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TORONTO 


SHERATON 
MEMORIAL  LIBRARY 

EASTER,  1906 


Shelf  No. 
BACKS  + 

Register  No. 


THE 


WORKS  OF  THOMAS  MANTON,  D.D. 


VOL.  XIII. 


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. 


45enerat 
REV.  THOMAS  SMITH,  D.D.,  EDINBURGH. 


THE  COMPLETE   WORKS 


OF 


f      THOMAS  MANTON,  D.D. 


VOLUME  XIII. 


CO  STAINING 


SEVEKAL  SERMONS  UPON  2  CORINTHIANS  V. ; 

AIM 

SERMONS  UPON  HEBREWS  XL 


LONDON: 

JAMES  NISBET  &  CO.,  21  BEKNERS  STREET. 

1873. 


PRINTED  BY  BALLANTYNE  AND  COMPANY 
EDINBURGH  AND  LONDON 


CONTENTS. 

. 


SERMONS  UPON  2  CORINTHIANS  v.— continued. 

SERMON    IX.  "  Knowing  that  whilst  we  are  at  home  in  the 

body,  we  are  absent,"  &c.,  ver.  6,     .  .  3 

„  X.  "  For  we  walk  by  faith,  and  not  by  sight,"  ver.  7,  11 

„          XI.  "  "We  are  confident,  I  say,  and  willing  rather  to 

be  absent  from  the  body,"  &c.,  ver.  8,  .  22 

„        XII.  "  Wherefore  we  labour,  that  whether  present  or 

absent,  we  may  be  accepted,"  ver.  9,  .  35 

„      XIII.  "  For  we  must  all  appear  before  the  judgment- 
seat  of  Christ,"  &c.,  ver.  10,  .  .44 

„      XIV.  "  For  we  must  all  appear  before  the  judgment- 
seat  of  Christ,"  &c.,  ver.  10,  .  .          51 

„        XV.   "  For  we  must  all  appear  before  the  judgment- 
seat  of  Christ,"  &c.,  ver.  10,  .  .63 

„      XVI.  "  For  we  must  all  appear  before  the  judgment- 
seat  of  Christ,"  &c.,  ver.  10,  .  .  72 

„    XVII.  "  That  every  man  may  receive  the  things  done  in 

the  body,  according  to  what/'  &c.,  ver.  10, .  81 

„    XVHI.  "  Knowing,  therefore,  the  terror  of  the  Lord,  we 

persuade  men,"  &c.,  ver.  11,  .  .  90 

„       XIX.  "But  we  are  made  manifest  unto  God;  and  I 

trust  also  are  made,"  &c.,  vers.  11,  12,         .         100 

„        XX.  "For  whether  we  be  beside  ourselves,  it  is  to 

God ;  or  whether,"  &c.,  ver.  13,       .  .110 

„      XXI.  "For  whether  we  be  beside  ourselves,  it  is  to 

God;  or  whether,"  &c.,  ver.  13,      .  .         121 


VI  CONTENTS. 

PACK 

SERMON    XXII.  "  For  whether  we  be  beside  ourselves,  it  is  to 

God;  or  whether,"  &c.,  ver.  13,   .  .         131 

„         XXIII.  "  For  the  love  of  Christ  constraineth  us,  be 
cause  we  thus  judge,"  &c.,  ver.  14,  .         139 

„         XXIV.  "  For  the  love  of  Christ  constraineth  us,  be 
cause  we  thus  judge,"  &c.,  ver.  14,  .         149 

„  XXV.  "  For  the  love  of  Christ  constraineth  us,  be 

cause  we  thus  judge,"  &c.,  ver.  14,  .         159 

„         XXVI.  "  For  the  love  of  Christ  constraineth  us,  be 
cause  we  thus  judge,"  &c.,  ver.  14,  .         169 

„        XXVII.  "For  we  thus  judge,  that  if  one  died  for  all, 

then  were  all  dead,"  &c.,  ver.  14,  .         179 

„      XXVIII.  "Then  were  all  dead,"  ver.  14,  .  .         189 

„         XXIX.  "  But   to  him    that   died   and    rose   again." 

ver.  15,   .  .  .  .  ./(      198 

„  XXX.  "  That  they  which  live  should  not  henceforth 

live  to  themselves,"  &c.,  ver.  15,  .         210 

„         XXXI.  "  Wherefore  henceforth  know  we  no  man  after 

the  flesh,"  &c.,  ver.  16,     .  .  .         219 

„       XXXII.  "  Therefore  if  any  man  be  in  Christ,  he  is  a 

new  creature,"  &c.,  ver.  17,  .  .         231 

„      XXXIII.  "  And  all  things  are  of  God,  who  hath  recon 
ciled  us  to  himself,"  &c.,  ver.  18,  .         241 

„      XXXIV.  "  To  wit,  that  God  was  in  Christ  reconciling 

the  world  to  himself,"  &c.,  ver.  19,  .         252 

„       XXXV.   "Not  imputing  their  trespasses  unto  them," 

&c.,  ver.  19,  .  .  .262 

„      XXXVI.  "Not  imputing  their  trespasses  unto  them," 

&c,  ver.  19,  .  .  .         271 

„     XXXVII.  "  And  hath  committed  to  us  the  word  of  re 
conciliation,"  ver.  19,  .  .         281 

„  XXXVIll.  "  Now  then,  we  are  ambassadors  for  Christ,  as 

though  God  did,"  &c.,  ver.  20,      .  .         290 

„      XXXIX.  "  Now  then,  we  are  ambassadors  for  Christ,  as 

though  God  did,"  &c.,  ver.  20,      .  .         295 

„  XL.  "  For  he  hath  made  him  to  be  sin  for  us  who 

knew  no  sin,  that  we  might,"  &c.,  ver.  21,         305 


CONTENTS.  Vii 

SERMONS  UPON  HEBREWS  xi. 
Epistle  Dedicatory,         .  .  .  .  .  .318 

To  the  Eeader,  .  .  .  .  .  .321 

SERMON      I.  "Now  faith  is  the  substance  of  things  hoped 

for,"  &c.,  ver.  1,  .  323 

„  II.  "Now  faith  is  the  substance  of  things  hoped 

for,"&c.,  ver.  1,  .  .  .         332 

„  III.  "  And  the  evidence  of  things  not  seen,"  ver.  1,  .  345 
„  IV.  "  And  the  evidence  of  things  not  seen,"  ver.  1,  .  353 
„  V.  "  And  the  evidence  of  things  not  seen,"  ver.  1,  .  363 

„          VI.  "  For  by  it  the  elders  obtained  a  good  report," 

ver.  2,  .  .  .  .  .373 

,,         VII.  "  Through  faith  we  understand  that  the  worlds 

were  framed  by  the  word,"  &c.,  ver.  3,         .         388 

„       VIII.  "  Through  faith  we  understand  that  the  worlds 

were  framed  by  the  word,"  &c.,  ver.  3,         .         397 

„          IX.  "  Through  faith  we  understand  that  the  worlds 

were  framed  by  the  word,"  &c.,  ver.  3,         .         406 

„  X.  "  Through  faith  we  understand  that  the  worlds 

were  framed  by  the  word,"  &c.,  ver.  3,         .         415 

„          XI.  "  Through  faith  we  understand  that  the  worlds 

were  framed  by  the  word,"  &c.,  ver.  3,         .         424 

„        XII.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         435 

„       XIII.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         445 

„       XIV.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         452 

„         XV.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         461 

,.       XVI.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         472 

„      XVII.  "  By  faith  Abel  offered  unto  God  a  more  excel 
lent  sacrifice  than  Cain,"  &c.,  ver.  4,  .         483 


SERMONS 


UPON  THE 


FIFTH  CHAPTER  OF  2  CORINTHIANS. 


VOL.  XIII. 


SERMONS  UPON  2  CORINTHIANS  V. 


SERMON  IX. 

Knowing  that  whilst  we  are  at  home  in  the  body,  we  are  absent  from 
the  Lord. — 2  COB.  v.  6. 

FKOM  the  connection  with  the  former  branch,  you  see  a  Christian's 
condition  in  the  world  is  mixed ;  he  is  comforted,  but  not  satisfied ; 
his  faith  is  satisfied,  for  he  is  confident,  but  his  love  is  not  satisfied ; 
for  '  while  he  is  at  home  in  the  body  he  is  absent  from  the  Lord.' 
And  that  not  for  a  little  time  only,  but  for  his  whole  course,  as  long 
as  his  life  shall  last,  all  the  while  that  he  is  at  home  in  the  body. 
This  is  added  to  show  the  reason, — 1.  Of  groaning.  2.  Of  confidence. 
Of  groaning,  because  we  are  absent  from  Christ's  presence  and  full 
communion  with  him  in  glory.  Of  confidence ;  we  must  be  sometime 
present  with  the  Lord.  Now  we  are  not ;  therefore  we  have  a  certain 
persuasion,  that  there  shall  be  granted  to  us  a  nearer  access  after  death. 
Then  we  look  cheerfully  upon  death,  as  that  which  bringeth  us  home 
to  God,  from  whom  these  earthly  bodies  keep  us  as  strangers. 
Two  points  offer  themselves  to  us : — 

1.  That  a  Christian  is  not  in  his  own  proper  home,  while  he  sojourneth 
in  the  body,  or  liveth  here  in  this  present  world  in  an  earthly  taber 
nacle. 

2.  The  main  reason  why  a  Christian  counteth  himself  not  at  home, 
is  because  he  is  absent  from  the  Lord. 

Doct.  1.  That  a  Christian  is  not  in  his  own  proper  home,  while  he 
sojourneth  in  the  body,  or  liveth  here  in  this  present  world  in  an 
earthly  tabernacle.  The  Greek  words  run  thus  :  We,  indwelling  in  the 
body,  dwell  forth  from  the  Lord  ;  that  is,  from  the  Lord  Jesus,  the 
beholding  of  whose  glory  and  presence  we  must  want  so  long,  which  is 
grievous  to  a  Christian.  Instances ;  Abraham,  who  had  best  right  by 
God's  immediate  donation :  Heb.  xi.  9,  '  He  sojourned  in  the  land  of 
promise,  as  in  a  strange  country ; '  as  in  a  place  wherein  he  was  to 
stay  but  a  while,  and  to  pass  through  it  to  a  better  country.  David, 
who  had  most  possession,  an  opulent  and  powerful  king  ;  Abraham 
inherited  or  purchased  nothing  in  the  land  of  Canaan,  but  a  burying- 
place  ;  but  David  counted  himself  a  stranger  too :  Ps.  xxxix.  12,  '  I  am 
a  stranger  and  a  pilgrim,  as  all  my  fathers  were.'  He  that  bore  so  full 
a  sway  in  that  land,  did  not  look  upon  the  world  as  a  place  of  rest  and 


4  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  IX. 

stability.  But  it  may  be  he  spoke  this  when  he  was  chased  like  a  flea, 
or  hunted  like  a  partridge  upon  the  mountains.  No ;  in  the  midst  of 
all  his  wealth  and  opulency,  when  he  had  offered  many  cart-loads  of 
gold  and  silver  for  the  building  of  the  temple.  See  1  Chron.  xxix.  15, 
'  For  we  are  strangers  and  sojourners  before  thee,  as  were  all  our 
fathers.'  Nay,  Jesus  Christ,  who  was  lord-paramount,  telleth  us, 
John  xvii.  16,  '  I  am  not  of  this  world.'  He  that  was  Lord  of  all,  had 
neither  house  nor  home  ;  he  passed  through  the  world  to  sanctify  it  as 
a  place  of  service,  but  he  settled  not  his  constant  residence  here  as  in  a 
place  of  rest.  We  do  not  inhabit,  only  pass  through  to  a  better  place. 
Reasons — 

1.  Our  birth  and  parentage  is  from  heaven.     Everything  tendeth  to 
the  place  of  its  original :  men  love  their  native  soil ;  things  bred  in 
the  water  delight  to  return  thither;  inanimate  things  tend  to  their 
centre ;  a  stone  will  fall  to  the  ground,  though  broken  in  pieces  by 
the  fall ;  air  imprisoned  in  the  bowels  and  caverns  of  the  earth  causes 
terrible  convulsions  and  earthquakes,  till  it  get  up  to  its  own  place.     All 
things  seek  to  return  thither  from  whence  they  came ;  grace  that  came 
from  heaven  carrieth  the  heart  thither  again.     Jerusalem  from  above 
is  the  mother  of  us  all.     Heaven  is  our  native  country,  but  the  world 
is  a  strange  place ;  and  therefore,  though  the  man  be  at  home,  yet  the 
Christian  is  not ;  he  is  out  of  his  proper  place.     Contempt  of  the  world 
is  usually  made  the  fruit  of  our  regeneration  :  1  John  v.  4,  '  Whosoever 
is  born  of  God  overcometh  the  world.'     There  is  something  in  them 
that  entitleth  itself  to  God,  and  worketh  towards  him,  and  carrieth  the 
soul  thither  where  God  showeth  most  of  himself.     So,  2  Peter  i.  4, 
'  We  are  made  partakers  of  the  divine  nature,  and  escape  the  corrup 
tion  which  is  in  the  world  through  lust.'     The  world  will  not  satisfy 
the  divine  nature ;  there  is  a  strong  inclination  in  us,  which  disposeth 
us  to  look  after  another  world,  1  Peter  i.  3.     As  soon  as  made  children, 
we  reckon  upon  a  child's  portion  ;  another  nature  hath  another  aim  and 
tendency.     There  is  a  double  reason  why  the  new  creature  cannot  be 
satisfied  here.     (1.)  Here  is  not  enough  dispensed  to  answer  God's  love 
in  the  covenant.     /  will  be  your  God,  noteth  the  gift  of  some  better 
thing  than  this  world  can  afford  unto  us :  Heb.  xi.  16,  '  God  is  not 
ashamed  to  be  called  their  God,  for  he  hath  prepared  for  them  a  city.' 
That  title  is  not  justified  till  he  give  us  eternal  rewards,  for  to  be  a 
God  to  any,  is  to  be  an  infinite,  eternal  benefactor.     Compare  Mat. 
xxii.  32,  with  the  fore-mentioned  place.     (2.)  Here  is  not  enough  to 
satisfy  the  desire,  expectation  and  inclination  of  the  renewed  heart. 
The  aim  of  it  is  carried  after  two  things — perfect  enjoyment  of  God, 
and  perfect  conformity  to  God.     There  is  their  home,  where  they  may 
be  with  God,  and  where  they  may  be  free  from  sin.     Their  love  to 
Christ  is  such,  that  where  he  is  there  they  must  be :  Phil.  i.  23, '  Having 
a  desire  to  depart,  and  to  be  with  Christ : '  Col.  iii.  1,  '  If  ye  be  risen 
with  Christ,  seek  those  things  which  are  above,  where  Christ  sitteth  at 
the  right  hand  of  God.'     And  there  is  a  final,  perfect  estate,  to  which 
the  new  creature  is  tending  ;  when  it  shall  never  dishonour  God  more, 
but  be  made  like  him,  and  completely  subject  to  him ;  when  never 
troubled  with  sin  more. 

2.  There  lieth  their  treasure  and  their  inheritance.     It  is  said,  Eph. 


VER.  6.]  SERMONS  UPON  2  CORINTHIANS  v.  5 

i.  3,  that  Christ  hath  '  blessed  us  with  spiritual  blessings  in  heavenly 
places/  He  hath  blessed  us  with  spiritual  blessings  in  earthly  places, 
hath  he  not  ?  Here  he  hath  adopted,  justified,  and  sanctified  us  in 
part,  but  the  full  accomplishment  is  reserved  for  the  world  to  come. 
God  would  not  dispense  the  fulness  of  our  blessedness  in  the  present 
world ;  that  is  an  unquiet  place  ;  we  are  not  out  of  gunshot  and  harm's 
way,  nor  in  an  earthly  paradise.  There  Adam  enjoyed  God  among 
the  beasts,  but  we  shall  enjoy  him  in  heaven  among  the  angels.  In 
the  world  God  would  show  his  bounty  to  all  his  creatures — a  common 
inn  for  sons  and  bastards  ;  the  place  of  trial,  not  of  recompense ;  the 
place  where  God  hath  set  his  footstool,  not  his  throne,  Isa.  Ixvi. ;  it  is 
Satan's  walk,  the  devil's  circuit :  '  Whence  comest  thou  ?  From 
compassing  the  earth  to  and  fro,'  Job  ii.  2  ;  a  place  defiled  with  sin, 
and  beareth  the  marks  of  it,  given  to  all  mankind  in  common :  Ps. 
cxv.  16,  '  The  heaven,  even  the  heavens,  are  the  Lord's,  but  the  earth 
hath  he  given  to  the  children  of  men  ; '  the  slaughter-house  and 
shambles  of  the  saints,  for  they  are  slain  upon  earth ;  a  receptacle  for 
elect  and  reprobate. 

3.  There  are  all  our  kindred.     There  is  our  home  and  country, 
where  our  Father  is,  and  our  Lord  Jesus  Christ,  and  all  the  holy  ones 
of  God  :     Ubi  pater,  ibi  patria.     We  pray  to  him,  '  Our  father  which 
art  in  heaven.'     It  is  heaven  that  is  our  Father's  house,  and  the  ever 
lasting  mansions  of  the  blessed.     There  is  our  redeemer  and  elder 
brother,  Col.  iii.  1 ;  '  the  heaven  of  heavens  doth  contain  him.'     There 
are  the  best  of  the  family,  Mat  viii.  12  ;  there  is  Abraham,  Isaac,  and 
Jacob.     It  is  a  misery  to  be  strangers  to  the  commonwealth  of  Israel, 
to  be  shut  out  from  the  society  of  God's  people ;  but  in  heaven  there 
are  other  manner  of  saints  there.     To  be  shut  out  from  the  company 
of  the  blessed  is  a  dreadful  excommunication  indeed. 

4.  There  we  abide  longest.     An  inn  cannot  be  called  our  home  ; 
here  we  abide  but  for  a  night,  but  there  for  ever  with  the  Lord.     The 
world  must  be  surely  left ;  if  we  had  a  certain  term  of  years  fixed, 
yet  it  is  very  short  in  comparison  of  eternity.     Therefore  since  we 
live  longest  in  the  other  world,  there  is  our  home  :  Mic.  ii.  10,  '  Arise, 
depart  hence,  this  is  not  your  rest.'     God  speaketh  it  of  the  land  of 
Canaan,  when  they  had  polluted  it  with  sin.     It  is  true  of  all  the 
world ;  sin  hath  brought  in  death,  and  there  must  be  a  riddance. 
This  life  is  but  a  passage  to  eternity.     Israel  first  dwelt  in  a  wandering 
camp,  before  they  came  to  dwell  in  cities  and  walled  towns ;  and  the 
mysteries  of  their  religion  were  first  seated  in  a  tabernacle,  and  then 
in  a  temple;  so 'here  first  in  a  mortal,  frail  condition,  and  then  come 
to  the  place  of  our  eternal  rest.     There  is  an  appointed  time  for  us 
all  to  remove  :  Job  vii.  1,  '  There  is  an  appointed  time  for  man  upon 
earth  ;  his  days  are  as  the  days  of  an  hireling.'     An  hireling  when  he 
hath  done  his  work,  then  he  receiveth  his  wages,  and  is  gone.     Actors 
when   they  have  finished  their  parts,  they  go  within  the  curtain,  and 
are  seen  no  more.    So  when  we  have  served  our  generation  and  finished 
our  course,  our  place  will  know  us  no  more,  and  God  will  furnish  the 
world  with  a  new  scene,  both  of  acts  and  actors. 

5.  The  necessary  graces  that   belong  to  a  Christian  show  that  a 
Christian  is  not  yet  in  his  proper  place  ;  as  faith,  hope,  and  love. 


6  SERMONS  UPON  2  CORINTHIANS  V.  [SfcR.  IX. 

[1.]  Faith  hath  another  world  in  prospect  and  view  ;  and  our  great 
aim  is  to  come  at  it.  Sense  showeth  us  we  have  no  abiding  city  upon 
earth,  but  faitli  points  at  one  to  come,  where  Christ  is,  and  we  shall 
one  day  be.  Now  this  faith  were  but  a  fancy,  if  we  should  always 
abide  in  this  earthly  tabernacle,  and  there  were  no  other  life  to  be 
expected  when  this  is  at  an  end.  The  salvation  of-  our  souls  is  called 
the  end  of  our  faith ;  1  Peter  i.  9,  that  is  the  main  blessing  we  look 
for  from  Christ.  So  1  Tim.  i.  16,  '  We  believe  on  him  to  life  ever 
lasting.'  So  Heb.  x.  39,  '  We  are  not  of  them  who  draw  back  to  per 
dition,  but  of  them  that  believe  to  the  saving  of  their  souls.'  The 
great  satisfaction  that  the  immortal  soul  hath  by  faitli  is,  that  it  seeth 
a  place  of  eternal  abode,  and  therefore  it  cannot  settle  here,  it  must 
look  higher  than  the  present  world.  Faith  persuadeth  us  that  the  end  of 
our  creation  and  regeneration  was  far  more  noble  than  a  little  miserable 
abode  here.  There  is  no  man  in  the  world,  but  if  he  follow  the  light 
of  reason,  much  more  if  Tie  be  guided  by  the  light  of  grace,  will  seek 
a  place  and  an  estate  of  rest,  wherein  he  may  finally  quiet  his  mind. 
Therefore  faith  cannot  be  satisfied  till  we  reach  our  heavenly  mansion ; 
he  is  unworthy  of  an  immortal  soul  that  looketh  no  further  than 
earthly  things. 

[2.]  Hope  was  made  for  things  to  come,  especially  for  our  full  and 
final  happiness.  God  fits  us  with  grace  as  well  as  with  happiness ;  he 
doth  not  only  make  a  grant  of  a  glorious  estate,  but  hath  given  us 
grace  to  expect  it.  Hope  would  be  of  no  use,  if  it  did  not  look  out 
for  another  condition  :  Bom.  viii.  24,  '  Hope  that  is  seen  is  not  hope, 
for  what  a  man  seeth,  why  doth  he  yet  hope  for  it  ? '  No  ;  there  is 
something  to  come  ;  and  therefore  because  we  have  it  not  in  possession, 
we  lift  up  the  head,  and  look  for  it  with  a  longing  and  desirous  expec 
tation.  It  is  said,  Col.  i.  5,  '  That  our  hope  is  laid  up  for  us  in  heaven.' 
A  believer's  portion  is  not  given  him  in  hand ;  he  hath  it  only  in  hope. 
He  hath  it  not,  but  it  is  safely  kept  for  his  use,  and  that  in  a 
most  sure  place  in  heaven,  where  '  thieves  cannot  break  through 
and  steal.' 

[3.]  Love.  The  saints  have  heard  much  of  Christ,  read  much  of 
Christ,  tasted  and  felt  much  of  Christ ;  they  would  fain  see  him,  and 
be  with  him  :  1  Peter  i.  8,  '  Whom  having  not  seen  ye  love.'  Many 
love  Jesus  Christ,  whom  they  have  not  seen  in  the  flesh,  or  conversed 
with  him  bodily  ;  but  though  they  have  not  seen  him,  they  desire  to  see 
him  ;  for  love  is  an  affection  of  union,  it  desireth  to  be  with  the  party 
loved.  The  '  Spirit  and  the  bride  saith,  Come,'  Kev.  xxii.  17.  The 
adulteress  saith,  Stay  away  ;  but  the  loving  spouse  and  the  bride  saith, 
Come.  Carnal  men  will  not  give  their  vote  this  way,  but  the  soul 
that  loveth  Christ  would  have  him  either  come  to  them,  or  take 
them  up  to  him ;  their  souls  are  not  at  ease  till  this  be  accomplished. 

Use  1.  Let  us  give  in  our  names  among  them  that  profess  them 
selves  to  be  strangers  and  sojourners  here  in  the  world.  This  confes 
sion  must  be  made,  not  in  word  only,  but  in  deed  and  in  truth.  We 
must  carry  ourselves  as  strangers  and  pilgrims. 

1.  Let  us  be  drawing  home  as  fast  as  we  can.  A  traveller  would 
be  passing  over  his  journey  as  soon  as  may  be  ;  so  should  we  be 
hastening  home  in  our  desires  and  affections.  It  is  but  a  sorry  home 


VER.  6.]  SERMONS  UPON  2  CORINTHIANS  v.  7 

to  be  at  home  in  the  body,  when  all  that  while  we  are  absent  from 
the  Lord.  There  is  a  tendency  in  the  new  nature  to  God,  a  perfect 
enjoyment  of  God,  and  a  perfect  subjection  to  God;  therefore  our 
desires  should  still  draw  homewards:  Heb.  xi.  16,  'They  desire  a 
country,  that  is,  an  heavenly.'  All  that  have  gotten  a  new  heart  and 
nature  from  the  Lord,  their  hearts  run  upon  the  expectation  of  what 
God  hath  promised  ;  they  cannot  be  satisfied  with  anything  they 
enjoy  here. 

2.  By  making  serious  provision  for  the  other  world  :  Mat.  vi.  33, 
'  But  first  seek  the.  kingdom  of  heaven,  and  the  righteousness  thereof, 
and  all  these  things  shall  be  added  unto  you.'     Men  that  bestow  all 
their  labour  and  travail  about  earthly  things,  and  neglect  their  precious 
and  immortal  souls,  they  are  contented  to  be  at  home  in  the  body, 
and  look  no  further ;  but  when  you  are  furnishing  the  soul  with  grace, 
and  grow  more  heavenly,  strict  and  mortified,  you  are  more  meet: 
Col.  i.  12,  '  Who  hath  made  us  meet  to  be  partakers  of  the  inheritance 
of  the  saints  in  light.'    They  that  wallow  in  the  delights  and  content 
ments  of  the  flesh,  dislike  strictness  and  holiness.     What  should  they 
do  with  heaven  ?  they  are  not  fit  for  it.     Every  degree  of  grace  is  a 
step  nearer  home :  Ps.  Ixxxiv.  7, '  They  shall  go  on  from  strength  to 
strength.'     Get  clearer  evidences  of  your  right  to  everlasting  life : 
1  Tim.  vi.  19,  '  Laying  up  in  store  for  themselves  a  good  foundation 
against  the  time  to  come,  that  they  may  lay  hold  of  eternal  life.'     The 
comfort  of  what  you  have  done  for  God  will  abide  with  you  ;  therefore 
let  it  be  your  care  and  great  business  not  so  much  to  live  well  here, 
as  to  live  well  hereafter ;  our  wealth,  and  honours,  and  dignities  do 
not  follow  us  into  the  other  world,  but  our  works  do.     Consider  the 
place  you  are  bound  for,  and  what  commodities  grow  current  there, 
what  will  stead  you  when  other  things  fail. 

3.  Mortify  carnal  desires  :  1  Peter  ii.  11,  'As  strangers  and  pilgrims, 
abstain  from  fleshly  lusts,  which  war  against  the  soul.'     The  flesh-pots 
of  Egypt  made  Israel  despise  Canaan.     Fleshly  lusts  do  only  gratify 
the  body,  as  corrupted  with  sin  ;  and  therefore  they  must  be  subdued 
and  kept  under  by  those  who  have  higher  and  better  things  to  care  for. 
If  we  were  to  live  here  for  ever,  it  were  no  such  absurd  thing  to  gratify 
the  flesh,  and  please  the  body ;  though  even  so  it  were  not  a  practice 
so  suitable  to  the  rational  life,  yet  not  altogether  so  absurd,  as  when 
we  must  be  gone,  and  shortly  dislodge,  and  when  we  have  great  and 
precious  promises  of  happiness  in  another  world :  2  Cor.  vii.  1, '  Having 
therefore  these  promises,  let  us  cleanse  ourselves  from  all  filthiness  both 
of  flesh  and  spirit.'     That  bindeth  it  more  upon  us.   These  lusts  blind 
the  mind,  besot  the  heart,  burden  us  in  our  journey  homeward,  divert 
our  thoughts  and  care  ;  yea,  being  indulged  and  allowed,  they  make 
us  forfeit  heaven,  and  will  prove  at  length  the  ruin  of  our  souls. 
Sowing  to  the  flesh  cuts  off  the  hopes  of  happiness,  Gal.  vi.  8.     Well 
then,  bethink  yourselves,  if  you  look  for  heaven,  will  you  cherish  the 
flesh,  which  is  the  enemy  of  your  salvation  ?     Do  you  expect  a  room 
among  the  angels,  and  will  you  live  as  those  who  are  slaves  of  the 
devil  ?     The  world  is  not  your  country,  and  will  you  wholly  be  occupied 
and  taken  up  about  worldly  things,  what  you  shall  eat  and  drink,  and 
what  you  shall  put  on  ? 


8  SERMONS  UPON  2  CORINTHIANS  V.         [$ER.  IX. 

4.  Patiently  endure  the  inconveniences  of  your  pilgrimage.  Strangers 
will  meet  with  hard  usage.     It  is  no  news  that  all  things  do  not  succeed 
with  the  heirs  of  promise  according  to  their  heart's  desire  here  in  the 
world :  '  The  world  will  love  its  own,  but  they  are  chosen  out  of  the 
world,'  John  xv.  19.  Christ  died  not  for  this,  that  we  should  be  dandled 
upon  the  world's  knees.     As  long  as  the  end  shall  be  happy,  let  us  bear 
the  inconveniences  of  the  way  with  the  more  patience.  A  Christian,  that 
is  convinced  of  a  life  to  come,  should  not  be  greatly  dismayed  at  any 
temporal  accident.  The  discourse  between  Modestus,  a  governor  under 
Valence  and  Basil  the  Great,  in  Nazianzen's  twentieth  Oration,  is  very 
notable  to  this  purpose.     When  he  threatened  him  with  banishment, 
'  I  know  no  banishment  that  know  no  abiding-place  here  in    the 
world.     I  cannot  say  that  this  place  is  mine,  nor  can  I  say  the  other 
is  not  mine,  wherever  God  shall  cast  me ;  rather  all  is  the  Lord's, 
whose  stranger  and  pilgrim  I  am.     Every  place  is  alike  near  to  heaven, 
and  thither  I  am  tending.'     This  is  to  carry  ourselves  as  strangers  and 
pilgrims.     Indeed,  to  be  more  indifferent  as  to  the  good  things  of  this 
life,  and  to  take  them  as  God  sendeth  them ;  but  heaven  will  make 
amends  for  all.     Many  times  the  world  proveth  a  step-mother.     The 
ground  that  bringeth  forth  thistles  and  nettles  of  its  own  accord  will 
not  bear  choicer  plants.     But  it  is  your  comfort  you  shall  be  trans 
planted,  Heb.  x.  34.      From  whence  do  you  fetch  your  supports  in 
any  cross  ?    1  John  iii.  1.     A  prince  that  travelleth  abroad  in  disguise, 
may  be  slighted  and  ill  treated,  but  you  have  a  glorious  inheritance 
reserved  for  you;  therefore  this  should  be  your  comfort  and  sup 
port. 

5.  Beg  direction  from  God,  that  you  may  go  the  shortest  way  home : 
Ps.  cxix.  19,  '  I  am  a  stranger  upon  earth,  hide  not  thy  commandments 
from  me.'     It  concerneth  a  stranger  to  look  after  a  better  and  a  more 
durable  estate  ;  there  is  no  direction  how  to  attain  it  but  in  the  word 
of  God,  and  there  is  no  saving  understanding  of  it  but  in  the  light  of 
his  Spirit.     This  we  must  earnestly  seek,  that  in  everything  we  may 
understand  our  duty,  that  we  be  not  found  in  a  false  way :  '  Saved  as 
by  fire,'  1  Cor.  iii.  13.     Make  a  hard  shift  to  scramble  to  heaven. 

6.  Get  as  much  of  home  as  you  can  in  your  pilgrimage,  in  the 
earnest  and  first  fruits  of  the  Spirit :  Horn.  viii.  23,  '  And  not  only  they, 
but  ourselves  also,  which  have  the  first  fruits  of  the  Spirit,  even  we 
ourselves  groan  within  ourselves,  waiting  for  the  adoption,  to  wit,  the 
redemption  of  our  bodies.'     In  ordinances  ;  Mat.  xxvi.  29,  '  But  I  say 
unto  you,  I  will  not  drink  henceforth  of  the  fruit  of  the  vine,  until 
that  day  when  I  drink  it  new  with  you  in  my  Father's  kingdom.'    Medi 
tation,  word,  prayer  and  communion  of  saints. 

Doct.  2.  The  main  reason  why  a  good  Christian  counteth  himself 
not  at  home,  is,  because  he  is  absent  from  the  Lord,  while  he  is  in  the 
body. 

I  shall  here  inquire, — 

1.  How  believers  are  absent  from  the  Lord. 

2.  Why  this  maketh  them  look  upon  the  world  as  a  strange  place, 
and  heaven  as  their  house. 

1.  How  are  believers  absent  from  the  Lord,  when  he  dwelleth  in 
them,  as  in  his  temple,  and  there  is  a  near  and  close  union  between 


VER.  6.]  SERMONS  UPON  2  CORINTHIANS  v.  9 

him  and  them  ?     And  he  hath  promised,  that  where  two  or  three  are 
gathered  together  in  his  name  he  is  in  the  midst  of  them? 

I  answer,  Christ  is  with  us  indeed,  but  we  are  not  with  him.  He 
dwelleth  in  us  by  his  grace,  and  influenceth  us  with  quickening  and 
strength,  but  he  is  at  a  distance ;  we  can  have  no  personal  converse 
with  him,  though  there  be  a  spiritual  commerce  between  us.  But  in 
heaven  we  shall  be  translated  to  Christ,  and  enjoy  the  fulness  of  his 
grace ;  here  '  we  walk  by  faith,  and  not  by  sight,'  as  it  is  in  the  next 
verse.  In  short,  our  communion  with  Christ  is — (1.)  not  immediate; 
(2.)  nor  full ;  (3.)  often  interrupted. 

[1.]  It  is  not  immediate.  We  see  him  now  as  covered  and  veiled  in 
ordinances  and  providences,  but  then  we  shall  see  him  face  to  face. 
In  providences  we  enjoy  him  only  at  the  second  or  third  hand  :  Hos. 
ii.  21,  22, '  I  will  hear  the  heavens,  and  they  shall  hear  the  earth  ;  and 
the  earth  shall  hear  the  corn,  and  wine,  and  oil ;  and  they  shall  hear 
Jezreel.'  The  mercy  and  goodness  of  God  passeth  from  creature  to 
creature  before  it  cometh  to  us.  So  in  ordinances,  all  that  we  have 
from  him  is  by  the  means  of  the  word  and  sacraments  ;  there  we  shall 
enjoy  him  without  means,  and  without  these  external  helps,  for  there 
God  will  be  all  in  all,  1  Cor.  xv.  28.  We  shall  then  ever  be  before 
him,  in  his  eye  and  presence  ;  and  '  in  his  presence  is  fulness  of  joy,' 
Ps.  xvi.  11.  Our  communion  with  him  is  not  a  fancy,  but  indeed: 
1  John  i.  3,  '  Truly  our  communion  is  with  the  Father,  and  with  his 
Son  Jesus  Christ.'  But  this  commerce  is  maintained  at  a  distance ; 
he  is  in  heaven,  and  we  are  upon  earth ;  it  is  maintained  by  faith,  but 
then  all  is  evident  to  sense. 

[2.]  Now  it  is  not  full.  There  is  a  defect  both  in  the  pipe  and  the 
vessel ;  we  cannot  contain  all  that  he  is  able  to  give  out,  nor  can  the 
means  convey  it  to  us.  The  means  are  as  narrow  conduits  from  the 
fountain,  or  as  creeks  from  the  sea.  The  fountain  could  send  forth 
more  water,  but  the  pipe  or  conduit  can  convey  no  more.  The  sea 
could  pour  a  greater  flood,  but  the  creek  can  receive  no  more.  When 
God  dispenseth  himself  by  means,  either  in  a  way  of  punishment  or 
blessing,  he  doth  not  give  out  himself  in  that  fulness  and  latitude  as 
when  he  is  all  in  all.  In  punishing  the  wicked  here,  he  punisheth  us 
by  a  creature.  A  giant  striking  with  a.  straw  cannot  put  forth  his 
strength  with  it.  So  in  blessing,  no  creature  nor  ordinance  can  convey 
all  the  goodness  of  God  to  us.  Therefore  now  we  have  an  imperfect 
power  against  sin,  imperfect  peace  and  comfort  in  our  consciences,  an 
imperfect  love  to  God ;  but  when  our  communion  is  immediate,  then  will 
it  be  full.  We  converse  with  Christ  without  let  and  impediment,  and 
he  maketh  out  himself  to  us  in  a  greater  latitude  and  fulness  than  now. 

[3.]  Our  communion  with  Christ  is  often  interrupted ;  but  in  glory 
we  shall  enjoy  his  company  for  ever,  and  shall  have  constant  and  near 
fellowship :  1  Thes.  iv.  17,  '  We  shall  be  ever  with  the  Lord.'  That 
day  is  never  darkened  with  cloud  or  night ;  we  shall  meet,  and  never 
part  more ;  all  distance  is  gone,  and  weakness  is  gone,  and  we  shall 
everlastingly  abide  before  his  throne. 

2.  Why  God's  children  count  themselves  not  at  home  till  they  are 
admitted  into  this  perpetual  society  with  Christ. 

[1.]  Because  this  is  the  blessedness  which  is  promised  to  them. 


10  SERMONS  UPON  2  CORINTHIANS  V.  [&ER.  IX. 

And  therefore  they  expect  it,  and  thirst  after  it :  John  xii.  26,  '  Where 
I  am,  there  shall  iny  servant  be.'  It  is  our  duty  to  follow  him  where- 
ever  he  leadeth  us  here,  and  it  is  our  happiness  to  be  with  him  for  ever 
hereafter.  We  often  look  upon  the  happiness  of  heaven,  as  it  freeth 
us  from  all  pains  and  torments.  No,  the  chiefest  part  is  to  be  with 
Christ.  Our  glory  and  happiness  consists  much  in  being  in  his  com 
pany.  So  when  he  maketh  his  last  will  and  testament :  John  xvii.  24, 
'  Father,  I  will  that  those  whom  thou  hast  given  me  may  be  where  I 
am,  and  behold  my  glory.'  That  is  it ;  he  prayeth  they  may  be  brought 
safe  there,  and  be  happy  for  evermore. 

[2.]  This  is  that  which  is  highly  prized  by  them,  to  be  where  Christ 
is.  Why  is  this  so  much  prized  by  true  Christians  ? 

