,
make us in love with heaven and happiness, if we were believers ; and
without a power accompanieth the reason secretly and sweetly, and altereth
the soul powerfully, all will do the soul no good ; and therefore together
with reason goeth a divine power to the soul. So God at one time worketh
powerfully and sweetly by entreaty. He works suitably to the nature of
man, and powerfully to overcome that nature.

Obj. 4. I come now to answer this — How shall ire know ivhether this
virtue, and excellency of virtue, hath wroufjht on the soul by God and tha
Spirit of faith ?

To give you some evidences ; and first, you may know easily that it hath
wrought, but we cannot tell the manner in working, because we will answer
a secret objection.

Quest. I feel not how God irorks upon my spirit by his Sjiirit.

Ans. It is true, for thej^resent you do not. For instance, grace is wrought
in the heart, as the sun works on inferior bodies. Influence cometh from
heaven to it, but who can tell you how influence entered into his body ?
Who can in spring-time see the manner how he is cheered ? He seeth he
is cheered, but to say exactly the time and measure, that is unknown. It
is a sweet and strong influence. We see there is a sweet influence in the
working of things, but the very working is unperceivable ; so the power of
God's ordinances in the working is concealed, but presently after there is
an alteration, as we know the spring is come when we see nature altered,
and things flourishing and green, and a new face of things over there was
in winter. So we know the Sun of righteousness hath shined on our souls
in the ordinances and means of salvation, when there is a flourishingnesa
and fruitfulness in our conversations. When our speeches and actions
savour of the word and Spirit, we may know that the Sun of righteousness
hath shined upon our souls, Ps. ex. 3. The church is compared to dew
that falleth in the morning. ' The birth of thy womb is as the dew of the
morning.' So the best translators have it (p). ' In the day of thy power ; '
that is, in the powerful work of thy ordinances, the word and sacraments.
The birth of Christ, which is* the church begotten by the Spirit, is [as] the
womb of the morning ; that is, the dew of the morning which falleth from
heaven, but insensibly and unperceivably. It hath an high cause to draw it
up, and let it fall, and to put virtue into it, to make things fruitful, but

* Misprinted ' as' here, evidently a misplacing of that required a little onward.
— G.

2 CORINTHIANS CHAP. IV, VEK. 7. 381

none perceiveth the falling of it. So grace is wrouglit in the heart, as dew
falls from heaven ; that is, we feel the power and virtue of it, but the
manner how grace is wrought, and the church is begotten of God and
Christ, is unperceivable. And therefore go to the fruits, where there is a
power and excellency of power wrought, and a change is seen in life and
conversation ; for being a lion before, thou art a lamb, there is a triumph-
ing and prevailing power over corruptions that they were enthralled to
before, themselves are not themselves, and therefore judge by obedience.

Then there is a power and excellency of power in the soul, when we have
turned by a natural power the nourishment into our constitutions ; then we
be strong, as Elias, that by strength of the nourishment sent from heaven
walked forty days, 1 Kings xix. 8. So when we have received the sacra-
ments, and heard as we should, we shall find more ability for duty, for
fitness to die, more intercourse with God, more strength of faith against all
temptations ; and therefore if thou wouldst know what power and excellency
of power is wrought in thy soul, examine it by thy strength derived thereby.
If you find not strength to overcome temptations and resist corruptions,
then you have not yet been good hearers, nor good readers, nor good
receivers of the sacraments, as you should be. We know sheep and such
creatures are judged of not by that they chew, but by their flesh and fleece,
and so should a Christian by his life, his strength, what he is able to do.

And here we may take up just complaint, that many that have great
knowledge of the gospel, and have been long professors of the truth, yet
they fall before their spiritual enemies ; as when Israel, falling before their
enemies, complained, ' Lord what is it 'P'Josh. vii. 8. What is the reason that
we fall before the enemy ? So a man may complain, what is the reason a
Christian should fall before his spiritual enemies ? That every temptation
should overturn him, every corruption and passion enslave him, why is he
so enthralled to temptation ? Certainly there hath not been that power and
excellency of power in the soul that should be.

By these and the like circumstances, we may know whether we have felt
this power and excellency of power or no.

There is, as we said before, a power in religion, if it be mingled with a
believing heart ; and till we find that power all will do us no good. Pro-
fession of religion and knowledge will be in the brain, therefore labour not
to know but to feel divine truths. And when be they felt ? When the
virtue is felt. It is not enough scire sed sentire. It is not enough to know,
but to feel. And when do we feel ? When we find the virtue of the word
in comforting, in raising and directing, in changing, in transforming.

We think we believe all things necessary, when we can say them and
speak of them, but there is never an article of our creed, but being apprehended
by faith, worketh mightily upon the soul in an excellent manner. As for
example, * I believe in God the Father Almighty,'* how shall I know I
believe ? If the Spirit of God witness to my spirit that God is my Father,
and teacheth me to go to him as a Father in all my necessities, I know he
is Almighty. When I am under strength of temptation and oppositions
whatsoever, he is able to raise my soul, and after death to give it a better
being than in this world ; and I believe in him as the Father Almighty,
when I will not distrust him. He is my Father, and will do me good. He
is Almighty, and can do all for my good. So ' I believe in Christ, born of
the Virgin Mary.' This a man believeth not till Christ be born in the
heart and the image be stamped upon his soul, and a disposition suitable to

* Througliout under the several articles, cf. Pearson and John Smith. — G.

882 COMMENTARY ON

Christ ; and so '^for the death of Christ.' The cross of Christ, it is
a crucifying knowledge. I know Christ died for my sins. The faith of
this crucifieth this corruption for which Christ was crucified, when I look
upon my corrupt nature, with that odium and detestation that Christ had
when he suffered for them. So that I feel not things with power and
efficacy, till something be wrought by them. So I believe not Christ ' is
risen again,' unless I find that power that raised him quicken my heart and
raise me to heavenly-mindedness, to ascend with Christ, and sit in heaven
with Christ. A man believeth not that Christ is in heaven unless he hath
glorious thoughts. He doth but talk of them. He that believeth Christ
his head is in heaven, Christ and he being all one, can he be much cast
down with any trouble here, or be abased here when he believeth this ?
No. And therefore saith the apostle, * If j'ou be risen with Christ,' as you
be, if you belong to Christ, and have the same Spirit that raised his body
raising you, then ' seek the things above, and not the things beneath,' Col.
iii. 1, and savour the things that be spiritual, and suitable to your condi-
tion. So a man cannot believe his ' sins be forgiven,' but he must love, he
must have joy and peace : * Being justified by faith, we have peace with God,'
Rom. V. 1. He that findeth not peace in his conscience, how knoweth he
that his sins are forgiven ? ' Be of good comfort, thy sins are forgiven,'
Mat. ix. 2. A man that knows his sins are forgiven, he is comforted, for
his debt is paid, and all discharged. And so ' the resurrection of the body
and life everlasting,' what is the power of it ? It maketh him as willing to
die as when he goeth to sleep, for when he goeth to bed he knoweth he
shall rise again, and rise better and more refreshed. So a man that is to
die he resolveth, I lay down my body, and shall rise again, as sure as I shall
rise out of my bed, and more sure, for many die in their sleep. So if we
believe ' the coming of Christ to judgment,' the virtue of it will shew itself
in walking fruitfully and carefully. Christ must come again, and I must
make account of all. And so ' life everlasting,' If a man believeth that,
what courage will it infuse ! There is never an article but if it be believed
hath a spiritual infusion in it. Let a man believe life everlasting, he will
not care to venture his life for religion and his country. What will he care
to adventure a life [which] is nothing but vanity ?

I do but touch these things, to shew that out of the grounds of religion
there is a power in them, if they be apprehended and believed ; and if they
have not this power, we believe them not. We talk of them, but are not
moulded to them ; as the apostle's phrase is, ' We are not fashioned to
them,' 2 Cor. iii. 18. So that we may try whether the word hath wrought
mightily on us, by the power we find in us altering our natures.

Quest. 5. Well, ivhat course shall ive take, that we may find this power of
the ordinances and word, and an excellent power ?

A71S. (1.) Remember all is of God, from God's Spirit. The third person
in the Trinity is next to us, and next in working. God the Father and Son
work by the Spirit. For as it is in the body, there be the veins and
arteries put together, the veins carry the blood, the arteries carry the spirits,
the blood in the veins nourish the spirits in the arteries, the spirits in the
arteries quicken and enliven the blood ; [so] the word is as blood in the
veins. For as blood spreads itself over all the body by the veins, and
feedeth the several parts, so the word spreadeth itself over the whole man,
over all the powers of man, over his understanding, will, and affection. It
spreadeth itself over all the actions of man, for all must be done in virtue
of some word. It spreadeth itself as blood spreadeth over the body, but

2 CORINTHIANS CHAP. IV, VEK. 7. 383

together witli the blood there must be spirits to quicken the blood ; so there
must be the Spmt with the word. The word is vehiculum Sjjiritus, the
chariot which carrieth the Spirit. And therefore consider the concurrence
of these two when ye come to God. They be coupled together as the veins
and arteries ; and when we have to do with divine truths, remember to beg
for the Spirit, and therefore, Ps. cxix. 18, ' Open mine eyes. Lord, open
mine eyes.' His eyes were opened, and yet ' Lord, reveal the wonders of
thy law more.' So we must pray for a fresh, new revelation of truths
to us. And are we quicker and better-sighted than he or Paul, that prayed
60 often for the Spirit of revelation, and that God would take off the veil
of ignorance and unbelief from the heart ? * There is a natural veil upon
divine things, that we cannot see them in their truths and excellency.
Therefore pray to God by the Spirit to take away this veil.

Ans. (2.) And if we would feel the power, and the excellency of the power,
of the word, enter into our own hearts, and see our own necessity every day,
and see our own wants of God, who doth shew his power in weakness,
labour to see a necessity of divine power and divine truths, a necessity to
do anything well, and that our callings are not sanctified unless we sanctify
them in a morning by prayer, and direct them to ends above nature and
above the world, and make them serviceable for the soul. See a necessity
of grace and of the efficacy and power of the word, and necessity will
enforce us out of ourselves to him, in whom is the fountain of all strength,
that we may be ' strong in the power of his might,' Eph. vi. 10, 2 Tim. ii. 1.
Beloved, times are coming to every one of us that will enforce us to seek
for strength and for power. Can we undergo afflictions when they come
without spiritual strength ? We may carry them as civil f men, but great
crosses may come above all morality and civility. Ahithophel had brains
enough, but having no gi-ace he sunk. Judas had much knowledge, but
Bunk under it. So though we have strong brains and great parts, we shall
sink under them if we have not grace. A Christian must be more than a
man, as grace raiseth a man above a man, makes him spiritual. By virtue
of this power we must be more than men, else we shall meet with things
which are above a man, fiery temptations and Satan's darts, and if we are
not more than a man, woe be to us. Therefore labour to feel and see our
own wants ; present and propound beforehand all possibilities. What if
our lives should be questioned ? Sickness will come, death will come.
What strength have I ? What faith have I ? What have I lived upon
before, and what do I know ? Do I believe all I know ? As Joseph pro-
vided against hard times. Gen. xli. 48, times of spending will come, there-
fore lay up knowledge, and often examine if things be to us as to themselves.
Divine trath is holy, full of majesty and power in itself. What is that to
me if it be not so to me ? It will do me no good, but help to damn me.
Do I find that power and efiicacy that is said to be in them ? If not, never
give over waiting on the means that God hath appointed for that purpose.

Beloved, it concerneth us nearly and very much, for if we do find the
power of divine truths in our hearts. Oh happy men ! If we find it hath
wrought a change and alteration, it will make the weakest Christian stronger
than all the gates of hell. Take a weak Christian that hath digested the
■word and mingled it with faith, a few divine truths digested and mingled
with faith will stand out against the devil and all temptations, even at the
hour of death, because they be divine truths, and God goeth with them ;
the truths being divine of themselves, and likewise divine power going with
* Cf. Eph. i. 17. 2 Cor. iii. 14.-G. t That is, ' moral.'— G.

384 COMMENTARY ON

them, having the strength of God for every word. As a man is, the word
of a man is. It is as powerful as himself, and the word of a noble man,
the word of an honest man, is as the man is. Now consider what word it
is, and what power is annexed to it. Labour to feel the power of these
divine truths, and all hell let loose cannot overcome the weakest Christian,
not a fool, not a novice, not a child in religion, much less a strong Christian.
But the tongue of men and angels, if men will be drowsy, and lazy, and
dead, will not make them affected with these things, but those that belong
to God understand what these things mean.

We are speaking of the end of this dispensation of God, that he would
have this blessed treasure of divine truths carried in ' earthen vessels,' that
' the excellency of the power may be of God and not of us.' Now in the
end three things are considerable.

1. First, That there is a ' power' in the ordinances of God, and an
' excellency of power.'

2. That this excellent power of the ordinances of God ' is of God.' It
is not of the * earthen vessel.' No. It is not in the treasure itself. It is
not in the gospel, distinct and abstracted from divine power accompanying
it, but it is of God, exclusively set down, and not of us.

3. The intention why God would have this power, and excellent power,
to be in earthen vessels and not of us. See how he demonstrateth it, that
it may appear that the power is of God and not of us. There is excellent
power, and it is of God. How doth it appear ? Compare the meanness
of the vessel with the excellenc}' of the treasure, and it shall appear that
all the good done by the ordinance is not by the vessel, but from the
treasurd, or rather from God himself, whose treasure it is.

That there is a power, and an excellent power, of God's ordinance, we
have shewed at large.

We have shewed wherein this power consisteth, and how it is of God.
All the power is of God, else the ordinance is dead ; and indeed unless
God's virtue go along with it, what can do the soul good ? Afflictions make
men worse. The law hath only a power to harden us. The law by the
power of God killeth, but it quickeneth not. Let not the power of God go
•with the ministry' of Christ, it doth no good.

How many sermons did Christ preach which did no good ? ' He piped
and they would not dance.' They would not ' mourn' when he preached
matter of humiliation, when he preached matter of comfort ' they would
not dance,' Mat. xi. 17, but, like froward children, they were untractable,
and nothing would work upon them ; and therefore without God and the
work of the Spirit, not man, not an angel, not Christ himself, can work
upon an obstinate stubborn soul.

I shewed that the excellency of this power must be of God and not of
us. I propounded divers cases and questions, and answered some. I will
briefly answer some now, as,

Quest. First, Not to speak of what I then delivered, if there he no power
in the ordincaices, why do ice exhort people and stir them up to believe and to
repent, if all p)oiver be conveyed from God, as we proved the last day at large,
and tliat they have no poicer at all in themselves ?

Ans. I answer, God's word in the ordinance is an operating icord, a
working word, as in the creation, ' Let there be light, and there was light,'
Gen. i. 3. So in miracles, ' Lazarus, come forth,' John xi. 43. There
went an almighty power with the word of Christ, and Lazarus comes out.

2 COEINTHIANS CHAP. IV, VER. 7. 385

* Believe and repent.' There goeth out an almighty power with the minis-
terial word, and giveth power to believers. Dum juhet juvat, where God
commandeth he helpeth. His word is clothed with an almighty power.
And therefore though we exhort men to do so and so, we say not, they can
do it themselves, but together with the speech there goeth a commanding
power. The Spirit of God clotheth the word. Loquitur Deus ad viodum
nostrum, agit ad modum suum, God speaketh according to our measure,
worketh according to his own. We are men, and are to do things by
reason and understanding. God speaks to us by way of open reason, and
shewing grounds of reason, because loquitur ad modum nostrum. But when
he comes to give strength and power to reason, all moral power or reason
will do no good without inward strength, and therefore ar/it ad modum suum,
mightily, powerfully, and by way of persuasion and reason, and all to con-
descend to our manner, yet still all the while as a God.

And therefore it is a childish thing for them to infer that there is power
in man, because God persuadeth and exhorts. God with these infuseth
his power, he conveyeth power into the will and affection this way. Then
he works powerfully when he seemeth to condescend thus far, and this
exhortation is but to drive us out of ourselves to the rock of our strength,
and to the spring of all comfort. It is but to drive us to Christ, and there-
fore wheresoever you have a commandment in one place, ye have a promise
in another. If you are commanded to turn to God, to mortify lusts, we
have a promise of assistance that we shall do these things. The com-
mandments may make us go out of ourselves with humility, the promise
makes us go to God with confidence in him. And therefore it is ignorance
of God's divine dispensations to enforce any power and strength in us from
those sweet exhortations that are commended to us in Scripture.

Quest. 2. Secondly, If there he such power and efficacy in God's ordi-
nances accompanied with the Spirit, as indeed there is, whence then cometh
the resisting in men ? It sheweth there is moi*e in man's malice than in
God's ordinance. I answer thus,

Ans. That God intendeth to convert and put forth his strength that way.
For those whom God intendeth to put forth his strength for, it tendeth to
conversion. He joineth such a strength with the ordinances, as overcometh
all rebellion and resistance in them that he doth convert, as Augustine
saith well, volentem hominem salvum facere, when God will save a man, no
stubbornness of his will shall withstand (g), else the will of man were
stronger than God's. And it is a high point of comfort that the goodness
of God is above the malice of man, that there is a greater power in the
ordinances and efficacy, than there can be indisposition in man, whatsoever
it is in the party.* For all things in the world, in the soul of man, which is
the most rebellious, refractory, and stubborn thing, all things in the world
are in obedience to the first worker. There is an aptness which is of pur-
pose for this matter which we speak of. There is an active power in the
creature, whereby it is ready to work, and this active power to do good we
have none at all. There is a passive power, as in wax to receive impres-
sion. This we have not. We cannot so much as receive goodness. The
reason is, because good things, so long as we be corrupted, be presented to
us as folly. A wise man will never take that he apprehendeth [to bej folly.
To a carnal "wise man, the most excellent things in the world are presented as
folly, and he will not subjectf to the impression of divine truths when they
be presented. And therefore there is neither active nor mere passive power.
* Cf. footnote, Vol. III. page 9.— G. t Tliat is, = submit.— G.

VOL. IV. B b

3S6 COMMENTARY ON

But there is j^otentia obeJicntialis, a power obediential. That is, in plain
terms, there is such a subjection of the soul of man to God the first cause,
that it yields to him when he worketh. He knoweth all the windings and
turnings of it. He can deal as he pleaseth, preserving the liberty of it
without prejudice of its liberty. For both things, and the manner of
working things, are of God, and preserved by God. God he carrieth things
so, as he preserveth modum agendi, the manner of working peculiar to
things ; so that all things are obedient to God's manner of working. For
they cannot resist him : there is no question of that.

Ohj. But we say, that as the Scripture speaks, there is resistance in
things. Resistance is in them that belong not to God, or in them that
belong to God, till he putteth forth an invisible strength to convert them.
But if they resist, they may resist the work of God's Spirit. Then there
is some excuse for them.

Ans. I answer, No. They may pretend the word is not powerful enough,
the ordinance is not able enough ; but let them leave secret things to God.
There is no man converted, but his heart will tell him that God was before-
hand with him. God enforceth goodness on men ; they willingly resist it.
God is then before-hand with them, and there is no man that withstandeth
God's workings, but his heart will tell him that the fault is altogether in
himself; for God is willing to yield more power to him than he is willing
to receive, and that maketh him afraid of the means of salvation. If I go
to such, and converse w^ith such, they will advise me to alter my course.
They will put conceits in me, disquiet my mind, vex me and torment me.
I shall hear what crosseth my old ways, and I am resolved still to walk in
my old courses, and so their hearts tell them they willingly betray their
own souls. So that they cannot pretend the weakness of the understand-
ing, but strength of corruption, which declineth the ordinance.

The two witnesses. Rev. xi. 10, ' tormented the world ;' and so the ordi-
nances, the truths of God, torment some kind of men. But to let such go,
I speak to them that belong to God. Here is our comfort, that the ordi-
nances of God are powerful, ' and mighty, but through God, to beat down
all strongholds,' 2 Cor. x. 4, and therefore come and attend upon the
means of salvation. Come ; though you be lions, you may go out lambs !
Come ; though you be wolves, you may go out sheep ! For the knowledge
of God, accompanied with the Spirit of God, as Isa. xi. 6, may alter and
change your natures, transforming you to be like to Christ, whose word it
is. It is a transforming, converting word.

Where it doth not convert the heart and conscience of men, or tell them
that God was willinger to convert them than they were willing to be con-
verted, the fault is in themselves ; but I will always hope well of them that
carefully and diligently come within God's reach. The ministry of the gos-
pel is said to be the power of God ; and Isa. liii. 1, ' the arm of God.' ' To
whom is the arm of God revealed ?' that is, the power of God in the ordi-
nance. Those that will come within the power and reach of God, never
despair of them. They that will meekly subject* to God's dispensation,
and not proudly despise the powerful working of God, that attend ' at the
posts of wisdom,' Prov. viii. 34, if not at one time, yet at another, there is
a blessed hour to come for the angel to stir their waters ; for the Holy
Ghost to stir the waters to heal their souls. Therefore I speak to all them
that love their own souls, never to weary of God's ordinances. Though the
means be weak, yet the glory of God, and power of his Spirit, will be more

* As ante. — G.

2 COKINTHIANS CHAP. IV, XKR. 7. 387

eminently apparent in the weakness of tlie means, as the apostle saith here,
' The excellency of the power is of God, and not of man.'

Now, to make some further use of this : Is all the i^ower of God ?

1. Therefore observe another thing, ive must not depend on the iwwer of
the ministry, and the excellency of the minister his parts and gifts. Why ?
The power and excellency is of God. And we may say by experience, that
men that think themselves converted by some excellent parts of a rare man,
it is usually but a shallow repentance. And they that be hanged by the
ears upon men of good parts, they seldom hold out. But where the soul
is wrought upon by grounds from the word, and evidence from the Spirit in
the teacher . . . .* But conversion wrought only by admiration of the
parts of the teacher, it is with them as with them in the gospel : ' They
marvelled at him, and stood astonished, but they left him, and went their
ways,' Mat. xiii. 54. And therefore take heed of depending on men for
the efficacy of the sacraments. Some are to blame that way. Unless they
have such a preacher they will not receive it, as if the doing and efficacy of
the sacrament depended on that, if they be placed in the office of the
ministry and have a calling. Now look ' to the power of God, and the
excellency of that power,' in his own ordinance by whomsoever. We will
receive gold out of any hand, we will receive a pearl from a mean person. Do
we regard the pardon itself, or the person that bringeth the pardon ? No,
we look to the pardon. If that be right, it is no matter who bringeth the
pardon, who offers this treasure of life. Look to the excellency of the
things themselves, and God, though in the course of means — we must add
that, — God doth ordinarily convert by the best men, that can speak from the
heai't to the heart. He can kindle others best that is kindled in his own
heart, begetting, being from a love in the teacher. They that are truly,
sanctifiedly afiected, they can beget others sooner than others. And therefore
in the course and ways of means, God for the most part useth blessed and
holy means for working of the great work of conversion for the most part.

Yet God tieth not himself to the excellency of means. Oftentimes the
greatest men of all, God humbleth them, to do others good. As we see
Isaiah, that great kingly prophet, saith he, ' We have laboured in vain,'
Isa. xlix. 4, seq. I have laboured to subdue the people to God, but to no
purpose. ' Son of man, go, harden the people's hearts.' So excellent a
power, instead of converting, maketh them worse, and so it is, that the
most excellent preacher, both for parts and likewise for graces, oftentimes
doth harden and make them worse. God will have it so ; it shall be the
savour of death to some presumptuous proud persons, and not a savour of
life, 2 Cor. ii. 16. And therefore we must not look altogether on the excel-
lency of the persons that preach, nor to their meanness, but to the ordi-
nance of God.

2. Give me leave farther to add this thing : God sheweth his power, and
his excellent power, hj his own ordinance ; and therefore other courses are
not sanctified for conversion, nor for spiritual good to the soul. This
observe. There is a conceited superstitious generation of men, ill-bred for
the most part, not for want of parts, but for superstitious breeding. They
have great admiration of a bastardly means of good, what do I call them ?
Means they set up themselves, which God never sanctified. Oh, they will
have crucifixes, and such and such helps. AVho ever sanctified this ?
Every workman will work with his own tools and instruments. Did God
ever sanctify crucifixes and the like to stir up devotion ? What kind of

* As before, sentence unfinished. Cf. Vol. I, page 38. — G.

388 COMMENTARY ON

devotion is like to come to that, that God never blessed to that end ? A
bastardly devotion from a bastardly means. And usually people give to
those kind of things higher measure of admiration than to good and sancti-
fied means.

I never knew, nor ever shall know, a superstitious person to like of things
sanctified of God, but in that proportion he grew bitter against that which
is indeed sound. See what religion popery is, their study being to weaken
that powerful instrument that God hath sanctified to convey all saving
power by. How do they weaken it ? By all the means they can. They
labour to take away, the strength of it. They lock it up in an unknown
tongue, in Latin ; and not only so, but in a corriapt, vicious translation, and
lest it should do much good, they add Apocryphal writings with it — many
of which indeed are holy books, but yet they equal their authority with
the Scriptures. Nay, that they may weaken the strength and efficacy of
the blessed word by which is wrought whatsoever is savingly good, they
make traditions of equal authority with the word. They make the present
determination of the present pope of equal power with the word, nay, above
it ; for the life and soul of words is the sense and meaning of them. The
meaning is the form, and being, and life of speech ; the words are but husks.
The kernel and life of words, is the meaning of them. Now they take
upon them to give the sense and meaning of the Scriptures. But they go
about to judge that, which will one day judge them ; to keep under the
word, that will keep them under, and blast them, and consume them, as
2 Thes. ii. 8, ' Antichrist must be consumed with the breath of his mouth,'
that is, with the ordinance of God. It is such a wind as he cannot endure;
it will consume him. There is no means sanctified of God to consume
antichrist, but the ordinance. There be other civil and apparent ways to
weaken him, but that that shall ' consume' him indeed, as he ' is antichrist,'
is the powerful ordinance of God. And therefore blame them not for being
such enemies to that which is such an enemy to them, that is, the power-
ful preaching of the word. But we must not dwell upon these things, only
I thought it necessary to put you in mind of it, that our hearts may be
brought to think highly of that which God so esteemeth, even as we love
our own souls.

Other truths may civilise, and other helps may be profitable ; other books
besides God's book may do us a great deal of good, and many holy treatises
there are, in which the word is unfolded, and made familiar to us. The
water in the spring, and water brought in a pipe, is the same water. So
that Sthe word in Scripture, and the word brought in preaching and holy
treatises, is the same. But I speak of other truths we read of in human
writers. God giveth a power to every truth, and there be inferior works
of the Spirit. But this work of conversion, of setting the image of God
upon us, is reserved especially for the ordinances of God. All the learning
in the world will not set the image of God upon the soul, wiU not bring
the soul out of darkness into the kingdom of Christ, but the powerful ordi-
nance of God, and the powerful work of the Spirit accompanying it. It is
not every work of the Spirit, but an almighty work. By embalming, a dead
body may be preserved from putrefaction and annoyance a long time, but
aU the spices and embalmments in the world will not put life into a dead
body. So the inferior works of the Spirit, by inferior means, may embalm
the soul, that is, may make it civil, and it is very good conversing with civil
men. You shall have them fair-conditioned men, and excellent things will
break from them, but this is but embalming ; the quickening of a dead soul,

2 CORINTHIANS CHAP. IV, VEK. 7. 389

the putting of life into that, is reserved for the ordinance of God, and the
power of the Spirit accompanying it. This is that the apostle speaks of,
' the excellency of the power of God.'

3. One thing give me leave to add more. That as God doth powerfully
work by his ordinance in us, and in the church, so he doth powerfully work
by his ordinance on others, by the church on others. To make it plain
thus : There is an excellency of power in the word, in faith, in prayer, in
fasting, in the sentence of the church ; there is an excellent power in all
these, not only on the soul, upon whom they work, but likewise on others.
There is a power in the church and in the minister for to threaten ; and
God, to make good those threats to others, worketh on others. And there
is a power in prayer, not only of grace to make us fit to pray, but a power
by prayer, for God thereby to confound the enemies of the church. There-
fore the phrase in the psalms, is, ' God send thee help out of Sion,' Ps.
XX. 2, that is, out of the church, by church means ; and ' God is terrible
in his holy place,'* Ps. Ixviii. 35. What is the meaning of that ? The
meaning is : in the church, where God is truly worshipped, where the ordi-
nances are in purity and power, there God is terrible out of his holy place.
If there come forth prayers against the enemies of the church, God saith
Amen to them. AVoe be to the enemies of the church, when the church
falleth a-praying and fasting. Woe be to Haman, when Esther, Mordecai,
and the rest fall to this duty. And woe to popery ! If all Christians would
join in prayer and fasting, antichrist had been brought upon his knees, and
to nothing ere this time. There is a power in God's ordinances, let them
be used as they should be, with faith and persuasion, that God will say
Amen to them all, they will work. "What ! Let a man pray with confi-
dence, that God will bless it, though not in the particular that he desireth,
yet you shall see what wonders God will work by it.

No question, but the humihation of God's people brought antichrist so
much upon his knees, as he hath in Germany. God's people humbled
themselves, and believed the threatenings against antichrist, and believed the
promises of the church, and laboured to have faith suitable to God's pro-
mises, suitable to God's threatenings ; and in that faith, as an exercise of
it, pray to God, we shall see God make good all his ordinances. ' God
will be terrible out of his holy place, and he will send help out of Sion.'
Pray therefore for the church and against the enemies, and we shall quickly
see an end of them. And therefore you have 2 Cor. x. 6, that speaking
of the power of the ordinances of God, he saith in the 6th verse, ' God is
in readiness to revenge all disobedience.'! There is a power in the ordi-
nances of God to kill men, to send men to hell. You think the words of the
ordinances are wind, but they are not ; for as it is in Zech. i. 5, 6, ' the
prophets be gone, and are dead, but their words are made good.' Whom
we bind, God bindeth fromheaven ; whom we loose, God looseth from heaven.
If we threaten the judgments of God, and punishment upon swearers, or
profane persons, or despisers of the ordinances, do you think it doth them
no harm ? Beloved, they are struck, they be men under the sentence of
damnation. They are not yet in hell, but the word hath damned them,

* Oui version is, ' out of ' his holj place : but this is not = owteide of, but ' from
<
out.^ The Hebrew is Tj^^^p^Q = e, ex, sanctuariis tuis. — G.

t Query — Is it not rather the Corinthians who are asked to be thus ready, rot
an aifirmation that God is ready ? The latter is true no doubt, but does not seein
to be taught here. — G.

390 COMMENTARY ON

the ordinance hntli damned them, they be struck men. There is a power
in God's ordinances to be revenged on the disobedience of men, when men
■will live in sins, threatened and condemned by the ministers. They go up
and down hke glorious men, but they be condemned and under sentence.
There is but a step between them and hell. And they shall know one day
God will make good every one of his threats in his ministry against their
profane courses, though they make slight of it. No ! it shall not be made
light off, when God cometh to execute it ; when God shall come imme-
diately from heaven, to execute the word he hath spoken mediately b}' the
minister, as one day he will. What we speak mediately, he will immediately
from heaven come to execute it. How will they shake off that, * Go, ye
cursed, into everlasting fire' ? Mat. xxv. 41. You that have lived in sins
against conscience, can you shake ofi" that ? God is now patient to them,
if his patience can win them, but can they shake off God's immediate
peremptory sentence from heaven ? Oh no ! And therefore I beseech you,
labour to bring your souls to obedience of the ordinances of God, for it is
mighty to take vengeance of all obstinate sinners. Therefore take heed of
living in sin, condemned by the ordinance ; for God will make good every
word that he hath spoken.

The last thing I propounded in the words to shew us is, that God doth
shew his power, and excellent power, by weak means, that it may appear by
the disproportion that it is of God,

Doct. The point from hence is this, that God is wonderful curious,-'^' as
we may irith reverence speak; he is wonderful exact in this, that his glory
may be advanced in all. And therefore he would have this carriage of
things, that heavenly treasures should be carried in earthen vessels ; not
gold, not silver, but earth, that the good done may not be attributed to
the vessels, being so base, but to him. God's aims and our aims must
concur. God aimeth at his own glory, and it is no pride in him, because
there is none above him, whose glory he should seek. And therefore it is
natural for God to do all for his own glory, as it is natural for him to be
holy, because he is the first cause, and the last end, of all things. It is
fit the first cause and last end of all things should have all the glory : ' Of
him, and through him, are all things : therefore to him be all the glory,'
Kom, xi. 36. It is God's prerogative. The grace is ours. He giveth
grace to us, but the glory is his own, and his glory he will not part withal.

To make this clear. God takes all the course he doth in the govern-
ment of the world, in the ministry and church, that it may appear that
the glory is his in all things. Look to his providence in governing the
■world. Doth not he do great things sometimes without means, and some-
times with poor weak means ? What be the blowing of rams' horns to
the fall of ' the walls of Jericho' ? Josh. vi. 20. Was it not that it might
appear that the falling of the walls was from God ? What was Gideon's
'pitchers with lamps' for the confounding of the Midianites? Judges
vii. 19. What was a victory to an earthen pitcher ? So what is the light
of the gospel to an ' earthen vessel ' ? Doth the virtue come from these ?
No. God appointeth to us these means, that the glory and excellency of
power may appear to be of him. The ministers are but Gideon's pitchers,
with the light of the gospel in them. What was Shamgar's ' ox-goad' to
the slaying of so many ? Judges iii. 31 ; Samson's 'jaw-bone of an ass' to
the slaying of so many Philistines ? Judges xv, 15, It was to shew that the
* That is, ' careful.'— G.

2 CORINTHIANS CHAP, IV, VER. 7. 391

glory was God's. What is the converting of so many souls by so mean
fishermen, when ignorance overcame knowledge, folly overcame w^isdom,
weakness overcame strength ? Fishermen and their consorts made the
crown of the Eoman empire stoop to them. The poor preachers of the
gospel brought it to pass at length, that the great empire of Rome should
subject* to the gospel ; and why is all this but that the power may appear
to be of God ?

I might with this truth go through all ages, from the beginning of the
world to the end, and shew how God hath done great things, sometimes
by no means, sometimes by weak means, sometimes when means have
been armed against him, in opposition of means. When others are oppo-
site, then hath he got greatest glory. But it is so plain a truth, that I
will not spend time to no purpose to declare the point ; and therefore I
will come more close, and bring the truth home to ourselves.

Now, because we are naturally forgetful of this, and so rob God of his
glory, I will shew j^ou divers courses that God taketh with his children
to train them up to learn this hard lesson, to give all the glory to God,
which naturally they love to finger themselves. For man is naturally a
proud creature, and would have all things to himself. Therefore observe
in five or six particulars what course God taketh to teach men this lesson,
' that the excellency of power may be of God, and not of us.'

Pieason 1. First of all, what is the reason why Giodi deserts men, his dearest
children, oftentimes, leaveth them to terrible 2yh(7i[/es, maketh them ajijjrehend he
is their enemy, and that they he none of God's, leaving them in a state of dark-
ness, that they see no light ? This is the state of God's dear children. The
end of this is, that they may know they must needs go out of themselves
if they will have any comfort : ' They are in darkness, and have no Hght ;
therefore let them trust in the name of God,' Isa. 1. 10. If it were not for
these desertions, to see nothing but darkness in themselves, they would not
fly to the rock of strength, they would not retire to their rock of defence,
they would not trust God. Why do men suffer the sentence of death, and
are brought to death's door ? No help, no physic will do them good.
St Paul giveth the reason, that they may learn ' to trust in the living God,'
2 Cor. i. 9. What ! Paul to learn this lesson ? Yea, Paul had need to
learn this lesson, to go out of himself, and give all the glory of all things
to God. And therefore St Paul received ' sentence of death, that he might
trust in the liviug God,' and perfectly go out of himself.

Beason 2. Again, what is the reason that sometimes the child of God is
foiled very foul in little temptations, and standeth in great ones ? Because
indeed in these temptations he goeth on in his own strength, and in greater
temptations he goeth out of himself and flieth to God. And therefore a
good Christian sometimes is basely foiled in a little temptation, and
standeth out like a man in a great one, because in the one he is confident
of his own strength, in the other he is enforced to repair to God for assist-
ance. That is the reason of it, to learn this doctrine, to give God the glory
in all things.

Reason 3. Again, what is the reason that men are better after a foil, after
some base fall, than ever they were before — as oftentimes God suffers them
to fall into foul faults — what is the reason of this strange dispensation of
God ? To shew that they stood too much on their own bottoms. And
why are they better after them ? Because, seeing their own weakness and
wilfulness, they are driven out of themselves. The sink of corruption was
* That is, ' submit.' — G.

392 COMMENTARY ON

opened to them. They saw they had rebelhous hearts. There was depth
of corruption which they discerned not before ; and now after a fall-, that
they see the depth of corruption more than before, they grow more humble,
more wary in time to come, having more experience of God's infinite mercy
in pardoning, of his infinite power in raising; and so in some measure they
learn that lesson, to give all the glory to God. God sometimes sanctifieth
a gross fall to make them strong. Peter learned to stand by his fall ; and
Christians once faUing by presuming too much upon their own strength,
are made to stand stronger for time to come.

Beason 4. Again, what is the reason that sometimes the church is foiled
by weak enemies; and somelimes, when the church is very weak itself, it over-
cometh strong enemies, as you have instances of both ? It is that men may
learn to know that God must be sought to in all things. When there be
strong means, they place too much confidence in that strength ; and when
they offend God, though the means be never so strong, God curseth and
blasteth all helps, as the prophet tells them : ' You shall fight against the
Chaldeans, but God will curse you,' Jer. xxxvii. 9.* You that think you
be strong men, you shall fight against them, but they shall prevail. You
have not made your peace with God ; and if so, let all the best means be
gathered together, God will blast them all. To teach us that whatsoever
means we have, we must seek to God. There is an excellent place for
this, Jer. xxxvii. 9, seq. The Jews thought they were stout men, but they
had offended God. Therefore in the ninth hour saith God to them, ' Thus
saith the Lord, Deceive not yourselves, saying. The Chaldeans shall depart
from us, we shall do well enough.' Saith he, ' Though you had smitten
the whole number of the Chaldeans that fight against you, and there
remain but wounded men amongst them, yet should they rob every man in
his tent, and burn this city with fire.' Though you had smitten them so,
yet God is your enemy. It is no matter what weak men they are, what
strong means you have. You have broken peace with God. God hath
decreed and determined your ruin, and therefore your city must be burned
with fire. Never therefore trust to any means if you have offended God,
for God can do great things with small means if we please him. Gideon's
three hundred can overcome the Midianites, though they cover the earth
as grasshoppers, Judg. vii. 6. And if God be offended, [though] the
enemies be all wounded men, yet they shall rise and burn the city. And
therefore if God be our enemj^ trust not to our walls, nor to the sea, nor
to our strength and courage of men. All is nothing if we have not God
our friend. And therefore it is true that is usually spoken, that where
God will defend a city and country, a cobweb may be the walls thereof ;
but where God will not defend a city or country, a wall is but a cob-
web (r). Why is all this but that all power may be known to be of God- — -
that we may resign ourselves to him, make our peace with him ? If he
be our friend, it matters not who is our enemy ; if he be our enemy, it
matters not who is our friend. ' If God be for us, who is against us ? '
Rom. viii. 31. It is sin within the city, and sin within the land, doth
more hurt than all enemies without it; because it estrangeth and animates
God against the place and country.

Beason 5. And what is the reason likewise — to add one more instance —
that he helpeth most in extremity, that he deferreth help till that time, that in
the mount he is seen, and not till he be in the mount, as the proverb is ?

* An inference from the passage, or an interpretation, rather than a translation of
it.— G.

2 CORINTHIANS CHAP. IV, VER. 7. 393

Gen. sxii. 14. The reason is, that by this means he may mortify and
subdue all confidence in the means, that there may be no spiritual adultery
with the means. Then faith is stirred up, then prayer is set upon, then is
more communion with God, the fountain of strength ; and the more com-
munion with God, the fountain of strength, the more strength ; and the
more communion with God, the fountain of power, the more power. In
extremity we have more communion with God's strength and power.
Therefore God withdraweth help oftentimes, to wean us from the creature,
and to train us up to trust in him.

Use 1. Now to make use of what I have spoken. Doth God take this
course, to do great matters by iveak means, that we shoidd acknowledge the
virtue of all to be from him ? I beseech you, then, to learn this lesson. Mark
the Scriptures, how curiously careful holy men have been not to finger any-
thing of God's. They feared sacrilege, spiritual theft, and lies ; that is, to
attribute that to them which belongeth not to them. And therefore Saint
Paul, 1 Cor. XV. 10, ' I have laboured more than they all : yet not I, but
the grace of God within me.' Not the grace of God and I together, as two
horses draw a coach, but grace with me did all. I was subordinate, not
co-ordinate, with grace, but I under grace. We do but act as we are acted,
move as we are moved, and therefore you see how careful he is, and you
see the phrases of Scripture, of holy men. ' I am not worthy to loose his
shoe latchet,' saith John the Baptist, John i. 27. ' I am not worthy to
be called an apostle,' saith Saint Paul, 1 Cor. xv. 9. ' I am not worthy
thou shouldst enter into my house,' Mat. viii. 8. Papists stand upon
merit of congruity, but the phrase of Scripture saith, ' I am unworthy;'
' Not unto us, not unto us be the praise, but unto thy name.' And there-
fore give God all the glory of anything that is done. If any good thing be
wrought, if any good news be heard from beyond the seas, be sure to
advance the instrument so that we rob not God of his glory.* And when
God worketh in us anything that is gracious and beneficial, let God have
all the glory. All cometh from him, therefore let all go to him again.
You see in the Lord's prayer the connection of these two together ; ' Thine
is the power,' therefore * thine is the glory,' Mat. vi. 13. The excellency
of power is of God, both in governing the world and in governing the church,
in subduing corruptions. If power be his, then let glory be his too, let
them not be severed.

Use 2. Again, let this teach us to resign up ourselves to God in the use of
all good means, give ourselves to him, for he doth all. Trust not in the means,
rest not in confidence of witf and parts, but depend upon him. It is a
lesson easily understood, but not so easily practised. Therefore look to
God. All things belong to God. Art thou of God ? Ministerial teaching
is not enough. There be two teachers concur to save souls : ministers
and God. There are two to be preached to, the outward man and the
inward. We speak to the outward man, God to the inward. Paul speaketh
to Lydia's ear, but God openeth the heart. Acts xvi. 14. And we baptize
with water, but Christ baptizeth ' with the Holy Ghost,' Luke iii. 16. And
therefore in all the ordinances of God, see them administered by the out-
ward man, but there is virtue from Christ and from God. He must baptize
with the Holy Ghost and with fire. He must open the heart, unlock that,
and teach that. If this were experimentally known and practised, we
should have greater exercise of grace than there is in people's hearts, but

* In margin here, ' He relateth to the wars of the Swedes in Germany.' — G.
t That is, ' wisdom.'— G.

39 i COMJIENTARY ON

it is known as a notion, but not for matter of obedience and practice. The
last thing we will speak of from the words is,

Use 3. That seeing all power and excellency is from God, then take heed
we keep God our friend. Take heed we offend not this God, in whom is all
power, our life, our strength. ' In him we live, move, and have our being,'
Acts xvii. 28. Take heed we do not offend him. You know what the
apostle saith, Phil. ii. 12, ' Make an end of your salvation in fear and
trembling.' Why? * It is God that giveth the will and the deed, and
according to his good pleasure.' That is, God worketh all in matters of
salvation. He giveth not power, if you will ; but he giveth the will, he
saveth us and converteth us, and maketh our will answerable to his will.
He giveth the virtue to '^'iXnv, and according to his good pleasure. As long
as we submit to him he will work powerfully in us, and therefore ' make
an end of your salvation with fear and trembling.' If we leave his Spirit,
we be as air without light, presently dark, and as the earth without the
sun. All things will decay and become dead, if the light and influence of
heaven be withdrawn. Let God subtract the influence of grace, and we
shall grow barren, and dead, and cold ; and therefore fear him. No man
is wise more than God maketh him wise upon every occasion, nor no man
is stronger than on every occasion God strengthens him.

And, therefore, if at any time you have a distrusting heart to look to the
creature, he withdraweth his strength, and then we are at a loss, and fall,
and die ; because we work not our own salvation. We are given to self-
sufficiency and self-dependency, and therefore God oftentimes blasts our
endeavours. ' Blessed is the man that feareth always,' Prov. xxviii. 14,
not with a fear of distrust, but a fear of jealousy. Oh this fear of jealousy !
We have false hearts, ready to trust in the creature, in wits, in friends.
But all that be God's children must have this fear of jealousy, to make an
end of salvation with fear and trembling, for God worketh both the will and
the deed. He giveth a power according to his good pleasure, and can
suspend it when he list.* So much shall serve for the unfolding of this
verse, which I did specially intend ; the other verses are but an application
of this, ' We are troubled on every side, but not distressed,' &c.

VERSES 7-9.

Tliat the excellency of the power may he of God, and not of us. We are
troubled on every side, yet not distressed; we are perplexed, hut not in
despair ; persecuted, yet not forsaken ; cast down, hut not destroyed.

I have spoken largely of the verse before, wherein you may remember
that the apostle might take away all suspicion of arrogancy in taking too
much upon himself, he saith, ' We carry treasures but in earthen vessels.'
The end of which dispensation of God is, ' that the excellency of the power
may be of God and not of man.' There we shewed there is a ' power,'
and an ' excellent power' in the ordinance of God. And that this is of
God, and exclusively, not of us. All which we have propounded at large.

We shewed, there is a blessed presence of God and of his power, and
sweetness, and goodness, in all his ordinances. He distilleth and conveyeth
whatsoever is in his Father's breast to us by his ordinance. He doth good
to us by men like ourselves. As the devil conveyeth all his mischief by
men unto men, so God conveyeth all his good by men to men. But they
are but the conduits, for the virtue and excellency of the power is of God.
* That is, ' chooseth.'— G.

2 CORINTHIANS CHAP. IV, VER. 7-9. 395

Things otherwise seeming alike differ in regard of virtue, as cold water
differs from hot water. They differ not in colour but in virtue. It is the
Spirit of God that accompanieth his ordinance, that giveth power, and
virtue, and efficacy to it. For the ministers of the gospel are ministers,
and no more nor no less, to be regarded as ministers and no farther. To
regard them more is to make idols of them ; to deny* them less is to deny
them due right. This should stir up a wonderful care of diligence in all the
ways and courses that God hath sanctified to convey grace by. They that
be God's children love God's presence wheresoever they find it ; and because
God vouchsafeth his presence in his ordinance, therefore they regard it,
and remember always to give the glory of all to God. For the power and
excellency is of God, and not of us. ' Why gaze ye on us, as if we by
our own power had cured the man?' Acts iii. 12. It is not from man,
but from God.

Now to come to the 8th verse, ' We are troubled on every side, yet not
distressed ; we are perplexed,' &c.

The apostle's words have an elegant antithesis of things seeming -contrary.
* We are perplexed, not in despair ; persecuted, not forsaken ; cast off, but
not destroyed.' There is a kind of elegancy in the dispensation of God.
And this serveth to the former argument to shew that we carry these
treasures in ' earthen vessels.' That we should not despise the earthen
vessels because they be weak, he sets down what befalls them in the world,
and how God supports and giveth supply of comforts suitable to the distress.
He grants ' we be troubled on every side, yet not distressed ; perplexed,
but not in despair.' Those that are to deal with enemies, and are to pre-
vent objections, they must grant the worst that may be granted, that so
they may make their apologyf better. Saint Paul freely granteth all that
can be objected by any that look on the outside of the professors and
ministers of the gospel. I grant these fall out, and yet it must be granted
God hath a special care likewise, as you shall see in the unfolding of the
words, which we will particularly go over, and then jointly raise out of them
some observations.

' We are troubled on every side,' The word signifieth pressed, SX//So-
[livot, but yet not oppressed. God sufiers his children to be pressed.
Atdictions, they are the wine-press of God, to press out of them all that is
good, to the view and taste of others. They have liquor in them, but it is
not tasted of, but by pressure. For the most part spices relish not, savour
not, unless they be beaten. So it is with grapes unless they be pressed.
The works the enemies of the church do to the children of God, is to press
the ill that is in them, and to press out the ill that is in themselves. For
at the same time they press out by trouble, and disgraceful usage, better
men than themselves, at the same time they press out and make apparent
their own malice and poison. So that afflictions are discoveries of their
evil, and of good men's good. And it is helpful for the church, that there
be both, that all men may be known, and the thoughts of men discovered;
and that the graces of the good may be also manifested. And therefore
he saith, * We be troubled or pressed on every side.'

Indeed, iv i:a.vr\ in the original signifieth ' in every place,' in every
time, as here ' on every side,' for the children of God are on every side
pressed. Sometimes from above, God seemeth to be their enemy ; and
* Qu. ' regard ' ?— Ed. f That is, = defence.— G.

39G COMMENTARY ON /

sometimes from within, by the terror of conscience ; and sometimes on the
right hand vexed with their friends, and sometimes on the left hand vexed
with their enemies ; and sometimes round about them with the states and
conditions of the times ; sometimes from beneath, with Satan's molesta-
tions and vexations ; something before them, fear of hell, damnation, and
trouble to come ; and something behind them, remembrance of former sins.
So that they be pressed on every side, ' yet not distressed,' CTi'jo^u^ov/jyivoi, or
oppressed, or altogether distressed, as the word signifieth, not altogether
in desperate straits ; when the body is in straits and pinched, that it can-
not tell what way to turn, and the mind in strait doth not know whither to
retire. But God's children are not in such straits. For though they be
' troubled on every side,' yet they are not straitened in spirit, they have
large hearts ; as David saith, Ps. cxviii. 5, and xviii. 19, ' Thou hast set
my feet at large ; ' and Ps. cxix. and ver. 92, he declares how God had en-
larged his heart. And so God enlargeth the paths of his children. Though
they be afflicted, yet they be not so straitened but they find inward enlarge-
ments ; enlargedness of prayer to God. They can vent their desires to
God largely ; before men they are bold to maintain God's cause. They
find a large heart in regard of inward peace and comfort ; and indeed there
is never a child of God but he hath incomparably a larger heart than wicked
men. All wicked men are all vainly-hearted, base-spirited persons, but
the child of God hath a large heart ; for the grace of God and sense of
heavenly comforts enlarge the heart, and so he hath a more heroical spirit
than any worldling hath. So that though they be in pressure, yet they be
not overpressed. Wicked men have a prison in their own breasts. Take
a wicked man that is not besotted : when he uuderstandeth himself, though
he be never so free, though above all men, though a commander of the
world, 5'et he is imprisoned and straitened in his own heart; his conscience
upbraids him with his sins, commands him to come before the tribunal-seat
of God. In greatest liberty he is oftentimes in straits for abusing that
liberty. But a child of God can in all afflictions lay open his soul before
God. So much for that particular.

' Perplexed, yet not in despair.' The word is elegant in the original :
ccxo^ov/xsnoi, we are perplexed, but not in extremity. The word in the
original signifieth want of counsel, what course to take, when a man is in
such difficulty for want.* "Want of things necessary, and then want of
counsel to get them supplied, breedeth perplexity. Now, saith Paul, we
want many things. And therefore among other troubles the apostle reckons
hunger, thirst, fasting, 2 Cor. xi. 27. God's children are oftentimes in
want, not only of outward things, but seemingly in want of counsel what
course to take for a time. In regard of danger, what a difficulty was
Abraham in when he was to offer his son Isaac, his eldest son, his only
son, the son of the promise ! Gen. xxii. 1-8 ; and Jacob when he parted
with Benjamin, and thought he had lost Joseph, Gen. xHii. 13, 14. Exod.
xiv. 10-12, seq., Moses at the Red Sea ; present to yourselves what straits
he was in. The mountains were on either side, the Red Sea before them,
the Egyptians behind them. In what strait was David when they were
ready to stone him ? 1 Sam. xxx. 6. Certainly exceedingly great. In
what strait was Jonah in the belly of hell, the whale in the depth of the
sea ? Jonah i. 17. And so God's children are oftentimes not only in want

* In margin here, * avo^sTsSai hasrere et inops esse consilii.' — Erasm[us'] in he.
— G.

2 CORINTHIANS CHAP. IV, VER. 7-9. 397

of help, but in want of counsel. So they be almost at theu' wits' ends, not
knowing what course to take.

' Yet we are not in despair,' dXX' ovk s^a'Tro^ovfuvm. For God at the
pinch of time cometh, and as it was in Abraham's case, in the mount,
appeared. "When the knife was ready to cut the throat of Isaac, then God
sheweth himself. So Moses at the Ked Sea, he was in wonderful straits
perplexed. And he crieth to God. Why dost thou cry to me ? saith God,
though he said nothing, Exod. xiv. 15. God made way for him through
the Red Sea. God makes his way where he findeth none. He can divide
the Red Sea, and cause Jordan to fly back. When the ways be desperate ,
and the plunges extreme, then God makes way for his children. God is
wonderful near to them in their extremities. He was nearer to Daniel than
the teeth of the lion, Dan. vi. 16, seq., and nearer Moses than the water
was, when he was swimming in his basket, Exod. ii. 3. God is nearest in
danger when it is nearest of all. When Jonah was in the whale's hellj,
he was in wonderful perplexity, Jonah ii. 1. It could not be otherwise ;
and yet at the same time God enlarged his heart that he did not despair.
So that you see the words are true. Though God's children are perplexed,
yet they be not in ' despair.' They have a God to go to at all times. At
the worst they can send forth their sighs and groans, though they cannot
speak ; and those sighs and groans are great cries in God's ear. God
knoweth the desires of their souls ; God hath an ear in their very hearts,
and knoweth the meaning of his own Spirit joining with their spirits. No
man is in desperate condition that can pray, and though he cannot pray in
words, yet prayer being matter of affection and desires to God, and any
man being in such extremity may do that. There is no prayer but it
fetcheth help from heaven. There is not a groan lost that is sent to heaven,
and therefore ' though they be perplexed, yet not in despair.'

The church seemed to be in a perishing condition, and David saith, ' I
am cast out of thy sight, yet thou heardest the voice of my prayer,' Ps.
xxxi. 22 ; yea, a prayer joined with such expressions that I said, ' God
hath forsaken me.' The spirit sighs and groans, and God regardeth such
a prayer. And so, that howsoever in regard of the flesh we be in desperate
conditions, yet the Spirit hath an eye to God, and moveth a sigh and tear
to him, and at the same time fetcheth help from heaven. You see then the
point is clear.

Verse 9. ' We are persecuted, but not forsaken.' diojx.6f/,?m. The
Greek word signifieth to pursue. God sometimes] personates an enemy,
and seemeth to be against us, and that is a heavy case. It was Job's
case : ' Thou writest bitter things against me,' Job xiii. 26. In divine
temptations God seemeth to be our enemy. We are persecuted and pur-
sued ; sometimes by the arm of the Almighty, sometimes again by Satan,
and by his instruments. When we have made by conversion to God
escape from the world, the world sendeth hue and cry out after the saints,
pursuing and labouring to bring them to their old conditions and labours, to
trip them in their ways. The children of God have been from the beginning
of the world so pursued, that they never leave pursuing them, till they
have driven them to death, and even to hell itself. And this is the state
of all God's children if once any will be righteous. ' Whosoever wiU live
godly in Christ Jesus must suffer persecution.' He may be civil,* and no
man will say black is his eye ; but if he have power of religion, and labour
* That is, ' moral.'— G.

398 COMMENTARY ON

to express it iu liis conversation, lie shall have persecution of the tongue
or of the hand. Saint Austin saith well, Though we live well in times of peace,
yet, audi, audi mi f rater, begin to live as a Christian should live, and see
if you be pursued ; you shall find a Babylon in Jerusalem (s). And truly
in times of peace a man will find enemies enough at home. For it is almost
equally difficult to be truly righteous at all times. In the primitive church
the doctrine of religion was opposed in applying the truth of doctrine. Now
the power of practisers. At all times I'eligion hath been so much perse-
cuted, as may stand with salvation. The devil is content with profession.
The thing may stand with lust and sin, but so much as is necessary to
bring to heaven that hath been always under persecution in one kind
or other. ' Though persecuted, yet not forsaken,' viz., of God. No. So far
from being forsaken of God, that God is never nearer them than when trouble
is nearest of all. ' Be not far off,' saith the psalmist, ' for ti'ouble is nigh,'
Ps. xxii. 11. Then there is most i^se of God's presence and comfort. In
persecution usually the souls of God's people fly under the shadow of his
wings, and being driven to him they find more support and succour than at
other times. It was a good speech of the Landgrave of Hesse, Philip the
First, that was of fame and note, to Charles the Fifth, when not only the
Duke of Saxony, but he, was taken prisoners, and a great while continued
so. How did you all the time demean yourselves ? Said he, ' I found those
divine comforts that I never felt before. * So that there is certain evidence
of God's presence in persecution and standing out in a good cause, which
God's children never felt before, as after. There is a hidden manna con-
veyed to them, which is appropriated to those times. So saith he, ' We
be persecuted, but not forsaken ;' nay, God is never nearer than at that time.
When there is a new moon, the space between the old and the new is
interlunium (t), that it is as good as lost now, yet hath more light in itself
than ever it had, for it is nearer the sun than ever, though it appears not
to the world. And though the comforts of the soul appear not in afflictions,
yet then God shineth more upon them than at any other time.

' Cast down, but not destroyed.' Cast down, by persecution prevaihng.
Persecution prevailing doth cast men down, and give them the worst in the
eye of the world, but yet we are not destroyed. The children of God go
masked, many thousands of them, to the sight of flesh and blood, and in
appearance of flesh destroyed. But they be nothing less than destroyed.
For to take it at the worst, though their meat is taken from them, yet they
are not distressed.

(1.) For what is the worst the world can do? They take away their
lives which they must leave ere long, and thereby they are made partakers
of their wish, which every child of God hath, ' to depart and to be with
Christ,' Phil. i. 23. Now when they drive them out of the world, they
make them partakers of what they most desire, for they have more com-
munion with God in heaven than ever they had before ; they are in their
seats and proper place.

(2.) Again, though in regard of some particulars the church may seem
to be destroyed, some boughs are cut, yet the body remains, so in regard,
of the whole body they are not destroyed.

(3.) In regard of the ' inward man,' they are not destroyed. They take

courage still, and comfort still, while they are in the world. When they

go out of the world they have accomplishment of all desires. Put case

God deliver them not, but give them up to death : he delivereth them in

* Cf. Vol. III. page 530, et alihi.—G.

2 COEINTHIANS CHAP. IT, '^'ER. 7-9. 399

not delivering them. For what is death but delivering them from all
trouble ? When he delivereth not in particular danger, he giveth them a
general deliverance by death from all trouble whatsoever.

(4.) Again, there is a double deliverance. There is an inward secret
deliverance, and an apparent open deliverance. Put case they be cast
down, and not openly delivered, yet secretly they are delivered, that is, from
fear and despair. The soul is set at liberty within. So that though they
be cast down, yet not destroyed.

(6.) If they be destroyed to the appearance of the world, it is but seed
sown. Saints are the seeds out of which grow many other. The blood of
martyrs is the seed of the church.* As often as we are mowed and cast
down, saith TertuUian, by your cruelty, it is but an allurement to our pro-
fession. So when they seem to be destroyed, they be but seed sown, and
out of their ashes many rise out of them. How much are we beholding
to the bloody times in this kingdom, for this after-glorious church !

(6.) ' Not destroyed ' in this world, while they have any work to do.
You may imprison them, fetter them, but God will work a miracle rather
than his children shall be taken out of the world before they have done their
work. The three young men in the furnace, the fire shall cease to burn
rather than they shall before their hour cometh, Dan. iii. 27. In the gospel
Christ was not hurt by them, for his hour is not yet come ; they cannot
hurt one hair of the head. ' They are afflicted, but not oppressed ; they
are persecuted, but not forsaken ; cast down, but not destroj'ed.'

From all which we may raise some general truths, and make use of all
that hath been spoken,

Doct. First of all we may from hence observe, thai troubles and afflictions
of GocVs iieoijle in this ivorkl they are many, and they are great and groicing.
They wax greater and greater till God's time be appointed. Here is dis-
tress, persecution, perplexity, casting down, they be many and manifoldly
different in their kind. And then they be great, for here he reckons the
greatest troubles than can befall, except death itself, which is usually
included. And then there be degrees of them ; to be afflicted is less than
to be perplexed, and persecution added to perplexity. Then to persecution
without is added the trouble following. And not only afflicted, perplexed,
persecuted, but cast down.

That is no matter, mille viali species, niille salutis erunt, if a thousand
ways of trouble, there will be a thousand ways of deliverance. God is
never at a loss to help his children. Therefore God grant we are so. So,
but we are not in distress, we despair not, we are not forsaken, we are
not destroyed.

' We,' that is, Paul, and not only we as men, and we as Christians, but
we as eminent men. For the troubles of God's children happen to them
as men. Sometimes sickness, death, losses, crosses. Sometimes as
Christians, as they be maligned and opposed by the wicked world. Some-
times in an eminent calling, as Pharaoh, that desired to slay the male
children especially, that were strong and able to do service ; they were
objects of malice, Exod. i. 16. Now we are thus used not only as men and
Christians, but as eminent men. So that it is the condition of the most
eminent of all to be thus used. It pleaseth God to let his children endure
many and manifold and great troubles. Now what is the reason of this ?
I might be large, but I will give a few.

Picason 1. Of necessity tliere must he a conformity beticeen the members
* In margin here, ' Sanguis martyrum semen ecclesice.' [Cf. Vol. iii. p, 530, note m.}

400 COMMENTARY ON

and the Jicad. It belioved Christ to sufler, that lie miglit enter into glory.
And all we in our time must suifer, and so enter into glory. ' We are pre-
destinate to conformity to our head,' Rom, viii. 29. We are not only
predestinate to salvation, but to all between us and salvation. We are
ordained to pass through such and such good actions, such and such
turnings. There is no man but hath so many actions to perform, so many
suiferings to endure, to which they be by God ordained.

Beason 2. And again, the best of God's children have something to be
wrought out of them by a spirit of burning and aiSiction ; the best need
refining.

Reason 3. And again, grace needeth trials and exercise and increase.
Now God sanctifieth all these, passing from ' vessel to vessel,' Jer. xlviii. 11.
These transfusions [are] to work out what is evil, to try, exercise, and
increase what is good.

Reason 4. And if there were no more but the malice of Satan and his
cursed seed, the seed of the serpent, it is not possible to avoid the cross.
And God, that his children may not love the world, hath made the world
hate them. And it is safe for God's people to have the hatred of the worst
people. Their hatred will do them more good than their love. Their
hatred breeds a separation, and commands a separation in conclusion. For
what shall we do with familiarity and acquaintance with them whose com-
pany we cannot enjoy in heaven ? And therefore God will have his children
exercised with the worst men ; and then he desires to take them out of the
world, and to set God up in his due place. God is God, and the Creator,
when we be stript of all worldly comforts. Then vanity is vanity. God
will not have us idolize anything below, and therefore suffers us to fall
into extreme wants and dangers. Many other reasons there be, which I do
give you but a taste of.

You see then the state of God's children in regard of the world. But
what is it in regard of him ? They be not forsaken, they be not utterly
cast off. So they are patient in both ; patient in regard of the trouble they
meet with in the world, patient in regard of God's dealing with them. God
forsakes them not so as to destroy them. He leaveth them not in a
desperate condition, as he doth the wicked.

Doct. 2. Again, observe this, that the life of God's children in this
world is a mioced life, woven of afflictions and of comforts, inteimixed of both.
It tastes of both the malice of the world and the goodness of God.

They oftentimes enjoy sickness. They be sometimes in dumps and sad-
ness. Their life is woven of comfort and discomfort, and it is good for
them in this world to be so, till they be in their proper j^lace in heaven.
And this is our comfort always, though troubles be many, and manifold,
and great, and growing, and the last day worst, yet as the waters of afflictions
grow, so do their comforts and the graces of the Spirit grow like waters of
the sanctuary ;* as troubles increase, so the waters of consolation increase.
And it is better to be in trouble than to be kept from the trouble without
the comfort. There is more sweetness in affliction than in freedom from
it without the sweetness. If we look to the world, you see what we may
look for. If we look to heaven, you may see what to expect thence.

Use. If this be so, that their condition is thus mixed, it is good in our

prayers to aUege to God our ill condition, to argue extremity. ' Help, Lord:

for vain is the help of man,' Ps. Ix. 11. ' Save, Lord : the water is entered

into my soul,' Ps. Ixix. 1. Help, Lord : if thou wilt not, none will ; if thou

* Cf. Ezekiel xlvii. 1, seq.-G.

2 CORINTHIANS CHAP. IV, VEK. 7-9. 401

canst not, none can. God will be bound witli these arguments. It was
the speech of Philo, ' A man's help faileth, where God's begins' (if).

And it [is] a good argument to allege to God in matters of sin, ' Lord,
pardon, Lord, forgive, for my sins are many and great,' Ps. xxv. 11. This
is a good argument with God, for he is infinite in mercy ; therefore allege
it as a binding argument.

But if God himself seem to be our enemy, "What course shall we lake
then ? Sometimes God acts a part that is not his own, that he may shew
afterward a greater mercy. In such times we must get the eye of faith, and
break through the clouds between the soul and God's face, and see his
fatherly countenance in Jesus Christ. Faith hath piercing eyes, and
breaks through the clouds between God and us, and bindeth him with his
own nature and promise, whatsoever part he acts. ' Lord, howsoever thou
dealest, thy nature in Christ is gracious, merciful.' ' Thou hast made rich
promises that thou wilt not fall from.' ' Forsake me not.' Bind him with
his word, with his nature ; he cannot deny his word, his nature, himself;
allege them to him in Christ, and allege his own promise, and they will be
efiectual.

Use. Again, we see here that it is a good art, and needful in times of
trouble, to look to the good, as well as to the ill. The apostle doth not only
confess ingenuously^ all the ill that the enemies might object to weaken the
reputation of the gospel, they are people cast down and despised. All
this is true, but we are not forsaken, we are not in despair, not destroyed.
This is a good art in every affliction. It is better to have our eyes on the
good, than to have our eyes altogether upon the ill. God hath taken away
one child, he might have taken many. God hath afflicted with sickness,
but he might have taken away our wits. Therefore have not both eyes
fixed upon the grief, for that is Satan's policy, to rob God of his glory, and
our souls of comfort.

Use. Therefore learn a blessed skill from hence. When there is objected
anything by Satan to disgrace the gospel or discourage it, reject* the objections
of Satan with better. It is so, I confess ; but [while] God seemeth to be
displeased, and I am afflicted, God is yet a gracious God, hath left many
comforts, his word, and promises, and therein I will trust : he hath given me
his Spirit to support me. Thus return all the temptations of Satan, learn
to be as wittyf and ingenious to argue that, for the strengthening of our
faith, which may drive us to the acknowledgment of God's goodness and
mercy, as Satan is to do the contrary : Judges vi. 13, ' God be with thee,
thou valiant man;' but if God be with us, ' why is it thus with us ?' And
so God's people look all to the grievance ; why are we persecuted, and in
distress, and want, and at our wits' end ? Now, but consider the comfort
as well as the discomfort ; learn that heavenly wisdom from St Paul.

Let no man be discouraged, if hefindeth himself sensible of the grief he lieth
under. We be flesh, not spirit. God knoweth whereof we are made ; and
therefore he layeth not whole loads upon us, but in anger he remembers
mercy. You see how he deals with the apostle Paul, and others in his
case. Therefore, if we be sensible of trouble, God can help. No man
more sensible of grief than Christ, Christi dolor, dolor ynaximus. For he
had perfect wisdom to apprehend, and a sound body (r). St Paul speaks of
these things as wonderfully sensible, but here is true patience, when we be
sensible to the uttermost of the grievance, and yet withal are but sensible
* That is, 'cast back, retort.' — G. t That is 'wise.' — G.

VOL. IV. . C C

402 COMMENTARY ON

of the grievance. ' Why should I smite them any more ?' Isa. i. 5, saith
God to the prophet. It is not only sin, but judgment, to be given up to
hard hearts, not to feel the condition. Well, St Paul was sensible of his
condition.

Ohj. Thou wilt object, What is this to us ? We live in calm times, and
enjoy health and prosperity, and know not what these things mean that
Paul speaks of.

Avs. Beloved, the more we be beholding to God. But do we know to
what times the Lord may call the best of us all ? Therefore we must be
pi-epared before hand. Comforts are not found in adversity that were not
sought for in prosperity, as Austin saith (w). In times of peace, people
should provide for war and defence ; and so in times of peace let us think
of these things. Our conditions may alter. Howsoever the state may
continue, yet we that live under our vines and fig-trees, do we know how
the Lord may exercise us ? May not he exercise us with afSictions of
mind and persecutions of body ? May not he exercise us with trouble of
conscience, and bring us into straits, which is a spiritual martyrdom too ?
In times of prosperity, God's children know better what to do and whom to
depend on, because then he keeps them off from inward troubles. And
therefore, seeing we know not how long in our personal condition we may
be as we are, it is not amiss to think on these things.

And to direct us a little what to do now in times of peace and quietness.

(1.) Labour to preserve our peace ivith God by all means, that when changes
come, as changes may come, and will come one way or other, we may say
with the apostle, ' I am afflicted, but not forsaken.' If we make not God
now our friend ; if we shall now multiply sin and guilt, and run into God's
books more and more, it will be a hell when trouble, and sickness, and
persecution come. And therefore as we will have God our friend when we
stand most in need of him, so let us labour to keep God our friend now at
this time. The desperate course that many loose persons take : they run
into an old course, they let the reins loose to licentiousness, let their
tongue lie and swear, and deny nothing that they affect. ' Is there not
times and months for these wild asses to be taken in ? In their months
you may take them.' There be months of trouble and months of sickness;
and when their former courses have been nothing but a perpetual provoking
of God, what comfort can these persons have ? And therefore, as we desu-e
to have God stand by us and help at every pinch, labour for peace with him
now in time of prosperity.

(2.) Let US be constant in his cause, in his religion, that is so constant to
us. And this constancy of the Spirit and the best things will be an evi-
dence to us that we have found him constant in his Iqve to us.

(3.) And that we may quiet ourselves the better, if such times come, be
careful, ami treasure up promises for the time to come, that we may allege
them to God. Get good liquor into our hearts, that when times of pressing
come, there may be good wine. If good knowledge be not gotten before-
hand, what will afflictions press out but murmurings and despair, and
something that was there before. Therefore treasure up now all we can ;
there is a spending time will come. Joseph's hard years may overtake us ;
we know not into what distress we may be brought. And because God is
the best friend in extremity, be sure we offend not him for any creature,
because let the creature do his worst, yet God will always be sure to be our
friend. And if God be our friend, it matters not who is our enemy. I
cannot press all that may be pressed out of this point.

2 CORINTHIANS CHAP, IV, XE-R. 7-9. 403

(4.) Labour at all times to maintain a good conceit of God and his good-
ness. If Satan suggest he will cast us off, and that there is no hopes for
us in our God, answer again. It is not so. Labour to have a spirit of faith
to beat back all such temptations. You shall see strange temptations, and
yet excellently answered. ' Yet God is good to Israel,' Ps. Ixxiii. 1. When
the child of God is low, yet he keeps good conceits of God, though things
go strangely. I know not what to make of my condition and of the
churches,- ' yet God is good.'

The reason is, when we be at worst, God can help us. And therefore
come those comfortable exceptions in the Psalms. ' Great are the troubles
of the righteous, but the Lord delivereth them out of all,' Ps. xxxiv. 19.
* They were afflicted sore, but not delivered to death,' Ps. cxviii. 18. So
here mark the exceptions : we be in straits, persecuted and cast down,
but yet delivered.

Thus labour for a good conceit of God. The like things you may observe
out of these words of the apostle ; and I beseech you, let us make use of
them for the right knowledge of these things. Hence it is said, Rom.
viii. 37, * That in all these we are more than conquerors ; ' a strange speech,
in affliction, pressures, casting down, 'we are more than conquerors.' And
how cometh this ? ' We are more than conquerors in him that loved us, in
Jesus Christ; ' more than conquerors, because we are overcome f when we
seem to be overcome ; because religion hath grown even by blood and
suffering. St Austin saith, by straits and afflictions the church hath
been delivered and spread abroad to the uttermost parts of the world (x).

' We are more than conquerors ' in all these in a treble regard.

[l.j Specially in regard of ourselves ; for the devil aimeth at separation
between God and us. ' Now, what shall separate us ? ' saith the apostle,
Rom. viii. 35.

The devil intends a divorcement ,• but when by a spirit of faith we draw
near to God, and cleave fast to God, then the devil's policy is overthrown.
The more the world driveth us from God, the faster we cleave to God; and
then we be more than conquerors.

[2.] In regard of sjnritual courage. The more God's Spirit is depressed,
the higher it riseth. The enemy labours to quail the spirits of them that
be good, but they cannot do it, for the Spirit of God is invincible. And
the spirit of a Christian being supported by an higher Spirit than their own,
' I can do all things through Christ that strengthens me,' Philip, iv. 13.
Therefore they are more than conquerors hj the invincible Spirit of Christ.

[3. J And then they be more than conquerors in regard of the cause. The
devil labours to drive men to the dishke of the cause and religion by sufler-
ing disgrace, but he cannot.

Use. Firsthj. And therefore, I beseech you, let me conclude uith a point of
encouragement, considering it is spoken with a great deal of courage. *We
are afflicted, but not forsaken; cast down, but not destroyed;' let it en-
courage us to take the cause of God in hand, and go through with it in spntt
of Satan and his instruments, and fear nothing that shall befall us. Why
should we fear the devil ? Let no man think what the devil threats, but
what God promises. Therefore fear nothing, for God will make it good ;
he will be never nearer than when we stand most in need of help. And
therefore set upon God's cause with courage ; and not only on the cause of
religion, but cause of honesty and justice. The truth of God in any kind
is dearer than our lives. The worst that can befall us is to be persecuted
* Qu. ' church's ' ? — Ed. f Qu. ' we overcome ' ? — Ed.

404 COMMENTARY ON

and distressed. You sliall have more comfort from heaven than discomfort
from the world ; and what do you lose then ?

Therefore let us all support ourselves with this. There is more force in
God's help from heaven to secure and support by an inward invincible
strength, than there is in the world, or Satan the prince of the world, to
cast us down ; we have more for us than against us. When we be stripped
of all, yet know, that God is the God of all ; when he hath taken all,'yet he
leave th himself. We have all at the fountain, all at the spring. Therefore
let that be gi-ound of resolution ; ' If I perish, I perish,' saith the good
woman, Esther iv. 16. But never depart from God, from religion, from
justice, from the cause of the church ; because I know God will be like
himself ; he cannot deny himself, but constantly deals with his church and
children, as in former, times. It cannot be otherwise with me, than Paul
the great apostle of the church. If that befalls me that did befall Paul,
as I am in Paul's distress, so I may look for Paul's support and comfort.

The apostle, to avoid the objection of the scandal of the cross, by which
they were the less accepted in the hearts of many, sets down the state of
the people of God in this world, take them at the worst. He speaks here
of himself not only as a man (since the fall of our weak nature is subject to
many calamities), but he speaks of himself as a Christian, opposing the sins
of the world. And he grants what they may object. ' We are troubled on
every side, but not in distress.' The apostles take advantage from the
troubles they were in, to advance the love and mercy of God in those
troubles. We lose nothing by them, for that which is gained in any trouble,
is better than that that can be lost. ' We are troubled on every side, yet
not distressed,' so as we know not what to do, when we are in such straits.
Take a Christian at the worst, yet he hath freedom to the throne of grace
by the spirit of prayer ; and God looks upon him in the worst condition.
The more strait his condition is, the more large his [supply of the] Spirit
is ; therefore though troubles increase, yet his comforts increase.

Secoudhj, ' We are persecuted with wants, and by reason of wants we
know not what course to take,' so that we are oftentimes ' perplexed, but
yet not in despair,' for God supplieth. This I unfolded before.

A Christian man hath some bottom, in his worst condition, to uphold him,
but take a man out of the state of grace, and he hath no bottom to stand
upon, but he sinks presently in any trouble of mind or conscience to hell,
though never so strong in wit and parts. He cannot encounter with a
divine temptation, he hath no power with him above himself. We see
Ahithophel, that wise politician. He was a bad man; and what became of
him? He hanged himself.* So Cain, Judas, and Saul. What saith Saul
in his perplexity ? ' The Philistines are upon me, trouble is upon me, and
God hath forsaken me,' 1 Sam. xxviii. 15, a pitiful complaint ; and this
may be the complaint of all carnal men, ' The Philistines are upon me,
trouble is upon me, and God hath forsaken me.' But the children of God,
when they are perplexed, they do not despair. It is a pitiful case with
those that shall desire the mountains to cover them. Rev. vi. 15. Your
wicked persons that now outlook anybody, that despise every one but them-
selves, the time shall come when they shall desire the mountains to cover
them, a pitiful strait that they cannot tell where to betake themselves, as
Christ saith. Mat. xxiv. [throughout]. Oh, but the child of God in his
worst he hath something to stay himself upon. Though he be in deep
troubles, there is a help above him, a power of God to support hitn on the
* Cf. 2 Sam. xvii. 23.— G.

2 COEINTHIANS CHAP. IV, VEE. 7-9. 405

left liand and on the right. If there be a height and depth of troubles,
there is a height and depth of mercy to support them.

Thirdly, ' Persecuted, but not forsaken.' Grant what is to be granted.
' We are persecuted.' How far ? They will never leave us till they have
taken us out of the world ; and what hurt do they then ? Drive us nearer
to God. God owneth his children most when the world owneth them least,
and there is a blessing pronounced upon all those that suffer for good
causes. ' Blessed are you when men persecute you, for great is your
reward in heaven,' Mat. v. 10. As he said. It is a kingly thing to suffer
evil, &c. (y). I am sure it is a Christian's condition to do good and suffer
evil.

In sufferings let us look to three things.

(1.) First, To the came, considering that it be free from sin.

(2.) To look to our carriage in the cause, that we carry not ourselves
tempestuously.

(3.) Look to those that persecute. Let them persecute ; and though they
do, you shall not be forsaken. Though a man may desert him that stands
for him and his cause, yet when the children of God shall stand for God,
he will not desert them in his cause ; ' though persecuted, yet not forsaken.'

Fourthly, The fourth is, ' cast down, but not destroyed.' Persecution
prevails sometimes to casting down, but ' yet we are not destroyed.' We
are cast down, trodden down, insulted over, but not ' destroyed.' Beloved,
you see the great persecution of the church. What a pitiful condition
the church hath been brought unto within these late years : trodden down,
' yet not destroyed.' For they are partakers with Christ that is now in
heaven, and they are assured of a blessed resurrection ; and therefore not
destroyed, when they seem to be destroyed in the eyes of the world. As
he said before, they ' are earthen vessels.' So every man is but an ' earthen
vessel,' but it is much that an earth fin vessel should be cast down and yet
not broken ; they may be cast down, but not destroyed. For when the
enemies have done the worst they can to destroy them, that destruction is
no destruction, but salvation.

Again, ' We are cast down, but not destroyed.' We see here is a kind
of eloquence of things as well as words. Here is a sweet harmony of things :
' they are afflicted, but not in despair ; perplexed, but not distressed ; per-
secuted, but not forsaken.' Every one of these are greater than the former.
I shewed you God's children are troubled in this world, and their troubles
grow more and moi'e till they are scarce able to bear them, and then God
giveth a gracious promise, ' that he will not suffer us to be tempted above
our strength,' 1 Cor. x. 13. For God limits the time and the measure of
all troubles in this world. He stands by and turneth the glass,* and limits
the measure. ' Thus far shalt thou go, and no farther,' Job xxxviii. 11, as
we may see in Job's case ; and his promise is, ' that the rod of the wicked
shall not rest upon the back of the righteous,' Ps. cxxv. 3. This is one
comfort, that a Christian's times are not in the enemies' hands, but ' our
times,' as David saith, ' are in thy hands,' Ps. xxxi. 15. Our times of
coming into trouble, and our times of going out of trouble, are in the hands
of God. As he made all things, in the first creation, in number, weight, and
measure, so he rules and governeth all things in number, weight, and
measure, especially his church. He will not put in a dram too much ; he
weigheth their strength, and weigheth their crosses, and exactly observeth

* The allusion is to the hour-glass used to mark time ; and ■which, when the hour
had expired, was ' turned.' — G.

406 COMMENTARY ON

what their strength is able to bear. For he is a most wise father ; and
that is our comfort, whatsoever falls upon us. If troubles grow upon us,
comforts shall grow ; if they grow great in number and measure, comforts
shall grow great in number and measure too ; for he is a God of comfort.
He comforts in every trouble, as we see here, * perplexed, cast down, per-
secuted,' yet God hath comfort for every one of these.

Last Obs. Again, here see the comfuitahle condition of God's chihlren in
this uvrld. All their ha,ppiness is not reserved for heaven, but they are
happy in affliction itself. In them there is comfort. There is support
not only in heaven, but in the very time of affliction, as we may see it in Ps.
xciv, 19 : ' According to the multitude of my thoughts, thy comforts
delighted my soul.' According to my distracted thoughts, thy comforts
have refreshed my sonl. There be present comforts in troubles that keep
God's children from despair. St Paul nameth the lowest comforts that
God's children have here. Though they are ' persecuted, yet they are not
forsaken ;' though they are ' cast down, yet they perish not.' He sheweth
here, that if we regard not the great matters that we shall have in heaven,
yet Gcd dispenseth his comforts here now in the time of troubles. Here
is matter of comfort, and not of despair. Miserable heatheLS, that had not
the knowledge of God in Christ, what condition were they in ? As one
saith, ' I would pray, but my prayers are in vain ' [z). They were in
great misery. Wanting the knowledge of God in Christ, they fell into
despair. So in the church : those that are not acquainted with God, in
great troubles fall to despair ; but you see the comfortable condition of a
Christian, take him at the worst.

Ver. 10. It foUoweth, ' Always bearing in our bodies the dying of the
Lord Jesus, that the life of Jesus may be made manifest in our bodies.'
Here he addeth a comfort to those that suffered before, shewing the end of
all that God intends. ' We bear in our bodies the dying of the Lord
Jesus.' He calls all troubles by the name of dying. This is the first.

All the trouhles God's children are exercised with Jtcre, are named ii;ith the
name of dijinr/.

(1.) Bcca'use troidAes are little deaths. Death is not the last parting of
soul and body, but every separation from comfort is a kind of death. There-
fore he calls afflictions dyings, because they make way for greater deaths.
He calls afflictions dyings, from the intent and purpose of the persecutors,
for their intent is, if it were in their power, to kill.

(2.) Likewise it is called a dying, because this is in the preparation of
spirit that they are readij to die; for no man is a true Christian but he
labours to deny father and mother, and all comforts, and resigns himself to
Christ. If I can serve him with mine honour, yea, with my life, he shall have
it, so that I am ready to die upon all occasions, as you may see in the next
verse. ' We are always delivered unto death for Jesus' sake,' that is,
the enemies expose us to death, and if it were in their power they would
kill us.

Quest. But why doth he call his troubles a dying ' of the Lord Jesus ?'

Ans. [].] There be some troubles that Christ suffered, which we can-
not ; as the curse of the law, and the wrath of God due to our sins. These
Christ suffered alone. ' He trod the wine-press of God's wrath alone,'
Isa. Ixiii. 3. In these there is no partaking.

Ans. [2.] There is another dying, a dying in his mystical body, his
church. He suffers affliction in every Christian. He was stoned when

2 COraNTHIANS CHAP. IV, VEE. 10. 407

Stephen was stoned, Acts vii. 59. Christ was beheaded when John Baptist
was beheaded, and in prison when Paul was in prison. Christ suffered in
all the martyrs, by reason of that union between him and his church. So
that besides that, he sutlers in every Christian, this is called ' the dyin'g
of the Lord Jesus.'

Ans. [3.] Because he measures out to every one their cup. Afflictions
are called a cup, and therefore they are his, because they are measured out
by him.

Ans. [4.] And then they are his dyings, because by them they are made
like unto him. He suffered first ; and then every Christian must express
that suffering. As he suffered and entered into glory, so ' we must suffer
with him, if we mean to reign with him,' 2 Tim. ii. 12.

Ans. [5.] And then again, they are called the dying of the Lord Jesus,
because Christ hath a fellowship and communion with them in all their
dyings. As a Christian hath communion with Christ when he dieth, we
are ' crucified with him ;' so Christ suffers with us. He is afflicted with
us, reproached with us, as Moses, Heb. xi. 26, counted ' the rebukes of
Christ' greater riches than all the treasures of Egypt. Christ enters into
prison with us, ' Saul, Saul, why persecutest thou me ?' Acts ix. 4. Christ
takes upon him all the wrongs done to his children as done to himself. As
it argueth madness in those that persecute, so a sweet comfort to them
that do suffer, that they have Christ to sufter with them. The presence of
Christ so sweetens everything, as he said, ' The presence of Christ made
the gridiron sweet unto Lawrence' (aa). A beam of Christ's presence that
is now in heaven scatters all troubles. The presence of Christ made Paul
sing in prison. Acts xvi. 25. The presence of Christ sweetens all condi-
tions and all places whatsoever, because our dyings are the dyings of
Christ ; Christ hath fellowship and communion with us in them.

Ans. [6.] Then again, they are the dyings of Christ, because they divorce
and ivean us from the world. Now we being separated from worldly com-
forts, are fitter for farther fellowship and communion with Christ, as you
shall see afterward.

Thus we see some reasons why all the miseries of a Christian are called
* the dyings of our Lord Jesus.'

We see then there must be a dying of the outward man ; first there must
be little dyings, and then a consummation of all. And why ? Because sin
is so invested and so sunk into our natures, that without death it cannot
be divorced. Afflictions are to make a divorce between sin and our nature,
for ' no unclean thing can enter into heaven,' Rev. xxi. 27. As the Spirit
did separate sin in the nature of Christ, so doth the Spirit of God purify
the nature of every man by afflictions. Because grace needs help, there-
fore afflictions join as fire with grace, to make a more perfect separation
between the soul and sin. Together with the sanctified spirit there is a
spirit of burning. When the canker hath seized deeply on metals, it
must pass through the fire before it can be purged ; so the nature of cor-
ruption hath so eaten into our natures, that we need fire to purge it out.

' Flesh and blood,' saith the apostle, ' shall not enter into the kingdom of
heaven,' 1 Cor. xv. 50. What is the meaning of that ? That is, there be
some remainders of corruption in it. Until this bod}'- be returned to dust,
till the Lord make this body of ours new again, which is now so stained
with sin, it shall never enter into heaven. Our blessed Saviour's body the
third day, before he saw corruption, did rise again, because there was no
sin in him, and therefore it was not necessary he should see corruption.

408

COMMENTAEY ON

Now divers refisons there were why he should not see corruption. But all
our bodies must be turned to dust, or changed, which shall have the force
of a death, as 1 Cor. xv. 52 : ' And therefore we bear in our bodies the
dyings of the Lord Jesus.'

Use. This should sweeten all our afflictions, that we are dying with Christ,
whereby Christ hath communion with us, and whereby we are fitted for
communion with Christ ; as put case we have sickness or trouble, &c. Christ
took upon him flesh, but what ? As it was in Adam unpassible ?* Christ
took upon him our passible nature, as subject to suffer cold, and hunger,
and pain, of weariness, and it is fit our bodies should be conformable to the
body of Christ, ' for we are predestinate to be conformed to Christ,' Eom.
viii. 29, and therefore when we are put to pain in our callings, or troubled
for good consciences, and thereby wear out our bodies, it is but as Christ's
body was used. He took a body that he might sufler, and going about
doing good, and be put to hardship. Therefore, if we be put to hardship,
it is no more than our Lord Jesus Christ did. And therefore those that be
so delicate that will take no pains, endure no sickness, the w'ind must not
blow upon them, the sun must not shine upon them, they love no saving
goodness, nothing of the Spirit of Christ, who out of love took our nature
upon him, obnoxious to all pain and labour ; though not infirmities of our
particular persons, yet of our nature. He took upon him our miserable
nature, our passible nature, and then he hath our nature in heaven. If
ever we will be glorified with him in heaven, we must be content to take
upon us his miserablef nature here, that our flesh may be used as his was,
even to death if there were occasion. If we be humbled to death, happy
is that mortification that brings us to conform with Christ, whatsoever it
is. And therefore be not discouraged ; let what will come, come on this
body of ours.

Nov/ if you ask me, who are the happy men in the world ? Truly those
that are most active in good, and sufler moat for good, for they are the
flesh of Christ. What did the flesh and nature of Christ ? He did all the
good he could, and sufi'ered all the evil that the pride and malice of man's
nature could possibly lay upon him. He therefore that doth most good,
and sufiers most ill, he cometh nearest to Christ, and carrieth about with
him the ' marks of the Lord Jesus.'

To pass on in the words.

To what end is all this ? ' That the life of Jesus may be manifested in
our bodies.' What is the life of Jesus ? You all know what life is. I
will speak of it as a Divine especially.

(1.) You know that the life of Jesus is either the hfe secret in himself ;
and therefore he is called ' our life.' ' I am the way, the truth, and the
life,' John xiv. 6, when ' Christ our life shall appear,' Col. iii. 4. Christ
is hfe, as having life in himself as God. Or,

(2.) Else the life of Jesus as mediator, and as God a)id man ; and so it is
here meant. Life is first founded in the Godhead. He is the living God,
and therefore wise and powerful, and all because he is living. But life as
it is in God doth not comfort us a whit, but rather is a matter of terror,
because we have no communion with God, considered absolutely, without a
mediator. And therefore we must consider of life as derived "to a middle
person, a mediator, God-man. So that life is derived to us by Christ our

* That is, impassible = incapable of sufTuring — G.

t That is, = misery-enduring nature, or passible nature, as above. — G.

2 CORINTHIANS CHAP. IV, VEE. 10. 409

brother, who hath taken our nature. Our Christ is derived to us in our
nature. God alone doth not comfort us ; mere man alone doth no good,
John vi. 32, seq. The argument is profoundly followed by our Saviour.
The flesh profiteth nothing. The human nature without the divine pro-
fiteth nothing. It is the Spirit that quickens. Look to the death of Christ.
Consider Christ dying as man, he doth us no good at all if he had not been
God. As God he could not have died, but the person of God dying in our
nature makes his flesh bread indeed, and his blood drink indeed ; that is,
the soul may feed upon the satisfaction, the sacrifice of God-man, as full
satisfaction to God's divine justice. So that the Spirit and the flesh, the
divine and human nature, is the ground of all life.

[l.J First, of the life of sentence, whereby we are freely acquitted from
sin ; for there is life of sentence when a malefactor waiteth for death, and
hath a life of sentence given him. So Christ is the fountain and author of
this life of sentence, for that God in our nature died to satisfy God, and
therefore we be acquitted. The guilt of our soul is taken away, and a life
of sentence is conveyed to us.

[2.] The life of Jesus is as the life of an head. We have not only life
through Christ, but life in Christ ; and not only life through' Christ as
mediator, but life in Christ as an head, conve3dng the same Spirit that is in
himself to every member. So that if you will have the fountain of life, here
it is. God is the first living, he is life itself. God conveyeth life to the
mediator, God-man. He restores life to us, the life of sentence, and hath
likewise conveyed the life of sanctification to us. Sometimes ye read both
of God and Christ mediator. ' The Father liveth, and I live ; and because I
live, you shall live also,' John xiv. 19. But to come nearer to ourselves.

(3.) The life that cometh from Jesus, cometh first upon his own person,
then hy the second on lis. Christ exercised this life first upon himself in
raising himself from the grave. Christ as God raised himself as man from
the grave, and so he is called the Lord of life ; he hath the key of hell and
of the grave ; Lord of life, Lord of death, because being dead he as Lord of
life raised hinjself again.

Now after he had exercised this power in giving his body life again, so
by the same power by whicli he raised his own dead body, by the same he
raiseth every Christian's. So that every Christian is raised and quickened
by the life of Jesus ; that is, by the power by which Jesus quickened him-
self being dead in the grave ; and that is St Paul's meaning, Phil. iii. 10,
' That we might find the power of his death, and the virtue of his resurrec-
tion.' There is virtue in Christ's resurrection. "What is that ? It is
nothing but the quickening power whereby the bod}^ of Christ was raised
out of the grave ; and Paul desires to feel the power and virtue of that
resurrection from the life of Jesus.

And therefore in particular, what is the virtue of Christ's resurrection,
whereby Christ doth raise himself ?

The virtue of it in us is, first of all, the same Spirit that raised his body
out of the grave doth raise us out of any affliction, or quickens and
strengthens us in it.

The argument is from the greater to the lesser. If Christ hath such an
almighty power to quicken his own body when it is dead, hath not he
power to quicken and strengthen a man in any poor and miserable condition
in this world ? Doubtless he hath ; and therefore Paul desires the virtue
of this in all his troubles and dying. And so the life of Jesus is manifested
to a man in trouble, when he findeth divine power supporting him above

410

COMMENTARY ON

nature in anj^ trouble, or else bringing bim out of tbat condition to a
glorious one. Take a man in an}' uncomfortable condition of soul, perplexed,
deserted, cast down by sense of sin : he may be raised to the divine power
of Christ to comfort, and to stand stronger by his falls, grow better by
his sins.

And because death is the consummation of all trouble, the life of Jesus
is manifested there, when our bodies are in the grave, as Eom. viii. 11, ' If
the Spirit, that raised Jesus from the grave, be in us,' the same shall
raise up our bodies when they be turned to dust and rottenness.

So then, in a word, the hfe of Jesus is made manifest in us, when we
find this life powerful in the midst of all our worst conditions, supporting
us in our falls, and making us better and more comfortable afterward ; and
at length the spiritual life that raised him from the grave, shall raise up
our bodies to be conformable to his glorious body now in heaven. St Paul
was content to suffer the dyings of the Lord Jesus, that the life of Jesus
might be made manifest in him ; that is, the power of Jesus. To add another
thing.

(4.) It is not only a manifestation of the divine power in our falls and
raising us from the grave by the life of Jesus, but withal he infuseth a life
to evenj one; he sanctifieth the soul and body, and worketh the same im-
pression in others that is in him ; that is, his life. When he is meek, we
are framed to be meek ; he obedient, we are framed to be obedient ; he
humbled, we are framed to be humbled ; he is good and holy, we are framed
to be answerable. This is the life of Jesus. And the more we bear in
our bodies the life of the Lord Jesus, the more we are like to Jesus, and
fashioned to him.

Therefore it may be well called his ' power,' and his ' inward grace ;'
because it cometh from him, and it makes us like to him altogether, and it
tendeth to Jesus. It is from Christ, and maintained by Christ, and it
carrieth the soul to Christ, makes us like to Christ ; therefore it is called
the life of Jesus.

We all know life is a sweet thing. We desire it above all, and fear the
contrary, death, above all. Now blessed is that mortification, that dying,
that makes us partakers of the life of Jesus. If life is sweet, what is this
lifeof Jesus? Alas! what is a life to the life of Jesus; that is, to the
divine power shewed in us, which was shewed in him.

Use. You see then that dying to Jesus Christ makes icaij for the life of
Christ. ^ If we will live with Christ, then we must die first. You know ail
life springs from death, so the life of Christ springeth from death ; his own
life that he liveth, any spiritual life, it was after his death. And so spiritual
life in us cometh after dying. The papists will have a life of their own ;
others will have power in corrupt nature ; but there is no resurrection with-
out death before ; there must be dying before there is a living.

If we will feel the life of Christ, we must be content to carry bodies dying
to Christ. If we will have strength and power and joy, and the presence
of Christ, then endure the dying of the Lord Jesus. Endure whatsoever
he will please to exercise us withal. And if we carry his dyings, we shall
be sure to be partakers of his life.

Use 2. I beseech you, consider ivhether xce he partakers of this life, strength,
and poiver,^ and grace, and comfort. And let us be content then with any
condition in the world wherein we may have communion with Christ by
anything, that we may be subject to Christ ; to be poor that we may be
rich with Christ ; to die to all, that so we may live to Christ ; to be nothing

2 COKINTHIANS CHAP. IV, VKT.. 10. 411

to all others, tliat so we may be all in all to Clirist. By dying to Christ we
lose perhaps health, but we gain it in strength ; we may lose countenance
and friend, we gain it in spiritual things. God takes nothing from his
children, but he giveth better in a better kind. And happy is that parting
that is recompensed in an higher kind ; happy is that death that is made
good by a better life ; happy that self-denial that is made up in Christ ;
happy that discomfort that is made up with comfort in Christ ; and there-
fore let us not be against any sufiering, fear nothing that God may call us
to in this world ; no, although death itself. Life with Christ is better
incomparably than anything we lose. Our life is but a dying life, take it
at the best ; die we must. Now if we die suifering afflictions, which are the
passage to life, why then there is a benefit made of necessity. We owe to
God a death by nature, and now we get an advantage by anything we suffer
for Christ's sake. For we.have a hundred fold for anything we suffer in this
world. It is hard to persuade this reason to flesh and blood, but they that
find experience in it once, as Christians *do in sufierings, they find peace
and comfort from the presence of Christ's Spirit in their souls ; they know
what a benefit it is to suffer for Christ's sake, though with loss of anything
in this world. Would Saint Paul have wanted those whippings and
imprisonments, or wanted his comforts of Christ's presence ? Would the
martyrs have wanted that sweet comfort they had for present life ? Surely
they had it oftered, they might have entertained it if they would, but they
would" not. And if ghmpses of glory, the little life derived to us now, sup-
porteth under the troubles of the world, what is the ' exceeding weight of
glory' reserved for us in another world ? We can soon fathom and compass
the things we suffer. We know what contempt meaneth, and poverty
meaneth, but the life in this world passeth understanding. ' The peace of
God passeth understanding,' Philip, iv. 7, and ' is joy unspeakable and
glorious,' 1 Peter i. 8. Therefore if there be a measure and narrow
measure of trouble in this world, and that there be inward peace and glory
immeasurable, then we be gainers here, setting aside consideration of
heaven.

Therefore, I beseech you, let us be willing to undergo anything God
shall call us to ; for,

(1.) We shall find a divine energy of God's Spirit, u-liicli tee never 2'>erliaps
had before, nor ever shall hare hereafter. Therefore fear nothing God shall
call us to. The comforts of God's Spirit, from the life of Christ manifested
in the hearts of his children, are above the course of nature, for it is an
high life. The life of Christ is above the life of reason or sense. There-
fore suppose troubles lie in sense,, the large peace and enlargement of spirit
is above them all.

Now as the life of reason is above the life of sense, so the life of gi'ace
is above all conditions whatsoever. No inferior subordinate condition can
prejudice the life of grace and comfort. Therefore if all tyrants in the
world conspire to make a man miserable, they vex his outward life, but
there is a life of Jesus, and they cannot hinder the influence of grace and
comfort to the soul. They cannot hinder the inward peace of inward joy,
they be comforts of an higher rank. And therefore if ever God calleth us
to stand in a good cause, for justice, for religion, never go ofi': we shall
.have comforts of an higher rank.

(2.) Consider, the worst they can do is, to take this life of ours, which we
cannot keep long. These things be easy to be known, for matter of under-
standing, but hard to practise upon occasion ; therefore we ought to think

412 COMMENTAEY ON

of them beforehand, and to labour more and more, persuaded of the love
of God in Christ. And to see the life of Christ quickening them to all holy
actions and duty, this is a spiritual life. As Christ, when he rose, never
dieth more, so he that hath this spiritual life hath an eternal life, he never
dieth more. ^Vhen Christ begins to quicken our souls by joining our spirits
with his Spirit, that conjunction is everlasting. And it is nearer after
death than before ; when death separates the soul from the body, then
Cometh the conjunction of the soul to Christ. Therefore labour after the
spiritual life that makes us happier and happier still. The longer we live
the nearer we are'to Christ, and when we die nearest of all. Labour to
feel the power of Christ's Spirit quickening our spirit, putting life into
them, vigour into them, beauty on them, strength into them by his Holy
Spirit.

(3.) Again, ivlieri the body is severed from the life of the said, ive see hoie
deformed it is, hoiv stiff and inactive it is; ive cannot endure the sight of our
dearest friend if life he gone. If the life of Christ be severed from our souls,
what carrion souls have we to God. There is no beauty on the soul, no
strength to duty. But now if we enter upon the first degree of life here,
and find the beginning of it in altering and changing our natures, we are
sure to leave* farther degrees of it in our death, and the consummation of
it at our resurrection ; then body and soul shall enjoy the same life that
Jesus doth now. But the scope of the apostle, which I desire you mainly
to remember, is this, that you should fear nothing ; nothing can befall us,
though never so grievous to the outward man.

I (4.) I add, because ive shall experimentally feel the life of Christ manifested to
us. It is that that makes a Christian. Experience is the life ["of ] a Christian.
What is all knowledge of Christ without experience, but a bare knowledge,
if the power that raised Christ's body raise not our souls ? This is to
know Christ to purpose, to know the virtue of Christ. We hear that Christ
is powerful to quicken his own body. You hear that Christ is gracious,
and good, and full of comfort ; but what is this unless we feel it in our-
selves ? It is the experimental knowledge of Christ, and of the life of
Christ, that doth us good, and makes us abound in all things. I sufier
bonds, saith the apostle, for the gospel, but I am not ashamed, Kom. i. 16.
Why ? ' I know whom I have believed.' He felt the power of Christ in
all his tribulations and afflictions. When we find by experience Christ is
a quickening Spirit, hath quickened our souls to grace, comforts, peace, joy
in our worst condition, then we know Christ to purpose, and then are fit
to be carried through all afflictions of the world, and beyond all, and above
all, to bear us through all things we meet with in the world between us
and heaven. The life of Christ being a divine life, without a little expe-
rience of it, all is to no purpose. And a little of this beareth down all that
stands between us and glory.

VERSE 10.

Always bearing ahotit in onr bodies the dying of the Lord Jesus, that the Ufa
also of Jesus miglit be made manifest in our bodies.

The apostle, as before we have heard, labours to vindicate the credit of

the gospel, and the ministry of it, preventing! all objections that carnal

men might make from the trouble that usually accompanieth both the

preaching and profession of the blessed truths of God. And he setteth it

* Qu. ' have ' ?— Ed. f That is, ' anticipating.'— G.

2 CORINTHIANS CHAP. IV, VEE. 10. 413

down by way of opposition and contrariety. He grants all that tlie adversary
can say, and then sheweth on the contrary how God is present graciously
in the midst of the troubles of his children. And this in five particulars.

1. ' We are troubled on every side, yet not distressed.'

2. ' Perplexed, yet not in despair.'

3. ' Persecuted, yet not forsaken.'

4. • We are cast down, yet not destroyed altogether.' Every [one] of
these is worse than [thej other. The waters of trouble do arise, but as
the waters of trouble do arise, so comforts arise in every one, especially
in the fifth, which is the worst of all.

5. ' Always bearing about in our bodies the dying of our Lord Jesus.'
It is true, yet for all that ' the life of Jesus is made manifest in our
bodies,' beside these unspeakable comforts that are (preserved for reli-
gion in the world to come, God doth not desert his children nor his cause
even in this. It is a happy condition when they be at the worst ; so
that the blessed apostle, though he had something in the flesh to dis-
courage him that he had no better in him than nature, yet notwithstand-
ing, he had something whereby he was encouraged, whereby he should
be able to retort all upon any that should object anything in religion to
his discouragement ; a blessed art and skill which we should all learn, not
to look altogether upon the grievances, but consider likewise what is in
our condition wherein we may be comforted ; nay, more comfort if we have
spiritual eyes than grounds of discouragement. God is gracious; he never
taketh anything from his children but he makes it up in a better kind.

We came the last day to the beginning of the 10th verse. ' We bear
about in our bodies the dyings of the Lord Jesus ' ; the end of it is, ' that
the life of Jesus may be made manifest in our bodies.'

God afflicts not any one of his children but he makes it up by a gracious
and blessed recompence ; and what he takes away he maketh up ; and in
what measure the outward man decayeth by mortification, in that measure,
in a more excellent kind, he makes it up in the life of Jesus ; and what is
the decay of the life of nature, or the life of condition, that stands in riches,
and pleasures, and honom's, suitable to the growth in a life of a higher
kind, the life of Jesus ?

' We always bear in our bodies the dying of the Lord Jesus.'

The words are a yielding to that objection that might be -made concern-
ing the affliction of the outward man. It is true, ' we bear in our bodies
the dying of the Lord Jesus.' We spake of that first part the last day.

That is, such afflictions whereby we are conformed to Christ, not only
which Christ permits and suffers, and which are like to the dyings of Christ,
and conformable to him, which is called the mortification of Christ and the
dying of the Lord Jesus, but also such a dying wherein we have the Lord
Jesus to be partners with us, and which is for his sake, and whereby we
are framed to be like to him, and conformed to his image.

Obs. Whatsoever ive suffer for Christ's sake, we have Christ a partner ivith
us in it. Even as by virtue of communion with him we die with him and
rise with him, so by virtue of communion with us he sufiers with us and
dieth with us. He was stoned in Stephen, he was beheaded in Paul, he
was reproached in Moses. Christ sufiers in all those that suffer for him.
There is that near communion between Christ and his church. And there-
fore it is the mortification* of Christ, because he bears part with his children
* That is, ' dying.'— G-

414 COMMENTARY ON

in it, and likewise because we are framed thereby to be like unto him.
For, beloved, not to say any more in this, argument, there must be a great
deal of alteration in the outward man before it will be like Christ. Our
flesh and outward man is so tainted with original corruption, that there
must be a great deal of change to fashion it to be like to the pure nature
of Christ. Ye know the nature that Christ took upon him. It was an
afflicted nature, but a human nature, before it was a glorious nature in
heaven. And so likewise this nature of ours, this outward man, before it
can be a glorious nature, must be a human nature, it must be an afflicted
nature. For sin hath eaten so deeply into our natures, that there needs,
as it were, a spirit of burning to consume and waste the corruption that is
in us ; and therefore it is called the mortification* of Jesus, because by it
we are conformable to Jesus in our natures and dispositions, by little and
little, till at length our bodies and souls be for ever conformable to him in
the heavens, death being the accomplishing of mortification.

And then again, the mortification of Jesus is such a mortification whereby
we are content our bodies should be like the body of Christ on earth, which
is in all hardship, labour, affliction, weariness ; and all God's people have
such a spirit, all that come to heaven have such a spirit. They are not so
dainty that their bodies should be better used than the body of Christ.
Christ took upon him our flesh and our miserable condition, he took a
nature subject to pain and labour. He took not our nature as in Adam,
impassible, that could not suffer, but he took the weakness of our nature,
and in our nature went about doing good, hungry, and thirsty and weary,
and takinff a great deal of pains ; and shall any man that is a member of
Christ be so dainty and delicate as not to be content to have his body like
as Christ's body was ? And therefore, the more that any man by Christ's
Spirit is content, his body should take pains in any calling to do good, and
the more he is content to suffer ill in doing good, the more he carrieth the
mortification and dying of the Lord Jesus in him. And, beloved, so soon
as ever a man is become a Christian, his life is no more his own ; his
health, his liberty is Christ's, not his own. Self-denial is the first lesson.
There is a hatred, a not loving of anything in comparison of Christ, even
of life itself, and whatsoever stands in the way ; and therefore we must be
content to be partakers of Christ's sufferings, that our bodies should be so
used as Christ was ; we must give up life and liberty and all to Christ ; and
that is ' the dying of the Lord Jesus.' This we shewed more largely upon
the last day ; but I will now specially insist on the end and use of all this,
' that the life of Jesus may be made manifest in our mortal flesh.'

You see there is nothing lost by the dying of the Lord Jesus. It is
made up in a better kind, being for this end, ' that the life of Jesus may be
made manifest in our bodies.' This is God's end, and this is Christ's end,
and this is Paul's end. It is both the effect and issue that cometh of the
dyinff of our bodies, and it is the end intended by Christ, who will use our
bodies in his service, so that his life may be made manifest in us. St
Paul's end is suitable to Christ's in bearing the afflictions of the outward
man, that the life of Christ may be made manifest in him ; for being once
in Christ, Christ's aims and ends are our aims and ends ; and therefore
saith Paul, we are content to ' bear in our bodies the dyings of the Lord
Jesus,' BO this be the issue of it, ' that the life of Jesus may be made mani-
fest.' Christ will have this end, and it is his end. He taketh away no-
thing but he makes it up in a better kind to the better man. It shall
* That is, ' dying.' — G.

2 COFvINTHLVNS CHAP. IV, VER. 10. 415

be supplied by a life of tlie Spirit, wliicb shall be perfected in a life of
glory in heaven.

Now what is this life of Jesus ?

There is a life of Jesus whereby he liveth himself, as God, and as media-
tor, God-man. There is a life of Jesus whereby Christ was upheld while
he lived upon the earth ; for that Spirit that quickened the dead body of
Jesus in the grave, that Spirit carried Christ along in all his lifetime, freed
him from all dangers till he had done his work. There was a Spirit of life
in Jesus that upheld him, and strengthened him to do the great work he
took in hand, till at length he did a greater work than all before, that is,
raised up his dead body. So that beside the life of Jesus enjoyed in heaven,
a glorious life, there was a life that Jesus led on earth, which was carried
by the Spirit, and acted by the Spirit of God in all things he did as media-
tor, God-man. And there is a life that he hath now in heaven, which is
either the life that he enjoyeth himself and as our head, which we shall be
conformed to when we die ; for we shall enjoy the same life in onf propor-
tion and measure that he doth in heaven, the glorious life which is the life
of Christ our head ; that is, that life of Christ which is now hid, as the
apostle saith, ' our life is hid with Christ in God,' Col. iii. 3 ; or else the
hfe of Jesus is that quickening power which com.es from Christ unto us.

Not to speak of higher matters, how God is life, which be speculations,
not to the present purpose, the life of Jesus here, it is not the life of Jesus
as it is and was in himself, but the life of Jesus as it is conveyed to us.
The life of Jesus is derived to every Christian.

Not to speak of the life of justification, which is a life of sentence, and
not here principally intended, though it be the spring of all the rest, for we
are dead in law, and we must be quickened by sentence. We are dead in
our sins. Guilt is upon us, and the guilt must be removed in justification.
We must live in law, and in sentence, and in absolution. God must
forgive our sins for Christ's sake, and remove the guilt of all death, before
we can have inward grace, which is the life of sanctification. Though it
be not here meant, it is supposed, as that which leadeth to all the rest.
But here is meant the life of grace in us which is from the work and func-
tion of the Spirit of Christ. The Spirit of Jesus is the Spirit of every
Christian. As there is one soul in the head and all the members, so there
is one Spirit in Christ and all the members, and one spiritual life in Christ
and all the members. Now this Spirit of Christ conveyeth to us the Spirit
of life, and Christ is the life of our life, the soul of our soul, the union with
our spirits. For even as the body liveth by fellowship and communion
with the soul — for what is life but the vigour of • the soul in the body by
reason of union ?- — so doth our souls and bodies live a spiritual life by union
and fellowship with Christ, [which] is the vigour of the Spirit ih our souls by
virtue of Christ. And therefore that spiritual life by which we live here
is the life of Christ, not only exemplary, because it is like Christ's life, but
by way of efSciency. Christ is the head of it, and conveyeth it to us.
There is no better comparison than to express it by the life of the body
which hath communion from the soul. The soul hath a distinct life of its
own. It hath a life when it is out of the body. It hath reason, it hath
discourse, it wills, it understandeth, it joyeth, it delighteth, j^et notwith-
standing, distinct from the body. That is not a life that it liveth in the
body that is severed.* The body's life is that that is communicated by con-
junction and communion. So the life of Jesus [is] not the life that he liveth

* The meaning seems to be, that it is not the life of the soul apart from the body,

416 COMMENTAKY ON

in himself, but in this place specially, the life that we have by communion
and friendship with him.

And this life that we have, the life of Jesus, it admitteth of a double
consideration.

First of all, it is that habitual life as u-e may call it, that imcard frame of
divi^ie nature ivhicli is in ^ls Christians, xrhich raiseth us above other men, as
other men by a rational life are raised above other creatures ; that temper
and composure of soul whereby they mind heavenly things, and have a
supernatural end and aim in all things, have enlargements of understand-
ing, enlargements of will and affections, larger souls than others. Narrow-
spirited men they are that are carried only to the things of this life ; and
this is a constant life, by reason of the constant dwelling of the Spirit in us,
as there is constant life in the body by the constant dwelling of the soul in
. it. And it is besides that, a perpetual influence of life from Christ, espe-
cially in dangerous and difficult times, as Saint Paul speaks of here. It is
a power above nature conveyed to uphold and carry us along through all
dangers till we come to heaven ; so that it is a life first in us, and then
the life of Christ drawing out the life in us to all kind of grace, and addeth
a divine strength.