(1.)  Out  of  thankfulness  to  Christ's  delighting  in  our  presence. 
Therefore  much  more  should  we  delight  in  his.  He  longed  for  the 
society  of  men' before  the  creation  of  the  world:  Prov.  viii.  31, '  I  rejoiced 
in  the  habitable  parts  of  the  earth,  and  my  delights  were  with  the  sons 
of  men.'  Christ  delighted  in  all  the  creatures,  as  they  were  the  effects 
of  his  wisdom,  and  goodness,  and  power  ;  but  chiefly  in  men,  as  they 
were  the  objects  of  his  grace,  capable  of  Grod's  image  and  favour. 
Thus  he  longed  for  the  company  of  men  before  the  world  was.  When 
the  world  was  once  made,  he  delighted  to  appear  in  human  shape 
before  his  incarnation ;  as  Gen.  xviii.,  a  man  appeared  to  Abraham, 
and  he  is  called  Jehovah  ;  and  Zech.  i.  10,  11,  '  And  the  man  that 
stood  among  the  myrtle- trees,  answered  and  said,  These  are  they  whom 
the  Lord  hath  sent  to  walk  to  and  fro  through  the  earth.'  As  if  he 
would  try  how  it  would  fit  him  to  become  bone  of  our  bone,  and  flesh 
of  our  flesh.  When  the  fulness  of  time  was  come,  John  i.  4,  '  the 
Word  was  made  flesh,  and  dwelt  among  us'  as* long  as  it  was  necessary. 
When  he  departed,  he  had  a  mind  of  returning  ;  before  he  went  away, 
and  removed  his  bodily  presence  from  us,  his  heart  was  upon  meeting 
and  fellowship  again,  and  getting  his  people  to  him :  John  xiv.  2,  '  In 
my  Father's  house  are  many  mansions ;  I  go  to  prepare  a  place  for  you ; 
I  will  come  again,  and  receive  you  to  myself,  that  where  I  am  you  ma}' 
be  also.'  Until  the  time  that  the  meeting  cometh,  he  vouchsafeth  his 
powerful  presence  to  us :  Mat.  xxviii.  20,  '  Lo,  I  am  with  you  to  the 
end  of  the  world.'  He  would  never  have  gone  from  us  if  our  necessities 
did  not  require  it ;  it  was  necessary  that  he  should  die  for  our  sins. 
That  nothing  might  hinder  our  believing  and  coming  to  him,  it  was 
necessary  that  he  should  go  to  heaven.  If  our  happiness  had  lain  here, 
he  would  have  been  with  us  here ;  but  it  doth  not,  it  is  reserved  for  us 
in  the  heavens;  therefore  he  must  go  there  to  prepare  a  place  for  us. 
Before  he  went  he  desired  we  might  be  there  where  he  is  ;  as  if  he 
could  not  take  content  in  heaven  till  he  hath  his  faithful  with  him. 
Now  he  is  gone  away,  he  will  tarry  no  longer  than  our  affairs  require. 
To  have  our  souls  with  him,  that  doth  not  content  him,  till  he  come 
and  fetch  our  bodies  also,  that  we  may  follow  him  in  our  whole 
person,  and  then  we  and  he  shall  never  part,  when  all  the  elect  shall 
meet  in  one  common  rendezvous  and  congregation.  Now  shall  not  all 
this  breed  a  reciprocal  affection  in  us  ? 

(2.)  Out  of  love  to  Christ.  We  would  fain  get  near  him  who  is  our 
great  friend:  Ps.  Ixxiii.  25,  'Whom  have  I  in  heaven  but  thee?' 


VER.  7.]  SERMONS  UPON  2  CORINTHIANS  v.  11 

And  the  saints  are  described  to  be  those  that  '  love  his  appearing,'  2 
Tim.  iv.  8.  If  we  have  heard  him,  if  we  be  Christians  indeed,  if  we 
loved  him  when  we  saw  him  not,  and  delighted  in  him,  and  tasted  his 
grace  in  truth,  and  felt  his  power,  we  shall  long  to  be  near  him,  and 
see  him,  and  converse  with  him  intimately. 

(3.)  Taste.  Communion  begun  maketh  us  long  for  communion  per 
fected:  Ps.  Ixiii.  1,  2,  '0  God,  thou  art  my  God;  early  will  I  seek 
thee  :  my  soul  thirsteth  for  thee,  my  flesh  longeth  for  thee  in  a  dry 
and  thirsty  land  where  no  water  is  :  to  see  thy  power  and  thy  glory, 
so  as  I  have  seen  thee  in  the  sanctuary/ 

(4.)  Their  complete  happiness  dependeth  upon  it :  1  John  iii.  2, 
'  We  shall  see  him  as  he  is,  and  be  like  him  : '  John  xvii.  24,  '  That 
they  may  be  where  I  am,  and  behold  my  glory.'  Christ  cannot  be 
fully  seen  on  this  side  time. 

Use  1.  Is  to  condemn  and  disprove  them  from  being  true  Christians 
that  cannot  abide  the  presence  of  Christ.  The  Gadarenes  desired  him  to 
depart  out  of  their  coasts,  Mat.  viii.  Yet  carnal  men  have  such  a  spirit, 
Job  xxii.  17, '  which  say  unto  God,  Depart  from  us ; '  cannot  abide  Christ 
in  their  neighbourhood,  that  he  should  come  near  their  consciences. 

Use  2.  Is  to  press  us  to  two  things. 

1.  To  prize  the  communion  and  fellowship  of  Christ  for  the  present. 
It  is  constant  and  habitual ;  that  '  he  may  dwell  in  your  hearts  by 
faith,'  Eph.  iii.  17.     Where  Christ  taketh  up  his  abode,  there  his 
Spirit  is  the  fountain  of  life,  Gal.  ii.  20 ;  our  defence  against  tempta 
tions:  1  John  iv.  4,  'Greater  is  he  that  is  in  us  than  he  that  is  in 
the  world ; '  '  The  seed  and  hope  of  glory,'  Col.  i.  27.     Solemn  and 
actual  in  holy  duties;  there  is  heaven  begun,  there  we  'behold  his 
face  in  righteousness,'  Ps.  xvii.  15 ;  '  And  a  day  in  his  courts  is  better 
than  a  thousand  elsewhere/  Ps.  Ixxxiv.  10. 

2.  Let  us  long  to  be  with  him,  to  get  out  of  the  pesthouse  of  the 
world,  and  the  prison  of  corrupt  nature.     I  allude  to  that,  Gen.  xxiv. 
57,  58,  '  And  they  said,  We  will  call  the  damsel,  and  inquire  at  her 
mouth.    And  they  called  Eebekah,  and  said  to  her,  Wilt  thou  go  with 
this  man  ?    And  she  said,  I  will  go.'    Wilt  thou  go  to  Jesus  ?    Lord, 
I  will  go  with  thee.     Hindrances  are  these. 

[1.]  A  surfeit  on  the  sinful  pleasures  and  contentments  of  this  world. 
This  weakens  your  desires,  and  taketh  off  the  edge  of  your  affections. 
Lot  lingered  when  he  was  to  go  out  of  Sodom,  Gen.  xix.  16. 

[2.]  Do  not  darken  your  confidence  by  your  sin  and  folly.  Then 
you  will  as  a  malefactor  fly  from  him  as  a  judge,  rather  than  rejoice 
to  be  with  him  as  a  saviour. 


SERMON  X. 
For  we  loalk  by  faith,  and  not  by  sight. — 2  COR.  v.  7. 

IN  this  verse  a  reason  is  given  why  we  are  said  to  be  absent  from 
the  Lord  while  we  are  at  home  in  the  body;  because  all  things  are 


12  SERMONS  UPON  2  CORINTHIANS  V.  [&ER.  X. 

transacted  between  him  and  us  by  faith,  and  not  by  sight  or  immediate 
vision — '  For  we  walk/  &c. 

These  words  do  notably  set  forth  to  us  both  the  nature  of  faith, 
and  the  condition  of  believers  here  in  the  world. 

1.  They  set  forth  the  nature  of  faith,  which  mainly  goeth  upon 
things  unseen,  or  not  obvious  to  present  sense. 

2.  The  condition  of  a  believer  in  the  world :  he  doth  not  now  see 
God  face  to  face ;  he  hath  only  the  promise  of  blessedness,  not  the 
enjoyment. 

But  that  I  may  draw  forth  the  full  scope  and  sense  of  the  words,  I 
shall  give  you  six  observations  or  propositions. 

1.  That  faith  and  sight  are  opposed  and  contra-distinguished  the 
one  from  the  other. 

2.  That  faith  is  for  earth,  and  sight  is  for  heaven  ;  the  one  is  of  use 
to  us  in  this  world,  the  other  is  reserved  for  the  world  to  come. 

3.  That  till  we  have  sight  it  is  some  advantage  that  we  have  faith. 

4.  Those  that  have  faith  are  not  satisfied  and  contented  till  they 
have  sight.     For  therefore  the  apostle  groaneth  and  desireth. 

5.  That  if  we  have  faith,  we  may  be  sure  that  hereafter  we  shall 
have  sight,  or  hereafter  enjoy  the  beatifical  vision. 

6.  That  those  that  have  faith  must  walk  by  it. 

Doct.  1.  That  faith  and  sight  are  opposed  and  contra-distinguished 
the  one  from  the  other.  Faith  is  a  grace  that  is  conversant  about 
things  unseen,  or  a  dependence  upon  God  for  something  that  lieth 
out  of  sight.  That  this  is  the  essential  property  arid  nature  of  faith 
appeareth  by  the  definition  of  it,  Heb.  xi.  1,  '  It  is  the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not  seen.'  The  objects 
of  faith  are  things  invisible  and  future.  The  Lord  is  absent  from  us, 
who  maketh  the  promise;  and  heaven,  which  is  the  great  promise 
which  he  hath  promised  us,  is  yet  to  come.  The  nature  of  faith  and 
hope  is  destroyed  if  the  object  be  seen  and  present,  or  ready  at  hand 
to  be  enjoyed :  Rom.  viii.  24,  '  For  hope  that  is  seen  is  not  hope ; 
for  what  a  man  seeth,  why  doth  he  hope  for  it  ? '  Vision  and  posses 
sion  exclude  faith  and  hope  ;  there  is  a  constant  opposition,  you  see, 
between  faith  and  sight ;  so  that  we  may  know  that  we  have  faith, 
when  we  can  believe  those  things  which  are  promised,  though  we  have 
little  probability  in  sense  or  reason  to  expect  them.  And  hereby  we  may 
know  the  measure  as  well  as  the  nature  of  our  faith,  for  the  excellency 
and  strength  of  it  is  in  believing  things  upon  God's  word,  to  which 
sense  giveth  little  encouragement,  as  appeareth  by  those  words  of 
Christ  to  Thomas :  John  xx.  29,  '  Thomas,  because  thou  hast  seen, 
thou  hast  believed ;  but  blessed  are  they  that  have  not  seen  and  yet 
believed.'  Thomas  must  have  the  object  of  faith  under  the  view  of 
his  senses,  which  though  it  did  not  argue  a  nullity  in  his  faith,  yet  a 
very  great  weakness  and  imbecility.  Weak  Christians  must  be 
carried  in  arms,  dandled  upon  knees,  fed  with  sensible  pledges  and 
ocular  demonstrations,  or  else  they  are  ready  to  faint;  but  strong 
Christians  can  believe  above  sense  and  against  sense.  As  it  is  said  of 
the  father  of  the  faithful  that  he  believed  in  hope  and  against  hope : 
Rom.  iv.  18,  19,  'And  considered  not  his  own  body,  being  dead, 
being  an  hundred  years  old,  nor  the  deadness  of  Sarah's  womb ;  he 


VER.  7.]  SERMONS  UPON  2  CORINTHIANS  v.  13 

staggered  not  at  the  promise  of  God,  but  was  strong  in  faith,  giving 
glory  to  God/  The  more  faith  can  live  upon  the  word  of  God,  the 
better,  though  the  things  believed  be  neither  felt  nor  seen ;  and  the 
less  of  sensible  demonstration  we  require,  the  stronger  the  faith  ever. 
This  is  true  in  all  the  objects  that  faith  is  conversant  about ;  I  shall 
instance  in  some.  The  person  of  Christ.  Many  believed  on  him 
though  they  had  never  seen  him  in  the  flesh,  and  therefore  their 
faith  is  commended :  1  Peter  i.  8,  '  Whom  having  not  seen  ye 
love,  and  in  whom  ye  believe,  rejoicing  with  joy  unspeakable  and 
full  of  glory.'  It  was  an  advantage  certainly  to  converse  with 
Christ  personally  here  upon  earth,  but  faith  can  embrace  him 
in  the  word  though  it  never  saw  him  in  the  flesh.  So  for  the 
threatenings,  when  we  can  tremble  at  the  word ;  as  Josiah  did 
when  he  heard  the  curses  of  the  law,  though  there  were  no  dangers 
nigh ;  we  do  not  read  of  any  actual  disturbance  and  trouble  at  that 
time  in  the  nation.  So  many  times  when  an  age  is  very  corrupt,  and 
things  are  ripe  for  judgment,  and  God  giveth  warning,  alas !  few  take 
it  or  lay  it  to  heart ;  they  are  not  affected  with  things  till  they  feel 
them.  Few  can  see  a  storm  when  the  clouds  are  a-gathering,  they 
securely  build  upon  their  present  ease  and  peace,  though  God  be 
angry.  But  in  the  eye  of  faith  a  sinful  estate  is  always  dangerous, 
and  they  humble  themselves  while  the  judgment  is  but  in  its  causes ; 
as  it  is  said,  Heb.  xi.  7,  '  By  faith  Noah,  being  warned  of  God  of  things 
not  seen  as  yet,  prepared  an  ark  to  the  saving  of  his  house,  by  the 
which  he  condemned  the  world,  and  became  the  heir  of  righteousness 
which  is  by  faith.'  Mark,  things  not  seen  are  still  matter  of  faith ; 
he  saw  them  in  the  warning  of  God,  though  he  could  not  any  way 
else  see  a  flood  a-coming.  So  for  God's  aid  and  succour  in  a  time  of 
danger :  Heb.  xi.  27, '  By  faith  he  forsook  Egypt,  not  fearing  the  wrath 
of  the  king,  for  he  endured,  as  seeing  him  who  is  invisible.'  To 
appearance  he  was  like  to  be  swallowed  up,  being  pursued  by  a  wrath 
ful  and  puissant  king ;  but  the  terrors  of  sense  may  be  easily  van 
quished  by  those  invisible  succours  which  faith  relieth  upon.  So  in 
all  matters  of  practical  experience.  In  prosperity  we  have  but  too 
much  confidence ;  but  when  we  are  lessened  in  the  world,  and  cut  short, 
we  are  full  of  diffidence  and  distrustful  fears:  Ps.  xxx.  6,  'In  my 
prosperity  I  said,  I  shall  never  be  moved.'  Even  a  child  of  God,  when 
he  gets  a  carnal  pillow  to  rest  upon,  lieth  down  and  sleepeth  securely, 
and  dreameth  many  a  pleasant  dream,  and  is  full  of  confidence ;  but 
when  God  taketh  away  his  pillow  from  under  his  head,  then  he  is  as 
diffident  as  formerly  confident.  God  is  the  same,  his  promises  the 
same,  his  covenant  the  same,  the  mediator  the  same ;  but  we  are  much 
changed,  because  we  look  to  things  seen,  and  live  upon  things  seen. 
In  danger  how  are  we  troubled  about  protection,  in  deep  poverty  about 
provisions  and  maintenance !  If  sick  and  nigh  unto  death,  how  little 
do  the  promises  of  pardon  and  eternal  life  prevail !  In  perplexed  affairs 
how  little  can  we  unravel  ourselves,  and  refer  the  issue  to  God  1  Faith 
is  staggered  because  we  cannot  believe  in  hope  against  hope.  We 
must  have  something  in  view  and  sight ;  faith  yieldeth  no  relief  to  us. 
Let  me  instance  in  a  case  of  spiritual  sense  in  troubles  of  conscience, 
when  God's  law  speaketh  him  an  enemy,  and  conscience  feeleth  him 


14  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  X. 

an  enemy.  How  long  is  it  ere  we  can  bring  men  to  any  kind  of  hope 
by  Christ,  notwithstanding  the  rich  and  free  offers  of  his  grace,  or 
engage  them,  when  the  curse  of  the  law  cleaveth  to  their  consciences, 
to  take  God's  way  for  cure  and  remedy  ?  because  they  prefer  sense 
before  faith,  and  the  feeling  of  God's  law  that  cleaveth  to  them  maketh 
them  exclude  all  hope  by  the  gospel:  Isa.  1.  10,  '  Who  is  there  among 
you  that  feareth  the  Lord,  that  obeyeth  the  voice  of  his  servant,  that 
walketh  in  darkness,  and  hath  no  light  ?  Let  him  trust  in  the  name  of 
the  Lord,  and  stay  upon  his  God.'  The  recumbency  of  such  a  soul 
is  a  notable  act  of  faith,  loving  God  as  a  friend,  trusting  him  as  an 
enemy.  So  in  outward  trials  and  difficulties,  to  wait  for  so  much  as 
God  hath  promised.  Many  trust  God  no  further  than  they  can  see 
him,  or  have  probability  to  expect  his  help,  which  is  a  limiting  the 
holy  one  of  Israel,  Ps.  Ixxviii.  41,  confining  him  to  a  circle  of  their 
own  making.  If  sense  be  against  the  promise,  the  promise  doth  them 
no  good.  Now  to  comfort  ourselves  in  God  when  all  faileth :  Hab. 
iii.  18,  'Yet I  will  rejoice  in  the  Lord;  I  will  joy  in  the  God  of  my 
salvation ;'  and  Ps.  xxiii.  4,  'Yea,  though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  will  fear  none  evil,  for  thou  art  with  me, 
thy  rod  and  thy  staff  doth  comfort  me.'  To  make  the  promise  yield 
us  that  which  the  creature  cannot,  health,  strength,  life,  peace,  house 
and  home,  and  maintenance  for  ourselves  and  children.  When  we 
die,  and  have  little  or  nothing  to  leave  them,  and  all  means  of  subsist 
ence  are  cut  off  and  blasted,  then  to  live,  yea  to  grow  rich  by  faith, 
as  '  having  nothing,  yet  possessing  all  things,'  2  Cor.  vi.  10.  It  is 
enough  that  God  carrieth  the  purse  for  us.  Many  talk  of  living  by 
faith,  but  it  is  when  they  have  something  in  the  world  to  live  upon ; 
as  those,  Isa.  iv.  1,  '  Only  let  us  be  called  by  thy  name.'  So  in  other 
cases,  why  do  the  vain  delights,  and  dignities,  and  honours  of  the 
world  so  prevail  with  men,  that  all  the  promises  of  the  gospel  cannot 
reclaim  them  ?  yea,  sell  their  birthright  for  one  morsel  of  meat  ? '  Heb. 
xii.  16.  The  life  of  sense  is  lifted  up  above  that  of  faith.  The  soul 
dwelleth  in  flesh,  looketh  out  by  the  senses,  and  knoweth  what  is  com 
fortable  to  sense,  that  God  is  unseen,  our  great  hopes  are  to  come, 
and  the  flesh  is  importunate  to  be  pleased :  2  Peter  i.  9,  '  They  that 
want  these  things  (that  is,  faith  and  other  graces)  are  blind,  and  can 
not  see  afar  off.' 

Doct.  2.  That  faith  is  for  earth,  and  sight  is  for  heaven. 

So  the  apostle  sorteth  these  two.  Here  we  believe  in  God,  and  there 
we  see  him  as  he  is.  As  soon  as  we  are  reconciled  to  him,  God  will 
not  admit  us  into  his  immediate  presence ;  as  Absalom,  when  he  had 
leave  to  return,  yet  he  could  not  see  the  king's  face,  2  Sam.  xiv.  24. 
So  God  causeth  us  to  stay  a  while  in  the  world  ere  we  come  before  him 
in  his  heavenly  temple. 

1.  Because  now  we  are  in  our  minority,  and  all  things  are  by  degrees 
carried  on  towards  their  state  of  perfection ;  as  an  infant  doth  not  pre 
sently  commence  into  the  stature  of  a  man.  In  the  course  of  nature 
there  is  an  orderly  progress  from  an  imperfect  state  to  a  perfect.  The 
dispensations  of  God  to  the  church,  Gal.  iv.  And  the  apostle  compareth 
our  estate  in  glory  and  our  estate  by  grace  to  childhood  and  manly 
age,  1  Cor.  xiii.  11,  12.  Our  words,  inclinations,  affections,  are  quite 


.  7.]  SERMONS  UPON  2  CORINTHIANS  V.  15 

changed  in  the  compass  of  a  few  years,  so  as  we  neither  say,  nor  desire, 
nor  understand  anything  as  some  years  before  we  did.  So  it  is  with 
this  and  the  next  life :  now  our  vision  is  very  dark  and  imperfect, 
looking  upon  things  when  they  are  showed  us  as  through  a  glass,  on 
purpose  to  give  us  a  glimpse  of  them  ;  but  when  we  come  to  heaven, 
we  shall  see  perfectly,  as  we  see  a  person  or  thing  that  is  before  our 
eyes. 

2.  We  are  now  upon  our  trial,  but  then  we  are  in  termino,  in  our  final 
state  ;  now  we  are  in  our  way,  but  then  we  are  in  our  country.    There 
fore  now  we  walk  by  faith,  but  then  by  sight ;  God  would  not  give  us 
our  reward  here.     A  trial  cannot  be  made  in  a  state  of  sense,  but  in 
a  state  of  faith :  we  are  justified  by  faith ;  we  live  by  faith  ;  we  walk 
by  faith.     This  state  of  faith  requireth  that  the  manner  of  that  dispen 
sation  by  which  God  governeth  the  world  should  neither  be  too  sen 
sible  and  clear,  nor  too  obscure  and  dark,  but  a  middle  thing,  as  the 
daybreak  or  twilight  is  between  the  light  of  the  day  and  the  darkness 
of  the  night;  that  as  the  world  is  a  middle  place  between  heaven  and 
hell,  so  it  should  have  somewhat  of  either.     If  all  things  were  too  clear 
and  liable  to  sense,  we  should  not  need  faith  ;  if  too  obscure,  we  should 
wholly  lose  faith ;  therefore  it  is  neither  night  nor  day,  but  towards 
the  evening.     If  the  godly  should  be  presently  admitted  to  their  happi 
ness,  and  have  all  things  according  to  heart's  desire,  it  would  make 
religion  too  sensible  a  thing,  not  fit  for  that  kind  of  government  which 
God  will  now  exercise  in  the  world :  Heb.  vi.  12,  '  But  followers  of 
them  who  through  faith  and  patience  have  inherited  the  promises;' 
and  James  i.  12,  '  Blessed  is  the  man  that  endureth  temptation,  for 
when  he  is  tried,  he  shall  receive  the  crown  of  life,  which  the  Lord 
hath  promised  to  them  that  love  him.'     Every  man  must  be  tried,  and 
approved  faithful  upon  trial,  and  then  God  will  admit  him  into  his 
presence. 

3.  There  is  no  congruity  between  our  present  state  and  the  beatifi 
cal  vision ;  the  place  is  not  fit,  nor  the  persons. 

[1.]  The  place  is  not  fit,  because  it  is  full  of  changes.  Here  time 
and  chance  happeneth  to  all,  and  there  is  a  continual  succession  of 
night  and  day,  calm  and  tempest,  winter  and  summer.  There  is  neither 
all  evil  nor  only  evil,  not  all  good  nor  all  blessing,  but  a  mixture  of 
either.  The  world  to  come  is  either  all  evil  or  all  good.  This  is  a 
fit  place  for  our  exercise,  but  not  for  our  enjoyments.  Here  is  the 
patience  of  the  saints,  but  there  is  the  reward  of  the  saints.  It  is  a 
fit  place  to  get  an  interest  in,  but  not  a  possession.  It  is  God's  foot 
stool,  but  not  his  throne,  Isa.  Ixvi.  1.  Now  he  will  not  immediately 
show  himself  to  us  till  we  come  before  the  throne  of  his  glory.  He 
manifesteth  himself  to  the  blessed  spirits  as  a  king  sitting  in  his  royal 
robes  upon  his  throne,  but  the  church  is  but  his  foot-stool ;  as  he  fill- 
eth  the  upper  part  of  the  world  with  his  glorious  presence,  so  the 
lower  part  with  his  powerful  presence.  This  is  a  place  wherein  God 
will  show  his  bounty  to  all  his  creatures,  a  common  inn  and  receptacle 
for  sons  and  bastards,  a  place  given  to  the  children  of  men,  but  the 
heaven  of  heavens  he  hath  reserved  for  himself  and  his  people,  Ps. 
cxv.  16. 

[2.]  The  persons  are  not  fit.     Our  souls  are  not  yet  enough  purified 


16  SKUMONS  UPON  2  CORINTHIANS  V.  [SfiR.  X. 

to  see  God,  Mat.  v.  8 ;  1  John  iii.  3.  Till  sin  be  done  away,  which 
will  not  be  till  death,  we  are  unmeet  for  his  presence.  When  Christ 
will  present  us  to  God,  he  will  present  us  faultless  before  the  presence 
of  his  glory,  Jude  28.  Our  bodies  also  are  not  fit  till  we  have  passed 
the  gulf  of  death.  We  are  not  able  to  bear  eternal  happiness.  Old 
bottles  will  not  hold  the  new  wine  of  glory ;  a  mortal  creature  is  not 
capable  of  the  glorious  presence  of  God,  and  cannot  endure  the  splen 
dour  of  it :  Mat.  xii.  6, '  They  fell  on  their  faces,  and  were  sore  afraid.' 
Upon  any  manifestation  of  God  the  saints  hide  themselves:  Elijah 
wrapt  his  face  in  a  mantle ;  Moses  himself,  when  God  gave  the  law, 
trembled  exceedingly. 

Doct.  3.  That  till  we  have  sight,  it  is  some  advantage  that  we  have 
faith.  There  is  no  other  way  to  live  spiritually  and  in  holy  peace,  joy, 
and  the  love  of  God,  but  by  sight  or  faith,  either  by  enjoyment  or 
expectation.  Therefore,  sight  being  reserved  for  the  other  world,  if  we 
would  live  holily  and  comfortably,  we  must  walk  by  faith  ;  for  our  life 
is  not  maintained  so  much  by  the  things  which  we  enjoy,  as  the  things 
we  look  for  from  God.  If  a  Christian  had  no  more  to  look  for  from 
God  than  he  enjoyeth  here,  he  were  of  all  men  most  miserable — not 
only  equal,  but  more  miserable.  God's  children  have  fewer  comforts, 
more  afflictions,  and  their  affections  to  heavenly  things  are  stronger 
than  others.  Therefore  that  which  we  look  for  must  be  our  solace. 

What  relief  will  faith  yield  us  ? 

1.  Faith  hath  its  sights,  though  not  full  and  ravishing,  as  those 
which  presence  and  immediate  vision  will  yield  to  us.  By  the  light 
of  faith  we  see  the  good  things  which  God  hath  promised  and  pro 
vided  for  us.  We  see  them  in  the  promise,  though  not  in  the  per 
formance  ;  there  is  a  spiritual  sight  which  faith  seeth  by :  John  vi. 
40,  'He  that  seeth  the  Son,  and  believeth  on  him.'  Faith  is  a 
sight  of  Christ,  such  a  sight  as  affecteth  and  engageth  the  heart,  such, 
a  sight  as  niaketh  us  to  count  all  things  but  dung  and  dross.  Thus 
'  Abraham  rejoiced  to  see  my  day,  and  saw  it,  and  was  glad/  The 
Lord  suspended  the  exhibition  of  Christ  in  the  flesh  till  long  after 
Abraham  ;  but  he  got  that  which  was  far  better  than  a  bodily  sight, 
lie  got  a  spiritual  sight  of  him  by  faith.  Faith  hath  an  eagle's  eye, 
and  can  see  a  very  far  off,  and  can  draw  comfort  not  only  from  what 
is  visible  for  the  present,  but  yet  to  come  for  a  long  time.  Through 
all  that  distance  of  time  could  Abraham  see  Christ's  day.  This  will 
in  part  satisfy  us:  Eph.  i.  18,  'That  the  eyes  of  your  mind  being 
enlightened,  ye  may  know  what  is  the  hope  of  his  calling.'  The  eye 
of  the  soul  or  the  mind  is  faith,  without  which  we  are  blind,  and 
cannot  see  afar  off,  2  Peter  i.  9.  It  seeth  'things  past,  present,  and  to 
come.  Past :  Gal.  iii.  1,  '  Before  whose  eyes  Jesus  Christ  hath  been 
evidently  set  forth,  crucified  among  you.'  Christ  was  not  crucified  in 
Oalatia,  but  in  Jerusalem.  It  is  not  meant  of  a  picture  and  crucifix, 
for  in  those  early  days  they  did  not  paint  what  they  worshipped,  but 
set  forth  to  their  faith.  So  plain  and  powerful  is  the  apprehension  of 
faith,  as  if  he  had  acted  his  bloody  passion  before  them,  as  if  they  had 
seen  Christ  crucified.  So  not  only  for  present  things,  but  in  the  other 
world.  God  :  Heb.  xi.  27,  '  As  seeing  him  that  is  invisible ; '  Christ 
at  the  right  hand  of  God.  Stephen  saw  it  in  vision  and  ecstasy,  Acts 


VER.  7.]  SERMONS  UPON  2  CORINTHIANS  v.  17 

vii.  51.  But  every  believer  seeth  it  by  faith.  Things  to  come,  as 
the  day  of  judgment :  Kev.  xx.  12,  '  I  saw  the  dead,  small  and  great, 
stand  before  God.'  A  believer  is  certainly  persuaded  and  suitably 
affected  ;  so  Abraham  saw  Christ's  day. 

2.  Faith  goeth  not  upon  fallible,  but  certain  and  sure  grounds. 
Enjoyment  is  more  comfortable,  but  faith  is  sure ;  sight  is  better  than 
faith,  yet  faith  is  our  present  strength,  comfort,  and  support.     It  is  our 
unhappiness  that  we  walk  not  by  sight,  but  it  is  some  piece  of  happi 
ness  that  we  walk  by  faith ;  so  that  a  believer  is  comforted,  but  not 
satisfied.     His  faith  is  satisfied,  though  his  love  and  desire  be  not. 
For  faith  goeth  upon  good  security,  the  security  of  God's  promise, 
who  cannot  lie ;  nay,  we  have  not  only  promises,  but  pledges  which 
faith  worketh.      It  is  of  faith,  that  it  may  be  sure  to  all  the  seed. 
But  the  world  thinketh  nothing  sure  that  is  invisible.     To  carnal  men, 
what  they  see  not  is  as  nothing ;  that  the  promises  are  but  like  a  night- 
dream  of  mountains  of  gold,  that  all  the  comforts  thence  deduced  are 
but  fanatical  illusions.     Nothing  so  ridiculous  in  the  world's  eye  as 
trust  and  dependence  upon  unseen  comforts :  Ps.  xxii.  7,  8,  '  All  they 
that  see  me  laugh  me  to  scorn,  saying,  He  trusted  in  the  Lord  that  he 
would  deliver  him.'    Ungodly  wits  make  the  life  of  faith  a  sport,  and 
a  matter  of  laughter.     They  are  all  for  the  present  world ;  present 
delights  and  present  temptations  have  the  greatest  influence  upon 
them.     One  little  thing  in  hand  is  more  than  the  greatest  promise  of 
better  things  to  come  :  2  Tim.  iv.  10,  '  Demas  hath  forsaken  us,  and 
embraced  the  present  world.' 

But  are  all  things  future  and  invisible  to  be  questioned  ?  Surely 
we  do  not  deal  equally  with  God  and  man.  Country  people  will  obey 
a  king  whom  they  never  saw.  If  a  man  promise,  they  reckon  much  of 
that ;  they  can  tarry  upon  man's  security,  but  count  God's  nothing 
worth.  They  can  trade  with  a  factor  beyond  seas,  and  trust  all  their 
estate  in  a  man's  hands  whom  they  have  never  seen.  And  yet  the 
word  of  the  infallible  God  is  of  little  regard  and  respect  with  them, 
even  then  when  he  is  willing  to  give  earnest. 

3.  Faith  hath  some  enjoyment.     All  is  not  kept  for  the  world  to 
come.     We  are  '  partakers  of  Christ,'  Heb.  iii.  14 ;  partakers  of  the 
benefit,  1  Tim.  vi.  2,  that  is,  of  salvation  by  Christ.     A  Christian  hath 
here  by  faith  whatever  he  shall  have  hereafter  by  sight  or  full  enjoy 
ment.     They  believe  it  now,  they  receive  it  then ;   they  have  the 
beginnings  now,  the  consummation  then. 

Doct.  4.  Those  that  have  faith  are  not  satisfied  and  contented  till 
they  have  sight.  For  therefore  the  apostle  groaneth  after  and  desireth 
a  better  estate.  The  reasons  of  this : — 

1.  The  excellency  of  that  better  estate  which  is  to  come.  It  is 
expressed  in  the  text  by  sight.  Now  what  sight  shall  we  have  ?  The 
sight  of  God  and  Christ.  Of  God :  1  Cor.  xiii.  12,  '  We  shall  see  him 
face  to  face,  and  we  shall  know  as  we  are  known.'  And  for  Christ :  1 
John  iii.  2, '  We  shall  see  him  as  he  is ; '  and  John  xvii.  20 :  '  That  they 
may  be  where  I  am,  and  behold  my  glory.'  What  is  this  glory  ?  The 
excellency  of  his  person,  the  union  of  the  two  natures  in  the  person  of 
Christ :  John  xiv.  20,  '  At  that  day  ye  shall  know  that  I  am  in  the 
Father,  and  the  Father  in  me.'  The  clarity  of  his  human  nature. 

VOL.  XIII.  B 


18  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  X. 

They  shall  see  the  Lamb's  face,  and -be  eye-witnesses  of  the  honour 
which  the  Father  puts  upon  him  as  mediator.  In  what  manner  shall 
we  behold  it  ?  It  is  either  ocular  or  mental.  (1.)  Ocular.  Our  senses 
have  their  happiness  as  well  as  our  souls ;  there  is  a  glorified  eye  as 
well  as  a  glorified  mind — '  With  these  eyes  shall  I  behold  him,'  Job 
xix.  26.  We  shall  see  that  person  that  redeemed  us,  that  nature 
wherein  he  suffered  so  much  for  us.  God  intendeth  good  to  the  body, 
and  hath  intrusted  it  with  the  soul,  and  that  soul  with  so  much  grace, 
that  he  will  not  lose  the  outward  cask  and  vessel.  (2.)  There  is  a 
mental  vision  or  contemplation.  The  angels  that  are  not  bodily  are 
said  to  '  behold  the  face  of  our  heavenly  Father,'  Mat.  xviii.  10.  And 
when  we  are  said  to  see  God,  it  is  not  meant  of  the  bodily  eye ;  a 
spirit  cannot  be  seen  with  bodily  eyes ;  so  he  is  invisible,  Col.  i.  15. 
And  seeing  face  to  face  is  opposed  to  knowing  in  part.  The  mind  is 
the  noblest  faculty,  and  therefore  must  have  its  satisfaction.  Well 
then,  this  is  our  happiness,  to  see  God  and  Christ  with  eye  and  mind ; 
ocular  vision  maketh  way  for  mental,  mental  for  fruition,  and  fruition 
for  love  and  joy,  and  that  accompanied  with  all  manner  of  felicity. 
Alas !  now  we  have  dull  and  low  conceptions  of  God,  are  little  trans 
formed  by  them,  or  weaned  from  fleshly  and  worldly  lusts ;  could  we 
see  God  in  all  his  glory,  nothing  would  be  dreadful,  nothing  would  be 
snaringly  or  enticingly  amiable  to  us  any  more  :  1  John  ii.  6,  '  Who 
soever  sinneth  hath  not  seen  God,  nor  known  him.'  We  can  hardly 
get  such  a  sight  of  God  now  as  to  prevent  heinous  and  wilful  sins,  but 
then  shall  see  him,  and  grow  more  holy  and  God-like. 

2.  The  taste  which  we  have  by  faith  draweth  on  the  soul  to  look 
and  long  for  a  full  enjoyment.  They  are  sweet  and  ravishing  as 
apprehended  by  faith,  but  what  will  they  be  when  enjoyed  by  sight  ? 
Moses'  first  request  was,  Tell  me  thy  name ;  afterwards,  Show  me 
thy  glory  ;  now  we  scarce  know  his  name,  but  then  we  shall  see  his 
glory.  A  little  Christ  hath  told  us,  who  hath  seen  God,  and  is  with 
God,  and  is  God  himself,  Mat.  xi.  27.  This  little  doth  not  satisfy, 
but  enkindle  our  thirst  to  know  more,  especially  if  this  knowledge  be 
joined  with  experience,  1  Peter  ii.  3.  '  If  we  have  tasted  that  the 
Lord  is  gracious.'  This  sets  the  soul  a-longing  for  a  fuller  draught, 
and  we  still  follow  on  to  know  more  of  God,  Hos.  vi.  3. 

Doct.  5.  If  we  have  faith,  we  may  be  sure  that  hereafter  we  shall 
have  sight.  For  God  will  not  disappoint  the  soul  that  looketh  and 
longeth  for  what  he  hath  promised ;  and  not  only  looketh  and  longeth, 
but  laboureth,  and  sufFereth  all  manner  of  inconveniency,  and  is 
willing  to  do  anything  and  be  anything  that  it  may  enjoy  these 
blessed  hopes.  Would  God  court  the  creature  into  a  vain  hope,  to 
his  great  loss  and  detriment  ?  More  distinctly — 

1.  It  is  faith  that  maketh  us  mind  sight,  or  regard  the  things 
of  another  world.  When  they  were  persuaded  of  things  afar  off,  they 
embraced  them.  There  is  a  twofold  life  commonly  spoken  of  in 
scripture  as  being  in  man:  the  animal  life  and  the  spiritual  life. 
The  animal  life  is  the  life  of  the  soul  void  of  grace,  accommodating 
itself  to  the  interests  of  the  body : — Jude  19,  '  Sensual,  having  not  the 
Spirit/ — as  to  the  power  and  pomp  of  the  world,  height  of  rank  and 
place,  riches,  pleasures,  honours,  or  such  things  as  are  grateful  to  sense. 


YER.  7.]  SERMONS  UPON  2  CORINTHIANS  v.  19 

Our  spiritual  life  is  a  principle  that  enableth  us  to  live  unto  God,  to 
act  towards  him,  to  make  his  glory  our  chief  scope,  his  favour  as  our 
felicity  and  happiness.  These  two  lives  are  governed  by  sense  and 
faith — the  animal  by  sense,  the  spiritual  by  faith ;  so  that  reason  is 
either  debased  by  sense,  or  sublimated  and  raised  by  faith.  Sense 
carrieth  and  inclineth  the  soul  to  the  pleasures,  honours,  profits  of  the 
present  world,  faith  directeth  it  to  the  concernments  of  the  world  to 
come ;  hereunto  all  cometh,  the  distinction  of  the  outward  man  and 
inward  man.  The  animal  life  is  cherished  by  the  comforts  of  this  life, 
the  other  by  the  life  to  come ;  see  1  Cor.  ii.  14 ;  '  But  the  natural 
man  receiveth  not  the  things  of  the  Spirit  of  God ; '  so  2  Cor.  iv.  16, 
'  For  which  cause  we  faint  not,  but  though  our  outward  man  perish, 
yet  the  inward  man  is  renewed  day  by  day.'  Well  then,  it  is  faith 
that  breedeth  a  heavenly  spirit ;  so  that  a  man  is  made  heavenly  in 
his  walkings,  heavenly  in  his  thoughts,  heavenly  in  his  supports, 
heavenly  in  his  discourse,  heavenly  in  his  expectations.  Faith  doth 
not  a  little  tincture  a  man,  but  he  is  deeply  drenched  by  it,  and 
baptized  into  a  heavenly  spirit. 