. For, beloved, it is not that life that is in us doth all the gi'eat matters,
but it is the life of Christ as it joineth with the life of grace, supporteth it,
strengthens it, draweth it forth, increaseth it. For the life that is in us it
is a created thing, it is a new creature, but a creature ; but the life that
maintaineth a Christian, that upholds him specially in the dangerous matter,
ay, in the ' dyings of the Lord Jesus,' in great difficulty, that is not a
thing created in us, but the life of Jesus as it hath influence from him, and
is conveyed from him by a perpetual kind of derivation. For if troubles
grow, then the quickening power must increase with them, and habitual
grace in us must be raised, and strengthened, and quickened ; and besides
the graces formerlj^ in us, there must be an addition of strength from the
spring, still more and more. In natural life we do not only live in God,
but move in God : ' In him we live, and move, and have our being,' Acts
xvii. 28. So in regard of spiritual life, we not only live by Christ, but our
motion and the prompting of our power being sanctified to any particular
action, it is from the quickening power of Christ, which is a quickening
Spirit quickening us. Sometimes this quickening power must be shewed
in way of strength, when the trouble is great that the strength may be
suitable ; sometimes by way of comfort, when the discouragement is great;
sometimes by way of joy and peace, when the discouragement is to assault
us with the contrary. So that perpetually there must be quickening power
in our lives from Christ our quickening head, besides the habitual, constant
grace we carry about with us always. We know, in the body, if there be
obstructions that hinder the spirits from the brain, whence motions come,
there is an apoplexy or lethargy, causing a cessation of motion. So if
there be ceasing of the quickening powers continually derived from Christ
our head, there would be an apoplexy or lethargy in our spiritual life, and
a kind of death. Therefore when we speak of the life of Christ, we must
not understand the life that he lived; 'because I live, therefore you shall live
also ; ' but to think of the habitual grace wrought in ourselves, whereby we
are conformed to Christ, and to think of a quickening power that Christ
sheweth continually, he being the Sun of this world. Though the things

but the life of the body through its union with the soul, that is the figure of the
life of Jesus spoken of in the text. — Ed.

2 CORINTHIANS CHAP. lY, TER. 10. 417

of this world, as plants and tlie like [grow], yet let the sun withdraw his
vigour and efficacy, and they seem to die presently. The light of the air
ceaseth when the sun ceaseth to shine. So besides that, in us habitually
and continually, there must be influence of Christ into us answerable to the
exigencies and occasions a Christian hath, either of peace, or joy, or com-
fort of some portion of spiritual life or other. Now this is called the life of
Jesus, because it is radicated in him originally, as the ' second Adam.'
"We all derive it from him. The grace and quickening power we have con-
tinually, it is from him, the glory we look for is from him. He is the
' first-born' to whom we are predestinate to be conformed everyway, in
grace here, and glory hereafter ; and therefore it is called the life of Jesus.
That is specially herein meant. Both these lives, the inward frame of
spiritual life and grace in us, and likewise a perpetual influence specially
discovered and manifested then, when there is most need of it, in times of
trouble, with the accomplishment of it in heaven. The life of Christ is
manifested in his children here when they stand in most need of grace and
comfort, and it is manifested continually to the day of judgment, when the
life of Jesus shall indeed be manifested to the full, as it is manifested in
him in heaven ; for as Christ is glorious himself in heaven, so his mystical
body shall be like himself too.

I need speak no more for the unfolding of the meaning of the words.
The points considerable are these,

Obs. 1. That Christ is the foundation of all spiritual life that is in us.
He is the ' second Adam' that conveyeth all that is spiritually good. As
the first Adam conveyeth all that is spiritually ill, it was his office so to do,
to convey life. ' Because I live, you shall live also,' John xiv. 19 ; and
he saith, John s. 10, * I am come that they might have life, and that they
might have life abundant.' Christ came that we might have Hfe, and that
we might have abundance of life at the length. We have it by degrees
here, but there is abundance of life preserved for us, such abundance as he
enjoyeth himself in the heavens. So that Christ as the ' second Adam'
conveyeth spiritual life to us, as the common root of all believers, as the
' first Adam' was the common root of all mankind, but more peculiarly by
virtue of office as an head. As the head conveyeth spirit and life to all
parts of the body, so doth Christ convey spiritual life to all his.

It is the end of his coming and incarnation, to procure life of sentence
and reconciliation, which is the life of justification and freedom from con-
demnation, and the life of acceptation to life everlasting. He died that he
might expiate* God, and get the lives of men by getting them to be acquitted
from sin, and entitled to heaven ; and thereupon he came to convey (as head
unto all his members) life like his own, that the Spirit that is in him may
quicken all his members. Therefore he hath taken upon him the sweet re-
lation of an head, of a root, the Sun of righteousness, to shew that he is a
powerful head, a powerful root, a powerful husband that can alter and change
by virtue of the Spirit of God, that he hath in abundance, all that belong
to him, and be knit to him ; and therefore our spiritual life is in Christ.

He first exercised this life on his own body by quickening that. As
he was mightily declared to be the Son of God, by raising his own body,
Eph. i. 19, 20, so he will be mightily declared to be the head of all his,
by raising the bodies of his children out of the grave, and by raising them
out of troubles, which are partial deaths, little deaths. So that all spiritual
life comes from Christ, from union and communion with Christ.

* That is, = to pacify by sacrifice, atonement. — G.
• VOL. IV. D d

418 COMMENTARY ON

Use. Therefore we must labour to have union and communion uith Christ
strengthened by all means ; by hearing, and by the sacraments, and by all
means. For all our life is derived and fetched from Christ, as a ' second
Adam,' who by virtue of his office deriveth life to all that be his. The
more we know of Christ, the more experimentally we feel the power of
Christ, the more we live,

Obs. 2. For the second point : As all Hfe is from Christ, so (which is the
main point of the text) this life is most discovered in afflictions and evil
times, in the dying of the ontward man.

Beloved, both the spiritual lives I speak of, both the inward frame of
grace is made more manifest, and likewise the power of Christ in uphold-
ing a weak creature in such a condition ; for all grace shineth most, and
appears most in trouble ; as obedience, courage, faith, love to God, love to
others, love of the truth. I need not stand to particularise. And there-
fore the life of Christ is manifested in the decays of the outward man,
whether by outward persecutions, or by sicknesses, and the like, that is
the time of the discovery of grace ; and likewise it is the time of the disco-
very of the power that Christ exercised and shewed, the divine power that
God declared in raising his body, that is, the time wherein he sheweth that
power in all his.

Reason 1. The reason is, things are lest known by oj^jMsition. The decay
of the outward man is a foil as it were to grace, to make it appear more
clear and glorious, and the weakness of the outward man is a means to dis-
cover more the power of God's Spirit, and the power of the life of Christ
in such a weak body ; for a weak man, or a weak woman, or a weak child,
to be able to stand up for the truth, here is divine power shewed, as the
martyrs did not only* shew, but declare it gloriously. And for a sick body
to believe, makes the soul glorious and comfortable. Here is divine
power shewed more gloriously by reason of the opposition of the out-
ward man.

Reason 2. And then again, in this time the soid itself uniteth itself more
unto God, and to divine things; and therefore the life of Christ is more
manifested, because there is a near union between Christ and the soul.
For the soul gathers itself from the sphere, down to worldly things, as in
times of prosperity, ease, and plenty, when the soul scatters and looseth f
itself in the creature. Now there is a sweetening power in that which is
inflictive, to make the soul gather itself to God, to the fountain of life ; and
so it is a means sanctified by the Spirit of God to procure union with the
Spirit of Christ ; and therefore the life of Christ is then more manifested
in the flesh.

Reason 3. And then these things that befall the outward man, they are
as it were removentia prohibentia, they remove the hindrances of the life of
Christians ; for what hinders the life of Christ from appearing in us, but
that our afi'ections are eaten up with the world and vanity, one way or
other ? For naturally we are not so vigorous in spirit when we have vigour
in the outward man ; and that which farthers the life, and strength, and
comfort of the outward man, will diminish the strength of the inward. It
should not be so. It should be that the more vigorous in the outward man,
the more vigorous we should be in the inward ; but it is not so. Now suf-
fering takes away that, when these be embittered by the cross, by some
suffering that is against the feeling and sense of the outward man. Here-
upon Cometh a better relish of divine things, other things being embittered
t Misprinted ' all.'— G. * Qu. ' loseth '?— Ed.

2 CORINTHIANS CHAP. IV, VER. 10. 419

to the soul ; and' hereupon the soul, in times of any great pressui-e, doth
hear with other ears, and doth see with other eyes heavenly things, and
doth feel and judge after another manner than it did before. Take a man
when he is under any thing that afflicts the outward man, for his body or
condition, which are both called life, the hfe of body, and the Hfe of condi-
tion, we shall fasten a few good things sooner on him than at another time.
Speak ten times as much at another time, it shall have no passage, no
entrance, but the state of all things without being made less delightful, his
soul recovereth a spiritual taste, and relisheth heavenly company, and
heavenly truths, as they be suggested by others or us. Experience shew-
eth this in David and other saints, and in every Christian ; and therefore
the blessed life of Christ, such a spiritual life as is in Christ, it is his
most of all glorious and conspicuous, specially in times of afflictions and
crosses.

Reason 4. And then another reason may be, that the point may be clear.
God doth delight, and Christ delighteth to shew himself most glorious at
such times, not only because his virtue and strength and power is most
manifest then, but likewise out of tenderness to the condition of his
children ; for he sees they more need his presence, and they more need his
immediate comforts. Then immediate comforts are specially desired of
the soul. When outward comforts are taken away, there is a sweeter com-
munion with Christ in any trouble than at other times. No communion in
prosperity for the most part that is so sweet to a Christian as at that time,
for the soul knoweth then it is most acceptable to the soul. The soul
stands in need of it. Therefore comforts are immediate to the soul at this
time, and immediate comforts that come from the fountain are pure. When
the comforts derived from frier ds and outward helps be all taken away,
there must be immediate comforts, or else the soul will sink. And now
Christ, out of love to his children, comes forth to them and joineth with
their spirits more than at other times ; so that the sweetest communion any
man hath with Christ is at the worst times. The martyrs verified it
abundantly, for they never had the comforts before that then they had ;
for Christ came into the dungeon and supported them with strength above
nature ; and all this is from the sweet love and mercy of Christ, that applied
himself to the necessity of his children. These and the like reasons that
the life of grace, the life of comfort, and the life derived immediately from
Christ, is the most apparent in afflictions.
I will not press the point any further.

Use of trial. To make use of what is spoken. If it is true that there ia
a spiritual life, another life, and this is most manifested in affliction ; how-
then shall we know whether we have this life of Christ or no ? for Christ
conveyeth a spiritual life to all his.

We will speak of the evidence of them both, whether is there a gracious
frame of life in us from Christ or no.

If the life of Christ be not in us, beloved, we are stark dead in regard of
a better life ; and it is woeful to be in a dead condition. And therefore it
behoveth us a little to take heed that we have the life of Christ, and if we
have it, we may know it familiarly. I do but name the heads. Because
it is a word borrowed from the life of nature, you may know it from pro-
portion to the life of nature. Where spiritual life is, there it is. As in
the outward life you know there is sense and motion, appetite, and such
like ; so where the life of Jesus is, there be spiritual senses, eyes that see
spiritual things, a taste that relishes spiritual things, a taste that can relish

420 COMMENTARY ON

them above all other things, that can set the highest price upon the best
things, that judge th of things as they be. There is a spiritual taste and
judgment suitable to the judgment of Christ. And so I might run through
all the senses, if I would affect correspondency in this kind.*

And as there is spiritual sense, so there is sensibleness. A natural life
makes us sensible of any injury, of any comfort. So where there is the
life of Jesus, it makes us sensible of anything that is suitable to nature, or
contrary to it. Where there is life there is sympathy and antipathy ;
sympathy, agreement with what is suitable to nature, and antipathy to
what is contrary. So where there is the life of Jesus, there is a
sympathy with all things that are Jesus his stamp f upon them, to
spiritual things and spiritual persons, and an antipathy to the contrary.

And here is the ground why a godly man may be known by his hatred
of sin, because it sheweth an antipathy ; and antipathy sheweth the kinds
of life. Sin is contrary to union and communion with Christ, for it is a
dissolving and divorcing nature.

Now the soul that liveth by Christ, and knoweth sin to be of a divorcing
and separating nature, to sever his soul from his head and life, and so to
cause apoplexies and death itself, if it be not looked to in time, hereupon
comes the soul to hate sin to the death, and to seek the death of sin by all
means, because sin seeketh the death of the soul ; for what is sin but a
separation of the soul from Christ, and a joining to the creature ? There-
fore wheresoever there is grace, there is antipathy to sin, not only as
bringing damnation with it, but as contrary to tlae life of Christ ; as every
creature hath an antipathy to its enemy, as we see in doves and eagles ; the
dove is the prey. The tamer and wild creatures have an antipathy in them
by nature. So the soul that hath the life of Christ hath an antipathy to
sin. So far as the life of Christ prevaileth in him it must be so, for every
life labours to preserve its being. We are bid to be wise as serpents, that
wind and turn themselves about, that cover their heads and will suffer all
manglings so the head be safe, because the life is in the head ; so the
Christian that hath the life of grace will endure anything, so the life of
grace be not hurt. There be sympathies and antipathies, an inward
joining to that that preserveth, and an inward hatred to that that is
destructive ; and therefore they that live in sin against conscience, that
divideth between God and them, I cannot see how they can think of spiritual
life ; for the soul liveth, and is swallowed up in base pleasures and in the
creature. Now if they had spiritual life, it would preserve itself from
breaches and all dangers.

Let us not deceive ourselves. Christ came not to free us from damna-
tion only, but as an head, to infuse spiritual life into us, and to live in us
by his Spirit. He came not only to purchase a life of glory for us, but
likewise to live in us by his Spirit ; and if he overcome for us, he will over-
come in us ; if he hath a life for us, he will have a life in us. The life of
Jesus must be manifested in us. And therefore take heed of joining in
affliction, to any sin ; for it doth divorce the soul from God, and joins it
to the creature. And so the soul becomes fading like the creature, and
cometh to nothing ; and indeed it is worse than nothing, to be for ever in
hell. It comes to that degree in misery that it would otherwise have had
in happiness.

* Cf. for a very full and ingenious extitition of these and kindred ' analogies,'
Thomas Adams' Sours Sickness, Practical Works, Vol. I. page 471, seq.—G.
t Misprinted 'stamped.' — G.

2 GOEINTHIANS CHAP. IV, VEK. 10. 421

Creatures have their instincts. There is a natural instinct in every
creature to run to that that feeds it, as lambs and other creatures as soon
as ever they are born run ; they know whither to go to suck, because that
is ordained by nature for its preservation. So there is an instinct in the
soul to carry it to that that feedeth and maintains it. Bees go naturally
to the flowers by an instinct ; so the spiritual soul that hath the life of
Christ runs to whatsoever may feed and maintain that life.

I beseech you, therefore, not to speak of the outward actions that are
objected to hypocrites. Look therefore to the sympathy and antipathy of
your souls and your instincts. Whither doth the bent of the soul lead
you ? Wherewith do you preserve the inward man ? How is the soul
taken up ? And this will discover the frame of the soul more than any-
thing else. Every creature that hath life, hath an element wherein it is
preserved above another place, as the fish in the sea, the birds in the air.
So the element of a Christian is holy, he is piscis in avido,-f when he is in
other courses and company. He walketh by the Spirit, he liveth by the
Spirit, and he walks in the Spirit. He liveth in the Spirit as in his
element. So that spiritual things and good company is his element. Till
in heaven, indeed, he is never in his centre, in his proper place till he is
in heaven. But in the mean time his element here is in heaven on earth ;
that is, spiritual actions wherein he walks and solaceth himself, as fish in
the sea, wherein he draweth in the breath that is suitable to his disposition.
Ill company or evil hearts will not suit with that spiritual life ; and by
these ordinary resemblances we may judge a little of the frame of our
spirits, "whether they be living souls or no.

But to go a little higher.

The life of Jesus, as it riseth from Jesus, from as high as heaven, so it
leadeth to Jesus. It makes the soul to look to Jesus, to look to Christ.
It subordinateth all things unto Christ. It takes all things in the way as
furtherances for Christ, and considers of his hindrances as they hinder the
main, and of furtherances as they further the main. It looks on all things
below, as they further and do hinder the main. It is a life bred from
heaven, and aims at heaven, and cares for no more of these things than
can stand with a spiritual and eternal state. It considers of things, and
reasoneth of things, how doth this help or hinder the main ? And when
it doth anj'thing it fetcheth reasons for it from Christ, and from heaven,
and from the main end. As a man that hath life of reason, that is adorned
with policy and wisdom, it considers of things as they help his state ; or
if he be a man of narrow apprehension, as the sot with his particular good,
and goeth no higher. So a man that hath the life of Christ, hath a larger
soul than any of these, for he hath a larger end, and an higher end, be-'
cause he hath a higher light to discover that end. Light is the first thing
in life, and that discovers greater things than any other man can appre-
hend. His spirit is too narrow for them. And when by a supernatural
light he apprehends a glorious condition in heaven, he makes that his aim.
And as he hath large aims, so he hath large afiections, and nothing below
can satisfy him, because his soul is enlarged by the life of grace, and by
the life of the Spirit to see better into things, and to have better aims.
Therefore let every man look what his ordinary aims are, whether he rest
in any thing below, whether he maketh things below serviceable to greater
things. If he delight in inferior things, he hath but a common life. Many
think their conditions good, because they attend religion, but there is false-

* Qu. ' arido ' ?— G.

422 COMMENTAPvY ON

hood in that ; for a man that hath not the hfe of grace, that makes the
practice of rehgion serviceable to his base ends, he makes heavenly things
serviceable to his ends ; that is, out of self-love, because he would not be
damned, or he would be so reputed, but he hath not the aim of spiritual
actions : he doth not spiritual things from a spiritual life, but from self-
love, from a false principle within. Now where the life of Jesus is, it resteth
not in anything but in Jesus, and makes all things serviceable to that. The
skill of referring things to the main end is one main property of spiritual
life.

Firstly, For a man may do the same thing, and yet from divers prin-
ciples ; one from flesh and blood, and vain-glory, and base ends, and the
other from higher considerations, as men and beasts. A man hath a
higher life than the other creature hath. Both may refresh themselves,
but a man doth it as a man, and directs that strength of his to human
actions. If he be a Christian, he directs not only human actions, but
refers human actions and all to serve God in his place. So that he
works like a man, though for the actions they be the same. So the
shallow creatures that be determined to one, and have not latitude of
reason to look to many things. Thus you see there is great difierence
between men and men.

Secondly, Men may do the same things, come to church, receive the sacra-
ment. The one may have base, low ends, the other higher ends ; nay,
higher ends in civil actions than another in spiritual actions. For he doth
holy actions with a carnal end ; and the other having spiritual life, by virtue
of that life carrieth his calling in the duties of it in a spiritual manner. I
beseech you, therefore, let us examine our life of Jesus by the carriage of
our souls towards Jesus ; he never suffers us to rest in subordinate things.
I might be very large on this point, but I will name no more.

Consider what setteth you on work in all things you do. There be
things we call a-oroiMarot,, ' things that be moved by art.' One would think
they moved themselves ; but they be moved by a weight, that is not seen
presently, as in clocks and such like. In all frames of art that move, one
would think it is from themselves, but there is no principle of life in them ;
an external thing, a weight without, sets all the wheels a going. But in
living creatures that have principles of life within them, something within
them guideth their life and sets them a-going. So a Christian and another
man, he that hath the life of Christ, from the life within him, he is set on
work with his actions. The other man moveth to the same thing, but he
moveth from an extrane[ous] principle. There is something or other that
Bwayeth his course and biasseth his actions, which is outward and not
spiritual : either freedom from outward troubles, or to hold correspondency
with others. I beseech you, look to our motives and to our aims in all our
actions, for these will best distinguish.

But that is not the life mainly intended by the apostle, but the life that
is with- him, flowing and having influence from Jesus, specially in hard
conditions. ' The life of Jesus is manifested then.' That is, both the
inward frame it sheweth itself then, and likewise the power that comes
from Christ.

Beloved, when the state of spirit he is in is contrary to the outward con-
dition and above it. When if a man looks to ordinary courses such a man
* Qu. ' witliin ' ?— Ed.

2 CORINTHIANS CHAP. IV, VEK. 10. 423

sliould sink ; and when he doth not, and that from supernatural principles
and strength, that argueth there is a power in him ahove nature and above
his own. As for a man in restraint, to have his soul at liberty ; for a man
disgraced in the world, to have a bold spirit to God- ward ; for a man weak
in outward shew, to have strong courage, forcible courage, that all the
enemies of truth cannot daunt ; when a man is pining away, and is nothing
but skin and bones, yet to have a heavenly soul that is in heaven before its
time, and altogether in heavenly conversation ; when the outward man is
in great pain, and all confidence is to be cast away in regard of outward
hopes, yet he is strong, and assures himself of a better condition afterward,
and the very faith and hope, casting anchor in heaven, though they be not
seen or felt, yet there is that power in spiritual things, laid hold on by faith,
waited on by hope, that it supports a soul in such a condition ; so that if
it were not for these heavenly supports, by the Spirit of God, it would sink.
If thou wouldst have the life of Jesus manifested, compare thy condition
and thy strength. When a man can master all conditions, when a man
can master imprisonment, disgrace, restraint, weakness, anything, from
considerations above nature, and strength together with consideration ; for
the Spirit worketh not only by reason, but by an inward strength, it
sheweth there is something in a man abov'e nature, that there is in him a
life of Jesus. When nothing shall stand between a man and heaven,
neither fears of great ones, nor frowns, nor hopes of preferment ; when
nothing below can stand in a man's way to heaven, but he will break
through all by an invincible courage, it argueth he hath a frame of spirit
above his own. There is not only a frame of grace, but a spirit of
strength, to carry him through all conditions whatsoever. As St Paul, ' I
am able to do all things through Christ that strengthens me,' Philip,
iv. 13. ' I have learned to want and to abound,' to do all things through
Christ that strengthens me, that supplieth me with perpetual strength from
above.

Beloved, in a Christian, especially in evil times, there is more than a
man, there is more than a holy man, there is something that floweth from
this head, Christ, that doth administer supplies of comfort, and of peace,
and of joy, and of friends, whereby he is carried through all. By these
and such like particularities, we may discern whether there be the life of
Jesus manifested in us or no.

Use 2. Of exhortation. Beloved, let us labour by all means therefore to
have this spiritual life ; to have a frame, to have the divine nature stamped
upon our nature, the frame of grace ; and let us not rest on that, but labour
for a perpetual and continual stream of life from Christ, the fountain and
the spring.

I speak of this the rather, because there is a main defect in this, and the
cause of many foils.* But our hearts be good, and we trust to the frame
of life and grace that is in us, without looking to the supernatural spring
and fountain of all grace out of ourselves ; and we think to-morrow shall
be as to-day, and by the same strength we do to-day, we shall stand against
temptations to-morrow. Beloved, it will not be. There must be supplies
not only of new strength, but also of greater strength, to new conflicts, to
new oppositions, and new temptations. For as that strength will not carry
a great burden that carrieth a little, they that carry burdens put forth greater
strength to carry more than others. So in Christianity, when we meet with
a strong temptation, we must not think to overcome it without setting upon
* That is, ' falls.'— G.

424 COMMENTARY ON

it with spiritual strength. Lord, I need divine strength, else I shall sink
under this temptation ; this cross is too heavy for me, and so not going
about to oppose any extraordinary thing with strength of nature, for nature
will do nothing in great matters. It will make us do things comely to the
outward eye. Nor common grace will not make us able to set upon great
matters, but we must have a supply from grace, from heaven. And there-
fore a Christian is a depending creature. None is so dependent or inde-
pendent. Certainly none so independent on the creature as a Christian,
especially when he carrieth Christ in his heart by faith ; but then he is
continually depending upon Christ the head, who is the treasure and spring
of all spiritual life, to convey to us on all occasions. ' Without me you can
do nothing,' John xv. 5, much less suffer without me. And therefore, I
beseech you, let it be a rule for us in our ordinary course, when we set
upon any duty, withstand any temptation, conflict with any corruption,
when we are to enjoy any prosperity' above the common model of grace, to
enjoy it without surfeiting of pride, security, or the sins that accompany
prosperity. Consider with ourselves, Have I a frame of grace enough to
set upon this ? No, I have not. Surely that must be, there must be a
power from Christ, a perpetual drawing of strength from Christ to master
this, to meet with this, to bring it under. As a Christian is lord of all
conditions, of prosperity and adversity, but not by an ordinary frame of
grace, but that together with a divine strength and power, which is here
called the life of Jesus, specially manifested by dependency. So let the
life of a Christian be continually dependent. Peter by his ordinary graces
could say, ' Though all forsake thee, yet will not I,' Mark xiv. 31. But
that he may see he stands by his own strength, he falls foully. And why
do so many fall foully, but because they undertake things with their own
strength, with former strength, and not with dependency, or a supply suit-
able to present necessity, and thereby they learn to stand by falling ? God
sanctifieth their slips and falls, to teach them better dependency for time
to come.

I beseech you, therefore, let this be a direction how to guide our lives ; and
that we may depend on Christ for strength in all courses, take heed of offend-
ing him, and grieving his Spirit, [take heed] that he suspendeth not his
divine power.*^ That strength obstructs this life, to call it home to himself, and
then to leave us to our own principles, and then we fall presently. The
life of a Christian is perpetually watchful, ' to work out faith with fear and
trembling,' Philip, ii. 12. How? Not doubting of your salvation, but
fear for offending Christ, ' for he giveth the will and the deed ;' he giveth
will to supply, and the deed to perform. And it is ' according to his good
pleasure,' Philip, ii. 13. You stand upon your good behaviour. If you
work not j^our salvation with a holy jealousy over your corruptions, and
with a holy trembling, he may suffer you to fall. Therefore consider our
dependency is not in ourselves. Now, since the fall, God will not trust us
with our own strength, but will lay up all in Christ. Therefore take occa-
sion to go to Christ, and that he may be our friend, and have his Spirit, as
he doth all by his Spirit as the sun doth all by his beams ; take heed of
grieving the Spirit, and giving it occasion to suspend its influency of
grace and influence of comfort. For it is another thing than it is taken, to
be lively Christians. We should not only labour to have lives, but to be
lively, to have the life of Christ manifested in us, and not only for crosses ;
in that time God preserveth great comforts ; but labour in time of pros-
perity for the life of Jesus. There is little life of Jesus in times of peace.

2 CORINTHIANS CHAP. IV, YEE. 10. 425

Security deadetli the life of Jesus. Sins of plenty, and sins of long peace,
stick upon us, that there is not that vigour, that liveliness of Jesus in us
that ought to be.

Now our endeavour should be to labour after an increase of this inward
frame, and together with increase of grace in us, increase of continual
dependency by faith, which fetcheth all from Christ. And why should we
labour for it ? For the credit of Christian profession. What a glory is it
to have a company of lively professors, in whom the life of Jesus is mani-
fested, that are above all conditions, that are thralled with no condition,
that can bring under all things, master their desires ! ' The spiritual man
judgeth all things,' 1 Cor. ii. 15, subdueth all things. He orclers them so
that he maketh them serviceable to his own ends. And what a glorious
thing is it to be like a lion, bold in all conditions, to be afraid of nothing
but of offending God ! And then fear and tremble because God may
suspend his Spirit. A wicked man may fear everything, but he feareth not
God, which is to be feared above all. But a true Christian is a lord, a
master above all other things, only he feareth to ofiend God, whereby this
spiritual life may be obstructed. Now in regard it is such an excellent
thing to be not only a living Christian but a lively Christian, and that it is
for the honour of religion to be so, let us labour more and more for it,
specially considering we know not with what dangers we may encounter,
with what temptations and corruptions. Having now the life of Jesus, it
will be manifested more and more till it end in glory. Is it not an excel-
lent thing to have that in us, to have such a conquering principle in us, to
have the Spirit of Christ in us, not only a frame of grace, but a Spirit
enabling us, and acting us, and carrying us through all conditions ?

Then this life of Jesus is a life that sets us in an order above all other
lives. There is a great latitude of life from that plant, the powerful life- to
God, which is life itself. What a gradation is there of life ! There is life
of sense, and life of reason, and the spirit. Now a Christian that hath the
life of Jesus, which is a spiritual life here, and will end in a glorious life in
heaven, sets him in a glorious rank above all lives under him ; for it makes
him one with Jesus. The Spirit of Christ acteth in him, loveth in him, joys
in him, delights in him, carrieth him through actions, bears him through
crosses. Even as the soul acts his body, so the life of Jesus acts him, and
sets him in a higher rank. Indeed, a spiritual man is as much above
another man, as another man above another creature.

What excellency is there, you will say, of a man that hath the life of
Jesus in him? What excellency! Beloved, this life makes him eternal.
All other excellencies are but ' grass, and the flower of grass,' as the apostle
speaks, ' but the word of life, begotten by the word, endures for ever,' 1 Pet.
i. 25. Spiritual life endures for ever. He that believeth in Christ endures
for ever ; for it is an everlasting life. All other things perish and fall.
Put case they be the flower of grass. The flower perisheth before the
grass. They be of shorter continuance. Wit, and greatness, and honour,
and the like, they are of shorter continuance than life. Life is but grass,
and all the ornaments of life are but flowers of the grass. These be fading
things, and they must all end in death. All honours are determined in
death. All excellencies lie in the dust. And we must rise up equally, all
kings and subjects, great and small. But this life is a life that endures for
ever, and therefore called an everlasting life. Then we live to purpose,
and never till then, when we live the life of Jesus, when that is manifested
« Qu. ' of the plant, the flower '?— Ed.

426 COMJIENTABY ON

in our souls, that is, rila vitalis; the other is, /S/'og d^iog, a life not worthy
the name of life. The conditions of life, riches and nobility, which is a
condition of life, all have their end ; but this life of Jesus is begun in
Christ, and ends in glory. And therefore it is worth labour to grow in it
more and more, to have it more and more manifested in us above all con-
ditions and life whatsoever.

I bese(ich you, let us not pass the time as careless, but labour to have
something in us above nature, to have the life of Jesus to quicken our
rational life, to sanctify all. The life of Jesus hinders us not of anything,
but ennobles all other excellencies. A man that hath the life of Jesus may
be as wise as he will, as learned as he will, he may be noble, this doth
make him more noble, it doth dignify all. It is a diamond set in gold ; it
addeth excellency to all other excellencies. A Christian is truly noble. A
man that hath the life of Jesus is truly rich, truly great, truly beautiful ;
he hath the image of Christ stamped upon the soul, and hath excellencies
added to all other excellencies.

It is an unworthy thing that we should pass over this life, which is alto-
gether to get into Christ, and to die before we begin to live. How many
live a natural rational life, and live in an outward condition perhaps great
in the world, and then all endeth in death ; and they be out of the world
before they come in. Here they come, here they live, and hence they go,
and never do the woi'k for which they came; which is, to get out of nature
and to grow in grace; to get into the spirit of the life of Christ, who is the
life of a Christian, the sun that quickens all. Instead of this, they go on
from day to day, from year to year, and so die before they begin to live.
And thousands do this in the bosom of the church.

This is a fearful condition. Therefore let this be the conclusion of this
point.

Never rest till we find ourselves in a condition above nature, till we find
ourselves in such a state that none can come to but a child of God. Let
us enter into eternal life while we live. For none shall be transported iiito
heaven that is not engrafted into Christ here. This is the entrance of
heaven. Therefore begin the life here, get into the church here, else it
shall never be obtained hereafter. Labour for more and more experiment,*
that Christ is in us, that at the day of judgment Christ may know us, by
his own stamp, and by his own life, that the life that raised him up out
of the grave, may raise our bodies out of the dust. For this is our com-
fort we may have from the life of Jesus, efficacy to quicken us to duty.
We shall find the life of Jesus to quicken us from troubles, and at the con-
summation of all, we shall find the Spirit that cometh from him powerfully
able to raise our dead bodies. If the Spirit that raised up Christ from the
dead be in us, it will raise up our bodies likewise. Indeed, I should never
satisfy myself almost in this subject, but that the time is past, and you may
in your own meditations work better upon that I have said, than I can by
any strength of mine press at this present.

VERSE 11.

For we wliicli lire are alwmjs delivered to death for Jesus' sake, that the life
also of Jesus might be made manifest in our mortal flesh.

The holy apostle, by a more than ordinary wisdom, by a spirit en-
lightened from heaven, doth not only take benefit from the weak estate he
* That is, ' experience.' — G.

2 COKINTHIANS CHAP. IV, VEE. 11. 427

was in with his fellows, but makes use likewise of such objections as were
made against the profession of religion by such as looked on the outside.
He grants to all that might be objected tending to the outward disparage-
ment of religion, but then he retorteth all upon them, and makes a gracious
and comfortable use of it. As jon may see in these two verses : ' We
bear in om- body the dying of the Lord Jesus, but the life of Jesus is made
manifest in our mortal bodies.' Of the tenth verse, we spake something
largely the last day : ' Always bearing about the dying of the Lord Jesus,
that,' &c.

We will now proceed to the next verse, which is but an illustration and
exposition of the former. For what he said before, ' we bear in our bodies
the dying of Christ,' here he saith, ' we are always dehvered to death for
Jesus' sake.' And where he saith there ' that the life of Jesus might be
made manifest in our bodies,' here by way of exposition and illustration,
' that the life of Jesus might be made manifest in our mortal life.' So
that it is but an illustration and exposition of the former verse.

' For we which live,' saith he ; we apostles and ministers, and it is true
of all Christians, we which live, while we live, are in some sense always
delivered from* death for Jesus' sake.

Here is the circumstance of time, added to the condition they were in,
and the aggravation of what they were delivered to. ' We are always
delivered to death,' 'we are delivered to death, and always,' and 'for Jesus'
sake.' These three things are a little considerable before we go further.

The condition is ' deliverance to death,' the circumstance ' always,' and
* for Jesus' sake.'

Obj. How could they die, being alive ?

Ans. I answer, we are delivered to death, because God, by his permis-
sion, gave them over to Satan ruling in the children of obedience, f to
molest, and threaten, and deliver them, to death, in regard of the designing
of cruel men of them to death, on all advantages they could take against
them. And likewise delivered to death in their preparation for death
continually, for they could make no other account every day they rose but
that they might die before they slept again. And in this respect, they and
every Christian ought to be a dying man to be delivered to death.

God is ready to permit them to die when they may honour him. God
is not prodigal of our lives. When our lives may save his truth, he will
permit our lives into the mercy of merciless men, and they have bloody
minds. Their malice is more than their power ; their cruelt}^ is more than
their ability oftentimes, but their hearts are altogether bloody. And so a
Christian is always prepared for the worst, as the apostle saith. For,
beloved, as soon as ever a Christian becomes a Christian, the first lesson
in religion is self-denial. And in what respect must he deny himself? In
regard of goods or honour ? Not only so, but in the grand matter of life
itself. He must hate, that is, not love, father, mother, not life itself, if
the question be for God's glory and the good of the church ; if they come
in competition with divine truths of the gospel. We must give up our
lives for Christ and his church ; we must have resigned minds. This we
must do in preparation of spirit. God indeed calleth not always for it.
There be more difficult times sometimes than other, and the times of the
gospel be sweet times of rest ; for in the Acts it is said the churches had
rest, ix. 31 ; but we must be prepared for it. St Paul saith to the
Corinthians,]; that when they 'gave themselves to Christ,' they gave their
* Qu. ' to ' ? — Ed. t Qu. ' disobedience ' ? — Ed. % The Macedonians.— G.

428 COMMENTARY ON

goods to Christ, 2 Cor. viii. 5. And when a Christian giveth himself to
Christ, he giveth his goods and himself to Christ. It is no hard matter,
when a man hath given himself to Christ, to part with any things else that
serve only for necessary comforts and provision, and then he takes all back
again when he hath his life. Lord, it is thy life ; thou hast bought me
and my life, I am thine ; thou hast paid a dear price for me, and thine it
shall be when thou callest for it. If thou wilt have my credit, my state,
my libert}', thou shalt have it ; if my life itself, thou shalt have it ; of thee
I have it, to thee I return it again, if it may be for thy glory and thy
church's good. And this should be the disposition of every Christian, to
count nothing his own so much as not to be ready to part with it when
Christ calleth for it. Beloved, a Christian is a sacrifice, and the end of
all the favours of Christ is, that from a free willing spirit ' he should offer
himself a free willing sacrifice to God,' as the apostle speaks excellently,
Eom. xii. 1. When he had spoken of all the favours of God in Christ,
election, justification, sanctification, the comforts of his children in trouble,
the end of all is, ' that we should ofler ourselves as a willing, reasonable
sacrifice to God ' as the end of all. And therefore reservation in our
spirits of anything that we will have limitations in : we profess religion-,
but with reservation of liberty, and not offend so and so, and not endanger
their skin in hazard, or reputation, and life ; it cannot stand with the
truth of Christianity. No man is a true Christian that hath such reserva-
tion. He never knew w^hat faith and implantation into Christ meant ; he
hath not entered into the first form of religion; he hath not learned to deny
himself. ' Whoever will be a disciple of me, let him take up his cross,'
Mat. xvi. 24. There be two hindrances of religion, one within, another
without; within us ourselves, that we must deny; without us is the cross,
and that we must take up ; and he that doth both these, is fit to follow
Christ. And none but those.

And therefore thou must be content, as the apostle saith, to be ' always
delivered to death for Jesus' sake.' So is Christ himself our head. He
was delivered to death, as I named before. God permitted them by little
deaths to afliict him, and misuse him ; at length God gave him up to death
itself. They thought to have swallowed him up continually, and to have
made an end of him ; at length God gave him indeed. And he was him-
self a willing sacrifice, ready to die. So we must be as Christ was, ready
to part with this life, as Christ did part with all for us ; else we are not
suitable members of so glorious and gracious a head. He gave himself
for us, and shall not we give ourselves back again to him, specially when it
is the only way to save ourselves ? ' He that loseth life, shall get his life ;
and he that will spare his life, shall lose his life,' Mat. x. 39. It will prove
so in the end. You will say these be good things, and true matters, but
they be not for us in these times. The more we are to bless God, beloved.
And yet we are delivered to death if we regard that sympathy that should
be between us, and the mystical body of Christ. In France now and in
Spain, and in many places of Germany, and Italy, Christ hath a church.
And are not the poor souls there continually, as it were, delivered to death?
Are they not always between the block and the hatchet, either killed or
ready for death, continually as sheep to the slaughter ? The persecutor
makes no more bones of killing them, than a butcher makes conscience of
killing a sheep, or a man to eat bread when he is hungry.

' They eat up my people, as they eat bread,' Ps. xiv. 4, and ' they think
they do God good service,' John xvi. 2. This is the state of all countries

2 CORINTHIANS CHAP. IV, VEE. 11. 429

beyond the seas, except ours ; and shall not we have actions of sympathy ?
That member that sympathiseth not with the body is a dead member.
And therefore we cannot make it good to ourselves, that we are living
members of a living and glorious head, except we sympathise with them.
So that in regard of the body of Christ now in Europe, under the cross a long
time, and under tyranny of crosses, we may say we are delivered to death
continually. And it may be our portion and lot, before we go out of the
world, for anything we know, and for anything we discern. That is the
truth of it.

But what speak I of delivering to death, when some nice* Christians will
not endure a scorn, a frown, a reproach for Christ ? They will not part
with anything for Christ ; how then will they part with their blood ? Are
those likely men to be ' delivered to death for Christ's sake,' if times should
be, that will not yield up anything they have ?

Now that we be enabled to do it, I will not trouble you with many direc-
tions. I will give but one. When a Christian cometh to be a Christian,
let him think he is not a man for this life, farther than God will suffer him
to live for the good of others, and to get assurance of interest in another
world. He is estated in heaven, therefore let him be at a point for this pre-
sent life. And now he hath given himself to Christ, his life is Christ's,
and let him think his life is not his own. * If I live, I live to Christ ; if I
die, I die to Christ,' Rom. xiv. 8, and be content that Christ should have
what he hath bought so dearly, whensoever he will call for it. Be content
with partial little deaths under them, for many of us die in times of peace,
such partial deaths, as sickness, and infirmities. This life goes out many
ways, sometimes by infirmities of body, sometimes by violence, at length
by age. All partial deaths, we must learn to make use of them every day
as we should, and in every of them some little part and glimpse of the light
of Christ is manifested. And therefore labour every day to bear every
day's cross comely, and as Christians should do ; and the bearing of par-
tial crosses will enable us to bear the grand crosses. The undergoing of
little deaths will make us able to undergo the grand death, when the time
cometh.

To go on : ' For we which live are always delivered to death for Christ's
sake.' ' Always,' for anything we know. ' We die daily,' saith the apostle,
1 Cor XV. 31 ; in our expectation, and in our resignation of spirit ; we die
daily in the designs of malicious spirits. God and Christ may challenge
our right in our life, when he will, in regard of that disposition of soul
answerable to Christ's dispensation, which we are ignorant of, and answer-
able to the malice of wicked men, which we know not. When our humanity
will vent itself, we are always ' delivered to death for Christ's sake.' It is
not the life we are to make account of, not to reckon of. ' We are dead
men,' as the apostle saith, Rom. viii. 10, 11. We are dead in sin, not only
dead to sin, but in regard of the sentence of mortality pronounced on us,
which I shall have occasion to touch when I come to ' mortal bodies.'

' Delivered to death for Jesus' sake.' Jesus' sake ! What, will the enemies
say so ? No ! it is for your heresy, schism, faction, unquiet spirit ; it is
that you be troublers of state, but by no means for Jesus' sake. But the
course of the enemy is first of all to be liars, and then to be slanderers, to
take away the good name of God's people, and then to take away their lives.
They be serpents and dragons for cunning, and then to be lions to devour.
That is their method, and the de\irs method, when they cannot with colour
* That is, = delicate. — G.

430 COMMENTARY ON

execute their cruelty, but under lies and slanders. Therefore the course
of [the] wicked is to devour them in their names, civilly* to devour them
first ; and then they have afterwards better colour to shew all the malice
they can. And all that be led with cursed spirits at all times, their fashion
is to disgrace them, that by it they may blemish them all they can, and
then they shall be counted excellent men, for pursuing such men for such
sins ; they blast them, but in their reputation specially. Such as will take
any leisure to examine things, may plainly see their malice against the life
of Christ. And then they have glorious pretences to cany their malice,
and cruelty which they list. But doth God interpret it so ? No ! He
interprets it for Christ's sake ; Christ interprets it for his own sake. They
do for such and such ends, but Christ takes it as done for himself; his
religion, his profession, for the cause of religion, and a good conscience.
Whoever therefore do suffer for the discovery of a good conscience, if but
in a civil matter, as John Baptist (it was not for a matter of religion), it is
for God's sake, the truth of God, and justice of God ; and we may suffer
in way of justice, and rather than not stand out in a civil matter for Christ's
sake. Therefore we count John among the martyrs. For religion, in the
profession of it in word, or the profession of it in life, or in discharge of
a good conscience, any way, that is for Christ's sake. . Christ will take it
so, and that is our comfort ; and if he take it so, surely he will be partner
with us, he will suffer with us ; and if he suffers with us, surely we shall be
well borne out, and he will glorify us hereafter. ' Blessed are ye when men
persecute and revile you for my name's sake,' Mat. v. 11 ; so did their fathers
the prophets before you. Whatsoever the world makes pretence to, their
wisdom, folly, thinking to daub things as they may well enough with the
world, yet God will take it out otherwise. It is for his sake. He will
revenge it, as done against his childi'en, and afterward crown them.

They that be enemies to God's people for religion, either in the profes-
sion or practice of it, as upbraiding them with their loose practice, and their
false opinion, they are not so much enemies of men as of Christ. And if
Christ were on the earth, they that persecute anything for Christ's sake will
persecute him more. If Christ were on the earth he should find like enter-
tainment, as amongst the Jews ; for the wicked would devise this and that
pretence to put him to death.

This is a terrible consideration to wicked men ; he that hateth good in
any degree, because it is good, hateth the best good most of all. And he
that hateth good men as good men, will hate him that is the head of all
good men, Christ himself. And they that be malicious against good men,
and carry matters cunningly, they would do the same to Christ, and much
more. He that hateth any thing as it is such a thing, he hates it most of
all ; and he that hateth goodness as goodness, hateth it most of all where
it is to be had in the fountain.

What can such people therefore look for, that be enemies to God's
people, and cause, and religion, as far as they dare, when they would use
him as ill, if he were upon the face of the earth ? For if they malign and
bate them for Christ's sake, surely they would more malign and hate Christ
if he were here. But I have not much occasion to press this point. I
only open it, hoping there will not be much need of pressing it in this
place ; but you may use it to help your judgments, how malice is dangerous,
and how it is interpreted by Christ himself, what colour soever the world
sets upon it.

* That is, ' morally' = in their ' good name,' character. — Q.

2 CORINTHIANS CHAP. IV, VER. 11. 431

Now what is the event of this deliverj' to death ? What is the issue
and fruit of it in God's intendment ? What is the event ? Now God's
intendment is, * that the hfe of Jesus might be made manifest in our mortal
flesh.'

The Hfe of Jesus' I spake of in the former verse, and some things lately.
I will add some things, and so go on.

* The life of Jesus is manifested to our mortal flesh.' The life of Jesus
is not only his glorious life, that he liveth in heaven himself, and that he
liveth here on earth with a gracious person ; but the life of Jesus is that
quickening power that cometh from Christ our head, whereby he doth en-
liven and quicken all his members, and that with a double life.

First, A habitual and constant life, by reason of the constant dwelling of
the Spirit in us.

And besides this, there is a quickening poicer, continually to act and
draw forth this life of grace upon all occasions. But of this I have spoken
largely heretofore.

I am willing to add something for the further clearing of this point, that
you may better understand what the life of Jesus is.

Now, beloved, if we would know whether the life of Jesus be in us or no,
I give you some evidences. And that I desire you specially at this time to
take notice of is this : Observe the beating of the jndse ; that is, holy desires
to heavenly things. Where this life is, that is the lowest thing in this life
of Jesus, that there be holy desires, which are the pulse. As, beating of
the pulse is the liveliest life ; where they beat there is hope of life ; and
then there is breath to take in fresh air, and to send out that that is taken
in. So where there is grace there is breathing, receiving of new air, new
strength from Christ, and sending out by contempt all that is naught.
There is some little suitableness between the life of nature and the life of
Jesus. And then there is spiritual sense, whereby we are able to feel, and
taste, and see, and discern spiritual things in another manner than before;
and answerable to spiritual sense there is spiritual motions to the thinc^s
we are sensible of, and motion is always where senses are. For we have
sense but to discover what is good or evil, and upon discovery of good or
evil, power to move from what is evil to good ; else senses were rather fit
to torment us than anything. Therefore there is likewise a power to move
in natural life. So in spiritual life, whereby we are enabled to taste and
relish heavenly things, there is a power to move them, and carry the soul
to them, and to remove from what is spiritually evil. And therefore
together with the pulse, and breathing, and sense, and motion, usually
there be sympathies and antipathies to what is suitable or contrary to their
being. As spiritual life hath antipathy to sin, as the bane and the poison
of it ; and works it out by little and little, being like the poison of nature,
that when poison enters it works against the poison as much as it can to
cast it up ; so where there is spiritual hfe, it works against the sinfulness
of corrupt nature, and whatsoever is opposite to it, and works it out by
little and little, as a counter-poison to it. For this spiritual life is opposite,
and contrarious every way to sin. And therefore they that cherish cor-
ruption by occasion, company, and objects, which they should mortify,
alas ! where is the life of grace in them ?

But to leave these things, though they help our understanding in the
mystery I speak of: the thing I would have you specially to discern in
the spiritual life of Jesus is, that it leadeth a man higher than all other
lives. It sets a man in a higher rank of creatures. It makes a man a

4B2 COMMENTARY ON

spiritual man, and it guidetli his life by reason above nature, by reason
above common course ; for it is called ' the life of Jesus,' because it comes
from Jesus, and as it comes from Jesus it leadeth to Jesus.

Now, therefore, a man may know he liveth the life of Jesus, that cometh
from Christ, if he hath such a spirit as leads him to Christ, that leads him
to honour Christ. Though not immediately in his person, jei Christ hath
in the world his religion, his children, his ordinances, and by these he is
carried to Christ, and findeth Christ. So he that hath the life of Christ in
him, he will relish Christ in all these, and in all these will be carried to
Christ, and will honour Christ in all these, and will be a friend of the
church, a friend of religion, a friend of all God's ordinances, not only as
finding a relish in them, but he hath a life from Christ, that teaches us to
refer all to him. And he will venture his natural life to save his spiritual
life, because it is his best life. There is no man that is a sound Christian,
and in a right frame as a Christian, but will adventure anything of his in-
ferior life to maintain his head. (As it is one point of the wisdom of the
serpent to maintain his head) he will maintain his union and communion
with Christ, religion, and the ordinances, whereby he preserveth his life,
though with some prejudice of the outward life.

Life is taken oftentimes not only for the life that cometh from the union
with soul and body, but from the condition together with that, as to be
rich, and poor, and in credit. So many, not only to maintain their natural
life, but their life of condition ; that is, to maintain an honourable condition
in the world, to be of high esteem ; they make the life of Jesus only to serve
their turns. If they can keep their natures continually, and grow in favour
with men, they think the life of Jesus is a hidden and secret thing, as in-
deed it is, and they will not trouble themselves much about it. Oh, this
is far from the disposition of a lively Christian that hath the life of Jesus,
for he is ready to suffer in his natural life, in his condition of life whatso-
ever it be, rather than prejudice his best life, and he will consider and
esteem of things, not so much as they further his natural condition in the
world, or natural life, but how it stands with his spiritual life. Nothing
against religion, nothing against grace, nothing against the Spirit. This is
such a thing for his head, his religion ; then he will consider things as they
tend to that, though it be to the discredit of his person, though with loss
of liberty, with peril of the deeaj'S of natural life, though with prejudice in
worldly things whatsoever they be, rather than he will endanger his best
life, the life of Jesus ; and he will esteem of things suitable to that, that,
shall be his glory, the life of Jesus. But whatsoever is between him and
Jesus shall be lightly esteemed. Those that be in a true Christian frame
of soul are thus disposed to God ; and there is good reason for it, for it is
the best life of all, and it is that for which we have natural lives. Beloved,
if we have not the life of Jesus, we had better have no life at all. As it
was said of Judas, ' better we had never been born,' Mat. xxvi. 24 ; if we
have not a new life besides what we have by nature we had better not be
born at all. Therefore, let us not deceive ourselves, but labour to have
something above nature.

I will not trouble you with farther evidence in the point, because I
desire that what I have spoken may sink into your souls.

And to stir you up after this hfe of Jesus, this frame of grace, this quick-
ening from our head Christ, it is that for which we live, it is that which
our life is decreed unto. You know there be three degrees of life : a life
in the womb, a life in this world, and a life in heaven ; the first for the

2 CORINTHIANS CHAP. IV, VEE. 11. 433

second, the second for the thu'd. The life in the womb is for civil life
among men. The child hath not eyes and ears for that place where it is,
for in that strait place it hath no use of eyes, or ears, or tongue, or any-
thing. All the sense it hath there, is not for that life, but for a civil life
amongst men, where there is use of eyes, and sense, and tongue, and all
the members it hath. So high are a man's designs and large, vast things,
that nothing will satisfy. When a man understandeth, he desires more ;
his affection is large, nothing will satisfy desire. There is large expecta-
tion and love, that nothing here will satisfy, but fresh, fresh, still for desire.
Hath God given them vast understanding, and this vast will, and vast affec-
tions for that which will not remain with them ? They are for another
life. The very frame of our soul sheweth it. As the frame of the infant
in the womb sheweth that that frame is for the life in the world, so the
life we live, in regard of the large capacity of our souls, is for another life
in heaven.

Therefore, if we labour not for the hfe of Jesus to be begun here, which
is called the life of grace, the beginning and infant of glory, we miss of our
end. This life is for that life ; we are not for this life. God ordained us
not for this life. Therefore he will take this life away to advance it to a
spiritual life. He takes liberty to take away our health and natural life,
that he may advance our spiritual life, for he knoweth what is in this life
is well lost, if it be gained in a better life, and it is for a better life. I
beseech you, let us think seriously of these things.

What should I speak on the life of condition, that 3-0U may be moved to
the excellent life of Jesus ? There is a better condition together with it
than any condition. For a natural life* takes a condition Avith a king. A
Christian is a king, and a king over that that is terrible, a king over death,
and hell, and the world, and above all. Take our natural life with the con-
dition of a rich man ; there is better riches in the life of Jesus. The
riches of heaven are his. Take the natural life with any outward condi-
tion, and there is better in grace, better in religion. The life of Jesus hath
better endowments accompanying it. Is it not better to have the image
of God stamped upon the soul ? What better honour ? Name you what
you will, is there not a better condition in the life of Jesus ? So as the
life itself being a spiritual and divine thing, for the divine nature is most
excellent ; so the endowments and appurtenances that accompany the life
of grace, are incomparably above all the endowments and appm-tenances
that is of natural life. Take it in the life of kings, emperors, or what you
will, they are nothing to the life of Jesus.

Now this life of Jesus is manifested most when we are delivered to death.
Both the frame of grace, and the quickening power of grace, they are both
more manifest when we are delivered to death ; that is, in trouble, sickness,
or any cross whatsoever, there is more discovery of the life of Jesus than
at other times. I have touched some reasons of it heretofore : I shall give
some now, because the apostle repeateth the thing, and we will not pass it
over, because the apostle doubles a little upon it.

Reason 1. Beloved, if we speak of the inward frame of grace, is not that
most manifested when our outward man decaijeth, and is ajfiicted ? It is. For
everj'thing is increased by the exercise of it. ' When we are delivered to
death,' that is, prepared for sufferings, or do suffer, there is opportunity of
exercising all the branches of spiritual life. We put forth the exercise of
spiritual life. Then we pray more than at ordinary times. Then we exer-

« Qu. ' take ' ?— Ed.

VOL,. IV. E e

434 COMMENTARY ON

ciso our faith and dependency upon God. Then we exercise our hope of
life everlasting. Then we exercise our love to God, his church and people.
Then we are advanced for exercising of all functions of spiritual life. There-
foi'e the life of Jesus is most manifested in the dyings of Jesus.

lieason 2. Beloved, it is a clear point, if ive take it for the quickening
poiver of Christ, together with the inivard frame that is most in the (hjinffs of
Jesus. When we sutler any thing for God, it is his honour to he most pre-
sent with us, and graciously present with us, when we stand most in need
of his presence. But we stand most in need of his gracious presence at
these times ; therefore he, out of the bowels of pity and compassion, is
nearest to us. ' I will be with thee in fire and water,' Isa. xliii. 2. The
Spirit of God enters into all conditions, into prisons, into dungeons, into
every condition whatsoever. The quickening power of Christ is as much
manifested in the outward condition as in any kind of way. As now for
Christ to make a weak man, a weak woman, or a weak child, an old man,
one being weak, another by sex, a third by age, when these three shall be
able to stand out for God, for Christ in times of persecution : when these shall
in times of peace and prosperity hold out the profession of religion, there must
needs be a manifestation of a power above nature. By nature children are
tender, by nature women are fearful, by nature old men are timorous, and
fearful too. I say, the disproportion of the condition to the grace and
power that is shewed, discovers the manifestation, that there is a quick-
ening power more than ordinary. For the martyrs, when they were to seal
the truth with their blood, to have a tire of love kindled in them, above the
flames of fire, and the spiritual comforts kindled in them, here was mani-
festation of the life of Jesus, when they were delivered to death. Nay, a
sick worn body : take it in times of peace, a good Christian that hath given
himself to the study of mortification, and hath supplied the wants of afflic-
tion by mortification. . . .*

As that it is a gracious use of afilictions to supply the want of them by
mortification, you shall see the life of Jesus in afilictions. A great deal of
patience in a body tormented with sickness, a great deal of heavenly mind-
edness, when he is ready to go out of the world ; a great deal of comfort
in the midst of disgrace in a stout Christian ; when the condition is one,
and the strength another above it to master it, here is manifestation of
power. Are the conditions so, that the manifestation of the life and quick-
ening power of Jesus is most of all in such times when we stand most in
need of it, times of sufiering, times of sickness, hour of death ?