2.  It  is  faith  that  prepareth  us  for  sight ;  for  it  is  a  kind  of  antici 
pation  of  blessedness,  or  fore-enjoyment  of  our  everlasting  estate. 
Therefore  called,  Heb.  xi.  1,  '  The  substance  of  things  hoped  for/    God 
by  faith  traineth  us  up  for  sight ;  first  we  live  by  faith,  and  then  by 
sight.     Faith  now  serveth  instead  of  vision,  and  hope  of  fruition ;  it 
maketh  our  happiness  in  a  manner  present ;  though  it  doth  not  affect 
us  in  the  same  degree  that  the  life  of  glory  or  vision  will  do,  yet 
somewhat  answerable  it  worketh.     The  life  of  glory  is  inconsistent 
with  any  misery :  but  the  life  of  faith  enableth  us  to  rest  quietly  upon 
God  and  his  gracious  promises  as  if  there  were  no  misery.     Where  it 
hath  any  efficacy  and  vigour,  no  allurement  and  terror  can  turn  us 
aside,  but  we  follow  the  Lord  in  all  conditions  with  delight  and  cheer 
fulness.     The  expectation  cannot  affect  us  as  the  enjoyment  doth,  but 
in  some  measure  it  doth :  Eom.  v.  3,  '  We  rejoice  in  hope  of  the  glory 
of  God.'     The  beatifical  vision  transformeth  us  :  1  John  iii.  2,  '  We 
shall  see  him  as  he  is,  and  be  like  him.'     So  doth  the  sight  of  faith : 
2  Cor.  iii.  18,  '  Beholding  as  in  a  glass  the  glory  of  the  Lord,  we  are 
changed  into  his  image  and  likeness.'     The  one  nullifieth  sin,  the 
other  mortifieth  sin. 

3.  It  is  faith  giveth  a  right  and  title  to  the  things  expressed  by 
sight ;  there  is  a  charter,  or  certain  grant  of  eternal  life,  written  with 
Christ's  blood,  sealed  by  the  Spirit,  offered  by  God,  accepted  by  faith. 
Sealing,  offered  and  accepted,  standeth  valid  and  ratified.     The  heirs 
of  promise  are  described  to  be  those  who  run  for  refuge  to  take  hold 
of  the  hope  that  is  before  them,  Heb.  vi.  18,  all  that  take  sanctuary 
at  his  grace,  and  are  resolved  to  pursue  it  in  God's  way  ;  that  is,  to 
continue  patiently  in  well-doing,  Kom.  ii.  7.     Faith  giveth  the  first 
consent,  which  is  after  verified  by  a  constant  and  unwearied  pursuit 
after  this  happiness.     Those  who  entertain  a  king  make  reckoning  of 
his  train.     The  winning  of  the  field  is  ascribed  to  the  general  under 
whose  conduct  the  battle  was  fought ;  so  the  promises  run  upon  faith, 
which  beginneth  and  governeth   the  whole  business.     Well  then, 
many  catch  at  it  by  a  fond  presumption,  but  have  no  title  till  faith, 


20  SERMONS  UPON  2  CORINTHIANS  V.          [SEU.  X. 

and  that  faith  no  cold  speculation  and  dead  opinion  about  heaven, 
but  a  lively,  working  faith.  Certainly  we  do  but  talk  of  eternal  life,  we 
do  not  believe  it,  if  our  most  industrious  care,  and  serious  thoughts, 
and  constant  and  active  endeavours  be  not  turned  into  this  channel,  or 
if  we  do  not  believe  it  so  as  to  prize  it,  and  prize  it  so  as  to  seek  after 
it,  and  seek  after  it  in  the  first  place,  Mat.  vi.  33.  This  must  be  our 
great  scope — do  all  things  to  eternal  ends :  2  Cor.  iv.  18,  '  While  we 
look  not  to  the  things  which  are  seen,  but  at  the  things  which  are  not 
seen  ;  for  the  things  which  are  seen  are  temporal,  but  the  things  which 
are  not  seen  are  eternal/ 

Doct.  6.  Those  who  have  faith  must  walk  by  it ;  for  faith  is  here 
considered  as  working  and  putting  forth  itself.  We  walk,  that  is, 
we  live,  for  in  the  dialect  of  the  Hebrews  this  life  is  a  walk ;  vitam 
nostram  componimus,  we  must  govern  and  direct  our  lives  by  the 
power  arid  influence  of  faith.  It  is  not  enough  to  have  faith,  but  we 
must  walk  by  it ;  our  whole  conversation  is  carried  on  and  influenced 
by  faith,  and  by  the  Spirit  of  God  on  Christ's  part :  Gal.  ii.  20,  '  I 
live  by  the  faith  of  the  Son  of  God  ; '  a  lively  faith.  There  living  by 
faith  is  spoken  of  as  it  respecteth  the  principle  of  the  spiritual  life ; 
here  walking  by  faith  as  the  scope  and  end  of  it :  there,  as  we  derive 
virtue  from  Christ ;  here,  as  we  press  on  to  heaven,  in  the  practice  of 
holiness.  In  short,  walking  noteth  a  progress,  and  passing  on  from 
one  place  to  another,  through  a  straight  and  beaten  way  which  lieth 
between  both.  So  we  pass  on  from  the  earthly  state  to  the  heavenly 
by  the  power  and  influence  of  our  way ;  our  way  is  through  all  condi 
tions  we  are  appointed  unto,  and  through  all  duties  required  of  us. 

1.  Through  all  conditions.     By  honour  and  dishonour,  evil  report 
and  good  report,  afflictions,  prosperities,  2  Cor.  vi.  4-8.     Whether 
despised  or  countenanced,  still  minding  our  great  journey  to  heaven. 
Faith  is  necessary  for  all,  that  the  evil  be  not  a  discouragement,  nor 
the  good  a  snare.    Evil:  Horn.  viii.  18,  'For  I' reckon  that  the  suffer 
ings  of  this  present  time  are  not  worthy  to  be  compared  with  the  glory 
that  shall  be  revealed  in  us.'     Good  :  2  Tim.  iv.  10,  '  For  Demas  hath 
forsaken  us,  and  loved  the  present  world.' 

2.  All  duties  required  of  us.     That  we  still  keep  a  good  conscience 
towards  God  and  towards  man,  Acts  xxiv.  15, 16,  in  this  faith  and 
hope. 

Reasons — 

1.  Walking  by  faith  maketh  a  man  sincere,  because  he  expecteth 
his  reward  from  God  only,  though  no  man  observe  him,  no  man  com 
mend  him :    Mat.  vi.  6,  '  Thy  Father  which  seeth  in  secret  shall 
reward  thee  openly.'     Yea,  though  all  men  hate  him  and  condemn 
him :  Mat.  v.  11,  12,  '  Blessed  are  you  when  men  shall  revile  and  per 
secute  you,  and  say  all  manner  of  evil  against  you  falsely,  for  my 
name's  sake ;  rejoice,  and  be  exceeding  glad,  for  great  is  your  reward 
in  heaven.'     Now  this  is  true  sincerity,  when  we  make  God  alone  our 
paymaster,  and  count  his  rewards  enough  to  repair  our  losses  and  repay 
our  cost. 

2.  It  maketh  a  man  vigorous  and  lively.     When  we  consider  at 
the  end  of  our  work  there  is  a  life  of  endless  joys  to  be  possessed  in 
heaven  with  God,  that  we  shall  never  repent  of  the  labour  and  pain 


YER.  7.]  SERMONS  UPON  2  CORINTHIANS  v.  21 

that  we  have  taken  in  the  spiritual  life :  1  Cor.  xv.  58,  '  Always 
abounding  in  the  work  of  the  Lord,  knowing  that  your  labour  shall 
not  be  in  vain  in  the  Lord ;'  Phil.  iii.  14,  '  I  press  towards  the  mark, 
because  of  the  high  prize  of  the  calling  of  God  in  Jesus  Christ/  The 
thoughts  of  the  prize  and  worth  of  the  reward  do  add  spirits  to  the 
runner. 

3.  It  maketh  a  man  watchful,  that  he  be  not  corrupted  with  the 
delights  of  sense,  which  are  apt  to  call  back  our  thoughts,  to  interrupt 
our  affections,  to  divert  us  from  our  work,  and  quench  our  zeal.     Now 
one  that  walks  by  faith  can  compare  his  eternal  happiness  with  these 
transitory  pleasures  which  will  soon  have  an  end,  and  everlastingly 
forsake  those  miserable  souls  who  were  deluded  by  them.     As  Moses  : 
Heb.  xi.  24,  25,  'By  faith  Moses,  when  he  was  come  to  years,  refused 
to  be  called  the  son  of  Pharaoh's  daughter,  choosing  rather  to  suffer 
affliction  with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin  for 
a  season.' 

4.  Walking  by  faith  will  make  a  man  self-denying ;  for,  having 
heaven  in  his  eye,  he  knoweth  that  he  cannot  be  a  loser  by  God : 
Mark  x.  21,  '  Forsake  all  that  thou  hast,  and  thou  shalt  have  treasure 
in  heaven ; '  so  vers.  29,  30,  '  Verily  I  say  unto  you,  There  is  no  man 
that  hath  left  house,  or  brethren,  or  sister,  or  father,  or  mother,  or 
children,  or  lands,  for  my  name's  sake,   but  he  shall  receive  an 
hundred-fold.' 

5.  Walking  by  faith  maketh  a  man  comfortable  and  confident ;  a 
believer  is  encouraged  in  all  his  duty,  emboldened  in  his  conflicts, 
comforted  in  all  his  sufferings.     The  quieting  or  emboldening  the  soul 
is  the  great  work  of  faith,  or  trust  in  God's  fidelity.    A  promise  to  him 
is  more  than  all  the  visible  things  on  earth,  or  sensible  objects  in  the 
world;  it  can  do  more  with  him  to  make  him  forsake  all  earthly 
pleasures,  possessions,  and  hopes  :  Ps.  Ivi.  4,  '  In  God  I  will  praise  his 
word,  in  God  I  have  put  my  trust ;  I  will  not  fear  what  flesh  can  do 
unto  me ; '  so  Paul :  Acts  xx.  24, '  But  none  of  those  things  move  me, 
neither  count  I  my  life  dear  unto  me,  so  I  may  fulfil  my  course  with 
joy.     Save  the  Holy  Ghost  witnesseth  in  every  city,  saying  that  bonds 
and  afflictions  abide  me ' — did  wait  for  him  everywhere.     I  make  no 
reckoning  of  these  things.     It  maketh  us  constant.     Have  ye  fixed 
upon  these  hopes  with  so  great  deliberation,  and  will  you  draw  back, 
and  slack  in  the  prosecution  of  them  ?     Have  you  gone  so  far  in  the 
way  to  heaven,  and  do  you  begin  to  look  behind  you,  as  if  you  were 
about  to  change  your  mind,  Heb.  x.  39.     The  apostle  saith,  Phil.  iii. 
13,  'I  forget  the  things  which  are  behind,  reaching  forth  unto  the 
things  which  are  before.'     The  world  and  the  flesh  are  things  behind 
us;   we  turned  our  backs  upon  them  when  we  first  looked  after 
heavenly  things.     Heaven  and  remaining  duties  are  the  things  before 
us  ;  if  we  lose  our  crown,  we  lose  ourselves  for  ever. 

Use,  Is  to  show  the  advantage  the  people  of  God  have  above  the 
carnal  and  unregenerate.  The  people  of  God  walk  by  faith,  against 
the  present  want  of  sight.  How  do  the  world  walk  ?  Not  by  faith, 
they  have  it  not;  nor  by  the  sight  of  heaven,  for  they  are  not  there, 
and  so  continuing  never  shall  be  there.  So  they  have  neither  faith 
nor  sight ;  what  do  they  live  by,  then  ?  They  live  by  sense  and  by  fancy : 


22  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XI. 

by  sense  as  to  the  present  world ;  and  they  live  by  fancy  and  vain  con 
ceit  as  to  the  world  to  come.  Live  in  their  sins  and  vain  pleasures, 
and  yet  hope  to  be  saved.  Here  they  walk  by  sight,  but  not  such  a 
sight  as  the  apostle  meaneth ;  they  must  have  something  in  the  view 
of  sense — lands,  honours,  pleasures ;  and  when  these  are  out  of  sight, 
they  are  in  darkness,  and  have  nothing  to  live  upon.  But  now  a 
Christian  is  never  at  a  loss,  let  his  condition  be  what  it  will.  Suppose 
God  should  bring  him  so  low  and  bare  that  he  hath  no  estate  to  live 
on,  no  house  to  dwell  in,  yet  he  hath  an  inheritance  in  the  promises : 
Ps.  cxix.  Ill,  '  Thy  testimonies  I  have  taken  for  an  heritage  for  ever ; ' 
and  '  God  is  his  habitation,'  Ps.  xc.  1.  A  full  heap  in  his  own  keeping 
is  not  such  a  supply  to  him  as  God's  all- sufficiency,  Gen.  xvii.  1. 
That  is  his  storehouse.  But  his  great  happiness  is  in  the  other  world ; 
there  is  all  his  hope  and  his  desire,  and  he  looketh  upon  other  promises 
only  in  order  to  that. 


We  are  confident,  I  say,  and  willing  rather  to  be  absent  from  the  body, 
and  present  with  the  Lord. — 2  COR.  v.  8. 

IN  this  verse  the  apostle  repeateth  what  he  had  said  verse  6,  with 
some  amplification.     Here  take  notice  of  two  things — 

1.  His  confidence  of   sight,  or  of  a  blessed  condition  to  come — 
6appovfj,€v,  We  are  confident,  I  say. 

2.  His  preference  or  esteem  of  sight,  or  of  that  blessed  condition 
before  the  present  estate — evSoxov/jiev  /j,a\\ov,  And  willing  rather 
to  be  absent  from  the  body,  and  present  with  the  Lord.     Where  two 
things — 

[1.]  What  he  was  willing  to  quit — 'the  body.'  We  are  willing 
(eicSr)/j.fj<rai)  to  travel-  out  of  the  body. 

[2.]  What  he  did  choose  and  prefer — evfyfjifja-ai,  to  be  at  home  with 
the  Lord,  to  dwell  in  the  same  house  with  the  Lord  Christ  j  this  he 
preferred  before  remaining  in  the  body. 

Let  us  a  little  explain  these  circumstances. 

First,  His  confidence  of  sight  to  be  had  at  length.  'We  are  con 
fident,  I  say.'  There  is  a  twofold  confidence — (1.)  The  confidence  of 
faith  ;  (2.)  The  confidence  of  assurance,  or  of  our  own  interest.  Both 
are  of  regard  here.  (1.)  Faith  in  part  produceth  this  willingness  to 
go  out  of  the  body,  and  enjoy  the  heavenly  life,  and  comfortably  to 
leave  the  time  and  means  thereof  to  God.  Faith,  where  it  is  in  any 
vigour,  begets  in  those  that  live  by  it  a  holy  boldness,  whereby  we 
dare  undertake  anything  for  God,  not  fearing  the  power  and  greatness 
of  any  creature ;  no,  not  death  itself.  (2.)  assurance  of  our  own  inte 
rest  doth  much  more  heighten  this  confidence  and  holy  boldness  when 
we  know  assuredly  that  our  end  shall  be  glorious,  and  that  when  we 
depart  out  of  the  body,  we  shall  be  present  with  the  Lord.  The  hope 
of  our  salvation  is  not  uncertain. 


VER.  8.]  SERMONS  UPON  2  CORINTHIANS  v.  23 

Secondly,  His  preferring  and  choosing  the  future  estate  before  the 
present ;  evSoxovpev  pdXXov,  we  approve  it,  we  like  it  better :  Rom. 
xv.  26,  '  It  hath  pleased  them  of  Macedonia  ; '  and  ver.  27,  '  It  hath 
pleased  them  verily,'  evbo/crjcre  ;  the  same  word  also,  Mat.  xvii.  3. 
So  here  we  make  choice  rather,  and  are  infinitely  better  pleased  to 
leave  this  body  behind  us  here,  and  to  go  out  and  die,  that  by  this 
means  we  may  come  to  our  home  and  bliss  in  heaven.  So  that  faith 
doth  not  only  shake  off  the  fear  of  death,  but  enkindle  in  us  a  holy 
desire  of  it ;  for  what  we  render  '  and  willing/  is,  are  more  pleased  or 
better  pleased. 

The  points  are  four — 

1.  That  our  happiness  in  the  world  to  come  lieth  in  being  present 
with  the  Lord. 

2.  That  we  are  present  with  the  Lord  as  soon  as  the  soul  flitteth 
out  of  the  body. 

3.  That  this  state  is  chosen  by  the  saints  as  more  pleasing  to  them 
than  to  dwell  in  the  body. 

4.  This  will,  desire,  and  choice  cometh  from  a  confidence  of  the 
reality  of  a  better  estate,  and  our  own  interest  in  it. 

1.  That  our  happiness  in  the  world  to  come  lieth  in  being  present 
with  the  Lord.  This  hath  been  in  part  touched  on  in  ver.  6  ;  I 
shall  only  add  a  few  considerations.  Surely  it  must  needs  be  so ; 
because  this  is  the  felicity  denied  to  wicked  men,  but  promised  and 
granted  to  the  godly.  Denied  to  wicked  men :  John  vii.  34, '  Where 
I  am,  thither  ye  cannot  come ; '  that  is,  so  living,  and  so  dying,  they 
have  no  leave,  no  grant  to  be  there  where  Christ  is ;  paradise  is  closed 
up  against  them,  but  it  is  opened  to  God's  faithful  servants  by  the 
promises  of  the  gospel :  John  xii.  26,  '  There  where  I  am,  there  shall 
my  servant  be.'  Christ  will  not  be  ever  in  heaven  without  us.  As 
Joseph  brought  his  brethren  to  Pharaoh,  so  Christ  will  bring  us  to 
God.  Wicked  men  desire  not  Christ's  company  in  this  life,  and  there 
fore  they  are  justly  secluded  from  coming  where  he  is  ;  but  the  godly 
are  trained  up  to  look  and  long  and  wait  for  this  when  they  shall 
come  before  God. 

Reasons. — (1.)  Because  then  we  shall  have  sight  and  immediate 
communion  with  him,  and  our  happiness  floweth  from  him  without 
the  intervention  of  any  means  :  Acts  iii.  19,  '  Days  of  refreshing  shall 
come  from  the  presence  of  the  Lord  ; '  compare  it  with  2  Thes.  i.  9, 
'  The  wicked  shall  be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power.'  Eternal 
happiness  is  granted  to  the  elect  by  the  full  revelation  of  Christ's  face, 
Rev.  xxii.  4.  '  They  shall  see  his  face.'  And  the  very  look  and  face  of 
Christ  is  the  cause  of  vengeance  on  the  wicked  :  Rev.  vi.  16,  '  They 
shall  say  unto  the  mountains  and  rocks,  Fall  on  us,  and  hide  us  from 
the  face  of  him  that  sitteth  upon  the  throne,  and  the  wrath  of  the 
Lamb.'  Christ's  face  produceth  powerful  effects,  either  in  a  way  of 
grace  or  punishment.  In  the  days  of  his  flesh  we  had  a  proof  of  it 
both  ways.  The  Lord  looked  upon  Peter,  and  that  melted  his  heart, 
Luke  xxii.  61.  And  when  the  high  priest's  servants  came  to  attack 
him:  John  xviii.  6,  'He  looked  upon  him,  and  said,  I  am  he.  And 
they  went  backward,  and  fell  to  the  ground.'  But  surely  in  heaven 


24  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XI. 

we  shall  need  no  more  to  make  us  happy  than  once  to  see  the  face  of 
Christ — '  In  thy  presence'  (or  in  thy  face) '  is  fulness  of  joy,  and  pleasure 
for  evermore,'  Ps.  xvi.  11.  The  fruition  of  God's  immediate  presence 
is  not  like  the  joys  of  the  world,  which  can  neither  feed  nor  fill  a  man; 
Jbut  in  seeing  him  we  shall  have  full  content  and  complete  felicity. 
The  children  of  God  long  to  see  God  in  his  ordinances  :  Ps.  xxvii.  4, 
'  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek  after,  that  I 
may  dwell  in  the  house  of  the  Lord  all  the  days  of  my  life,  to  behold 
the  beauty  of  the  Lord,  and  inquire  in  his  temple.'  There  is  but  one 
thing  David  was  solicitous  about,  and  importunate  for  in  his  prayers ; 
what  was  this  one  thing  ?  Not  that  he  might  be  settled  in  his  regal 
throne,  which  he  seemeth  not  yet  to  be  when  that  psalm  was  penned 
(for  the  Septuagint  in  title  add  to  what  appeareth  in  our  Bibles  irpo 
rov  'xpiadffvai,  before  he  was  annointed),  but  that  he  might  enjoy 
the  sweet  pleasures  of  daily  and  frequent  converse  with  God,  that  he 
might  behold  the  beauty  of  the  Lord ;  so  Ps.  xlii.  2,  '  My  soul  thirst- 
eth  for  God,  for  the  living  God  ;  when  shall  I  come  and  appear  before 
God  ? '  David  was  impatient  of  being  debarred  from  the  presence  of 
God.  Now,  if  there  be  so  great  and  so  longing  a  desire  to  see  God  in 
these  glasses,  wherein  so  little  of  his  glory  is  seen  with  any  comfort 
and  satisfaction,  how  much  more  to  see  him  immediately,  and  face  to 
face  ?  If  that  glimpse  which  God  now  vouchsafeth  be  so  glorious, 
what  will  it  be  when  he  shall  fully  show  himself  to  his  people  face  to 
face. 

(2.)  Because  then  we  shall  converse  with  him  without  impediment 
and  distraction.  Here  bodily  necessities  take  up  the  far  greatest  part 
of  our  time:  Luke  x.  41,  'Thou  art  cumbered  about  many  things, 
but  one  thing  is  necessary.'  The  present  life  requireth  many  ministries 
and  services  at  our  hands.  Besides  sinful  distractions,  there  are  many 
worldly  occasions  to  divert  us  ;  but  then  it  is  our  work  and  our  wages 
to  see  God,  our  business  and  blessedness  to  study  divinity  in  the 
Lamb's  face :  John  xvii.  24,  '  That  they  may  be  where  I  am,  and 
behold  my  glory.'  It  is  our  constant  work  in  heaven  to  admire  and 
adore  God  in  Christ.  The  difficulties  and  distractions  are  removed, 
and  that  mass  of  flesh  which  we  now  carry  about  us  will  be  then  no 
clog  to  us :  1  Cor.  vi.  13, '  Meats  for  the  belly,  and  the  belly  for  meats, 
but  God  shall  destroy  both  it  and  them.'  Nature  calleth  for  them,  and 
in  this  life  there  is  an  absolute  necessity  of  them,  but  the  necessity  and 
use  shall  cease  ;  the  spiritual  body  will  need  no  other  supplies,  and  put 
us  upon  no  other  employments,  than  the  loving,  pleasing,  and  serving 
of  God.  All  the  things  which  we  shall  see  will  leave  more  sweet, 
enlivening,  and  powerful  impressions  on  us  than  possibly  now  they 
can,  because  we  shall  understand  them  better,  and  have  more  leisure 
to  attend  upon  them. 

(3.)  Our  presence  with  him  shall  be  perpetual.  We  shall  meet 
never  to  part  more :  1  Thes.  iv.  17,  '  We  shall  be  for  ever  present 
with  the  Lord/  Wicked  men  shall  see  Christ,  for  they  must  appear 
before  his  tribunal ;  but  they  shall  see  him  to  their  confusion  :  Rev.  i. 
7,  '  Every  eye  shall  see  him,  and  they  that  have  pierced  him  shall  wail 
because  of  him.'  But  the  godly  shall  see  hirn  to  their  consolation  : 
Job  xix.  26,  '  I  know  that  my  Redeemer  liveth,  and  with  these  eyes 


VER.  8.]  SERMONS  UPON  2  CORINTHIANS  v.  25 

I  shall  see  him.'  The  one  shall  see  him  as  their  judge,  the  other  as 
their  saviour  ;  but  the  chiefest  difference  is,  the  one  shall  see  him  for 
a  while,  and  then  be  banished  out  of  his  presence :  Mat.  xxv.  41, 
'Depart,  ye  cursed.'  There  is  a  dispute  whither  pcena  damni or pcena 
scnsus  be  the  greatest ;  I  cannot  determine  such  nice  points.  The 
sense  of  pain  is  from  the  wrath  of  God ;  conscience  reflecteth  upon  our 
loss ;  the  agents  are  not  to  be  compared.  Yet  on  the  other  side  the 
object  is  greater,  the  thing  lost  is  God  himself;  it  is  the  creature  that 
is  pained.  But  I  am  sure  the  loss  will  be  much  greater  than  now  we 
apprehend  it  to  be.  For  the  present  we  do  not  value  communion  with 
Christ,  we  have  other  things  wherewith  to  entertain  our  souls  ;  there 
are  no  pleasures  of  the  flesh  to  abate  and  divert  the  sense  of  our  loss ; 
nothing  left  but  the  vexing  remembrance  of  our  own  folly  and  perverse 
choice,  which  will  torment  us  for  ever ;  but  now  to  be  received  into 
Christ's  presence  and  ever  abide  with  him,  how  great  is  the  happiness  ! 

(4.)  The  person  whom  we  see,  and  with  whom  we  be  present,  he  is 
our  best  friend.  It  is  with  Jesus  Christ,  who  is  the  life  of  our  lives, 
and  the  whole  felicity  of  his  people ;  as  long  as  the  church  is  without 
him,  she  cannot  take  full  contentment.  What  doth  the  spouse  esteem, 
when  she  seeth  him  not  to  whom  she  is  espoused  ?  What  can  delight 
the  wife  when  the  husband  is  absent?  What  comfort  when  they 
want  the  presence  of  Christ,  to  whom  their  souls  cleave  ?  When  the 
church  is  here  upon  earth,  she  heareth  much  of  Christ ;  he  is  evidently 
set  forth  before  their  eyes  in  the  word  and  sacraments,  but  we  do  not 
see  him  face  to  face,  we  do  not  enjoy  his  presence  nor  his  immediate 
embraces.  The  church  is  left  upon  earth,  but  Christ  is  received  into 
heaven  with  his  Father ;  we  believe  in  him  now,  rejoice  in  him.  now, 
when  we  see  him  not,  1  Peter  i.  8.  But  how  shall  we  love  him  when 
we  see  him,  and  see  him  glorious  in  our  nature,  and  enjoy  him  by 
seeing !  Hearsay  and  report  could  not  convey  such  a  knowledge  and 
report  as  this  personal  experience,  as  they  said,  John  iv.  42,  '  Now  we 
believe,  not  because  of  thy  saying,  but  we  have  seen  him  ourselves.' 
Here  is  but  a  sight  at  second  hand,  as  the  Queen  of  Sheba :  1  Kings 
x.  17,  '  It  was  a  true  report  which  I  heard  in  my  own  land  of  thine 
acts,  and  thy  wisdom,  but  when  I  came,  and  mine  eyes  had  seen  it, 
the  half  was  not  told  me.'  We  believe  the  report  of  Christ  in  the 
word ;  but  when  we  come  to  see  him,  we  shall  find  that  prophecy  was 
but  in  part,  the  one  half  was  not  told  us ;  however  sight  is  the  more 
precious,  because  faith  went  before ;  we  believed  him  a  saviour,  and 
now  we  find  him  to  be  so.  How  glad  was  Simeon  when  he  had 
Christ  in  his  arms  :  Luke  ii.  29,  30,  '  Now  lettest  thou  thy  servant 
depart  in  peace,  for  mine  eyes  have  seen  thy  salvation.' 

(5.)  The  place  and  the  company,  where  we  shall  be  present  with 
him.  The  place  is  glorious;  the  heaven  of  heavens  must  contain  him, 
Acts  iii.  24.  The  earth  is  not  a  fit  place  for  his  glorified  body,  nor 
for  us  to  converse  with  him  in  his  glorified  estate.  We  shall  be  there 
where  God  dwelleth,  and  where  he  hath  designed  to  manifest  himself 
to  his  people,  and  amongst  the  servants  of  the  Lord  shall  we  ever 
remain  :  Heb.  xii.  22,  23,  '  To  an  innumerable  company  of  angels,  to 
the  general  assembly  and  church  of  the  first-born  which  are  written 
in  heaven,  and  to  God  the  judge  of  all,  and  the  spirits  of  just  men 


26  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XI. 

made  perfect.'  A  choice  company,  picked  and  chosen  out  of  the  world 
to  be  objects  of  his  grace.  In  this  council  of  souls  we  are  to  abide 
for  ever. 

Use.  Let  us  often  think  of  this  blessed  estate;  what  it  is  to  be 
present  with  the  Lord,  among  his  holy  ones,  to  be  called  to  heaven  as 
witnesses  of  his  glory.  The  Queen  of  Sheba  said  of  Solomon,  1  Kings 
x.  8,  '  Happy  are  the  men  that  stand  in  thy  presence/  They  that 
stand  before  the  Lord,  and  see  his  glory,  are  much  more  happy. 
Zaccheus,  being  a  little  man,  pressed  to  see  Christ  upon  earth,  and  got 
upon  a  sycamore  tree.  The  wise  men  came  from  the  east  to  see  him 
in  his  cradle.  It  is  our  burden  in  the  world  that  the  veil  of  the  flesh, 
and  the  clouds  of  heaven,  interpose  between  us  and  Christ,  that  there 
is  a  great  gulf  between  us  and  him,  which  cannot  be  passed  but  by 
death.  That  Christ  is  at  a  distance,  therefore  our  enemies  so  often 
ask  us,  '  Where  is  your  God  ? '  But  then  when  we  are  in  his  arms, 
then  we  can  say,  Here  he  is ;  here  is  he  whom  we  loved ;  here  is  he  in 
whom  we  trusted.  Then  our  Redeemer  shall  be  ever  before  our  eyes, 
to  remember  us  of  the  grace  purchased  for  us ;  and  we  are  as  near 
him  as  possibly  we  can  be  ;  we  dwell  in  his  family,  and  abide  in  his 
house.  David  envied  the  swallows  that  had  their  nests  about  the 
tabernacle.  He  telleth  us,  Ps.  Ixxxiv.  10,  '  One  day  in  thy  courts  is 
better  than  a  thousand  elsewhere.'  Now  you  shall  be  always  before 
the  throne,  and  look  upon  Jesus  so  as  to  live  on  him.  This  sight 
shall  ravish  and  content  your  hearts.  The  three  children  walked 
comfortably  in  the  fiery  furnace,  because  there  was  a  fourth  there,  one 
that  was  as  the  Son  of  God.  If  a  fiery  furnace  be  a  comfortable  place 
when  Christ  is  there,  what  will  heaven  be  when  Christ,  and  we  shall 
be  there  to  all  eternity  ?  Again,  this  presence  maketh  way  for  enjoy 
ment.  It  is  not  a  naked  sight  and  speculation  ;  we  are  co-heirs  with 
Christ,  Rom.  viii.  17.  We  shall  be  like  him,  live  in  the  same  state, 
participate  of  the  same  glory.  Servants  may  stand  in  the  presence  of 
princes,  but  they  do  not  make  their  followers  their  fellows  and  consorts 
with  them  in  the  same  glory.  Solomon  could  only  show  his  glory  to 
the  Queen  of  Sheba,  but  Christ  giveth  it  us  to  be  enjoyed :  Luke  xxii. 
30,  '  Ye  shall  eat  and  drink  at  my  table  in  my  kingdom.'  The 
greatest  love  that  David  could  show  his  friends,  was  to  admit  them  to 
his  table  :  2  Sam.  ix.  7,  '  Thou  shalt  eat  bread  at  my  table  con 
tinually,'  said  he  to  Mephibosheth ;  and  so  to  Barzillai.  '  He  put  him 
upon  his  own  mule,  and  caused  him  to  sit  upon  his  throne,'  1  Kings 
i.  33,  35.  Thus  Christ  dealeth  with  us ;  we  sit  upon  his  throne,  we  are 
feasted  at  his  table  with  unmixed  delights.  In  how  much  better 
condition  are  we  than  Adam !  Adam  was  in  Paradise,  we  in  heaven ; 
Adam  was  there  among  the  beasts  of  the  earth,  we  with  God  and  his 
holy  angels  ;  Adam  was  thrown  out  of  Paradise,  we  never  out  of  heaven. 
It  is  no  matter  if  the  world  leave  us  not  a  room  to  live  in  among  them ; 
they  cast  us  out  many  times,  but  Christ  will  take  us  to  himself.  Again, 
if  this  presence  of  Christ  be  no  small  part  of  our  happiness,  let  us  more 
delight  in  it.  We  enjoy  his  presence  in  the  ordinances ;  this  is  to  begin 
heaven  upon  earth.  Therefore  let  us  begin  our  familiarity  here. 

Doct.  2.  That  we  are  presently  with  the  Lord  as  soon  as  the  soul 
flitteth  out  of  the  body. 


VER.  8.]  SERMONS  UPON  2  CORINTHIANS  v.  27 

This  is  one  of  the  plainest  texts  to  prove  that  separated  souls,  as 
soon  as  they  are  out  of  the  body,  do  enjoy  bliss  and  glory.  There  are 
a  sort  of  men  in  the  world  who  are  so  drowned  in  sense  that  they 
cannot  believe  things  to  come,  either  questioning  the  immortality  of 
the  soul,  or  else,  which  is  a  step  to  it,  asserting  the  sleep  of  it ;  and 
all  because  they  so  fancy  it  to  be  tied  to  the  body,  as  that  it  cannot 
exercise  its  functions  and  operations  without  it.  Those  that  deny  the 
being  of  the  soul,  or  the  abiding  of  it  after  the  body  is  dissolved,  I 
shall  not  handle  that  now ;  but  to  those  that  grant  the  abiding  of  the 
soul,  but  in  a  deep  sleep,  without  any  sense  and  feeling  of  good  or  evil, 
I  must  show  the  falsehood  of  this  opinion,  or  else  all  that  I  shall  say 
will  be  to  no  purpose.  Therefore  I  shall  handle  these  three  things — 

1.  That  the  soul  is  distinct  from  the  body. 

2.  That  the  soul  can  live  and  exercise  its  operations  apart  from  the 
body. 

3.  That  the  souls  of  the  saints  actually  do  so. 

1.  That  the  soul  is  distinct  from  the  body,  and  is  not  merely  the 
vigour  of  the  blood,  appeareth  by  scripture,  reason  and  experience. 
In  scripture  we  read,  that  when  man's  body  was  organised  and  framed, 
'  God  breathed  into  him  the  spirit  of  life/  Gen.  ii.  7. 

[1.]  The  life  of  man  is  a  distinct  thing  from  this  mass  of  flesh ;  that 
is  proportioned  into  hands  and  feet,  head  and  belly,  arms  and  legs,  bones 
and  sinews.  And  this  life  of  man,  whatever  it  be,  it  is  such  a  life  as 
implieth  reason,  and  a  faculty  of  understanding,  and  willing  or  opposing : 
'  In  him  was  life,  and  that  life  was  the  light  of  men/  John  i.  4.  It  doth 
not  only  enliven  this  flesh,  but  discourse  and  choose  things  at  its  own 
pleasure — a  life  that  hath  light  in  it.  It  is  distinct  from  the  body  in 
its  nature,  being  a  substance  immaterial,  and  not  capable  of  being 
divided  into  parts,  as  the  body  is,  for  it  is  a  spirit,  not  created  of 
matter,  as  the  body  was.  The  body  was  formed  out  of  the  dust  of  the 
ground,  and  therefore  it  can  be  resolved  into  its  original,  but  the  spirit 
was  immediately  created  by  God  out  of  nothing.  Therefore  the 
scripture  saith,  Eccles.  xii.  7,  '  Then  shall  the  dust  return  to  the  earth 
as  it  was,  and  the  spirit  shall  return  unto  God  who  gave  it/  Where 
the  body  is  dust  in  its  composition,  it  shall  be  dust  in  its  dissolution. 
There  is  described  the  first  and  last  condition  of  the  body,  in  regard 
of  its  material  cause,  and  the  soul  is  described  in  the  kind  of  its  being. 
It  is  a  spirit,  or  an  immaterial  substance ;  its  author,  God,  gave  it ; 
he  framed  the  body  too,  but  not  so  immediately  in  ordinary  generation. 
And  our  natural  fathers  are  distinguished  from  the  Father  of  our 
spirits,  Heb.  xii.  9.  And  by  its  disposal ;  when  the  body  returneth  to 
dust,  the  soul  returneth  to  God  that  gave  it.  When  the  material  and 
passive  part  is  separated  from  that  inward  and  active  principle  of  its 
motions,  the  scripture  telleth  you  what  becometh  of  the  one  and  the 
other.  The  material  part  is  resolved  to  dust  again,  but  the  spirit 
returneth  to  God.  So  the  saints  resign  it :  Acts  vii.  59,  '  And  they 
stoned  Stephen,  calling  upon  God,  and  saying,  Lord  Jesus,  receive  my 
spirit/ 

[2.]  It  is  distinct  in  its  supports.  The  body  is  supported  by  out 
ward  means,  and  the  help  of  the  creature,  but  the  soul  is  supported 
without  means,  by  the  immediate  hand  and  power  of  God  himself. 


28  SERMONS  UPON  2  CORINTHIANS  V.         [&ER.  XI. 

The  body  is  patched  up  with  daily  supplies  from  without.  As  it  was 
made  out  of  the  earth,  so  is  its  food  brought  out  of  the  earth,  Ps.  civ. 
14,  and  its  clothing  too  ;  but  the  soul  needeth  not  these  things. 

[3.]  It  is  distinct  in  its  operations.  There  are  certain  operations 
of  the  soul  wholly  independent  on  matter,  as  understanding  and 
willing,  for  they  agree  to  God  and  angels,  who  have  no  bodies ;  and 
there  is  no  proper  instrument  in  the  body  by  which  they  should  be 
exercised,  as  sight  by  the  eye,  hearing  by  the  ear  ;  nay,  it  understands 
not  only  corporeal  things,  which  are  received  by  the  ministry  of  the 
senses,  but  spiritual  things,  as  God  and  angels,  who  have  no  bodies. 
And  it  can  reflect  upon  itself ;  therefore  it  hath  operations  proper  and 
peculiar  to  itself ;  so  that  it  doth  not  depend  on  the  body. 

[4.]  It  is  distinct  from  the  body  as  to  weakness  and  perfection,  as 
to  pleasure  and  pain. 

(1.)  As  to  weakness  and  perfection.  The  soul  perisheth  and 
decayeth  not  with  the  body  ;  when  the  body  droopeth  and  languisheth; 
the  soul  is  well  and  jocund — yea,  better  than  it  was  before.  There 
are  distinct  periods  of  time,  beyond  which  it  is  impossible  to  add  a 
cubit  or  hair's-breadth  to  one's  stature.  But  the  soul  is  ever  growing 
forward  to  its  perfection ;  and  multitude  of  years,  though  they  bring 
on  much  weakness,  yet  increase  wisdom,  Job  xxxii.  7.  Yea,  the  soul 
is  strongest  when  weakest ;  dying  Christians  have  manifested  the 
highest  excellency  under  bodily  infirmities,  and  when  least  of  the  life 
of  nature,  most  glorious  expressions  of  the  life  of  grace  :  2  Cor.  iv.  16, 
'  For  though  the  outward  man  perish,  the  inner  man  is  renewed  day 
by  day.' 

(2.)  As  to  pleasure  and  pain,  joy  and  comfort.  When  all  the  joys 
of  the  body  are  gone,  the  joys  of  the  soul  are  enlarged  ;  as  when  the 
bodies  of  the  martyrs  were  on  the  rack  under  torturings,  their  souls 
have  been  filled  with  inward  triumphings,  and  their  consolation,  2 
Cor.  i.  5,  '  Also  aboundeth  by  Christ.'  When  their  flesh  is  scorched, 
their  souls  are  refreshed. 