Beason. 3. Thirdly, Another main reason that the life of Jesus is more
manifested then is, because Christ reserveth his comforts for the fittest times.
Then is the fittest time for Christ to close with the soul, for then the soul
stands most in need of grace. He is an head, and therefore wise, because
an head. As all wisdom resteth in the head to guide the body, so all wis-
dom in Christ to guide his church. And he knoweth the fittest opportu-
nity for the measure of grace and comfort. There is no comfort com-
parable to the comfort God's children find in the greatest abasement ; for
then they empty themselves, and therefore are most fit to be filled with the
Spirit. Then God delighteth to have communion with them at all times.
God draws them into the wilderness, and then speaks to their hearts, as
the prophet saith, Hosea ii. 14 : * God will let the world know that he hath
hidden manna for his children, which they know not, nor feel not.' And
so God hath his hid manna, which he sufi'ers them to taste more especially
* Sentence left uufinished — G.

2 CORINTHIANS CHAP. IV, VER. 11. 435

when they be distressed in the outward man, and then is the life of Jesus
most manifested to them.

Use. And therefore, beloved, I beseech you, fear not any thing in the
world that may befall us ; fear nothing that may befall us in our own quar-
rel. Shall we fear our advancement in a better kind ? What we lose in
nature, we gain in grace ; what we lose in outwai'd comforts, we gain in
spiritual. It is made up in a better kind, and shall we be discouraged for
any thing that befalls us in this world ? Shall not we give Christ liberty
to take what he will, so he make it up in a better kind ? Shall not we
suffer him to take our credit, our liberty, our life, so he make it up in the
life of Jesus ? What damage is it if we be delivered to httle deaths, to partial
deaths, that is, to vexation, to restraint of liberty, to fall into disgrace with
the world, if we gain as much in spiritual life ? Tliat is well parted withal,
and lost in this world, that is made up in spiritual things ; for the spiritual
things are eternal. They make us good, they commend us to God, they
be proportionable to us, they add a worth and value in themselves to us :
whatsoever, therefore, we part with for God's cause, if we find access and
increase of inward grace, and peace, and comfort, are we losers by it ? Doth
not God make sweet recompence to his children, according to that gene-
ral rule, ' All things work together for the best to them that love God ' ?
Rom. viii. 29. Let us remember this, and lay it up against times of trial.
And when we are sick, shall we fear sickness ? Oh, if we had the Spirit
of faith then, Lord, now I am delivering up to death, and cease to live ; Oh,
as the life of nature decays, let me find the life of Jesus ; let me find some
drop of that life which Jesus lived. For the life of Jesus makes us like
Christ in some measure ; that is, full of grace, full of peace ; full of glory ;
the life of Jesus in heaven is glorious, a gracious life. Now when drops of
it are dropped into a man in times of sickness or persecution, it will make
a man forget all troubles whatsoever ; as it is a saying in the Canticles,
' Thy love,' saith the spouse, * is better than wme,' Cant. i. 2. Now what
is wine ? It will make a man forget his trouble. And so the love of
Jesus, which is a principle of the life of Jesus, a distillation of the love of
Jesus, is better than wine. It will make a man forget his disgrace, forget
his afiiictions, forget all, because it is a beam of such a sun, a drop of such
an ocean. It is a supernatural, a commanding life, a life of a higher
nature, above all things below, an independent life, which will be sufficient
in heaven when we have neither meat, nor drink, nor conversation, nor
converse with men; and if we have a little of this derived* to us in any
troubles, it will carry us through all. Therefore labour to think of these
things. You see what need we have to be one with Jesus, who is the
spring and Lord of life, that hath received life, to convey it to us, as the

* second Adam.' Therefore we had need of sacraments, to confirm and
strengthen our union with this head, from whom we have spiritual life.
Therefore come with joy, and comfort, and corn-age to the sacrament ; the
end whereof is to increase union and communion with the fountain of life,
Jesus ; who gave his body to be broken, and his blood to be shed, that he
might give life to us, that he might by satisfaction in his death give us
life of sentence, that we might be acquitted at the bar of God's justice.

* He died, and is risen again ; who shall lay any thing to the charge of
God's people ?' Rom. viii. 33. Therefore come to the sacrament, that we
may grow in assurance of the life of sentence, in removing the guilt of sin,
because Christ died for us. And we shall likewise have great increase of

* That is, ' communicated.' — G.

436 COMMENTARY ON

the inward frame of life and grace. For the more we are assnred of for-
giveness of sins, and acceptation to life everlasting, the more we live ; as,
where many things are forgiven, there is much love, Luke vii. 47. And
the more we love, the more willing and cheerful we shall be ; for all obe-
dience springs from love. When we love we are ready for all duties. And
therefore come with encouragement to increase our union and communion
with Jesus Christ, now at this time.

VERSES 12, 13.

So then death worketh in us, but life in you. We having the same spirit of faith,
accordiufi as it is icritten, I believe, therefore have I spoken. We all believe,
and therefore we speak.

In the former part of the chapter we have heard how the apostle doth
grant freely what might be objected to the disparagement of the ministry of
the gospel, in regard of many particulars, and then he retorts, and makes
use of all ; as you may see in the several particulars.

We spake the last time of the eleventh verse, which is but the same
with the tenth, only a more full expression and exposition of it, by some
addition.

I observed divers things from thence.

That God's children must make account of the worst in the world ; ' that
the life of Jesus may be made manifest in our mortal flesh.' Here is the
event of the troubles God's children meet withal in this world, and the in-
tendment on God's part.

' Made manifest in our mortal flesh.' I did not speak anything of that,
therefore I will add something.

' The life of Jesus is made manifest in our flesh,' though mortal, and
subject to death ; and mortal, not only because subject to death, but also
subject to miseries, which are little deaths. For, beloved, we do not only
die when our lives are ended, when the last day of our life is cut off ; but
all that makes way to that is death. All the petty miseries, that by little
and little unloose the affections from earthly things, that unloose the soul
from the body, all those partial things, they are little degrees of that sepa-
ration which is in death. So that in our mortal body, that is, our body
that is subject to death, and to that that makes way for death.

' Our mortal flesh.' Flesh is a diminishing word in Scripture, implying
mortal and frail nature. This is a matter of use, rather than to be unfolded ;
the best of us all carry but mortal flesh. We carry our deaths, and our
hearse about us ; our life is dying and mortal. It is a matter rather to be
thought of to make us wise indeed ; as Ps. xlix. 3, ' I will speak of wisdom.'
What wisdom is it that he speaks of ? He speaks of mortality and of death
common to all, that is wisdom' indeed. And therefore, Ps. xc. 12, the holy
man with order teacheth us ' to number our days, that we may apply our
hearts to wisdom.' There be no wiser thoughts in this world than to judge
aright of the condition of earthly things, and of our estate hereafter ; for
wisdom is in the judgment of things. When do we rightly judge of our-
selves ? When we judge this life to be a dying kind of life, and our estate
to be a fading kind of condition. Mortal flesh it is ; ' we are but earthen
vessels.' ' Dust we are, and to dust we shall return again,' Gen. iii. 19.

Beloved, think of this. It is but mortal flesh we carry ; and therefore
do not stand too much in adorning of it, in feeding of it, in providing for
the lusts of it. How many betray their souls, their better part, by studying

2 CORINTHIANS CHAP. IV, VER. 12, 13. 437

to give contentmeiit to their mortal flesli ! This is not the life for mortal
flesh. The time for that is the Hfe to come, at the i-esurrection. Then
when we shall have other flesh, we shall be all spiritual, even our bodies
spiritual, not maintained with meat and drink, as now they are. That is
the life of the body, a glorious life. Now it is a mortal life, that must end
in dust and rottenness.

It is the vanity, especially of the younger sort, as if all their commenda-
tion were in setting out their bodies in apparel, and such things. It is a
poor thing for a man, that hath a reasonable soul, to fetch his commendations
from his flesh, from that which is worms' meat. Hath he nothing else to
fetch his commendations from but what covereth his body ? What is the
flesh but the garment of the soul, and a rotten one ? And what are other
garments but a covering of that ? And for a man to seek commendations,
which should arise from parts and worth within, to be studying to provide
for this mortal flesh, is a course unworthy of them that prove themselves to
be Christians.

And therefore we must labour not to value ourselves by the bodj^, nor
by any worth we have in the outward man neither. If we have diseased
bodies, or weak bodies, more mortal than others, not to be cast down, even
the best are but mortal flesh ; let us value ourselves by that which is to
eternity, by the life of Jesus. Learn humility hence, not to be proud of
mortal flesh, and sobriety. Many wise observations are from hence, but
they are so easy, that the meanest of them, the Spirit accompanying them,
may be sufficient to you that be of understanding. Therefore I will not
speak of it now, being more largely spoken of in the latter part of the
chapter. ' So death works in us, but life in you.' That is the conclusion
of the former comparison of Paul's sufiering with the presence of God sup-
porting him in his sufferings ; he concludeth them all with this, ' So then
death works in us, but life in you.'

Some take this for an irony, or a sarcasm, as we call it, a bitter kind of
speech.* You be free from the cross, and from death. But I take not
that to be the meaning of the place, but rather this : we die daily, we carry
the death of Jesus about us, but life works in you. You have the good of
all our deaths, not only we ourselves, that be apostles, but you have life by
our death, glory by our shame, happiness by our misery ; you are gainers
by it. And indeed so it is. Those that be the grandees f of the church,
when they die, others live by them, as you shall see.

' So that death works in us.' How doth death work in us ? Death
works two ways at once.

It works in the outward man a decay. And then, by a command of a
higher power, by God's Spirit, death works life, the contrary in us. Death
works in us ; that is, we are subject to death, and dying. It works in us
a farther and farther disposition to death. And life is taken away con-
tinually by partial deaths, which fit us for the last death ; death as a canker
eateth out our hfe and natures. As he said before, death is not only the
conclusion of our life, but it eateth into it continually. Every day taking
away a piece of it, especially them that be under crosses, death by little and
little worketh a separation of soul from the body. And then death works
in us the life of Jesus, that is, not in itself — for it works nothing but dis-
solution, and turneth us to our dust out of which we were taken — but death
works in us by the command of God, who can raise light out of darkness,

* Cf. Hodge, Stanley, Alforrl, and Wordsworth, in loc. — G.
t That is, ' leaders' as explained a little onward, — G.

438 COMMENTARY ON

and life out of death, and happiness out of misery. God, who hath all
things in obedience to him, can raise contrary out of contrary. And there-
fore death works in us the life before spoken of, not of itself, but by the
command of God himself, who extracteth out of death, and mortality, and
misery we sufler, a farther degree of spiritual life. Beloved, it is a strange
thing that death should work; but consider all things under heaven, even
they work not in themselves, but under command and at obedience of the
Supreme Worker, who is so excellent and powerful a worker, that he can
raise contraries out of contrary, that cannot only raise from death, and
make happy after misery, but make happy in misery, in life, in death, he
is so powerful a worker.

Use. And of this make this use of it. We are in covenant mih a powerful
God, that can make any condition irork to our good. He hath command
over life, death, imprisonment, abasement whatsoever. He can raise out
of them whatsoever is contrary, that no state shall be over-troublesome to
us, that we shall not distaste of any condition. Shall we distaste of any
conditions, when God can make that condition serve for our best good ?
Oh no.

Use 2. Comfort. And let this comfort us in the greatest misery. God
works life in death. He giveth spiritual life, and makes it appear we are
upheld by a divine power, another power than our own ; therefore be not
discouraged, and never despair.

But what benefit have they by it ? Life works in you by our death ; life
works in him too. And the life of Jesus is manifested not only in him but
them too. God bringeth his own children into great troubles for the good
of others. They be the standard-bearers of the church, but he commands
their lives to be manifested in their dyings, two or three ways.

(1.) The more he dies, the more death was wrought in him, the more
the Spirit liveth in him, the more spiritual life was in him ; that is, a divine
power and strength of grace, to enable him in the inward man. And was
not this for the church's good, being a public man, as he was ? And there-
fore the church loseth nothing by the afflictions of their godly pastors. Oh
your Christians, the more they be afflicted, the more free they be to comfort
and instruct. Of all physicians the experienced physician is the best.
And they be the best teachers, and do most good, that can speak from
experience of the life of Christ manifested in them ; in that regard life was
theirs, by death working in him.

(2.) Then again, as death wrought in him, so life in them, that they
might have good by his suiferings, and the presence of God's Spirit in his
sufierings, to be less troubled with the cross. We see St Paul nevertheless
hath his partial death, his abasement in the world, as an ' earthen vessel '
despised of all ; how straight he walks and comfortably he walks ! how God
is present with his Spirit ! And surely if we suffer for a righteous cause,
the same Spirit that was present with Paul shall be present with us. And
thus by way of example life works in them, but death in him.

(3.) Life wrought in them, by death in him, that they might be in love
more with religion, which is such as bringeth comfort and strength from
heaven in the greatest sufierings for it. And that they might love the cause
the better, God is present with the cause. If it were not God's cause, he
would not accompany it with such increase of grace and comfort. There-
fore, as death in Paul, so life in them ; for they are more and more in love
with religion. And so it was with the martyrs : when they saw it was such
a cause, then they went cheerfully to suffer. They knew God had neither

2 COEIXTHIANS CHAP, IV, VER. 12, 13. 439

persons nor cause, that lie was so present with all ; and therefore they were
encouraged themselves, because they saw others victoriously and triumph-
ingly to suffer. So we see that we ought not to take scandal at the suffer-
ings of any for a good cause. Their death is our life. If we be of the
same bod}^ we may take good by it. We should be so far from taking
scandal at them that suffer for justice or religion, that we should honour
them the more. 'I Paul, a prisoner,' Eph. iii. 1. Is that a weakening
of himself? No. As a prevailing argument, [he] here mentioneth his
bonds and sufferings. It is so far therefore from being a matter of offence
as to make us not to be ready to taunt them, as proud flesh is ready to do ;
and therefore they have counted crosses and suffering, a contemptible thing,
that we should honour it the more. And therefore take no offence at them
that suffer in the cause of religion ; their sufferings is for the good of others.
For this we have a more clear place in the latter part of this chapter.

Obj. But have not all God's children their death, without dying to you ?
Are not all God's children partakers of the cross ?

A)is. Beloved, sometimes it is thus with God's church and children, that
God to favour them doth give them an exemption from any great cross till
they be trained up, and get fortitude and strength ; not that God loveth
them more than he loveth others that he eserciseth ; but it is clean contrary,
for whei'e he causeth to suffer for a good cause, it is a privilege. ' To you
it is given, not only to believe, but also to suffer,' Philip, i. 29. He favours
them more, and tenders them more. The. rest have not that strength of
grace, and therefore God cherisheth them ; as when plants be young, we
set them about with bushes against excursion of outward causes ; but when
they have taken root, those be taken awa3\ So God besets his children
with props and comforts till they have gotten root ; but afterwards exposeth
them to storms and wind, that they may take root deeper. Therefore let
none think they be better because they be free. God is preparing and
fitting them for that which is prepared for them.

' We having the Spirit, as it is written, I believe, therefore have I spoken ;
we also believe, therefore we speak.'

The holy apostle doth here, as an entrance into this discourse, fully set
forth his condition under the cross, and the sufferings as a believer ; that
is, he was bold and confident, notwithstanding all suflerings, in hope of
the resurrection, and glory to come. And he sets out his faith by compar-
ing his faith with them in former times. ' We having the same Spirit of
faith' that they had before, as Abraham, and David, and others, we are
not alone, neither in sufferings nor in our comforts. We have the same
combats and the same comforts, the same Spirit of comfort and grace,
according ' as it is written, I believe, therefore I have spoken; we also be-
lieve, therefore do we speak.' He made David's case, Ps. cxvi. 10, parallel
to his own. They were both in trouble and affliction, both confess to God
in the midst of his congregation. Saint Paul had the same Spirit : ' we
believe and speak,' as they believed and spake. I shall have the present life
of Christ manifested in me. I know by experience that I shall be carried
along by the hfe, and power, and Spirit of Christ, and afterward I look for
a glorious resurrection, as is specified in the next verse.

' We having the same Spirit of faith,' not the same with you, and the

rest of the members that now Hve. Now that I conceive is not so much

his meaning,* as we having the same Spirit of faith with David, and them

befgtre Christ died, with all the professors of religion from the beginning of

* Cf. as ante, in loc, and "Webster and Wilkinson. — G.

440 COMMENTARY ON

the world to the end, the same Spirit with you. Now the same spirit with
the church in former times, one Spirit runs through the veins of the church
in all ages ; having the same spirit of faith, he hath the same commanding
act of faith. For there be two acts of faith : one we call elicitus, which
is, the inward proper act of faith ; and there is actus imperationis, whereby
it commands the exercises of other graces. As I believe in the proper
exercise of grace in itself, and I not only believe, but courageously confess ;
confession is not so much the proper act of faith, as it is commanded to be
exercised by faith. Here is first the life of faith, and then the act and
expression of faith with a parallel, David : as David believeth and speaks,
so I believe and speak.

' We have the spirit of faith.' Faith is here the fundamental grace, the
radical grace of all. We have faith, and a spirit of faith, and the same
spirit of faith. So that faith is the radical grace, it being the grace that
exercises all the rest. It is the grace of the new covenant, whereby we are
knit to Christ : ' Whosever believeth shall not perish, but have everlasting
life,' John iii. 15. It is the grace of union that knits us to the root,
the foundation of lively Christianity. And therefore he mentions faith in
the first place.

Think of faith as the first grace of the Spirit, that acteth and stirs up all
other graces. It is the fii'st, because it is the grace of union that knits
us to Christ. It is the grace required in the covenant of grace. It is the
grace that giveth God all the glory, therefore fit to be the grace of the
covenant. And [itj takes all from man, emptieth a man of all, and giveth
all the glory to God, and Christ, whose righteousness we lay hold upon by
faith ; being therefore the grace of the covenant, the grace of union, the
grace of abasing man and glorifying God above all other graces, and the
grace that acts and stirs up all other graces ; and all other graces do
increase, or decrease, as faith increaseth or decreaseth. Therefore ' having
received the spirit of faith, we also believe,' &c. Therefore above all other
graces labour for faith.

But now we have not only faith, but ' the same Spirit of faith,' which
sheweth the original whence faith cometh. The spirit of faith is an ex-
cellent attribute to faith, to shew that faith as all other graces comes from
the Spirit ; and if all other graces come from the Spirit, then the grace of
graces, faith especially. The Spirit is either the Holy Ghost himself,
called the Spirit, partly passively, because the Holy Ghost is breathed from
the Father and Son, and partly activelj', because the Spirit doth spirare,
breathe into us. All the life and comforts we have is from the Spirit. The
Holy Ghost comes a spircuulo, not a generando. He doth breathe all grace
and comfort into God's children, and therefore [is] called the Spirit. Now
as the Holy Ghost infuseth all grace and comfort, he works first a gracious
disposition in God's children, which is called the Spirit. The Holy Ghost
is called not only the Spirit, but a gracious disposition and temper of our
soul, whereby our spirits are made suitable to the Holy Ghost ; for the
Holy Ghost puts an impression upon every soul that comes to heaven, like
itself, and sets a stamp of holiness upon it, and renews the image of Christ.
Again, the Spirit is also called spirit, as to ' walk by the Spirit, and live by
the Spirit ; ' that is, to live in an holy and gracious disposition wrought in
us by the Holy Ghost. Now as in general a gracious frame of soul is
called spirit, so every grace is called the grace of the Spirit; as the
' spirit of faith,' and the ' spirit of love,' and the ' spirit of a sound mind,'
and the spirit of the ' fear of the Lord,' and the ' spirit of counsel,' because

2 CORINTHIANS CHAP, IV, VEB. 12, 13. 441

they issue immediately from the Spirit, and sanctification wrought in us by
the Spirit of God. For the Spirit of God will infuse a divine nature into
us, which we call the Spirit, being the seed of all grace. And then comes
the spirit of all other graces. As in original sin there is the seed of all
corruption, so in the Spirit the seed of regeneration is the seed of all gi'ace,
hope, and faith, and love, and whatsoever.

Now, as we say, though there be one general ocean, yet it hath several
names according to the several coasts it washeth, and therefore called the
British seas, the Irish seas, the Mediterrane-" seas, the French seas. There
is but one sea, yet [it] hath its terms according to the several coasts. So the
Spiiit is one Spirit, but as it begets several graces, so it hath several names.
As it giveth faith, it is called the spirit of faith; as it enableth us to sufier,
the spirit of assistance, or supportation. There be also animal spirits in
the veins, and vital spirits in the liver and heart. So it is with the Spirit
of God. • It is the spirit of such a grace and such a grace as there is occa-
sion to use it. So that the apostle terms the work of God's grace in the
hearts of his children a spirit of faith ; faith therefore is wrought by the
Spirit of God, and that is the doctrine. The excellent grace of faith is from
the Spirit. For it is called from the work of it, ' a spirit of faith.'

What need I prove it ? For all things abovef faith are above nature.
The objects of faith are above nature, which are merely |. mysteries. There
is no seed of faith in us at all. It is harder to believe than to fulfil the
law ; for there are seed of all commandments of the moral law, some
impressions of it are yet left in our natures to serve God in some measure,
to do justice. So that the moral men and pagans have been excellent in
that kind. But to believe requires the revelation of the objects, which are
supernatural things, above nature, contrary to carnal reason. Faith hath
no friend at all in us. There is a cursed enmity of nature against every
article of faith to call the foundation itself into question ; and we are prone
to believe our own lying hearts and Satan in time of temptation, rather
than divine truths. To believe the favour of God to a sinner, the heart
will not conceive of it, unless the Spirit of God sets down to the soul that
it is so. To believe life everlasting and glory, they be things above nature.
Unless they were revealed by the Spirit, who would have believed these
things ? And therefore it must be power divine that must raise the heart
above itself. Nothing can work above its own sphere. Nature cannot
rise higher than nature ; a river cannot rise higher than the spring from
whence it ariseth ; nothing can do above its activity. Natural things cannot
apprehend spiritual things. The acts of faith are above nature. For a
soul, a guilty soul, a soul under the guilt of sin, to apprehend the favour
and mercy of a just and holy God, unless there be a Spirit to raise the soul
above all guilt, and to see more mercy in God than sin in itself, it must be
a supernatural act to do this. To overcome the world, all temptations on
the right hand of pleasure and profit, and on the left hand fear and danger,
is above nature. But faith enableth a man to overcome the world. There-
fore it must be the spirit of faith that enables him to overcome himself, the
world, and the prince of the world and his temptations, where the object and
the act is supernatural. Therefore surely we must have a spirit above our
own. A man must be more than a man, he must be a spiritual man, that
doth the things that faith enableth him to do. Therefore faith is wrought
by the Spirit ; for a man to be able to conquer God himself, by his word
and promise, it must be by God. And this must be by a spirit of faith.
* That is, ' Mediterranean.'— G. f Qu. ' of ' ?— Ed. J That is, = altogether.— G.

442

COMMENTARY ON

As our Saviour Christ overcome by the woman of Canaan, ' 0 woman,
great is thy faith,' Mat. sv. 28. And then Satan especially joiueth against
this grace of faith, because it most opposeth him in all his temptations and
methods. Moreover, we must have a Spirit of faith not only to work faith
in us, but likewise in every act and exercise of faith ; for though we have
the grace of faith, we cannot act and raise ourselves upon occasion, as the
object is present, and duties to be done by the Spirit. ' He giveth both
the will and the deed,' Phil. ii. 13. And for all these reasons there is a
necessity of the Spirit to work faith.

Therefore faith is a gift of the Spirit. ' To you it is given to believe,'
Mat. xiii. 11, ' Faith is not of ourselves, but the gift of God,' Eph. ii. 8,
and a rare, excellent, and peculiar gift it is. The point is plain, that this
excellent grace of faith, whereby we go out of ourselves and fetch all with-
out, it is from the Spirit of God, which indeed is first a Spirit of faith before
it is a Spirit of love and patience. This is the first work of the Spirit ; the
first work of the Spirit is a spirit of faith, and then of love, and patience,
and contentation with the condition, but first the spirit of faith.

Use 1, And if it be so that faith comes from the Spirit of God, and
groweth not in ourselves, then we must learn whither to go for it ; to pray,
' Lord, increase our faith,' Luke xvii, 5, If we want it, to expect it in the
use of sanctified means, even to look for it from above. ' Every good and
perfect gift cometh from the Father of lights,' James i. 17, and therefore
this excellent gift of all gifts. And account it an excellent grace, and that
will make us sue more for it. We must have a Spirit of faith, else all
things are nothing, for that is a fundamental grace. Therefore look to the
power of the Spirit of God for it, the Spirit being the agent of the Father
and the Son here below. As it proceeds from the father and the Son, so
it works from the Father and the Son ; and by ftiith assures us of the love
of the Father and the Son, for it knoweth what is in the breast of the Father
and the Son.

Use 2. And then if God doth give this act of faith, this supernatural eye
of faith, this supernatural hand of faith to lay hold, eyes to see, this super-
natural hand of faith to lay hold, and stomach of faith to digest, then it is
not every one that hath it ; all have not faith. And therefore if we have
faith, if we can go out of ourselves and rely on the promise, thank God for
it ; thank God for it more than for any grace or gift in the world. For,
beloved, we are stubborn, alike dead, dark, rebellious alike by nature ; and
for us that be all of the same condition by nature to be raised to a super-
natural condition, to have an eye and hand to see and reach to things above
nature, and to make them our own, this is a peculiar grace ; and therefore
not unto us, but unto the Spirit of God, be all the glory and praise.

Use 3. And then let vs take heed that ire do not rashly or hastily attempt
any suffering or doing, without looking to the Spirit of God for a new exercise
of faith, that now being to use faith, we may have the Spirit to raise up the
habit, ichich otherwise will be a dormant and sleepy habit ; that as occasion
is ofiered, so we may have fresh strength suitable to the fresh occasions.
The same faith we had before will not serve for the present time, especially
if there be increase of trouble. And if the actions to be performed be more
difficult, according to the increase Of trouble and hardness of business we
are about, we must beg a greater measure of faith. So that indeed the life
of a (Jhristian is nothing but a dependency since the fall, under the covenant
of grace. We are under guidance of the Spirit, not only to prop and
strengthen us with^habits, as we call them, but likewise on every occasion

2 CORINTHIANS CHAP. IV, VER. 12, 13. 443

to raise and stir up our graces, and to persuade the soul to receive them.
It is faith that stirs up all grace, and directs all grace, and holds every grace
to its work, and, so long as it continueth, keepeth all other graces in
exercise.

But more particularly, by the spirit of faith he meaneth the receipt of
a powerful faith, because a spirit of faith ; and a constant faith, because it
is a spirit of faith ; for the spirit is put to things that be strong and
constant. And the Spirit is a strong worker, and it is the spirit of faith ;
and a free worker, because it is a spirit of faith that works more or less
according as it seeth need. It is an holy gi-ace, because it comes from the
Holy Spirit ; and therefore it is a grace indeed that makes us holy.

First, It is a spirit of faith, that is, a powerful work of faith. Now a
spirit of faith doth overcome our unbelieving natures, a spirit works stronglj',
takes away actual resistance. Faith comes not by persuasion, but by a
powerful waking strength ; for if it came by persuasion, the devil would
persuade to unbelief sooner than the Spirit should persuade to faith. For
he hath more help for unbelief than there is for faith. We have in us
more arguments against truth and against goodness than for it. And
therefore if it were but a mere persuasion, and the soul not overpowered by
the Holy Ghost to believe, it would never believe. So that it is not left
indifferent to us to believe or not believe when God's Spirit comes. But
the Spirit, as wind, is a powerful work[er], and because it takes away all
prevailing resistances from the soul, and makes way for itself, bringing an
heavenly light into the understanding, and a spiritual kind of reasoning,
and an heavenly obedience into the will, bowing it to obedience of divine
truths to yield to them, because by little and little it consumes corruption,
it takes away prevailing corruption, and makes the soul believe, though
there be roots of infidelity remaining.

The Spirit takes down the rebellion of nature so far that it shall not pre-
vail. They never have the spirit of faith that think they can resist. When
the Spirit comes it subjects all to its work. But I will not make a counter-
point of it. But, indeed, the spirit of faith takes away all resistances, which
is to be observed, not only against divers heresies in this time, or opinions
at least that tend that way, for they end in a little better than heresy ; but
likewise to think what an excellent grace it is, how much we are beholding
to God for it, how to importune God for it, considering it is such a super-
natural, holy, and powerful grace of the Spirit. And then it is a constant
work. God's children do not only beHeve now and then, but they have a
spirit of faith. Now spirit implieth a constant inclination, in the Scripture
phrase, as a spirit of lying, of falsity, of envy, is an inclination that way ;
and a spirit of faith is a constant inclination wrought in the spirit to live
by faith constantly, to depend upon God for all things, pardon of sins, life
everlasting, provision and protection in this world.

Again, Because it is called the ' spirit of faith,' it sheweth that it is a
free grace, and the grounds why some have more or less faith, it is free for
measure and free for time. They that have faith have the spirit of faith.
They have not faith at command. No. The Spirit bloweth where it listeth,
more or less. If you ask why some have great, some less, faith ? It is
because God seeth it needful for them in afflictions to have a great measure
of faith, them that are wretched in the world, that have pre-encountered
great dangers and afflictions, it is necessary to have a great measure of
faith, and God giveth it. For the Spirit is a wii=e Spirit, and giveth faith ac-
cording to the exigencies of particular persons more or less, for it is a Spirit.

444 COMMENTAEY ON

The things God works by his Spirit, in regard of the freeness of them,
are called graces ; they as they are wrought by the Spirit are called the
graces of the Spirit. The graces of the Scriptures are not like the graces
of the heathens in their ethics and morals, who call them habits,* but they
have their names from their efficiency, the spirit of love, as they be from
God's freeness ; they are called the spirit of faith, as referring all to the
work of God's Spirit, because as we are saved by gx'ace, so we must be
ready to give all glory to the work of the Spirit.

And therefore we should not be much discontent if we have not so great
a measure as others have, but thankful for the least properties of faith, for
the measure of it comes from the Holy Ghost, who is a free worker. The
Holy Ghost is not a natural worker, as fire burneth with extremity of its
strength, because it is a natural agent, but the Holy Ghost being a wise
and free agent, works according to his good will and pleasure. And there-
fore take heed how we grieve the Spirit of God, which is a Spirit of faith ;
but as the apostle giveth wise counsel, ' Work out your salvation with fear
and trembling,' Philip, ii. 12, because it is God that giveth the will and
the deed of his good pleasure. If we esteem not the Spirit as we should,
the Spirit may withdraw and suspend the sweet exercise of faith, though
not wholly take it away, because it is a grace that proceeds from a free
agent, the Holy Ghost.

And it is said likewise, we have the same spirit of faith, because the same
Spirit of God works the same faith from Adam, the first believer, to the end
of the w6rld. Beloved, those before Christ, they were saved by Christ,
as we read. Acts xv. 8, 9, ' When our hearts are purified, we are saved by
faith as they were.' There is one Spirit breathed into all the children of
God to the end of the world, the same Spirit is in the hidden members.
What shall I say 7 The same Spirit with them, the same Spirit with
Christ their head ; one self-same Spirit is in Christ our head, and in all the
members of Christ from the beginning to the end of the world. And as
there is one Spirit, so one spirit of faith in regard of the object, the same
things believed. For though faith be diverse, according to the diversity of
belief, yet in regard of the things believed, and the cause of faith, the
Spirit, they are all one : ' Jesus Christ, the same yesterday, and to-day,
and for ever,' Heb. xiii. 8.

There is nothing we believe in the gospel, but they did believe before
Christ. Our faith is Abraham's faith and David's faith. I will give an
instance before Christ. Abraham believed in Christ, ' and saw his day and
rejoiced,' John viii. 56. And the sacrament of circumcision was ' a seal
of the righteousness of faith,' Kom. iv. 11, as our sacraments are seals of
our faith. And likewise they gave all to the Spirit of God. ' Breathe thy
law into our hearts.' And Moses giveth the reason why they heard and
saw in the wilderness, and profited not. God gave them not an heart.
All was given to the Spirit, as now, and life everlasting.

They believed as well as we do now. * At thy right hand are pleasures
for evermore,' Ps. xvi. 11. Christ was believed as well as now. He was
Immanuel then, and with them as well as with ns, though we have a farther
measure of revelation. Christ is laid, Christ is a corner stone, ' and who-
soever believeth on him shall not be ashamed,' 1 Peter ii. 6. There was
the same covenant of grace. ' Whosoever believeth shall not perish, but
have everlasting life,' as now, John iii. 15. And therefore believers are
called * the children of Abraham,' Gal. iii. 7, heaven, ' the bosom of
* Cf. note vv. p. 533, Vol. III.— G.

2 COKINTHIANS CHAP. IV, VER. 12, 13. 445

Abraham,' Luke xvi. 23. Women-believers are called ' the daughters of
Abraham,' Luke xiii. 16, because there is one spirit of faith in believers
from the beginning of the world to the end of it. Nov? the particulars are
revealed more clearly, the canon is enlarged, the gospel is added to the
precepts of the law, but notwithstanding, for fundamental points, they are
the same from the beginning to the end of the church. The difference
between them and us was in outward garments, in outward affections. As
a man differs from a child in garments and outward habit, and yet is the
same man, so the church of the Jews and our church are all one church,
only differing in ceremonies and outward concernments, and yet still the
same church. The difference is the accidental and outward ; the essential
main points are always the same. And therefore the grand point of faith,
we believe, is not yesterday's faith, as the papists would make it, like the
Gibeonites, that when they came but from hard by, came with mouldy
bread and shoes, counterfeiting that they came from a far country.* So
you shall have it in every papist's mouth, Ours is the ancient religion, the
fathers' religion, when it was but of j'esterday, and of all novelties ; but we
are true catholics, because we believe an universal truth, the same spirit
of faith which they had in ages of the church before. We believe nothing
but what Abraham, Moses, David, and the prophets believed. We are the
catholics. We are not upstarts, and I prove it by this reason. There is
nothing we believe but they believed ; whatsoever we believe all the ancient
fathers and patriarchs believed.

, Now that faith is most catholic that all the patriarchs, prophets, and
apostles believed, and that they themselves believe. They only add
patcheries of their own, and therefore they have a new faith, but we the
same. They believe the two sacraments, but they add their own. They
believe the Scriptures, but they add traditions. They believe salvation
from Christ, but they add works ; believe we must call upon God, but they
add saints to Christ in invocation and mediation. They have destructive
additions of their own, which spoileth all in the conclusion. What they
have we have ; but their patcheries neither they nor we have ; and there-
fore is not our faith more catholic, that holds the same things with the
patriarchs and prophets, more than they that have only mere additions of
their own ?

That wherein they differ from us is not catholic in their own confession,
for they have it not out of Scripture, nor catholic with us in regard of the
divided church that they had. It was neither the faith of the ancients,
patriarchs, nor prophets before Christ, nor of the ancient fathers since
Christ ; and therefore they are fain to fly to traditions and their own
devices, and to make articles of their own, as Pius IV. made not many
years since as many articles of his own as there be articles in the creed.
For they say the present church is led by the Spirit of God infallibly, and
according to the present state of the church things must be expounded.
Therefore they be true catholics that hold with the ancient church, and
them too, in such things as be true. And therefore we deserve the name
of catholics, and they of neutralists. For is not that more catholic which
is the same with ancient pariarchs, with ancient fathers since Christ, and
the same with them, than that wherein they differ from us ? Indeed, that
wherein they differ from us is merely the act of a private spirit of the one,
not as if they did only add and still retain truth, but they defile whatsoever
passeth from them. For they do change some things, add some things,
* Cf. Joshua ix. 5. — G.

446 COMMENTARY ON

take away some tilings. They change the government of Christ into a
tyranny, making the pope head, the sacrament of the Lord's supper into a
sacrifice, and transgress every article of religion. They take away the cup
in the sacrament, and then their additions are destructive additions. If
they add, they overthrow all. As Paul saith to the Galatians, ' If ye be
circumcised, Christ shall profit you nothing,' Gal. v. 2; and if you look to
be saved by the law, you shall miss of salvation ; and ' whosoever teacheth
another doctrine diflerent, is anathema, is accursed,' 1 Cor. xvi. 22.
Their additions are destructive additions. If they were perfective, it were
another matter, but they add something to faith which overthroweth faith,
and something to Christ which takes away Christ. They do not hold to
the head, but have another head than Christ, other mediators, and other
rules of faith. They do not agree in the principles of faith. They agree
that the word is the word ; but then to take away the edge of it, they add
something to weaken it : their own expositions, traditions, and applications.
So that they have what we have, yet they change all points of religion ;
and the additions are against the foundation, and destructive. Not that
but divers of them go to heaven, but it is not by their tenets. But they
hold contradictions ; and in the hour of death they cleave to the one, and
forsake the other. Howsoever, for cavil sake, they hold merits and right-
eousness with obedience of Christ, yet they that belong to God amongst
them, at time of death renounce that religion, and cleave only to Christ and
obedience of Christ by justification to faith. But my meaning is not to
take up time in these things, but only to breed a love of the religion we
have, that hath a justification in the main tenets we hold from the enemy,
from the ancient church, from the Christian church, having one spirit of
faith. And to say truth, they have the old spirit, as in Revelations, the
spirit of Egypt, for so is Rome called, and the spirit of Sodom, and, as it is
for the most part called, the spirit of Babylon ; for they have a cruel and
bloody spirit ; and the filthy spirit of the Sodomites, and the idolatrous
spirit of Egypt, and the tj'rannical city of Babylon : for they have the same
spirit with them. But for ancient tenets of religion, we may safely say,
that in the main points of religion we have the same spirit of faithful
Abraham, the patriarchs, David, the prophets, apostles, and ancient fathers ;
therefore we may be bold.

i There is one faith from the beginning of the world to the end of the
world, the faith of the elect : ' faith once given,' as Jude calls it, ver. 3.

I cannot press this point, but make this use further of it. We have the
Spirit of faith, and the same Spirit of faith with them that were before.
Therefore let this comfort us, that if we truly believe, we are brought into
communion and fellowship with the church that hath been and shall be to
the end of the world, that is now in heaven ; for we have all one Spirit.
Though instead of faith they have vision, yet we have all one Spirit. Is it
not a sweet thing to have communion with Abraham, Isaac, and Jacob,
and all the prophets and apostles? And so we have, if we be true
believers, by the same Spirit of faith. Perhaps we differ in the measure
and degree, because the necessities of one are more than the necessities of
another ; as in organ pipes the same breath is in all the pipes, but some
sound little and some have a greater sound, answerable to the making
of them, yet one breath makes them all sound. So there is the same
Spirit in all the church, but some have little, some great measure, accord-
ing as their necessities and places in the church are ; and therefore it is of
great comfort, and it may teach us, as a comfort, that we have communion

2 CORINTHIANS CHAP. IV, VEE. 13. 447

of saints in this church, that the Spirit is in all, so to love communion of
saints. We have ' one faith, one spirit, one baptism,' Eph. iv. 5.

That wherein Christians agree is better advantageous to this purpose to
enforce unity and peace than anything wherein they disagree, to make a
rupture and fraction. Perhaps they may disagree in ceremonies, in
opinion of this or that ; but if there be one faith, one baptism, if there be
unity in the main, shall other things of less concernment be of force to
make a fraction in the church ? Oh beloved, no ! The church before
Christ, and the church after Christ, for garments they did differ, for out-
ward appurtenances. As a child and a man, it is the same person, yet he
hath one apparel when young, another when a man ; so the church when
young had one kind of ceremony, when old another, yet at all times one
Spirit. So one church may differ from another in this or that particular
outward appendixes, but what is that to the spirit of faith ? There is one
Spirit of Christ in all ; and is not that of greater force to knit together than
other lesser matters to make a division ? which should teach us more
and more to study the unity of the Spirit. Were it not an excellent thing
if all Christians in the world had the spirits to agree in the same things,
and love the same things that shall be our life in heaven ? And it were
not heaven on earth if there were no agreement in the judgment and affec-
tions of Christians. Therefore study peace ; and for other matters, they
will follow. Let them not be of that concernment as to make any separa-
tion: Philip, ii. 1, 'If any consolation, if any peace, if any love,' &c., 'be
of like mind one toward another.' Why, what is the cause they press
union so much ? Because our happiness is in it, and Christ in his ex-
cellency, to pray that ' Christ and all may be one,' John xvii. 11 ; because
the same Spirit that knitteth to Christ knitteth to one another by love, and
all grace and comforts are derived to Christians as knit to Christ by faith,
and to others by love. If we be not knit to Christ, there is no derivation
of grace from the head ; where there is no derivation, there is decay of
grace suitable. Therefore as we will grow in grace and comfort, there is
more force in union than is thought of; and if it were serious[lyJ thought
of, in regard of our own benefit, we should labour to maintain it.

VERSE 13.

TVe having the same spirit of faith, according as it is written, I believed, and

therefore have I spoken ; we also believe, and tlierefore speak.

You have heard before at large how the apostle answers all discourage-
ments, from God's gracious dealing with them.

Now, St Paul goeth forward with the words read to the end of the chapter,
in setting down divers encouragements to help him to go on in his Christian
course. One is in the verse I have read to you ; ' We have the same spirit
of faith, as it is written,' &c.

We must go through many afflictions, inward and outward, before we
come to heaven. And therefore the apostle multiplies grounds of comfort,
whereby he may be carried through all to the end of his race.

The first ground of comfort in these words is from the words, ' We have
the same spirit of faith ' that David and others had before, ' and therefore we
speak ;' therefore we are bold in our profession.

In these words we have already considered divers things. Of faith we
shall have occasion to speak afterward.

Now whereas he comforts himself from the example of David : ' David
believed and spake, and therefore I believe and speak.' We have a sweet

448 COMMENTAEY ON

pattern how to make use of the Scriptures ; in reading of them, read our-
selves in the Scriptures. The Scriptures are not only written for us, and
written for them that lived in those times ; but God, in his infinite wisdom
and foresight, knew that whosoever* was in Scripture should be appliable
to all times and states of the church : for though it was written at divers
times, yet nothing shall fall out to the end of the world, but there is some-
thing in Scripture to rule it, else there would need multiplication of Scrip-
tures to the end of the world. And therefore the Scriptures contain neces-
sary truths, both for the times wherein they were written, and for all times
. to the end of the world. As the apostle argues, ' David believed, and
spake,' therefore we may, because the case is alike. The church in regard
of prerogatives of salvation, and in regard of many duties and promises,
hath the like command and interest from the beginning of the world ; as
we say of corpus homogeueum, every part of an homogeneal body hath
respect to the whole. Every drop of water is water ; every spark of fire
is fire ; but every piece of an arm is not an arm, because it is heterogeneal.
I speak of it, because in many prerogatives and promises there is the like
reason of every member, and of one member and another ; as David speaks
and believes, and therefore we speak. ' Abraham believed, and it was im-
puted for righteousness,' Rom. iv. 22 ; let us believe, and it shall be im-
puted for righteousness. I believed, and found mercy : if we believe, we
shall have mercy. Peter, after he denied his Master, found mercy ; if we
do the same, we shall find the same, because there is the same reason for
the whole church, and every particular member. And, therefore, when we
read the Scripture, we should read to take something out for ourselves.
When we read any promise, this is mine ; and any privileges, these belong
to me ; when we read a good example, this concerns me ; as I said before,
' Whatsoever was before written was written for our learning, that through
patience and learning of the Scripture we might have hope,' Rom. xv. 4.

There is not anything that befalls a Christian in his life, but there is a
rule or patterii for it in Scripture. If we were skilful to bring the places
and rules together, we should see a ground in Scripture for everything,
both for all duties and all things to be believed. And there be not only
rules in Scripture, but also rules quickening by example ; for divinity is of
practical knowledge, and therefore it is enlivened and interlaced with
examples, as here he makes use of the example of David. God doth not
write us laws, and leave them barely in our possession as commands ; but
God quickens and enlivens all the rules and promises with the practice of
some of the blessed saints. None can read David's psalms but he shall
read himself in them. He cannot undergo a trouble, but he shall find
David under the same trouble ; he shall not need a comfort, but he shall
see David comforted with the same comfort ; so that he is a pattern for
them. It is a comfortable thing to read the Scriptures, because there we
shall find whatsoever is useful for us. Th^ey that go into a garden that is
beset with flowers, they cannot but receive a sweet spirit and breath from
the flowers in the very walks ; and so there is such a spirit in Scripture,
that we cannot read the Scriptures with reverence but there is a sweet
savour that springeth from them, which both delights and strengthens at
once. No walk is so comfortable as the walk of Scripture ; therefore, take
our solace there, and we shall see the promises, and those enlivened with
examples and patterns, and the Spirit of God bringing the like sweetness
and the like strength into ourselves. Oh that we would be more in love
* Qu. ' whatsoever ' ?— Ed.

2 CORINTHIANS CHAP. IV, VER. 13. 449

with reading of Scripture. We see the apostle Paul, as great a man as he
was, encourageth himself and strengthens himself with the pattern of holy-
David : ' David believes and speaks, and I believe and speak.' So that
you see how you may make benefit of the Scripture.

From hence you have a rule of enlargement of the Scripture to you, and
a rule likewise of application, that when we read the Scriptures we may
enlarge them, and apply them to ourselves in particular. And so much for
that point, we have faith, the spirit of faith. ' And the same spirit of faith,
according as it is written.'

The next thing observable is this, that after the spirit of faith he names
belief ; and after belief, he names speaking ; whence observe the connection
and knitting together of these things by God, the coherence that God hath
made betwixt. First, there is the Father, Son, and Holy Ghost. The
Spirit is the agent that works all in the church, it being Christ's vicar on
earth, and that Spirit works a spirit of grace in us, in particular a spirit of
faith. When the Holy Ghost hath framed our hearts to believe, then we
believe ; and when we believe, then we speak. So that these go together,
the Spirit of God, begetting in us a spirit of faith, and an act of believing
answei"able to the frame proceeding from a spirit of faith ; and then, because
faith is the spring and foandation of all other graces, ' we believe, therefore
we speak.'

First of all, the Spirit of God works a blessed frame in our hearts, here
called the * Spirit of God.'* The Holy Ghost doth not only work by a
Christian as an instrument, but works in him as a subject. Our soul is
altogether out of frame. The Holy Ghost, therefore, puts us in frame by
a spirit of faith, infusing a spirit of knowledge into the understanding, a
spirit of obedience into the will. He draweth the will and enlighteneth the
understanding, and then we believe. All actions come from a fountain,
and spring, and life, and frame within : the Holy Ghost worketh a holy
frame, and then we act. We must not think of believing without a spirit
of faith first, for that is to conceive of a river without a spring head, or a
beam without a sun, or a branch without a root. And therefore, as faith
cannot be without the Holy Ghost, so belief cannot be without the spirit
of faith, which is only for the clear conceiving of the point. We shall
make use of it afterwards.

First, a spirit of faith, and then we believe. So that the grace of faith
cometh from the Spirit, but the act is ours, and comes immediately from
us, which serveth to answer an idle objection against those that be all for
grace. If we do all by the help of the Spiiit, and we have no liberty, then
the Holy Ghost believeth, and the Holy Ghost speaketh, and the Holy
Ghost loveth, and not we. The objection is [not] idle against those that
be all for free grace.

It is true, the grace is from the Spirit, but when the grace is received,
the act is from ourselves, not only from ourselves, but immediately from
ourselves. We cannot but confess it so.

For instance, a windy instrument is fit to sound, but it actually soundeth
not till it be blown. So other instruments of hand are fit for music, but it
makes not music till it be strucken by the hand. So we do not actually
believe, but by an act of the Spirit ; but yet the act of believing is our
own. The wind in one instrument, and the hand on the other instrument,
must make the sounds, and yet the instruments sound. And so, though
we have the grace of faith, and faith is ours in believing, yet the very act
* Qu. ' faith ' ?— Ed.

VOL. IV. F f

450 COMMENTARY ON

of believing cometh from the Holy Ghost, though not immediately. We
speak, but the Spirit opens our mouth ; and we believe, but the Holy Ghost
inspires a spirit of faith ; and we do, but as we are enabled to do ; acti
affimus, we move, but moti viovemus. So that there is an action and pas-
sion in all the graces and exercises we do. We are first patients, and then
agents ; first the Spirit of God works on us, and then we work ; not the
Spirit immediately, but we by the Spirit.

So we see how these two are reconciled. We believe, we speak, we do
good, and yet the Holy Ghost doth all. How ? Thus ; the Holy Ghost
sets us in a holy frame, and then being in that frame, the Holy Ghost fits
us to speak, to do, to work, to suffer, to do all that is to be done. We are
the agents, and yet we do no further than as acted by a superior agent. As
with the orbs, the inferior orbs move but as they are moved by an higher,
except the highest of all : so all the subordinate agents under God, they are
moved by God. For if the will were moved, and were not moved by God, then
so many wills, so many gods, for there is nothing independent but God.

But to speak of the positive truth : all the frame of grace comes from the
Spirit. We work, but by the Holy Ghost, as Ps. li. 15, ' Open my lips,
my mouth shall shew forth thy praise.' Now David saith here, * We believe,
therefore speak ;' we speak, but it is God that opens our mouth.

But I rather intend points of practice. For besides that proper act of
faith to believe, there is a commanding act of faith, which stirs up the soul
to do, for faith stirs up all other graces. The proper act is to believe, but
by believing it stirs up and quickens all other graces of the soul. There-
fore, Heb. xi., you see that all other graces are attributed to faith. By
faith Enoch did walk with God, and by faith Noah prepared an ark, and
by faith Moses was courageous and bold ; and so you see all their excellent
graces, they have their spring and stirring up from faith. So that having
the same Spirit we not only believe but speak.

The next point observable hence is, that a Christian knows he doth believe.
' I believe, therefore I speak.' And a Christian knoweth his own faith, and
by consequence he may know certainly his state in grace. It is not an
idle, dormant, sleepy faith ; but ' I believe, therefore I speak.' It makes
them fix the eyes of their souls so much on their deserts and guilt, that
they look all to that till they be surprised with horror, till God hath humbled
them, though there be a striving of soul against despair, and striving for
favour and mercy.

In these particular cases there may be faith without the knowledge of
the act. But ordinarily the frame of a Christian is such, that he knoweth
what he knows, and he doth know that he doth believe when he believeth ;
and thereupon he knoweth his state in grace. How else should he be
thankful to God ? how should he be pitiful ? how should he be consent and
quiet in his condition ? how should he be fruitful in his conversation ?
Beloved, the knowledge that we are in a good condition is a most fruitful
knowledge. It is the best frame of the soul, when it hath grace, and knows
it hath grace, and never hath a good frame till then. When we are in
God's favour, and we know that we are in God's favour, it puts us in a
holy disposition to God, to love him, to be thankful to him, and in a gracious
disposition to him to be abundant in the work of the Lord. It works a
sweet disposition in ourselves, begetting in us much patience, when we
know we believe, and believing that we shall be saved, for salvation is the
end of faith. Faith never endeth but in salvation.

And therefore it should be our main endeavour to believe, and then labour

2 CORINTHIANS CHAP. IV, VEK. 13, 451

to know that we do believe, that Satan may not hide our evidences from
us, and make us bear false witness against ourselves ; and so when he
cannot hinder our salvation, he hinders our comforts in the way to heaven,
as it is his way, by casting a mist and cloud between our souls and God's
favours. * Therefore give all diligence to make our calling and election
sure,' 2 Peter i. 10. The more we grow in assurance that we believe, and
by believing our interest in Christ, the more we grow in grace, and in all
comforts whatsoever. They pretend it is a way to bring to security. In-
deed, of heavenly security it is. But who fears to displease God most ?
and who takes most care to please him ? Is it not them that have sweet
contentment in his favours ? that be loath to displease him ? And is it not
their whole care to please him, and continue sweet communion with God ?
They speak against the nature of the things, and against experience. But
how shall a Christian know that he doth believe ? Will he think he doth
not believe, when he cannot peremptorily conclude, I do believe ? Though
he cannot reflect upon himself strongly, yet he may reflect upon himself,
especially by conference with them that can discern that he hath desires.
There is afterwards in a Christian, Christian mourning, sighing, and groan-
ing, and he will not deny but he desires to have faith, he mourns that he
hath it not. Let them reflect on that, and bring the Scripture to that case.
The Scripture speaks comfortably of desires, of parts, of the gracious desires ;
he that desires faith hath a measure of faith, if he desire it truly.

And therefore you say you have no faith. Your desires shew you have.
You can reflect, and know you desire, mourn, hunger, and thirst, and would
have grace. Now are the promises made to this desire ? ' Blessed are
they that hunger and thirst, blessed are they that mourn, blessed are the
poor in spirit,' Mat. v. 6, seq.

Then again, there is a combat in them. They that have the main act
of faith, they have strife between flesh and Spirit, between unbelief and
faith. None will say but he striveth against unbelief, and endeavours
against it. That very strife is an argument that there is a spirit of faith,
an act of faith ; and they may know that act of faith, if they will consider
seriously. The very strife is a greater argument of comfort that they have
faith, than the confidence of many carnal men that they have faith. For
their confidence is a false argument ; and then the others doubting, and
striving against doubts and remainders of infidelity, is an argument of their
having faith.

Again, they that have the least degree of faith, they look up to God, they
never forsake God, they will die at his feet, and they will cast themselves
down before his footstool, before his mercy ; let him deal with me as he will,
they resolve of that. And where this is, it argueth a spiritual act of faith.
So that in some cases a man may have an act of faith, and yet not know
it. And in some cases there may be a confidence of the presence of faith,
when yet they have it not.

How shall I know false confidence ? It is a large point, and I will name
but two or three things.

(1.) False confidence is groundless, voluntarily taken up of themselves
without the Scriptures, because they wish well to themselves ; and out of
self-love they think they have anything they want. If they go to the
grounds of Scripture, they would rather despair, because there be many
blasphemous, loose lives secure of goodness. Faith affirms he is not
worthy to live that believeth not. If they did believe, they would believe
their own damnation. They should believe there is nothing between them

452 COMMENTARY ON

and hell, but a little uncertain life : for they live in the curse of God, and
live in sin, damned by Scripture. And therefore their faith is not only a
barren faith, but a presumptuous faith, and groundless.

(2.) And again, you may know false confidence, because as it is ground-
less, so it is careless in the use of good means. A confident spirit, out of
self-love, will persuade itself all is well, and yet be bold in the use of
means. And so it is fearless till trouble comes ; and when trouble comes,
then they sink. He is confident, before trouble of conscience or outward
troubles seize upon him ; but when any trouble comes, then they see all
was but a spirit of presumption and carnal confidence ; then they see there
was never sound peace between God and them, never sound union between
Christ and them. For it is the nature of false confidence to be confident
before, and to sink into despair in times of trouble.

(3.) And again, false confidence, as it is groundless in the use of means,
and spiritless in danger, so it is fruitless. It brings not forth fruit of faith,
it is barren. And therefore let people that be careless of the exercise of
love and other graces in their conversation boast of faith Avhat they will, it
is but a confidence ; they think they believe when they do 'not believe.

(4.) In the next place, faith is an exercising grace ivheresoever it is. *I
believe, therefore I speak.' It is a working grace wheresoever it is. He
shews his faith by obedience and practice, so that the truth of faith is an
active and working grace. And therein it difiers from the confidence
spoken of before. It works in heaven, it works with God, it layeth hold
upon him, wrestles with him for a blessing, and overcomcth him ; it works
on earth, and overcomes all on the right hand and left, all temptations of
prosperity, presenting better things than the world can ; it overcometh all
temptations on the left hand, all fears and threatenings, and presents to
the soul worse dangers than anything here. What can be threatened
comparable to hell ? and what can be promised comparable to a good
conscience and heaven hereafter ? It works stronger than hell and temp-
tations. And it must needs be so, because it is a grace of union that knits
us to Christ. It is the fountain of life. We cannot touch Christ without
life, virtue comes from him upon every touch ; his grace, his union, and
being. So it draweth virtue from Christ. The spirit of faith is a spirit of
power, a spirit of vigour. Faith infuseth vigour into the whole soul,
silencing all objections that the heart can make ; answers all temptations
that the devil can make ; triumphs over all that can be presented to it,
and draweth it from God. It is powerful with God himself. I will not
enter into commonplaces of faith, but only as it comes in my way shew that
where belief is it will work, and the particular work of it is to ' speak.'

(5.) As it is a working grace, so it is a hold grace. ' I believe, therefore
I speak.' If there be faith in the heart, it will express itself in the tongue.
If the- heart be a good treasure, it will vent that treasure. ' Out of the
abundance of the heart the mouth will speak,' Mat. xii. 34. And there-
fore as there will be encouragement and strength and vigour, so there will
be boldness in speaking to God. Faith is a grace that hath liberty with it.
Where the Spirit is there is liberty, specially where the spirit of faith is ;
because faith sets the soul at liberty from fear of guilt and damnation, and
persuades the soul of contentment with God in Jesus Christ.