[5.]  They  are  distinct  in  the  commands  God  hath  given  about  it. 
Christ  hath  commanded  us  to  take  '  no  thought  for  the  body,'  Mat.  vi. 
25 ;  but  he  never  commanded  us  to  take  no  thought  for  the  soul : 
rather  the  contrary  :  Deut.  iv.  9,  '  Only  take  heed  to  thyself,  and  keep 
thy  soul  diligently.'  The  great  miscarriage  of  men  is  because  they 
pamper  their  bodies  and  neglect  their  souls,  all  their  care  is  to  keep 
their  bodies  in  due  plight,  but  never  regard  their  souls,  which  were 
more  immediately  given  them  by  God,  and  carry  the  most  lively 
character  of  his  image,  and  are  capable  of  his  happiness. 

2.  The  soul  is  not  only  distinct  from  the  body,  but  can  live  and 
•exercise  its  operations  apart  from  the  body.  There  are  many  argu 
ments  from  reason  to  prove  it,  but  let  us  consider  scripture,  which 
should  be  reason  enough  to  Christians.  That  it  can  do  so  appeareth 
by  that  expression  of  Paul,  2  Cor.  xii.  2,  3,  '  I  knew  a  man  in  Christ, 
fourteen  years  ago,  whether  in  the  body,  or  out  of  the  body,  I  cannot 
tell,  God  knoweth,  such  an  one  carried  up  to  the  third  heaven.'  If 
Paul  had  been  of  this  opinion,  that  the  soul  being  separated  from  the 
body  is  void  of  all  sense,  he  must  then  have  known  certainly  that  his 
soul  remained  in  his  body,  during  this  rapture,  because,  according  to 


VER.  8.]  SERMONS  UPON  2  CORINTHIANS  v.  29 

this  supposition,  in  that  state  alone  could  he  see  and  hear  those  things 
which  lie  saw  and  heard.  And  that  argument  is  not  contemptible  to 
prove  the  possibility,  where  among  other  things  it  is  said,  death 
cannot  separate  us  from  the  love  of  God  in  Christ.  Therefore  the 
soul  liveth  in  a  state  to  enjoy  him,  in  a  sense  of  his  love  to  us,  and  our 
love  to  him. 

3.  That  the  souls  of  the  saints  not  only  can  live  apart  from  the 
body,  but  actually  do  so,  and  are  presently  with  the  Lord  as  soon  as 
they  flit  out  of  the  body.  This  I  shall  prove  from  these  particulars 
taken  from  scripture. 

[1.]  From  Luke  xxiii.  43,  'This  day  shalt  thou  be  with  me  in 
paradise.'  This  was  said  to  the  penitent  thief,  and  what  was  said  to 
him,  will  be  accomplished  in  all  the  faithful ;  for  what  Christ  promiseth 
to  him,  he  promiseth  it  to  him  as  a  penitent  believer,  and  what  belongeth 
to  one  convert  belongeth  to  all  in  a  like  case.  Therefore  if  his  soul  in 
the  very  day  of  his  death  were  translated  into  paradise,  ours  will  be 
also.  Now  paradise  is  either  the  earthly  or  the  heavenly ;  not  the 
first,  which  is  nowhere  extant,  being  defaced  by  the  flood.  If  it  were 
in  being,  what  have  separate  souls  to  do  there  ?  That  was  a  fit  place 
for  Adam  in  innocency,  who  had  a  body  and  a  soul,  and  was  to  eat  of 
the  fruit  of  the  trees  of  the  garden.  By  paradise  is  meant  heaven, 
whither  Paul  was  rapt  in  soul,  which  he  called  both  paradise  and 
the  third  heaven,  2  Cor.  xii.  4.  And  there  all  the  faithful  are  when 
once  they  have  passed  the  pikes,  and  have  overcome  the  temptations 
of  the  present  world  :  Kev.  ii.  7,  '  To  him  that  overcometh  will  I  give 
to  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of  God.' 
Well  then,  there  the  thief  was  not  in  regard  of  his  body,  which  was. 
disposed  of  as  men  pleased,  but  his  soul.  And  when  should  he  be 
there  ?  This  day.  It  was  not  a  blessedness  to  commence  some  fifteen 
hundred  or  two  thousand  years  afterwards.  It  is  an  answer  to  his- 
quando.  The  penitent  thief  desired  when  he  came  into  his  kingdom 
he  would  remember  him  ;  Christ  showeth  he  would  not  defer  his  hope 
for  so  long  a  time,  but  his  desire  should  be  accomplished  that  day  ;  it 
is  not  adjourned  to  many  days,  months,  or  years,  but  this  day.  Thou 
shalt  presently  enjoy  thy  desire. 

[2.]  The  second  place  is  :  Phil.  i.  23,  '  I  desire  to  be  dissolved,  and 
to  be  with  Christ,  which  is  far  better.'  To  be  with  Christ  is  to  be  in 
heaven,  for  there  '  Christ  is  at  the  right  hand  of  God,'  Col.  iii.  1.  The 
apostle  speaketh  not  this  in  regard  of  his  body,  for  that  could  not  be 
presently  upon  his  dissolution,  till  it  was  raised  up  at  the  last  day, 
but  in  regard  of  his  soul.  This  state  that  his  soul  was  admitted  into, 
was  much  more  better  if  compared  with  the  estate  it  enjoyed  in  this 
life,  yea,  though  you  take  in  the  end  and  use  of  life ;  yet  his  being  with 
Christ  upon  his  dissolution,  was  more  eligible,  and  to  be  preferred 
before  it.  Is  it  not  better,  you  will  say,  to  remain  here  and  serve  God, 
than  to  depart  hence  ?  It  were  so,  if  the  soul  were  in  a  state  wherein 
we  neither  know  nor  love  Christ ;  what  profit  would  it  be  to  be  with 
the  Lord,  and  not  enjoy  his  company  ?  Present  knowledge,  services, 
tastes,  experiences,  are  better  than  a  stupid  lethargy  and  sleepy  estate, 
without  all  understanding  and  will.  It  is  better  to  a  gracious  man  to 
wake  than  to  sleep,  to  be  hard  at  work  for  God  than  to  be  idle  and  do 


30  SERMONS  UPON  2  CORINTHIANS  V.  [SEB.  XL 

nothing,  to  use  our  powers  and  faculties  than  to  lie  in  a  senseless  con 
dition  ;  it  would  be  far  worse  with  Paul  to  have  his  body  rotting  in 
the  grave,  and  his  soul  without  all  fruition  of  God,  if  this  were  true. 
What  is  that  preponderating  happiness  which  should  sway  his  choice  ? 
Is  it  to  be  eased  of  present  labours  and  sufferings  ?  God's  people,  who 
have  totally  resigned  themselves  to  God,  are  wont  to  prefer  and  value 
their  present  service  and  enjoyment  of  God,  though  accompanied  with 
great  labours  and  sufferings,  before  their  own  ease.  Surely  Paul  would 
never  be  in  a  strait  if  he  were  to  be  reduced  upon  his  dissolution  into  a 
condition  of  stupid  sleep,  without  any  capacity  of  glorifying  or  enjoy 
ing  God.  The  most  afflicted  condition  with  God's  presence  is  sweeter 
to  his  people  than  the  greatest  contentments  with  his  absence ;  if  thou 
art  not  with  us,  carry  us  not  hence.  Better  tarry  with  God  in  the 
wilderness  than  live  in  Canaan  without  him.  Surely  it  were  absurd  to 
long  for  a  dissolution  of  that  estate  where  we  feel  the  love  of  God 
and  Christ  in  our  souls,  which  is  unspeakable  and  glorious,  for  a  con 
dition  wherein  there  is  no  taste  nor  sense. 

[3.]  The  next  place  is,  1  Peter  iii.  19,  '  By  which  also  he  went  and 
preached  unto  the  spirits  in  prison,  which  sometimes  were  disobedient, 
when  once  the  long-suffering  of  God  waited  in  the  days  of  Noah.' 
There  are  many  souls  of  men  and  women  who  once  slighted  the  Lord's 
grace,  and  are  now  in  hell  as  in  a  prison.  Their  souls  do  not  go  to 
nothing,  nor  die  as  their  bodies,  but  as  soon  as  they  are  separated  from 
the  body,  go  to  their  place  and  state  of  torment,  ev  <j)v\aicfj,  the  place 
of  their  everlasting  imprisonment.  So  Luke  xvi.  23,  24,  '  And  in  hell 
he  lifted  up  his  eyes,  being  in  torment,  and  seeth  Abraham  afar  off, 
and  Lazarus  in  his  bosom/  God  is  not  more  prone  to  punish  than  to 
reward  ;  if  the  wicked  be  in  their  final  estate  as  soon  as  they  die,  the 
saints  are  in  their  happiness  presently  upon  their  dissolution.  On  the 
other  side,  Heb.  xii,  22,  '  The  spirits  of  just  men  made  perfect.'  The 
souls  of  men,  unclothed,  and  divested  of  their  bodies,  to  these  come. 
How  could  these  things  be  said  if  they  did  lie  only  in  a  dull  sleep, 
without  any  life,  sight,  joy,  or  any  act  of  love  to  God  ?  Present  sleep 
it  is  a  burden  to  the  saints,  as  it  is  an  interruption  to  their  service, 
though  a  necessary  refreshment  to  their  bodies. 

[4.]  That  argument  also  proves  it,  Col.  i.  20,  '  That  Christ  by  the 
blood  of  his  cross  hath  reconciled  all  things  to  God,  both  in  heaven 
and  in  earth.'  He  meaneth  the  universality  of  the  elect,  whether 
already  glorified  or  yet  upon  the  earth.  It  cannot  be  said  of  the  elect 
angels,  who  never  sinned,  and  therefore  were  never  reconciled,  Se  nun- 
quamcum  matre  in  gratiam  rediisse,  &c.,  but  only  confirmed  in  grace, 
and  put  beyond  all  reach  and  possibility  of  sinning  ;  and  so  the  things 
in  heaven  which  are  reconciled  are  the  souls  of  the  godly,  who  departed 
in  the  faith. 

[5.]  That  place  also  proveth  it,  Luke  xx.  37,  38,  '  Now  that  the 
dead  are  raised,  even  Moses  showed  at  the  bush,  when  he  called  the 
Lord  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob.  For  he  is  not  a  God  of  the  dead,  but  of  the  living ;  for  all 
live  to  him.'  The  Sadducees  denied  the  immortality  of  the  soul  as  well 
as  the  resurrection  of  the  body,  and  said  that  there  was  no  state  of  life 
after  this.  Christ  disproveth  both  by  a  notable  argument — '  I  am  the 


VER.  8.J  SERMONS  UPON  2  CORINTHIANS  v.  31 

God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.  For 
he  is  not  the  God  of  the  dead,  but  of  the  living  ;  for  they  all  live  to 
him.'  The  words  were  spoken  by  Moses  after  their  deceasing  ;  not  I 
was,  but  lam  the  God  of  Abraham.  God  said  after  their  decease  that 
he  was  still  their  God ;  and  therefore  those  that  are  departed  out  of 
the  world  live  another  life.  The  souls  of  the  just  are  already  in  the 
hands  of  God,  and  their  bodies  are  sure  to  be  raised  up  and  united  to 
them  by  the  power  of  God. 

[6.]  My  next  place  shall  be,  Luke  xvi.  9,  'And  I  say  unto  you, 
Make  to  yourselves  friends  of  the  unrighteous  Mammon,  that  when  ye 
fail  they  may  receive  you  into  everlasting  habitations.'  What  is  that 
time  of  failing  ?  It  is  not  meant  of  condemnation  in  the  judgment, 
for  there  is  no  escaping  or  reversing  that  sentence ;  therefore  it  is 
meant  of  the  hour  of  death :  then  are  we  received  into  everlasting 
habitations,  and  our  everlasting  habitation  is  heaven. 

[7.]  And  lastly,  from  Luke  xvi.  22,  '  And  it  came  to  pass  that  the 
beggar  died,  and  was  carried  by  the  angels  into  Abraham's  bosom.'  By 
the  bosom  of  Abraham  is  meant  heaven,  and  hell  is  opposed  to  it ;  and  it 
is  explained,  '  he  is  comforted,  but  thou  art  tormented.'  Lying  in  the 
bosom  is  a  feast  gesture,  as  Mat.  viii.  11,  a  greater  expression  of  love, 
for  the  most  beloved  disciple  lay  in  the  bosom  of  the  principal  person 
at  the  feast ;  and  Mat.  xiii.  43,  '  Then  shall  the  righteous  shine  forth 
as  the  sun  in  the  kingdom  of  their  father.'  Basil  telleth  us  of  the  forty 
martyrs  exposed  naked  in  a  cold  frosty  night,  and  to  be  burned  next 
day,  that  they  comforted  one  another  with  this  consideration  : — Cold 
is  the  night,  but  the  bosom  of  Abraham  is  warm  and  comfortable  ;  it 
is  but  a  night's  enduring,  and  we  shall  feel  no  more  cold,  but  be  happy 
for  evermore.  Well  then,  here  is  proof  such  as  is  fit  in  the  case.  In 
things  future  we  are  doubtful,  and  of  the  state  of  the  soul  we  are  in  a 
great  measure  ignorant ;  therefore  God  hath  discovered  these  things 
to  us  in  his  word. 

Use  1.  Well  then,  here  is  great  comfort  for  those  that  are  now 
hard  at  work  for  God ;  the  time  of  your  refreshing  and  ease  is  at  hand. 

2.  To  support  us  against  the  terrors  of  death.     In  martyrdom,  if 
you  are  slain,  the  sword  is  but  a  key  to  open  the  door,  that  you  may 
presently  be  with  Christ ;  if  strangled,  the  animal  life  is  put  out  that 
the  heavenly  may  begin ;  if  burnt,  it  is  going  to  heaven  in  a  fiery 
chariot.     In  the  general,  '  death  cannot  separate  us  from  the  love  of 
God  in  Christ,'  Eom.  viii.  38,  39.     Though  we  die,  the  soul  is  capable 
of  loving  God,  and  being  beloved  by  him. 

3.  To  support  us  under  the  pains  of  sickness.     It  is  but  enduring 
pain  a  little  longer,  and  in  a  moment,  in  the  twinkling  of  an  eye,  you. 
shall  be  with  God.   Angels  will  bring  you  to  Christ,  and  Christ  present 
you  to  God,  and  then  you  shall  enjoy  an  eternal  rest. 

4.  Here  is  comfort  to  the  dying.     Commend  your  souls  to  God ;  as 
Stephen',  Acts  vii.  59,  '  Lord  Jesus,  receive  my  spirit.3     There  is  a 
redeemer  ready  to  receive  you ;  heaven  will  be  your  residence,  and  God 
will  be  your  happiness  and  portion  for  ever. 

Doct.  3.  This  presence  with  the  Lord  is  earnestly  desired  and  chosen 
by  the  saints,  as  far  more  pleasing  to  them  than  remaining  in  the 
body. 


32  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XI. 

1.  The  thing  itself  is  true,  that  presence  with  the  Lord  is  infinitely 
much  better  than  remaining  in  the  body;  and  will  abundantly  recom 
pense  the  absence  from  it.     God's  gracious  presence  is  better  than  life 
bodily:  Ps.  Ixiii.  3,  '  Thy  loving-kindness  is  better  than  life.'     It  is 
that  which  giveth  a  value  to  life  itself,  without  which  it  were  little 
worth.     Alas !  what  should  we  do  with  human  nature,  or  a  rational 
soul,  if  it  were  not  capable  of  loving,  knowing,  and  enjoying  God? 
What !  employ  it  only  to  cater  for  the  body  ?     That  is  to  act  but  as 
an  higher  and  wiser  sort  of  beast.     Life  is  no  life  without  God ;  then 
we  do  live  when  we  live  to  him,  enjoy  him  and  his  love.     Now  if  his 
gracious  presence  is  more  worth  than  life,  what  then  is  his  glorious 
presence  ?  Phil.  i.  21, '  To  me  to  live  is  Christ,  and  to  die  is  gain.'     A 
Christian  loseth  nothing  by  death,  but  he  gaineth  abundantly  more  by 
his  being  present  with  Christ.     And  ver.  23,  '  I  am  in  a  strait  betwixt 
two,  having  a  desire  to  depart  and  to  be  with  Christ,  which  is  far 
better.'     There  is  no  proportion  between  the  choicest  contentments 
which  we  attain  unto  here,  even  those  which  are  spiritual,  and  that 
blessed  estate  which  the  saints  enjoy  hereafter.     Now  there  being 
such  a  disproportion  in  the  things  themselves,  there  should  be  in  our 
desires  and  our  choice ;  for  we  are  to  judge  and  be  affected  according 
to  the  nature  or  worth  of  things,  otherwise  we  act  not  only  irrationally, 
but  feignedly  and  hypocritically,  shunning  that  by  all  means  which  we 
profess  to  be  our  happiness. 

2.  He  is  not  a  true  Christian  that  doth  not  love  Christ  more  than 
his  own  body,  and  his  own  life,  or  any  worldly  thing  whatsoever.     It 
is  one  of  Christ's  conditions,  Luke  xiv.  26,  '  If  any  man  come  to  me, 
and  hate  not  father  and  mother,  brothers  and  sisters,  and  wife,  and 
children,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple.'     All 
things  must  be  trampled  upon  for  Christ's  sake,  or  else  his  heart  is 
not  sincere  with  him.     A  choosing  earth  before  heaven,  preferring 
present  things  before  Christ,  a  fixing  our  happiness  here,  these  things 
are  contrary  to  the  integrity  of  our  covenanting  with  God.      Our 
valuation  of  the  presence  of  Christ  should  be  so  high,  and  our  affection 
to  it  so  great,  that  we  should  not  exchange  our  title  to  it,  or  hopes  of 
it,  for  any  worldly  good  whatsoever.     If  God  would  give  thee  thy 
health  and  wealth  upon  earth,  then  thou  wouldst  look  for  no  other 
happiness ;  this  is  naught. 

3.  As  he  cannot  be  a  true  and  sound  Christian,  so  neither  discharge 
the  duties  of  a  Christian,  who  is  not  of  this  frame  and  constitution  of 
spirit. 

[1.]  Not  venture  his  life  for  Christ :  Heb.  xii.  4,  '  Ye  have  not  yet 
resisted  unto  blood,  striving  against  sin ; '  unless  willing  rather  to  be 
with  the  Lord  than  in  the  body. 

[2.]  Not  employ  his  life  for  Christ,  nor  live  in  order  to  eternity, 
unless  he  hath  been  kept  looking  and  longing  for  this  happy  change  : 
Gen.  xlix.  19,  '  Lord,  1  have  waited  for  thy  salvation.'  As  if  all  his 
lifetime  he  had  been  waiting  for  this.  None  live  the  heavenly  life  but 
those  that  look  upon  it  as  better  than  the  worldly,  and  accordingly 
wait  and  prepare  for  it ;  it  is  the  end  sweeteneth  the  means. 

[3.]  Nor  lay  down  nor  yield  up  his  life  with  comfort.  The  very 
fore-thoughts  of  their  change  are  grievous  to  most  men,  because  they 


VER.  8.]  SERMONS  UPON  2  CORINTHIANS  v.  83 

are  not  willing  rather  to  be  with  Christ  than  in  the  body  ;  and  so  they 
move  from  that  which  they  speculatively  call  their  blessedness,  and 
count  themselves  undone  when  they  come  to  enjoy. 

[4.]  There  are  many  things  to  invite  us  to  desire  presence  with 
Christ,  as  there  are  many  things  to  show  us  why  we  are  not  satisfied 
with  remaining  in  the  body.  While  we  remain  in  the  body  we  dwell 
in  an  evil  world,  Gal.  i.  4,  which  is  a  place  of  sins,  snares,  and  troubles. 
But  of  this,  see  ver.  4  of  this  chapter. 

Use.  Let  us  all  be  of  this  temper  and  frame  of  spirit,  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with  the  Lord.  Almost 
all  will  prefer  the  life  to  come,  in  words,  when  indeed  they  utterly 
neglect  it,  and  prefer  the  fleshly  pleasures  of  this  life  before  it,  cry  out 
of  the  vanity  and  vexation  of  the  world,  and  yet  set  their  hearts  upon 
it,  and  love  it  better  than  God  and  the  world  to  come.  God's  children 
do  not  often  enough  compare  the  difference  between  being  present 
with  the  body,  and  being  present  with  the  Lord  ;  they  root  here  too 
much.  The  desire  of  this  life  is  very  natural  to  us ;  but  yet  if  it 
withdraweth  us  from  these  heavenly  good  things,  and  weakeneth  our 
esteem  of  the  true  life,  it  should  be  curbed  and  mortified,  and  reduced 
into  its  due  order  and  place.  Therefore  it  is-  very  necessary  that  we 
should  often  revive  these  thoughts,  and  rightly  judge  of  the  present  and 
future  life,  and  use  earthly  good  things  piously,  as  long  as  it  pleaseth 
God  to  keep  us  here ;  but  still  to  be  mindful  of  home,  and  to  keep  our 
hearts  in  a  constant  breathing  after  heavenly  things. 

Two  things  I  shall  press  upon  you — 

1.  Use  the  pleasures  of  the  bodily  life  more  sparingly. 

2.  Let  your  love  to  Christ  be  more  strong  and  more  earnest. 

1.  Use  the  pleasures  of  the  bodily  life  more  sparingly.     They  that 
have  too  great  a  care  and  love  to  the  body,  neglect  their  souls,  and 
disable  themselves  for  these  heavenly  desires  and  motions ;  they  cannot 
act  them  in  prayer :  1  Peter  iv.  7,  '  Be  sober,  and  watch  unto  prayer.' 
And  they  lie  open  to  Satan's  temptations :  1  Peter  v.  8,  '  For  your 
adversary,  the  devil,  goeth  about  like  a  roaring  lion,  seeking  whom  he 
may  devour/     Therefore,  unless  there  be  a  great  deal  of  moderation, 
and  a  spare  meddling  of  earthly  delights,  they  are  indisposed  for  the 
Christian  warfare :  1  Thes.  v.  8,  '  Let  us  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  of  faith  and  love.'     We  cannot  exercise 
faith  and  love  with  any  liveliness,  nor  expect  the  happiness  of  the 
world  to  come  :  1  Peter  i.  13,  '  Wherefore  gird  up  the  loins  of  your 
mind,  be  sober,  and  hope  to  the  end.'     Whilst  we  hire  out  our  reason 
to  the  service  of  lust  and  appetite,  and  glut  ourselves  with  the  delights 
of  the  flesh  and  worldly  pomp,  as  dainty  fare,  costly  apparel,  sports, 
plays,  and  gaming,  there  is  'a  strange  oblivion  and  deadness  growetli 
upon  our  hearts  as  to  heavenly  things.     A  Christian  looketh  for  days 
of  refreshing  from  the  presence  of  the  Lord;  but  these  must  have 
their  refreshings  here.    The  drunkard  seeketh  his  refreshing  in  pleasing 
his  palate ;  the  idle  man  is  loth  to  be  put  to  work,  he  would  have  his 
rest  here  ;  the  vain,  they  must  have  their  senses  tickled  and  pleased  ; 
pomp  and  vanity,  and  sports  and  pastimes,  are  the  great  business  and 
pleasure  of  most  men's  lives. 

2.  Let  your  love   to  Christ  be   stronger  and  more  earnest;  for 

VOL.  XIII.  0 


34  SERMONS  UPON  2  CORINTHIANS  V.  [SttR.  XI. 

where  love  is,  we  desire  union  and  presence.  It  is  but  a  pretence  of 
love  where  we  aim  not  at  the  nearest  conjunction  that  may  be.  If  we 
love  our  friend,  his  presence  is  comfortable,  his  absence  troublesome ; 
as  Delilah  said  to  Samson,  '  How  canst  thou  say  thou  lovest  me,  when 
thy  spirit  is  not  with  me  ?  '  Judges  xvi.  15.  If  we  love  one,  we  desire 
t<?  be  with  him. 

Doct.  4.  That  this  will  and  choice  cometh  from  confidence  of  a 
better  estate,  and  our  own  interest  in  it. 

For  while  the  soul  doubteth  of  the  thing,  or  of  our  enjoying  it,  we 
shall  desire  the  continuance  of  our  earthly  happiness,  rather  than  to 
depart  out  of  the  body  with  fears  of  going  to  hell. 

1.  It  is  faith  that  breedeth  hope,  which  is  a  longing  and  desirous 
expectation.     For  it  is  the  substance  of  things  hoped  for,  Heb.  xi.  1. 

2.  It  is  assurance  that  doth  increase  it.     It  is  easy  to  convince  men 
that  heaven  is  the  only  happiness  ;  but  is  it  thy  happiness  ?     Though 
the  knowledge  of  excellency  and  suitableness  may  stir  up  that  love 
which  worketh  by  degrees,  yet  there  must  be  the  knowledge  of  our 
interest  to  set  a-work  our  complacency  and  delight.     We  cannot  so 
delightfully  and  cheerfully  expect  our  change  till  our  title  be  some 
what  cleared.     It  is  sad  with  a  man  that  is  uncertain  whither  he  is 
a-going. 

Use.  Let  us  labour  for  this  confidence,  a  holy  and  well-built  confi 
dence.  For  he  is  not  in  the  best  condition  that  hath  least  trouble 
about  his  everlasting  estate,  but  he  that  hath  least  cause.  Many  that 
have  been  confident  of  their  integrity  and  safety  have  miscarried  for 
ever ;  yea,  that  have  had  a  great  name  in  the  church :  Mat.  vii.  22, 
'  Many  will  say  unto  me  in  that  day,  Lord,  Lord,  we  have  prophesied 
in  thy  name,  and  in  thy  name  have  cast  out  devils,  and  in  thy  name 
done  wonderful  things;'  yet  Christ  saith,  'I  know  you  not,' 
in  the  next  verse.  And  Luke  xiii.  25,  26,  '  When  once  the 
master  of  the  house  is  risen  up,  and  hath  shut  to  the  door, 
and  ye  begin  to  stand  without,  and  to  knock  at  the  door,  saying, 
Lord,  Lord,  open  to  us;  and  he  shall  say  unto  you,  I  know  you 
not  whence  ye  are :  then  shall  ye  begin  to  say,  We  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught  us  in  our  streets.' 
So  Prov.  xiv.  12,  '  There  is  a  way  that  seemeth  right  unto  a  man,  but 
the  end  thereof  are  the  ways  of  death.'  The  foolish  virgins,  Mat. 
xxv.,  made  full  account  to  enter  into  the  nuptial  chamber,  but  were 
shut  out.  Many  now  in  hell  little  thought  of  coming  thither,  those 
not  only  of  the  brutish  multitude,  but  of  great  note,  that  have  lived  in 
the  light  of  the  gospel,  and  heard  the  difference  between  the  wicked 
and  the  godly. 

2.  There  is  no  true  confidence  but  what  groweth  out  of  a  constant, 
uniform,  self-denying  obedience:  Mat.  vii.  21,  'Not  every  one  that 
saith  unto  me,  Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven ; 
but  he  that  doth  the  will  of  my  Father  which  is  in  heaven ; '  and  1 
John  iii.  18,  'My-  little -children,  let  us  not  love  in  word,  neither  in 
tongue,  but  in  deed,  and  in  truth;'  and  Kom.  viii.  5 — 7. 


VER.  9.]  SERMONS  UPON  2  CORINTHIANS  v.  35 


SEKMON  XII. 

Wlierefore  we  labour,  that  whether  present  or  absent,  we  may  be 
accepted  of  the  Lord. — 2  COR.  y.  9. 

THIS  verse  containeth  a  practical  inference  out  of  the  whole  foregoing 
discourse.  That  which  was  before  spoken  may  be  reduced  to  these 
three  heads — 

1.  A  certain  knowledge  and  confidence  of  a  blessed  estate ;  we  know, 
and  we  are  always  confident. 

2.  An  earnest  desire,  expressed  by  groans  and  vehement  longings 
after  it. 

3.  A  willingness  and  holy  boldness  to  venture  upon  death  itself  upon 
this  hope.     Now  these  do  infer  one  another.     Because  we  know,  we 
desire  ;  because  we  desire  this  happy  estate,  we  are  willing  rather,  &c. 
So  they  all  infer  this  effect  mentioned  in  the  text.     We  labour  because 
we  know,  we  labour  because  we  desire,  we  labour  because  we  are 
willing  rather ;  yea,  this  effect  feedeth  and  maintaineth  all  the  former 
dispositions  in  life  and  vigour,  and  also  evidenceth  the  sincerity  of 
them.    Surely  we  know  we  desire  ;  we  are  willing  rather  if  in  life ;  in  • 
death  we  study  to  approve  ourselves  to  God  '  Wherefore  we  labour,  that 
whether  present  or  absent/  &c. 

This  verse  containeth  a  Christian's  scope  and  a  Christian's  work : — 

1.  His  scope,  To  be  accepted  with  God, 

2.  His  work,  We  labour,  that  whether  present  or  absent. 

1.  His  scope.     The  scope  of  the  Christian  life  is  to  approve  our 
selves  to  God ;  while  we  are  present  in  the  body  to  do  things  pleasing 
in  his  sight :  Col.  i.  10,  '  That  ye  might  walk  worthy  of  the  Lord, 
unto  all  pleasing;'  and  1  Thes.  iv.  1,  'As  ye  have  learned  how  to 
walk,  and  how  to  please  God,  so  abound  therein  more  and  more ;'  when 
absent  or  gone  out  of  the  body,  that  we  may  be  found  in  a  state  of 
well-pleasedness  and  acceptation  :  2  Peter  iii.  14,  'Be  found  of  him  in 
peace ; '  Heb.  xi.  5,  '  He  had  this  testimony,  that  he  pleased  God.' 
Our  great  inquiry  is  whether  our  state  be  pleasing  or  displeasing  to 
him,  and  our  great  aim  is  that  it  may  be  pleasing. 

2.  A  Christian's  work,  '  We  labour,  that  whether  present  or  absent.' 
There  take  notice  of  two  things  ; — 

[1.]  Their  earnest  and  assiduous  diligence.  In  the  word,  $H\OTI- 
fjiovfteQa,  we  are  ambitious  of  this  honour ;  the  word  is  used  in  two 
other  scriptures :  Horn.  xv.  20,  '  Striving  to  preach  the  gospel  where 
Christ  was  not  named;'  and  1  Thes.  iv.  11,  'Study  to  be  quiet/ 
Affect  this  honour,  or  pursue  after  it,  as  men  do  after  preferment, 
honours,  and  dignities  in  the  world.  So  that  this  word  is  three  ways 
rendered,  labour,  strive,  study.  Ambition  mightily  prevaileth  with 
sensual  men,  and  maketh  them  restless  and  unwearied  in  their  pur 
suits,  till  they  get  at  top.  This  is  the  holy  and  laudable  ambition  of 
a  Christian,  to  stand  right  in  the  favour  of  God,  and  be  accepted  with 
him  at  the  last. 

[2.]  The  several  states  in  which  this  design  must  be  carried  on — 
'  Whether  present  or  absent.'  Whether  we  be  at  home,  and  continue 


36  SERMONS  UPON  2  CORINTHIANS  V.  [SliK.  XII. 

in  this  earthly  body  of  ours,  or  whether  we  be  gone  out  of  the  body, 
the  happiness  of  this  world  and  the  next  lieth  in  our  acceptance  with 
God.  Living  and  dying,  a  Christian  must  see  that  he  be  in  a  state  of 
well-pleasing,  Horn.  xiv.  7,  8.  Our  hearts  are  pretty  well  at  ease 
while  we  are  in  the  body,  if  we  may  know  that  we  are  accepted  of  God. 
However,  that  must  be  our  scope ;  now  it  must  be  the  design  of  our 
obedience,  and  hereafter  it  will  be  the  grounds  of  our  reward ;  it  will 
be  our  solace  in  our  pilgrimage,  and  it  will  be  our  happiness  when  we 
die  and  go  out  of  the  body,  if  Christ  will  own  us  at  the  last. 

Doct.  The  great  ambition,  design  and  endeavour  of  a  true  Christian 
is,  that,  living  and  dying,  he  may  be  such  as  God  may  like  and  well 
approve  of. 

1.  I  shall  give  you  the  emphasis  of  this  point  as  it  lieth  in  the  text 

2.  Some  reasons  of  the  point. 

First,  Let  me  illustrate  this  point  as  it  lieth  in  this  scripture.  Mark, 
this  must  be  our  great  design  and  scope,  we  must  not  only  do  things 
which  are  Deo  grata,  acceptable  to  God  for  the  matter,  but  this  must 
be  our  fixed  end  and  scope  which  we  must  propound  to  ourselves. 
Christianity  and  true  godliness  are  set  forth  in  scripture  by  three  things. 
Sometimes  by  the  internal  principle  of  it — the  Spirit  of  God,  or  '  the 
divine  nature,'  2  Peter  i.  4,  or  the  '  seed  of  God  abiding  in  us/  1  John 
iii.  9.  Sometimes  by  the  intention  of  the  true  end,  which  is  the  pleas 
ing  of  God,  and  the  fruition  of  God  with  Christ  and  his  blessed  ones 
for  ever  in  heaven,  when  the  heart  is  set  upon  that:  Mat. 'vi.  20,  21, 
'  But  lay  up  for  yourselves  treasures  in  heaven,  where  neither  moth  nor 
rust  doth  corrupt,  and  where  thieves  do  not  break  through  nor  steal, 
for  where  your  treasure  is,  there  will  your  heart  be  also  ;'  and  2  Cor. 
iv.  18,  'While  we  look  not  at  the  things  which  are  seen,  but  at  the 
things  which  are  not  seen  :  for  the  things  which  are  seen  are  temporal, 
but  the  things  which  are  not  seen  are  eternal.'  Sometimes  by  the 
reception  of  the  true  rule,  when  that  is  engrafted  in  our  hearts,  and  so 
impressed  upon  our  hearts  that  it  cannot  be  defaced :  Heb.  viii.  10, 
'  I  will  put  my  laws  into  their  mind,  and  write  them  in  their  hearts  ;' 
and  Ps.  xxxvii.  31,  '  The  law  of  God  is  in  my  heart.'  I  now  am  to 
speak  of  the  second,  which  is  the  true  aim,  scope  and  tendency  of  the 
life  of  godliness,  or  of  those  who  profess  faith  in  Christ,  namely,  that 
we  may  be  so  approved  of  God  that  we  may  enjoy  him  for  ever  among 
his  blessed  ones.  I  shall  prove  it  by  three  arguments,  that  this  must 
be  our  constant  scope,  taken  from  the  many  advantages  which  redound 
to  us  thereby. 

1.  We  cannot  be  sincere  unless  this  be  our  great  aim  and  scope, 
that  we  may  approve  ourselves  to  God.  One  main  difference  between 
the  sincere  and  the  hypocrite  is  in  the  end  and  scope.  The  one  seeketh 
the  approbation  of  men,  and  the  other  the  approbation  of  God ;  the 
one  is  fleshly  wisdom,  the  other  godly  simplicity  and  sincerity,  2  Cor. 
i.  12;  the  one  acts  to  be  seen  of  men,  the  other  maketh  God  his 
witness,  approver  and  judge.  So  elsewhere  the  spiritual  life  is  nega 
tively  a  not  living  to  ourselves,  and  positively  a  living  to  God,  and 
both  carried  on  by  the  power  and  influence  of  a  holy  and  sincere  love 
to  God  :  2  Cor.  v;  14,  15,  '  For  the  love  of  Christ  constraineth  us, 
because  we  thus  judge,  that  if  one  died  for  all,  theu  were  all  dead. 


VEK.  9.]  SERMONS  UPON  2  CORINTHIANS  v.  87 

And  that  he^  died  for  all,  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  him  which  died  for  them,  and  rose 
again.'  Love  acteth  most  purely  for  God  whilst  it  designeth  him  as 
the  end  of  all  things  ;  our  study  to  please,  desire  to  enjoy  him,  keepeth 
us  upright.  The  more  fixed  our  end  is,  and  the  more  we  renew  the 
intention  of  it,  and  daily  prosecute  it,  the  more  sincere  we  are.  If  we 
keep  the  right  mark  in  our  eye  it  maketh  us  level  right,  but  he  that 
mistaketh  his  end,  is  out  of  the  way  in  the  first  step  he  taketh,  and  all 
his  acts  are  but  acts  of  sin,  error  and  folly,  how  splendid  soever  the 
matter  or  manner  of  the  action  may  represent  it  to  vulgar  appearance  ; 
suppose  praying  or  preaching  out  of  envy,  or  alms  for  vain.-glory :  Phil, 
i.  15,  '  Some  preach  Christ  out  of  envy  and  strife,  and  some  of  good 
will.'  They  may  preach  to  others,  who  are  but  hollow-hearted  men 
themselves ;  and  a  man's  most  excellent  gifts,  and  the  duties  of  God's 
own  worship,  may  be  prostituted  to  so  base  an  end  as  to  hide  and  feed 
our  lusts.  So  Christ  speaketh  of  the  hypocrites  giving  alms  '  to  be 
seen  of  men/  Mat.  vi.  1 ;  and  praying  to  be  '  seen  of  men/  ver.  5. 
These  things  are  incident  to  the  corrupt  heart  of  man,  even  sometimes 
when  it  is  in  part  renewed ;  by  ends  and  motives  interposing  them 
selves  ;  but  good  Christians  had  need  to  resist  the  very  first  motions  of 
these  things,  for  where  they  are  once  rooted  in  the  heart,  and  prevail, 
our  duties  are  not  a  worship  of  God,  but  a  service  of  sin,  and  we  our 
selves  will  be  found  at  length  but  insincere  and  rotten-hearted  hypocrites. 
A  Christian  should  content  himself  with  God's  approbation  ;  and  needs 
no  other  theatre  than  his  own  conscience,  nor  other  spectator  than  our 
Father  who  '  seeth  in  secret/  Mat.  vi.  4,  6.  Besides  the  sweet  testi 
mony  of  the  conscience  following  upon  such  actions;  and  in  time 
this  shall  be  laid  open,  and  found  to  our  praise  and  honour.  It  is  God 
and  glory  the  upright  hea.rt  aimeth  at,  and  bendeth  his  study,  heart, 
and  life  to  seek. 

2.  It  maketh  us  serious  and  watchful,  and  to  keep  close  to  our  duty. 
Finis  est  mensura  mediorum — the  aptitude  and  fitness  of  means  is 
judged  of  by  the  end.  Let  a  man  fix  upon  a  right  end  and  scope,  and 
he  will  soon  understand  his  way,  and  will  address  himself  to  such, 
means  as  are  fitted  to  that  end,  and  make  straight  towards  it  without 
miy  circuits  and  wanderings.  What  is  the  reason  that  men  fill  up 
their  lives  with  things  that  are  impertinent  to  their  great  end,  and 
sometimes  altogether  inconsistent  with  it?  Because  they  have  not 
fixed  their  scope,  or  do  not  regard  their  end.  A  man  that  hath  resolv 
edly  determined  that  this  is  his  end,  to  be  accepted  of  God  and  to  enjoy 
God,  he  valueth  God's  favour  as  his  happiness,  the  being  reconciled 
to  him,  and  his  great  care  the  pleasing  of  him, — his  utmost  industrious 
employment  of  his  life  is  nothing  else  but  a  seeking  to  please,  honour, 
and  enjoy  God,  And  so  by  this  means — (1.)  Impertinencies,  (2.) 
Inconsistencies,  are  prevented  and  cut  off. 

[1.]  Do  but  consider  how  many  impertinencies  are  cut  off  if  I  be  true 
to  my  end  and  great  scope  ;  for  instance,  when  I  remember  that  my  busi 
ness  is  to  be  accepted  of  God  at  the  last,  and  am  resolved  to  seek  after 
that  and  mind  that,  can  I  spend  my  time  in  ease  and  idleness,  or  carnal 
vanities  and  recreations  ?  Eccl.  ii.  2.  '  What  doth  it  ? '  What  good  and 
profit  cometh  of  this  ?  What  respect  hath  it  to  my  great  end  ?  When 


38  SERMONS  UPON  2  CORINTHIANS  V.  [$ER. 

I  am  gaming  and  sporting  away  my  precious  time,  or  it  may  be,  but 
trifling  it  away  in  impertinent  chatting  and  vain  censures,  is  this  the  way 
to  heaven  ?  Shall  I  get  thither  sooner  by  toying  or  praying  ;  by  sow 
ing  to  the  flesh,  or  the  spirit ;  by  studying  the  word  of  God,  and  medit 
ating  therein  day  and  night,  or  by  reading  romances,  filthy  plays,  and 
obscene  and  scurrilous  writings ;  by  cards  and,  dice,  or  by  holy  con 
ference  and  praising  God  ?  Alas !  if  men  would  but  sum  up  the 
employment  of  every  day,  they  might  write  at  the  bottom  of  the  account, 
Here  is  nothing  but  vanity,  a  great  deal  of  time  spent,  and  a  pudder 
made,  and  little  or  nothing  done  to  our  great  end.  Christians,  what 
do  you  ?  Or  what  have  you  done  ?  Jer.  viii.  6.  That  question  is  to 
be  answered,  not  only  by  reflecting  upon  your  rule,  but  by  reflecting 
upon  your  end. 

[2.]  It  will  not  only  cut  off  impertinencies,  but  a  far  greater  mis 
chief,  and  that  is,  inconsistencies  with  our  great  end  :  Gen.  xxxix.  9, 
'  How  can  I  do  this  wickedness,  and  sin  against  God  ?  '  Men  do  not 
only  forget  their  end  and  happiness,  but  run  quite  from  it,  by  doing 
actions  directly  contrary ;  vanities  are  impertinent  to  our  great  end, 
but  direct  sins  are  inconsistent.  Would  men  dishonour  God,  and  dis 
obey  his  laws,  and  grieve  his  Spirit,  if  they  did  remember  seriously 
that  their  misery  and  happiness  did  depend  upon  God's  pleasure  or 
displeasure  ?  Surely  then  they  would  avoid  God's  wrath  and  dis 
pleasure,  and  sin  which  is  the  cause  of  it,  as  the  greatest  misery  and 
evil  that  can  befall  them,  and  seek  after  his  favour  as  their  great  hap 
piness. 

3.  It  would  solace  and  comfort  us  under  the  difficulties  of  obedience, 
the  hardships  and  inconveniences  of  our  pilgrimage,  and  that  mean 
and  afflicted  state  of  life  wherein  perhaps  God  will  employ  us  and  exer 
cise  us  for  his  jjlory. 

[1.]  It  would  sweeten  the  difficulties  of  obedience,  for  the  end  doth 
sweeten  the  means.  It  is  troublesome  to  the  flesh  to  limit  and  confine 
our  desires  and  actions  within  the  compass  of  a  strict  rule,  but  it  sat- 
isfieth  a  resolved  heart  to  remember  that  either  we  must  please  the 
flesh  or  please  the  Lord.  If  now  it  be  troublesome  to  us,  hereafter  it 
will  be  comfortable.  Wicked  men  have  comfort  now  when  they  want 
it  not,  and  need  it  not,  but  in  their  greatest  extremity  they  want  it. 
Look,  as  in  winter-time  there  are  great  land  floods,  when  the  rain  and 
season  of  the  year  affordeth  water  enough,  and  no  land  needs  them ; 
but  in  summer,  when  there  is  the  greatest  drought,  then  they  appear 
not.  Wicked  men  have  comfort  enough  in  the  creature,  and  too  much 
for  them ;  their  hearts  are  merry  now,  and  they  are  glutted  with  the 
delights  of  sense,  and  they  are  still  seeking  new  comforts;  but  in 
the  time  of  extremity,  when  they  most  need  comfort,  these  comforts  are 
spent,  and  leave  them  under  anguish  and  torment.  But  on  the  other 
side,  a  child  of  God,  that  abridgeth  himself  of  the  contentments  of  the 
flesh,  and  roweth  against  the  current  and  stream  of  carnal  nature,  and 
exposeth  himself  to  great  losses  and  inconveniences  for  Christ's  sake, 
he  had  need  of  some  solace  to  mitigate  his  sorrows  and  sweeten  pre 
sent  difficulties.  Now,  what  greater  encouragement  can  there  be  than 
to  think  how  God  will  welcome  us  with  a  Well  done,  and  Well 
suffered,  good  and  faithful  servant  ?  Mat.  xxv.  21, 23.  What  comfort 


VEK.  9.]  SERMONS  UPON  2  CORINTHIANS  v.  39 

and  joy  and  peace  will  it  be  unto  us  when  we  come  to  die  !  Then  we 
shall  see  the  labour  is  not  lost,  the  sufferings  for  righteousness'  sake 
were  not  in  vain  ;  the  time  we  have  spent  in  holy  converse  with  God 
will  be  then  sweet  to  us  in  the  last  review ;  but  the  time  spent  in  sin 
and  vanity  and  idleness  and  fleshly  designs  will  be  very  grievous  and 
tormenting.  And  though  it  be  difficult  to  live  in  an  exact  course  of 
self-denying  obedience,  yet  when  we  shall  have  the  approbation  of  God 
and  conscience,  the  fore-thought  of  which  is  a  mighty  solace  to  us  now, 
carnal ists  will  then  wish,  Oh  that  I  had  pleased  God  as  I  have  pleased 
men  and  my  own  sinful  heart !  Oh,  would  to  God  I  had  lived  better, 
served  God  and  denied  myself  a  little  while,  that  I  might  have  enjoyed 
myself  and  my  God  for  ever ! 

[2.]  It  may  be  God  seeth  fit  to  exercise  us  with  a  mean  or  an 
afflicted  estate ;  either  he  will  keep  us  low  and  bare,  or  else  weak  and 
sickly,  or  in  disrepute  and  obscurity,  rejected  by  the  world,  as  Jesus 
Christ  was  rejected  of  men,  or  censured  and  traduced  by  men.  And 
we  have  no  means  to  help  ourselves,  and  vindicate  our  innocency.  Oh ! 
but  if  we  may  be  accepted  of  the  Lord  at  length,  we  have  no  reason 
to  complain.  Man's  day  is  nothing  to  God's  day  :  1  Cor.  iv.  3.  '  But 
with  me  it  is  a  very  small  thing  that  I  should  be  judged  of  you,'  &c. 
God  will  count  me  faithful,  and  reward  my  innocent  and  sincere,  though 
imperfect,  endeavours.  God  will  be  glorified  by  his  servants,  sometimes 
in  a  high,  sometimes  in  a  low  and  afflicted  condition.  Look,  as  in  a  choir 
or  concert  of  voices  he  is  commended  that  sings  well,  whether  he  sings 
the  bass,  or  the  mean,  or  the  treble,  that  is  nothing,  so  he  singeth 
his  part  well,  but  he  is  despised  and  disallowed  that  sings  amiss,  what 
ever  voice  he  useth ;  so  doth  God  approve,  accept,  and  reward  his 
people  that  serve  and  glorify  him  in  any  state,  whether  it  be  high  or 
low,  rich  or  poor,  eminent  or  obscure.  God  puts  us  sometimes  in  one 
condition,  sometimes  in  another ;  but  those  that  carry  themselves  ill 
in  their  estate  are  rejected  by  him,  and  punished.  It  is  not  riches  or 
poverty,  wealth  or  health,  that  God  looketh  after,  but  those  that  carry 
themselves  well  in  either ;  which  is  a  great  solace  to  a  gracious  heart, 
and  helpeth  us  to  an  indifferency  for  all  temporal  things,  so  we  may  be 
approved  by  God  at  last ;  as  the  apostle,  Phil.  i.  20,  '  So  Christ  be 
magnified  in  my  body,  whether  by  life  or  death.'  As  a  resolved  tra 
veller  taketh  his  way  as  he  findeth  it,  fair  or  foul,  so  it  will  lead  him 
to  his  journey's  end. 

Secondly,  That  this  must  be  our  work  as  well  as  our  scope ;  and  this 
design  must  be  carried  on  with  the  greatest  seriousness,  as  our  great 
care  and  business ;  and  with  unwearied  industry,  as  the  main  thing 
which  we  attend  upon,  as  a  matter  of  unspeakable  importance,  which 
must  not  be  forgotten  and  left  undone,  for  it  is  in  the  text,  'We 
labour.'  There  is  a  double  notion  which  is  of  great  use  to  us  in  the 
spiritual  life:  making  religion  our  business,  and  making  religion  our 
recreation.  It  must  be  our  business  in  opposition  to  slightness ;  it 
must  be  our  recreation  in  opposition  to  tediousness  and  wearisomeness. 
The  word  in  the  text  hath  a  special  signification.  We  should  with 
no  less  earnestness  endeavour  to  please  God  than  they  that  contend 
for  honour  in  the  world  ;  we  should  make  it  our  constant  employment 
that  God  may  like  us  for  the  present  and  take  us  home  to  him  at 


40  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XII. 

length  into  his  blessed  company  and  presence;  What  is  all  the  world 
to  this  ?  There  are  a  sort  of  men,  whose  hearts  are  upon  God  and  the 
life  to  come,  that  make  it  their  first  care  and  chiefest  business  to  seek 
him  and  serve  him,  whose  minds  and  hearts,  whose  life  and  love  and 
cares  and  labours,  are  taken  up  about  the  everlasting  world  ;  but  there 
are  others  who  are  plotting  for  preferment,  gaping  for  worldly  great 
ness,  gratifying  the  desires  of  the  flesh,  seeking  the  favour  of  great 
ones,  raising  their  estate,  name,  and  family ;  they  look  no  higher  than 
this  world,  and  think  only  of  their  settlement  upon  earth,  or  laying 
designs  for  rising  here,  arid  perpetuating  themselves  and  their  names 
in  their  posterity  by  successive  generations.  '  The  world,  morally  con 
sidered,  is  divided  into  two  societies :  the  one  of  the  devil,  the  other 
of  God.' — Augustine  de  Givitate  Dei.  Some  seek  their  happienss  upon 
earth,  others  an  eternal  abode  in  heaven.  By  nature  we  are  all  of  the 
earthly  society,  by  grace  transplanted,  and  then  we  first  '  seek  the 
kingdom  of  God,'  Mat.  vi.  33  ;  '  Have  our  conversation  in  heaven,' 
Phil.  iii.  20  ;  carry  ourselves  as  of  a  heavenly  extraction.  All  is  known 
by  our  business,  a  constant  fidelity  to  approve  ourselves  to  God,  and  a 
ready  obedience  in  all  conditions  of  life,  showeth  which  sort  we  are  of. 
What  is  it  that  you  have  been  doing  in  the  world,  and  the  end  and 
business  for  and  in  which  you  have  laboured  until  now  ?  What  thing 
or  prize  have  you  had  in  view  and  chase  ?  Have  you  laboured  for 
paltry  vanities,  or  the  meat  that  perisheth  not  ?  John  vi.  27.  A  man 
is  known  by  his  labour.  Have  you  lived  for  the  world,  or  God  ?  If 
you  have  spent  so  many  years,  and  you  know  not  why,  or  about  what, 
you  have  been  strangely  careless  and  forgetful.  What  hath  your  great 
care  been  ?  To  please  the  flesh,  or  to  please  God,  and  be  saved  by 
him  ?  What  have  you  made  provision  for,  either  for  earth,  or  for 
heaven  ?  You  do  for  both,  but  for  which  most  ? 

Thirdly,  We  must  not  only  take  care  that  we  be  accepted  of  God  at 
last,  when  we  go  out  of  the  body,  but  whilst  we  are  present  in  the 
body  it  concerneth  us  to  know  that  we  are  well-pleasing  to  him.  We 
must  strive  to  be  accepted  of  him  now.  It  is  a  blessed  thing  at  the 
close  of  our  pilgrimage  that  God  will  receive  us  into  his  glory ;  but 
while  we  continue  in  the  body,  the  believing  apprehensions  of  the 
favour  of  God  are  very  comfortable,  before  we  come  to  enjoy  the  fruits 
of  it. 

1.  How  else  can  we  long  for  the  coming  of  Christ,  and  expect  his 
appearance,  if  before  we  pass  to  our  judgment  we  know  not  whether 
we  shall  be  accepted,  yea  or  no  ?  Now  within  time  it  concerneth  us 
to  know  how  we  shall  fare  hereafter.  Man  hath  a  curiosity  to  know 
his  destiny,  as  the  king  of  Babylon  stood  at  the  beginning  of  the  ways 
to  make  divination.  The  good  and  the  evil  of  the  world  is  of  such 
light  concernment,  and  of  so  short  continuance,  and  God  is  so  good, 
that  we  may  trust  him  blindfold  for  worldly  things ;  and  it-is  a  wicked, 
foolish,  and  needless  curiosity  to  be  so  desirous  to  know  our  fortune. 
But  it  concerneth  us  much  to  know  whether  we  shall  be  well  or  ill 
for  ever — how  the  case  will  be  carried  in  the  last  judgment :  if  it  be 
evil,  that  we  may  prevent  it,  and  correct  our  error  ;  in  death  we 
cannot  err  twice  :  if  good,  that  we  may  know  our  portion,  and  rejoice 
in  it ;  if  it  be  our  happiness,  then  it  must  needs  be  very  desirable  to 


VER.  9.]  SERMONS  UPON  2  CORINTHIANS  v.  41 

know  it  aforeliand.  In  the  next  verse  to  the  text,  ver.  10,  he  speaketh 
of  our  judge  ;  our  happiness  and  final  doom  dependeth  upon  his  being 
pleased  with  us  ;  if  we  apprehend  him  as  an  angry  judge,  or  an 
adversary,  let  us  agree  with  him  quickly  by  the  way ;  if  he  be  a 
gracious  father,  let  us  have  the  solace  and  comfort  of  it  during  our 
pilgrimage,  while  we  so  much  need  it. 

2.  Else  we  cannot  comfortably  enjoy   communion   with  God    for 
the  present.     How  can  we  come  before  him,  if  we  know  not  whether 
he  will  accept  an  offering  at  our  hands  ?     They  who,  being  in  a  state 
of  faith  and  reconciliation,  make  it  their  endeavour  to  please  God, 
have  God  ever  with  them :  John  viii.  24,  '  He  that  sent  me  is  with 
me.     The  Father  hath  not  left  me  alone,  for  I  do  always  the  things 
that  please  him.'     They  that  would  have  the  comfort  of  God's  presence 
and  company  in  all  conditions,  they  ought  to  set  themselves  to  please 
God,  and  observe  his  will  in  all  things  ;  and  when  we  have  any  special 
business  to  do  with  God :  1  John  iii.  22,  '  And  whatsoever  we  ask, 
we  receive  of  him,  because  we  keep  his  commandments,  and  do  those 
things  that  are  pleasing  in  his  sight.'     So  that  while  we  are  present, 
we  are  accepted  of  him. 

3.  We   cannot    have   a    cheerful    fruition   of   the    creature  and 
worldly  enjoyments  till  God  accepteth  us;   Eccles.  ix.  7,  'Eat  thy 
bread  with  joy,  and  drink  thy  wine  with  a  merry  heart,  for  God 
accepteth  thy  works.'     Till  we  are  in  a  reconciled  estate,  accepted  by 
God,  all  our  comforts  are  but  as  stolen  waters,  and  bread  eaten  in 
secret,  like  Damocles'  banquet,  while  a  sharp  sword  hung  over  his 
head  by  a  slender  thread.     But  now  when  our  persons  and  ways  are 
pleasing  unto  God,  then  all  these  comforts  are  sweet  and  satisfactory ; 
we  taste  God's  love  in  them,  and  can  use  them  as  his  blessings,  with 
cheerfulness  and  thankfulness. 

4.  That  which  maketh  us  more  lively  and  active  in  our  course 
of  pleasing  God  is  (1.)  The  future  judgment;  (2.)  The  hope  of  our 
presence  with  him. 

[1.]  The  future  judgment.  That  I  gather  from  ver.  10,  'For  we 
must  all  appear  before  the  judgment-seat  of  Christ.'  There  will 
certainly  come  a  day  when  every  person  that  ever  lived  in  this  world 
shall  be  judged  by  God,  and  this  day  is  sure  and  near.  In  this  life 
we  are  always  expecting  an  end,  and  carried  in  a  boat  that  is  swiftly 
wafting  us  towards  eternity.  Now  whom  should  we  please,  and  with 
whom  should  we  seek  to  be  accepted  ?  A  vain  world,  or  frail  man,  or 
the  God  to  whom  we  must  strictly  give  an  account  ?  Surely  this 
universal,  impartial  judgment  bindeth  us  to  carry  it  so  that  we  may 
be  accepted  with  God. 

[2.]  The  hope  of  our  presence  with  him,  and  the  beatifical  vision 
and  fruition  of  him ;  for  in  the  context  he  speaketh  of  presence  and 
sight,  and  then  he  saith,  '  Wherefore  we  labour.'  We  are  so  sluggish 
and  backward,  because  we  seldom  think  of  the  world  to  come ;  earthly 
things  are  the  great  poise  to  an  earthly  mind,  but  heavenly  things  to 
a  heart  that  is  spiritual ;  that  is  their  motive.  There  are  many  such 
wherefores  in  the  scripture :  1  Cor.  xv.  58,  '  Wherefore,  my  beloved 
brethren,  let  us  be  steadfast  and  unmovable,  always  abounding  in  the 
work  of  the  Lord ; '  arid  Heb.  xii.  28,  '  Wherefore  we,  receiving  a 


42  SERMONS  UPON  2  CORINTHIANS  V.  •     [SER.  XII. 

kingdom  which  cannot  be  moved,  let  us  have  grace,  wherehy  we  may 
serve  God  acceptably,  with  reverence  and  godly  fear."  There  being 
sucli  an  eminent  and  excellent  state  of  glory,  and  we  being  candidates 
and  suitors  for  it,  how  should  it  quicken  us  to  use  all  diligence,  that 
we  maybe  accepted  of  God,  and  admitted  into  the  fruition  of  it.  The 
apostle  telleth  us,  Phil.  iii.  14,  '  I  press  towards  the  mark,  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus.'  Paul  had  his  eye 
still  upon  the  mark,  that  he  might  steer  his  whole  course  in  order  to 
it ;  the  thoughts  of  the  prize,  and  worth  of  the  reward,  made  him  press 
forward  through  difficulties  and  discouragements.  The  more  we  have 
this  glory  in  our  thoughts,  the  more  shall  we  be  heartened  against 
faintings  and  failings,  which  we  shall  ever  and  anon  be  tempted  unto. 
Secondly,  Some  reasons  of  the  point. 

1.  We  were  made  and  sent  into  the  world  for  this  end,  that  by  a 
constant  course  of  obedience  we  might  approve  ourselves  to  God,  and 
finally  be  accepted  of  with  him,  and  received  into  his  glory.     It  is 
good  to  consider  the  end  why  we  were  born  and  sent  into  the  world : 
John  xviii.  37,  '  To  this  end  was  I  born,  and  for  this  cause  came  I 
into  the  world,  that  I  should  bear  witness  unto  the  truth.'     Surely 
man  was  made  for  some  end,  for  the  wise  God  would  make  nothing  in 
vain.     Now  what  is  man's  end  ?     Not  to  fill  up  the  number  of  things, 
as  stones ;  and  not  to  wax  bulky,  and  increase  in  growth  and  stature, 
as  trees ;  not  to  eat  and  drink,  and  serve  appetite,  as  the  beasts ;  not 
for  the  earth  ;  the  end  is  more  noble  than  the  means ;  not  dig  for  iron 
with  mattocks  of  gold.     The  earth  was  made  for  us  to  be  our  habita 
tion  for  a  while,  not  we  for  it.     Surely  God   made  all   things  for 
himself:  Prov.  xvi.  4;  and  Horn.  xi.  36,  'For  of  him,  and  through 
him,  and  to  him,   are  all  things ; '  so  we  especially,  who  have  the 
faculties  of  heart  and  mind  to  know  him,  and  love  him,  and  serve  him, 
and  enjoy  him  for  ever.     Now  we  seek  after  him,  our  whole  life  is  a 
coming  to  God.     We  have  not  enough  of  God  here  to  satisfy  the  soul, 
only  enough  to  direct  and  incline  us  to  seek  more ;  and  every  one  that 
seriously  mindeth  his  end,  maketh  it  his  trade  and  daily  work  :  John 
vi.  38,  '  I  came  from  heaven,  not  to  do  my  own  will,  but  the  will  of 
him  that  sent  me.' 

2.  We  were  redeemed  to  this   end ;   for  we  are  redeemed  unto 
God :  Kev.  v.  9,  '  Thou  hast  redeemed  us  to  God  by  thy  blood.'     To 
be  redeemed  unto  God  is  to  be  redeemed  to  his  service,  and  admitted 
into  his  favour  and  friendship  and  communion  with  him,  to  restore 
God's  right  to  us,  and  our  happiness  in  the  enjoyment  of  heaven. 
Christ  first  appeased  God's  wrath,  and  restored  us  to  a  course  of 
service,  which  we  should  comfortably  carry  on  till  we  have  received 
our  wages :  Luke  i.  74,  75,  '  That  he  would  grant  unto  us,  that  being 
delivered  out  of  the  hands  of  our  enemies,  we  might  serve  him  without 
fear,  in  holiness  and  righteousness  before  him  all  the  days  of  our  life.' 

3.  Our  entering  into  covenant  with  God  implieth  it.      In  every 
covenant  there  is  ratio  dati  et  accepti — something  given  and  something 
required :  Isa.  Ivi.  4,  '  They  choose  the  things  that  please  me,  and 
take  hold  of  my  covenant.'     To  take  hold  of  his  covenant  there,  is  to 
lay  claim  to  the  privileges  and  benefits  promised  and  offered  therein. 
Now  this  cannot  be  done  unless  we  choose  the  things  that  please  him ; 


VER.  9.]  SERMONS  UPON  2  CORINTHIANS  v.  43 

that  is,  voluntarily,  deliberately,  not  by  chance,  but  choice,  enter  into 
a  course  of  obedience,  wherein  we  may  be  pleasing  or  acceptable  to 
him  ;  this  is  the  fixed  determination  of  our  souls.  Our  faces  must  be 
set  heavenward,  and  the  drift,  aim,  and  bent  of  our  lives  must  be  for 
God,  to  walk  in  his  way:  Horn.  xii.  1,  'I  beseech  you,  therefore, 
brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  to  God.'  A  man  devoteth  himself  to  God, 
out  of  the  sense  of  his  love,  to  serve  him  and  please  him  in  all  things. 

4.  The  relations  which  result  from  our  covenant  interest.  There 
is  the  relation  between  us  and  Christ  of  husband  and  spouse,  Hos.  ii. 
19.  Now  the  duty  of  the  wife  is  to  please.the  husband,  1  Cor.  vii.  34. 
The  relation  of  children  and  father,  2  Cor.  vi.  18,  '  I  will  be  a  father 
to  you,  and  ye  shall  be  my  sons  and  daughters,  saith  the  Lord.'  Now 
the  duty  of  children  is  to  please  the  parents  ;  and  that  is  said  to  be 
well-pleasing  to  the  Lord,  Col.  iii.  20,  and  the  rather  because  it  is  a 
pattern  of  our  own  duty  to  him.  Masters  and  servants :  Ezek.  xvi.  8, 
'  Thou  enteredst  into  covenant  with  me,  and  becamest  mine ; '  Acts 
xxvii.  23,  'Whose  I  am,  and  whom  I  serve/  They  that  please 
themselves  carry  themselves  as  if  they  were  their  own,  not  God's.  All 
that  we  are,  and  all  that  we  have  and  can  do,  must  be  his,  and  used 
for  him  in  one  way  or  another. 

Use  1.  Is  for  reproof  of  those  that  study  to  please  men.  To  approve 
themselves  to  the  world,  to  be  accepted  in  the  world,  that  is  their  great 
end  and  scope. 

1.  How  can  these  comply  with  the  great  duty  of  Christians,  which  is 
to  please  the  Lord  ?    Gal.  i.  10,  '  If  I  yet  pleased  men,  I  should  not  be 
the  servant  of  Christ.'     To  hunt  after  the  favour  of  men,  and  to  gain 
the  applause  of  the  world,  is  contrary  to  the  very  essential  disposition 
of  the  saints,  whose  great  aim  is  to  approve  themselves  to  God,  however 
men  esteem  of  them.     There  is  a  pleasing  men  to  their  edification : 
Horn.  xv.  2,  '  Let  every  one  of  us  please  his  neighbour  for  his  good,  to 
edification ; '  and  1  Cor.  x.  33,  '  Even  as  I  please  all  men  in  all  things, 
not  seeking  mine  own  profit,  but  the  profit  of  many,  that  they  may  be 
saved.'      But  to  please  the  sinful  humours,  dispositions,  and  affections 
of  men,  to  make  this  our  great  scope,  is  contrary  to  sincerity  and  fidelity 
in  Christ's  service.     Certainly  a  man  ought  not  to  disoblige  others, 
much  less  irritate  and  stir  up  the  corruptions  of  others,  but  his  great 
care  must  be  to  approve  himself  to  God. 

2.  There  is  no  such  necessity  of  the  approbation  of  men,  as  of  God ; 
his  acceptation,  and  the  testimony  of  a  good  conscience  concerning  our 
fidelity  in  his  service,  is  more  than  all  the  favour,  countenance,  applause, 
or  any  advantage  that  can  come  by  men.     Choose  the  approbation 
of  Christ,  and  you  are  made  for  ever ;   it  is  not  so  if  you  choose  the 
approbation  of  men.     Please  God,  and  no  matter  who  is  your  enemy, 
Prov.  xvi.  9.     Please  men,  and  God  may  be  angry  with  you,  and  blast 
all  your   carnal  happiness,  as  well  as  deny  you  eternal  happiness. 
Please  the  Lord,  and  that  is  the  best  way  to  be  at  peace  with  men. 

Use  2.  By  way  of  self-reflection.     Is  this  your  great  scope  and  end  ? 

1.  Your  end  will  be  known  by  your  work.  If  you  labour  to  approve 
yourself  to  God  in  every  relation,  in  every  condition,  in  every  business, 
in  every  employment,  and  are  still  using  yourselves  and  all  that  you 


4±  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XIII. 

have  for  God,  this  is  your  trade,  and  this  is  your  study ;  you  are  still 
at  his  work,  that  if  a  man  should  ask  you,  What  are  you  a-doing  ? 
Whose  work  is  it  that  you  are  employed  about  ?  you  may  be  able  truly 
to  say,  it  is  the  Lord's.  For  whom  are  you  studying,  preaching,  con 
ferring,  praying  ?  What  guideth  you  in  all  your  relations  ?  To  whom 
do  you  approve  yourselves  ?  For  whom  are  you  sick  or  well  ?  2  Cor. 
v.  15,  '  That  they  which  live  should  not  live  to  themselves,  but  unto 
him  which  died  for  them  ;  *  and  Rom.  xiv.  7-9,  '  For  none  of  us  liveth 
to  himself,  and  no  man  dieth  to  himself ;  for  whether  we  live,  we  live 
unto  the  Lord,  and  whether  we  die,  we  die  unto  the  Lord  ;  whether  we 
live  therefore,  or  die,  we  are  the  Lord's.'  What  moveth  you  to  go  on 
with  any  business  ?  Who  supporteth  you  in  your  business  ?  Can 
you  say  to  God,  What  God  would  have  me  to  do,  I  do  it  ? 

2.  If  this  be  your  end,  it  will  be  known  by  your  solace.      So  much 
as  a  man  doth  attain  unto  his  end,  so  much  doth  he  attain  of  content 
and  satisfaction  :  2  Cor.  i.  12,  '  For  our  rejoicing  is  this,  the  testimony 
of  our  conscience,  that  in  simplicity  and  godly  sincerity,  we  have  had 
our  conversations  in  the  world,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversations  in  the  world.'     You  will 
not  rejoice  so  much  in  the  effects  of  his  common  bounty  as  in  his  special 
love  :  so  Ps.  iv.  7,  '  Thou  hast  put  gladness  in  my  heart,  more  than  in 
the  time  when  their  corn  and  wine  increased.' 

3.  If  God's  glory  be  your  scope,  any  condition  will  be  tolerable  to 
you,  so  as  you  may  enjoy  his  favour.     Man's  displeasure  may  be  the 
better  borne  ;  yea,  poverty  and  want.     Your  great  cordial  is  your  ac 
ceptation  with  God  ;  and  losses  are  the  better  borne  ;  as  David  com 
forted  himself  in  the  Lord  his  God,  when  all  was  lost  at  Ziklag  ;  and 
Hab.  ii.  1,  '  I  will  stand  upon  my  watch  and  set  me  upon  the  tower, 
and  will  watch  to  see  what  he  will  say  unto  me,  and  what  I  shall 
answer  when  I  am  reproved.' 


SERMON  XIII. 

For  we  must  all  appear  before  the  judgment-seat  of  Christ,  that  every 
one  may  receive  the  things  done  in  his  body,  according  to  that  he 
hath  done,  ivhethergood  or  bad. — 2  COR.  v.  10. 

PAUL'S  motives  to  faithfulness  in  his  ministry  were  three  :  hope,  fear, 
and  love.  Hope  of  a  blessed  immortality  ;  fear,  or  an  holy  reverence 
wrought  in  him  by  the  consideration  of  the  last  judgment ;  love  to 
Christ,  ver.  14.  We  just  now  come  to  the  second  consideration  ;  it 
fitly  falleth  in  with  the  close  of  the  former  branch,  as  a  reason  why  it 
must  be  our  chiefest  care  to  approve  heart  and  life  to  God.  Not  only 
the  hope  of  the  resurrection  breedeth  this  care  to  please  God,  but  also 
the  consideration  of  the  general  judgment.  We  are  so  cold,  careless, 
and  backward,  because  we  seldom  think  of  these  things  ;  but  if  we 
did  oftener  think  of  them,  it  would  make  us  more  aweful  and  serious  ; 
we  would  soon  see  that  though  we  can  approve  ourselves  to  the  world, 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  45 

yet  it  will  not  profit  us  unless  we  approve  ourselves  to  God,  for  all 
dependeth  upon  his  doom  and  sentence,  '  For  we  must  all  appear,'  &c. 
In  the  words  observe   a   description  of  the   day  of  judgment. 
Wherein — 

1.  The  necessity  of  this  judgment — §0,,  We  must.     Judged  we  must 
be.  willing  or  unwilling. 

2.  The  universality  of  this  judgment ;  who  must  be  judged — in  the 
word  Traz/ra?,  All. 

3.  The  person  by  whom  we  shall  be  judged.     The  text  speaketh  of 
the  judgment-seat  of  Christ.     He  is  our  rightful  lord,  to  whom  this 
judgment  belongeth  ;  and  he  hath  his  judgment- seat  and  throne  of 
glory,  as  it  is  called  :  Mat.  xxv.  31,  '  Then  shall  he  sit  upon  the  throne 
of  his  glory.'     What  that  is,  because  it  is  wholly  to  come,  and  not 
elsewhere  explained  in  .scripture,  we  know  not ;    we  must  rest  in  the 
general  expression.     The  cloud  in  which  he  cometh  shall  possibly  be 
his  throne ;    or,  if  you  will  have  it  farther  explained,  you  may  take 
that  description  of  the  prophet  Daniel,  chap.  vii.  9,  10.     Of  this  see 
more  in  sermon  on  Mat.  xxv.  31. 

4.  The  manner  —  We  must  appear  before  the  judgment-seat  of 
Christ,  <j>avepa)6ijvai.     The  word  signifieth  two  things — 

[1.]  To  stand  forth  and  make  our  appearance,  Eom.  xiv.  10.  There 
it  is  Trapaa-Trjvcu.  '  We  shall  all  stand  before  the  judgment-seat  of 
Christ.' 

[2.]  Or  else,  to  be  made  manifest.  And  so  rendered,  ver  11, 
'  But  we  are  made  manifest  before  God,  and  I  trust  are  made  manifest- 
in  your  consciences.'  So  here  our  hearts  and  ways  shall  be  laid  open, 
as  well  as  we  ;  every  action  of  our  lives  shall  be  taken  into  consider 
ation.  Well  then,  we  must  appear  so  as  to  be  made  manifest  in  our 
thoughts,  words,  and  deeds  ;  we  must  not  only  appear  in  person,  but  be 
laid  open,  have  our  whole  life  ripped  up,  and  have  all  our  thoughts, 
words,  and  works  disclosed  before  men  and  angels. 

5.  The  matter  about  which  we  shall  be  judged — The  things  done  in 
the  ~body ;   that  is,  during  the  bodily  life.     The  body  is  the  shop  of 
action,  wherein  or  whereby  everything  is  done.     Mechedius  telleth  us- 
it  is  (rv^iryov  T?}?  ^v^q^ — the  yokefellow  or  colleague  of  the  soul. 
Now  whatever  is  done  by  it,  good  or  evil,  is  the  cause  to  be  tried. 

6.  The  end — that  every  man  may  be  punished  or  rewarded  accord 
ing  to  his  deserts  ;  the  end  is,  that  there  may  be  sentence  given,  and 
after  sentence  execution,  both  as  to  reward  and  punishment. 

[1.]  Mark  the  emphasis  of  the  phrase — '  The  things  done  in  the 
body.'  We  are  said  to  receive  them  when  we  receive  the  fruits  of 
them :  so,  Eph.  vi.  8,  '  Whatsoever  good  thing  a  man  doth,  the  same 
shall  he  receive,  whether  bond  or  free.'  So  here,  things  done  in  the 
body  are  the  just  reward  of  those  things. 

[2.]  Observe  the  several  kinds  of  retribution — '  Good  or  bad ; '  both 
the  godly  and  the  wicked  receive  a  full  recompense  at  that  time. 

[3.]  The  proportion — according  to  their  several  ways  ;  only  the 
reward  of  good  is  of  grace,  of  evil  of  desert ;  Horn.  vi.  23,  '  The  wages 
of  sin  is  death,' 

Doct.  There  will  certainly  come  a  day  when  every  person  that  ever 
lived  shall  be  judged  by  Christ  according  to  his  works. 


46  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XIII. 

I  shall  examine  this  point  by  the  circumstances  of  the  text. 
First,  The  necessity.     He  might  have  said,  We  shall  appear ;  no, 
but  he  saith,  We  must  appear.     God  hath  so  appointed. 
Here  I  shall  speak — 

1.  Of  the  certainty  of  the  thing ;  there  must  be  a  judgment. 

2.  The  infallible  certainty  of  the  event:  there  shall  be  a  judgment. 
1.  It  must  be  so ;  for  God  hath  decreed  it,  and  reason  enforceth 

it.  But  why  is  it  necessary  ?  I  answer,  not  to  discover  anything  to 
God, — (1.)  But  partly,  that  grace  may  be  glorified  in  and  by  the 
righteous :  1  Peter  i.  13,  '  Hope  unto  the  end  for  the  grace  which  is  to 
be  brought  unto  you,  at  the  revelation  of  Jesus  Christ.'  Then  is  the 
largest  and  fullest  manifestation  of  God's  love  to  his  people.  We  see 
his  grace  now  in  the  pardon  of  sins,  and  that  measure  of  sanctification 
which  now  we  attain  unto,  that  he  is  pleased  to  pass  by  our  offences, 
and  take  us  into  his  family,  and  give  us  a  taste  of  his  love,  and  a  right 
to  his  heavenly  kingdom,  and  employ  us  in  his  service  ;  but  then  it 
will  be  another  manner  of  grace  and  favour  indeed,  when  pardon  and 
approbation  shall  be  pronounced  and  ratified  by  the  judge's  own  mouth, 
Acts  iii.  19,  when  he  shall  not  only  take  us  into  his  family,  but  into 
his  immediate  presence  and  palace :  John  xii.  26,  '  Where  I  am,  there 
shall  my  servant  be  ; '  when  he  giveth  us  not  only  a  right,  but  the  pos 
session,  Mat.  xxv.  34,  '  Come  ye  blessed  of  my  father,  inherit  the  king 
dom  prepared  for  you ; '  when  we  shall  not  only  have  some  remote 
service  and  ministration,  but  be  everlastingly  employed  in  loving, 
delighting  in,  and  praising  of  God,  with  all  those  heavenly  creatures 
who  are  our  eternal  companions  in  the  work.  The  grace  of  God,  or 
his  favour  to  his  people,  is  never  seen  in  all  its  glorious  graciousness 
till  we  be  glorified.  (2.)  That  the  wicked  may  be  convinced  of  their 
sin  and  defect,  they  come  upon  a  trial,  and  the  fault  of  all  their  mis 
carriage  is  charged  on  themselves.  It  is  hard  to  determine  which  is 
the  greater  torment  to  them,  the  righteousness  or  terribleness  of  the 
sentence.  God  leaveth  them  without  excuse :  Kom.  i.  20 ;  Ps.  1.  21, 
'  I  will  set  all  thy  sins  in  order  before  thee.'  Sins  forgotten,  lost  in 
the  crowd  by  a  secure  sinner,  in  the  day  of  God's  reckoning  shall  be 
brought  to  remembrance,  with  time,  place,  and  other  circum stances, 
and  so  presented  to  conscience  as  if  newly  done.  (3.)  That  God's 
justice  maybe  cleared:  Ps.  li.  4.  'That  thou  mayest  be  clear  when 
thou  judgest.'  When  he  giveth  to  men  according  to  their  choice,  and 
according  to  the  merit  of  their  own  works,  there  lieth  no  just  exception 
against  God's  proceeding.  The  justice  of  God  requireth  that  there 
should  be  differing  proceeding  with  them  that  differ  among  themselves, 
that  it  should  be  well  with  them  that  do  well,  and  evil  with  them  that 
do  evil ;  that  every  man  should  reap  according  to  what  he  hath  sown. 
Therefore  those  whom  Christ  will  receive  into  everlasting  life  must 
appear  faithful  and  obedient,  for  then  God  will  judge  the  world  in 
righteousness,  Acts.  xvii.  31 ;  now  in  patience  towards  the  wicked, 
now  by  way  of  exercise  and  trial  of  his  people. 

2.  The  certainity  of  the  event — '  The  hour  is  coming,'  John  v.  28. 
That  there  is  such  a  time  coming,  he  ill  deserveth  the  name  of  a 
Christian  who  maketh  any  question  of  it.  But  because  many  live  as  if 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  47 

they  shall  never  be  called  to  an  account,  I  shall  evidence  that  certainly 
we  shall  appear,  both  by  natural  light  and  scripture. 

[1.]  Let  the  evidence  of  reason  be  heard  so  far  as  it  will  go  :  reason 
slioweth  that  it  may  be,  and  argueth — 

(1.)  From  the  nature  of  God.  There  is  a  God;  that  God  is  just: 
and  it  is  agreeable  to  his  justice  that  it  should  be  well  with  them  that 
do  well,  and  ill  with  them  that  do  evil.  These  are  principles  out  of 
dispute,  and  foundations  in  the  structure  and  building  of  the  Christian 
faith.  Here  the  best  suffer  most,  and  are  exercised  with  poverty,  dis 
grace,  scorn,  and  all  manner  of  persecutions,  and  the  wicked  live  a  life 
of  pomp  and  ease ;  how  shall  we  reconcile  these  things  with  the  notions 
which  we  have  of  God  and  his  providence  ?  No  satisfactory  account 
can  be  given  but  this :  the  wicked  are  reserved  to  future  punishment, 
and  the  godly  to  future  reward.  Here  the  goodness  of  God  towards 
the  good,  and  the  justice  of  God  towards  the  wicked,  is  not  enough 
manifested ;  therefore  there  is  a  day  when  his  judgment  shall  be  brought 
to  light,  and  his  different  respect  to  good  and  bad  made  more  conspicuous. 