(6.) Where the spirit of faith is, there is boldness to the throne of grace;
and therefore because we believe we speak. We speak to God in prayer,
because we believe we are reconciled to God in Jesus Christ. Whereso-
ever faith is there is prayer. Speaking to God in prayer is the prime

2 CORINTHIANS CHAP. IV, VER. 13. 453

expression of faitli ; as faith is the birth of a Christian, for it knits him to
Christ the fountain of life. A child as soon as it is born crieth, and a
new-born child as soon as it is born crieth to God. He hath a familiar
kind of boldness to go with reverence to God, and say, ' Abba, Father.'
As soon as ever Paul was converted, 'behold, he prayeth,' Acts ix. 11.
He might speak prayers before, but he never prayed till then. A man
never prayeth till he believeth ; and when he believeth, he prays presently
with the spirit of faith. Therefore it is a spirit of supplication ; they go
always together.

And the reason is, because as soon as ever a Christian is new born, he
is sensible of the root and spring whence he hath all his strength and all he
hopes for. It is in Christ. And therefore as by faith he is knit to Christ,
so by faith he makes use of Christ. Faith is an emptying grace of itself,
and emptying the soul, sendeth forth his ambassador, prayer, to fetch all
help from heaven. Prayer is the messenger, the ambassador of faith, the
flame of faith. Where faith is kindled within, it flames out in prayer.
Prayer, you know, sheweth that there is nothing at home, for then we
would not go abroad. Faith is a grace that goeth out of itself. It hath
the greatest humility that can be, and is always seated in an humble soul,
that despaireth of itself, and is emptied of itself; and therefore the first
expression of faith out of itself must be to the fountain of help and foun-
tain of strength and comfort together, and therefore sends forth prayer.
Prayer and faith are all one, prayer being nothing but faith digested into
words and conceptions. Faith '-prevails, so prayer prevails; and according
to the measure of faith, so are the degrees of the spirit of prayer. And
then again, our tongues being our ' glory,' Ps. xvi. 9, it hath a desire to
glorify God, and that is in speaking, praising of God, and praying to God.
And therefore those that do not pray, they have no faith. Little faith,
little prayer ; and great faith, great measure of prayer. And as faith
groweth, so the spirit of prayer and supplication groweth. They increase
and decrease in a proportion.

And therefore let us examine ourselves, if we believe, to pray ; if we
believe, to speak. A Christian is no still-born creature. He that is new-
born, he is not still-born. He crieth to his Father for strength of grace.
There is a spirit of boldness, together with the spirit of faith, whereby we
can look God in the face reconciled in Jesus Christ. Now, looking upon God
as a Father, we cannot but as to a Father repair to him in all our necessities.
So you see the connection of these two, ' I believe, therefore I speak.'

And as it is true of prayer, so of praise, for that is also the language of
the Spirit of God. God will have occasion, for our tongue is our glory ;
we glorify him in our whole man. The heart giveth him the glory of all
his attributes ; the speech giveth the glory of it to him. And therefore,
Ps. Ixiii. 5, ' When I am filled with marrow and fatness,' the inward com-
forts of grace, ' then shall I praise thee with joyful lips; ' that is, then shall
he sound forth the praises of God in his speech. He praiseth God not
only for what is past, but he praises him for what is to come. ' I believe,
therefore I speak.' For if a man by the spirit of faith apprehend the
resurrection of the body and glory in the world to come, that Spirit, appre-
hending the excellency to come, will stir him up to praise God beforehand ;
as b}^ a spirit of faith we take things in trust, as if present ; we see heaven,
and glory to come, as if present : ' For faith is the evidence of things not
seen,' Heb. xi. 1. So it stirs up aifections as if present. In heaven we
shall praise God for ever, and therefore faith makes heaven and happiness

454 COMMENTARY ON

as if present to the soul. It enlargeth the soul with thanks beforehand.
Therefore when the apostles speak of the glorious condition to come, pre-
sently they break out into praises. As they believe, so they speak, as
Peter praj'eth, ' By the Father of our Lord Jesus Christ, that hath begotten
us again to an inheritance immortal, undefiled, reserved for us in the heavens,'
1 Pet. i. 3, 4. He believeth heaven is kept for him, and he for heaven,
and therefore he praiseth God for it. If we believe the blessed state to
come, we will speak the praises of God before hand ; and therefore it is the
state of God's children in time to come, revealed now, that God may have
present praise. Faith sets the soul in heaven in some sort, and as it
setteth us in heaven where Christ is our head, so it setteth us into the em-
ployment of heaven ; and what is that ? To have a heart enlarged to
praise God.

Likewise if we believe we will speak to men, not only to God in prayer,
but of God to men, ' in the great congregation,' as the prophet speaks, Ps.
xxii. 25 ; we will not be ashamed of God, but speak to him by prayer in
all things, and of his truth; and speak for him too when religion is opposed,
and his children disgraced. He that hath not a word to speak of God for
the benefit of others by way of edification, that hath not the spirit of pru-
dence to speak a word in season, nor a spirit of courage to speak for God,
I will never believe he will speak to God as he should, I will never believe
he doth believe. For he that believeth, he will speak to God in prayer,
and praises, and of God, and for God. Beloved, in this world God puts
his cause and his truth, and the state of God's people, into our hands, and
counts himself beholding to us if we will stand for him, and trieth what we
will do for him, whether help him in his church and people or no. He
crieth. Who will be on his side, who ? as Jehu said, 2 Kings ix. 32. Spe-
cially in times of opposition and lukewarm times, when there is a clouding
of religion, men will be of all sides, and no side to serve their turn. There-
fore ' Curse ye Meroz, for he helped not the Lord,' Judges v. 23. God
thinks himself helped by us when we speak for a good cause, for a good
person, for justice, for truth ; and if we will not own the cause of God in
doubtfuls, God will never own us. Doth God honour us so far as to put
his cause into our hands, making himself beholding to us for his word ?
And shall not we speak a word for his church, his children, but rather join
with backbiters, and slanderers, and secret papists? All slander her
religion, her faith. What saith our Saviour Christ ? Is not that an idle
thing ? * 'He that is ashamed of me before men, I will be ashamed of him
before my Father which is in heaven,' Mat. x. 82, 33. They have the
name of God in their foreheads. As the antichristian limbs carry his
mark, so they that belong to Christ carry his mark ; that is, they are bold
for the Lord, known of their Master, to speak as to him, so for him, when
occasion is offered. ' Wisdom will be justified of her children,' Mat. xi. 19,
and therefore they that believe will justify wisdom, will justify the cause of
religion. And they that do it not do not believe, for he that believeth will
speak. Christ is called Xoyog, the speech, the word, because as a word
expresseth the mind, so Christ expresseth what is in the bosom and heart
of God towards us. And as he hath truly expressed from God to us what
is the Father's good pleasure to us, being the word, so every Christian must
be the word to express what Christ hath done for him and for the church.
And we must do this bodily, f sincerely, freely, and roundly, without ter-

* Qu. ' That is not an idle thing ' ?— G.

t That is = personally.— G. Qu. ' boldly ' ?— Ed.

2 CORINTHIANS CHAP. IV, VER. 13. 455

giversation, equivocation, or delusion ; we must be bold for a better Master.
It is true out of the nature of the thing we cannot but speak. A convinced
understanding and sanctified heart cannot but speak when an opportunity is
offered. I wonder any should ever think to look the blessed Saviour in the
face with comfort, and yet notwithstanding betray his cause, betray religion
here. And therefore, I beseech you, consider the connection of these two
together, ' I believe, therefore I speak.'

By this therefore I have spoken, you may learn what to judge of your
natures. Those that are partial of both sides, and of neither, that count it
a policy to conceal themselves, they think whatsoever shall fall out they
will be sure to displease no party beforehand, that so they may have
friends ; and so, to redeem a peace to themselves, they betray religion and
the cause of Christ. You may say. What wisdom is that ? It is a wisdom
of the flesh, and a plain discovery they have no faith at all, or at the least
a very weak faith, no faith at all.

And therefore they are called Nicodemites; that is, such as keep rehgion
to themselves ; it is a false means.* For Nicodemus at first indeed[so] came
for Christ, but after he defended him against the Scribes and Pharisees.
And at his death, when all forsook him, then Nicodemus and Joseph
appeared. So it was a growing faith. And therefore let no man that
conceals religion pretend Nicodemus. If they mean to be in that condition
they are in, if they will sleep in whole skins, then it argueth they have no
faith at all ; but if they are ashamed of it, and grow, and by falls learn to
stand strongly, and find their weakness sanctified to get more strength, it
is a good sign. But those that are neuters, and for all turns, you may say
they have no faith. He is not worthy of a tongue that will not speak for
Christ, that will not speak for the giver of speech. He is unworthy to
speak that will not speak for him that hath enabled him to speak. You
are more like the Samaritans, that would be of no certain religion. They
would worship God, and they would worship the gods of their country like-
wise ; they would be of the Jewish religion when the Jews flourished, and
against the Jews when the Jews were down.f So that they would be of
all religions and of no religion. And so you have some that have their
religion to choose for all turns ; so far as stands with outward con-
veniences they will appear, and when it doth not, they will betray it;
vespertiliones in fide, as he calls them, bats, that will neither be amongst
the birds or other creatures, but doubtful creatures, you cannot tell what
to make of them [hh). So there will be always some doubtful persons that
you cannot tell what to conceive of them in religion ; but this you may
make out, they do not believe, for if they did believe, they would speak.

And therefore let us be stirred up to speak in the cause of Christ as
occasion serveth. There must be a spirit of discretion and wisdom when
and how to speak, of which I have spoken at large heretofore out of
Rom. x.| Only, I beseech you, if occasion be, be entreated to be as bold
for Christ as others against Christ, as bold for religion as others against
religion. I am sure we serve a better Master. It is a shame to hear
papists, and popish spirits, and half atheists speak dangerously to the
destruction of youth, that they may be saved in any religion if we believe
in God and keep his commandments ; and so run to some few generals,
whenas the will in the mean time falls a- swelling and breaks the command-
ments. They bring all to a few heads, and shuffle off all with a generality

* Qu. ' name ' ? — G. :|; These sermons are not extant. — G.

t Cf. note eeee, Vol. III. p. 536, 537.— G.

456 COMMENTARY ON

in any religion ; if yon live well you may be saved. Therefore let us be
as bold and impudent* for Christ as his enemies shall be against him.
And because we see that boldness in the cause of Christ comes from a
spirit of faith, as all other graces come from faith, let us be stirred up to
labour for faith above all other graces, that that may be planted in our
hearts. And that it may be so, do but observe these directions.

First of all, consider ivho it is that giveth us comfort and rjlvcth us jnomises;
dwell much in the consideration of the loving faithful nature of God, and
then consider former experiences, how God hath made good all things to
us ; consider what pure and glorious pledges and promises we have for
time to come. Peace of conscience is pledge of the peace which is heaven ;
joy in the Holy Ghost, a pledge of the joy in heaven. And then consider
the excellency of the things we are to believe. The objects of faith, the
promises, are surpassing things, even surpassing admiration. Oh the excel-
lent things laid up in another world ! If we cannot express the first fruits,
the earnest here, what shall we do with the fulness of happiness that we
shall enjoy hereafter ? A probability of excellent things will set men more
to endeavour than a certainty of petty and base things.

Now that we have offered to us things above admiration, we may stand
in wonderment at the love of God, that hath laid up things ' that eye hath
not seen, nor ear heard, neither hath it entered into the heart of man to
conceive,' 1 Cor. ii. 9. And shall not these things stir up the spirit of
faith and endeavours suitable, whenas a probability of excellent things,
though earthly, will stir up endeavours ? Therefore, where there is no
endeavour against earthly things, we do not believe a whit. The evil
things we be forced from are so terrible, and the good things present to
faith so excellent, that if they were but probable conjectures, they would
be better than they were. Therefore many are so far from faith, that they
have not conjectures there be such things, for infidelity reigueth in their
hearts. If faith set up a kingdom in their hearts never so little, it would
stir up boldness ; and therefore consider of all the sweet natures of God
reconciled, and approve but the excellency of the things, which if we have
the apprehension of in weak measure, they will make us better than most
of your common blasphemers, and swearers, and scorners of goodness. He
inwardly laugheth and scorns at all parts of religion. Though for shame
of men he comforteth himself something, yet notwithstanding, infidelity
reigneth in his heart.

Second. Again, that'faith may set up a regimentt in the soul, consider
now that this is the fjrace that iiifuseth vigour and strength into all our graces;
all are nothing without faith. Faith must fetch from Christ strength for
patience and contentation. There is no other grace but hath his vigour
from faith, as faith from the Spirit of God. Therefore pour water upon
the root, water the root of all other graces, cherish faith. Oh, this con-
sideration that all springeth and have their life and vigour from faith, and
that now the government of the church, by the Spirit of God under
covenant of grace, is to fetch all out of ourselves ! We must have a super-
natural eye, and a supernatural hand to reach to heaven and fetch treasure
out of Christ, and spiritual virtue to draw out of Christ and his promises, and
have all. Every time, every thing, every word, every action whatsoever, is
out of ourselves, and cometh from a principle that is in Christ. And
therefore, considering the excellency and necessity of grace, labour for it,

* Tliat is, = bold, or without (false, cowardly) shame. — G.
t That is ' government.' — G.

2 CORINTHIANS CHAP. IV, VER. 14. 457

and let it be more and more planted in us, that according to our apprehen-
sion of the excellency and necessity of it, and misery without it, we may
earnestly endeavour after it.

VERSE 14.

Knowing that he which raised up the Lord Jesus shall raise up us also by
Jesus, and shall be present'''- with you.

The apostle, in the former words, as we heard at large, sets down the
afflicted and comfortable condition of God's people ; and because our
nature is very unfit as to do good, so to suffer evil, therefore he opens a
fm'ther spring of comfort to the end of the chapter.

Among others, as you heard the last day, this in the 13th verse is one.
' We having the same spirit of faith, according as it is written, I believe,
and therefore I have spoken.' Here is a double comfort in whatsoever we
suffer. * We have a spirit of faith,' which is a spirit of strength wrought by
the power of God itself, and laying hold likewise upon divine power.

And another ground of comfort is, ' We have the same spirit of faith,'
and faith stirs up not only to believe, — the proper act of it, — but it stirs up
speaking both to God in prayer and of God in praises, and for God in times
of opposition. These things were more enlarged. I pass on now, only I
add this, that before we speak we must believe. Mark the method, ' I
believe, therefore I speak.' A man cannot speak to God in prayer, in
praises, or speak of God aright, but he must believe what he speaks. You
know it is monstrous that there should be a birth without conception, that
a man should speak of that he doth not know, or speak of that he doth not
believe. And we must labour to know and believe things in their own
light by the Spirit. We must have a spirit of faith before we speak of
spiritual things. This is a careless neglect that sometimes people will
speak of good things, but they will speak of them in an human spirit, others
in a diabolical spirit, by way of scoffing or blaspheming, as some never
speak of God but they blaspheme and swear, nor ever speak of religion but
with scorn, as if not grave enough for them ; or if they speak sadly, they
speak of holy things with human spirits, not truly believing, as their hearts
tell them, what they speak. Now the tongue must be the true messenger
of the heart. The heart must indite, and the tongue write. And therefore
we must endeavour by all means to have a spirit of faith, and labour with
these false hearts of ours to believe, and then to speak. Our hearts else
will give the tongue the lie. Thou speakest these things, but thou dost
not believe them. And indeed a man may see by the manner of men's
speaking of holy things that they believe not what they speak. As he said,
' If thou didst believe these things, wouldst thou speak so of them ?' (cc). So
if a man did believe divine things, would he speak so irreverently, so slightly
of them as they do ? And therefore we must labour to believe what we
speak. If we speak to God or others of the state of grace, or the like, we
must first have the ^Spirit of God ; we must know the meaning of God, to
speak of holy things in God's meanings. Were it not a bold part for a man
to speak of another man's meaning, and never know his meaning ? God
discovers his meaning in the Scripture, and if we do not know his meaning ;
if we speak of certainty of salvation and of such matters, and of great
spiritual things, and of knowing them by the Spirit of God, by his own
* Qu. 'present us ' .?— Ed.

458 COMMENTARY ON

Spirit ; we speak of the love of God, and care and providence of God, and
know not by his Spirit that he is this to us. Indeed, it is presumption for
us to speak anything of God, unless God discover it at first ; to speak
anything of our own condition in an intimate manner, as if we were so and
so, when the Spirit of God doth not truly dictate so much to our souls.
We see spiritual things with spiritual light, and we must speak of
spiritual things with help of the Spirit, and must judge of spiritual things
by the discovery of the Spirit, or else we had better say nothing all* than
speak presumptuously. ' We believe, and then we speak.'

Obj. But you will say, Many divines speak excellent well for points of
religion, and hold them, and yet their lives discover they have no faith. And
therefore there may be a spirit without faith.

Ans. Beloved, mark what I said before. They may speak of religious
things in a human manner, and see spiritual things with a common light,
but they cannot see spiritual things in their proper light without the Spirit
of God. And they cannot speak of spiritual things in a spiritual manner
without the Spirit of God. We must first beheve, and then speak. There-
fore our labour should be in the ground -work, to get faith in the heart. And
when faith is gotten into the heart, it will quickly overpower all fears and
doubts and despairings, and all rebellion. It is a victorious and conquering
grace. If we can get that, it will subdue the heart unto itself. And it will
make us speak boldly, and speak of holy things, and to purpose ; to
speak to God and of God in divine things, and of God in oppositions. So
we must speak likewise for the good of others, by way of edification. And
we must speak to our own hearts in times of temptation, speak to Satan
by his solicitations. When Satan and our hearts shall speak to us, and
judge us to be thus and thus. Thou art thus, and thus God saith by his
Spirit, for saith faith, thus he hath told me, ' I am thy salvation,' he saith
in Scripture, Ps. xxsv. 3. ' If I believe, I shall not perish, but have ever-
lasting life,' John iii. 15. And he saith in particular to me by his Spirit,
' Thy sins are forgiven thee,' Mat. ix. 2. Therefore care not what our
doubtful hearts, or Satan joined with them, saith. God saith thus, and the
spirit of faith saith thus ; ' and as I believe, so I speak.' So that if there
be a spirit of faith, we shall speak to our own hearts, ' Why art thou so
disquiet, 0 my soul ; and why art thou troubled in me ? trust in God,' Ps.
xlii. 5. Faith will quail f all the rising doubts of our own hearts and
temptations of Satan. Satan saith thus • and thus, but what saith God ?
what saith the spirit of faith in me ? That saith thus. Alas ! when our
hearts shall rise against us, and Satan shall join with our accusing consciences
and have not a spirit of faith to speak against our hearts, and against our
hearts accusing us, guilt is a clamorous thing. Oh, the conscience and
Satan makes great ado. When he getteth guilt he is an excellent rhetorician
and orator, to set colours on things. If we have not something to still our
clamorous consciences, and to quiet the accusation of conscience, what will
become of us ? And therefore labour so to believe that we may speak, not
only to God, but for God and profitably to us ; but in defence of ourselves,
against our own unbelieving hearts and Satan's temptations.

What is the reason that poor souls yield themselves to despair, and so
to a desperate conclusion of themselves oftentimes ? Oh they laljour not
for the Spirit of God to believe first in their own hearts, and to have a
word to answer Satan's temptations. And therefore, of all things, labour
for the spirit of faith, that we may believe, and believing, may be able to
•••■ Qu. ' at all ' ?— Ed. -(- That is, quell— G

2 COKINTHIANS CHAP. IV, VEE. 14. 469

speak, to speak every way, to express ourselves for God, for ourselves, for
the truth.

The next verse is, ' Knowing that he that raised up the Lord Jesus shall
raise us up with Jesus, and present us with him.'

Here is farther grounds of comfort, that God will raise us up by Christ,
and present us with him. Paul comforted himself with this, that God
should raise him by Christ, and present him with the believing Corinthians,
Now this hath a double meaning : first, that God should raise him out of
troubles, which are a kind of deaths, as in the beginning of the chapter he
calls the troubles he was in ' a great death ;' and then, that God would
raise him at length out of the grave, and present him and them at the day
of judgment, as his crown before the Lord.

This was his comfort. Now, for aught I see, the apostle may mean both
subordinately one to another ; for God doth raise us out of trouble by
Jesus, and present us one to another in this world for our comfort, and at
length raise us out of the dust, and present us altogether, to be for ever
together with the Lord. His comfort then is, that God will raise us up,
and then he will present us with you. This is set down by the effect.
' God will do it ; God that raised up Jesus will do it.' And the cause why
God will do it is, because he hath raised up Jesus. First, God that hath
raised up Jesus will by Jesus raise up us, and present us with you. So
that here is the comfort and the ground of it. The comfort is double. God
will raise us up, and then God will present us with you. The ground of it
is this, why he will do it, because he hath raised up Christ. God is the
author of it, and he that hath raised up Christ will raise up you. There
is such a connection and blessed union between Christ and us, that the
same power that raised up Jesus out of the grave will raise us up likewise.

So that here is a comfort above comfort ; but yet ' knowing ' is prefixed.
' Knowing that God will raise us up, because he hath raised up Jesus.'
So that I may observe in the passage of it, that all comfort cometh into the
soul by knoidedge. God not only raiseth us up, and presents us one with
another, by the same power that he hath raised up Jesus by, but we must
know that it must be so, if we will have comfort. Whatsoever cometh into
the soul to strengthen it cometh through knowledge. As from the heavens
come light, and through light all influences, and whatsoever is sweet from
heaven, to make things flourish, comes with light, so all things that come
to the soul to make it comfortable and cheerful, comes with the light of
knowledge. Indeed, all graces are nothing but knowledge digested, know-
ledge turned into afi"ection and practice. What is anything but knowledge ?
any grace, but the performance of such a thing from such and such
grounds ? As we see in fruit, all that is in the fruit cometh from the juice
that is [in] the root. And so the vigour and strength of everything is know-
ledge ; I mean knowledge and a spirit of faith to believe what we know, to
assent to it, and acknowledge it.

Light, you know, is very comfortable. Darkness is a state of fear. So
ignorance is a state of doubting and fear. There is no good where ignorance
is ; but light and knowledge is a state of boldness. We believe, and speak,
and are bold. Why ? ' We know,'

And therefore the people that be careless of growing in knowledge, they
be enemies of comfort and of grace, ' Grow in grace, and in the knowledge
of our Lord Jesus Christ,' 2 Pet, iii, 18. The most knowing Christian is
the most constant, courageous, comfortable, fruitful Christian, because

460

COMMENTARY ON

together with divine light enhghtening the soul, there goeth divine heat,
enlarging the soul to every duty, and to all comforts vrhatsoever. So much
for that.

We will speak a little of the comforts and places of the ground of the
comfort. ' He will raise us up, and present us with you.' Troubles that
be greater are called death, as in the first chapter of this epistle.* The
Lord that delivered me from so great a death, and why ? Specially for
this end ; because, as they be partial deaths, so likewise they agree with
death. In this we despair of life and recovery. So when a trouble is great,
as when a man is dead, the trouble is desperate. It is a death, there is no
hope of recovery again. Now, saith Paul, though my troubles be great,
yet notwithstanding God will raise me up, even out of death, and present
me with you.

Quest. How knew Paul that God would do this ?

Ans. It is like he knew it by a spirit of revelation, having nearer com-
munion with God, as a more public person, than we have. But what is
that to us ? Can we say God will raise us up, and present us one to
another, as Paul did ? No, beloved, we cannot say so ; but this we can
say, God will raise me up out of this trouble, or if I die in it, God will raise
me out of the grave. This is the happy condition of a Christian. He is
sure, if he be in trouble, either to be raised for the good of the church, if
he hath any service for him to do ; else if I die, he will raise me up at the
last day with all his people, to be for ever with him. If it be for the good of
the church, and mine own good to live, I shall live still ; if not, I shall be
sure to be raised at the latter day ; fall out what will fall out, all falleth
out well for the children of God.

Now the holy apostle no question had reference to both. He had both
in his view, raising out of trouble, and raising to eternal life ; because he
could never speak of any inferior deliverances but his mind would run on
the future, and that did terminate all comforts. All comforts end in the
resurrection. Usually when Paul maketh mention of an inferior thing,
he mounteth higher, he mounts to the highest of all ; he resteth not his
thoughts till he hath thought of that, as in the end of this chapter he endeth
in the resurrection, and endeth in comfort, speaking gloriously of it. So
at this time no question but there was present all deliverances in this
world, but especially eternal deliverance in the world to come. As 2 Tim.
iv. 17, ' The Lord delivered me out of the mouth of the lion, and can and
will deliver for the time to come, and present me to his heavenly kingdom,'
that I am sure of.

So that it were a very heavenly course for Christians, if they think of
anything that comcth from the love of God to them, to take hints from
that, to take notice of the issue of all. All deliverances are terminated in
their last deliverance out of the grave, and all blessings are terminated in
the last blessing, life everlasting. And take every thing as a pawm, a
pledge, a beginning of that, for the same love that giveth eternal comforts,
giveth comforts in this world ; and the same God that delivers out of the
grave, delivers us out of troubles ; and the same God that will bring us all
to heaven, will bring friends together in this world, if it be for their good.
And therefore if we will comfort ourselves solidly in any condition, extend
our thoughts to the time to come. Was it David's comfort when he
said, ' One thing have I desired of the Lord ' ? Ps. xxvii. 4. Was it his
meaning to confine his thoughts on that only desire, and to dwell in the

* Cf. i. 9.— G.

2 CORINTHIANS CHAP. IT, VER. 14. 461

church for ever? No ; ' that I dwell in the house of the Lord for ever,'
here while I live, and in heaven for ever when I am gone, Ps. xxiii. 6 :
* Doubtless I shall dwell in the house of the Lord for ever ;' here while I
live, and for ever in heaven. Then they will be solid comforts. If the
drops of comfort we have in holy things be carried on to the end of all,
everlasting deliverance, by the resurrection, and eternal comforts in heaven,
then they would be comforts indeed. It is a good disjunction when friends
promise to meet again. Well, we shall meet either here or in heaven, and per-
haps here and in heaven. The same God that will comfort us in heaven, if he
seeth it good for us, he will comfort us here with the presence of one another.

' He will raise us up, and present us with you.' That is another of his
comforts. But what comfort is that in this world, if he meaneth only
the joy in the world to come ? as I am persuaded it is that he mainly aims
at, the other was but that that by meditation he raised his thoughts to.
What comfort is it that friend shall be presented to friend, pastor to people,
believers among friends !

There be divers kinds of communion, if absent, by letters, by real tokens,
by; message; but what are these to presence ? Presence is the sweetest
kind of communion that can be. Communion one with another in pre-
sence is in deed, in word, of communion in presence. And therefore God
will deliver us from trouble, and present us with you ; for in presence
every thing speaks comfort. Without discourse the very presence of a
friend comforts. There is a quick and living power in the very face of a
friend. The eje comforts, the speech comforts, all comforts, and nothing
but comforts if they be hearty friends in the Lord.

And therefore saith Paul, this shall be my comfort and your comfort,
that I shall be delivered out of this death, and presented with you, for your
good, for my own comfort. And no question this is a beginning of heaven
in this world. If there be any heaven on earth, it is the communion of
saints ; it is when many join together in an holy affection, that have not
only general likings of the same things, but have the same spirit acting and
living in them all, one and the same Spirit of God stirring up approbation
and dislike of the same thing, the same end for good causes. This is a
special comfort, if there be any comfort in this world. And so Paul mean-
eth, when he saith, ' I shall be delivered, and presented to you.' And
therefore we should take special care to improve communion by all means,
considering it was so sweet a thing. O qui cougressus, et gloria quanta fue-
riint ! when Paul was severed a great while. Paul came with abundance of
blessings of God, and they came with abundance of desire to have heavenly
discourse with St Paul.

Thus while we be in this world we must be exercised with these inter-
mitting comforts. This is a life of separation ; we shall enjoy a while, and
then part, till we be in heaven, ' and then we shall be for ever with the
Lord,' 1 Thess. iv. 18. ' Therefore comfort one another with these words.'
What is the comfort ? ' We shall be for ever with the Lord.' If it be
such a comfort to enjoy communion one with another, what is it to enjoy
communion for ever with the Lord in heaven ? That is the meeting time,
when body and soul shall meet, when Christ and all his members shall
meet, when all the members of the church from the first to the last shall
all meet. These three blessed meetings shall be, Christ and we, and we
one with another, and body and soul. Then is the meeting, then is the
presenting. But all other meetings together are comfortable, as they be
tastes of the last and everlasting meeting that shall be revealed. This may

462 COMMENTARY ON

comfort us in the parting of friends, in the loss of friends hy death. There
will be a time of meeting again. Our head will bring all the members
together, as it is said of Christ, ' that he shall gather all to a head,' Eph.
iv. 15 : that being Christ's office, to gather all the children of God together,
from whom they were fallen ; to gather them to the angels in* whom they
were in terms of difierence ; to gather them together, one to another in love,
and gathering to themselves in peace. This is Christ's work. This gather-
ing together to a head belongeth to Christ. And though we be not together
now, yet in heaven we shall be.

Now the ground of this is, God that hath raised up Jesus, will by Jesus
do this. He considers of God as serveth his purpose. It is an act of a
Christian, of a discreet and wise soul, to single out of God those attributes
and those actions that suit to his present distress or present condition ; as
if a man be in perplexity, think of him as a God strong and wise ; if a man
be in any trouble, think of him as a good and powerful God ; if a man be
wronged, think of him as a God of vengeance. Thou God of vengeance,
shew thyself ! And when we be in any trouble and cast down, and dead,
as troubled by others' deaths, then can God raise Christ out of the grave,
who is our head. And out of the love that he loveth both mystical Christ
and natural Christ, the Lord is gracious to all for his sake. He that loveth
Christ as his own natural son loveth Christ mystical, all that be Christ's,
with the same love that he loved Christ. As Christ himself prayeth he
will embrace all such with the same love he loved himself withal, John
xvii. 24, so God is well pleased and rests in his love, not only in his
natural Son, but all that be his ; and therefore out of love to his own Son,
as he hath raised up him and set him in heavenly places, he will raise up
all them that be his, and are engrafted into him. He that raised up the
Lord Jesus shall raise us up also. What is the consequence ? Because
he hath raised up Jesus, therefore by Jesus he will raise us out of trouble.
The ground is, Christ is a public person, and so in heaven is a public
person, a second Adam, and raised up as a second Adam ; and therefore
be raised up as [a] public person, and as a second Adam, and a root of all
believers. He hath taken heaven in our place as our husband, and we sit
in heavenly places with him ; and therefore God that raised up him will
raise us up also. ' If Christ be risen, we shall rise.' There is no question
of it, as he proveth at large, ' because I live ye shall live also,' John xiv. 19.
I cannot follow the point, but it is a point you are acquainted with all,
being an article of faith. Therefore see the ground of this comfort. God
will raise up us and bring us together, because he hath raised Jesus. He
is the first-fruits of them that slept. Now all the harvest is blessed in the
first-fruits. Our first-fruits is Christ now. And therefore we shall be here
raised out of little deaths, and at the resurrection out of the great death,
and be for ever with the Lord, which may teach us this comfortable observa-
tion ; to see all our comforts in Christ first; to see all we look for from
God, first in Christ and then in ourselves. If we look for love from God,
see his love on Christ first : ' He loveth us because he loveth him first,'
and he loveth us in him. If we look to resurrection, ascension, or glory,
see it in Christ first. If we look for the performance of any promise, see
that promise in Christ first, for all are made for his sake, and made good
in him, to Christ first and then to us. If we want any grace, see it in
Christ first, for he hath fulness of the Spirit for our sakes : ' And of his
fulness we have received, and grace for grace,' John i. 16. So that in both

» Qu. ' with ' ?— Ed,

2 CORINTHIANS CHAP. IV, VER. 14. 463

estates of hurtvHation and exaltation severally, see all first in Christ and
then in ourselves. Look on Christ in state of humiliation, and see our-
selves there. ' Christ was a curse for us,' died for us. All this is for us.
And see all the evil that belongeth to us taken away by him in his state of
humiliation. He humbled himself to death, and became a curse for us.
And so in his state of exaltation in several degi'ees. See our resurrection
in his resurrection, our ascension in his ascension, our sitting in heavenly
places by his sitting in heavenly places. The ground is, the union I spake
of before. And then God hath decreed that we shall be made conformable
to his Son. ' We must be conformable to Christ our elder brother.' We
are chosen to be conformable to him. And therefore whatsoever was in
him, there will be a conformableness in us thereunto. And we must be
content to go to heaven as Christ went. * He first suffered and then
entered into glory,' 1 Peter i. 10, 11, he rose again, but he died first. We
must be content to go to heaven by that way that our blessed head and
Saviour hath gone before us. And if we do so, surely that God that raised
him will raise us up too.

I beseech you, therefore, when we are to consider of any comfort, see it
in Christ first, not only as a pattern to whom we must be conformed, but
see it in Christ as a cause, because Christ will raise us up. We shall not
only be raised because he is raised, and ascend because he is ascended, but
God will raise us up with Jesus. Between God and us cometh Jesus, for
all that comes from God comes from Jesus. So all that cometh from us
to God must go through the mediation of Jesus. ' He that raised up
Jesus will by Jesus raise us up.' Christ is not only a pattern of conformity,
but likewise a cause. And it is an improvement of the favour, that God
doth us favour through such a one that standeth between him and us ; that
there should be so excellent a person as Christ to do all, to be a pattern of
all, and cause of all. For can there be a better than he to raise us out of
trouble here, and to heaven hereafter ? Then he that is our own head,
will he suff'er his members to perish ? And he that is so favourable with
God, and one with God, that as a man layeth hold on us, and as God
layeth hold on God, as a friend to him, being between both as a friend of
both. As God, so we must trust him with all, with our rising again, with
our ascension, with our glory in heaven. He is the Joseph between God
and us. As he conveyed all favour to the patriarchs, from Egypt through
Pharaoh,* so Christ is the high steward of all, that hath the^dispensing of
all his comforts by our sweet head, that is bone of our bone and flesh of
our flesh, to make us for ever one with him. So that there is comfort in the
deriving of comfort by so sweet, so loving, so gracious a head as Jesus is.

But you will say. Will Christ raise us out of trouble likewise ? Yes, by
the same power and virtue. For the virtue of Christ's resurrection reacheth
farther than to raise us from death, for it extendeth itself to all abasements
in the world. God raiseth us out of all abasements by the power that he
raised up Christ, and by the power that Christ raised up himself. And
therefore we should comfort ourselves in the distress of the church and
personal distresses. And first for the church. God raised up Christ the
head of the church after three days, and when they had rolled a stone upon
the grave, and set a watch too, and when Christ had been a surety to bear
the sins of all the elect of the world from the beginning to the end ; Christ
having a stone upon his grave, so much mould, and such a stone, and his

* Qu. ' As Pharaoli conveyed all favour to the patriarchs in Egypt through
Joseph'?— Ed.

464 COMMENTARY ON

grave watched and sealed ; and then having as a public person the sins of
all the world, yet Christ rose up again for all this.

Beloved, Satan and his instruments labour to bury the church if they
can, and to roll a stone on the church, that it should never rise up again.
It was their plot of late,* and it is their purpose now, but that their power
is a little broken. They would bury Christ and his chiu'ch altogether, roll
a stone on him, watch him that he should never rise again. This they do ;
and now in the third day he shall rise again. There may be a limited time
of Jacob's sorrow, but there will be a day of deliverance. He that raised
up the head of the church, after the time he had appointed he should lie
there under the bondage and captivity of death, he will raise up the body
of Christ. Our times are not in our hands, nor in the devil's time, nor in
man's time, but in God's time. Men may oppose his time, and be against
his time. ' They shall cast you into prison for ten days.' It is certain
and sure, which may be a comfort to the church. The church beyond seas
was lately under hatches, and the enemy had got her into the grave, and
thought to have rolled the stone upon the church ; but God, that raised up
Jesus, hath raised up the church in some comfortable measure, which may
put us in hope, that now there is time to set prayer on work.f It puts
encouragement into our hands. That that God hath done, encourageth
us to pray to God for the finishing of his own good work. We have not
only faith and promises, but performances to encourage us. We see the
stone is rolled off as it were. This is our comfort, and this is the church's
comfort to the end of the world. She may be for a while under the grave,
but God will send his angels, his messengers, one or another, to take away
the stone, and raise up the church, as in the parable of the dry bones,
Ezek. xxxvii. 1, seq. The church was ' as dry bones,' but ' the Spirit
entered into them, and made them live.' So at length a spirit shall enter
into the church, and it shall live. Babylon must fall ; the church must
rise. Christ will enlarge his church to the end [of] the world. Heaven hath
said it, and hell cannot disannul what God hath concluded. He that raised
up Jesus will raise up the church out of all its troubles. And for ourselves,
in all deaths and all our desperate troubles, sink not under them. Make
use of the articles of faith. They are of wonderful enlarged sweetness.
The sweet article of the resurrection and life everlasting have influence
into all our lives. Make use of that ; God, that doth the greater, will not
he do the less, if for our good ? Will God raise my body out of the grave,
and not out of this sickness ? God that can raise me out of dust, cannot
he raise me out of this trouble, and present me to my friends again ? If
for my good, he can do it.

And rise from inferior things to strengthen our faith, and the greatest
things we have in faith for the time to come. Will God give me life ever-
lasting, and not daily bread ? Will God give heaven, and not provision to
bring me thither ? Will God raise me out of the dust, when it is scattered
I know not where, and get all my dust together, and quicken that dust,
and not quicken me out of this, if it be for my good and the good of others ?
If he have any service to do for me, he will do it. And therefore, I be-
seech you, beloved, let us labour to strengthen our faith in the way to
heaven, by that which is to come. What made the apostles pass through
thick and thin, break through all troubles between them and heaven, but
[that] they thought God would deliver them ? If he did not deliver them,

* In margin here, ' Gunpowder Plot.' — G.

t In margin here, ' By Gustavus Adolphus, Idng of Sweden.' — G.

2 CORINTHIANS CHAP. IV, VEE. 15. 465

he would deliver them to heaven, and present them to his heavenly king-
dom. Having heaven in their eyes, time to come in heaven, resurrection
in their eyes, and glorious times in their eyes, it will he of such force and
influence into their hearts, that they shall go through all things between,
and make this disjunction ; either God will raise me out of this, or out of
the grave, and present me to his heavenly kingdom. I beseech you, there-
fore, learn this, that in all our dejections we make use of that last and
powerful work of God in raising from the dead. Eaising comforteth for
what is past. Our Saviour Christ, our best part, our head, is in heaven,
and we shall all draw to him in time. Let us not lose the benefit of such
a meditation, of such a ground as this. See all in Christ beforehand ; all
is done in Christ. Beloved, can w^e have a better pledge and pattern, than
to see all we look for done in Christ beforehand ? We look for the resur-
rection, Christ is raised ; and ascension, Christ is ascended. We look for
glory in heaven : Christ is glorified, Christ, and we in Christ ; for when
we think of Christ, we must think of ourselves in Christ. And therefore,
when we hear the creed repeated, and the articles of religion, or anything
of Christ, let us wrap up ourselves by the spirit of faith in Christ, see
ourselves crucified in Christ, and dead in Christ, and raised in Christ, and
set in heavenly places with Christ.

I but administer the heads to you, for your meditations to work upon.
You see what excellent use the apostle maketh of his faith. It made him
believe, speak confidently for the present. And therefore, with cheerfulness
attend upon the blessed means of the word and sacrament, that God hath
appointed to strengthen our union and communion with Christ. Christ is
our life, and the nearer communion with him, the more life we have. And
the sacrament is appointed for to seal to us this communion, to strengthen
this near union, and receive- with the spring and fountain of life, Jesus
Christ. And therefore, come with exceeding comfort ; and the more our
union with Christ, the more our comforts in life or death. All depends on
that : as we see hope of resurrection, hope of deliverance, hope of glory,
doth all depend upon that, union first in Christ, then in us, and in us be-
cause in Christ. Therefore, strengthen union with Christ, and sti'engthen
all. For matter of the sacrament, you are acquainted with the doctrinal
part of it, liave this conceit of it. It is a high ordinance of God, ,wliich
strengthens faith, which being strengthened, strengthens all the powers of
soul.

VEESE 15.

For all things are fo7- yoursahes, that most jjlentenxis grace, by the thanksgiving
of many, may redound to the praise of God.

The holy apostle, as we heard, labours to arm himself and all others
against all discouragements in religion, by comforts fetched from religion.

He bringeth in divers springs of comfort in this latter part of the chapter.
' I believe, and therefore I have spoken ; as David believed, and therefore
he spake.' It is no otherwise with us than with David and other saints
before us, as we shewed at large.

The last day this comfort was handled, that God would raise him out

of his trouble, and present him together with the Corinthians in hisj- life,

and at the last in the world to come. And from this ground, ' Because

God raised up Jesus.' ' Knowing that he which raised up the Lord Jesus,

* Qu. ' revive ' '?— Ed. t Qu. ' this ' ?— Ed.

VOL. IV. G g

466 COMMENTARY ON

Bhall raise us up by Jesus, and shall present us with him.' Of this I have
Bpoken at large already.

I beseech you, before I leave this point, learn this, that in all our dejec-
tions, we make use of that last and powerful work of God, in raising from
the dead.

I now proceed to what followeth.

' For all things are for your sakes.' Here is a farther ground of comfort,
both of present deliverance, as for their sakes.

The second ground is, ' All is for the glory of God.'

And the means of that glory, ' Because the grace aboundeth,' that these
deliverances spring from, ' thanksgiving abound to the glory of God.' Why
should we be discouraged in suffering, since God will be presented with us
in sufferings, delivering us in time, considering it is for the church's good,
and for the glory of God ? And for the glory of God in this way, because
it will minister matter of praise, not of one, but of many, out of which
praise God will be glorified. This is the scope of the words.

The first ground of comfort is, ' All are for your sakes,' both our suffer-
ings, and assistance, and presence of God in them, and deliverance out of
them, all is for you, 2 Tim. ii. 10 : ' We suffer for the elect's sake,' all is
for your sake. Indeed, beloved, it is a large diffused consideration, for all
is for the church's sake, the world itself. The standing of the world is for
the church's sake. If God had gathered his elect, there would be an end
of these sinful days. Another sinful generation, God would not suffer the
world to stand for a company of wretches, that daily blaspheme his name, that
pollute and defile their souls and bodies, that oppose his truth like rebels.

That the world continueth, it is for the elect's sake, that they may be
gathered out [of] the world. The world is as it were reprieved, because
many are to be born in the world ; as lewd women are reprieved, being
with child, for that's sake that is to be born. So the world continueth
because there is a generation to come ; the number of the elect is not yet
accomplished.

Thus you see the very world, and the standing of the world, is for the
church's sake. The world is elect ; and so are things in the world, in
heaven or earth, in some sort. They are for the church's sake. ' To us
a child is born, to us a son is given,' Isa. ix. 6 ; for the church he died,
for the church he rose again, for the church * he appears in heaven and
makes intercession,' as Rom. viii. 34. He sits at God's right hand making
intercession for us. John xvii. 17, 19, ' I sanctify myself;' that is, I pre-
pare myself as a sacrifice to suffer for them. ' I pray not for the world,
but for them thou hast given me out of the world.' All that Christ did
suffer, enjoy, and do in heaven, as our head, it is for the church's sake.
That he giveth gifts to wicked men, that they continue, it is for the church's
sake, that they may be instruments and servants of the church. In that
sense they be redeemed by Christ as servants of the church. We see in
nature that summer aud winter serveth for vines, and fruitful trees, and
plants, for the good corn. Cold weather and warm weather, they have the
leaves to cover them. And every thing serveth to bring forth the fruit ;
all these circumstantial things. So whatsoever is circumstantial in the
world, as kingdoms, states, government, they think to tumble in the world
for their own ends, and to toss the world as they list. It is for a number
of men unregarded, unknown, that pass here as unknown men, hidden men
for the most part, it is for the church's sake that they continue, that they
have any favours. They are beholden to the church for their lives, to the

2 CORINTHIANS CHAP. IV, VEK. 15. 467

cliurch for tlieir standing, and for the gifts they havej. though they think
not so. God, the great God of heaven and earth, and Christ the great
king of the church, in reference to his church, giveth gifts to men, naagis-
trates, ministers, people, yea, even to them that be not good men, and all
for the good of his church. So that ' all is for you,' word, sacraments,
every thing.

I might make a large dispute here, but that I unfolded it at large out
of that place in Corinthians, ' All is yours,'* which is the general. The
church is yours^ ' whether Paul, or Apollos, or Cephas, or things present,
or things to come, or life,, or death, or the world, all is yours, you are
Christ's, and Christ is God's.'

And from this general truth the apostle deducts this, ' it is for your sake.'
All things that we sufi'er, all things that are done to us is for your sake. If
so be all things are for the church's sake, beloved, ive ought to join ivith
God, as Paul doth here. Christ hath passed as it were a deed of gift of all
things to the church, to serve her turn, to bring the church to heaven. Shall
not God's intent, and Christ's intent, be ours ? Saith he, all that I do and
suifer is for your sake. It is a happy thing when God's intentions and
ends, and our ends, shall meet in one, beloved, voluntarily. And God will
bring all men's ends to serve his against their wills. Oh but happy are we
if we can make our ends meet with God's ends willingly and cheerfully.

Quest.. What is the gi'ound of this, ' that all things are for the church's
sake ' ?

Reason 1. The ground of it is, that covenant, icherein God 2-)assetJi, over
himself as it ivere to the church, * I will be your God.' And Christ he is as
it were not his own ; he is the church's. Christ is the church's. There-
fore all are the church's. All the three persons of the Trinity have their
title of excellency from relation to the church. God a Father in regard of
the church ; Christ a redeemer in regard of the church ; the Holy Ghost a
comforter in regard of the church. So God the Father, Son, and Holy
Ghost, they are in covenant with the church. And they are the church's,
as it were making themselves the church's, out of that infinite bottomless
love ; being God, they have made themselves the church's.

Now if God himself be the church's, and in covenant with it, that the
church may improve him, and whatsoever is in him, all his excellent attri-
butes for their comfort and good, shall not all other things be the church's ?
If God himself be reconciled to the church, shall not all things else be
reconciled ? If God be in covenant, shall not every thing ? ' The stones in
the street be in covenant with him,' as Job saith, v. 23.

Reason 2. A second subordinate ground to this is, the union with Christ
the kinfi of the church. Now all things serve Christ, who is the king of
heaven and earth ; his kingdom reaches from heaven to the bottom of hell ;
he overruleth cursed devils and wicked spirits. Who is he whom the
devils obey ? saith God. Now if all things serve Christ, they serve his
spouse, by reason of the union and spiritual commerce with Christ, to
whom God hath dedicated and committed the rule and government of
heaven and earth. All things are mine in heaven and earth, committed to
me, saith Christ, when he ascended into heaven ; and therefore as Christ
is the great Lord of the world, so the chm-ch is the great queen and
empress of the world. All things serve Christ the husband, and all things
must serve the church his spouse. It must be so. God is in covenant
with the church, and Christ is hers by union with the church. ' Touch
* Cf. ' A Christian's Portion,' ante, p. 6, seq. — G.

468 COMMENTARY ON

not mine anointed, and do my prophets no barm,' Ps. cv. 15. Withhold
the hand of violence from them, they are mine. So Christ is head, king,
and husband of the church, and will not suffer her to be wronged in bis
sight, but all things shall serve for the church's good.

Beason 3. Again, to come nearer and lower to us. If yon look to its, all
is for the church's sake, the children of God too; because God hath put a
Spirit into his church to extract good out of all. 'All is for your sakes.'
The Spirit of God shall teach jon to see God seeking your good in all
things. God puts it into the spirit of his children to seek the good of his
church in all things. Paul had the Spirit of God to direct his aims, as
none but the child of God hath right aims to seek God in all things, and
bis glory.

■ The church hath the Spirit of God to see God seeking their good in all
things. ' This shall turn to my good,' saith Paul, * through the supplies
of the Spirit and j^our prayers,' Philip, i. 19. The church prayeth that all
things may serve for his good ; that God would sanctify all his crosses and
afflictions ; that God would bless magistrates, ministers, and all ordinances
for their good ; that, with the Spirit of God, and this action's* exercise
of the Spirit of thanksgiving and prayer, all things are made for the
church's good, because they have a spirit specially shewing itself in a spirit
of prayer, to work good out of everything. Therefore the children of God
pray that God would bless his sufferings and deliverances, and all things,
not for his own good, but for the church's good. And the church itself
and every good Christian labours to see God, seeking and deriving good to
themselves out of everything ; for the covenant of God, being friends of
God ; and they are near to Christ, and near to God in Christ. And they
labour to see the love of God and the love of Christ in all things, that so
the sweetness and communion of the love may be increased. God acquaints
them with his secrets in everything, so much as may be for their eternal
good ; and with the secrets of his election, how he directeth and ordereth
all things to their good. He never corrects but he instructs with it ; he
never afflicteth but they know the ground of it ; and so by the Spirit of
God are enabled to draw good out of everything. In prosperity they see
God seeking their encouragement ; in crosses they see God seeking their
humility and repentance. So that on these and other grounds which I
might name, all things are for the church's sake. Why do the children of
God look for the good of the church ?

The reason why Saint Paul as a minister sought the good of the church,
was the relation between a master and a people, between an apostle and
people, called and gathered by him ; and in relation as a Christian, because
fellow- members with them.

If I were to speak to ministers, I would speak of the relation between
pastors and people, how they should seek the good one of another ; but as
a Christian, all is for your sake. No Christian but as soon as [he is] a
Christian hath a public mind inspired into him to seek the good of others ;
he concurs with God willingly. As soon as ever he is a Christian, he
learneth self-denial ; he knows he hath given up himself and all to God, to
the church, and he is become a servant to others for Christ's sake. As
soon as ever a man begins to be a Christian he hath a spirit of love, and
seeketh not his own good. As soon as ever a man becomes a Christian, he
hath a spirit enlarged, he hath higher and farther aims, and large affections
towards God and the church ; his soul is large. All other men are straitened
* Qu. ' active ' '? — G.

2 CORINTHIANS CHAP. IV, VER. 15. 4G9

in their aflfections, and strengthened in their aims. They have poor aims
and ends of their own. And in their affections they be straitened ; they
cannot love, nor long after good things, yea, they be straitened to their own
in all things. He is within his own circumference, within his own term ;
his terminus rednctivus is himself. He reduceth all to himself, and seeks
himself in all things. He thinks not that he doth sin, but he doth, for it
is impossible any but a Christian should seek the good of othei's as they
should ; but as soon as [he is] a Christian, the Spirit of Grod maketh the
heart public to seek the good of others. And the more Spirit of Christ, the
more they seek the good of others ; and they that be greatest in heaven
are the greatest servants. Christ is greatest in heaven, and who was more
made a servant ? He became a curse to make us blessed : poor to make us
rich. As he was the greatest sen'ant that died for others, so they that be
the greatest next to him have learned self-denial.

Not they that heap up great states, and are put into great places, but
they that have public minds and public spirits, that seek the good of others,
and abase themselves for the good of others, such as Paul is here, ' All is
for you, and for your sake.'

I beseech you, therefore, make this use of it ; learn of so excellent an
apostle as Saint Paul xras, to have large affections and puhlic aims and ends.
Labour to discern of your conditions and states by this, that you have the
Spirit of Christ in you ; because to do good to others you can deny your-
selves. ' All things are for your sake.'

This should teach us likewise to have honourable and high esteems of God's
people. Ai'e they such whom Christ gave himself for, and made himself of
no reputation and power for ? Are they such as heaven and earth serve,
and shall we despise them ? Are they God's darlings, as dear to him as
the apple of his eye ? Are they the jewels, as the Scripture sets them out
in such excellent terms ? Are they his friends ? are they his heirs and
fellow-heirs with Christ ? Are they such as the Holy Scriptures sets them
down ? Are ' all things for their sakes ?' and shall not we have honourable
esteems of them ? Let this rectify our conceits of them, that they be not
worth}^ to live in the world, when indeed the world is not worthy of them,
' All things are for your sake.' Suppose they have nothing in possession,
yet in use and service all things serve them to bring them to heaven, and
direct them for their good.

They are here as princes in a strange countrj^, that must be honoured for
their father's sake, and for their countiy's sake. They shall be great men
when they come home ; and therefore howsoever the world valueth and
esteemeth them, when we see any price of grace and of the Spirit of God,
think that these be yours, for the present all things be theirs. Oh but how
great will they be ? These shall be Christ's, not the world's ; these shall
sit and judge the woiid ; they shall judge me, if I be not a Christian, ere
long. Now, therefore, let me take heed how I despise one of Christ's little
ones, how I debase such a one that is so great in God's esteem, for whose
sake the world stands ; and let this respect to them evidence to us that have
another spirit than the world hath, that we know another Christ.

And again, let it comfort God's people, who have some testimonij that they
are his, in their losses, in their crosses, in their misusage in the world. Let
them consider, are they so to God, are they so to Christ ? Oh no ! Let
them labour therefore for a spirit of patience and courage to go through
good reports, bad reports ; good usage, bad usage ; for the worst thing
that befalls them hath a command to do them good. ' Do the young man

470 COMMENTARY ON

no harm,' saith David of Absalom, 2 Sam. xviii. 5, And so all things
have a command to do God's people no harm. Kings have a prohibition :
• Touch not mine anointed,' Ps. cv. 15. There is a prohibition given that
no hurt shall be done. They may kill thorn, but not hurt them ; imprison
them, but not hurt them ; they may wrong them, but not hurt them ; that
is, they cannot hinder their everlasting good, they cannot take away their
Christ, their comfort, their peace, or touch them in their names ; but
oftentimes, against their wills, do them most good when they think to do
them most harm. And therefore, I beseech you, labour for a spirit of
comfort, considering all things are for our sakes, if we be Christ's.

I have been something long in the point, but it is comfortable and useful.
I will now haste to tbat which followeth.

* All things are for your sakes, that the abundant grace, through the
thanksgiving of many, may redound to the glory of God.'

The second ground of comfort is from the main end of all, n-hich is the
fflonj of GocL Here is a sweet combination of the grace of God and the
glory of God, ' that abundant grace, through the thanksgiving of many,
might redound to the glory of God.' The links of this chain are these : —
God suffers his children in this world to be exercised ; in the exercise he
giveth evidence of his presence, by grace and by comfort ; and after all
delivers them, giving them cause and matter of praise ; and that praise is
the praise not only of themselv^es, but of many. The praise of themselves
and many, returneth to the glory of God. Here is grace breedeth praise,
praise breedeth glory.

We will handle the words as they lie : * that the abundant grace, through
the thanksgiving of many, may redound to the glory of God.'

' The abundant grace.' "What doth he mean by abundant gi-ace ? We
shall know it a little by distinguishing a little the word of grace in the
Scripture.

Primitive^ grace is the free favour of God in forgiving of sins, and access
to life everlasting.

Secondly, The next grace that springs from -that is grace u-herehy we are
sanctified, usually called habitual f grace, vv'hereby our natures have a stamp
of Christ on them, and we are transformed into his image.

Thirdly, Grace is the stirring of ns vp, exciting grace stirring up that grace
that is in us ; and draws it forth to particular actions, of doing, and suffer-
ing, and resisting, and carrying ourselves as Christians should do. For
besides the favour of God, and the fruit of that favour, which is of our
nature, there must be spiritual stirring grace to act and stir up the grace
which would otherwise lie sleeping in us ; there must be new grace on all
occasions. ' God must give the will and the deed,' Philip, ii. 13. God
must stir us up to every good action, as I have shewed at large heretofore.
A man cannot do the good he is enabled to do by an habitual grace, unless
he have grace to stir him up to do. As he hath all graces in general to
enable him, so he must have new graces for every new act ; he must have
constancy of spirit. And if the troubles be great, there be enlargements
of grace; as if a man carries a greater burden, he must have more strength.
But,

Fourthly, Grace is any favour that cometh from the j^Tiniitive grace and
favour of God. As we say of a great man, when he giveth a petty thing
to an inferior person. This is such [a] man's grace.

Or grace is such a thing that springeth from his love and fovour to
* That is, 'primarily.' — G. f I'hat is, = grace as a ' habit.' — G.

2 CORINTHIANS CHAP. IV, VER. ] 5. 471

US. So not only the favour of God that accepts to Hfe everlasting, and
that inward grace of God's Spirit, and that actual grace that stirs to every
good action, but everything that comes from God is grace.