(2.)  From  the  providence  of  God.  There  are  many  judgments 
which  are  pledges  of  the  general  judgment,  that  at  length  God  will 
judge  the  whole  world  for  sin  :  as  the  drowning  of  the  old  world,  the 
burning  of  Sodom,  the  destruction  of  Jerusalem ;  these  are  as  a  warn 
ing  to  all,  for  it  is  said,  Jude  7,  these  are  set  forth  as  a  '  warning  to 
all  that  should  live  ungodly.'  God  is  the  same  still :  Gal.  iii.  20, 
'  God  is  one ; '  that  is,  in  one  mind  of  punishing  the  wicked,  without 
variation  and  change.  He  hateth  the  sins  of  one,  as  well  as  of  another ; 
if  he  would  not  put  up  the  iniquities  of  the  old  world,  he  will  not  put 
up  the  iniquities  of  the  new  ;  if  he  punished  the  iniquities  of  Sodom,  he 
will  punish  the  iniquities  of  others  who  sinned  in  like  manner.  God 
is  not  grown  more  indulgent  to  sin  than  he  was  before  ;  though  it  be 
not  now,  there  will  be  a  time  when  he  will  call  them  to  a  reckoning. 
In  every  age  he  keepeth  a  petty  sessions,  but  then  will  be  the  general 
assizes.  When  man  first  sinned,  God  did  not  immediately  execute  the 
sentence  of  his  law  upon  him,  but  giveth  him  time  of  repentance  till 
he  dieth.  As  he  giveth  every  man  time  and  space,  so  he  giveth  all  the 
world  ;  for  he  would  not  have  all  the  world  to  be  born  at  once  and  die 
tit  once,  but  to  live  in  several  successions  of  ages,  from  father  to  son 
throughout  divers  generations,  till  we  come  to  that  period  which  his 
providence  hath  fixed.  Now,  as  he  reckoneth  with  every  man  partic 
ularly  at  his  death,  so  with  all  the  world  at  the  end  of  time.  Particular 
judgments  show  that  God  is  not  asleep,  or  unmindful  of  human  affairs, 
but  the  general  judgment  is  deferred  till  then. 

(3.)  From  the  feelings  of  conscience.  After  sin  men  are  troubled, 
though  there  be  none  about  them  in  the  world  to  call  them  to  an 
account,  or  though  the  fact  be  done  so  secretly  that  it  is  not  liable  to 
a  human  tribunal.  Nature  is  sensible  that  there  is  a  higher  judgment, 
that  divine  justice  must  have  a  solemn  triumph;  conscience  is  afraid 
of  it.  Heathens  are  sensible  of  such  a  thing :  Kom.  i.  32,  '  Who  know 
ing  the  judgment  of  God.  that  they  which  commit  such  things  are 
worthy  of  death.'  Felix  trembled  at  the  mention  of  it,  which  showeth 
there  is  an  easy  reception  of  such  a  truth,  Acts  xxiv.  25.  There  is  a 
hidden  fear  in  the  consciences  of  all  men,  which  is  soon  revived  and 


48  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.   XIII. 

awakened  by  the  thoughts  of  this  truth.  Every  guilty  person  is  more 
or  less  held  in  the  chains  of  darkness,  which  showeth  how  easily  this 
truth  can  insinuate  itself  into  a  rational  mind. 

[2.]  Faith  showeth  that  it  shall  be.  The  light  of  faith  is  more  cer 
tain  and  more  distinct.  It  is  more  certain,  for  it  buildeth  upon  a 
divine  testimony,  which  is  more  infallible  than  the  guesses  of  reason  ; 
and  it  is  more  distinct,  for  nature  could  never  find  out  the  circumstances 
of  that  day — as,  by  whom  this  judgment  shall  be  managed,  and  in  what 
manner,  that  God  hath  appointed  one  man  by  whom  he  will  judge  the 
world  in  righteousness,  that  he  shall  come  in  the  glory  of  his  father, 
and  all  the  holy  angels  with  him.  Faith  concludeth  this  certainty  : — 

(1.)  From  that  revelation  which  God  hath  made  in  his  word,  Mat. 
xiii.  49,  50,  '  So  shall  it  be  at  the  end  of  the  world ;  the  angels  shall 
come  forth,  and  sever  the  wicked  from  among  the  just,  and  shall  cast 
them  into  the  furnace  of  fire ;  there  shall  be  weeping  and  gnashing  of 
teeth  ; '  John  v.  28,  29,  '  The  hour  is  coming  in  the  which  all  that  are 
in  their  graves  shall  hear  his  voice,  and  shall  come  forth,  they  that 
have  done  good  unto  the  resurrection  of  life,  and  they  that  have  done 
evil  unto  the  resurrection  of  damnation ; '  Heb.  ix.  27,  '  And  it  is 
appointed  unto  men  once  to  die,  and  after  this  the  judgment;'  Rom. 
xiv.  12.  '  So  then  every  one  of  us  shall  give  an  account  of  himself  to 
God  ; '  Mat.  xii.  36,  37,  '  But  I  say  unto  you,  that  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereof  in  the  day  of  judgment ; 
for  by  thy  words  thou  shalt  be  justified,  and  by  thy  words  thou  shalt 
be  condemned  ;'  Rev.  xx.  12,  'And  I  saw  the  dead,  small  and  great, 
stand  before  God,  and  the  books  were  opened,  and  another  book  was 
opened,  which  is  the  book  of  life,  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the.books,  according  to  their  works  ; ' 
and  in  many  other  places  ;  for  this  being  a  necessary  truth  is  more 
plentifully  revealed  than  others  of  lesser  importance.  This  was  the 
great  promise  ever  kept  afoot  in  the  church.  Scoffers  took  notice  of  it, 
saying,  '  Where  is  the  promise  of  his  coming  ?  '  The  apostle  Jude  inti- 
mateth  the  ancient  promise  of  it :  Jude  14,  '  And  Enoch  also,  the 
seventh  son  from  Adam,  prophesied  of  these  things,  saying,  Behold 
the  Lord  cometh  with  ten  thousands  of  his  saints.'  And  it  hath  been 
revived  in  all  ages  ;  by  Moses  and  David,  and  Daniel  and  Joel,  Zechariah 
and  Malachi,  and  more  clearly  by  Christ  himself,  and  his  apostles 
everywhere.  Now  we  may  reason,  that  God,  who  hath  been  faithful  in 
all  things,  he  will  not  fail  at  last ;  he  hath  ever  stood  to  his  word  when 
more  unlikely  things  have  been  promised.  Were  the  believers  of  the 
Old  Testament  deceived,  that  expected  his  coming  in  the  flesh  ?  Surely 
Christ  never  meant  to  deceive  us  when  he  said,  John  xiv.  2,  3, '  I  will 
come  again ;  if  it  were  not  so,  I  would  have  told  you.'  See  sermon 
on  Mat.  xxv.  6. 

(2.)  The  types  show  it.  I  shall  instance  in  one,  which  is  the  high 
priest's  entering  with  blood  into  the  holy  place  within  the  vail ;  and 
when  he  had  finished  his  service  and  ministration  there,  he  came  forth 
to  bless  the  people,  which  the  apostle  explaineth  and  applieth  to 
Christ,  Heb.  ix.  24-28. 

(3.)  There  are  ordinances  appointed  in  the  church  to  keep  afoot 
the  remembrance  of  his  promise — the  Lord's  supper :  1  Cor.  xi.  26, 


VEIL  "10.J  SERMONS  UPON  2  CORINTHIANS  v.  49 

'  For  as  often  as  ye  eat  this  bread  and  drink  this  cup,  ye  do  show  forth 
the  Lord's  death  till  he  come.'  He  hath  left  it  as  a  monument  of  his 
faithfulness,  that  upon  all  occasions  we  may  renew  our  hopes  and 
expectations  of  it. 

(4.)  We  have  an  inward  pledge — his  Spirit,  and  the  visits  of  his 
grace.  He  hath  taken  our  flesh,  and  left  with  us  his  Spirit.  He 
went  not  from  us  in  anger,  but  in  love,  to  set  all  things  at  rights,  and 
to  bring  us  there  where  he  is. 

(5.)  Christ's  interest  is  concerned  in  it — 

(1st.)  That  the  glory  of  his  person  may  be  seen.  His  first  coming 
was  obscure  and  without  observation.  Then  he  came  in  the  form  of 
a  servant,  but  now  he  will  come  as  the  lord  and  heir,  in  power  and 
glory.  Then  John  Baptist  was  his  forerunner,  now  an  archangel. 
Then  he  came  with  twelve  disciples,  men  of  mean  condition  in  the 
world,  a  few  poor  fishermen;  now  with  legions  of  angels,  Jude  14. 
Then  as  a  minister  of  circumcision,  now  as  the  judge  of  all  the 
world.  Then  he  invited  men  to  repentance,  now  he  cometh  to 
render  vengeance  to  the  neglecters  and  despisers  of  his  grace.  Then 
he  offered  himself  as  a  mediator  between  God  and  man,  as  a  high 
priest  to  God  and  an  apostle  to  men,  Heb.  iii.  1,  but  veiled  his 
divinity  under  the  infirmities  of  his  flesh ;  now  he  cometh  in  God's 
name  to  judge  men,  and  in  all  his  glory.  Then  he  wrought  some 
miracles,  which  his  enemies  imputed  to  diabolical  arts  and  magical 
impostures ;  at  the  day  of  judgment  there  will  be  no  need  of  miracles 
to  assert  the  divinity  of  his  person,  because  all  will  be  obvious  to  sense. 
Then  he  prepared  himself  to  suffer  death,  now  he  shall  tread  death 
under  his  feet.  Then  he  stood  before  the  tribunals  of  men,  and  was 
condemned  to  the  cursed  death  of  the  cross  ;  now  he  shall  sit  upon  a 
glorious  throne,  all  kings  and  potentates  expecting  their  doom  and 
sentence  from  his  mouth.  Then  he  came  not  to  judge,  but  to  save, 
now  to  render  unto  every  one  according  to  their  works.  Then  he  was 
scorned,  buffeted,  spit  upon,  crowned  with  thorns,  but  now  crowned 
with  glory  and  honour.  Then  he  came  to  bear  the  sins  of  many  ;  now 
without  sin,  not  bearing  our  burden,  but  our  discharge,  not  as  a  surety, 
but  as  a  paymaster,  not  as  a  sufferer,  but  a  conqueror,  triumphing  over 
death,  hell,  and  the  devil.  He  cometh  no  more  to  go  from  us,  but  to 
take  us  from  all  misery  to  himself. 

(2d.)  That  he  may  possess  what  he  hath  purchased.  He  bought  us  at 
a  dear  rate,  and  would  he  be  at  all  this  loss  and  preparation  for  nothing  ? 
Surely  he  that  came  to  suffer  will  come  to  triumph,  and  he  that  pur 
chased  will  possess,  Heb.  ii.  13. 

(3d.)  With  respect  to  the  wicked.  It  is  a  part  of  his  office  to  triumph 
over  thena  in  their  final  overthrow.  All  things  shall  be  put  under  his 
feet,  Isa.  xlv.  23,  Bom.  xiv.  10,  11,  Phil.  ii.  10. 

(4th.)  To  require  an  account  of  things  during  his  absence ;  what  his 
servants  have  done  with  their  talents,  Mat.  xxv. ;  what  his  church  have 
done  with  his  ordinances ;  how  things  have  been  carried  during  his 
absence  in  his  house  :  1  Tim.  vi.  14,  '  Keep  this  commandment  without 
rebuke,  unto  the  appearing  of  Jesus  Christ ; '  whether  men  have 
carried  themselves  well,  or  beaten  their  fellow-servants,  and  eaten  and 
drunk  with  the  drunkard ;  whether  they  have  strengthened  the  hands 

VOL.  XIII.  D 


50  SERMONS  UPON  2  CORINTHIANS  V.       [$ER. 

of  the  wicked,  oppressed  with  censures  the  most  serious  of  his  wor 
shippers,  what  disorders  in  the  world,  what  violation  of  the  law  of 
nature,  2  Thes.  i.  8. 

Secondly,  The  universality.  Who  must  be  judged?  'We  must  all.' 
All  mankind  which  ever  were,  are,  and  shall  be.  No  age,  no  sex,  no  nation, 
nor  dignity,  nor  power,  nor  wealth,  nor  greatness,  can  excuse  us.  In  the 
world  some  are  too  high  to  be  questioned,  others  too  low  to  be  taken 
notice  of ;  but  there  all  are  taken  notice  of  by  head  and  poll ;  not  one  of 
the  godly  shall  be  lost,  but  will  meet  in  that  general  assembly.  Nor  shall 
any  of  the  wicked  shift  the  day  of  his  appearance  ;  as  we  may  obey  in 
every  state  and  sin  in  every  state,  so  in  every  state  we  must  give  an 
account.  All  that  have  lived  from  the  beginning  of  the  world  till  that 
day  shall  without  exception  appear,  from  the  least  to  the  greatest, 
before  the  tribunal  of  Christ. 

This  will  be  illustrated  by  considering  the  several  distinctions  of 
mankind: — 

The  first  and  most  obvious  distinction  is  into  grown  persons  and 
infants. 

The  second  distinction  is  those  whom  Christ  shall  find  dead  or  alive 
at  his  coming. 

The  third  distinction  is  of  good  or  bad. 

The  fourth  distinction  of  men  whom  Christ  shall  judge  are  believers 
and  unbelievers. 

Fifth,  Men  of  all  conditions,  high  and  low,  rich  and  poor ;  of  these 
see  Mat.  xxv.  33,  ser.  iii. 

Sixth,  Men  of  all  callings  in  the  church,  apostles  and  private  Christians, 
ministers  and  people  ;  for  the  apostle  here  in  the  text  joineth  himself 
with  others,  and  saith,  '  We  must  all  appear  before  the  judgment-seat 
of  Christ.'  Besides  the  law  of  Christianity,  by  which  all  shall  be  judged, 
the  officers  and  guides  of  the  church  must  give  an  account  of  their 
faithfulness  in  their  ministration.  There  is  much  spoken  in  scripture 
of  their  account :  1  Cor.  iv.  4,  5,  '  I  know  nothing  by  myself,  yet  am  I 
not  thereby  justified,  but  he  that  judgeth  me  is  the  Lord ;  therefore 
judge  nothing  before  the  time,  until  the  Lord  come,  who  both  will 
bring  to  light  the  hidden  things  of  darkness,  and  shall  make  manifest 
the  counsels  of  the  heart,  and  then  shall  every  man  have  praise  of 
God.'  He  speaketh  there  of  the  execution  of  his  apostolical  office; 
though  he  was  conscious  to  himself  of  no  fault  in  it,  yet  this  was  not 
the  clearing  of  him,  only  God  that  searcheth  and  seeth  all  must  do 
this.  It  is  a  great  matter  to  clear  a  man's  fidelity,  first  as  a  minister, 
then  as  a  private  Christian.  Paul  would  not  venture  it  upon  the  single 
testimony  of  his  own  conscience ;  so  again,  Heb.  xiii.  17,  '  They  watch 
for  your  souls,  as  they  that  must  give  an  account/  Their  work  is  to 
watch  over  souls  for  their  eternal  salvation.  If  souls  miscarry  through 
their  negligence,  they  are  answerable  to  God  for  it ;  but  if  they  miscarry 
through  their  own  wilfulness,  the  loss  is  the  people's ;  they  have  the 
crown  of  faithfulness,  if  not  of  fruitfulness.  The  crown  of  fruitmlness 
is  spoken  of,  1  Thes.  iii.  19,  20,  '  What  is  our  hope,  or  joy,  or  crown  of 
rejoicing  ?  Are  not  even  ye  in  the  presence  of  the  Lord  Jesus  Christ 
at  his  coming?  for  ye  are  our  glory  and  joy/  The  Thessalonians  were 
a  good  people,  famous  for  their  proficiency  in  the  faith,  and  endurance 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  51 

of  persecutions ;  and  this  was  Paul's  crown  (who  had  begotten  them 
to  Christ)  in  the  day  of  doom.  Now  when  they  give  up  their  account, 
not  with  joy  but  grief,  that  is  not  unprofitable  to  the  ministers  ;  but  to 
the  people  it  is  unprofitable.  It  may  be  good  unto  the  ministers,  who 
have  been  faithful,  but  not  to  the  people,  who  have  been  disobedient. 

Seventh,  Every  individual  person,  all  and  every  one  must  appear ; 
see  Mat.  xxv.  33,  ser.  iii.  Well  then,  since  there  is  such  a  day,  let  it 
be  our  care  to  approve  our  hearts  and  lives  to  God. 


SEKMON  XIV. 

For   we  must  all    appear  before    the  judgment-seat  of  Christ. — 

2  COR.  v.  10. 

THIRDLY,  I  come  to  speak  of  the  judge. — Who  shall  be  the  judge  ? 
And  there  I  shall  prove  that  the  judge  of  the  world  is  the  Lord  Jesus 
Christ ; — '  For  we  must  all  appear  before  the  judgment-seat  of  Christ.' 
For  the  evidencing  of  this,  I  shall  inquire. — 

1.  Why  this  honour  is  devolved  and  put  upon  the  second  person. 

2.  Show  in  what  nature  he  shall  judge  the  world,  whether  as  God 
or  man,  or  both. 

First,  How  Christ  comes  to  be  the  world's  judge,  and  with  what 
conveniency  and  agreeableness  to  reason  this  honour  is  put  upon  him. 
To  a  judge  there  belong  these  four  things — wisdom,  justice,  power, 
and  authority. 

1.  Wisdom  and  understanding,  by  which  he  is  able  to  judge  of  all 
persons  and  causes  that  come  before  him,  according  to 'the  rules  and 
laws  by  which  the  judgment  is  to  proceed.    No  man  can  give  sentence 
in  a  cause  where  he  hath  not  skill  as  to  matter  of  right,  or  sufficient 
evidence  or  knowledge  as  to  matter  of  fact.   And  therefore,  in  ordinary^ 
judicatures,  a  prudent  and  discerning  person  is  chosen  for  judge,  one 
that  knows  what  is  right,  and  what  is  law,  and  that  goes  upon  the 
evidence  that  is  brought  upon  the  matter  of  fact. 

2.  Justice  is  required,  or  a  constant  and  unbiassed  will,  to  determine 
and  pass  sentence  ex  cequo  et  bono,  according  as  right  and  truth  shall 
require.     He  that  gives  wrong  judgment  because  he  does  not  accurately 
understand  the  matter,  is  imprudent,  which  in  his  station  is  a  great 
fault ;  but  he   that  understands  the  matter,  yet,  being  biassed  by 
perverse  affections  and  aims,  gives  wrong  judgment  in  a  cause  brought 
before  him,  he  is  not  only  imprudent,  but  unjust,  and  that  is  the  highest 
wickedness,  the  most  impious  and  flagitious. 

3.  Power  is  necessary,  that  he  may  compel  the  parties  judged  to 
stand  to  his  judgment,  and  the  offenders  inay  receive  their  due  punish 
ment,  for  otherwise  all  is  but  precarious  and  arbitrary,  and  the  judg 
ment  given  will  be  but  a  vain  and  solemn  pageantry,  a  mere  person* 
ating  or  acting  of  a  part,  if  there  be  not  power  to  back  the  sentence,  and 
bring  the  persons  to  the  tribunal,  that  accordingly  it  may  be  executed 
upon  them. 


52  SERMONS  UPON  2  CORINTHIANS  V.  [$ER.  XIV. 

4.  There  is  required  authority;  for  otherwise,  if  a  man  should  obtrude 
himself  of  his  own  accord,  we  may  say  to  him  as  they  to  Lot,  Who 
made  thee  a  judge  over  us  ?  If  by  force  he  should  assume  this  to 
himself,  or  have  a  pretence  of  right,  I  may  decline  and  shift  his 
tribunal,  and  appeal  from  him.  Certainly  he  that  rewards  must  be 
superior,  and  much  more  he  that  punisheth ;  for  he  that  punisheth 
another  brings  some  notable  evil,  detriment,  and  damage  upon  him, 
but  to  do  that  to  another,  unless  we  have  right  to  it,  is  a  high  degree 
of  injustice. 

Now  wisdom,  and  justice,  and  power,  and  authority,  do  all  concur 
in  the  case ;  for  these  things,  as  they  are  necessary  in  all  judicial 
proceedings  between  man  and  man,  much  more  in  this  great  and 
solemn  transaction  of  the  last  judgment,  which  will  be  the  greatest 
that  ever  was,  both  in  respect  of  the  persons  judged,  high  and  low, 
rich  and  poor,  prince  and  subject ;  in  respect  of  the  causes  to  be 
judged,  the  whole  business  of  the  world  for  6000  years,  or  thereabouts  ; 
and  in  respect  of  the  retributions  that  shall  ensue,  this  judgment,  the 
punishments  and  rewards  in  the  highest  degree,  the  highest  punishment 
that  ever  was  inflicted,  and  the  highest  reward  that  ever  was 
distributed,  and  that  infinite  and  everlasting.  Therefore  there  must 
be  a  judge  that  hath  an  exact  knowledge,  knowing  not  only  the  laws, 
but  all  persons  and  causes — that  all  things  should  be  'naked,  and 
open,  to  him  with  whom  we  have  to  do,'  Heb.  iv.  13  ;  such  a  judge 
who  knows  the  thoughts  of  our  hearts,  1  John  iii.  20,  and  can  proceed 
upon  sufficient  evidence  against  every  one  that  comes  before  him. 
Again,  he  must  be  exceeding  just,  without  the  least  spot  and  blemish 
of  wrong-dealing,  for  otherwise  he  cannot  sustain  his  office,  if  he  be  not 
immutably  just.  See  how  the  judge  of  the  world  is  described,  Gen. 
xviii.  25,  '  Shall  not  the  judge  of  all  the  world  do  right  ?  '  So  when 
something  was  spoken  which  seemed  to  blemish  the  justice  of  God, 
the  apostle  saith,  Horn.  iii.  5,  6,  'Is  God  unrighteous?  How  then 
shall  he  judge  the  world  ? '  That  were  impossible.  Judgment  may 
be  put  into  a  person's  hands  that  possibly  may  be  unrighteous,  but  it 
cannot  be  that  the  universal  and  final  judgment  of  all  the  world  should 
be  committed  to  him  that  hath,  or  can  do,  anything  that  is  unlawful 
or  amiss.  Again,  power  is  necessary  to  summon  the  offenders,  to 
gather  up  the  dead  from  all  places  of  their  dispersion,  to  give  every 
dust  its  own  body,  and  to  make  them  appear  and  stand  to  the  judg 
ment  which  he  will  award,  without  hope  of  escaping  or  resisting. 
That  power  is  very  necessary  will  easily  appear,  because  the  offenders 
are  so  many,  and  are  scattered  to  and  fro,  some  in  the  sea,  some  in  the 
earth,  some  buried  in  the  bodies  of  wild  beasts,  multitudes  in  the  maws 
of  fishes.  It  must  be  a  mighty  power  that  can  give  every  one  his  own 
body  again.  If  it  were  possible,  they  would  fain  decline  the  tribunal, 
and  hide  themselves  from  the  throne  of  the  Lamb,  Kev.  vi.  16  ;  but  it 
cannot  be.  And  authority  is  necessary  also,  which  is  a  right  to  govern 
and  to  dispose  of  the  persons  judged,  which  being  all  the  world,  it 
belongs  only  to  the  universal  king  ;  it  must  be  such  a  person  that 
made  all  things,  that  preserves  all  things,  that  governs  and  disposes  of 
all  things  to  his  own  glory.  Legislation  and  execution  both  belong  to 
the  same  power.  Judgment  is  part  of  government.  Laws  are  but 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  53 

shadows,  if  no  execution  follow.  And  therefore  let  us  come  particularly, 
and  see  how  all  this  belongs  to  Christ ;  that  he  is  the  only  wise  God  ; 
and  he  is  the  just  God,  that  cannot  err;  that  he  is  the  mighty  God, 
whose  hand  none  can  escape  ;  and  he  is  the  universal  king,  that  hath 
an  absolute  and  supreme  authority  ;  therefore  he  must  be  the  judge 
of  the  world. 

1.  For  wisdom  and  understanding,  it  is  in  Christ  twofold — divine 
and  human  (for  each  nature  hath  its  proper  wisdom  belonging  to  it). 
As  Christ  is  God,  his  wisdom  and  his  understanding  are  infinite,  as  it 
is  said  in  the  Psalms ;  and  so  by  one  act  of  understanding  he  knows 
all  things  that  are,  have  been,  yea,  that  shall  be,  or  may  be.  He  knows 
all  things  that  shall  be  in  his  own  decree,  and  all  things  that  may  be 
by  his  divine  power  and  all-sufficiency  ;  they  are  all  before  him  naked, 
as  the  apostle  infers,  Heb.  iv.  13,  cut  down  as  it  were  by  the  chine-bone. 
As  when  we  cut  down  a  beast  by  the  chine-bone,  and  divide  his  body, 
we  may  see  all  things  within  him ;  so  all  things  are  naked  and  open, 
to  God.  We  know  things  successively,  God  knows  them  all  at  once. 
If  a  man  were  to  read  a  book,  he  must  go  from  line  to  line,  or  from 
page  to  page  ;  but  God's  knowledge  is  just  such  a  thing  as  if  a  man 
should  see  through  a  book  by  one  act  of  his  mind,  by  one  view,  could 
know  all  that  was  contained  in  that  book  by  one  glance  of  his  eye. 
Well,  this  is  his  divine  wisdom.  For  his  human  wisdom,  that  cannot 
be  equal  to  this,  for  a  finite  nature  is  not  capable  of  an  infinite  under 
standing.  But  yet  his  human  wisdom  is  such  as  doth  far  exceed  the 
knowledge  of  all  men  and  angels.  When  Christ  was  upon  earth, 
though  the  forms  of  things  could  not  but  successively  come  into  his 
mind  (as  a  man,  he  must  understand  as  men  do  in  understanding, 
because  of  the  limited  nature  of  the  mind  and  understanding),  yet  then 
he  could  know  whatever  he  would.  To  whatsoever  thing  he  did  apply 
his  mind  he  did  presently  understand  it,  and  that  in  a  moment  all 
things  were  presented  to  him  ;  so  that  he  accurately  knew  the  nature 
of  things  he  had  a  mind  to  know.  You  find  upon  all  occasions  he 
was  not  ignorant  of  the  thoughts  and  hearts  of  men,  and  when  done 
ever  so  secretly,  yet  Christ  knew  them  ;  as  when  the  woman  came 
behind  him,  and  touched  the  hem  of  his  garment  undiscernibly  (as  she 
thought)  by  a  secret  touch,  then  saith  Christ,  '  Who  touched  me  ?  for 
virtue  is  passed  from  me,'  Luke  viii.  45.  Christ  knew  the  touch  of  faith, 
knew  the  woman  that  came  behind  him,  and  would  not  be  seen.  And 
Mat.  ix.  3,  4,  '  When  certain  Pharisees  said  within  themselves,  This 
man  blasphemes  ; '  within  their  hearts,  though  they  durst  not  say  it 
publicly ;  and  Christ  discovers  their  inward  thoughts,  and  turns 
out  the  very  inside  of  their  souls  ;  so  Mat.  xii.,  Jesus  knew  their 
thoughts,  when  they  imagined  that  by  Beelzebub,  the  prince  of  devils, 
he  cast  out  devils.  But  more  fully  see  that  notable  place  which  will 
set  forth  that  no  subtle  devices  we  can  use  are  sufficient  to  escape  his 
knowledge  :  John  ii.  23-25,  '  When  he  was  at  Jerusalem  at  the 
passover,  on  the  feast-day,  many  believed  in  his  name  when  they  saw 
the  miracles  which  tie  did.  But  Jesus  did  not  commit  himself  unto 
them,  because  he  knew  all  men,  and  needed  not  that  any  should  testify 
of  man  ;  for  he  knew  what  was  in  man/  Mark,  they  are  said  to  believe 
in  Christ.  Certainly  their  faith  was  not  pretended  only,  but  real. 


54  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XIV. 

though  not  a  thorough  faith,  not  rooted  in  their  souls,  though  as  yet 
they  did  not  betray  their  insincerity.  But  '  Jesus  knew  what  was  in 
man.'  We  cannot  infallibly  discern  the  truth  and  falsehood  of  a  profes 
sion  before  men  discover  themselves  ;  but  all  hypocrites  are  known  to 
him  long  before  they  show  their  hypocrisy.  And  known,  how  ?  Not 
by 'a  conjectural,  but  by  a  certain  knowledge,  as  being  that  knowledge 
that  is  from  and  by  himself.  As  God  he  doth  infallibly  know  what  is 
most  secret  in  man.  Even  then,  when  for  the  present  we  have  but  a 
moral  sincerity,  and  do  not  dissemble,  the  Lord  knows  whether  this  is 
a  true,  real  and  supernatural  work,  for  there  may  be  a  moral  where 
there  is  not  a  supernatural  sincerity.  Now,  if  the  Lord  Jesus  was 
endowed  with  such  an  admirable  wisdom  and  understanding  even  in 
the  days  of  his  flesh,  when  he  was  capable  of  growing  in  wisdom  as 
well  as  in  stature,  Luke  ii,  as  his  human  capacity  was  enlarged  by 
degrees  (for  he  would  in  all  things  be  like  us  except  in  sin),  what  shall 
we  think  of  Christ  glorified,  when  he  comes  in  that  state  in  which  he 
is  now  glorious  in  heaven?  When  he  comes  to  exercise  this  judg 
ment,  certainly  he  shall  bring  an  incomparable  knowledge,  so  far 
exceeding  the  manner  and  measure  of  all  creatures,  men  or  angels, 
even  as  he  is  man.  But  his  infinite  knowledge  as  he  is  God,  that 
chiefly  shines  forth  in  this  work ;  and  therefore  he  is  fit  to  judge  ; .  for 
he  can  bring  forth  the  secret  things  of  darkness,  and  the  hidden 
counsels  of  the  heart,  1  Cor.  iv.  5,  and  shall  despoil  sinners  of  all  their 
pretences  and  excuses,  and  plainly  and  undeniably  pluck  off  their 
disguises  from  them.  He  knows  all  the  springs,  motions,  hidden 
counsels  of  the  heart,  and  secret  things  that  move  you  and  set  you 
a-work. 

2.  For  justice  and  righteousness.  An  incorrupt  judge  he  is  that 
neither  hath,  doth,  or  can  err  in  the  judgment.  As  there  is  a  double 
knowledge  in  Christ,  so  there  is  also  a  double  righteousness ;  the  one 
that  belongs  to  him  as  God,  the  other  as  man ;  and  both  are  exact 
and  immutably  perfect.  His  divine  nature  is  holiness  itself — '  In  him 
there  is  light,  and  no  darkness  at  all,'  1  John  i.  5.  The  least  shadow 
of  injustice  cannot  be  imagined  in  God ;  for  God's  holiness  is  his  being, 
it  is  not  a  superadded  quality,  as  it  is  in  us  ;  the  quality  may  be  lost, 
yet  the  being  remain  ;  as  in  angels,  holiness  was  a  superadded  quality ; 
they  had  their  angelical  being,  but  lost  their  holiness ;  and  when  Adam 
fell,  he  lost  that  holiness  and  righteousness  in  which  he  was  created, 
but  yet  he  had  his  being.  But  God's  holiness  is  his  very  nature  and 
essence.  The  holiness  of  God  may  be  compared  to  a  vessel  that  is  all  of 
pure  gold ;  but  the  holiness  of  the  creature  may  be  compared  to  a 
vessel  of  wood  and  earth,  that  is  only  gilded ;  the  outside  is  gold,  but 
the  substance  of  the  vessel  is  another  thing.  Now,  in  a  vessel  of  pure 
gold,  there  the  lustre  and  the  substance  is  the  same.  Our  holiness  is 
but  gilding,  it  may  be  worn  out ;  but  God's  holiness  is  gold,  he  is 
holiness  itself.  We  cannot  call  a  wise  man  wisdom.  We  use  the  con 
crete  when  we  speak  of  men — we  say  they  are  wise,  good,  holy  ;  but  we 
use  the  abstract  of  God — God  is  love,  light,  holiness,  purity  and  mercy 
itself,  which  notes  the  inseparability  of  the  attribute  from  his  nature. 
God  is  himself,  and  God  cannot  deny  himself.  Peter  Martyr  sets  forth 
the  holiness  of  God  by  this  comparison — '  Take  a  carpenter  when  he 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  55 

hath  chalked  and  drawn  his  line,  then  he  goes  and  chops  the  timber. 
Sometimes  he  chops  right,  and  sometimes  amiss.  Why  ?  because  he 
hath  an  outward  rule  without  him — a  line  according  to  which  he  cuts 
the  timber.  But  if  you  could  suppose  a  carpenter  that  could  never 
chop  amiss,  but  his  hand  should  be  his  line  and  rule,  if  he  had  such 
an  equal  poise  and  touch  of  his  hand,  that  his  very  stroke  is  a  rule  to 
itself,  he  cannot  err.'  By  this  plain  and  homely  comparison  he  did  set 
forth  the  holiness  of  God  and  the  creature.  The  holiness  of  the 
creature  is  a  rule  without  us,  therefore  sometimes  we  chop  and  miss ; 
but  God's  holiness  is  his  rule,  it  is  his  nature,  he  can  do  nothing 
amiss. 

Now  let  us  consider  his  human  nature ;  it  was  so  sanctified  since  it 
dwelt  with  God  in  a  personal  union,  that  it  was  impossible  that  he 
could  sin  in  the  days  of  his  flesh,  much  more  now  glorified  in  heaven ; 
and  there  will  be  use  of  both  in  the  last  judgment ;  but  chiefly  the 
righteousness  that  belongs  to  the  divine  nature ;  for  all  the  operations 
of  Christ,  his  mediatorial  actions,  they  are  all  done  by  God-man, 
neither  nature  ceaseth  in  him.  Look,  as  in  the  works  of  man,  all  the 
external  actions  he  doth,  they  are  done  by  the  body  and  soul — the 
body  works,  the  soul  works,  according  to  their  several  natures, — yet 
both  conspire  and  concur  in  that  way  that  is  proper  to  either ;  only  in 
some  actions  there  is  more  of  the  soul  discovered,  as  in  a  brutish 
action,  or  action  that  requires  strength,  more  of  the  body  is  discovered ; 
yet  the  body  and  the  soul  concurs, — so  the  two  natures  all  concur  in 
Christ's  actions,  only  in  some  works  his  human,  in  others  his  divine 
nature  more  appears.  Look,  as  in  the  works  of  his  humiliation  his 
human  nature  did  more  appear,  but  still  his  divine  nature  manifested 
itself,  also  he  offered  up  himself  as  God-man ;  but  in  the  works  that 
belong  to  his  exaltation  and  glorified  estate  his  divine  nature  appeared 
most;  so  in  this  solemn  transaction,  wherein  Christ  is  to  discover 
himself  to  the  world  in  the  greatest  majesty  and  glory,  he  acts  as  God- 
man,  only  the  divine  nature  more  appears  and  discovers  itself,  because 
it  belongs  to  his  exaltation. 

3.  For  power.     A  divine   power  is  also  plainly  necessary,  that 
none  may  withdraw  themselves  from   this  judgment,  or  resist  and 
hinder  the  execution  of  his  sentence,  for  otherwise  it  would  be  passed  in 
vain,  Titus  ii.  13.     Christ  then  comes  to  show  himself  as  the  great 
and  powerful  God.     His  power  is  seen  in  raising  the  dead,  in  bringing 
them  into  one  place,  in  opening  their  consciences  that  they  may  have 
a  review  and  sense  of  all  their  actions,  and  afterward  in  binding  the 
wicked,  hands  and  feet,  and  casting  them  into  hell :  Mat.  xxiv.  13, 
*  The  Son  of  man  shall  come  from  heaven  with  power  and  great  glory.' 

4.  His  authority.     I  shall  the  longer  insist  upon  this,  because  the 
main  hinge  of  all  lieth  here ;  and  this  will  bring  the  matter  home  to 
the  second  person,  to  prove  that  Jesus  Christ,  and  no  other  but  Christ, 
he  is  to  be  the  world's  judge,  and  it  is  his  tribunal  before  whom  '  we 
must  all  appear/     By  the  law  of  nature,  the  wronged  party  and  the 
supreme  power  hath  a  right  to  require  satisfaction  for  any  wrong  that 
is  done.     Let  us  consider  Christ's  authority  a  little,  and  weigh  it  in 
the  balance  of  reason.     I  say,  by  the  law  of  nature,  where  there  is  no 
power  publicly  constituted,  where  people  live  without  law  and  govern- 


56  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XIV. 

ment,  possibly  there  the  wronged  party  hath  power  to  require  it,  he  is 
the  avenger ;  but  where  things  are  better  ordered,  where  there  is  law 
and  government,  lest  the  wronged  party  should  indulge  his  revenge 
and  passion  for  his  own  interest,  therefore  the  supreme  power  takes 
vengeance  to  itself,  and  doth  right,  and  will  challenge  the  parties  that 
offend,  judge  the  matter  that  is  in  hand,  will  make  amends  to  those 
that  are  wronged,  either  in  body,  goods,  or  good  name. 

Well,  both  these  things  concur :  God  is  the  wronged  party,  and  the 
supreme  judge,  and  therefore  the  judgment  is  devolved  upon  the  Lord 
Jesus  Christ. 