When God once enters into covenant with us, to become our God, to
love us in Christ, whatsoever befalls us comes to us as a fruit of that love ;
for he being Lord of heaven and earth, and having all things at command,
will not suffer the wind to blow upon his church, will not suffer the waves
to beat upon it, but out of love, and for the good of the church ; for other-
wise his government and wisdom would be impeached. And,

Fifthly and lastly, By abundant grace is meant the jiresence of God, the
assistance of God unto Paid in suffering, and God's delivering him out of
trouble. These two things he specially means. God's presence in troubles,
and delivering him out of them.

It is a grace of God that we have faith. It is a grace of God that we
have strength to suffer for that faith. To endure anything is a special
grace. ' To you it is given to suffer,' Philip, i. 29. It is a more special
grace when we have not only grace to believe, and grace to suffer, but
strength of faith. And therefore ' it is given, not only to believe, but to
suffer.' It is grace to have special peace, and joy, and comfort in the
midst of all spiritual contrary conditions. And therefore God's presence
and comfort in the midst of his disconsolate estate was a grace ; and not
only the doctrine of suffering for Christ [is] a grace, but whatsoever comes
from the presence of God is a grace likewise. And likewise his deliver-
ance out is a grace. For as gold comes purer out of the furnace, so Paul
comes richer in experience out of trouble ; rich in faith, rich in love, rich
in mortification ; more heavenly-minded in the experience of God and his
ways, and every way ; and therefore it is an exceeding grace. And then
[it is] a grace that God will bound and limit the malice of the devil and his
instruments, that thus long they shall trouble them, and then set them at
liberty. So that hereby we may plainly see, that all is done in favour of
the church.

So it is a grace, that God hath put bounds and limits to the boundless
malice of Satan and his instruments, to deliver the church, or any poor
member of the church, as Paul was, at any time ; and therefore they were
to reckon all graces that they were to praise God for, both for his trouble
and for his deliverance out of trouble, they being both graces.

Quest. But why doth he call it ' abundant grace ? '

Ans. This St Paul doth out of his abundant humility, and out of hia
abundant love to God ; out of his abundant measure of knowledge of the
love of God towards him ; for Paul's seeing and knowing were his own ;
want of worth in himself and his own weakness in himself, at the best, are
nothing in themselves.* And St Paul, weighing and considering the mighty
power and malice of the enemy, the devil and his instruments, that laboured
to trouble him and oppose the gospel, — when Paul saw that opposition and
his own weakness ; when Paul saw likewise the evidence and demonstration
of the excellency of God in being present with him in trouble, and deliver-
ing him out of trouble, saw the power, and goodness, and mercy of God,
here was an abundant grace, here was a spring-tide of grace, as an over-
flowing, as he saith, ' My cup overfloweth,' Ps. xxiii. 5. I have not only
for necessity, but something for abundance : ' My cup overfloweth, and thoa

Qu. ' for Paul seeing and knowing his own want of worth in himself, and his own
weakness in himself, and that his own worth and his own strength, at the best, are
nothing in themselves ' ? — Ed.

472 COMMENTARY ON

hast spread my table in the sight of mine enemies.' David considered the
circumstances of God's bounty, for it was abundant. And Paul considering
the great comforts that he had in the Lord, his great enemies and God's, and
the malice of them against him and his God ; here was an abundant grace.
Beloved, let us learn from hence, first of all, to see God in everything that
befalls us : in sufferings, deliverance, the dealing of others towards us. See
the grace of God in it. There is, jon know, in things in this world, the
bulk and surplus, or body of things ; and then there is the spirit, and
quintessence, and vigour of things : an extract, the vigour and quintessence
of things. What are they ? They are next to nothing. Take out God's
grace, God's mercy out of things, what are things ? what is the world ?
Take away God's love, what is riches ? what is honour and worth ? There-
fore, in every thing, see it as a grace, see it as derived from the primitive
grace, from the favour and mercy of God in Jesus Christ. And then we
cannot but be thankful, for we shall see the sweetness of grace. Every
little gift, though by the hand of man, nay, every injury that is sanctified,
he seeth it as a grace of God, looks to see God in it, his free love and grace
among men. What is that that commends any thing to us that comes from
another ? Not the thing, but the mind of the person that sends it ; not
the bringer, but the sender. So when we have anything, look to God the
sender. Look not to the thing, but to the love of God in the thing, which
is the spirit, and quintessence, and vigour of the thing, the best thing.
Nay, anything in the world is the love of God in it, derived to us through it.
Let the grace of God be derived through losses, crosses, injuries ; they be
sweet. ' It is given to suffer,' Philip, i. 29. Every one is not partaker of
such a favour. See the grace and favour of God in health, and wealth, and
strength, and riches, the life and quintessence of all, which commends all
to a Christian soul. God deriveth and conveyeth his grace and love to
men through this. This is a little drop of that great love that he beareth
to me in Jesus Christ. This cometh from that love by which he intends
heaven to me. And when God intends heaven and happiness, and to be
with him for ever, everything that befalls us by the way hath something of
that love, as it were dipped in that love. Whatsoever befalls us between
this and heaven, if we be God's children, it hath a tincture of that love, to
make him keep heaven for us. And therefore labour to see the grace and
love of God in everything, see the language of Canaan, the language of the
Spirit of God. That that puts the style upon grace, a free gift, an unde-
served thing issuing from love, it implieth love and freeness and undeserving
in the person that hath it. Therefore, conceive of every thing, we have it
first from it ; is undeserved on my part, comes from love. This will make
us use things as we should, to the glory of the Giver, and it will make us
comfortable in all conditions, as grace. And labour, as the apostle doth
here, to see them abundant graces, to raise the favours of God to an high
esteem, as Paul doth here : ' It is abundant grace.' And that we may think
the grace of God is great, considering to whom he hath denied it. Hath
not he denied it to thousands ? Therefore we have abundant gi'ace in us,
with great opposition ; therefore an abundant grace. Consider the designs
of the devil and devilish-minded men, who would have the church trampled
under foot. Is it not above our worth ? Do we deserve so much ? Oh
no ! Then it is * abundant grace.' We that deserve nothing should be
thankful for everything, as a beggar that deserveth nothing is thankful for
every little gift. Labour thus to see a grace in everything, and labour to
see an abundant grace. ,

2 CORINTHIANS CHAP. IV, VEE. 15. 473

The graces of God bestowed on St Paul raisetli up thankfulness of many,
and that tendeth to the glory of God. Many had the prayers of St Paul,*
for he had commended himself to their prayers : Rom. xv. 30, ' Strive with
God for me by prayer;' and so the Philippians and others, ' I shall be de-
livered by your prayers,' Philem. ver. 22. It was usual with Paul to com-
mend himself to the church and people of God ; and having done so, he knew
that of course they would praise God. As he desires them to pray for him,
that God would be present with him in trouble, and deliver him out, so
he knew they would praise God. And as many prayers for him, so many
praises for him ; and therefore, ' through the thanksgiving of many,' &c.

Beloved, here see that the blessing of God bestowed upon pubhc persons,
or upon the church, or public persons in the church, should stir up thanks,
and many thanks of many persons. Many thanks v>^ere given for the grace
of God shewed to St Paul.

Reason 1. I said before, that a Christian, when he becometh a true
Christian, hath the Spirit of Christ in him, and hath learned self-denial.
He can love others, especially public persons that be eminent in their
standing for the good of the church, upon whom the good and honour of
the church dependeth in a great measure. And therefore you see the
Corinth[ianJs praise God for St Paul.

We should therefore labour for to consider ichat favours God sheiceth to
his church, to any i)uhlic 2'>erson in the church, magistrates, ministers, or any
notable Christian or friend; praise God for his benefits to others. Thus, in
the prophet David's time, the good people made a circle as it were ; 'The
righteous shall come about me,' and were glad and joyful, and gave praise
for his sake, and this made him, Ps. Ixvi. 16, say, ' Come hither, ye chil-
dren, and I will teach you what the Lord hath done for my soul.' He
inviteth them to come, and tells them what the Lord hath done for him,
that they may praise God. ' The righteous shall hear it and be glad,' Ps.
Ixiv. 10. And therefore, in the communion of saints, the sweetest com-
munion is the rejoicing and giving of thanks for the good that God doth to
others, especially those that be eminent in the church.

Reaso)i 2. Another reason that concerns ourselves is this : Our good is
laid vp in the good and prosperity of otiiers ; our good is in the communion-
ship of the church and commonwealth ; our private welfare in the public.
As it is in the state, so especially in that heavenly commonwealth of the
church, the communion of saints, the good of one dependeth on the good
of the other. Why ? Because God deriveth and conveyeth all good to
man by man. It is his ordinance, he will have it so. And therefore, con-
sidering he deriveth good to men by men, therefore, when he sheweth any
favour unto men, we ought to praise God for it, because God deriveth good
by that man to us. A Christian is a public good, because he hath a public
mind. When any favour he hath of God, he is sure the public shall be the
better for it, he will be useful, he will be serviceable. As soon as ever a
man is a Christian, he becomes as a tree of righteousness ; and therefore,
if you see favours bestowed upon any good man, thank God for it, especially
if it be a Paul, a blessed instrument on whom the good of many dependeth.

Therefore, what shall we say of them that be led by the spirit of envy,
that think they have the less the more others have, that have an ill eye ?
Oh, beloved, take away that cursed spirit of envy ! That that I have is
thine, and that that thou hast is mine ; in religion, there is a kind of
blessed community. The more thou hast the more I have. If thy envy
* Qu. ' St Paul had the prayers of many' ? — G.

474 COMMENTARY ON

hinder thee not, and if envy be taken away, the more thou hast the more
I have. Oh take heed of this cursed spirit, that hinders us from praising
God for the good of others ; as Paul doth here, that saith, God sball have
praise, and many praises for his goodness shewed to me.

Now, he saith many praises, because many had prayed. When they
receive the harvest of prayers, they are thankful. You know prayer is a
sowing in God's bosom. Prayer is a seed. So many prayers, so many
seeds sown in heaven. When the harvest comes, when they see the fruit
and issue of their prayers, then they praise God.

If we will therefore praise God, learn this one thing, for to observe what
we pi-ay for ; not to pray at random and never to observe whether God
answers or no, that we may be able to render his tribute due to him. How
he answers our prayers for the church, for the special instruments of the
church's good, king, and state ; how he answers cur prayers for our par-
ticular friends ; and then let him have the tribute that he requires of every
one, which is only praise. There is a kind of friendship between God and
us, by which we enter into covenant with him; and friendship is maintained
by duty, by returning of whatsoever we receive. Now, when we pray to
God, and have this blessing, and that blessing, and give nothing to God
again, friendship will not be maintained without. When men are graves
for benefits, to bury them, and return nothing again, this dissolveth the
bonds of friendship among men, and it dissolveth also that bond with God,
when they derive blessed benefits and return nothing back again. Thanks
is nothing but a reflection to the favours wherein he hath sbined on us
first. It is his due, and an echo ; therefore, give thanks for blessings to
ourselves and others. And to that end, observe hovf he hears our prayers
for ourselves and others.

But how doth the thanksgiving of many redound to the glory of God ?
Certainly it doth, ' that the thanksgiving of many may redound to the glory
of God.' The more heart, the better music in God's ears, the better
music and the louder music ; the more the praj^ers are, the more are the
praises, Prov. xiv. 28. The wise man saith, ' The glory of a king is in
the multitude of his subjects,' and the glory of God is in the multitude of
subjects, thankful subjects, that will return praise to him, give him the
tribute he requires at our hands ; the wages and service is to him the
more the better. When a company can, as it were, levy an army, not
only in prayers, to ofier an holy violence to God, to get a blessing, but
when it is gotten to join in company to praise God, Oh it is a blessed
sound, a blessed noise in God's ears, when many do it.

Beason. The reason is this, because there is more abundance of incense.
Prayers and praises be incense, and if the prayer of any one man be power-
ful with God, of one righteous man, what is the prayer of many righteous
men ? If the praise of one man be incense, what are the praises of many?
' If where two or three be gathered together, Christ is in the midst of them,'
Mat. xviii. 20, what will he do where two or three thousand be gathered ?
will not he be much more in the midst of them ? 0 beloved, company is
excellent here, and therefore as you have it recited well in the psalms, stir
up one another to praise the Lord, ' Praise the Lord, 0 my soul ; and all
that is within me, praise his holy name,' Ps. ciii. 1. But that is not
enough, ' Praise the Lord all his angels, all the creatures.' The holy
prophet, he puts a voice into hills, dragons, mountains, rivers, and every
creature, that they may praise the Lord, Ps. cxlviii. 7.

But fearing he should not have heart and spirit enough to praise God

2 CORINTHIANS CHAP. IV, VER. 15. 475

enough, he stirs up * sons of Levi, sons of Aaron, angels of heaven, to praise
God.' So large was the heart of that blessed man, because he knew if the
praises of one would be acceptable, what would the praises of many be ?
Why have we such narrow hearts ? Indeed, God intends our good, God
intendeth it, for to make us heavenly-minded, who would otherwise have
been like moles in the earth, but in regard of God, that we may think of
God, and praise God, and therefore, Ps. xcii., there is a psalm of the Sab-
bath, wherein is a high exaltation of God's works. And we have the
sacrament. Why is it called eucharist, the Greek word,* but because it is
a praising of God ? We having the sacrament are to praise God for the
good we have by his body broken, his blood shed ; and therefore have cause
of the greatest praise that ever was, for the greatest gift that ever was given,
' the Son of man.' It is God's end in Sabbaths, in sacraments, his end in
all his favours and blessings both in this and a better life ; and therefore
let us stir up our hearts, and stir up others to praise God, that thanks-
giving may abound by many. But I cannot finish this argument so
necessary.

For some rules how to do it I will not go out of the text, because I have
spoken of thanksgiving upon every occasion.

If we will praise God, see that everything he a grace, he a grace and
ahnulant grace, answerable to the degrees of goodness. The abundant
grace indeed is Jesus Christ, who is the gift of gifts, and cause of all gifts,
and the good we have by him. The abundant mercy in God is, new birth
in Christ. There is the abundant grace. But even in the things of this
life, that we have sacraments, ministers, helps to heaven, is abundant grace.
Beloved, whatsoever we have more than hell by nature, it is all grace ; and
when we be Christians, and delivered from fear of hell, whatsoever is overplus
is a grace. If we were poor all our life, and miserable all our life, what
were it ? But when to our way to heaven God giveth double portions,
mercy here, and abundant hereafter, here is ' abundant redundant grace.'
Therefore if we will be thankful, see grace and abundant love in every-
thing. And consider the circumstances that increase the favours of God
in Christ towards us, when we were unworthy, when we deserved the con-
trary. It came in opposition of the enemy ; it came when we had much
comfort in it, being stripped of all other comforts. See it come from the
spring of God's favour, and see all the sweet circumstances of it, and that
will make us thankfuL

And then consider it is all ice can do or need to do. It is just we should do it.
God needeth not our thanks or praises, but it is justice on our part. Is it
not just that we should return praise, ' that rivers should run into the sea,
from whence they came?' that beams should reflect to the sun, from
whence they came ? An unthankful person is an unjust person. There-
fore stir up others, that the thanksgiving may be by many.

But now ye see v,'hat cause he gave the church to be thankful. Beloved,
if we havef the Spirit of God ; and if we consider the churches abroad to
whom is not only grace, but to us also, we being all the spouse of one
husband, branches of one root, heirs of one inheritance, sheep of one flock
and pasture, all as from one head ; whatsoever God doth, and whatsoever
favours he sheweth to our brethren beyond the seas, there is grace, and
abundant grace shewed. And now there ought to be thanksgiving, and
' thanksgiving of many,' if there were many prayers, and for the church.
Every one that hath the spirit of prayer, hath many prayers for the church
* That is, lup^as/ffr/'a. — G. t Misprinted ' Lad.'— G.

476

COJIMENTART ON

of God. And so mucli humiliation for the miseiy of the church, that, as
the psalmist saith, 'lay among the pots,' Ps. Ixviii. 13, as scullions do, all
besmeared and all bedaubed with misery. But now God hath brought it
from ' among the pots, and covered it with silver Avings,' the wings of a
dove, and begins to restore beauty and excellency to the church. As we
were then ready to pour forth our prayers in the behalf of the church, now
let us labour to have our hearts enlarged for his mercy to the church, that
there may be thanksgiving, and thanksgiving of man3\ This is our duty,
and all that have the Spirit of God will do it.

Thus the saints of God have done at all times. You see when the ark
was brought into Jerusalem, how David forgot himself and kingly state,
and danced before the ark, so far that Michal his wife scofted at him, 2 Sam.
vi. 14, seq. And so we should rejoice so, as if we had forgot ourselves,
especially them that it nearly concerneth ; as it concerneth us all, indeed,
as if we were in their case, we would desire others to rejoice in ourbehalfs.
Prayers went ' out of Zion.' God blessed the church out of our Church of
England ; our prayers did help them. An army of prayers is as good as
an armj' of fighters. Now as an army of prayers went out of our Zion, so
let an army of praises go out of our Zion : ' Praises w\ait for thee in Zion,'
saith the psalmist, Ps. Ixv. 1.

When there is matter of praise, make the best use of it. We have waited
for matter of praise, we have waited for good news, and we have news.
Now as God hath helped out of Zion, so let us help with our praises, for
praises help as well as prayer. As in the story of Jehoshaphat, after they
had praised God in solemn special manner, the victory came, 2 Chron. xx. 21.
Now praises prevail more than prayers, for there is more self-denial in
praises than in prayer. God hath more honour, and all his attributes to
him, whereas self-love may move a man to pray. Therefore, I beseech
you, as we have helped them with our prayers, so help them with our
praises to God, for that will help them still farther and farther. When
God sees he gaineth a return by our praises, we shall have matter of praise
more and more, and still cause to pray that we have an heart to praise ;
and praises shall be evermore a pleasing obligation to God. But a place
of all places is. Rev. xix., where you see a voice in heaven crying to God
to avenge the blood of his saints, on that man of sin, and that cursed seat
there ; how all creatures in heaven and earth, they have their alleluiahs
against these things. * I heard a great voice and much people in heaven,'
that is, the church, say, ' Alleluiahs ! Salvation, glory, and honour, and
power, be given to the Lord our God,' much people. Here is many thanks-
giving. When antichrist begins to fall, Babylon to fall, we that belong to
the people of God, if we have part in heaven, or any portion in heaven,
we will praise God, we will have our alleluiahs. And now because the
work is beginning we should join with a choir of heaven, join with the
people of God, join with angels, join with all God's people. * Alleluia !
Salvation, glory, honour, and power, be to the Lord our God.' Why, what
is the reason ? ' For true and righteous are his judgments ; he hath
judged the great whore, which corrupted the earth with her abominations.'
And again ' they cried. Alleluia. And her smoke rose up for ever and
ever ;' and so ' the four and twenty elders fell down and worshipped God.
Alleluia. Praise God all ye servants, ye that fear him, both small and
great,' praise and glorify God, and let all, small and great, in heaven and
earth, join in praises. If we had any wise consideration what God is
working now in heaven, how he exalts himself, what excellent attributes he

2 COEINTHIANS CHAP. IV, VER. 16-18. 477

Bbewcth in delivering his church, of power, and justice, and mercy in
destroying his enemies ; if we have divine spirits, let us sing forth praises
to God, expecting by God's blessing more matter to praise God, to sing
alleluiahs as the church did there.

VERSES 16-18.

For u'Jiich cmise tve faint not; hut though our outivard man perhh, yet the
inward man is renewed day by day. For our light affliction, vhich is hut
for a moment, icorketh for jis a far more exceeding weight of glory ; ivhile
we look not at the things ivhich are seen, but at the things uhich are not
seen : for the things wJii^-h are seen are temporal; but the tilings which are
not seen are eternal.

A little to touch the two former verses, for they are a part of that
heavenly comfort whereby the holy apostle raiseth up his spirit in the
midst of all discouragements, multiplying comfort upon comfort, as trouble
upon trouble.

Verse 16, * But we do not ftxint ; though our outward man perish, yet
our inward man is renewed day by day.' ' We do not faint.' Indeed, if
we look upon outward causes, there is great reason why we should faint.
For if we look within, nature is weak, the suggestions of the flesh strong
since the fall; and then we are usually beset with temptations of dis-
couragements in our particular calling, thinking we could do anything
better than that we are called unto. This is an heavy temptation. And if
it were to do such a thing, or such a thing, it might more easily be done.
And then hard usage from the ungrateful world ; when a man doth any
good -he receiveth ill for it.

These are great grounds of fainting, but the apostle saith he faints not
for all this, ' though our outward man perish.' He grants that the outward
man, body and condition, strength and health, may grow more and more
downward ; but the inward man, the soul, is under the guidance of the
Spirit of God, that is, renewed day by day. The outward man consumes
continually, death and life work together, we die as soon as we live. As
he that hath a lease, every day it is shorter and shorter, and while we live
we die, and the more we live the more we die. Death is at the last
moment, the candle is going out continually till it be spent. Nay, more,
let a man use his body never so holily, let him endure many crosses, the
outward man will perish ; it must be so.

But where is the comfort ? ' The inward man is renewed day by day.'
The inward man is the sanctified soul. All the graces of God are renewed,
they are upheld under a consuming condition of the outward man. This
is the blessed condition of a true Christian, that when he groweth down-
ward he groweth another way. He doth not wholly perish as a base wretch
doth, but as he decayeth in one part he reneweth in another. God by his
Spirit reneweth him. For as in the body the Spirit is that which giveth a
life to what we do, so the Spirit of God giveth a vigour to the inward man
day by day.

But when is this, that the inward man is renewed day by day ? In the
time of affliction, for then we grow most ; for in time of prosperity, then
we grow backward. Usually in time of prosperity, when all things are
according to our will and desire, we go backwards ; but when the outward

478 COMMENTAEY ON

man decayeth, tlie inward man is renewed day by day. "We decay in pros-
perity, but we grow in adversity ; as a body shoots out more after sickness
than bafore. Why should we then be afraid of sickness and weakness of
body, considering it is a time of growth of the inward man ? Mark the
gracious goodness of God. When he takes away strength, because we are
not for this hfe, he makes it up, working strength and vigour in the inward
man. We owe God a death. Since we must die, is it not better the decay
be made up in the inward man ? If we gain that which is gain to the soul,
though with weakness and sickness to the outward man, it is well gained,
because that is for eternity.

But this is a constant course with God. He is so good, he never takes
away anything from his children, but he giveth it another away. Shall we
then be discouraged when God takes strength, and he makes it up in the
inward man ? If anything be^a ground of patience, this is. Whatsoever
God doth to his children, there is love hid in the doing of it. If he give
comfort, it is to encourage. Doth he follow us with crosses ? It is that
we may grow in the inward man. If we had hearts to follow God in his
dealing, we should lose nothing but that he takes away.

Verse 17, ' For our light affliction, which is but for a moment, works a
far more exceeding weight of glory.' Here is a ground of comfort to those
that are in any crosses and afflictions. Whatsoever they suffer, it works
glory, it works happiness ; it is set out by glory. Now the Spirit of God
sets out this estate of a Christian to come by way of comparison to anything
that we suffer. Here are afflictions, here is glory ; momentary afflictions,
eternal glory ; light afflictions, a weight of glory ; and not only a weight,
'but a superlative, an exceeding weight of glory. So the Spirit of God meets
with all discouragements here, for we can suffer nothing here, but Vt'e shall
have better for it after. Grace is glory, but mixed with imperfection. What
are those things we suffer here in this world, to glory, and eternal glory,
and excessive glory ? What cause have we to be discouraged for anything
we suffer here ?

But he saith afterwards, ' causeth unto us an eternal weight of glory.'
That is more than to say glory follows afflictions ; but there is a^,,causal
virtue in that we suffer, to work glory. We know the working by way of
merit and desert, that is done by Christ ; we have right to glory only by
Christ. And it is sacrilege to attribute it to any creature, but when
there is a working power fitting us. Now afflictions working by way of fit-
ting us to that glory, whereto we have title by Christ, as soon as a man is
a Christian, he hath title to heaven. But how doth God fit us for heaven ?
One way is by crosses and afflictions. He fits us for heaven, as the winter
fitteth the ground for the spring, by Idlling the weeds, and mellowing the
ground. So that whatsoever we sufier here, fits us for heaven, and that
many waj^s.

(1.) By weaning our hearts from the love of these thinr/s, iijion irhich we
are desperately set. When we see what they are, we see they are vanity.

(2.) And then again, they exercise and try our graces, and they increase a
desire of heaven ; and we know the more hardly we are used here, the more
we desire to be at home. And usually God reveals himself more sweetly
and more comfortably in these hard times. We feel more of heaven in our
worst times. Therefore they have fitting power.

Quest. How comes this to pass ? Ai'e crosses, losses, curses, and such
things naturally ?

2 COKINTHIANS CHAP. IV, VEE. lC-18. 479

Ans. God by his Spirit doth overpower and overrule these things, and
there is a sanctified use of them, that helps them to work. ' All things
■work together for the best to them that love God,' Rom. viii. 28 ; that is,
God's power so overruleth them, that it makes them advantageous to his
children. And they by the grace of God's Spirit, draw a sanctified use out
of everything. So that by the grace of God the worst things work an eternal
weight of glory.

As God prepares heaven for us, so he prepares us for heaven : he pre-
pares us by Christ, but by the cross and affliction. So you may see the
truth of the point.

Use 1. But what shall I speak of popish merits' For in merits there
must be a proportion to the things we sufler. We receive glory for ever,
and sufler afflictions for a time ; a weight of glory. This overthrows popish
conceits.

Use 2. Beloved, are they not out of their wits, that arid vexation to God's
children / What is the worst they do ? They work their good, they vex
them ; ay, but they work their happiness, as if a man would hurt a fish by
casting him into the sea, or a bird into the air. And a Christian being
vexed, it driveth him nearer to heaven. It is his best condition. Compare
our secure estate with our afflicted condition, and see which is best. There
is no man that is a Christian but will say, there is more in the cross than
in prosperity ; the one dulleth, but the other shaipeneth.

Use 3. Be not discouraged, ivhatsoever befalls us in this world. While Satan
works our hurt, God is then working our good at the same time. When
the outward man is wronged by the world, at the same time the inward man
is set at libertj^ So much for that.

But how cometh it to pass that these things we suffer, fit us for glory ? '
Verse 18. It is wrought by grace, enabling us to eye things that are not
seen. And then we reason, ' because the things that are seen, are temporal,
but the things that are not seen, are eternal,' 2 Cor. iv. 18.
To omit divers things, I hasten to other things.

But you see the things we suffer do work unto us an eternal weight of
glory, as physic doth upon the body. That that we suffer doth no good
unless we use those parts and graces that God hath given us. And there-
fore he saith, whilst our minds are occupied, and ' looking on things that
are not seen,' God having made man a reasonable creature. And so in
way to salvation he sanctifieth those principles he hath given him to bring
him to heaven, by way of discourse and reason. And as a Christian is
saved, so is he saved by something in his understanding. As we see in this
world, man worketh by principles in him, so in the way of Christianity.
Some things are hindrances to heaven and happiness, as conceitedness and
self-sufficiency. Therefore the apostle saith these things ' work an eternal
weight of glory,' not whether we think of them or no ; but these things do
so because God giveth a sanctified understanding, to see the difference of
heavenly things from earthlj^, when we do not look upon things that are
Been.

So much shall serve to give you a reason how to see the inward man
groweth more and more, and we faint not ; because we look upon things
that are not seen.

That which I will speak of at this time is this.

That the best things in this ivorld are not seen ; the meanest things are those
that are seen. The best things are to come ; the meanest things are present.
The best things are such as are eternal ; the meanest things are temporal.

480 COMMENTAEY ON

And wlieu I liave unfolded these, then I will shew j'ou a wise and gracious
use the sanctified soul makes of looking upon things that are not seen, and
how his sight worketh, what use we are to make of it.

Doct. The observation is, that a Christian is to look to the tJiiiiffs not
seen, for thinr/s seen are not the object of a Christian's eye. The best things
are not seen ; the meanest things are such as are seen. I will not stand
to unfold the negative part much, because I have spoken of that before.

But to speak especially, What are the things that are not seen ?

Beloved, if you labour to be good Christians, you shall better feel them
than I can tell you what they are ; you shall better know them by experience
than by discourse here.

(1.) We cannot see God face to face. We have not immediate communion
with God here. We have it in the word and sacraments ; but in heaven
we shall see all things that are good. Here we may see God in everything ;
there we shall see everything in God. There we shall see health, and
strength, and comfort in God.

(2.) The things not seen here is Christ in our flesh. The heavens are
between us and him now. The sight of him is the happiness of a Christian,
for the head and members to be together, husband and wife together. Ay,
but here we are severed. Here is a spiritual communion ; but that is not
that that the soul looks for.

(3.) Neither have vfefnll communion of saints; for here is a mixture of
good and bad, and here the best have their imperfections. If here an holy
joining together of two or three wise Christians be so sweet, what shall it
be when we all meet together in heaven ? Now we see not God, and Christ,
and the blessed souls in heaven.

(4.) Here we see not our ijerfect liberty.

(5.) Here we see not that eternal Sabbath we shall hare there.

(6.) Here we see not that i^erfection of grace.

(7.) Here we see not that comfort rre shall hare there. Here we have a
taste and the beginning, but what is this to that there '? Therefore let us
think of what is not seen.

Obj. But why do we not see them here ?

Beason 1. Yoit may as icell ask me, Why is not heaven xijoon earth? God
mil have a difference between heaven and earth ; he will have us to walk by
faith and not by sight. Heaven is a place for sight : if we will have happi-
ness in sight, it is in heaven. But here we have hope, and faith, and some
feeling of comfort ; and therefore, considering our condition is by faith,
therefore God preserveth matter of sight for another world.

Reason 2. Again, the best things are not seen, because we hare not pro-
portionable 2^(i>'ts. Our parts are not fitted for that glory. Peter, James,
and John, they were as it were drunken with this sight, so that Peter speaks
he knows not what, Mat. ix. 33. And Moses, when he came from God, he
was fain to cover his face, 2 Cor. iii. 13. If these glimpses were such as
people could not endure them, how could we endure a full manifestation of
glory, when Christ saith, ' No man can see God and live ' ? Exod. xxxiii. 20.
Therefore let us be content to die to have this sight. Our understandings
here are too shallow, our hearts too narrow, our imperfections too many :
darkness cannot conceive of light. So no soul can see what is in heaven.

And so here we cannot tell what happiness there is, till we be there.
That is the reason why the best things are not seen. And these are the
proper objects of a Christian. For things seen are exposed to the outward
man ; they are not fitting for the soul. The soul will socn spend all the

2 CORINTHIANS CHAP. IV, VER. 16-18. 481

good that are in things seen. Take all the beauty, and all the riches, and
all the honour that can be, and the soul will be quickly weary of it. The
soul will draw out all the good. We see those that are in great place,
within a little while grow weary of them.

But there is an everlasting spring of comfort and contentment in things
not seen. They are larger than the soul. The more we see of them, the
more we may see ; the communion with God, joys in heaven, and such
things. Alas ! the soul is a very capacious thing, yet the joys in heaven
are larger than it ; therefore things seen are not the object of the soul.

Quest. But doth the soul never look upon things that are seen ?

Ans. Yes ; but if the soul look upon them, it looks also beyond them.

If it look upon them, it looks upon them as in a glass, to see farther.
It looketh not upon them as clouds to stay our sight from the sun, or as
placing contentment in them. For the soul taketh no rest here. The
things seen ' are vanity and vexation of spirit,' Eccles. i. 14; ' unrighteous
mammon,' Luke xvi. 11. We may and ought to look upon them as helps
and comforts in our pilgrimage. If there be such comforts here, what is in
heaven ? Doth God convey such sweetness in outward things, that cast-
aways have with us ? What are those then that he hath reserved for his
friends ? And so by way of a gi'acious use we ought to look upon things
seen ; but to pitch upon them, and make them our bottom to stand upon,
they are no fit objects for the soul. But is there no way to see things that
ai'e not seen ?

Quest. But have we nothing of them here ?

Ans. Yes ; there is nothing seen but we have some little taste of it here.
For full peace to come, we have peace of conscience here. For full joy to
come, we have joy in the Holy Ghost here. For full communion of saints
to come, we have some communion of saints here. If there be any heaven
upon earth, it is in the meeting of two or thi-ee judicious, wise, gracious
persons ; and our employment here in hearing, praying, and conference
with God is but a taste beforehand of that in heaven. So that God doth
not reserve all for the time to come. But in regard of the full accomplish-
ment he doth. But those that have not the first-fruits here shall never
have heaven in the harvest. Those that have not the earnest here shall
never have the bargain hereafter. But that which is the full satisfaction
of the soul is for hereafter. Therefore, whatsoever sweet employment is
here, it is not like to that the soul shall have hereafter. Therefore rest
not in them, but rather let them set an edge upon us, to desire it more
and more, till we have it fully in heaven.

Eeason 3. Why these objects are things not seen. Things that are not seen
are eternal, tlwujs that are seen are temporal. No man that hath an eternal soul,
and knoweth it, will make that his object that is temporal. Therefore the
soul must look upon things that are of equal excellency with it, and that
is, things not seen. For things that are seen are temporal : riches are
fading, honours are but blazing comets, pleasures are but worm-eaten
vanities. So for the ill we suffer, it is but temporal ; all determined in
death. The grave makes an end of all things that are seen. This should
be a comfort to us when we are under any sickness. It is a seen thing.
This sickness I feel, and this I taste, it is but for a time. The thing I
look at is that which is not seen, and which lasteth to eternity. So the
good not seen is eternal in the cause of it. It is in Christ, who is for ever
in the heavens ; and God is for ever in the heavens : and Christ recon-
cileth the Father. And then the place is eternal. Heaven is eternal.

VOL. IV. H h

482 COMMENTARY ON

Now the influence from which all good comes being eternal, the soul being
itself a spiritual, eternal substance, the influence of grace and comfort being
eternal from God, and Christ, who is an head for ever and a husband for
ever; and heaven being an inheritance immortal, undefilcd, continuing for
ever; and the soul being an everlasting substance, the joy and comforts of
it are eternal. Whom God loveth, he loveth for ever ; whom he makes
happy, he makes happy for ever. ' He is life everlasting.' It is a king-
dom ' that cannot be shaken,' Heb. xii. 27. ' It is an inheritance that
fadeth not,' 1 Peter i. 4. It is not only everlasting, but everlastingly fresh.
It is not only immortal, but it keeps its beauty still, eternal joy, eternal
peace, eternal communion one with another in the heavens, everlasting
Sabbath, everlasting triumph over all enemies. There is no end of this
joy, no cessation of this comfort.

I come now to the wise improvement that the soul makes of beholding
the things that are not seen, because they be eternal, and neglectcth the
sight of things that be present and temporal. You see the wise use the
blessed apostle maketh of it. For he bringeth it as a reason why he faints
not, but is reuew^ed day by daj' in the inward man. You wonder why I
faint not, and why day by day I grow fresher and fresher, and still fitter
and fitter for heaven ; and that all things I endure here fit mo for heaven.
All is because I have an eye to things that are not seen, not regarding
things that be present. So that if we will find a difierence of the things,
we may easily understand, some things be fading, and some things eternal.
If we will get comfort in this, that our portion is not only in fading things,
we must have grace to consider of it, and not to look on the other overmuch.

To give trial, whether we look at the things that be seen or no.

(1.) If we look to things not seen, because they be eternal, this is a sight
that ravisheth the soul, that lifteth the soul above itself. Things above be
so exceeding above things below, that it makes the soul almost forget
itself; it worketh an high esteem of heaven, of heavenly things. For as it is
said of knowledge, it hath no enemy but the ignorant, so there is no enemy
of grace but they that feel it not from con science. ='•= All that see it have a
high admiration of it, which appeareth by the mean esteem of all things
else. When the sun riseth, the stars hide themselves. And when these
comforts rise in the soul, upon the apprehension of the glory in the glass
of the word and promise, and a little feeling here, all earthly comforts are
gone. When Moses saw God that was invisible, what cares he to look for
Pharaoh ? Heb. xi. 27. And when Micaiah had seen God sitting on the
throne, what cares he for Ahab ? 1 Kings xxii. 14. We have seen the
Lord, and what have we to do with base idols ? Not anything in the world
must be co-rival with God. What have I to do with pride, with riches,
with honour ? I have seen God, I have seen heaven. When the patri-
archs had with the eye of faith seen the excellency of the world to come,
what cared they for banishment or death ? W^hen Paul had seen Christ,
all things else were ' dung and dross,' Philip, iii. 8. Therefore your great
admirers, that admire worldly things, it is a sign they never saw better.
They that doat upon worldly things, it is an argument of spiritual folly.

(2.) Again, the consideration of things spiritual, it is a jnoifyiiui sir/ht, a
purging sight, that makes the soul fit for the object. A man cannot with
the eye of faith apprehend things to come, nor by hope wait for them, but
that hope will be efiectual to purify the soul. They that have any faith,
any hope of good to come, they will prepare their souls suitable to that
* That is, ' consciousuess.' — Ed.

2 CORINTHIANS CHAP. IV, VEPw lG-18. 483

condition, 1 John iii. 3. And therefore where the apprehension of these
things hath not a purging power in some degree, it is but a conceit. We do
not so see them as that we be convinced that they are so excellent as they be.

(3.) Again, this is a sight that doth marvelloushj affect. Love comes of
sight. Sight is the most affecting sense. That which moveth the affection
most is sight. Feeling is but dull. And therefore if we have the eagle's
eye, a sharp-sighted faith, to see things which are not to be seen with the
eye of reason and flesh, then certainly this sight will quicken and affect a
man greatly ; move to joy and move to delight, move to the love of God
and heavenly things. A man cannot see any excellency but his heai-t
embraceth it; as the patriarchs, Heb. xi. 2, seq., saw the promises afar
off, and their hearts did join with them ; they did embrace them, grasping
as it were the things they saw in the arms of their affections. In what
measure that I apprehend and see things, in that measure the heart lets in
the things to embrace them and close with them. Therefore where no love
is there is no sight. And the reason why affections are so flat and dead is,
because they do not exercise this sight of faith. Let us examine ourselves
by these things, whether we have spiritual sight of the things we see.
Do they affect us ? Do they quicken us ? And do they put into our
hearts holiness ? Do they raise our hearts to a holy admiration ? If so,
certainly we have seen them.

I will give you a familiar comparison. The nearer the object is to any
man, the more glorious it seemeth ; the farther off anything is, the less it
seemeth. The stars are bigger than the world, and yet appear to us little.

Now, ask our souls how great things are in comparison of former times.
Are heavenly things greater ? And for eai-thly pomp and state, have they
less esteemed them than in former times ? It is a sign we are nearer
heaven, and heaven nearer us. When we can look upon earthly things in
a distance, it is a sign we are removed from them, and drawn nearer to
the best things. And then the best things seem to be great to us, when
we conceive of them in their own magnitude.

Quest. But how shall we come to look on things not seen, and things
eternal, according to their own worth ?

Ans. (1.) First of all, labour every day more and viore to he jmrged and
purified, and then we shall have delight to look upon that which is pro-
portionable. The holier a man is, the more delight he hath in holy and
heavenly objects, and laboureth to grow in grace more and more. The
more we see, the more gracious we are ; the more gracious we are, the
more desire we shall have to behold with the eye of faith these excellencies.

There is no apprehension without light. We cannot see light without
light ; we cannot see heavenly things without heavenly faculties. And
therefore labour for something within gracious, which may have corre-
spondency and harmony with what is in heaven, else contraries will not
apprehend contraries. But heaven and a sanctified soul have some pro-
portion and co-naturalness ; and therefore never rest till we have something
like that which is in heaven, though not in degree, yet in quality.

Ans. (2.) Again, labour to yet the eye of the soul clear, that the duat of
the ivorld may not he in it. Satan's policy is to cast, pleasure and profit
into the eye of the soul ; and then corruption raiseth a foggy mist in the
soul, that we should have natural love to present things. And present
things raise a cloud in the soul, and that cloud doth interpose itself between
heaven and us. Labour therefore for mortification more and more.

That the eye may be clear, consider seriously they be temporal things ;

484 COMMENTAEY ON

shorter than the soul, meaner than the soul, not fit for it. We shall out-
live them all. And when base aflfections rise in the soul to cast a mist
thereupon, consider what a foolish thing it is for us to doat upon things
meaner than ourselves. Why should such affections intercept this heavenly
sight from us ?

The dignity of the soul is an excellent substance. The whole world is
not worth a soul. The soul is between heaven and earth, and all earthly
things are meaner than itself. Shall the soul marry itself and join itself
with things baser than itself? Doth it not then debase itself? And
therefore keep the eye of the soul clear from impediments within and
without ; labour to have true judgment of things in their own nature.

A71S. (3.) And then let us dwell often in the consideration of thinps to
come ; have serious considerations of it, and every day redeem some time to
think rve cannot live here for ever. We have an immortal soul, that must
be immortal in misery or immortal in happiness. If we be not good,
heaven will not take us, and nothing but hell will receive us. And these
things may quicken us. I have an immortal soul, I must not stay long,
I must give account ; and how shall I appear ?

Get these and the like considerations every day. We live as we see ;
and considering life is guided by inward notions and apprehensions of soul,
labour to have apprehensions of soul, that may guide the life as it should
be. Labour to see what is reserved in the heavens ; consider how we be
assured for it ; what ground we have ; what assurance we have if we should
die presently, for we have not the certainty of a minute. These be waken-
ing considerations. And these will be a means that we should look on
things not seen. And when we do take liberty to think upon these things,
dwell upon them till the heart be warmed. The sun doth not heat without
some staying. Those beams that are broken, they do not gather them-
selves to heat by reflection. So let the soul stay a while in consideration
of these things. Our soul is unstable naturally ; and therefore labour by
grace to settle the soul till the affections be warm, till the resolutions be
pitched ; for then we shall see to purpose when we resolve to take this
course, else we see not to purpose. And therefore because we know not
in morning what will befall us before night, never rest till we be set in
heaven by f;iith. And consider the condition there, so far forth as shall
be efiectual to guide our lives suitable to what we see. This were a wise
course indeed, to guide our courses suitable to eternity, and to fetch reasons
for a holy and good life from eternity, and not from pleasing this body and
that body. I will do this, because I shall get riches, because I shall satisfy
my flesh, and raise myself. Are these reasons for a Christian to work by?
Let a Christian work like a Christian, having his reason raised by faith
higher than himself, to consider of things as they are in themselves, and
as they shall be hereafter. This is temporal, my soul is eternal ; and I
will fetch my reasons of my course from eternity. What if I should have
all the world and die, what will the satisfying of the carnal desires of
others do me good ? And therefore I will sway my actions by rule that
shall hold to eternity. Is not a man wise that doth thus ? and is any
man wise that doth not thus ? He is wise that guideth his life to the last
end, how he shall be happy hereafter, how he shall avoid torments for
ever. He that is wise to get prefei'ment, to undermine others, to flatter
and insinuate, to give contentment against conscience to the carnal humours
of others ; is he a wise man that is penny wise and pound foolish ? He is
wise in a particiilar, he is wise in a little.

, 2 COEINTHIANS CHAP. IV, VER. 16-18. 485

But what is this particular wisdom, when in the general scope of his
life he is foolish, not considering what is good for him as a Christian ?
None is wise but a Christian. Every man else is a mad man, or a fool.
What are all other things but straw and baubles to eternity ? Therefore
regard the things that be beyond the soul, and more excellent than the
soul.

I beseech you, take this course. It will make us wise and diligent in
our place and calling ; for we should eye what is to eternity, notwithstand-
ing all discouragements. Many have fainted and given over, because they
be unthankful persons, and they grow cold in doing good. What is the
reason ? They look not to eternity. It is good sometimes to meet with
ill usage from unthankful persons, for God will make amends, though we
deserve well of ungrateful persons. And sometimes again I will do them
good, and let the glory alone to God. It is good to meet with ill usage in
the world ; for there is sufficient amends made in the world to come.
Wilt thou have all thy wages here ? And therefore do as St Paul did, get into
heaven in our thoughts by faith, and meditation how it will be with us ere
long ; and that will set us in such a frame of conversation as shall fit us for
Christ, and only that. It will keep us in a growing condition, in a fruitful
condition, in a constant courageous condition.

And when we do not so we fall into discouragements. The cause of sin,
is it not some present temporal thing we doat upon ? So sin is nothing
but placing that affection on that which is temporal, which should be on
that which is eternal.

Now when doth a man sin, but when he lets go his object ? As long as
a man keeps his eye on heaven he is well enough ; but when he looks to
discouragements, to the arm of flesh, then he is discouraged. But when
is he not discouraged ? When he hath heaven in his eye, and God in his
eye, and spiritual things in his eye. And now in this pitch he is neither
sinful nor discouraged ; and then he is as well as he can wish in this world.
Therefore labour with Paul to have the eyes of your souls exercised about
these spiritual things. Look on things that be not seen, because they be
eternal ; and be not carried away with outward things, nor dazzled with
them, because they be temporal.

NOTES.

(a) P. 309. — ' Luther was wont to say, If he were to choose his calling, he would
dig with his hands rather than be a minister.' In the midst of his superabounding
labours, even the stout heart of the great Reformer was sometimes like to give way
under the ' care of all the churches,' when he sighed for the lowly toil of the miner ;
as appears from various of his ' Table Talk ' sayings, though I have not been able to
trace the exact words ascribed to him by Sibbes. Cf. note uu, Vol. III. page 533.

(6) P. 309. — ' The disposition both of speakers and hearers, saith Chrysostom,
makes this work difficult,' &c. (De Sacerd., lib. v.) Sucii is the reference in the
margin. The whole fifth book of the De Sacerdote, is on the difficulties of the minis-
terial work, from the relation in which the preacher stands to the people ; the
dangers of popularity, and the discouragements of unpopularity. The summing up
is as follows : —

'E; /X/b 6\iv Tig Icriv avS^'JjTruv roiovrog, ug hhvac&ai rh Buod'^oarov rovro xai axa-
rayuiviarov xai dv^/xs^ov ^tjc/'ov, tyiV tuv rroXXSiv do^av xara'TranTt/ , xal rag 'jroXkag
dvTT^g sxTS/j,iiv %i<paka.g, /j^aXXov di fLribi cpvvai tyjv oi,^^riv gvy^ooosTv^ duvriSfrai
ivxoXoog, xal rag irokXag ravrag dirox^ovicQat 'jr^offZoXag, xai hbiou Tivhg dio-

486 COMMENTARY ON

Xausiv Xi/jj'ivog- TauTT^g Ss ojx. a'xri'k'KayijAvac,, iToXiijA\i riva, iroKvuhri, zai
^o^vQov avvs^lj, xai ddu/xlag, xai rojv Xoi-ttSjv 'Tradoov rhv o^Xod xaratrxsKa^s/ rJj^
loCVTOV •vf/L/p/^g.

(c) P. 30'5. — ' Alas ! how many think the work is done when the glass is out.' The
allusion is to the hour-glass placed hy the side of the pulpit to mark the lapse of
time. A rare portrait of the notorious Hugh Peters represents him reversing an
hour-glass, with the legend, ' One glass more.' For many interesting and curious
memorabilia concerning hour-glasses in churches, cf. Notes and Queries. In illustration
of the lamentation of Sibbes, I quote the following from Philip Goodwin's ' Evan-
gelical Communicant' : — ' It is reported of a good man, that coming home from a
public lecture, and being asked by one whether the sermon were ended, made this
answer, fetcliing a deep sigh : " Ah! it is said, but not done." And to speak truth,
the sermon cannot be said to be done till it be practised. But herein the Lord be
merciful to most of lis. We are apt to think that when a sacrament-day is over,
all the sacrament duties are over too ; when the discourse from the pulpit is finished,
the sermon is finished ; as if when the ordinance were at an end, there were an end
of the ordinance, and of us with the ordinance also. Audire est obedire. Isidore.''

(d) P. 309. — ' God would have the very snuffers in the tabernacle pwre gold.' (See
Exodus xsxvii. 23.) For a very effective enlargement of this thought, cf. ' The
Golden Snuffers : or Christian Reprovers and Reformers characterised, cautioned,
and encouraged. By Daniel Burgess.' 12mo. 1697.

(e) P. 315. — ' Tou know there was a primitive light ; lux primogenita, as Basil calls
it.' The reference is as follows : — ' Lux primogenita. Tou VPUToyhvov ^ojrog
sxiivou.' Basil in Hexaem, Horn. ii. § 8, tom. i. p. 20 Ben. Ed. Milton translates
this phrase iu his invocation to Light at beginning of Book III. of Paradise Lost.

' Hail, holy Light, offspring of heaven first born.
Or of the Eternal co-eternal beam.
May I express thee vmblam'd '? since God is light,
And never but in unapproached light,
Dwelt from eternity, dwelt then in thee,
Bright effluence of bright essence uncreate.'

(/) P. 316. — ' Therefore Ambrose calletli it, Lux prima gratia mundi.' See
Ambrose Hexaem, lib. i. c. ix.

(g) P. 323. — ' Therefore Saint Ambrose saith well, Christus umbra in Lege, imago
in Evangelio, Veritas in ccelo' This will be found in Ambrose, in Psalm xxxviii. § 25.
For ' in coelo ' he has ' in ccslestibus.'

Qi) P. 831. — ' He is the first-fruits of God's predestination, as Aiistin observeth.'
See Exposit. Epist. ad Rom. Inchoat, lib. i., ' Ergo ille tanquam Filius Dei uni-
genitus, etiam primogenitus ex mortuis predestinatus est, ex resurrectione mor-
tuorum.'

{i) P. 341. — ' As Lactantius saith well, "All morality without piety is as a goodly
Btatue withoiit a head." See Div. Inst. lib. vi. c. ix. ' Omnis enim justitia ejus
similis erit humane corpori caput non habenti.'

(y) P. 355. — ' As candles that have thieves in them.' That is, little bits of the
wick that have got into the body of the candle, causing sputtering and waste. In
nearly every country, the oddest superstitions are linked with such ' thieves ; ' e. g.,
a large one that has melted a considerable portion, was in Scotland called a ' shroud,'
and foretokened death.

[k) P. 361. — ' The fishermen cast their great nets into the great world, as Austin
saith, and got in whole nations.' The following is the passage : — ' Acceperunt
(Apostoli) ah eo retia verbi Dei, miserunt in mundum tanquam in mare profundum,
ceperunt quantam multitudinem Christianorum cernimus et miramur.' Serm. de
temp., c. xviii. Fer. 4 Pasclipe, Serm. i.

[1) P. 367. — ' It [the sword of the Spirit, = the Bible] is no leaden dagger, as
the papists blasphemously term it.' A commonplace of the popish controversy.

(m) P. 368. — ' It is difficult as for a camel, so for a cable too.' The word Ka/i/Xof,
which signifies a cable-rope to which sailors attach the ship's anchor, is supposed by
many to be the proper reading in Mat. xix. 24, and to have been changed by an
error of transcription into Kcc/xjjXoj, a camel. Sibbes refers to both readings. For
erudite and elaborate annotation upon the passage with special reference to Ka/i/Xoi/

2 CORINTHIANS CHAP. IV. 487

and Kd/MriXog, consult Nicolaides' Evangelical and Exegetical Commentary upon
Select portions of the New Testament, founded on the writings of Nicephoros Theo-
toces, vol. i. pp. 181-186, London, 1860.

(n) P. 379. — 'Nolo hanc gratiam. I will not this grace (saith one of the ancients),
that leaveth the will to be flexible, and at liberty.' Augustine has this sentiment
in every variety of expression in his great Controversies with the Donatists.

(o) P. 380. — ' Therefore, as they say very well, he worketh suaviter et fortiter ;
suaviter, by entreaty, agreeable to the nature of man ; and fortiter, powerfully.'
Sibbes probably has reference to the Latin proverbial saying — ' Suaviter in modo,
fortiter in re.'

(p) P. 380. — ■' The birth of thy womb is as the dew of the morning.' So the best
translators have it. For the different renderings as well as interpretations of this
obscure verse consult Dr Joseph Addison Alexander on the Psalms in loc. Sibbes's
seems rather an exegesis of the words than a translation.

(q) P. 385. — ' As Augustine saith well, Volentem hominem salvum facere, when
God will save a man, no stubbornness of his will shall withstand,' &c. The often-
repeated adoring acknowledgment of this illustrious father in reverting to his own
conversion after obstinate resistance. Cf. ' The Confessions ' throughout.

(r) P. 392. — ' And therefore it is true that is usually spoken, that where God will
defend a city and country, a cobweb may be the walls thereof; but where God will
not defend a city or country, a wall is but a cobweb.' The allusion here is to an
incident in the history of St Felix of Nola. The legend runs, that this saint, being
hotly pursued at the close of the Decian persecution, took refuge behind a ruinous old
wall, the aperture through which he passed being almost immediately covered with
a large spider's web. His enemies not imagining that any person could have entered
a spot which was so closely covered by a tender fabric which ordinarily requires
much time for its completion, missed their prey ; and the saint, reflecting upon the
mode of his escape from his blood-thirsty pursuers, observed, that ' with Christ's
presence a spider's web becomes a wall ; if he be absent, a wall is no better than
a spider's web. Frcesente Christo, aranea fit murus : absente Christo, raurus fit aranea.
The circumstances are recorded by Paulinus (a. d. 398) in a iDoem, De Sancto
Felice Martyre, Natalis V., of which the following lines refer to the event already
mentioned : —

' Et capiendus erat, quia nullius obice claustri,
Hie repelleudis locus obsistebat iniquis.
Nam foribus nullis in publica rostra patebat
Semiruti paries malefidus fragmine muri.
Sed divina manus Sese sanctum inter et hostes
Opposuit, miroque locum muni mine sepsit ;
Non strue saxorum, neque ferratis data valvis
Claustra, per humanas quibus atria claudimus artes
Eudere sed subito concrevit sordidus agger,
Jussaque nutantes intendit aranea telas,
Et sinibus tremulis in totum struxit apertum,
Desertseque dedit faciem sordere ruinse.
Qu£)e simul occurrit minitantibus, obstupuerunt,
Defixoque gradu, simul et dixere vicissim :
Nonne furor tentare aditus, aut credere quemquam
Hac intrasse hominem, minimi qua signa dedissent
Vermiculi ? Modicse rumpunt hcec retia muscse,
Nos penetrasse virum per clausa putamus inepti,
Et tenerum tanto non ruptum corporo textum "? '

The saint is then introduced as saying, —

' Vana salus hominum, virtus mea non mihi virtus,
Si caream virtute Dei. Quo vasta gigantum
Piobora? quo Pharii regis? ubi magna Hierichus?
Omnibus exitio sua gloria, qua tumuerunt,
Cassa fuit. Neque vero suis virtutibus ista,
Sed magis infirmis divina potentia fregit.
Hie gigas pueri funda pastoris obivit,
Ut canis : illam urbem sonitus solvere tubarum ;

488 COMMENTARY ON 2 CORINTHIANS CHAP. lY.

Littorea jacuit Eex ille superbus arena,
Divitias regni pendens in funere undo
Sic uhi Christus adest nobis, et aranea muro est
At cui Christus alest, et murus aranea fict.'

The last couplet may be thus imitated, —

' Witli Christ, a cobweb is a wall to thee ;
Without Him, walls shall but as cobwebs be.

It may be worth mentioning, that like preservation by a spider's web occurs in the
life of more than one mediasval saint ; and a very similar story respecting a pigeon
plays a part in the history of Mahomet.

(5) P. 308 — ' Saint Austin saith well, Though we live well in times of peace,
yet audi, audi, mi frater, begin to live as a Christian should live, and see if you be
not pursued ; you shall find a Babylon in Jerusalem.' Probably the following is
the reference : — ' Incipiat ergo pie vivere in Christo et probet quod dicitur, incipit
desiderare pennas elongare, fugere et manere in deserto.' Enarrat. in Ps, liv.
The thoiKjlit occurs several times in his Dc Civitate Dei.

{t) P. 398. — ' A new moon ... is interlunium.^ Milton has grandly Anglicised
the word in his famous reference to the moon retiring to her ' vacant interlunar cave.'
Sam. Agon., ver 8Q.

(w) P. 401. — ' It was the speech of Philo, " A man's help faileth where God's
begins."' This is represented by our apophthegm, 'Man's extremity is God's
opportunity.'

(v) P. 401. — ' CJiristi dolor, dolor majinivs.' Cf. note ii, Vol. III. page 531.

(w) P. 402. — ' Comforts are not found in adversity, that were not sought for in
prosperity, as Austin saith.' A tliought which is probably a reminiscence from JJe
Civitate Dei, lib. i. ct alibi.