[1.]  He  is  the  wronged  party,  that  is  offended  with  the  sins  of  men  ; 
for  it  is  his  law  that  is  broken,  his  authority  that  is  despised,  his  glory 
that  is  trampled  under  foot.  It  is  true,  we  cannot  lessen  God's  happi 
ness  by  anything  that  we  can  do ;  all  that  we  do,  it  is  but  as  a  man 
that  strikes  at  the  light  that  shines  upon  a  tree;  he  may  cause  his 
axe  to  fasten  in  the  tree,  but  he  hurts  not  the  light.  God  is  not  really 
hurt,  there  is  no  loss  or  happiness  by  anything  the  creature  can  do ; 
our  good  and  evil  extends  not  to  him ;  his  essential  glory  is  still  the 
same  ;  whether  we  obey  or  disobey,  please  or  displease,  honour  or  dis 
honour  him  that  is  eternally  immutable ;  he  is  neither  lessened  nor 
increased  by  anything  that  we  can  do ;  he  is  out  of  the  reach  of  all 
darts  we  cast  at  him.  We  may  fling  up  darts  to  heaven;  hurt  us 
they  may,  not  him.  But  how  is  sin  a  wrong  to  God  ?  It  is  a  wrong 
to  his  declarative  glory,  as  he  is  the  sovereign  lord  and  law-giver,  as 
a  breach  to  his  law  and  contempt  of  his  authority.  Look,  as  David, 
when  he  sinned  in  the  matter  of  Bathsheba,  he  wronged  Uriah,  but 
yet  he  says,  Ps.  li.  4,  '  Against  thee,  thee  only  have  I  sinned/  The  sin 
was  properly  against  God.  God  is  the  author  of  the  light  of  nature, 
and  the  order  of  things,  which  begets  a  sense  of  good  and  evil  in  our 
hearts ;  and  therefore,  whoever  sins  against  the  light  of  nature  is- 
responsible  to  God.  Conscience  within  him  tells  him  he  hath  done 
something  against  God.  If  a  man  be  poor,  or  sick,  his  conscience  is 
not  troubled  for  that ;  but  if  he  hath  done  something  disorderly,  con 
science  being  God's  deputy,  his  mind  may  be  troubled  about  it ;  if  he 
hath  committed  adultery,  or  done  anything  that  is  contrary  to  the 
light  of  nature,  his  heart  will  be  upon  him,  and  summons  him  to- 
appear  before  God  to  answer  for  the  wrong  done  to  God.  I  speak 
this  because  of  the  Gentiles.  But  now  for  Christians.  God  certainly 
gave  the  law  by  Moses,  and  gave  the  law  by  Christ  in  the  gospel ;  and 
therefore  every  sin  of  ours  is  an  offence  to  God,  as  being  a  breach  of 
that  order  he  hath  established,  and  the  way  of  government  under  which 
he  hath  put  us :  1  John  iii.  4,  '  Sin  is  a  transgression  of  the  law/ 
Laws  cannot  be  despised  ;  but  the  majesty  of  the  law-giver  is  also 
violated,  and  therefore  as  God  is  the  wronged  party,  God  comes  in  to 
be  our  judge,  to  require  satisfaction  for  the  wrong  we  have  done. 
There  is  something  indeed  in  this,  but  God  does  not  barely  as  an- 
offended  party,  or  as  a  private  man  would  revenge  himself,  where 
there  is  no  public  power  constituted  to  do  him  right.  No ;  he  properly 
judgeth  us  as  the  supreme  and  sovereign  lord  and  governor  of  the 
world,  to  whom  it  belongs,  as  the  universal  king,  to  secure  the  ends  of 
government  for  common  good,  to  see  that  it  be  well  with  them  that 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  57 

do  well,  and  ill  with  them  that  do  ill ;  and  there  is  no  compassion, 
shown  to  any  creature,  but  where  the  case  is  compassionable. 

Bat  more  plainly  to  show  how  this  right  accrues  to  God,  how  he 
comes  to  be  the  supreme  governor  of  the  world.  Several  ways  :  either 
because  of  the  excellency  of  his  being,  or  because  of  the  relation 
wherein  we  stand  to  him  for  all  the  benefits  he  bestows  upon  us  ;  we 
have  all  from  him. 

[I.]  For  the  excellency  of  his  being.  This  is  according  to  the  light 
of  nature,  that  those  that  excel  others  should  be  chief  and  supreme,  as- 
it  is  clear  in  man  above  brute-beasts.  Man  was  made  to  have 
dominion  over  them,  having  a  more  excellent  nature  than  they,  as  in 
the  first  of  Genesis.  When  God  said,  '  Let  us  make  man/  presently 
God  puts  the  government  upon  him,  and  gives  him  dominion  over  the 
beasts  of  the  field,  the  fowls  in  the  air,  and  fish  in  the  sea.  So  God 
being  infinite,  and  far  above  all  chief  beings,  hath  power  over  all  his 
creatures,  angels  and  men,  who  are  as  nothing'to  him,  therefore  to  be 
governed  by  him. 

[2.]  The  title  comes  by  virtue  of-  the  benefits  that  he  hath  bestowed 
upon  us ;  we  have  life,  being,  and  all  things  from  God ;  therefore, 
certainly,  the  power  and  authority  is  in  him.  Look,  as  parents  have 
power  and  authority  over  their  children,  who  are  a  means  under  God 
to  give  them  life  and  education,  and  the  most  barbarous  people  would 
acknowledge  this ;  how  much  more  then  hath  God,  who  gives  us  life, 
breath,  being,  and  well-being,  and  all  things  ?  He  hath  created  us 
out  of  nothing,  and  being  once  created,  he  preserves  us,  and  gives  us 
all  the  good  things  we  enjoy ;  and  therefore  we  are  obliged  to  be 
subject  to  him,  and  obey  his  holy  laws,  and  to  be  accountable  to  him; 
for  the  breach  of  them.  And  therefore  let  us  state  it  thus  :  if  that  the 
excellency  of  his  nature  gives  him  a  sufficiency  for  the  government  of 
mankind,  his  creation,  preservation,  and  other  benefits,  they  give  him 
a  full  right  to  dispose  of  man,  to  make  what  laws  he  pleaseth,  to  call 
man  to  account  whether  he  keep  them,  yea  or  no.  Surely  the  right 
of  God  is  greater  than  that  which  parents  can  have  over  their  children  ; 
for  in  natural  generation  parents  are  but  only  the  instruments  of  his 
providence,  acting  only  the  power  God  gives  them ;  they  propagate 
nothing  to  their  children,  but  the  matter  of  their  being,  and  those 
things  that  belong  to  the  body,  Heb.  xii.  9.  Nay,  God  hath  a  greater 
hand  in  forming  the  child  than  the  parents  ;  still  they  act  as  guided 
by  God,  and  as  influenced  by  his  providence,  for  they  cannot  tell 
whether  the  child  will  be  male  or  female,  beautiful  or  deformed,  they 
know  not  the  number  and  posture  of  the  bones,  nerves,  veins,  sinews  ; 
but  God  orders  all  these  things  by  his  own  wisdom,  and  wonderfully 
frames  us  in  the  secret  parts  of  the  belly ;  therefore  the  sovereignty 
certainly  belongs  to  God,  for  it  is  he  that  forms  the  spirit  of  man 
within  him,  Zech.  xii.»  1.  The  soul  is  of  God's  immediate  formation, 
and  all  the  care  and  providence  of  our  parents  come  to  nothing,  unless 
God  direct  it,  and  second  it  with  his  blessing.  God  is  the  judge  of  all 
creatures,  visible  and  invisible,  and  from  his  empire  and  jurisdiction, 
they  neither  can  nor  ought  to  exempt  themselves.  So  that  to  be 
God  and  judge  of  the  world  is  one  and  the  same  thing,  only  expressed 
by  divers  terms. 


58  SERMONS  UPON  2  CORINTHIANS  V.        [&ER.  XIV. 

To  gather  up  this  argument.  This  is  a  certain  rule  :  the  owner  of 
anything  is  necessarily  a  governor  to  it,  if  it  be  governable,  if  it  be  a 
creature  that  is  capable  of  government,  and  hath  an  aptitude  to  be 
governed,  for  certainly  an  absolute  propriety  in  a  governable  creature 
gives  a  plenary  title.  Now  God  made  us  out  of  nothing,  and  he  made 
us  capable  of  government,  being  rational  and  free  agents,  and  there 
fore  he  must  needs  be  our  lord  and  governor.  '  All  souls  are  mine,' 
saith  he,  Ezek.  xviii.  4.  And  it  is  devolved  upon  Christ  our  redeemer 
by  a  new  right,  for  he  died,  rose  again,  and  revived  to  this  end ;  he 
hath  purchased  this  authority  to  be  Lord  of  quick  and  dead. 

And  it  is  as  certain  a  rule  that  our  governor  must  be  our  judge, 
for  government  consists  of  three  parts  :  legislation,  judgment,  and  exe 
cution — giving  laws,  and  j  udging,  and  executing.  God  doth  all  these 
things  by  an  authoritative  constitution  ;  he  makes  laws  for .  man  to 
oblige  him  to  obedience.  And  in  God's  laws  there  is  a  precept  and  a 
sanction  ;  that  is,  there  are  rewards  and  penalties.  The  precept  shows 
what  we  must  do,  the  sanction  shows  what  God  will  do ;  the  precept 
shows  what  is  due  from  the  creature,  the  sanction  shows  what  is  due 
to  the  creature — that  is,  if  he  break  this  law,  he  shall  be  punished ; 
if  he  keep  this  law,  he  shall  be  rewarded.  Thus  you  see,  God,  being 
our  governor,  may  make  laws  for  man  that  is  capable  of  laws.  Now 
this  sanction  would  be  but  a  shadow  and  vain  scarecrow  if  there  were 
no  judgment;  for  would  God  say,  Do,  and  thou  shalt  live,  believe, 
and  thou  shalt  be  saved,  and  never  look  after  this,  whether  we  do  or 
believe  ?  Therefore,  as  there  is  legislation,  so  there  must  be  judging : 
but  then  this  judgment  must  necessarily  infer  a  thing, — that  is,  the 
execution — otherwise  judgment  would  be  but  a  solemn  pageantry.  But 
why  is  Christ  judge  of  the  world  rather  than  the  Father  and  Spirit,  who 
also  made  us,  and  gave  a  law  to  us,  and  invested  it  with  such  a  sanc 
tion,  who  are  offended  and  grieved  with  our  sins  ?  I  answer — 

(1.)  Consider,  we  have  gone  a  great  step  to  prove  that  it  is  the 
peculiar  right  of  God,  common  to  the  three  persons,  Father,  Son,  and 
Holy  Ghost,  and  this  in  effect  proves  that  Christ  may  execute  it,  for 
'  they  are  one/  1  John  v.  7.  They  have  one  common  nature ;  and  as 
to  the  operations  that  are  without,  the  divine  essence  is  common  to 
them  all.  So  that  as  the  creation  of  all  things  is  equally  attributed 
to  all,  so  also  this  act  of  judging  the  world.  So  that  it  belongs  to  all, 
for  they  are  all  equal  in  being,  power,  and  glory.  But  as  yet  the  thing 
is  not  explained  enough,  unless  we  grant  it  shall  be  exercised  by  all, 
or  else  prove  out  of  scripture  that  one  person  is  ordained  by  mutual 
consent,  chosen  out  by  the  rest  to  exercise  it  for  himself  and  for  the 
other.  But  this  I  have  proved  already,  God  is  the  judge.  And  at 
first,  when  the  doctrine  of  the  Trinity  was  but  sparingly  revealed  to 
the  church,  and  not  openly,  it  was  not  needful  to  inquire  more  nicely 
after  it,  but  this  general  truth  was  sufficient.  And  Enoch,  when  he 
prophesied,  doth  not  tell  us  of  Christ  the  judge,  but  tells  us,  Jude  14, 
'  Behold  the  Lord  cometh  with  ten  thousands  of  his  saints,  to  execute 
judgment  upon  all,'  &c.  And  David  speaks  to  God,  Ps.  xciv.  2,  'Lift 
up  thyself,  thou  judge  of  the  earth  ; '  and  Ps.  1.  6,  '  God  is  judge  him 
self.'  It  was  enough  to  understand  it  so,  without  any  distinction  of 
the  persons ;  but  when  once  this  mystery  was  most  certainly  mani- 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  50 

festcd  by  God  manifest  in  our  flesh,  now  we  must  inquire  a  little 
further. 

(2.)  I  answer,  There  is  an  order  in  the  persons  of  the  blessed 
Trinity ;  as  in  the  manner  of  subsisting,  so  also  there  is  a  certain  order 
and  economy  according  to  which  all  their  operations  are  produced  and 
brought  forth  to  the  creature,  according  to  which  order  the  power  of 
judging  doth  belong  partly  to  the  Father  and  partly  to  the  Son. 

(1st.)  In  the  business  of  redemption.  There  the  act  of  judging  was 
exercised  upon  our  surety,  he  was  substituted  into  our  room  and  place, 
and  offered  himself  not  only  for  our  good,  but  in  our  room  and  stead, 
to  bear  our  punishment,  and  to  procure  the  favour  of  God  to  us. 
There  the  act  of  judging  belonged  to  the  Father,  to  whom  the  satis 
faction  was  tendered,  and  before  whom  our  advocate  and  surety  must 
plead  and  present  himself  ;  therefore  it  is  said,  in  1  John  ii.  1,  '  We 
have  an  advocate  with  the  Father,  even  Jesus  Christ  the  righteous.' 
Thus  our  advocate  pleads  before  the  Father  as  before  the  judge. 

(2c%.)  As  to  the  judgment  to  be  exercised  upon  us.  Whoever 
partakes  of  that  salvation  which  was  purchased  by  the  surety,  or  have 
lost  it  by  their  negligence,  impenitency,  and  unbelief,  there  the  second 
person  is  to  be  judge.  In  the  former  the  Son  could  not  be  our  judge, 
for  then  he  would  be  our  judge  and  party  too,  and  then  the  plea  of 
those  heretics  would  have  more  countenance  of  reason.  In  the  busi 
ness  of  redemption  the  Son  could  not  judge,  because  he  made  himself 
a  party  for  our  good,  and  stood  in  our  room  and  place,  and  the  same 
party  cannot  give  and  take  the  satisfaction,  that  cannot  be  ;  therefore 
this  order  is  constituted  in  this  glorious  mystery  of  the  Godhead,  that 
the  satisfaction  is  tendered  to  the  Father,  he  pleads  and  represents 
himself  to  the  Father  in  our  behalf.  And  the  Holy  Ghost  cannot  be 
the  judge,  for  in  this  mystery  he  hath  another  part  and  function  and 
office,  he  being  the  third  person  in  order  of  subsisting. 

(3c%.)  In  the  Son  there  is  a  double  relation  or  consideration  ;  one 
as  he  is  God,  and  the  other  as  he  is  mediator ;  the  one  natural  and 
eternal,  which  shall  endure  for  ever,  the  other  which  he  took  upon 
himself  in  time,  and  which  in  the  consummation  of  time  he  shall  at 
length  lay  aside.  In  the  former  respect,  as  God,  so  Christ  is  judge 
with  the  Father  and  Spirit,  as  by  original  authority  ;  but  in  this  latter 
respect,  as  Christ  is  mediator,  he  is  judge  by  deputation.  The  prim 
itive  sovereignty  belongs  to  God  as  supreme  king,  and  the  judge  by 
derivation  and  deputation  is  the  Lord  Jesus  Christ,  as  mediator,  in 
his  manhood  united  to  the  second  person  of  the  godhead  ;  so  the  judg 
ment  of  the  world  is  put  upon  him.  In  regard  of  the  creature,  as  to 
us,  his  authority  is  absolute  and  supreme ;  but  in  regard  of  God  it  is 
deputed  ;  so  he  is  ordained  and  appointed  to  be  judge.  The  scripture 
delights  much  in  this  notion,  John  v.  27.  He  hath  power  of  life  and 
death,  to  condemn  and  absolve ;  the  Father  hath  given  him  authority, 
as  he  is  the  Son  of  man,  Acts  x.  42.  The  apostles,  when  they  were 
to  preach,  thought  it  not  enough  for  them  to  say,  God  is  judge ;  no, 
but,  '  He  is  ordained  of  God  to  be  judge  of  quick  and  dead  ;'  so  Acts 
xvii.  31, '  He  hath  appointed  a  day  in  the  which  he  will  judge  the  world 
in  righteousness  by  that  man  whom  he  hath  ordained.'  In  all  which 
Christ  acts  as  the  Father's  vicegerent.  And  after  he  hath  thus  judged 


60  SERMONS  UPON  2  CORINTHIANS  V.  [$ER.  XIV. 

the  world,  as  the  Father's  deputy,  then  he  shall  give  up  the  kingdom 
to  God,  even  the  Father,  1  Cor.  xv.  25.  So  that  the  right  Christ  hath 
as  mediator  is  not  .merely  by  creation,  nor  his  essential  kingdom 
common  to  the  Father  ;  but  a  derivative,  subordinate  right  as  mediator, 
by  virtue  of  his  purchase,  as  he  died,  rose  again,  and  revived. 

(4thly.)  This  power  which  belongs  to  Christ  as  mediator,  is  given 
to  him  upon  these  accounts.  Partly  as  a  recompense  of  his  hum 
iliation  ;  but  chiefly,  because  it  belongs  to  the  fulness  of  his  mediatory 
office  ;  it  is  tte  last  act.  The  kingdom  of  the  mediator  is  subordinate 
to  the  kingdom  of  God.  Now  he  being  appointed  by  the  Father,  the 
last  act  of  his  kingly  office  was  to  judge  the  world.  This  mediator 
was  not  only  to  pay  a  price  to  divine  justice,  not  only  to  separate  the 
redeemed  from  the  world  by  converting  them  to  God,  but  he  is  also 
to  judge  devils,  and  those  enemies  of  his  that  would  riot  submit  to  his 
mediatory  kingdom,  to  judge  those  enemies  out  of  whose  hands  he  is 
to  free  the  church.  While  the  world  lasts,  he  is  to  fight  against  our 
enemies,  but  then  to  judge  them,  and  cast  them  into  eternal  torments, 
and  so  to  deliver  up  the  kingdom  to  the  Father,  1  Cor.  xv.  24.  His 
office  is  not  full  till  he  hath  executed  and  judged  all  his  enemies. 

Secondly.  In  what  nature  doth  he  act  and  exercise  the  judgment, 
either  as  God,  or  man,  or  both  ?  I  answer,  In  both.  Christ  is  the 
person,  not  the  Father  nor  the  Spirit,  and  Christ  acts  it  as  God-man  ; 
the  judgment  is  acted  visibly  by  him  in  the  human  nature,  seated 
upon  a  visible  throne,  that  he  may  be  s.een  of  all  and  heard  of  all ; 
therefore  Christ  is  so  often,  with  respect  to  the  judgment,  called  the 
Son  of  man,  Mat.  xvi.  27,  Acts  xvii.  31,  Mat.  xxvi.  64,  John  v.  27. 
The  judgment  must  be  visible,  therefore  the  judge  must  be  so;  and 
that  the  world  may  see  him.  with  these  eyes,  that  we  may  see  our 
Redeemer  come  in  the  last  day,  and  see  him  to  our  comfort,  he  that 
is  withdrawn  into  the  curtain  of  the  heavens,  he  that  is  gone  about 
his  ministration  before  God,  must  come  out  and  bless  the  people ;  and 
therefore,  that  he  may  be  seen  and  heard  of  all,  though  the  divine 
power  be  mightily  seen,  yet  he  is  to  act  it  in  the  human  nature. 

Use  of  all.  (1.)  This  speaks  terror  to  the  wicked.  (2.)  Comfort 
to  the  godly. 

1.  Terror  to  the  wicked.     Here  let  us  see — 

[1.]  Who  are  those  wicked  ones,  to  whom  this  terror  belongeth. 

[2.]  What  is  it  that  maketh  it  so  terrible  to  them,  and  will  breed 
horror  and  trembling  in  their  hearts,  if  they  repent  not. 

(1.)  AH  those  that  have  opposed  his  kingdom  in  the  world:  Luke 
xix.  27,  '  Those  mine  enemies,  that  would  not  that  I  should  reign  over 
them,  bring  them  forth,  and  slay  them  before  me.'  These  oppose  the 
great  design  of  the  gospel,  which  is  to  set  up  the  Lord  Jesus  as  king. 

(2.)  All  that  set  light  by  his  person  in  the  day  of  his  grace :  and 
though  they  do  not  oppose  his  government,  yet  refuse  it :  Ps.  Ixxxi. 
11,  'My  people  would  not  hearken  to  my  voice,  and  Israel  would  none 
of  me.' 

(3.)  All  that  despise  his  benefits,  and  neglect  to  seek  after  them  :  Heb. 
ii.  3,  '  How  shall  we  escape,  if  we  neglect  so  grea't  salvation  ?  '  Christ's 
benefits  are  God's  favour  and  image.  To  have  low  thoughts  of  these 
is  to  have  low  thoughts  of  the  blood  of  Christ :  1  Peter  i.  18,  '  Ye  were 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  61 

not  redeemed  with  corruptible  things,  as  silver  and  gold,  from  your 
vain  conversation  received  by  tradition  from  your  fathers ;  but  with 
the  precious  blood  of  Christ,  as  of  a  larnb  without  blemish  and  without 
spot ; '  and  Heb.  x.  29,  '  Of  how  much  sorer  punishment,  suppose  ye, 
shall  he  be  thought  worthy,  who  hath  trodden  under  foot  the  Son  of 
God,  and  hath  counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing,  and  hath  done  despite  unto  the  Spirit  of 
grace  ? ' 

(4.)  All  that  abuse  his  grace,  and  turn  it  to  wantonness  :  Jude  4, 
'  For  there  are  certain  men  crept  in  unawares,  who  were  before  of  old 
ordained  to  this  condemnation,  ungodly  men,  turning  the  grace  of  our 
God  into  lasciviousness,  and  denying  the  only  Lord  God,  and  our  Lord 
Jesus  Christ/  Those  that  grow  less  humble,  less  holy,  less  careful, 
upon  the  account  of  grace. 

(5.)  All  that  break  his  commandments  :  John  xv.  10,  '  If  ye  keep  my 
commandments,  ye  shall  abide  in  my  love.'  Others  are  reckoned  for 
enemies  :  Col.  i.  21,  '  Enemies  in  your  mind  by  wicked  works;'  and 
Ps.  Ixviii.  21,  '  God  shall  wound  the  head  of  his  enemies,  and  the  hairy 
scalp  of  such  a  one  as  goeth  on  still  in  his  trespasses.' 

(6.)  Those  that  question  the  truth  of  his  promises  :  2  Peter  iii.  3,  4, 
'  Knowing  this,  first,  that  there  shall  come  in  the  last  days  scoffers, 
walking  after  their  own  lusts ;  and  saying,  Where  is  the  promise  of 
his  coming?'  And  they  shall  know  the  truth  of  them  to  their  bitter 
cost ;  that  Christ  will  come,  and  come  as  judge. 

(7.)  Those  that  have  perverted  his  ordinances  :  Mat.  xxiv.  48 — 51, 
'  But  and  if  that  evil  servant  shall  say  in  his  heart,  My  lord  delayeth 
his  coming,  and  shall  begin  to  smite  his  fellow-servants,  and  to  eat 
and  drink  with  the  drunken :  the  lord  of  that  servant  shall  come  in 
a  day  when  he  looketh  not  for  him,  and  in  an  hour  that  he  is  not 
aware  of,  and  shall  cut  him  asunder,  and  appoint  him  his  portion 
with  the  hypocrites  :  there  shall  be  weeping  and  gnashing  of  teeth.' 
He  that  maligneth,  envieth,  traduceth,  and  injureth,  to  his  power,  his 
most  painful,  faithful  followers  and  servants,  that  strengtheneth  the 
hands  of  the  wicked,  and  encourageth  them  against  the  most  serious, 
whom  he  seeketh  to  oppress,  shall  be  most  severely  punished. 

[2.]  What  is  it  that  is  so  terrible  ? 

(1.)  He  is  such  a  judge  as  the  power  of  the  most  powerful  cannot 
daunt;  but  they  shall  be  all  daunted  by  him:  Rev.  vi.  15,  16,  'The 
kings  of  the  earth,  and  the  great  men,  and  the  rich  men,  and  the  chief 
•captains,  and  the  mighty  men,  and  every  bondman,  and  every  freeman 
hid  themselves  in  the  dens  and  in  the  rocks  of  the  mountains,  and  said 
•to  the  mountains  and  rocks,  Fall  on  us,  and  hide  us  from  the  face  of 
him  that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb :  for 
the  great  day  of  his  wrath  is  come,  and  who  shall  be  able  to  stand  ? ' 

(2.)  Such  a  judge  as  the  wealth  of  the  wealthiest  cannot  bribe. 
What  compensation  can  they  bring  Christ  for  the  breach  of  his  laws  ? 
Mat,  xvi.  26,  '  What  shall  a  man  give  in  exchange  for  his  soul  ? ' 

(3.)  He  is  such  a  judge  as  the  wit  and  subtlety  of  the  wisest  and 
most  subtle  cannot  delude :  1  Cor.  iv.  5,  '  Judge  nothing  before  the 
time,  until  the  Lord  come,  who  both  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels  of  the  heart,' 


G'2  SKRMONS  UPON  2  CORINTHIANS  V.  [SER.  XIV. 

&c. ;  and  Jade  15,  '  To  execute  judgment  upon  all,  and  to  convince 
all  that  are  ungodly  among  them  of  all  their  ungodly  deeds,  which 
they  have  ungodlily  committed,  and  of  all  their  hard  speeches  which 
ungodly  sinners  have  spoken  against  him  ;'  and  Ps.  1.  21, '  These  things 
hast  thou  done,  and  I  kept  silence ;  thou  thoughtest  that  I  was  alto 
gether  such  an  one  as  thyself  :  But  I  will  reprove  thee,  and  set  them 
in  order  before  thine  eyes.' 

(4.)  Such  a  judge  that  there  is  no  appealing  from  his  sentence,  or 
hope  of  repealing  of  it :  his  doom  shall  stand  for  ever.  In  the  world 
there  is  liberty  of  appeal  from  one  court  to  another,  where  there  may 
be  a  violent  perverting  of  judgment ;  as  Eccles.  v.  8,  '  If  thou  seest  the 
oppression  of  the  poor,  and  violent  perverting  of  judgment  and  justice 
in  a  province,  marvel  not  at  the  matter.  For  he  that  is  higher  than 
the  highest  regardeth,  and  there  be  higher  than  they.'  But  this 
sentence  is  definitive. 

(£>.)  He  is  a  judge  whose  wrath  is  very  terrible:  Ps.  ii.  12,  '  Kiss 
the  Son,  lest  he  be  angry,  and  ye  perish  from  the  way,  when  his  wrath/ 
is  kindled  but  a  little :  Blessed  are  all  they  that  put  their  trust  in 
him/ 

Well  then,  the  wicked  that  oppose  his  kingdom,  and  all  that  stand 
by  as  unconcerned,  and  do  not  enter  into  his  covenant,  they  shall  be 
judged  by  him,  in  whom  they  have  not  believed;  by  him,  whom  they 
have  slighted ;  by  him,  whose  grace  and  mercy  they  have  despised ; 
by  him,  of  whom  they  have  said  in  their  hearts,  We  will  not  have  this 
man  to  reign  over  us. 

2.  Here  is  comfort  to  the  godly.     Here  I  shall  show — 

[1.]  Who  may  take  comfort.     Or  to  whom  this  comfort  belongeth. 

[2.]  What  comfort  there  is. 

(1.)  Who  ?  Believers,  that  believe  his  doctrine  :  John  xi.  25,  '  He 
that  believeth  in  me,  though  he  were  dead,  yet  shall  he  live/  That 
receive  his  person :  John  i.  12,  '  As  many  as  received  him,  to  them 
gave  he  power  to  become  the  sons  of  God  :  even  to  them  that  believe 
on  his  name/  That  enter  into  covenant  with  him,  and  so  become 
members  of  his  mystical  body,  who,  feeling  their  misery  under  sin 
and  Satan  and  the  wrath  of  God,  and  do  believe  what  Christ  hath 
done  and  suffered  for  man's  restoration  and  salvation,  thankfully 
accept  him  as  their  only  Saviour  and  Lord,  on  the  terms  offered'in  the 
gospel,  and  to  those  ends ;  even  to  justify,  sanctify,  and  bring  them  to 
everlasting  glory, — these  are  owned  and  accepted  by  him. 

(2.)  As  by  their  faith,  so  by  their  love :  Eph.  vi.  24,  '  Grace  be 
with  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity : '  and  1 
Cor.  xvi.  22,  '  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be 
Anathema  Maranatha/  They  love  him  above  their  lives ;  he  is  the 
desire  and  delight  of  their  souls  :  Ps.  Ixxiii.  25,  '  Whom  have  I  in 
heaven  but  thee  ?  And  there  is  none  upon  earth  that  I  desire  besides 
thee/  They  have  longed  for  this  day,  2  Tim.  iv.  8,  They  love  his 
appearing.  The  thoughts  of  it  was  their  solace  in  their  afflictions. 

(3.)  Those  that  war  against  his  enemies,  the  devil,  the  world,  and 
the  flesh :  Rev.  iii.  21,  '  To  him  that  overcometh  will  I  grant  to  sit 
with  me  in  my  throne,  even  as  I  also  overcame,  and  am  set  down  with 
my  Father  in  his  throne/ 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  63 

(4.)  Those  that  obey  his  laws  and  imitate  his  example  :  1  John  ii. 
28,  '  And  now,  little  children,  abide  in  him,  that  when  he  shall  appeal', 
we  may  have  confidence  and  not  be  ashamed  before  him  at  his  coming.' 
And  1  John  iv.  17,  '  Herein  is  our  love  made  perfect,  that  we  may 
have  boldness  in  the  day  of  judgment,  because  as  he  is,  so  are  we  in 
this  world.' 

[2.]  What  is  the  comfort  that  they  have  ? 

.  (1.)  The  judge  is  their  friend,  their  kinsman,  their  brother,  their 
high  priest,  to  make  atonement  for  them,  the  propitiation  for  their 
sins,  their  advocate  and  intercessor,  one  that  died  for  them. 

(2.)  He  cometh  to  lead  them  to  their  everlasting  mansions.  Christ 
is  a  pattern  of  what  shall  be  done  to  them.  He  rose  from  the  dead, 
and  is  become  '  the  first  fruits  of  them  that  slept.'  He  now  '  sitteth  at 
the  right  hand  of  God,  making  intercession  for  them.'  And  '  he  will 
come  again,  and  receive  them  to  himself.  That  they  may  be  where 
he  is,  and  behold  his  glory.' 


SERMON  XV. 

For  we   must  all    appear  before    the  judgment-seat   of   Cliyist. — 

2  COR.  v.  10. 

WE  have  handled — 1.  The  necessity ;  2.  The  universality ;  3. 
The  judge  ;  4.  The  manner  of  judging.  This  last  we  are  now  upon. 
The  word  fyavepoidrjvai  signifieth  both  to  appear  and  to  be  made 
manifest.  We  may  conjoin  the  senses  ;  we  must  so  appear,  as  to  be 
made  manifest. 

First.  To  appear ;  that  we  must  all  appear,  every  individual  person. 
Four  things  evince  that, — 

1.  The  wisdom  and  the  justice  of  the  judge. 

2.  The  power,  impartiality  and  faithfulness  of  his  ministers. 

3.  The  nature  of  the  business  requireth  an  appearance. 

4.  The  ends  of  the  judgment. 

1.  The  wisdom  and  justice  of  the  judge.  Such  is  his  wisdom  and 
perspicuity,  that  not  one  sinner  or  sin  can  escape  him :  Heb.  iv.  13, 
'  There  is  not  any  creature  that  is  not  manifest  in  his  sight,  but  all 
things  are  naked  and  open  unto  the  eyes  of  him  with  whom  we  have 
to  do.'  This  scripture  informeth  us  of  the  perfect  knowledge  of  God, 
as  lie  is  a  judge,  without  which  his  judgment  cannot  be  just  and 
perfect ;  he  knoweth  all '  the  persons  and  causes  of  men  that  are 
brought  before  him.  All  things  in  general,  and  every  thing  in 
particular,  are  manifest  to  him,  fully,  clearly,  and  evidently  discovered 
to  him :  Ps.  Ixix.  5,  '  0  God,  thou  knowest  my  foolishness,  and  my 
sins  are  not  hid  from  thee.'  He  is  neither  ignorant  of  man,  nor  any 
thing  in-  man,  who  must  have  to  do  with  him,  that  is  to  be  judged  by 
him.  So  Jer.  xvii.  10,  '  I,  the  Lord,  search  the  heart  and  try  the  reins, 
even  to  give  every  man  according  to  his  ways,  and  the  fruit  of  his  own 
doing.'  The  force  of  the  reason  is  this:  that  seeing  we  must  be 


64  SERMONS  UPON  2  CORIXTHIANS  V.  [StiR.  XV. 

judged  by  a  most  exact,  impartial  and  all-knowing  judge,  there  can 
be  no  hope  of  lying  hid  in  the  throng,  or  escaping  and  avoiding  the 
judgment.  It  concerneth  the  judge  of  the  "world  to  do  right,  which 
he  cannot  do,  unless  all  sins  and  persons  be  manifest  to  him,  that  he 
may  render  to  every  one  according  to  his  deeds. 

2.  The  power,  impartiality  and  faithfulness  of  his  ministers,  who 
are  the  holy  angels.     Much  of  the  work  of  that  day  is  despatched  by 
the  ministry  of  angels:  Mat.  xxiv.  31,  'They  shall  gather  the  elect 
from   the   four   winds.'     In   the  particular  judgment   they   have   a 
ministry ;   they  convey  the  souls  of  men  to  Christ :    Luke  xvi.  22, 
'Carried  by  the  angels  into  Abraham's  bosom.'     They  that  carried 
their  souls  to  heaven,  shall  be  employed  in  bringing  their  bodies  out 
of  their  graves.     Now  this  ministry  is  not  confined  to  the  elect  only  ; 
they  do  not  only  carry  the  corn  into  the  barn,  but  the  tares  into  the 
furnace:  Mat.  xiii.  39-41,   'And  the   reapers   are   the  angels.     As 
therefore  the  tares  are  gathered  together,  and  burnt  in  the  fire,  so  shall 
it  be  in  the  end  of  this  world.     The  Son  of  man  shall  send  forth  his 
angels,  and  they  shall  gather  out  of  his  kingdom  all  things  that  do 
offend,  and  them  that  do  iniquity,  and  shall  cast  them  into  a  furnace 
of  fire ;  there  shall  be  weeping  and. gnashing  of  teeth.'    It  is  the  angels' 
work  to  separate  the  wicked  from  the  godly,  to  bind  up  the  tares  in 
bundles,  that  they  may  be  burnt  in  the  fire.     They  force  and  present 
wicked  men  before  the  judge,  be  they  never  so  unwilling  and  obstinate. 
So  in  the  parable  of  the  drag-net,  Mat.  xiii.  49,  50,  '  So  shall  it  be  at 
the  end  of  the  world.     The  angels  shall  come  forth,  and  sever  the 
wicked  from  among  the  just,  and  shall  cast  them  into  a  furnace  of  fire, 
where  shall  be  weeping  and  gnashing  of  teeth.'     There  is  a  mixture 
unavoidable  of  good  and  bad  in  the  church,  but  then  a  perfect  separa 
tion  by  the  ministry  of  angels. 

3.  The  nature  of  the  business  requireth  our  appearance.     Partly, 
because  in  a  regular  judgment  no  man  can  be  judged  in  his  absence. 
Therefore  in  this  great  and  solemn  judgment  we  must  stand  as  persons 
impleaded  to  hear  what  is  alleged,  and  what  we  can  say  in  our  defence. 
David  saith,  Ps.  cxxx.  3,  'If  thou  shouldest  mark  our  iniquities,  0 
Lord,  who  shall  stand?'  that  is,  appear  in  the  judgment,  so  as  to  be 
able  to  make  a  defence.     So,  Ps.  i.  5,  '  The  ungodly  shall  not  stand 
in  the  judgment ; '  that  is,  the  wicked  shall  not  be  able  to  abide  the 
trial,  have  nothing  to  plead  for  themselves  in  the  day  of  their  final 
-doom.     And  yet  it  is  said,  Horn.  xiv.  10,  '  We  must  all  stand  before 
the  judgment-seat  of  Christ.'     We  shall  stand  and  not  stand;  stand, 
that  is,  make  an  appearance  ;  and  not  stand,  not  able  to  make  any 
just  defence.     Festus  saith,  Acts  xxv.  16,  'It  is  not  the  manner  of 
the  Romans  to  deliver  any  man  to  die  before  that  he  which  is  accused 
have  the  accusers  face  to  face,  and  have  license  to  answer  for  himself 
•concerning  the  crime  laid  against  him.'     This  was  jus  gentium,  not  to 
give  sentence  of  capital  punishment  against  any  man  till  he  were  fully 
heard.     Their  rule  was,  they  condemned  no  man  unheard.     Surely 
there  is  all  right  in  this  solemn  judgment ;  he  that  is  to  be  judged  is 
to  be  brought  into  the  judgment.     When  God  arraigned  our  first 
parents  (which  is  a  type  of  the  general  judgment),  he  called  Adam 
coram ;  Gen.  iii.  9,  10,  'Adam,  where  art  thou?  '     He  brought  him 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  65 

out  of  his  lurking-hole  where  he  had  hid  himself ;  he  must  come  into 
his  presence  and  answer.  And  partly,  because  we  cannot  appear  by  a 
proctor.  The  sentence  is  a  sentence  of  life  and  death,  and  there  is  no 
reason  or  cause  of  absence:  Rom.  xiv.  12,  'Every  one  must  give  an 
account  of  himself  to  God.'  Now  in  the  day  of  God's  patience  we 
have  an  advocate  who  appeareth  for  us,  Heb.  ix.  21.  He  doth  prevent 
wrath,  represent  our  wants,  and  recommend  our  affairs.  But  now  the 
judge  cometh  to  deal  with  every  one  in  person. 

4.  The  ends  of  the  judgment  require  our  appearance.  They  are 
two:  (1.)  The  conviction  of  the  parties  judged.  God  will  go  upon 
clear  evidence,  and  they  shall  have  a  fair  hearing.  When  there  was 
but  one  that  came  without  a  wedding  garment,  and  he  was  examined, 
the  man  was  speechless,  Mat.  xxii.  12.  When  every  one  is  particularly 
observed  and  tried,  there  is  nothing  to  reply,  but  glorifying  God,  Jude 
15.  (2.)  Satisfaction  of  the  world  in  the  righteousness  and  justice  of 
God's  proceeding.  When  every  person  is  arraigned  and  every  work 
is  manifest,  it  cleareth  God's  justice  in  rewarding  his  own,  and  in 
punishing  the  wicked-and  ungodly  ;  it  cleareth  his  justice  in  reward 
ing  the  faithful ;  they  undergo  the  trial,  and  though  they  have  failings, 
yet  for  the  main  their  faith  is  found  to  '  praise,  and  honour,  and  glory 
at  the  appearing  of  Jesus  Christ,'  1  Peter  i.  7.  When  his  people  come 
to  be  judged,  and  have  been  found  obedient  to  his  commands,  faithful 
under  trials,  patient  under  all  sufferings  and  inconveniences,  it  is  a 
faith  that  may  be  owned  before  men  and  angels.  Christ  will  confess 
them  before  God,  men  and  angels,  Rev.  iii.  5.  So  in  punishing  the 
wicked:  Josh.  vii.  19.  God  is  glorified  by  the  creature's  conviction 
and  acknowledgment :  Ps.  li.  4,  '  I  acknowledge  mine  iniquity,  that 
thou  mayest  be  justified  when  thou  speakest,  and  clear  when  thou 
judgest.'  God  is  justified  when  the  creature  is  rewarded  according  to 
his  own  deservings.  God  overcometh,  and  we  are  cast  in  the  plea 
and  suit. 