{x) P. 403. — ' Saint Austin saith, by straits and afflictions the church hath been
delivered, and spread abroad to the utmost parts of the world.' Cf. Augustine under
Acts viii. 1, in his Sermons.

(?/) P. 405. — ' As he said. It is a Mugly thing to suffer evil,' &c. Antisthenes
being told that Plato spoke ill of him, replied, ' It is a royal privilege to do well, and
to be evil spoken of.' See Diogenes Laertius sub voce. But perhajis Sibbes's refer-
ence is to the following sentence from Chrysostom on the words of Paul : Obsecro vos
ego vinctus, &c. ' Magna dignitas et multa, regno, consulatu, universisque major,
pro Christo ligari.'

(z) P. 406. — ' Miserable heathens, that had not the knowledge of God in Christ,
what condition were they in '? As one saith, " I would pray, but my prayers are in
vain." ' A sentiment that pervades the classics, and barbs the sarcasms of Lucretius.

(aa) P. 407. — ' The presence of Christ so sweetens everything, as he said, " The
presence of Christ made the gridiron sweet unto Laurence." ' The thought is found
in Augustine in S. Laur. Serm. ii. ' Has flammas fidei calore non sentit, et dum
Christi precepta cogitat, frigidum est illi orane quod patitur.' Again, ' Duni
Christi ardet desiderio, persecutoris poenam non sentit. Divinus Salvatoris ardor
materialem tyranni restinxit ardorem.' (Ibid. Serm. i.)

{bb) P. 455. — ' Vespertiliones in fide, as he calls them ; bats that will neither be
amongst the birds or other creatures,' &c. This term is not uufrequent in the
Tocabulary of abuse of the fathers in their controversies ; e. g., Augustine, and also
Luther.

{cc) P. 457. — ' As he said. If thou didst believe these things, wouldst thou speak
BO of them ? ' The context seems to have reference to want of interest in the things
Bpoken of, revealed by the listless mode of speaking of them. The thought, but not
the specific wording, occurs in Quintilian. G.

THE CHURCH'S RICHES.

NOTE.

' The Church's Riches ' forms one of a collection of four treatises entitled ' Light
from Heaven' (4to 1638). Each treatise is independent: and it has been deemed
proper to detach the ' Church's Riches,' in order that it may take its place in the
Sermons from the Epistles to the Corinthians. The general title-page of the volume
and the separate title-page of the ' Church's Riches ' will he found below. [■■• and j]
As the ' Church's Riches ' is our first contribution from ' Light from Heaven,' the
' Epistle Dedicatory ' and ' Addi-ess to the Reader,' of the whole volume, is prefixed
to it. G.

■» LIGHT

FROM

HEAVEN
Discoverinff

{Fountaine Opened.
Angels Acclamations.
Churches Riches.
Rich Povertie.
Infoure Treatises.

The late Learned and Reverend Divine,

Rich. Sibs,

Doctor in Divinitie, Master of Katherine Hall

in Cambridge, and sometimes Preacher

at Grayes-Inne.

Published according to the Authors owne

a^jpointment, subscribed with his hand ;

to prevent imperfect copies.

Amos 3. 7.

Surely the Lord God will doe nothing, but he revealeth

his secrets to his servants the Prophets.

London,

Printed by E. Purslow for N. Bourne, at the Royall

Exchange, and R. Hartford at the gilt Bible in

Queenes-head Alley in Pater-Noster-Row.

1638.

t THE

CHVRCHES
RICHES

CHRISTS POVERTY
By

The late Learned and Reverend Divine,

RICHARD SIBBS,

D'. in Divinity, Master of Katherine-'R-eiW in

Cambridge, and sometimes Preacher at

G R A I E S-I N N E.

Lute 9. 58.

The Sonne of man hath not where to lay his head

E PHES . 2. 7.

That in the ages to come he might sheiv the exceeding riches

of his grace, ^c,

LONDON,

Printed by R. Badger for N. Bourne at the Royall

Exchange, and R. Harford at the gilt Bible in

Queenes-head Alley in Pater-Noster Row.

16 3 8.

TO THE EIGHT HONOURABLE

EOBEPtT, EAEL OF WAEWICK,^

AND TO THE EIGHT HONOUEABLE

THE LADY SUSANNA, COUNTESS OF WAEWICK,

his pious consoet.

Right Honoueaele,

There are two things common to man, whose nature is capable of
honour : one is, an appetite of honour ; the other, a mistaking himself about
the matter or way of honour. Ambition stirs up the one, and ignorance
causeth the other ; that swells, this poisons the heart of man. The first
humour did so far transport some ancients, that they placed very felicity in
honour, and made strange and unnatural adventures for the same. The
second, as an evil, made them to make that to be honour which is not ;
and deny that to be honour which is honour indeed. It is no honour to
be wicked ; nor yet a way to honour with God or good men ; and yet some
men do ' glory in their shame,' Phil. iii. 19, accounting baseness itself to be
their honour.

It is the highest honour, and indeed, nothing so truly ennobleth, to be
truly gracious and godly ; and yet, with multitudes of men, religion and
godliness are thought stains and blemishes of honour, ignobling greatness
itself, which they shun as the greatest shame. The Scriptures make
godliness the formal and intrinsecal cause and root of honour. Nay, it is
and was the opinion of the most moderate philosophers, that virtue is
the proper basis of honour ; and that it doth belong to virtue as a debt ;
and so much as virtuous, so much honourable ; and though it did not make,
yet it did dress a moral happiness. The honour of being virtuous is great
to all; most unto personages whose blood runs noble, and places are eminent.
The world eyeth such most, and are willing to see if they will shine ; and

* Robert Rich, second Earl of Warwick, and his excellent Countess, were ' fast
friends' (Clarendon's words) of the Puritans. Clarendon, Neal, and indeed all the
histories of the period, shew the important part the Earl played among his con-
temporaries. His death in 1658 is one of the events enumerated by Clarendon as
having darkened the ' latter days' of Cromwell. Besides the Peerages, consult Ross's
Historical account of the Earls of Warwick, published by Hearne in 1729. — G.

492 THE EPISTLE DEDICATORY.

ready to commend if they will be forward. When great ones are but in
the common way of honouring God, which is merely formal and verbal,
this is pleasing, and many times winning name and fame unto themselves.
But when they are found upon the special way of honouring God, which
is radical and vital, the heart being inwardly affected with the love and
purpose, and the life full of the courses and discourses of godliness, this
makes nobihty itself glorious, and eminently to shine. And ceiiain it is,
that such shall have from God the honour of secret acceptation, special
protection, external publication, and of eternal glorification, they being all
heirs under blessing.

This honour, in all eminency, I wish unto your honours, by how much
the more God hath already advanced and enlarged your names and families,
not only in many outward, but also in many choice and spiritual respects.
For your further help herein, I make myself bold to present you with
certain sermons, heretofore preached by Dr Sibbes, a man whose piety and
parts made him honourable living and dead. For me to commend the
author unto your honour, were to make the world to judge him either a
stranger unto you, or a man that had not ingratiated himself with you
whilst he lived near unto you. I well knew that he had an honourable
opinion of you both, and of yours ; and that maketh me not blush to pass
these his own labours under your noble patronages. I know his works do
and will sufficiently praise him ; and you that knew and loved him so well,
shall, in vouchsafing to read over these ensuing sermons, find his spirit in
them, and in a manner hear him, although dead, yet speaking unto you,
Heb. xi. 4. Look upon the work with acceptance for the father's sake,
and let the world know that he was a man so deservedly respected of you,
that his learned labours shall profit you ; and you by them may be quick-
ened in all the passages of your life, to honour that God who hath so
much honoured you, which is the hearty desire of

Your honour's to be commanded,

John Sedewick.*

* This is John Sedgwick, B.D., though curiously enough misspelled here ' Sedewick.'
a younger brother of the more celebrated Obadiah Sedgwick. Against none of the
Puritans has Anthony a- Wood written more bitterly or slanderously. He died in
1643. Thomas Case preached his funeral sermon. Consult Brook's 'Puritans,'
ii. pp. 485-486, and Wood and Newcourt. His ' Bearing and Burden of the Spirit '
(1639, 18mo), and his ' Eye of Faith' (1640, 18mo), breathe much of the spirit of
Sibbes.— G.

TO THE READER.

The liigbest points of Christian religion, and such as are most above the
reach of human wisdom, are those that lie below, in the foundation ; and
therefore are they called the ' mysteries of the kingdom of heaven,' Mat.
xiii. 11 ; and the ' deep things of Grod,' 1 Cor. ii. 10. And the know-
ledge of these things is termed an ascending into heaven, John iii. 13 ; a
knowledge of such things ' as eye hath not seen, nor ear heard, nor would
ever have entered into the heart of man,' had they not been revealed to us
by him that came down from heaven, even the Son of man that is in
heaven. That blessed apostle St Paul, that was rapt up into the third
heaven, did yet chiefly desire to study and teach these principles of the
doctrine of Christ. ' I determined not to know anything among you, save
Jesus Christ, and him crucified,' 1 Cor. ii. 2. Yea, and after all his study
and 'teaching, was not ashamed to confess of himself that he was not yet
perfect in the knowledge of Christ, nor had attained so much as might be
attained, but was still therefore looking upward, and pressing forward to
that which was before, Phil. iii. 12, 13. And indeed what David acknow-
ledged, concerning his searching the Scriptures in general, that though ho
had proceeded further in the discovery of divine truths than those that
went before him (Ps. cxix. 99), ' I have more understanding than all my
teachers, for thy ' testimonies are my meditation ; ' yet he was still to seek
of that which might be known ; ver. 96, ' I have seen an end of all per-
fection, but thy commandment is exceeding broad.' Even as those great
discoverers of the new-found lands in America, at their return, were wont
to confess that there was still a |)?us ultra, more might be descried than was
yet seen, that may we say concerning those glorious things revealed unto
us in the gospel concerning Christ. Proceed we as far as we can in the
study of them ; that, we know, will be nothing, to that which is still to be
learned ; for the riches of Christ herein discovered are indeed unsearch-
able, Eph. iii. 8.

It is no disparagement therefore at all, either to those that are the chief
masters of the assemblies, Eccles. xii. 11, to teach, or those that are of the
highest form - in Christ's school, to learn, yea, and that again and again,
' the first principles of the oracles of God,' Heb. v. 12. Sure I am, how-
ever others puffed up with an opinion of their own worth may be otherwise
minded, the reverend and learned author of these ensuing treatises was
of this judgment, who, though he were a wise master-builder, yet according
to the grace that was given unto him (which was indeed like that of Elisha
in regard of the other prophets, 2 Kings ii. 9, the elder brother's privilege,
* That is, ' seat,' a scholastic or educational term. — G.

494 TO THE READER.

a double portion), he was still taking all occasions to lay well the foundation,
and that in one of the most eminent authorities for learning and piety that
are in the kingdom.

They that were his constant hearers know this well. They that were
not, may see it by these his sermons now published, reduced, as was deemed
most fit, into four several treatises ; wherein, as the season required, he still
took the opportunity of instructing his hearers in this gi'eat mystery of our
religion, the incarnation of the Son of God, one of the chief fundamentals
of our faith ; one of the chief of those wonders in the mercy-seat, which the
cherubins gaze at, which the angels desire to pry into, 1 Peter i. 12. And,
indeed, by reason he spake at several times, and by occasion of so many
several texts of Scripture concerning this subject, there is scarce any one
of those incomparable benefits which accrue to us thereby ; nor any of those
holy impressions which the meditation hereof ought to work in our hearts,
which is not in some place or other sweetly unfolded. In the fii'st treatise *
the mystery itself is indeed chiefly opened, and is therefore called, ' The
Fountain Unsealed ; ' the rest, as in so many streams, convey to us that
water of life which is issued from thence, teaching us how to improve the
knowledge hereof to the glory of God, and the spiritual enriching of our
own souls. The noted humility of the author I now the less wonder at,
finding how often his thoughts dwelt on the humiliation of Christ. If we
that now read them be not changed into the same image from glory to
glory, it will be our own fault. This take from me ; the treatises following
are published by copies of his sermons which himself approved and
appointed, and that by subscribing his own hand, purposely to prevent
imperfect copies. Embrace them, therefore, as truly his ; and the Lord so
raise up thy heart in the careful perusal hereof, that ' thy profiting may be
seen of all,' 1 Tim. iv. 15.

Thine in the Lord Jesus,

A. Jackson, f
London, Woodstreet, April 18. 1G38.

* This, with the other two, will duly appear in their respective places.— G.
t Cf. Vol. II. p. 442.— G.

THE CHURCH'S RICHES BY CHRIST'S POVERTY.

For ye know the grace of our Lord Jesus Christ, that, though he ivas rich, yet
he became poor for your sakes, that ye through his j^overty might he rich, —

2 coK. vni. 9.

The nature of man is very backward to do good ; onr hearts being like to
green wood that hath but a Kttle fire under it, that must be continually-
blown up : so those sparks of grace that are in us must be stirred up.
Therefore the apostle being to stir up these Corinthians to beneficence, and
bounty towards the poor, he labours to enforce it by many reasons, in this
and the next chapter. Man being an understanding creature, God would
have what we do in matters of religion to proceed from principles, becoming
men and Christians. Therefore he sets us upon duties from reasons. And
because examples together with reasons are very forcible, therefore the
apostle, after many forcible reasons to be liberal to the saints, he joins
examples : first, of the Macedonians that were a poorer people, 2 Cor. viii. 2 ;
then the Corinthians, to whom the apostle now wrote. But because people
are not so comfortably led by the example of equals and inferiors (they
think it a kind of upbraiding of them, accounting themselves as good or
better than they) ; therefore the apostle leaves exhorting them from the
example of the Macedonians that were poorer, and propounds an example
beyond all exception, the example of Christ himself. He stirs them up to
bounty and goodness, by the example of him who is goodness itself. ' You
know the grace of our Lord Jesus Christ, who, though he were rich, he
became poor,' &c. As if he should have said, if the example of the poor
Macedonians will not move you to give bountifully, yet let the example of
our Saviour ; he was rich, yet he became poor to enrich you ; therefore you
must not think much to bestow somewhat on his poor members.

Examples have a very great force in moving, especially if they be
examples of great persons, and those that love us, and we them, and that
are near us. The example of Christ, it is the example of a great person,
and one that loves us, and whom we ought to love again ; therefo/e the
apostle propounds that.

He might have alleged the precept of Christ. There are many com-
mands that Christ gives of bounty and liberality to the poor : ' Be merci-
ful, as youi- heavenly Father is merciful,' Luke vi. 36 ; and ' give freely,
looking for nothing again,' vi. 35 ; and ' the poor ye shall have always

496 THE church's riches,

with you,' Mat. xxvi. 11. But because example liatli a more alluring
power, it moves more freely (precepts have a more compelling* force) ;
therefore herein he follows the stream of our disposition, which rather
desires to be easily drawn than to be forced and pressed ; he brings not
the precept but the example of Christ : ' For you know the grace of our
Lord Jesus Christ,' &c.

The points considerable in the words are, first of all, that

Doct. 1. Christ ivas rich.

There is no question to be made of this truth, ' Christ was rich,' because
be was the second j)erson in Trinity, the Son of God, the heir of heaven
and earth, rich every way. When he was poor, he was God then. Though
he covered his Godhead with the veil of humanity, with our base and beg-
garly nature that he took upon him, he was alway rich. But especially
this hath reference to what he was before he took our nature : he was rich,
because he was God ; and indeed God only is rich to purpose, independ-
ently and eternally rich. Riches imply, among other things, plenty ; and
plenty of precious and good things, and propriety. f They must be good
things that are our own. Christ had plenty of excellent things, and they
were his own. He was not only rich in treasure, as he saith, ' Gold is
mine, and silver is mine,' Hag. ii. 8, but heaven and earth, that contains all
treasures, are his. ' The earth is the Lord's, and the fulness thereof,'
Ps. xxiv. 1 ; and it is he that made the heavens. He that made heaven
and earth must needs be rich ; nay, if there were need, he can make
a thousand heavens and earths. He is not only mighty, but almighty ;
not only sufficient, but all-sufficient. He can do what may be done ; he
can do what he hath done, and more than he hath done, and more than
we can conceive ; he can remove all difficulties that hinder him ; he is
rich in power and wisdom every way. The point is very large, but it is not
so pertinent to the text to shew what he was in himself, but what he was
for our sakes ; therefore I will be shorter in it.

Hence then you see that Christ was, before he was exhibited. J He did
good before he appeared. He was rich before he took our nature upon him.
He was God before he was man. [I say this] against the cursed heresy of
Arius («), which I will not now rake up again. But undoubtedly you see
here a good ground of that grand article of our faith — Christ was God
before he took our nature. He came ; therefore he was before he came.
He was sent ; therefore he was before he was sent. He was God, before
he was God 'manifest in the flesh.' In Philip, ii. 6, it is largely and excel-
lently set down : ' Let the same mind be in you that was in Christ Jesus :
who, being in the form of God, thought it not robbery to be equal with
God ; but he was made of no reputation ; he took upon him the form of a
servant, and was made in the likeness of man : he was found in the
fashion of man ; he humbled himself, and became obedient to death, even
to the death of the cross ; therefore God hath highly exalted him, and
given him a name above all names.' It is a large comment and explica-
tion upon this text, * he was God ; he thought it no robbery to be equal
with God.'

The devils, which were angels before they fell, would be gods by usur-
pation and robbery. They were not content in the place they were in, but
they would be gods, independent, of themselves. It was robbery for them
to do it ; therefore from that high place of excellency they were thrown

* That is, = commanding. — G. f That is, ' property.' — G.

X That is, ' manifested.' Cf. 1 John i. 2. — G.

THE church's eiches. 497

down to the lowest liell ; of angels they became devils. But Christ was
God, not by usurpation and robbery against God's will, but he was God by
nature. He was rich by nature. He thought it no robbery, no disparage-
ment, nor usurpation to be equal with God ; he did God no wrong in it.
Therefore when he became man, he w'as not cast into these inferior parts of
the world, to punish him, as if he had been an usurper ; but it was a volun-
tary taking of our nature on him, ' being rich, he became poor,' and ' being
in the form of God, he made himself of no reputation.' If he had usurped
his divinity, his abasement had been violent, against his will. You see
then that Christ was rich, as God.

Therefore, before he took our nature upon him, he was mediator from
the beginning ; he was ' yesterday, to-day, and to-morrow, and the same
for ever,' Heb. xiii. 8, as the apostle saith ; ' he was, and is, and is to
come,' Rev. i. 8 ; he was the ' Lamb slain from the beginning of the world,'
Rev. V. 12. For howsoever he took our nature upon him, and paid the
debt, yet he undertook the payment before the beginning of the world. A
man may let a prisoner loose now, upon the promise to pay the debt a year
after ; so Christ undertook to take our nature and to pay our debt in the
fulness of time. By virtue, therefore, of his future incarnation, he was an
effectual mediator from the beginning of the world : as we have now the
fruit of his mediation though his death be past. The act is past, but the
fruit remains. So that he was a mediator before he came in the flesh,
because he undertook to his Father to discharge the office.

Quest. But Christ being God, was it needful that he should become
poor ? Might not an angel, or some other creature, have served for the
work ?

Ans. No. God being rich must become poor, or else he had not been
able to bring us back again to God. It is an act of divine power to bring
us back again to God ; and he that shall settle us in a firmer state than we
had in Adam, must be God. To stablish us stronger, and to convey grace
to us, to make our state firm, only God can do it. There are some things
in the mediation of Christ that belongs to ministry, and some things to
authority. Those that belong to ministry, are to be a servant, and to die ;
and that he must be man for. But there are some things that belong
to authority and power, as to bring us back to God, to convey his Spirit,
to preserve us from Satan our great enemy. For these works of authority
it was requisite he should be God. In a word,

1. The ffreatness of the ill we were in required it. Who could deliver us
from the bondage of Satan but God ? He must be stronger than the
' strong man,' that must drive him out. Who could know our spiritual
wants, the terrors of our conscience, and heal and comfort them, but God
by his Spirit ? Who could free us from the wrath of the great God, but
he that was equal with God ?

2. And then in regard of the great good we have hy him. To restore us
to friendship with God, and to preserve us in that state ; to convey all
necessary grace here, and to bring us to glory after, — it was necessary he
should be God. Therefore he was rich, and became poor. It is rather to
be admired than expressed, the infinite comfort that springs hence ; that
he hath* undertaken to reconcile us, to make our peace, to bring us to
heaven, is God the second person in Trinity.

All the three persons had a hand in this work. God the Father sent
him, and the Holy Ghost sanctified that mass that his body was made of,
* Qu. ' that lie that hath ' ?— Ed.
VOL. rv. I i

498 THE church's riches.

but he liimself wore tlie body. The Father gives his Son in roarriage ;
the Son married our nature ; and the Holy Ghost brings them together.
He sanctified our nature, and fitted it for Christ to take. So though all
three persons had a work in it, yet God the second person of rich became
poor. And indeed who was fitter to bring us to the love of God, than he
that was his beloved Son ? Who was fitter to restore us to the image of
God, than he that was the image of God himself? and to make us wise,
than he that was the Wisdom of God himself ? There was infinite wisdom
in this. I will not be larger in that point — Christ was rich.

The next thing I observe is this, that

Doct. 2. Chriiit became 2)oor.

The poverty of Christ reacheth from his incarnation to his resurrection.
All the state of his humiliation, it goes under the name of his poverty.
The resurrection was the first step or degree of his exaltation. He wrought
cm- salvation in the state of humiliation, but he applies it in the state of
exaltation.

1. The incarnation of Christ it ivas an exaltation to''^' our natitre, to be
united to God, to the second person in Trinity. It was a humiliation of
God, for the divine nature to stoop so low as to be vailed under our poor
nature. So that God could stoop no lower than to become man, and man
could be advanced no higher than to be united to God ; so that in regard of
God, the very taking upon him of our nature, it was the first degree and
passage of his humiliation.

2. But when did he take upon him our nature ? He took it upon him
after it vas fallen; when it was passible, f obnoxious to sufiering ; not as it
was in innocency, free from all misery and calamity, but when it was at the
worst. And,

3. He not only took our nature, but our condition. ' He took upon him
the form of a servant,' Phil. ii. 7. He was not only a servant in regard of
God, but in regard of us ; for he came into the world not to be ' ministered
unto,' but to ' minister.' He took upon him our nature when it was most
beggarly, and with our nature he took our base condition. Nay, that is
not all.

4. He took upon him our miseries ; all that are natural, not personal.
He took not the leprosy and the gout, &c., but he took all the infirmities
that are common to the nature of man, as hunger, and thirst, and weari-
ness ; he was sensible of grief.

5. He took upon him likewise ojir sins, so far as there is anything penal in
sin in respect of punishment. You know there is two things in guilt; there
is the demerit and desert of it ; and there is an obligation to punishment.
Now the obligation to punishment he took upon him, though the meritj
and desert he took not : ' He became sin,' Phil. ii. 8 ; that is, by sin, he
became bound to the punishment for sin. He took not the demerit ; for
in respect of himself he deserved no such death as he underwent. To clear
this a little further. He took upon him our nature, that he might become
sin for us ; he took upon him the guilt as far as guilt is an obligation to
punishment. The son of a traitor, he loseth his father's lands, not by
any communion of fault, but by communion of nature, because he is part
of his father. So Christ took the communion of our nature, that he might
take the communion of our punishment, not of our fault ; as the son is no
traitor, but because he is part of his father that was a traitor, by his

* That is, = ' of.'— G. f That is, ' capable of suflfcring.'— G.

t That is, = blame.— Q.

THE chukch's riches. 499

nearness and communion "with his father he is wrapped in the same
punishment.

In a city that is obnoxious to the king's displeasure, perhaps there are
some that are not guilty of the olfence that the body of the city is, yet
being all citizens, they are all punished by reason of their communion ; so
in this respect Christ became poor ; he took upon him our nature, and by
communion with that nature, he took upon him v/hatsoever was penal, that
belonged to sin, though he took not, nor could take, the demerit of sin.

' He was made sin for us.' We cannot have a greater argument of
Christ's poverty than to be made sin for us. Sin is the poorest thing in
the world, and the cause of all beggary and poverty and misery He was
made under the law, and so became a curse for us ; he was made sin, a
sacrifice for our sin. In particular, he was born of a poor virgin, and
instead of a better place, he was laid in an inn, and in the basest place in
the inn, in the manger. As soon as he was born, his birth was revealed to
poor shepherds, not to emperors and kings ; not to Caesar at Rome. Then
presently after his birth he was banished together with his mother into
Egypt, Mat. ii. 19. When he came home again, he was fain to be behold-
ing to a poor woman for a cup of water when he was thirsty, John iv. 7,
seq. Again, when he was to pay tribute, he had not wherewith to. pay it,
but was fain, as it were, to be beholding to a fish for it. Mat. svii. 2.7. And
though he made heaven and earth, jet he had no habitation of his own.
* The foxes had holes, and the birds of the air had nests, but the Son of man
had not where to lay his head,' Mat. viii. 20. When he was to ride in
pomp to Jerusalem, he had not a beast of his son ;* he was fain to send
for and ride upon another man's ass. All his life was a state of poverty.

He was poor in death especially, for when life is gone all is gone. ' He
gave himself to death for us.' In death he was poor every way. They
stripped him of all his clothes ; he had not so much as a garment to cover
him. He was poor and destitute in regard of friends. They all forsook
him when he had need of them most of all, as he foretold that they all
should leave him, John xvi. 32. And as he was thus poor in respect of
his body and condition, so he was poor in soul in some respects ; and
indeed the greatest poverty was there. For the greatest riches that Christ
esteemed, it was the blessed communion that he had with his Father, which
was sweeter to him than all things in heaven and earth. W^hen his Father
hid his face from him, that he felt his displeasure, becoming our surety, in
the garden before his death, the sense of God's displeasure against sin
affected him so deeply that he sweat water and blood, Luke xxii. 44. He
was so poor, wanting the comfort of his Father's love, that an angel, his
own creature, was fain to come and comfort him, Luke xxii. 43. And at
his death, when he hung upon the cross, besides the want of all earthly
comforts, wanting the sense of their sweet love that he always enjoyed
before, it made him cry out, ' My God, my God, why hast thou forsaken
me ?' Mark xv. 34 ; not that indeed God had forsaken him in regard of pro-
tection and support, or in regard of love and favour, but in regard of solace
and comfort that he felt before, in regard of the sense of divine justice
being then upon him that stood surety for sin. When he was dead he had
no tomb of his own to lie in ; he was fain to lie in another man's tomb. Mat.
xxvii. GO ; and then he was held under the captivity of the grave three days.
So that, fi.-om his birth to his death, there is nothing but a race of poverty.

And which adds to this abasement of Christ, it was from an excellent
» Qu. • own ' ?— Ed.

500 THE church's riches.

condition to so low a state ; as we say it is a miserable thing for a man to
have been happj^ ; it makes him more sensible of his misery than in other
men. For Christ, who was alway in the presence and favour of heaven, to
come into the virgin's womb ; for him to stand in need of the necessities of
this life ; for life to die ; for riches to become poor ; for the glory of heaven
and earth to be abased ; for the Lord of all to become a servant to his own
servants — it must needs be a great abasement to him that was so highly
advanced to become so poor.

r But though Christ became thus poor, yet he ceased not then to be rich, but
that his riches was veiled with om* flesh. The sun, though he be kept
from our sight by clouds, he is the sun still, and hath bis own proper lustre
still. He is as glorious in himself as ever he was, though he be not so to
us. So Christ veiled his di\'inity under our human nature and under our
misery ; he became man and a curse ; therefore though he were ' the Son*
of righteousness,' glorious in himself, yet to appearance he was otherwise,
' he became poor.'

The papist would have him a beggar, Bellarmine, to countenance
begging friars, would have Christ to be so (h). It is a disgraceful false
conceit. If we divide his life before he was thirty years old that he was
invested into his office, he lived with his parents in that calling and sub-
mitted to them ; he was no beggar. Afterward he lived by ministering the
word of God, and this was not eJeemosynary, but honour. It is not charity
that is given to governors, especially ministers. It is not alms to receive
temporal things for spiritual, but it is due. Besides, he had somewhat of
his own. He had a bag, and Judas was good enough to carry it, John
xii. 6. He gave to the poor ; therefore he was not a beggar. For he that
came to fulfil the law would not break the law. The law forbids beggars.
It was one of Moses's laws, ' There shall not be a beggar among you,'
Deut, XV. 4,-)- So much briefly for that, ' Christ was rich, and became poor.'

The next point is, the parties for whom this was.

Doct. 3. For your sakes.

Why doth not the apostle say ' for our sakes,' and so take himself in the
number. He applies it to serve the argument in hand, being to stir up the
Corinthians to bounty. He tells them ' Christ was poor for their sakes ; '
that they might be assured of their salvation by Christ, that his example
might be more effectual. The example of those whom we have interest in
is effectual ; therefore he saith, ' for your sakes he became poor.' This
should teach us, when we speak of Christ, to labour for a spirit of application,
to appropriate Christ unto ourselves, or else his example will not move us.

As without application we can have no good by him, so we can have no
comfort by his example. It is not prevalent, unless we can say as the
apostle to the Corinthians here, ' for your sakes,'

Again, ' for your sakes, not for himself,' He became not poor to make
himself richer ; he did not merit for himself. What need he ? For by
virtue of the union of the human nature with the Godhead, heaven was
due to him at the first moment, as soon as he was born. What should
hinder him ? Had he any sin of his own ? No. There was nothing to
keep him from heaven, and all the joy that could be, in respect of himself.
But he had our salvation to work ; he had many things to do and sufier,
and therefore of his infinite goodness he was content that that glory that
was due to him should be stayed. He became a servant to appease his
Father's wrath for us, and procure heaven for us ; for us men, for us
* Qu. ' Sun'? — Ed. t See marginal rea jn authorised version. — Ed.

THE church's riches. 501

sinners, as it is in the ancient creed, and as the prophet 'saith, * To'us a
child is born, to us a Son is given,' Isa. ix. 6. For us he was born; for us
he was given ; for us he lived ; for us he died ; for us he is now in heaven ;
for us he humbled himself to death, even to the death of the cross, to a cursed
death,' Philip, ii. 8. Therefore when we hear of Christ's poverty, let us
think, this is for me, not for himself ; and this will increase our love and
our thankfulness to him.

Again, it was for us, for mankind, not for angels. For when they fell
they continue in that lapsed state for ever. This advanceth Grod's love to
us more than to those noble creatures the angels, who remain in their cursed
condition to all eternity.

The end of Christ's becoming poor.
' That we through his poverty might be made rich.'
Quest. How are we made rich by the poverty and abasement of Christ ?
Ans. By the merit of it, and by efficacy flowing from Christ ; for by the
merit of Christ's poverty there issued satisfaction to divine justice, and the
obtaining of the favour of God, not only for the pardon of our sins, but
favour and grace to be entitled to life everlasting. And then by efficacy ; we
are enriched by the power of his Spirit, who altereth and changeth our
natures, and makes them like to the divine nature.

Quest. But more particularly, what be the riches that we have by the
poverty of Christ ?

Ans. (1.) First, Our debt must be paid before ive coidd be enriched. We are
indebted for our souls and bodies. We did owe more than we were worth.
We were under Satan's kingdom. Therefore Christ discharged our debt.
There is a double debt that he discharged, the debt of obedience and the
debt of punishment. Christ satisfied both. For the debt of obedience, he
fulfilled the law perfectly and exactly for us ; and for the debt of punish-
ment, he suffered death for us, and satisfied divine justice. So by his
poverty we are made rich, by way of satisfaction for our debts.

(2.) And not only we are made rich by Christ paying our debts, hut he
invests us into all his own riches. He makes us rich, partly by imputation,
partly by infusion.

[l.J By imputation ; his righteousness and obedience is ours. His dis-
charge for our debts is imputed to us, and likewise his righteousness for
the attaining of heaven. He having satisfied for our sins, God is reconciled
to us ; and thereupon we are justified and freed from all our sins, because
they are punished in Christ. For the justice of God cannot punish one
sin twice. So we come to be reconciled because we are justified ; and we
are justified from our sins, because Christ, as a surety, hath discharged
the full debt.

And hence it is that we are freed from all that is truly ill ; from the
wrath of God and eternal damnation ; and freedom from the greatest ill
hath respect of the greatest good. For what had we been had we lain
under that cursed condition ? But God's works are complete. He works
like a God. Therefore we are not only freed from evil in justification, but
entitled to heaven and life everlasting.

[2.] And then he makes rich by infusion of his Hohj Spirit, by working
all needful graces of sanctification in us. For by the virtue of Christ's
death the Spirit is obtained, and by the Spirit our natures are changed.
So we have the riches of holiness from Christ, the graces of love, of con-
tentment, of patience, and courage, &c. ' Of his fulness we receive grace
for grace,' John i. IG ; grace answerable to the grace that is in him. The

502 THE church's riches.

same Spirit that sanctified his human nature and knit it to his divine, it
sanctifieth his members, and makes them rich in grace and sanctification,
which is the best riches.

[3.] Then again, we are rich in prerogatives. ' We are the sons of God by
ado]jtion. ' What love,' saith the apostle, ' hath the Father shewed, that
we should be called the sons of God,' 1 John iii. 1. And this we have by
the poverty of Christ. Whatsoever Christ is by nature, we are by grace.
He is the Son of God by nature, we are his sons by grace ; and being
sons, we are heirs, heirs of heaven, and heirs of the world as much as shall
serve for our good. All things are ours by virtue of our adoption, because
we are Christ's, and Christ is God's. There is a world of riches in this, to
be the sons of God.

And what a prerogative is this, tJtat ive have liherti/ and boldness to the
throne of grace, as it is Eph. iii, 12; that we have boldness to appear before
God, to call him Father, to open our necessities, to fetch all things need-
ful, to have the ear of the King of heaven and earth, to be favourites in
the court of heaven ! Every Christian may now go boldly to God, because
the matter of distance, our sins, which make a separation betsveen God
and us, they are taken away, and the mercy of God runs amain to us, our
nature in Christ standing pure and holy before God.

And then we have this grand prerogative, that all thinr/s shall turn to the
best to US, Eom. viii. 28. What a privilege is this, that there should be a
blessing in the worst things ! that the worst things to a child of God should
bo better than the best things to others ! that the want and poverty of a
Christian should be better than the riches of the world, because there is
riches hid in his worst condition ! Moses esteemed the rebuke of Christ
greater riches than the treasures of Egypt, Heb. xi. 26. A cross, or the
want of any blessing sanctified, is better than the thing enjoyed that hath
not God's blessing with it. A Christian is so rich, that he is blessed in
his very afflictions and sufferings. It is a greater prerogative to have ill
turned to our good than not to have the ill at all. It is an argument of
greater power and of greater goodness, that God should turn the greatest
ills, the greatest wrongs and discomforts, to the greatest good, as he doth
to his children, for by them he draws them nearer to himself. Hereupon
the apostle saith, 'All things are yours, things present and things to come,'
&c., 1 Cor. iii. 22 ; reductively they are ours : God turns them to our good.
He extracts good to us by them. All good things are ours in a direct
course ; and other things, by an overruling power, are deduced to our good
contrary to the nature of the things themselves. What! did I say all
things are ours ? Yea, God himself is ours ; and he hath' all things, that
hath Him that hath all things. Now, in Christ, God himself is become
ours ; ' All things are yours, you are Christ's, and Christ is God's,' Rom.
V. 2. ' We rejoice in God as ours.' If God be ours, his all-sufficiency is
ours ; his power is ours, his wisdom, all is ours for our comfort.

[4.] Again, for glory, the riches of heaven, which are especially here
meant ; for however the riches of heaven be kept for the time to come, yet
faith makes them present. When by faith we look upon the promises, we
see ourselves in heaven, not only in Christ our head, but in our own per-
sons, because we are as sure to be there as if we were there already. But
for the joys of heaven, they are unutterable. The apostle calls them,
Eph. iii. 8, ' unsearchable riches.' 'Eye hath not seen, nor ear hath heard,
or hath entered into the heart of man to conceive, the things that God hath
prepared for them that love him.' There shall be fulness of glory in soul

THE CHUECH S EICHES.

503

and body ; both shall be conformable to Christ. * At the right hand of
God there is fulness of joy, and pleasures for evermore,' Ps. xvi. 11.

Nay, the first fruits, the earnest, the beginnings of heaven here are
unsearchable to human reason, the riches of Christ's righteousness imputed
to us, the glorious riches of his Spirit in inward peace of conscience ' and
joy in the Holy Ghost.' The comfort and enlargement of heart in all
conditions, 'it is peaqe that passeth understanding,' and 'joy unspeakable
and glorious.' It is not only unsearchable to human reason, but Chris-
tians themselves, that have the Spirit of God in them, cannot search the
depth of them, because we have the Spirit but in measure. We see then
what excellent riches we have by the poverty of Christ.

Quest. Was there no other way to make us rich but by Christ's becom-
ing poor?

Ans. God in his infinite wisdom ordained this way. He thought it
best. We may rest in that. But besides, to stay our minds the better,
we were to be restored by a way contrary to that w'e fell.

(1.) We fell hij pride, we must be restored hij humility. We would be like
God; God to expiate it must become like us, and take our nature, and
suffer in it.

(2.) Then again, God would restore us by a way suitable to Ids own
excellency every tcay, wherein no attribute of his might be a loser. He
would bring us to riches and friendship with him by a way of satisfaction
to his justice, that we may see his justice shine in our salvation (though
indeed grace and mercy triumph most of all, yet notwithstanding) justice
must be fully contented. There was no other way wherein we could
magnify so much the unsearchable and infinite wisdom of God (that the
angels themselves 'pry into,' 1 Peter i. 12), whereby justice and mercy,
seeming contrary attributes in God, are reconciled in Christ. By infinite
wisdom, justice and mercy meet together and kiss one another. Justice
being satisfied, wisdom is exalted. But what set wisdom on work to devise
this way to satisfy justice? The grace, and love, and mercy of God.
It could not have been done any other way ; for before we could be made
rich, God must be satisfied. Beconciliation supposeth satisfaction, and
there could be no satisfaction but by blood ; and there could be no equal
satisfaction but by the blood of such a person as w'as God. Therefore
Christ must become poor to make us rich, because there must be full
satisfaction to divine justice, and all his precious poverty before his death.
His incarnation, his want, his being a servant, &c., all was part of his
general humiliation. But it was but to prepare him for his last work, the
upshot of all, his death, which was the work of satisfaction.

(3.) Again, all the inherent part of our riches infused into our nature, it
comes by the Spirit of God. Now the Spirit of God had not been sent, if
God had not been satisfied and appeased first, because the Holy Ghost is
the gift of the Father and the Son. He comes from both. Therefore
there must be satisfaction and reconciliation before the Holy Ghost could
be given, which enricheth our nature immediately. The immediate cause
of sending the Holy Ghost, it is Christ's coming in our nature. Now, if
God had not been satisfied in his justice, he would never have given the
Holy Ghost, which is the greatest gift next to Christ. Therefore ' Christ
became poor to make us rich,' that we might have the Holy Ghost shed in
our hearts.

(4.) Now all these riches that we have by Christ, it supposeth union icith
him byfuith, as the riches of the wife supposeth marriage. Union is the

504 THE church's riches.

ground of all tlie comfort we have by Christ. Our communion springs
from union with him, which is begun in eii'ectual calling. As soon as we
are taken out of old Adam and engrafted into him, all becomes ours.
Christ procures the Spirit, the Spirit works faith, faith knits us to Christ,
and by this union we have communion of all the favours of this life and
the life to come. Therefore, I say, all is grounded upon union by the grace
of faith. Christ married our nature that we might be married to him by
his Spirit ; and until there be a union, there is no derivation of grace and
comfort. The head only hath influence to the members that are knit unto
it. Therefore Christ took our nature, that he might not only be a head of
eminencjs as he is to angels, but a head of influence. Now, there must be
a knitting of the members to the head before any spirits can be derived
from the head to the members. Therefore the apostle saith that Christ is
our riches. But it is as he is in us, ' To whom God would make kno^vn
what is the riches of this mystery among the Gentiles ; Christ in you, the
hope of glory,' Col. i. 27. Christ is all to us, but it is as he is in us and
we in him. We must be in him as the branches in the vine, and he in us
as the vine in the branches. So Christ is ' the hope of glory,' as he is in
us. We must labour therefore by faith to be made one with Christ, before
we can think of these things with comfort.

And when by faith we are made one with Christ, then there is a spiritual
communion of all things. Now, upon our union with Christ, it is good to
think what ill Christ hath taken upon him for me ; and then to think my-
self freed from it, because Christ that took it on him hath freed himself
from it. Whatsoever he is freed from, I am freed from it. It can no more
hurt me than it can hurt him now in heaven. Therefore, when I think of
sin, and hell, and damnation, and wrath, I see myself freed from it in Christ.
' He became poor' to take this away from me. My sins were laid on him,
and he is justified and acquitted from them all, and from death and the
wrath of God that he underwent ; and I am acquitted in him by virtue of
my union with him ; and the devil can no more prejudice the salvation of
a believer, than he can pull Christ out of heaven.

And as we see ourselves freed from all ill in Christ, so for all good : see
it in him first, and conveyed by him to us. Whatsoever he hath, I shall
have. He is risen and ascended ; I shall therefore rise and ascend, and
sit at the right hand of God for ever with him : ' We shall be for ever
with the Lord.' Let us see our riches in him. He is rich first as the
head or first fruits, and then we as the lump afterwards. The first fruits
were sanctified, and then the lump. The first fruits are glorious, and then
tlie rest after. Whatsoever we look for in ourselves, see it in him first ;
and then the consideration of a Christian condition is a comfortable con-
sideration. Take a Christian in all conditions whatsoever. If he be poor,
Christ was poor for him, that his poverty might not be a curse to him. If
he be poor, Christ was rich to make him rich in the best riches, and to
take the sting out of poverty, and to turn it to his good. If he be abased,
Christ was abased for him to sanctify his abasement. Let us labour to see
the curse taken away in everything, and not only so, but to see a blessing
in all, being made ours ; and then it will be a comfortable consideration.

Obj. But it may be objected, We see no such thing ; we see Christians
are as poor as others.

Ans. The best riches of a Christian are unseen. They are unknown
men ; as we say of a rich man that makes no show of his riches, he is an
unknown man. It is said of Christ, ' All the riches of wisdom are hid in

THE church's riches. 505

Christ,' Col. ii. 3. That that is hidden is not seen. So the riches of a
Christian they are hidden. As Christ was rich when he was upon earth ;
he was rich in his Father's love and in all graces, but it was a hidden
riches ; they took him to be a poor ordinary man. So a Christian he is a
hidden man ; his riches are hid ; he hath an excellent hfe, but it is a hidden
life. ' Our life is hid with Christ in God,' Col. iii. 3. It is not obvious to
the eye of the world, nor to himself ofttimes in the time of desertion and
temptation.

Obj. But you will say. For outward things we see Christians are poor
now, as there were poor Christians in St Paul's time.

Ans. It is no great matter. The riches we have especially by Christ are
spiritual, in grace here and glory hereafter. He came to redeem our souls
here from sin and misery ; and he will hereafter come to redeem our bodies
and invest them into the glory that we have title to now by him.

Yet also for outward things a Christian is rich. Though they be not the
main, yet they are the viaticum, provision in his journey ; and he shall
have enough to bring him to heaven. ' Fear not, little flock, it is your
Father's will to give you a kingdom,' Luke xii. 32. Surely if he will give
them a kingdom, they shall not want daily bread ; upon seeking the king-
dom of God, these things shall be cast in unto them.

Again, put case a Christian be poor, he is rich in Christ, and he bears
the purse. What if a child have no money in his purse, his father pro-
vides all necessaries for him. He is rich as long as his father is rich. And
can we be poor as long as Christ is rich, being so near us, being our head ?
We shall want nothing that is needful ; and when it is not needful and for
our good, we were better be without it.

Again, he must needs be rich whose poverty and crosses are made riches
to him. God never takes away or withholds outward blessings from his
children, but he makes it up in better, in inward. They gain by all their
losses, and grow rich by their wants. For how many are there in the
world that had not been so rich in grace, if they had had abundance of
earthly things ? So that though they be poor in the world, they are rich
to God, rich in grace, ' rich in faith,' as St James saith, James ii. 5. The
greatest grievances and ills in the world turn to a Christian's [benefit] :
sickness and shame and death. The Spirit of God is like the stone that
men talk so of, that turns all into gold. It teacheth us to make a spiritual
use, and to extract comfort out of everything. The worst things we can
sufler in the world, ' All things are ours,' as I said before, even Satan him-
self. The Spirit of God helps us to make good use of his temptations, to
cleave faster to the fountain of good.

Again, though a Christian be poor, yet he hath rich promises ; and faith
puts those promises in suit, and presseth God with them. If a man have
bonds and obligations of a rich man, he thinks himself as rich as those
bonds amount to. There is no Christian but hath a rich faith, and rich
promises from God ; and when he stirs up his faith, he can put those pro-
mises in suit (if it be not his own fault) in all his necessities. Therefore
a Christian cannot be so poor as to be miserable. I know flesh and blood
measureth riches after another manner. But is not he richer that hath a
fountain than he that hath but a cistern ? A man that is not a Christian,
though he be never so rich, he hath but a cistern ; his riches are but few ;
they are soon searched. But a Christian, though he be poor, his riches
are unsearchable. Another man, though he be a monarch, his riches may
be reckoned and cast up ; it is but a cistern, and such riches as he cannot

506

THE CHURCH S RICHES.

carry with liim. But a Christian hath a fountain ; a mine that is unsearch-
able, in the rich promises of God.

Again, a Christian, though he be never so poor, yet he hath a rich pawn.*
Saith St Paul, ' If he spared not his own Son, but gave him to death for us
all, how shall he not with him give us all things ?' Rom. viii. 32. If he
have given us such a pawn as Christ, who is riches itself, shall he not with
him give us all other things ? We have a pawn that is a thousand times
better than that we need. We v/aut poor outward things, but we have
Christ himself for a pawn.

Lastly, Sometimes God sees that poverty and want in this world is part
of our riches, that it is good for us ; and what is good for me is my riches.
If poverty be good for me, I will be poor that I may be humble ; humiHty
is better than riches. If I be in any want, if I have contentment, it is
better than riches. If I fall into trouble, he will give me patience, that is
better than friends. A man may have outward things, and be naught. f
But he that wants outward comfort, and hath supply in his soul, is it not
better ? Therefore take a Christian in any condition, he is a rich man ;
and this riches we have by the poverty of Ciirist. ' He became poor, that
we through his poverty might be made rich.'

Use 1. We see here then that a Christian's estate is carried under con-
traries, as Christ was. ' He was rich, and became poor.' He carried his
riches under poverty. He was glorious, but his glory was covered under
shame and disgrace. So it is with a Christian. He goes for a poor man
in the world, but he is rich ; he dies, but yet he lives ; he is disgraced in
the world, but yet he is glorious. As Christ came from heaven in a way
of contraries, so we must be content to go to heaven in a seeming contrary
way. Take no scandal | therefore at the seeming poverty and disgrace and
want of a Christian. Christ himself seemed to be otherwise to the world
than he was. When he was poor, he was rich ; and sometimes he dis-
covered his riches. There were beams brake forth even in his basest
estate. When he died, there was nothing stronger than Christ's seeming
weakness. In his lowest abasement he discovered the greatest power of his
Godhead. For he satisfied the justice of God ; he overcame death and his
Father's wrath ; he triumphed over Satan ; he trod on his head (what hath
Satan to do with us when God's justice is satisfied ?) ; so that his hidden
glory was discovered sometimes. So there is that appears in the children
of God that others may see them to be rich, if they did not close their eyes.
But we must be content to pass to heaven as Christ our head did, as con-
cealed men.

Use 2. Again, here is matter not only for us men, hut for the angels of
heaven to ad)nire and ivonder at this depth of goodness and mercy in
Christ ; that he would become poor to make us rich by his poverty. See
the exaltation of his love in this. Saith St Bernard well, * 0 love, that
art so sweet, why becamest thou so bitter to thyself?' (g). Whence
flowed Christ's love and mercy, that was so sweet in itself, that it should
be only sour and bitter to him from whence it had its rise and spring ?
His love that is so sweet to us, it became bitter to him ; he endured and
did that that we should have done and sufi"ered. There be some men that
will do kindnesses, so that themselves may not be the worse, so that they
may not be the pooi'er, that they may not be disgraced, or adventure the
displeasure of others. But Christ hath done all this great kindness for us by

* That is, ' pledge.' — G. f That is, ' naughty ' = wicked. — G.

X That is, oifence. — G.

THE CHURCH S RICHES.

507

being poor for us ; by taking our nature, our poverty, our misery. He doth
us good in such a way as that he parted with heaven itself for a time, and
with that sweet communion that he had with his Father, the dearest thing
to him in the world. He parted with it for our sakes, that made him cry
out, ' My God, my God, why hast thou forsaken me ? ' Mark xv. 34. Here-
upon he made us rich in a way that cost him something.

And let us be thankful to him in a way that may cost us something ; let
us be content to be abased for him ; to do anything for him. He descended
from heaven to the grave, as low as he could for us ; let us descend from
our conceited greatness for him. Can we lose so much for him as he hath
done for us ? What are our bodies and souls in comparison of God ? It
was God that became poor for us. We cannot part with so much for him
as he did for us. And then we are gainers by him if we part with all the
world, whatsoever we do for him, ' I will be yet more vile for the Lord,'
saith David, 2 Sam. vi. 22. He became vile for us ; he became a sinner,
and ' of no reputation ;' and shall not we be vile and empty for him ?
Certainly we shall. If we have the Spirit of Christ in us, it will work a
conformity. If he had stood upon terms and disdained the virgin's womb,
and to become poor for us, where had our salvation been ? And if we
stand upon terms when we are to suffer for him or to stand for his cause,
where will our comfort be ? Surely it is a sign that we have no right by
the poverty of Christ, unless we be content to part with our Isaac, with the
best things we have, when he calls for it.

Use. 3. Again, hath the poverty of Christ made us rich ; u-hat u'ill his
riches do 1 Could he save us when he was at the lowest, when he was on
the cross, and satisfied divine justice by his death ; what can he do for us
now he is in heaven, and hath triumphed over all his enemies ? What can
we look for now by his riches, that have so much by his poverty? There-
fore we may reason with the apostle, Kom. v. 10, ' If, when we were enemies,
we were reconciled to God by the death of his Son, how much more, being
reconciled, shall we be saved by his life ?' It is a strong argument, not
only as it hath respect to us (because there is more likelihood that any good
should be done for us now when we are reconciled to God, than before
when we were enemies) ; but also as it hath respect to Christ ; since he
that stuck not to reconcile us to God by his death, cannot be unwilling to
save us by his life ; and he that was able to redeem us by dying for us, is
more clearly and evidently powerful to save us, now he lives and reigns
triumphantly in heaven. For is not he able to preserve us, to protect us,
and invest us into the glory that he hath purchased for us ? He that did
so much for us in the time of his abasement, will he not preserve the
riches he hath gotten for us ? Is he not in heaven in majesty, to apply
all that he hath gotten ? Is he not our intercessor at the right hand of
God, to appear before God for us to make all good ? Certainly he will
preserve that which he hath procured by his death.

It is a disabling of Christ to think of falling away from grace. He is
able to maintain us in that glorious condition that he hath advanced us to ;
especially considering that he is now in heaven, and hath laid aside the
form of a servant ; all his humiliation, except our human nature. That
for ever he hath united to his person ; but all other things of his abase-
ment he hath laid them aside ; he is able perfectly, not only to save us, as
by his death, but to apply all that he hath gotten, and preserve us to life
everlasting. We are kept by the power of God, to that glory that Christ
hath purchased by his death. Therefore why should we fear for the time

508 THE church's riches.

to come, foiling from grace, or the want of that tliat is good? Is not Christ
able to maintain that that he hath gotten ? Let us raise our hearts with
this consideration, what Christ can do now in glory, when his poverty could
do this much.

Use 4. Again, let us despise no man for his poverty ; for Christ was poor
to make us rich. And as those that despise Christ, and esteem him not,
but ' hid their faces from him,' because he grew up ' as a root out of a dry
ground, because there was no beauty in him,' Isa. liii. 2 ; that is, because
of his poverty, because he was a carpenter's son ; they despised by this
means the Lord of glory ; so those that despised his poor members after-
ward that ' wandered up and down in sheepskins and goatskins ; being
destitute and afflicted,' Heb. xi. 38, they despised God's jewels, his choice
favourites, ' of whom the world was not worthy.' Let not the brother of
low degree be cast down because he is poor, nor let the brother of high
degree be lifted up because he is rich ; for if riches had been the best
thing, Christ would have been outwardly rich. But Christ was poor, to
shew us what are the best riches ; and that the riches of this world are
but things by the by : ' Seek the kingdom of God, and all other things shall
be cast on you,' Mat. vi. 33, by way of addition and supplement. The
true riches of a Christian are spiritual. Christ did not become poor to
make us rich in this world, to make us kings and emperors, and great men
here, but to make us rich spiritually, and to have such a moiety of earthly
things as may serve as a viaticum to bring us to heaven. The main riches
of a Christian are spiritual and eternal in grace and glory. In popery they
live as if Christ came to make them lords of the world ; to usurp jurisdic-
tion over kings and princes. Christ came to make us rich in another
manner. St Peter saith, ' Silver and gold have I none,' Acts iii. 6, but
his successors cannot say so. Christ came not as a servant to make us
lords here, much less to set us at liberty to live after the flesh, and to do
what we list. No ; the end of Christ's coming was to take away sin, ' to
destroy the works of the devil,' 1 John iii. 8. The common course at this
time, and devilish practice of many, overturns the end of Christ's coming,
as if he came not to destroy, but to let loose the works of the devil ; to let
us loose to all licentiousness. He came to bring us to God, and not to
give us liberty in courses to run further from God. But that by the way.
Christ, as I said, came not to make us rich in the things of this life ; for
do but consider a little of outward riches, what be they ?

(1.) They are not our own, as Christ saith, Luke xvi. 1, seq., ' We are but
stewards,' and we must give a strict account ere long how we have used
them.

(2.) And as they are not our own, so they are not true riches, because
they make not us rich. We usually call a poor man a poor soul. A poor
soul may be a rich Christian, and a rich man may have a poor soul, naked
and empty of spiritual riches. These are not true riches, because they
make not a man better. They may be a snare to him, and make him worse,
and puff him up ; as every grain of riches hath a vermin of pride and
ambition in it. ' Charge rich men that they be not high-minded,' Rom.
xi. 20. They may make a man worse ; they cannot make him better.
Can that be true riches that makes a man poorer, that hath not a gracious
heart ? Surely no. These riches ofttimes are for the hurt of the owners.
Men are filled as sponges, and then squeezed again. Are these true riches
that expose a man to danger ? True riches are such as not only we may
do good by, but they make us good. Grace makes us better ; it com- •

THE church's riches. 509

mends us to God. All the riches in the world do not commend us to God.
It is said of Antiochus, a great monarch, he was a vile and base person,
because he was a wicked man.* There is no earthly thing can commend a
man to God, if he be naught, f if he have a rotten profane heart.

(3.) Again, they are not true riches, because « man outlives them. Death
screws him out of all ; death comes and examines him when he goes out of
the world, and will suffer him to carry nothing with him. If a man come
to another man's table, and think to carry away his plate, or anything else,
he will be stayed at the gate, and have it taken from him. Nothing we
brought into this world, and with nothing we must go out ; and are they
true riches that determine in this life ?

(4.) Then again, these riches, they are not proportionable to the soul of man.
When the soul of man hath the image of Christ on it, nothing will satisfy
it but spiritual things. There is nothing in the v/orld will satisfy a gracious
soul but grace and glory. It is only grace and the spiritual things by
Christ that are the true riches, that make us good, and continue us good,
and continue with us. We carry them to heaven with us. Therefore, as
the apostle saith, we should desire the ' best things,' 1 Cor. xii. 31 ; labour
for the best portion, that shall never be taken from us. When we have
many things in this world set before us, shall we make a base choice ? as
the Gadarenes, to save their hogs, they would lose Christ, Luke viii. 37.
Shall we make choice of poor things, and leave grace and Christ ? No.
Since we have judgment to make a difference, let us make a wise choice.
Judgment is seen in choice of different things ; for though these things be
good, yet they are inferior goods ; and we lose not these things by labour-
ing for grace and the best things. The best way to have these things is to
labour for the best things. Solomon desired wisdom, and he had riches too.
' Let us seek the kingdom of God, and these things' (as far as they be
needful) shall be ' cast on us,' Mat. vi. 33. These are the truths of God.
Therefore let us be ashamed that we discover our ignorance by making a
base choice, and let us labour to choose the best things. Christ became
poor to make us rich in the best things, to make us rich in grace, in joy,
in peace, and comfort, &c.

Therefore let us esteem ourselves and others highly from hence, and let
us not judge by appearance. When Christ was put to death, how did the
world judge him ? A miserable man, a sinner, because they judged by
appearance. So it is the lot of God's children. Though they be never so
rich, yet those that look upon their outward condition, that judge by
appearance, because they are outwardly poor, they think they have no riches
at all. ' But judge not by appearance,' as Christ saith, John vii. 24. The
life that we have is hidden, our happiness and riches are hidden with God.
Yet those that we have now are worth all the world. Is not a little peace
of conscience, and joy in the Holy Ghost, and assurance that God is ours,
worth all worldly things ? The least measure of grace and comfort is worth
all, and yet what we have here is nothing to that we shall have in heaven.

AVe may be ashamed, the best of us all, that we live not answerable to
our estate. We are ofttimes poorer in grace than we need to be. Having
such a fountain so near us, to perish for thirst ; to be at a feast, and to
perish for hunger ; to be at a mine, and to come away beggars : it is a
sign we want spiritual senses ; it is a sign of infidelity, that we are not

* The whole race of the Antiochi seem to have been wicked ; but Sibbes's re-
ference is probably to Antiochus II., surnamed tlie Great — G.
t That is 'naughty,' = wicked. — G.

CIO THE church's KICHES.

capable of our spiritual wants. That we should profess ourselves to be
Christians, to be members of Christ, and yet have no grace, no spiritual
ornaments, no garments to hang on our souls ; it is a sign there is no union
because there is no communion. We draw nothing from Christ, we are
Christians without Christ, we have no anointing from Christ. Let us take
heed that we be not titular Christians, to have only the name of Christians.
Let us labour to be Christians indeed. And for that end consider what was
the end why Christ became poor ? To ' make us rich.' Why should we
frustrate his end ?

Therefore let us search what riches we have from Christ ; whether our
debts be paid ; whether our sins be forgiven. We may know we have our
sins forgiven if we have sanctifying grace. God never pays our debts but
he gives us a stock of grace. Let us examine therefore what riches we
have. Some Christians are rich, but they are deceived in their own condi-
tion. They think they are poor and beggarly, and have nothing, when
they are rich. What is it that deceives them ? Sometimes it is because
they have not so much as others ; therefore they think they have nothing,
not considering the degrees in Christianity.

Or because they have not so much as they would have. As a covetous
man, he always looks forward, he is never satisfied ; so a Christian, out of
a spiritual covetousness, by looking to that he wants, forgets that he hath.

Sometimes a Christian in case of temptations and desertion, conscience
may suggest his wants altogether. God will humble him this way.
Though it may be an error in conscience, yet I would there were more of
this kind. Such people are to be encouraged, as in Rev. ii. 13, ' Thou
sayest thou art poor' (and the world thinks so), ' but thou art rich.' So
there are many that are poor in their own conceits, that think they have
nothing, but indeed they are rich ; and they discover their interest in the
true riches by their desire, and hungering, and thirsting after grace ; by
their care to please God in all things, to approve themselves to God, to do
nothing against conscience ; by their care in using the means of salvation,
and their vv'alking circumspectly. A man may see and discover their riches
in their carriage. And if there be the least degree of grace, it is great
riches in regard of inferior things, though it be little in regard of that we
shall have in heaven. Let us search what we have, that we may walk
thankfully and comfortably. We see worldly men, how they set themselves
out in a little riches, and swell in their own conceits. A Christian hath
that that is infinitely better, and shall he alway droop and be cast down ?
If he be a sound Christian that hath any goodness in him, let him walk a
comfortable and cheerful life answerable to his riches. We account them
base-minded men, that being very rich, yet they live as if they had nothing.
So Christians are to blame, that having great riches in Christ, they live as
uncomfortably as if they had none. What is the reason, Christ being so
rich, that Christians have no more grace ? Sometimes it is because they
search not their own estates for good as well as bad. And then they do
not empty themselves enough that Christ may fill them. They are not
thankful enough for that they have, for thankfulness is the way to get more.

Quest. How shall we carry ourselves that we may improve Christ's
riches ; to be made rich in grace by him ?

Ans. 1. First, Let us labour /or the enijJti/inr/ [/race of humility, which, will
empty the soul and make it of a large capacity to contain a great measure
of grace. God ' fills the hungry with good things,' Luke i. 53 ; he ' resists
the proud, but he gives grace to the humble,' James iv. 6. Let us labour

THE church's riches. 511

to see our wants and necessities, and tlie vanity of all earthly things, and
then we shall be fit to receive grace.

2. And then labour to see the excellency of the grace ive ivant, and that
will stretch and enlarge our desires. And withal see the necessity of grace.
We must have faith, hope, and love. We cannot live as Christians else.
We must have contentation.* We shall live miserably else. We cannot
be like Christ without grace.

3. And withal know that Christ is rich for us. He hath not only abund-
ance of the Spirit, but redundance, to overflow to us his members. As the
head hath redundance of spirits, and senses for the use of the vv"hole body ;
it sees, and feels, and smells, for the use of the whole body ; whatsoever
Christ hath, he hath for us. Let us labour to know our riches as we are
Christians, as we grow in other things, so to be acquainted with that we
have in Christ' s.f As children that are heirs to great things, at the first
they are ignorant of what they have, but as they grow iu years so they grow
in further knowledge of that that belongs to them ; and they grow in spirit
answerable and suitable to that they shall have. Let grace agree with
nature in this, let us desire to know our riches in Jesus Christ.

4. And not only know that they are ours, hut use ours to our own good
and benefit upon all occasions. If we offend God, as every dajj- we do, make
use of our riches in Christ for the pardon of our sins. He is full of favour,
he is our High Priest, he makes intercession for us. If we want knowledge
he is a Prophet to teach us by his Spirit. If we find our natures defiled,
and want power over our corruptions, he is a King to guide and lead us,
in the midst of all our enemies, to heaven. If we find our consciences
troubled, consider what peace we have in Christ. If we want outward
things, let us consider we are under age. Great persons enjoy not their
inheritances when they are under years. If God dispense outward things
to us, it is for our good. If he send poverty and disgi'ace, it is for our good,
to fit us for a better state. God in his infinite wisdom knows better what
is good for us than we do for ourselves. In the want of anything let us
believe that Christ is given as a public treasui'e to the church. Thus we
may improve the grace and riches we have in Christ.

5. Again, let us labour to make a good use of every favour ive enjoy ; of
our liberties and recreations. We have all by the poverty of Christ. There-
fore let us use them in a sober manner, not as the fashion is, to cast ofl' all
care of Christ ; to pour out ourselves to all licentiousness. Let us consider,
this liberty and refreshing that I have, it is from the blood of Christ ; as
David's worthies, when they brake through with the danger of their lives to
get him water, ' Oh,' saith he, ' I will not drink it, it is the blood of these
men,' 2 Sam. xxiii. 15, seq. So whatsoever liberties and good things I
have, I have it by the poverty of Christ, by the blood of Christ ; and shall
I misuse it ?

And certainly it will make us esteem more highly of our spiritual privileges
than of outward, considering they cost Christ so dear. He became poor
to set us up when we were utterly bankrupt. He stripped himself of all,
to make us rich. Shall we not therefore esteem and use these things well ?
And when we are tempted to sin, this will be a great means to restrain us ;
I am freed from sin by the blood of Christ ; shall I make him poor again
by committing sin ? Shall I wrong him now he is in heaven ? The Jews
despited him on earth in the form of a servant ; but our sins are of a higher
nature, of a deeper double dye ; we sin against Christ in heaven in glory.
* That is, ' contentment.'— G. t Qu. ' Christ '?— Ed.

512 THE church's riches.

When we are tempted to sin, this consideration will make us ashamed to
sin : Since Christ hath bought our liberty from sin at such a rate, shall we
make light of sin that cost him his dear blood, and the sense of his Father's
wrath ? that made him cry out, ' My God, my God, why hast thou forsaken
me ?' It is impossible that any man should pour out himself to sin that
hath this consideration. Christ became poor, that we through his poverty
might be made rich.

The next thing is the groimcl or sprinrf from ichcnce all this comes ; it is
from grace. ' You know the grace of our Lord Jesus Christ.' It was his
mere grace. There was nothing that could compel him. God the Father
could not compel him, because he was equal with his Father ; being God,
there was an equality of essence.

And then, what was there in us that should move him to abase himself
so low ? Was there any worth in us ? No. We were dead. Was there
any strength in us ? No. We were dead in sins. Was any goodness in
us ? No. We were Christ's enemies. Was there any desire in us ? No.
We were opposite to all goodness in ourselves ; there was no desire in us
to be better than we were. If God should have let us alone to our own
desires, we were posting to hell. It is the greatest misery in the world,
next to hell itself, to be given up to our own desires. A man were better
to be given up to the devil than to his own desires. He may torment him,
and perhaps bring him to repentance ; but to be given up to his own desires,
leads to hell. It is merely of grace, grace. It was the grace of God the
Father that gave his Son ; and it was grace that the Son gave himself.

What is grace ? It is a principle from whence all good comes from God
to us. As God loves us men, and not angels, it is ijhilanthropia ;* as God's
affection is beneficial to our nature, so it is love ; as it is to persons in
misery, so it is mercy ; as it is free, without any worth in us procuring it,
so it is grace. It is the same affection ; only it differs outwardly in regard
of the object. Hence we see that Christ must be considered as a joint
cause of our salvation with the Father. ' It is the grace of our Lord Jesus
Christ,' You see here he became poor to make us rich. Indeed, he was
sent and anointed and sealed, and had authority of his Father ; yet not-
withstanding his joint grace and consent went with it. Therefore he was a
principal, as Chrysostom speaks, with a principal [d). He diff'ers nothing
at all from his Father, but in order of persons ; first the Father and then
the Son, both being jointly God, and both joint causes of the salvation
of mankind. The Father chose us to salvation ; the Son paid the price for
us ; and the Holy Ghost applies it and sanctifies our natures. God the
Father loved the world, and gave his Son. Christ loved the world, and
gave himself : ' He loved me, and gave himself for me,' saith St Paul, Gal.
ii. 20. Therefore we should think of the sweet consent of the Trinity, in
their love to mankind. So the Father loved us, that he gave his Son ; so
the Son loved us, that he gave himself ; so the Holy Ghost loves us, that
he conveys all grace to us, and dwells in us, and assures us of God's love.

We must not think of Christ as an underling in the work of salvation.
He is a principal, in the work, from his Father. The grace of our Lord
Jesus Christ it is the cause of all. It was the cause why he was man. It
is the cause of all grace that is in us. That that is the cause of the cause,
is the cause of the thing caused. The grace of Christ is the cause of aU
in us ; because it was the cause of Christ's suffering from whence we have
grace. Grace was the cause that Christ was man, and that he suffered ;
* That is, fiXaMOoo-TTia. — G.

THE church's riches. 513

therefore it is tlie cause of grace in us. Christ was a gift; the Father gave
him, and he gave himself. ' If thou hadst known the gift of God,' saith
Christ to the woman of Samaria, John iv. 10. Oh it is the greatest gift
that ever was !

Therefore when we think of any one of the persons in the Trinity, we
must not exclude the rest, but include all, wdiich is a comfortable considera-
tion ; because there is a sweet union of all the three persons in the great
work of salvation. As Christ saith, ' I in the Father, and the Father in
me,' John xvii. 21 : not in essence alone — he is God, and I am God — but
I am in the Father, and he in me. I consent with the Father, and the
Father with me. AVe both agree in the great work of salvation.

Therefore we should return the glory of all the good we have to God the
Father, and to Christ ; and as it is in Rev. v. 12, * Worthy is the Lamb,
because he hath redeemed us.' When we think of the good we have by
Christ, ' Worthy is the Lamb, because he shed his blood for us.' ' The
Lamb of God, that takes away the sins of the world,' he is worthy of all
praise and honour. We should honour the Father, and honour the Son,
and the Holy Spirit that applies the good we have by Christ to us. When
we glorify God, let us glorify Christ too, ' who together with the Father is
to be glorified,' because it was his grace to give himself; he made himself
poor for us. We cannot honour the Father more than by honouring the
Son ; for God the Father will be seen in his Son, as the apostle saith, ' In
Christ we behold the glory of God,' Eph. iii, 21. Therefore what he saith
of Christ here tends to the glory of the Father.

Christ not only as God is gracious, and was willing to the work of salva-
tion, but as the meritorious cause of the grace of his Father ; for grace
should not have been derived to us from the Father, unless first it had been
seated on Christ in our nature, and in him derived to us.

The work of salvation, as it is from Christ, so it is from the grace of
Christ ; therefore it was free and voluntary. What so free as grace ?
Therefore Christ's abasement and poverty, it was merely* voluntary. If it
had not been voluntary, it had not been meritorious and satisfoctory. It
was a free-will offering ; it was of grace, not forced and commanded without
his own consent. It was merely of grace, for our good and salvation ; that
we might have the more comfort. It was a free-will offering. He seemed
as man to decline death, to shew the truth of his manhood ; but when again he
considered wherefore his Father sent him, * Not my will, but thine be done,'
Mat. xxvi. 42 ; and with joy, * With a desire have I desired to eat my last
passover with you ; and I have a baptism, and how am I pained till I be
baptized with it!' Luke xxii. 15. However, to shew the truth of his man-
hood, he feared death ; yet, when he considered what he was sent for, it
was with a resignation on the divine nature. So it was a free-will offering,
and a sacrifice ' of a sweet smell to God the Father,' Philip, iv. 18.

Therefore when we think of Christ, let us think of nothing but grace ; or
when we think of heaven or of any blessing by Christ, all comes under
the notion of grace, because all comes from mere favour. There are four
descents of grace : —

[1.] First, Grace as it is in God and Christ in their oiin breasts ; the favour
of God resting in his own bosom.

[2.] And then this grace and favour shewed in grace ; that is, in habitual
grace ; in bestowing grace upon our nature, to sweeten and sanctify it, to
fit it for communion with God.

* That is, ' altogether.'- G.

VOL. IV. K k

514 THE church's riches.

[3. J And tlaen actual grace ; the movings of the Spirit to every good work ;
to every action of grace.

[4.] And then every gift of God, every blessing is a grace ; because it riseth
from grace. As we say of the gifts of a great person, this is his grace or
favour ; so every good thing we have is a grace. It is the favour of God
in Christ that svv'eeteneth all. Let us labour to see grace in all, especially
the fundamental grace, the favour of God and of Christ, the cause of all.
And let us see any grace in us as from that grace, and every good act we
do, a grace, from mere favour ; and every blessing we have is a grace, if our
hearts be good : as the apostle calls the Macedonians' benevolence a grace,
2 Cor. viii. 2. Everything that is good is a grace. ' Therefore, not unto
us, not unto us, but unto thy name be the glory,' Ps. cxv. 1, both of thy
favour and of all that comes from it ; all that we have is sweet, because it
issues from grace. The favour in the thing is better than the thing itself.
As we say of gifts, we care not for the gift, but for the love of him that
gave it ; so the good things that we have are not so sweet as the favour of
him that gives it, when we deserve not so much as daily bread, but that
also is of grace. The source and spring of all that is in us, is free grace in
the breast of God and Christ.

In the controversy between us and the papists, when we say we are jus-
tified by grace, we must not understand it of inherent grace, whereby
our natures are sanctified, and that but in part ; but it is meant of the
free grace and mercy of God in Christ, and the free grace of Christ in his
own breast. Let us take heed that we build not our justification and
salvation upon a false title. The title is the grace of Christ, and of God
the Father.

Now the grace we have in Christ in the breast of God is, either the good
will of God, whereby he is disposed to give Christ, and to do all good to us
. . .* There is no cause of that at all. Christ as God joins with the Father
in that grace, which is amor henerolentia;, the grace of good will. Christ as
mediator is the efiect of that grace. But then there is the grace of com-
placency, whereby God delights in us. This is bestowed upon the creature
in effectual calling. Then God shews the grace of delighting in us, engraft-
ing us into Christ by faith ; for though before all worlds God had a pur-
pose to do good to us, yet that is concealed till we believe. As water that
runs under ground, it is hid a long time till it break out suddenly ; and
then we discover that there was a stream run under ground, as Arethusa,
and other rivers (e) ; so it is with the favour of God from eternity : it runs
under ground. Till we be called we see not Christ's good will to us ; but
when we believe and become one with Christ, God looks upon us with the
love of complacency ; with the same love wherewith he loves Christ ;
because we are in Christ, as it is in John xvii. 23, ' I in them, and they in
me.' God loves the head and members with the same love. Christ as
God was freely disposed to choose men ; but Christ as mediator continues
this favour and mercy of God, when we are grafted into him, to shine on
us continually. It is this second that we must labour for as a fruit of the
first. Let us labour not only to know that there was an eternal love of
God to some that are his ; but labour by faith in Christ, to know that he
shines upon us in Christ ; and all other graces within us, and all other
gifts, are from this first grace. Therefore they have the name. Why do
we call faith, hope, and love graces, but because they issue from the mercy
and favour and love of God in Christ ? And, as I said before, why do we
* Sentence unfinished. — G.

THE chukch's riches. 515

call any benefit we have a grace ? Because it comes from grace. All
good tilings have the term of grace on them, to shew the spring from whence
they come.

I will not enter into dispute with points of popery, that stinks now in
the nostrils of every man that hath but the use of ordinary reason, it is so
full of folly and blasphemy. I rather speak of positive truths, to see God'a
grace and favour, and bless God for it in every thing we have.

Doth all that we have in Christ come from grace, the grace in us, and
comforts and outward things merely from grace ? Then esteem them more
from the spring from whence they come than for themselves. The neces-
saries of this life, food and raiment, they are but mean things in them-
selves ; but if we consider what spring they come from — from the blood of
Christ that hath purchased them, and from the grace and love of Christ —
grace will add value to them. Grace will make all sweet that we have ;
when we can say, I have this from the grace of God, as Jacob said, ' These
are the children that God hath given me of his bounty and grace,' Gen.
xxsiii. 5. This is the provision, the help and comfort that I have from
the grace of Christ ; for the same grace that gives heaven gives necessaries
and daily bread. Let us look on every thing, and put the respect of grace
upon every thing. It is grace that we meet with afflictions whereby we
are corrected. God might have let us go on in the hardness of our hearts.
Look upon every thing as a fruit of God's grace and favour. What is the
reason that we are no more thankful for common benefits ? Because we
look not on them as issuing from grace. Take away grace, the free favour
of God, extract this quintessence, take the love of God out of things — what
are they ? Let a man be rich, if he have it not from the love and mercy
of God, what will all be in time but snares ? Let a man be great in the
world, if it be not from the grace of God, what is it ? As God saith, ' I
will curse you in your blessings,' Dent, xxviii. 17. Without grace we are
cursed in those things that else are blessings. Take grace from Adam in
paradise, and Adam is afraid in paradise, and hides his head. Take the
favour of the king from Haman, and nothing will do him good. Take the
favour of the king from Absalom, and all other liberties that he had are
nothing worth, when he must not go to the court, 2 Sam. xiv. 24, scq. So
take the grace and favour of God away that sweetens all, they will prove
snares, and we shall find by experience that God will curse us in all our
blessings. Let us labour therefore to have a sensible feeling of this free
grace and mercy of God in Christ.

And, to add this further, the grace of Christ, it is a fruitful grace, it is a
rich grace, as the apostle saith here. ' You know the grace of our Lord
Jesus Christ, who became poor to make us rich by his poverty.' The
favour of God and Christ, it is no empty favour. It is not like the winter
sun, that casts a goodly countenance when it shines, but gives little comfort
and heat. Many men give sweet and comfortable words, but there is
nothing follows, it is but a barren favour. It is not so with God's favour,
to give onl}^ a shining countenance but no warmth. No ; saith the apostle,
' You know the grace of our Lord Jesus Christ, who, though he were rich,
he became poor.' It was a grace that made him empty himself of himself,
to make us full ; it made him poor to make us rich ; he abased himself to
make us glorious. As is the man, so is his strength, saith the proverb:
BO, as is the person, such is the favour and good-will we expect from him.
Now Christ being so potent a person, being God and man, his grace must
needs be wondrous rich, suitable to his greatness. If God will free a man,

516 THE church's riches.

he will free him from all miseries ; if he advance a man, he will advance
him to heaven ; if he will punish a man, he will punish him to hell ; his
wrath shall seize on him for ever ; what he doth, he will do like a God.
The grace of Christ, it is a powerful rich grace.

Therefore let us examine ourselves, am I in the favour of God and of
Christ ? If I be, surely it is a rich favour, it tends to the best riches ; he
became poor to make me rich. Where is my faith, my love, my hope, my
contentation, my patience and victory over temptations and lusts ? Is it a
dead favour ? Am I in the favour of Christ, and find no fruits of it ? Cer-
tainly it is but an illusion : therefore as yet I am not in the compass of
Christ's favour. Therefore I must wait in the use of means, and humbling
myself; ' he gives grace to the humble,' James iv. 6. And with a sense of
our spiritual poverty, let us pray to God to shine on us in Christ, that we
may find the fruit of his love enriching us with grace. Oh that my faith, and
hope, and grace, were more ! Oh let this evidence that I am in th}^ favour
[be revealed] by the fruits of it, that I may find those riches that thou hast
procured by thy poverty. And let us not rest till we find the fruits of this
grace, though not alway in the comfort, j'et in the strength and ability,
that we may perform, in some measure, what is required. Though we have
not much of the comfort that we desire, yet if we have strength we have
that that is better. It is better to have grace than comfort here. God
reserves that for another world. But let us always look for one of them,
either sensible peace and joy ; or if not that, yet strength against our cor-
ruptions, and ability to do God service in some measure ; to do something
above nature. Holy desires, and ability, and strength, they come not from
nature, but from the favour of Christ. Therefore having these, I know I
am in the love of Christ. These are favours that he bestows only upon his
own. Favours of the left hand he gives to castaways ; but his special
favours, the riches of grace, he gives only to his children. Therefore let
us labour to find somewhat wrought in our natures, that may evidence to
us that we are in this rich favour of God.

Lastly, This grace of Christ being free, that we neither desired it nor
deserved it, why may not Manasseh take hope as well as David, if he sub-
mit himself, though he were so horrible a sinner as he was ? Why may
not Paul, a persecutor, find mercy as well as Timothj^, that was brought
up to goodness from his youth ? It is free. Therefore let no man despair
that hath been a wicked liver in former time. The best stand in need of
grace, and it is of gi'ace that they are what they are ; as St Paul saith,
* By grace I am that I am,' 1 Cor. xv. 10 ; and the worst, if they come in
and submit themselves, and take Christ for their Lord, and submit to his
government, and will be ruled by his word and Spirit, and not continue to
live in rebellious courses, they may partake of this grace.

But again, let none presume. For though it be free grace, yet we must
confess our sins and forsake them, or else we shall find no grace. We
must be poor in spirit, and sensible of our misery ; for God enricheth
those that are empty and poor, * the rich he sends empty away,' Luke i. 53.
We must sue to God for grace by the Spirit of grace, and take heed that
we turn not these oflers of grace to occasions of wantonness, and so divide
Christ ; to take out of Christ what we list, and leave what we list. We
must know that Christ, as he is our Jesus to save us, so he is our Lord ;
as he saith here, the Lord Jesus Christ. We must submit to him for the
time to come, and then we shall find experience of his sweet grace.

The next thing I observe briefly is, that

THE church's riches. 517

Doct. 5. TJiis grace must be known.

Saith the apostle here, * You know the grace of our Lord Jesus Christ.'
A man may know his riches, he may know his interest in Christ. The
apostle useth it here as an argument to persuade them to good works.
That that is used as an argument must be known before the thing can be
persuaded. A thing cannot be made light by that which is darker than
itself. But the apostle here useth this as an argument, ' You know the
grace of our Lord Jesus Christ,' so that these truths are taken for granted,
that all grace comes by the poverty of Christ. And then, that we may
know ourselves to be interested in it, that Christ's poverty was for us. A
man that is a true Christian may know his share and interest in the grace
of Christ, or else how should he be persuaded by this as an argument
if he know it not ? Or how shall he be comfortable except he know that
he hath interest in Christ ? It may be known out of the Scriptures, as a
history, that Christ is gracious for matter of fact. The devils know it as
well as we ; and Judas knew it. But he speaks here of a knowledge with
interest. You know it by experience ; ' the Spirit wituesseth to your spirits '
so much, that Christ gave himself for you. I know the grace of Christ as
mine, as belonging to me, as if there were no man in the world besides.
And as this knowledge is with interest, so it stirs up to do.* All other
knowledge but knowledge with interest may stand with desperation ; and
what good will it do to know in general that Christ came to save sinners,
and yei go to hell for ail that ? It is the knowledge that applies Christ in
particular that saves a man ; that knowledge that determines the general
to my own person. Therefore we must labour tor this. Christ was poor
for me ; 'he loved me and gave himself /or me,' G-al. ii. 20. The love and
free grace of Christ, it may and it ought to be known. ' We ought to give
all diligence to make our calling and election sure,' 2 Peter i. 10. It may
be known, but it cannot be known without a great deal of diligence and
self-denial. This knowledge is a super-added grace. It is one thing to
be a sound Christian, and another thing to know it. A man cannot know
it by reflection, but he must tirst be good in exercise ; he must find grace
working, he must give all diligence to make his calling and election sure
to him. It may be sure in itself, but it cannot be sure to him without
diligence. Therefore those that know their estate in grace, they are fruit-
ful, growing, careful, watchful Christians.

It is no wonder that in these secure times, if we ask many whether they
know themselves to be in the state of grace upon sound grounds, they wish
well, and they have many doubtings. There are many that have the seeds
and the work of grace in them, but the times are so secure, that they know
it not. Usually it is made known to us in the worst times, either in the
time of aflliction, and temptation, and trial, or after, when we have
* fought the good fight,' 1 Tim. vi. 12, and overcome our corruptions. 'To
him that overcometh will I give of the hidden manna,' Rev. ii. 17 ; that is,
he shall have a sweet sense of Christ to be manna, to be bread of life to
him, to him that conflicts and gets the victory over his corruptions. The
reason why many feel not that sweet comfort from the ' grace of our Lord
Jesus Christ,' it is because either they do not conflict with their base cor-
ruptions, or if they do strive, they get but a little ground of them.

And let us take heed of that cold and injurious conceit,! as it it were a
thing not to be known whether we belong to Christ or no. What ! Do

* The word here is ' due.' Qu. ' do ' or ' duty '? — G,
t That is, ' conception,' idea, = opinion. — G.

518

THE CHURCH S RICHES.

we think tliat Chvist -would come in the flesh and become poor, nay,
become a curse for us, and that he is now in heaven for us, and all that we
should doubt whether we be in his love or no, and that we should not
labour to find our portion in that love ? What a wrong is this to the grace
of Christ. Is not all his dealing towards us that we might be joyful in
ourselves, and thankful and fruitful to him ; and how can this be without
some knowledge that our state is good ? How can we live well and die
comfortably without it ? Therefore let us make it the main scope and aim
of our endeavour. Oh, the happiness of that Christian that is good, and
knows himself to be so ! What in this world can fall very u.ncomfortably
to such a man ? Nothing in the world can take down his courage much ;
whereas another man that doubts of this can never be comfortable in any
condition : he cannot be joyful and thankful in prosperity ; he cannot be
comfortable in adversity, for he knows not from what ground this comes,
■whether it be in love to him or no.

You see from hence, likewise, that grace is no enemy to good works,
neither the freedom of God's favour, being without any merit on our
part ; nor the knowledge and assurance of salvation. It is no enemy
to diligence and to good works ; naj, it is the foundation of them. The
apostle doth not use it here as an argument to neglect good works. No.
He stirs them up by it. If anything in the world will work upon a heart
that hath any ingenuity,* it is the love, and favour, and grace of God.
' The love of Christ constraiueth,' 2 Cor. v. 14. The love of Christ, as
known, it melts the heart. The knowledge of the grace of Christ, it is very
effectual to stir us up, as to all duties, so especially to the duty of bounty
and mercy; for experience of grace it will make us gracious, and kind, and
loving, and sweet to others. Those that have felt mercy will be ready to
shew mercy. Those that have felt grace and love, they will be ready to
reflect, and shew that to others that they have felt themselves. Those that
are hard-hearted and barren in their lives and conversations, it is a sign
that the Sun of righteousness never yet shined on them. There is a power
in grace, and grace known, to assimilate the soul to be like unto Christ ; it
hath a force to stir us up to that that is good, Titus ii. 11, 12. The apostle
enforceth self-denial, a hard lesson ; and holiness to God, justice to others,
and sobriety to ourselves. What is the argument he useth ? ' The grace
of God hath appeared.' The grace of God hath shined, as the word signi-
fieth.f He means Christ appeared, but he saith, ' The grace of God hath
appeared ;' when Christ appeared, grace appeared. Christ is nothing but
pui'e grace clothed with our nature. What doth this appearing of grace
teach us ? ' To deny all ungodliness and worldly lusts, and to live holily,
and righteously, and soberly,' &c. Holily and religiously in regard of
God ; justly in regard of men, and not only justly, but bountifully, for
bounty is justice. It is justice to give to the pool". ' Withhold not good
from the owners.' They have right to that we have. Grace, when it
appears in any soul, it is a teacher ; it teachethto deny all that is naught,^
and it teacheth to practise all that is good. It teacheth to live holily and
righteously in this present evil world. Many men like the text thus far,
* The grace of God bringeth salvation.' Oh it is a sweet text ! Ay, but
what follows ? What doth that grace teach thee ? It teacheth to deny
ungodliness and worldly lusts ; it doth not teach men to follow and set them-
selves upon the works of the devil, but to live soberly and justly and

* That is, ' ingenuousness.' — G. % That is, ' naughty ' = wicked. — G.

t That is, (pahu. — G.

THE church's riches. 519

righteously in this present evil world. It is said of the woman in the gospel,
* She loved much, because much was forgiven her,' Luke vii. 47. What
made that blessed woman so enlarged in her affection and love to Christ ?
She had experience of the pardon of many sins, and having felt the love
of Christ, she loved him again. And what is the reason that those that are
converted from dangerous courses of life, do often prove the most fruitful
Christians ? Because they have felt most love and mercy. Who was more
zealous than the blessed apostle St Paul ? Oh, he found rich and abundant
love ! How large is he in setting forth the mercy of God : ' Oh the height,
and breadth, and depth !' Eom. xi. 33. Nothing contents him, no
expressions, when he speaks of God's mercy ; because he had been a wicked
man, and found mercy. Let no man be discouraged, if he have been never
so sinful, if he come in. The more need he hath of mercy, the more
abundant God is, as the apostle saith here, ' You know the grace of our
Lord Jesus Christ.' And those that have felt most grace will be most
wrought on, to shew the fruits of that grace in all good works, in duties
towards God and men.

And if we find not our hearts wrought on, by the consideration of the
grace of Christ apprehended and known to this end, ' we turn the grace of
God into wantonness,' Jude iv. It is a sign of an ill condition. The
Scripture speaks nothing but discomfort to such that take occasion
from the free grace and infinite and boundless mercy of God, to be loose
and careless in their lives and conversations ; that think it is a time of
liberty, and we may do what we list. Though the tongues of men say not
so, nor they dare not for shame, yet their lives speak it. Would men else
live in swearing, and other debauched carriage, that is ofiensive to God and
men ? Do they know that there is a God, a Christ, and mercy ? Doth
mercy and grace teach them that lessou ? No. It teacheth us to deny
such base lives and lusts, and to live holily, and soberly, and justly in this
world. Therefore such men are atheists. Either they must not believe
the Scriptures, or else exclude themselves from interest in mercy ; for as
yet they are not in the state of grace, in whom the consideration of mercy
and grace doth not work better eifects than these.

The gospel hath as strong encouragements, and stronger, to be good and
gracious, than the law. Grace enforceth strictness of life more sweetly and
strongly than the law. The law saith, ' W"e must not take the name of
God in vain,' Exod. xx. 7 ; and we must be subject to our superiors, and
to live chastely, &c., under a curse. Doth not the grace of God teach this
as well as the law, and from a higher ground ? It teacheth the same thing
by arguments taken from love and grace. A man perisheth by the law
in such sins, but then there is a pardon offered, if men will come under
the government of Christ, and lead new lives. But if men refuse, there
is a super-added guilt. Not only justice condemns such wretches, but
mercy itself ; because they refuse mercy upon these terms rather than they
will leave their sinful courses. Mercy and justice both meet to condemn
such persons. Let us take heed therefore of abusing the mercy and love
of God. For then we quite overthrow God's end in the gospel. For why
doth he convey all to us by love and mercy and grace, but that it may work
the same disposition again in us to him ? Or else we overturn the end of
the gospel. Let us take heed of this, as ever we will find interest in this
grace, without which we are the miserablest wretches that live. It were
better for us that we had never heard of Christ and the gospel, than to live
in sins against conscience, under the manifestation and publication of grace.

520 THE church's riches.

Doct. 6. Now, together with the grace of Christ, the apostle brings the
example of Christ, that both may stir them up to the ditties of mercy and bounty
andfruitfuhiess. Indeed, the grace of Christ makes his example more sweet.
Men willingly look upon examples.

The examples of great and excellent persons ; the example of loving and
bountiful persons ; the example of such as are loving and hountiful to us in
particular ; the example of such as we have interest in, that are near and
dear to us, and we to them — these four things commend examples. Now
is there any greater or more excellent person than Christ ? Is there any
fuller of love and mercy and grace than he, that hath made himself poor to
make us rich ? And all of us, if we be Christians indeed, we have interest
in this. Our hearts and consciences by the Spirit of God have some per-
suasion of this. And then again he is dear and near unto us. He is our
head and husband ; he is ' all in all unto us,' 1 Cor. xv. 28. Therefore the
example of Christ joined with his grace, it is a wondrous forcible example.

Quest. How shall we make this example of Christ profitable to us ?

Ans. (1.) First of all, let us look often into the yrace of Christ ; the grace
and free mercy of God in giving Christ. Consider how God hath laid forth
all his riches in Christ, and consider how miserable we had been without
Christ, even next unto devils in misery. A man is the most miserable
creature under heaven if he have not interest in Christ ; he is a lost crea-
ture. Let us dwell upon the meditation and consideration of this till we
feel our hearts warmed. If one pass through the sunshine, it doth not
much heat ; but if the sun beat upon a thing, there will be a reflection of
heat. So let us stay upon this consideration of the infinite love and mercy
of Christ to us wretches, and this warming the heart, it will transform us
to the likeness of Christ ; as the apostle saith, 2 Cor. iii. 18, ' We all as
in [aj mirror beholding the glory of God' (he means the glory of God's
mercy in Christ), ' we are transformed and changed from glory to glory,'
from one degree of grace to another. The serious consideration of the
love and mercy of God in Christ, it is a wondrous sweet thing, and it hath
a transforming power with it. And that is the reason why the gospel
converts men, and not the law. The law never converts a man ; but,
together with the Spirit, it will cast him down. But the gospel, which is
the promulgation of grace and mercy to penitent sinners, that confess their
sins and forsake them, and come under a new government of grace, the
publishing of this hath the Spirit of grace with it to work conversion.
Therefore it is called the ministry of the Spirit ; because the Spirit goes
with the doctrine of grace, to change us and make us gracious, to persuade
us that God loves us, and to stir us up to perform all duties in that sweet
afi'ection that God requires in the gospel, the affection of love. Therefore
if we be or ever were converted, it is this way. Our hearts are wrought
on by the consideration of the love and mercy of God in Christ ; so that
love begets love, and mercy begets a sweetness in us to God again. In
the nature of the thing it cannot be otherwise, when the soul stands con-
vinced of the sweet mercy of God in Christ, and of the sweet love of
Christ, who being God became man, to take our nature, and suffer the
punishment that was due to us, and is now in heaven appearing and
making intercession for us, it cannot be but the soul will be stirred up to
a desire of conformity to this blessed Saviour. Therefore let us let go all
disputings of election, concerning God's decree, and let us do our duty,
and depend upon God in the use of means. Let us labour to see the love
of God in Christ, and that will put all questions out of question (though in

THE chuech's riches. 521

some cases we must labour to know how to vindicate the truth, but when
it comes to our own particular), lay other things aside, let us do our duty
in the use of means, and think of the end of the gospel, of the end of
Christ's incarnation and death, namely, to reveal the bowels of God's
mercy to sinners ; and then we shall find the intendment of all working
upon us, that God had an eternal purpose to save us.

(2.) Again, if we would make good use of the example of Christ, we must
converse with those that have the Spirit of Christ in them, as Christ is in
every good Christian, and see what lovely things the Spirit of Christ dis-
covers in them. That will have a transforming power likewise. And cer-
tainly next to the meditation of Christ, and the excellencies that are in
him, I know no way more effectual than holy communion with those that
ai-e led with the Spirit of Christ, when we see the sweet fruit of it in
others. It hath been a means sanctified to do a great deal of good to
many ; and those that delight not in it, they never knew what the likeness
of Christ meant ; for those that desire to be like to Christ, they love the
shining of Christ in any. In these careless times, all companies are alike
one with another. Indeed, when men's callings thrust them upon it,^ they
must be allowed to converse with all men ; but in famihar and intimate
society, those that do not make choice of those that find some work of
grace on their hearts by the Spirit of God, they may well doubt of their
condition ; for grace it will make us love the like. As we see creatures^ of
the same kind, they love and company one with another ; doves with
doves, and lambs with lambs ; so it must be with the children of God, or
else we do not know what the communion of saints means, which indeed
is a thing little understood in the world. These times of security are times
of confusion. Aflliction will make us know one another better.

(3.) Again, if we would make use of the example of Christ, let us put
cases sometimes to ourselves, ivhat Christ ivould do or not do in such a case.
1 profess myself to be a member of Christ, to be one with him, and he
one with me. Would Christ be cruel if he were on earth ? would he
swear, and look scornfully upon others ? would he undermine others, and
cover all with a pretence of justice ? Oh no ! It is the devil's work to do
so. If we be not members of Christ, woe unto us I And if we be, do
such courses suit with such a nearness to Christ ? Either let us be ren-
gious to purpose, or else disclaim all ; for it is better a great deal never to
own religion, than to own it and to live graceless lives under the profession
of Christ.

Now to stir us up to express Christ in our lives and conversations let us
consider, the more Kke we are to Christ, the more he delights in us ; for
every one delights in those that are like them. And what a sweet state is
it for God and Christ to delight in us. God the Father will delight in us
because we are hke the Son of his delight. Whom doth God delight most
in ? In his own blessed Son. And who come nearest in his delight to
his Son ? Those that express him in their lives and conversations.

The more hke we are to Christ, the more like we shall be one to another.
As if there be one statue, or picture, or efiigies, that is set for the first
sample, the nearer the rest come to that, the more like they are one to
another ; so I say, the nearer Christians come to the first pattern ^ of
goodness, Christ himself, who is God's master-piece as it were, that which
he glories in, the more we come to be like one another, and love and joy
one in another. What is the sweet communion that we shall have one
with another for ever in heaven ? Is it not that the Spirit shall be all in

522 THE church's riches.

all in every one, and eacli shall look upon another as perfect in grace and
love, and so shall solace and delight themselves, first in God and Christ,
and then in one another, admiring and reverencing the graces and sweetness
one of another. This is the very joy of heaven itself, and it is the heaven
upon earth, when we can joy and solace ourselves one in another as we are
good. Now the nearer we come to Christ, who is the image of God, the
more we shall attain this. Therefore let us labour that Christ may be all
in all in us ; that as the soul doth act the body, so the Spirit of Christ may
act us, that Christ may speak in us, and think in us, and love in us by his
Spirit ; that he may dwell in us, and joy, and hate in us by his Spirit ;
that we may put off ourselves, and our carnal affections, and the spirit of
the world, and that we may ' put on' Christ, and be clothed with him,
that we may say with St Paul, ' I live not, but Christ lives in me' by his
Spirit. Whence was Paul stirred up to that ? Oh, saith he, ' Christ
loved me, and gave himself for me,' Gal. ii. 20. The grace of Christ
stirred him up, ' Christ loved me, and gave himself for me,' and by his
Spirit he witnesseth to my soul that he did so. Therefore the life that I
live is by the Spirit of Christ ; Christ lives in me.

But to come to the particular duty whereunto the grace and example of
Christ should stir us up to be like him ; that is, in kindness, and mercy,
and bounty, to the poor saints ; for that is the scope of the apostle here, in
this and the next chapter. ' You know the grace of our Lorcl Jesus Christ,
who, though he was rich, he became poor,' &c. Wherefore doth the apostle
bring all this ? To move them to the duty of bounty and liberality. This
duty it is legal* from the example of Christ ; it is a thing that hath much
equity in it ; and it is enough to a Christian heart, that hath the love of
God, to put him in mind of the grace of God to him. You need not beat
upon him, or pi-ess him further than thus, ' You know the grace of our Lord
Jesus.' Remember you are a Christian. You have felt the experience of
God's love in Christ. Every man will judge of the equity, that we should
therefore be gracious and kind and loving to others, in imitation of Christ ;
because he hath been so to us. Wherein stands the equity ?

First, It may appear in this, if we consider in how near a relation those
that need our help are to us, and likewise to Christ ?

First, What is their relation to lis ? Not only that they are our flesh, for
so are all men ; but they are heirs of the same salvation, bought with the
death of the same Christ ; such as Christ feeds with his own body and
blood ; such as he clothes with his own righteousness. They are fellow-
members with us, fellow-heirs of heaven, and members of Christ ; such as he
died for, to redeem with the price of his own blood. There is an undeniable
equity, if we consider their condition, their relation to Christ, and to us.
i- Second. Again, there is a marvellous binding equity, to see the grace of
God to ns in 2'>articular . Christ became poor, to make us rich in grace
here, and in glory hereafter. And shall not I out of my riches give some-
what to the poor ? Is it not equal ? Christ from heaven came in my
nature and flesh to visit me ; as it is in the song of Zacharias, ' The day-
spring from on high hath visited us,' Luke i. 78; and shall not I visit
Christ in his members ? He came from heaven to earth to take notice of
my wants and miseries, to do and sufier that that I should have done and
suffered. He feeds me with his body and blood, that is, with his satisfaction
to divine justice by his death ; and shall not I feed his poor members ?
Christ clothes me with his righteousness, and shall not I clothe Christ in
* That is, incumbent or enforced. — Ed.

THE church's riches. 523

his poor members ? In the consideration of these things the Spirit of God
will be efl'ectual to stir us up to this marvellous neglected duty, of kindness
and mercy to those that stand in need.

And because Christ is our pattern herein, let us labour to imitate Christ
in the manner of relieving, and shewing kindness, and communicating to
others, that we may do it as Christ hath done.

How is that ?

First, Christ prevented* us when we never desired him; so we should
prevent others. Sometimes the modesty of those that want is such that
they will not lay open their wants. We should see it and pi-event it. He
gives too late ofttimes that gives to a man that asks him. Therefore herein
let us imitate Christ, to consider of the miseries of others. He looked on
and considered the miseries of mankind, and it drew him from heaven to
the virgin's womb ; from thence to the cross, to the gi'ave, even as low as
hell, in his preventing love and mercy. Therefore, when we see any need,
especially if there be any worth in them in any kind, let us not stay till it
be wrested from us by entreaty, for it is dearly bought ofttimes that comes
that way ; but prevent them in mercy, as Christ hath done to us.

Secondly, What Christ did for us, he did marvellous cheerfully and readily.
0 what a desire he had to eat his last passover, a little before he was
crucified ! ' With a desire have I desired to eat this passover with you,'
Luke xxii. 15. He v/as cheerful in it; he had a great desire to do us
good ; and, as he saith, John iv. 32, when his disciples put him in mind
of eating, when he had not eat in a long time before, saith he, ' It is meat
and drink to me to do the will of my Father.' So whatsoever we do to
others, we should do it cheerfully and readily, as he did.

Third, Again, whatsoever Christ did for us, he did it oxtt of love, and
grace, and mercy ; he did it inwardly from his very bowels: so when we do
anything for others, we should not only do the deed, but do it from an
inward principle of love and mercy. Therefore the Scripture phrase is,
pour * out thy bowels ;' and saith St John, if a man see his brother in need,
and pretend he loves God, and 3^et relieves him not, ' how is there bowels
in such a man ?' 1 John iii. 17 ; and so in Micah vi. 8, ' He hath shewed
thee, 0 man, what is good, to love mercy ;' not only to be merciful, to do
works of mercy, but to love it ; to do what we do out of love and affection ;
and * pour out thy heart to thy flesh,' as it is in Isaiah, f to give the heart
and afiection when we do anything ; or else we may give with the hand
and deny with the heart. A man may give a thing so untowardly that one
may see it comes against his heart and will. Therefore let us labour to do
that we do with our whole man, especially from our heart, and affection,
and bowels. It is said of Christ in the Gospel, when he saw the people in
misery, his bowels yearned within him ; the works of grace and mercy in
Christ, they came from his bowels first. Let us work our hearts to pity,
and love, and mercy first, that it may come from the soul as well as fi-om
the outward man.

Fourth, Again, Christ gave that that was his ovn, his own body, his own
life, for his sheep ; and his own endeavour, whatsoever he gave, was his
own. So if we will be kind to others, we must do it of our own ; we must
not do good with that that we have gotten from others by unjust means.
For the ' sacrifice of the wicked,' in this kind, 'is an abomination to the
Lord,' Isa. i. 13. Let us have interest in that we give. Christ gave his
own life, and God gave his own Son for us.

* That is, ' anticipated.'— G. t Isa. Iviii. 7, 10.— Ed.

52i THE CnURCH's EICHES.

Fifth, And as Christ gave his own self, so he gave himself iyi life and
death for us ;* he did not reserve all for his death ; hut for us he was born,
for us he lived, for us he died ; he deferred not all till his death. Christ
did us wondrous good by his death ; and men may do much good when
they die. But let us endeavour to be like Christ in both ; to do good while
we live, and do good when we die likewise. The common speech is, the
gifts of dying men are dying, dead gifts. It is a speech tending to the
disparagement of gifts in that kind, because they are not so acceptable as
the gifts of living men in many respects ; notwithstanding, let not men be
discouraged from doing good even when they die. Indeed, it is most com-
fortable to do it while they live, because,

(1.) It is an evidence then that they have a spirit of faith, to depend upon
the promise of God. It is no exercise of faith, to give when a man can
keep it no longer.

(2.) Again, he that doth good while he liveth, he hath the prayers of
others ; he is under the blessing of the poor ; and that is a sweet thing.
Suppose the poor be barbarous base people, that they bless not a man with
their words, yet their ' sides bless him.'f Now those that defer all till they
die, they want this comfort ; they are not under the blessing of the poor.
The rule of our religion is, that we have no good| by the prayers of others.
I will not discuss that point now. But undoubtedly it is a sweet comfort
that we have of that we do while we live, by the blessing and prayers of the
poor, to whom we do good.

(3.) Then again, in civil respects, it is our own, and ive are sure it is ivell
hestoived. When we are dead, the propriety is gone from us. It comes
into the possession of another man, and we know not how he will dispose
of it. Perhaps he may die before thee that needs thy help ; or thou maj'est
die ; or thou mayest not have the same mind. Therefore while thou hast
a heart and opportunity to do good, forget not to do it presently. We have
need to be urged in these cold dead times, to labour that the grace of Christ
may be efiectual in our hearts, to do all the good we can, in our life time,
as Christ did.

Sixth, And let us labour to do it as he did, constantly, that we may ''never
be weary of well- doing,' Gal. vi. 9. ' In the morning sow thy seed, and in
the evening let not thy hand rest,' Eccles. xi. 6. It is comfort enough that
it is called seed. Who grieves to cast his seed into the ground ? He knows
he shall have a plentiful return. So all that we give, it is seed. We see
it not for the present. No more we do the seed that is sown. But ' cast thy
bread upon the water, and after many days thou shalt find it,' Eccles. xi. 1.
Though we see not this seed for the present, yet we shall have a plentiful
harvest. Only labour to do it with discretion. For men do not sow upon
the stones, nor upon the fallow ground ; they do not scatert their seed in
any place. Sowing is a regular thing. Men cast seed into ground that is
prepared. Therefore there must be spiritual discretion, the wisdom of a
steward in this kind : Ps. cxii. 5, ' The just man doth all things with wisdom
and discretion.'

Quest. But must we not be liberal, and kind, and bountiful to all ?

Ans. Yes, in case of necessity. Then we are to look to man's nature,
because he is a partaker of our nature. And he is such an one as may be
a member of Christ, and one for whom Christ died. For aught we know,
he now bears the image of Christ ; and he may come to the obedience of

* In the margin here, ' seasonably.' — G. % Qu. ' that we have good ' ? — G.

t Cf. Job ixxi, 20.— G.

THK church's riches. 525

Christ ; and our kindness may be effectual to bring bim to goodness.
Therefore, as we, if we be in need, do not stand upon it, but receive kindness
from wicked men, so when wicked men are in need, we must not stand
upon it, but give to wicked men. We must do as we would be done by, in
Buch cases, in necessity.

But our kindness must be most to those that are nearest God, to those
of the family ' and household of faith,' Gal. vi. 10. To those that God
loves most we must be most kind ; to whom God hath dispensed the greatest
things, we should not deny the less.

Indeed, it is a hard matter to give wisely in these times, and not to abuse
the sweet affection and grace of pity (it is an affection in all, but it is a
grace in them that are good), because there are so many wretched people
that live without God, without church, without commonwealth, without
marriage, without baptism, like beasts. If anything be an object of pity,
certainly this is, that there are so many that carry God's image on them,
that are God's creatures, and for aught we know, such as Christ died for,
that they should be suffered to live irregular, debauched, and base lives,
scandalous to the church and state. And without question, if things be
not better looked into, these will be instruments of much mischief by God's
just judgment ; because there be good laws that are not executed. The
best mercy to such, is to see them set on work and to give them correction.
But then for such as are beginning the world, that are poor, and cannot
set up, and those that have the church of God in their families, that are
ready to fall, and a little relief would keep them, that they fall not into
inordinate courses, it is mercy to set them up and maintain them ; and
also by upholding those that are in the ministry. There are many ways
in the church and state. A wise man can never want objects of mercy and
charity : as Christ saith, ' The poor you shall have alway with you,' Mat.
xxvi. 11 ; but, as I said, we must labour for a spirit of wisdom to do good
as we should, arid not to feed drones, instead of bees.

The Spirit of God is frequent in pressing this point ; but this argument
in the text, it may melt any man's heart, and take away all objections,
' The grace of our Lord Jesus Christ.'

If a man object, he that I should give to is an unworthy person ; do but
think how worthy we were of the favour of Christ to us ? And then again,
consider if there be any goodness in them, we give it to Christ in them, as
Salvianus saith well (f), Christ doth hide himself under the person of
the poor. The poor man reacheth out his hand indeed, but Christ receives
that that we give, and they are Christ's exchangers ; for they take from us,
and Christ rewards us with grace and increase of our substance here, and
with glory hereafter. They receive it instead of Christ, and Christ begs in
the person of the poor, in all jointly, and in every one particularly. Think
of the grace of Christ to us, and then think Christ comes to me in the per-
son of this or that poor man, and it will stir us up to this duty.

Obj. But some will say, If Christ were on earth himself, I should be
ready to do it to him.

Ans. Certainly thou wouldst not. You know the place. Mat. sxv. 45 :
* Inasmuch as you have not relieved these, you haye denied it to me,' saith
Christ. Let us not deceive ourselves ; for even as we would do to Christ
if he were on earth, we will do to his poor members ; he hath made them
his receivers.

Obj. But I shall want myself : I have a family and children.

Ans. It is the best way to provide for thy children, Ps. cxii. 8. God

526 THE church's EICHES.

provides for the posterity of the righteous bounteous man. A man is not
the poorer for discreet mercy. It is seed, as I said before. A poor man
labours to have his seed sown, because it returns plentifully. Let us be
sober, and abate of our superfluous expenses. Pride is an expender. And
superfluous lusts, let us cut off from them, that we may have somewhat for
seed. Let us labour in an honest calling, that we may have somewhat to
give. Oh, it is a blessed thing to give ! It is a thing that must be gotten
by use. Our souls must be exercised to it. And when we have gotten it,
learn an art of giving ; we must exercise faith in it. And when we come
to die, it will make us die wondrous sweetly ; for when a man hath depended
by faith and trust upon God's promise, that ' he that gives to the poor lends
to the Lord,' Prov. xix. 17, and other like promises ; I have exercised
liberality, and now I come to give up my soul to God, I believe that God
will make good the promise of life everlasting ; I have believed his other
promises before, and though I have cast my seed into the ground, that I
saw it not, yet I have found that God hath blessed me the better in a way
that I know not ; and now I depend upon the same gracious God, in the
promise of life everlasting. We should labour to do this, that we may die
with comfort. "What is it that troubles many when they come to die ? Oh,
they have not wrought out their ' salvation wdth fear and trembling,' Philip,
ii. 12. They have neglected this duty and that duty ; they have been
careless in the works of mercy, &c. The time will come that that which
we have given will comfort us more than that we have ; we shall alway
have that which we give, for that goes in bank : many prayers are made
for us. We have the comfort of it here and when we die. What we leave,
we know not what becomes of it.

Therefore let us labour to be discreetly large and bountiful, as we desire
to die with comfort ; as we would make it good that we know ' the grace of
our Lord Jesus Christ,' with interest in it ; and as we would make it good
to our souls that the example of Christ is a thing that hath any efficacy
with us ; or else we shew that we have no interest in the grace of Christ ;
and then how miserable are we ! We shall wish ere long that we had part
in this grace and love of Christ ; that he would speak comfortably to us at
the latter day, ' Come, ye blessed of my Father, inherit a kingdom,' Mat.
XXV. 34. Our life is short and uncertain ; as we shall desire it then, so
labour to be assured of it now ; and let us be stirred up from this ' grace
of our Lord Jesus Christ, who, though he were rich, became poor for our
sakes, that we through his poverty might be made rich.'

NOTES.

(a) P. 496. — ' Against the cnrsed heresy of Arius.' For a brief but excellent
memoir of tliis famous lierosiarch, see Dr Smith's Dictionary of Greek and Roman
Biography and Mythology, sub voce by Dr Schmitz.

(b) P. 500. — ' The papists would have him a beggar. Bellarmiue, to countenance
begging friars, would have Christ to he so.', This is a commoiiplace of papists, found
in Bellarmine and all Eomanist writers, in their advocacy of that ' voluntary humi-
lity ' whicii Paul denounces (Col. ii. 18).

(c) P. 50G. — ' Saith St Bernard well, " 0 love that art so sweet, why becamest thou
so bitter to thyself!"' ' One of the many pathetic exclamations of this father, re-
peatedly met with, in varying phraseology, in his letters. Cf. recent Memoir by
Morison.

((f) P. 512. — ' Therefore he was a principal, as Chrysostom speaks, with a prin-

THE chukch's riches. 527

cipal.' This Chrysostom expresses at large in his Homilies on Genesis — ' Let us
make man ;' and in his treatise on Christ's prayers as not inconsistent with his
equality with the Father. The following sentences are from the latter of these
treatises : — (^rav yag xo7M^iiv 8syj, x.a! orav Ti/j^av, xai orav a//. agr jj/iara d(piivai,
xal orav vofj^odiriTv, zal orav ri ruv toXXw fj,si(^6vuv dsyj cro/E/i/, bubafiou rov crarsgoc
xaXout'Tcc dvTOV iu^yjaiig, duds sv^ofjusvov, dXXd [mit avSivrlag uiravra 'jr^drrovra.
Chri/s. De Christi precibus, contra Anomceos., lib. x.

(e) P. 514. — ' Under ground, as Arethusa and other rivers.' The reference is to
the well (or river) of Arethusa, in the island of Ortygia, near Syracuse. Cf. Dic-
tionary as in Note a, sub voce, and under Alpheius.

(/) P. 525. — ' "We give it to Christ in them, as Salvianus saith well ; Christ doth
hide himself under the person of the poor.' For the thought, cf. his Adversus Ava-
ritiam, frcesertim Clericorum et Sacerdotuvi, and also incidentally his De vera Judicio
et Providerdia Dei. These treatises were translated into English, and published in
1700. 8vo. G.

END OF VOL. IV.

EDINBURGH :
PRINTKD By JOHN QEEIQ AND SOS.

Princeton Theoloqtcal Seminary-Speer Lit

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