Secondly.  The  word  signifieth  to  be  made  manifest ;  and  so 
importeth  that  we  must  all  be  manifested  or  laid  open  before  the 
judgment-seat  of  Christ ;  our  persons  must  not  only  appear,  but  our 
hearts  and  ways  be  tried.  It  is  said,  Luke  xii.  2,  '  There  is  nothing 
covered  that  shall  not  be  revealed,  nor  hid,  which  shall  not  be  made 
known.'  It  is  brought  as  a  reason  against  hypocrisy  ;  the  innocency 
of  God's  servants  is  beclouded  for  a  while,  and  the  sin  of  men  lieth 
hid  for  a  while,  but  at  length  all  shall  be  open,  hypocrisy  shall  be 
disclosed,  and  sincerity  shall  be  rewarded.  So  1  Cor.  iii.  13,  '  Every 
man's  work  shall  be  manifested/  All  the  ways  and  works  of  wicked 
ness,  though  acted  in  ever  so  secret  a  manner,  shall  be  laid  open.  The 
scripture  telleth  us,  at  the  judgment,  Eccles.  xii.  14,  '  God  shall  bring 
every  work  into  judgment,  with  every  secret  thing,  whether  it  be  good 
or  whether  it  be  evil.'  The  final  doom  shall  repeal  all  the  judgments 
of  this  life,  and  repair  them  abundantly;  many  things  that  are 
varnished  with  a  fair  gloss  and  pretence  here,  shall  then  be  found 
filthy  and  abominable ;  and  many  things  disguised  with  an  ill  appear 
ance  to  the  world,  shall  be  found  to  be  of  God,  approved  and  allowed 
by  him.  So  it  is  said,  1  Cor.  iv.  5,  '  That  Christ  will  bring  to  light 
the  hidden  things  of  darkness,  and  make  manifest  the  counsels  of  the 

VOL.  XIII.  E 


66  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XV. 

heart ;  and  then  shall  every  man  have  praise  of  God.'  When  every 
man's  intentions  and  purposes,  actions  and  spring  of  actions  shall  be 
displayed,  then  they  that  deserve  blame  shall  be  discovered,  and  the 
sincere  and  upright  justified  and  commended.  Well  then,  the 
scripture  shows  they  shall  be  made  manifest,  and  when  made  mani 
fest.  In  the  general  there  are  two  places  demonstrate  it ;  one  is  Ps.  1. 
21,  '  I  will  reprove  thee,  and  set  thy  sins  in  order  before  thine  eyes.' 
All  the  ways  and  circumstances  of  sin  shall  be  so  represented  to  the 
conscience,  that  the  sinner  shall  not  be  able  to  deny  or  excuse,  evade 
or  forget,  but  ever  be  vexed  with  the  remembrance  of  his  past  folly, 
and  ever  see  his  sins  before  him  as  if  fresh  committed.  The  other 
place  is  Kev.  xii.  12,  '  And  I  saw  the  dead,  small  and  great,  stand 
before  the  Lord,  and  the  books  were  opened,  and  another  book  was 
opened,  which  is  the  book  of  life ;  and  the  dead  were  judged  out  of 
those  things  which  were  written  in  the  books,  according  to  their  works/ 
There  are  books,  and  another  book ;  there  is  the  book  of  conscience 
and  the  book  of  God's  remembrance,  Mai.  iii.  16.  In  these  books  all 
things  are  written  which  belong  to  the  government  and  judgment  of 
the  rational  creature,  our  good  and  evil  is  all  upon  record,  our  means 
and  mercies,  and  our  unthankf ulness  and  unprofitableness  under  them : 
Jer.  xvii.  1,  '  The  sin  of  Judah  is  written  with  a  pen  of  iron  and  the 
point  of  a  diamond  ; '  not  only  in  their  consciences,  but  before  God  : 
Isa.  Ixv.  6,  '  Behold  it  is  written  before  me.'  God  doth  not  forget,  or 
pass  over,  but  note  and  remember.  Now  these  books  are  opened  at 
the  last  day  ;  there  is  not  one  book,  but  books  ;  the  book  of  scripture 
is  opened  as  a  rule,  the  book  of  conscience  as  a  witness,  and  the  book 
of  God's  remembrance  as  the  notice,  or  judge's  knowing  both  persons 
and  facts.  But,  more  particularly,  how  are  we  manifested  ? 

1.  By  the  knowledge  of  the  judge.  We  may  hide  our  sins  from 
men,  but  not  from  God  ;  from  the  world,  arid  from  ourselves,  but  Christ 
shall  perfectly  discover  them,  and  bring  them  forth  unto  the  light,  and 
show  themselves  to  themselves,  and  to  the  world,  and  all  their  shifts 
will  not  serve  the  turn.  God  observeth  men  now,  and  observeth  them 
in  order  to  judgment :  Ps.  xxxiii.  13-16,  '  The  Lord  looketh  from 
heaven ;  he  beholdeth  all  the  sons  of  men  from  the  place  of  his  habi 
tation  ;  he  beholdeth  all  the  inhabitants  of  the  earth  ;  he  fashioneth 
their  hearts  alike  ;  he  considereth  all  their  thoughts.'  Though  God 
resides  in  heaven,  yet  he  beholdeth  all  and  every  of  their  actions,  yea, 
their  most  secret  thoughts ;  he  fashioneth  their  hearts  alike  (Sept., 
one  by  one)  ;  he  is  the  former  of  their  souls  as  well  as  their  bodies,  and 
knoweth  the  operations  of  their  hearts  as  well  as  their  outward  actions. 
Men  think  otherwise :  Ezek.  ix.  9, '  They  say,  The  Lord  hath  forsaken 
the  earth  ;  the  Lord  seeth  not.'  When  he  came  to  mark  the  mourners, 
and  to  distinguish  them  from  the  sinners.  Ps.  xciv.  7,  '  They  say,  the 
Lord  shall  not  see,  neither  shall  the  God  of  Jacob  regard  it/  These 
are  men's  brutish,  atheistical  thoughts,  and  so  go  on  and  are  regardless 
of  the  judgment.  But  then  your  judge  shall  convince  you  upon  his 
own  knowledge.  A  judge  is  not  disabled  from  being  a  witness.  The 
woman  of  Samaria  said,  John.  iv.  29,  '  Come  and  see  a  man  that  told 
me  all  things  that  ever  I  did  ;  is  not  this  the  Christ  ? '  Christ  knoweth 
all  that  men  do,  and  is  able  to  produce  their  lives  by  tale  and  number, 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  67 

even  those  passages  which  were  most  secret ;  there  needeth  no  proof 
to  our  judge  ;  for  all  is  open  and  naked  before  him. 

2.  The  good  angels  may  be  produced  as  witnesses ;  they  have  an 
inspection  over  this  lower  world,  are  conversant  about  us  in  all  our  ways, 
and  are  conscious  to  our  conversations  :  Ps.  xci.  11,  '  He  shall  give  his 
angels  charge  over  thee ;    they  shall  keep  thee  in  all   thy  ways.' 
Reverence  is  pressed  upon -us  in  scripture  in  this  respect:  Eccles.  v.  6, 
'  Suffer  not  thy  mouth  to  cause  thy  flesh  to  sin  ;  neither  say  thou  before 
the  angel,  It  was  an  error.'    All  the  business  is,  what  is  meant  by 
the  angel.     There,  some  understand  it  of  the  angel  of  the  covenant, 
the  Lord  Jesus  Christ,  who  is  the  searcher  of  hearts,  who  will  not  be 
mocked,  who  cannot  be   deceived.      But  why  not  of   the  angels  in 
heaven,  who  are  sent  forth  for  the  good  of  the  elect,  and  observe 
our  behaviour,  and  who  stop  us  in  our  sins,  as  the  angel  did  Balaam, 
who  said,  It  is  an  error?    See  Numb.  xxii.  34;  so  1  Tim.  v.  21,  'I 
charge  thee  before  the  elect  angels.'     Surely  the  angels  observe  our 
actions ;  they  are  sent  abroad  in  the  world  as  the  spies  and  intelli 
gencers  of  heaven.     So  they  attend  upon  congregations  :  1  Cor.  xi.  10, 
'  For  this  cause  ought  a  woman  to  have  power  on  her  head,  because 
of  the  angels.'      In  assemblies  for  worship  more  company  meeteth 
than  is  visible.     Devils  and  angels  meet  there  :   devils,  to  divert  your 
minds  as  soon  as  you  begin  to  be  serious,  to  snatch  the  good  word  out 
of  your  hearts ;    angels,  to  observe  you ;    therefore  there  should  be 
no  indecency. 

3.  Devils  may  accuse  men  in  that  day.     The  devil  is  called  the  ac 
cuser  of  the  brethren.     The  fathers  bring  him  in  pleading  thus  against 
the  sinner,  Domine,  sit  meus  per  culpam,  qui  tuus  esse  noluit  per 
gratiam  ;  I  never  died  for  him,  could  promise  him  no  heavenly  king 
dom,  but  a  little  sensitive  pleasure  ;  Ostende  tuos  tales  numerarios,  0 
Christe,  &c. 

4.  Sometimes  the  word  of  God  is  made  to  be  our  accuser :  John  v. 
45,  '  Do  not  think  that  I  will  accuse  you  to  the  Father  ;  there  is  one 
that  accuseth  you,  even  Moses,  in  whom  ye  trust ; '   that  is,  Moses' 
law  would  accuse  and  condemn  them ;    Christ  needeth  not  to  bring 
his  complaint  and  indictment  against  them.     And  it  teacheth  us  this 
truth,  that  where  men  remain  in  their  impenitency  and  unbelief,  both 
law  and  gospel,  God's  justice  and  mercy,  our  own  consciences,  the 
Spirit  resisted  by  them  in  his  moral  suasions,  messengers,  means,  pains 
taken  on  them,  will  all  contribute  to  make  up  an  accusation  against  a 
sinner  before  the  tribunal  of  Christ.      So  John  xii.  48,  'He   that 
rejecteth  me,  and  receiveth  not  my  words,  hath  one  that  judgeth  him ; 
the  word  that  I  have  spoken  shall  judge  him  at  the  last  day.'     The 
word  of  the  gospel  delivered  by  Christ,  that  will  judge  them.     Though 
there  were  no  other  witnesses,  yet  the  grace  of  God  in  the  word  will 
show  their  condemnation  to  be  just,  because  of  their  contempt  and 
neglect.     Believers  or  unbelievers  may  know  their  doom  aforehand  by 
the  word.     So  Mat.  xii.  41,  42,  'The  men  of  Nineveh  shall  rise  in 
judgment  against  this  generation,  and  condemn  it,  because  they  re 
pented  at  the  preaching  of  Jonas  ;  and  behold  a  greater  than  Jonas 
is  here.     So,  the  queen  of  the  south  shall  rise  up  in  the  judgment 
with  this  generation,  and  shall  condemn  it,  for  she  came  from  the 


68  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XV. 

uttermost  parts  of  the  earth,  to  hear  the  wisdom  of  Solomon,  and 
behold,  a  greater  than  Solomon  is  here.'  The  means  that  we  have 
enjoyed  shall  be  produced,  and  aggravate  the  judgment  against  the 
neglecters  and  despisers  of  the  Lord's  grace.  There  was  a  greater 
manifestation  of  God  in  Christ  than  Solomon ;  a  greater  confirmation 
in  Christ's  resurrection  and  infusion  of  the  Spirit,  than  in  Jonah's 
being  delivered  out  of  the  whale's  belly. 

5.  The  ministers  of  the  gospel.     Their  diligence  and  faithful  incul 
cation  of  the  doctrine  of  life  maketh  up  a  part  of  the  evidence  which 
is  produced  to  convince  sinners :  Mat.  xxiv.  14,  '  And  this  gospel  of 
the  kingdom  shall  be  preached  in  all  the  world  for  a  witness  unto  all 
nations ; '  first  to  them,  and  then  against  them,  compared  with  Mark, 
xiii.  9.     The  preaching  of  the  word  will  be  a  witness  that  men  had 
warning,  enough,  but  that  they  unthankfully  neglected  their  oppor 
tunity,  and  did  cast  away  their  own  mercies  :  so  Mark.  vi.  11,  '  Shake 
off  the  dust  of  your  feet  for  a  testimony  against  them.'     That  signified 
what  a  crying  sin,  and  what  a  punishment,  did  attend  them  that  con 
temned  the  messages  of  salvation  sent  them  by  God.     It  is  not  only 
a  testimony  before  God  for  the  present ;   but  compare  Mat.  x.  14,  15, 
'Shake  off  the  dust  of  your  feet/  and  'it  shall  be   more  tolerable 
for  Sodom  and  Gomorrah  in  the  day  of  judgment.'     This  showeth  you 
are  free  of  their  blood,  and  if  there  be  no  other  witnesses,  this  dust 
shall  witness  it. 

6.  Conscience  itself  shall  witness  against  them,  and  God  will  dis 
cover  ourselves  to  ourselves,  that  we  shall  see  the  judgment  is  just. 
As  long  as  men  have  any  tenderness,  conscience  speaketh  now,  but  by 
custom  in  sinning  men  stop  the  mouth  of  it.     But  when  it  speaketh 
not,  it  writeth  many  times  ;  for  the  present  it  is  silent,  and  seemeth  to 
take  no  notice  of  the  sins  we  commit,  but  they  are  all  registered,  and 
they  appear  legible.     The  sad  story  of  our  lives  is  all  engraven  upon 
the  heart,  and  when  God  awakeneth  the  conscience,  it  is  all  sin.    God 
will  open  our  eyes,  not  by  a  holy  illumination,  but  by  a  forced  con 
viction  :  Rev.  xx.  12,  '  The  books  were  opened,'  and  one  of  these  books 
is  conscience,  and  though  it  be  in  the  sinner's  keeping,  yet  it  cannot  be 
so  blurred  and  defaced,  but  our  story  will  be  legible  enough,  and  for 
gotten  sins  will  stare  us  in  the  face :  Num.  xxxii.  23,  '  And  be  sure 
your  sins  shall  find  you  out.'     We  forget  them  now,  think  we  shall 
never  hear  of  them  more ;  but  God  can  make  all  occur  to  memory 
as  fresh  as  if  newly  committed,  and  in  an  instant  represent  the  story 
of  an  ill-spent  life,  and  show  us  all  the  thoughts,  words,  and  actions, 
that  ever  we  have  been  guilty  of.     The  paper  goeth  white  into  the 
printing-house,  but  within  one  instant  it  is  marked  within  and  without, 
and  cometh  forth  stamped  with  words,  and  lines,  and  sentences,  which 
were  no  way  legible  there  before. 

7.  It  will  be  made  evident  by  the  confession  of  offenders  themselves. 
As  their  consciences  will  convince  them,  so  their  own  tongues  will  accuse 
them  then  ;  as  men  now  in  the  ravings  of  despair  will  vomit  up  their 
own  shame :    as  Judas,  Mat.  xxvii.  4,  '  I  have  sinned,  in  that  I  have 
betrayed  the  innocent  blood  ; '  arid  Jer.  xvii.  9,  '  At  his  latter  end  he 
shall  be  a  fool;'    crying  out,  Oh,  fool!    Oh,  madman!      So  much 
more  then  God  can  easily,  and  without  other  evidence,  convince  men 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  69 

by  themselves,  and  make  them  accuse  themselves  ;  he  can  judge  them 
out  of  their  own  mouths,  Luke.  xix.  12 ;  produce  evidence  against 
them  out  of  their  own  thoughts,  and  pronounce  sentence  against  them 
out  of  their  own  consciences,  Rom.  ii.  15  ;  make  men's  tongues  to  fall 
upon  them,  Ps.  Ixiv.  8.  He  can  indeed  make  use  of  us,  and  all  that  is 
in  us,  for  his  own  glory,  as  having  power  to  do  with  us  what  he  will ; 
and  it  is  much  for  his  honour  when  he  maketh  us  witnesses  against 
ourselves. 

8.  Wicked  men  shall  accuse  one  another.     In  the  arraignment  of 
Adam  and  Eve,  which  I  take  for  a  notable  presignification  of  the 
general  judgment,  they  transfer  it  upon  one  another ;   the  man  upon 
the  woman :  Gen.  iii.  12,  '  The  woman  whom  thou  gavest  to  be  with 
me ; '  and  the  woman  upon  the  serpent :  '  The  serpent  beguiled  me/ 
ver.  13.     So  those  that  draw  one  another  into  sin,  or  are  drawn  by 
4hem,  will  impeach  one  another. 

9.  The  godly  will  be  brought  in  as  one  evidence,  to  make  them, 
manifest,  partly  as  they  endeavoured  to  do  them  good :  Heb.  xi.  7, 
'  Noah  condemned  the  world  ;'  and  'the  saints  shall  judge  the  world/ 
1  Cor.  vi.  2 ;  now  by  their  conversations,  hereafter  by  their  vote  and  suf 
frage.    And  partly  as  they  might  receive  good  from  them  ;  as  the  godly 
relieved  ;  Luke  xvi.  9,  and  neglected,  Mat.  xxv. ;  as  they  might  have 
been  visited,  and  clothed ;  the  loins  of  the  poor  blessed  Job,  chap.  xxxi.  29. 

10.  The  circumstances  of  their  evil  actions :  James  v.  3,  '  Your  gold 
and  silver  is  cankered ;  the  rust  of  them  shall  be  a  witness  against 
you.'     The  circumstances  of  your  sinful  actions  shall  be  brought  forth 
as  arguments  of  conviction  :  Hab.  ii.  11,  '  The  stone  shall  cry  out  of 
the  wall,  and  the  beam  out  of  the  timber  shall  answer  it/     Though 
none  durst  complain  of  oppressors,  yet  the  materials  of  their  buildings 
shall  witness  against  them — kind  of  antiphony  heard  by  God's  justice. 
The  stones  of  the  wall  shall  cry,  '  Lord,  we  were  built  by  rapine  and 
violence ;'  the  beam  shall  answer,  '  True,  Lord,  even  so  it  is ;'  the  stones 
shall  cry,  '  Vengeance,  Lord,  upon  our  ungodly  owner ; '  and  the  beam, 
shall  answer,  '  Woe  to  him,  because  his  house  was  built  with  blood ; ' 
though  all  should  be  silent,  yet  the  stones  will  not  hold  their  peace. 

Use  1.  If  we  must  appear  so  as  to  be  made  manifest,  oh,  then,  let  us 
take  heed  of  secret  sin,  and  make  conscience  of  avoiding  it,  as  well  as 
that  which  is  open,  for  in  time  it  will  be  laid  open.  Achan  was  found 
out  in  his  sacrilege,  how  secretly  soever  he  carried  it,  Josh,  viii.;  Ananias 
and  Sapphira's  sacrilege  in  keeping  back  part  of  what  was  dedicated 
to  God,  Acts  v ;  Gehazi  in  affecting  a  bribe :  1  Kings  v.  26,  '  Went 
not  my  spirit  with  thee  ? '  meaning  his  prophetic  spirit.  Doth  not 
God  see,  and  will  not  he  require  it?  Alas,  we  many  times  make  con 
science  of  acts,  but  not  of  thoughts ;  and  yet,  according  to  Christ's 
theology,  malice  is  heart-murder,  lustful  inclinations  are  heart- adultery, 
proud  imaginations  are  heart-idolatry,  and  there  may  be  a  great  deal 
of  evil  in  discontented  thoughts,  and  repinings  against  providence,  Ps. 
Ixxiii.  22.  Shall  we  repent  of  nothing  but  what  man  seeth  ?  Eph.  v. 
12,  '  It  is  a  shame  even  to  speak  of  those  things  which  are  done  of 
them  in  secret/  A  serious  Christian  is  ashamed  to  speak  of  what 
secure  persons  are  not  ashamed  to  practise ;  if  they  can  hide  it  from 
men,  the  all  seeing-eye  of  God  layeth  no  restraint  upon  them ;  unclean- 


70  SERMONS  UPON  2  CORINTHIANS  V.         [SER.  XV. 

iiess  usually  affecteth  a  veil  of  secresy,  'but  whoremongers  and 
adulterers  God  will  judge,'  Heb.  xiii.  4.  It  is  said  God  will  judge 
them,  because  usually  this  sin  is  carried  so  closely  and  craftily,  that 
none  but  God  can  find  them  out ;  but  certainly  God  will  find  them 
out ;  none  can  escape  God's  discovery,  all  things  are  naked  in  his  sight. 
Let  no  man  then  embolden  himself  to  have  his  hand  in  any  sin,  in 
hopes  to  hide  his  '  counsel  deep  from  the  Lord,  and  his  works  in  the 
dark/  Isa.  xxix.  15.  God  knoweth  the  thoughts  of  the  heart  afar  off; 
and  Ps.  cxxxix.  2,  '  Whither  shall  I  go  from  thy  presence,  and  whither 
shall  I  fly  from  thy  Spirit?'  God  knew  what  the  king  of  Assyria 
spake  in  his  secret  chamber,  2  Kings  vL  12 ;  knew  the  secret  thoughts 
of  Herod's  heart,  which  it  is  probable  he  never  uttered  to  his  nearest 
friends,  concerning  the  murdering  of  Christ,  Mat.  ii.  13.  But  to  end 
this,  consider  the  aggravations  of  these  sins  that  are  secret  and  hidden, 
although  to  be  an  open  and  bold  sinner  is  in  some  respects  more  than 
to  be  a  close,  private  sinner,  because  of  the  dishonour  done  to  God, 
and  scandal  to  others,  and  impudency  in  the  sinner  himself,  yet  also 
in  other  respects  secret  sins  have  their  aggravations. 

1.  The  man  is  conscious  to  himself  that  he  doth  evil ;  therefore 
seeketh  a  veil  and  covering,  would  not  have  the  world  know  it.     If 
open  sins  be  of  greater  infamy,  yet  secret  sins  are  more  against  know 
ledge  and  conviction.     To  sin  with  a  consciousness  that  we  do  sin  is  a 
dreadful  thing,  James  iv.  17.     You  live  in  secret  wickedness,  envy, 
pride,  sensuality,  and  would  fain  keep  it  close  ;  this  is  to  rebel  against 
the  light,  and  to  stop  the  mouth  of  conscience,  which  is  awakened 
within  thee. 

2.  This  secret  sinning  puts  far  more  respect  and  fear  upon  men  than 
God,  and  is  palliated  atheism.  What,  unjust  in  secret !  unclean  in  secret ! 
envious  in  secret !  disclaim  against  God's  children  in  secret !  neglect 
duties  in  secret !  sensual  in  secret !  Oh,  then,  wicked  wretch,  thou  art 
afraid  men  should  know  it,  and  art  not  afraid  God  should  know  it. 
What,  afraid  of  the  eyes  of  man ;  and  not  afraid  of  the  great  God  ? 
Thou  wouldest  not  have  a  child  see  thee  do  that  which  God  seeth  thee 
to  do.     A  thief  is  ashamed  when  he  is  found,  Jer.  ii.     Can  man  damn 
thee  ?  can  man  fill  thy  conscience  with  terrors  ?  can  man  bid  thee  depart 
into  everlasting  burnings  ?  why  then,  art  thou  afraid  of  man,  and  not 
of  God? 

3.  The  more  secret  any  wickedness  is,  it  argueth  the  heart  is  more 
studious  and  industrious  about  it,  how  to  contrive  it,  and  bring  it 
about;  as  David  plotted  Uriah's  death.     And  Joshua  vii.  11,  'They 
have  stolen  and  dissembled  also,  and  even  put  it  among  their  own  stuff.' 
And,  Acts  v.  9,  '  How  is  it  that  ye  have  agreed  together  to  tempt  the 
Spirit  of  God  ? '     In  secret  sins  there  is  much  premeditation  and  craft 
and  dissimulation  used. 

Use  2.  Is  to  show  the  folly  of  them  who  rather  take  care  to  hide 
their  sins  than  get  them  pardoned. 

1.  God  hath  promised  pardon  to  an  open  confession  of  sin:  Prov. 
xxviii.  13,  '  He  that  hideth  his  sin  shall  not  prosper,  but  he  that  con- 
fesseth  and  forsaketh  his  sin  shall  find  mercy.'  He  hath  promised  it 
in  mercy,  but  bound  himself  to  perform  it  in  righteousness  :  1  John  i. 
9,  '  If  we  confess  and  forsake  our  sins,  he  is  just  and  faithful  to  forgive 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  71 

them.'  David  pleadeth  it :  Ps.  li.  3,  '  Cleanse  me  from  my  secret  sin, 
for  I  acknowledge  my  transgression.'  And  God  doth  certainly  perform 
it  to  his  children.  When  David  said,  '  I  have  sinned/  2  Sam.  xii.  13, 
'  against  the  Lord,  Nathan  said,  the  Lord  hath  put  away  thy  sin,  thou 
shalt  not  die/  And  this  he  acknowledged  with  thankfulness:  Ps. 
xxxii.  5,  '  I  said  I  would  confess,  and  thou  forgavest.'  This  is  the 
right  course  which  men  should  take,  confess  their  sin  with  grief  and 
shame  and  reformation ;  we  have  not  our  quietus  est  till  this  be  done. 

2.  Notwithstanding  all  this,  man  naturally  loveth  to  hide  and  cover 
his  sin :  Job  xxxi.  33,  '  If  I  have  covered  my  transgression,  as  did 
Adam,  by  hiding  mine  iniquity  in  my  bosom.'     More  hominum — so 
Junius :  Hos.  vi.  7,  '  They  like  men  have  transgressed  the  covenant.' 
It  is  in  the  Hebrew  '  like  Adam,'  or  Adam's  name  is  mentioned,  because 
we  show  ourselves  to  be  like  Adam's  race  by  hiding  and  excusing  our 
sin.     First,  from  men  we  hide  them,  as  Saul  dealeth  with  Samuel, 
1  Sam.  xv.  13-15,  Gehazi  with  Elisha,  Ananias  and  Sapphira  with 
Peter,  Acts  v.  8.    They  heap  up  sin  upon  sin  to  hide  former  sins ;  this 
cometh  from  their  pride,  joined  with  some  degree  of  atheism  ;  they  care 
not  how  deep  they  run  into  guilt,  so  they  may  avoid  shame  and  infamy. 
Or  else,  secondly,  from  ourselves.   A  man  seeketh  to  hide  his  sin  from 
himself  out  of  self-love,  lest  their  carnal  peace  should  be  disturbed,  and 
Satan  letteth  them  alone  that  they  may  not  discover  the  right  way,  how 
they  may  recover  themselves  out  of  his  snares ;  and  out  of  love  and 
affection  to  sin  we  '  roll  it  as  a  sweet  morsel  in  our  mouth,  and  hide  it 
under  our  tongue,'  Job  xx.  12, 13.     They  are  willing  to  retain  it  still ; 
as  Abraham  was  unwilling  to  put  away  Ishmael,  whom  he  loved,  Gen. 
xxi.  11 ;  and  therefore  see  not  what  we  do  see,  loath  to  find  them 
selves  in  a  state  of  wrath,  or  obnoxious  to  eternal  death.     Therefore 
we  all  need  to  pray,  Ps.  xix.  12,  '  Keep  back  thy  servant  from  pre 
sumptuous   sins.'      There  are  many  secret  sins  through   ignorance, 
inadvertency,  partiality  or  self-love,  not  taken  notice  of.     Thirdly, 
from  God,  which  is  worst  of  all.     We  all  desire  to  hide  our  sins,  and 
could  wish  they  might  be  unknown  unto  him,  yea,  endeavour  it.     Thus 
Adam  hid  himself  when  God  came  into  the  garden ;  when  he  could 
shift  no  longer  he  transferreth  his  fault  upon  Eve,  and  obliquely  upon 
God  himself,  Gen.  iii. ;  and  Cain,  Gen.  iv.,  beareth  it  out  to  God,  first 
with  a  plain  lie,  afterwards  with  a  bold  answer,  '  Am  I  my  brother's 
keeper  ?  ' 

But  is  there  any  such  disposition  in  the  children  of  God  ?  Yes ; 
David  kept  silence,  Ps.  xxxii.  3.  Moses  pleadeth  not  the  main  till 
God  toucheth  his  privy  sore ;  he  pleadeth  other  excuses,  but  the  fear 
of  his  life  was  the  main  thing.  It  is  a  hard  thing  to  bring  the  soul 
to  deal  openly  and  ingenuously  with  God,  to  draw  forth  the  sin  with 
its  circumstances,  and  lay  it  before  the  Lord,  who  knoweth  it  already. 

3.  This  is  folly,  and  a  degree  of  atheism.     We  can  never  hide  our 
sins  nor  our  persons,  for  we  must  be  made  manifest  at  the  last  day. 
God  cannot  be  resisted,  nor  escaped,  nor  entreated,  nor  endured,  nor 
resisted :  Isa.  xxvii.  4,  '  Who  would  set  the  briers  and  thorns  against  me 
in  battle  ?  I  would  go  through  them,  and  would  burn  them  together,' 
no  more  than  briers  and  thorns  can  resist  a  devouring  flame.     Nor 
escaped  :  Jer.  xxv.  35,  '  And  the  shepherd  shall  have  no  way  to  flee, 


72  SERMONS  UPON  2  CORINTHIANS  V.  [^ER.  XVI. 

nor  the  principal  of  the  flock  to  escape : '  so  Ps.  cxxxix.  7,  c  Whither 
shall  I  flee  from  thy  presence?'  You  flee  from  God  as  a  friend,  to 
God  as  an  enemy.  Nor  entreat  him  :  1  Sam.  ii.  25,  '  If  one  man  sin 
against  another,  the  judge  must  judge  him  ;  but  if  a  man  sin  against 
God,  who  shall  entreat  for  him  ? '  Nor  endured,  Isa.  xxxiii.  14,  '  The 
sinners  in  Zion  are  afraid  ;  fearfulness  hath  surprised  the  hypocrites  ; 
who  among  us  shall  dwell  with  the  devouring  fire,  who  among  us  shall 
dwell  with  everlasting  burning?'  And  Ezek.  xxii.  14,  'Can  thine 
heart  endure,  or  can  thine  hands  be  strong,  in  the  days  that  I  shall 
deal  with  thee  ? '  Well  then,  if  men  will  not  now  draw  nigh  unto 
God,  God  will  find  them  out  in  their  sins,  and  bring  them  into  judg 
ment  before  him.  Since  he  cannot  be  blinded,  nor  resisted,  our  best 
way  is  to  take  hold  of  his  strength,  and  make  our  peace  with  him, 
Isa.  xxvii.  5.  'Agree  with  thine  adversary  while  he  is  in  the  way.' 
Better  come  in  voluntarily  than  be  dragged  by  force — come  humbl}", 
as  Benhadad's  servants,  with  ropes  about  their  necks,  1  Kings  xx. 
32.  David  found  more  comfort  in  submission  to  God,  than  in  stand 
ing  out  against  him. 


SEEMON  XVI. 

For  we  must  all  appear  before  the  judgment-seat  of  OJirist — 
2  COR.  v.  10. 

I  COME  now  to  the  fifth  circumstance  in  the  text,  and  that  is  the  cause 
or  matter  to  be  tried,  and  about  which  we  must  be  judged. 

1.  Generally  expressed,  TO,  Bia  TOV  o-o>/zaro9 — the  things  done  in  the 
body. 

2.  Distributed  into  their  several  kinds  ;  whether  we  have  done  good 
or  evil. 

Doct.  That  every  man's  judgment  shall  proceed  according  to  what 
he  hath  done  in  the  flesh,  whether  it  be  good  or  bad. 

This  is  confirmed  by  other  scriptures :  Mat.  xvi.  27,  '  The  Son  of 
man  shall  come  in  the  glory  of  the  Father,  with  his  angels ;  and  men 
shall  be  rewarded  every  man  according  to  his  works ; '  so  Kev.  xx.  12, 
'And  they  were  judged  out  of  the  things  which  were  written  in  the 
books,  according  to  their  works.' 

Here  I  shall  inquire — 

1.  Why  works  are  produced. 

2.  How  they  are  considered  in  the  sentence  and  doom  that  passetk 
upon  every  man. 

3.  What  room  and  place  they  have  with  respect  to  punishment  and 
reward. 

First,  Why  works  are  produced — and  whenever  the  judgment  is 
spoken  of  some  clause  is  inserted  which  mentioneth  works,  or  relateth 
to  them. 

I  answer,  this  is  the  fittest  way  to  glorify  God,  and  convince  the 
creature,  which  are  the  two  ends  of  the  judgment,  and  are  most  pro 
moted  by  giving  them  the  fruit  of  their  doings,  whether  good  or  evil. 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  73 

1.  For  the  glory  of  God.  At  that  day  God  will  glorify  his  holiness, 
justice  and  truth,  yea  also  his  free  love  and  mercy  ;  the  veil  is  to  be 
taken  away,  and  all  this  at  that  day  is  to  be  made  matter  of  sense. 

[1.]  The  holiness  of  God.  The  holy  God  delighteth  in  holiness  and 
holy  persons,  and  hateth  sin  and  the  workers  of  iniquity.  Both  parts  of 
his  holiness  are  spoken  of  in  scripture,  his  delight  in  holy  things  and 
persons,  Prov.  ii.  20.  The  upright  are  his  delight,  and  their  services, 
Prov.  x.  8.  Can  we  imagine  that  God  should  bid  the  saints  love  one 
another,  and  count  them  the  excellent  ones  upon  earth,  Ps.  xvi.  3,  how 
poor  soever  and  despicable  they  be  as  to  their  outward  condition,  and 
that  he  himself  should  not  love  them  the  more, and  delight  in  the  reflect- 
tion  of  his  own  image  upon  them  ?  On  the  other  side,  his  detestation 
of  sin  and  sinners:  Hab.  i.  13,  '  Thou  art  of  purer  eyes  than  to  behold 
iniquity ; '  and  Ps.  v.  4,  '  Thou  art  not  a  God  that  hast  pleasure  in 
wickedness.'  We  that  have  but  a  drop  of  the  divine  nature,  hate  not 
only  sin,  but  sinners :  2  Peter  ii.  8,  '  Lot,  his  righteous  soul  was  vexed 
with  their  impure  conversations.'  Well  then,  can  we  imagine  without  a 
manifest  reproach  to  the  divine  nature,  that  God  should  be  indifferent 
to  good  and  evil,  and  the  saints  should  not  be  more  lovely  in  his  sight 
for  their  holiness,  and  the  wicked  hateful  for  their  sins  ?  Therefore  now, 
when  all  is  to  be  discovered  and  made  obvious  to  sense,  it  is  a  delight  to 
him  to  reward  the  graces  and  services  of  his  people,  and  to  show  how- 
pleasing  and  acceptable  they  are  to  him ;  the  more  holy,  the  more 
lovely  objects  of  his  sight.  And  on  the  other  side,  he  will  show  his 
hatred  against  sin  and  sinners,  in  their  sentence  and  punishment ;  and 
so  by  necessary  consequence,  their  different  works  must  come  into  con 
sideration,  that  the  holy  may  have  their  due  praise  and  commendation, 
and  the  wicked,  their  just  reproof  from  the  judge  of  the  world. 

[2.]  His  remunerative  justice.  There  is  a  threefold  justice  in  Cod; 
his  general  justice,  his  strict  justice,  his  justice  of  benignity  or  fidelity, 
according  to  his  gospel-law.  (1.)  His  general  justice  requireth  that 
there  should  be  a  different  proceeding  among  them  that  differ  among 
themselves ;  that  every  man  should  reap  according  to  what  he  hath 
sown,  whether  he  hath  been  sowing  to  the  flesh  or  to  the  spirit,  that 
the  fruit  of  his  doings  should  be  given  into  his  bosom.  And  therefore, 
though  this  be  not  evident  in  this  life,  where  good  and  evil  is  promis 
cuously  dispensed,  because  now  is  the  time  of  God's  patience  and  our 
trial,  yet  in  the  life  to  come,  when  God  will  'judge  the  world  in 
righteousness/  Acts  xvii.  31,  it  is  necessary  that  it  should  go  well  with 
the  good,  and  ill  with  the  bad.  And  as  the  apostle  saith,  2  Thes.  i.  6, 7, 
'It  is  a  righteous  thing  with  God  to  recompense  tribulation  to  them 
that  trouble  you,  and  to  you  that  are  troubled  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels.' 
There  is  generalis  ratio  justi,  in  the  difference  of  the  recompenses, 
and  therefore  the  different  actions  of  the  persons  to  be  judged,  must 
come  into  the  discussion,  whether  good  or  evil.  (2.)  There  is  God's 
strict  justice  declared  in  the  covenant  of  works,  whereby  he  rewardeth 
man  according  to  his  perfect  obedience,  or  else  punisheth  him  for  his 
failings  and  coming  short.  This  also  is  in  part  to  be  declared  at  the 
day  of  judgment,  on  the  wicked  at  least ;  for  the  apostle  declareth  that 
there  will  be  a  different  proceeding  with  men,  according  to  the  divers 


74  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVI. 

covenants  which  they  are  under;  some  shall  be  judged  by  the  law  of 
liberty,  according  to  which  God  will  accept  their  sincere  though  imper 
fect  obedience;  others  shall  have  judgment,  without  any  temperament 
of  mercy,  James  ii.  12,  13 ;  and  justly,  because  they  never  changed 
copy  and  tenure.  When  God  made  man  he  gave  him  a  law,  suitable 
to  that  perfection  and  innocency  wherein  he  made  him.  Our  act  did 
not  make  void  his  right  to  require  the  obedience  due  by  that  law, 
nor  our  obligation  to  perform  it ;  but  yet  because  man  '.vas  incapable 
of  performing  this  law  or  obtaining  righteousness  by  it,  having  once 
broken  it,  he  was  pleased  to  cast  out  a  plank  to  us  after  shipwreck,  to 
offer  us  the  remedy  of  a  new  law  of  grace,  wherein  he  required  of  us 
'  repentance  towards  God,  and  faith  in  our  Lord  Jesus  Christ,'  Acts  xx. 
21 ;  that  we  should  return  to  our  duty  to  our  creator,  depending 
upon  the  merit,  satisfaction,  and  power  of  the  mediator.  Now  we 
are  all  sinners,  and  have  deserved  death  according  to  the  law  of  nature, 
and  woe  and  wrath  a  hundred  times  over ;  and  if  through  our  impeni- 
tency  and  unbelief,  we  will  not  accept  of  God's  remedy,  we  are  justly 
left  to  the  old  covenant,  under  which  we  were  born,  and  so  undergo 
judgment  without  mercy.  (3.)  There  is  his  justice  of  bounty  and 
free  beneficence,  as  judging  according  to  his  gospel-law,  which  accepteth 
of  sincere  obedience ;  and  so  God  is  just,  when  he  rewardeth  a  man 
capable  of  reward  upon  terms  of  grace ;  so  it  is  said,  Heb.  vi.  10, 
*  God  is  not  unrighteous  to  forget  your  work  of  faith,  and  labour  of  love, 
which  ye  have  showed  to  his  name.'  His  promises  take  notice  of  works, 
and  the  fruits  of  faith  and  love,  as  one  part  of  our  qualification,  which 
make  us  capable  of  the  blessings  promised. 

[3.]  His  veracity  and  faithfulness.  God  hath  promised  life  and 
glory  to  the  penitent  and  obedient,  and  the  faithful.  And  God  will 
make  good  his  promises,  and  reward  all  the  labours,  and  patience,  and 
faithfulness  of  his  servants,  according  to  his  promises  to  them.  To 
whom  hath  he  promised  salvation  ?  To  the  obedient,  to  the  patient,  to  the 
pure  in  heart,  to  the  diligent  and  studious,  everywhere  in  the  word  of 
God:  John  xii.  26,  'There  shall  my  servant  be;'  James  i.  12,  and 
Rom.  ii.  6,  7,  'He  will  render  to  every  one  according  to  his  deeds :  to 
them,  who  by  patient  continuance  in  well-doing,  seek  for  glory,  honour, 
immortality,  eternal  life.'  On  the  contrary  he  hath  interrninated  and 
threatened :  vers.  8,  9,  '  To  them  that  are  contentious,  and  obey  not  the 
the  truth,'  who  wrangle  and  dispute  away  duty.  See  promises  mixed 
with  threatenings,  to  the  carnal  and  the  mortified :  Bom.  viii.  13,  'If 
ye  live  after  the  flesh,  ye  shall  die ;  but  if  ye  through  the  Spirit  do 
mortify  the  deeds  of  the  body,  ye  shall  live ; '  and  Gal,  vi.  8,  '  If  ye  sow 
to  the  flesh,  of  the  flesh  ye  shall  reap  corruption ;  but  if  ye  sow  to  the 
spirit,  ye  shall  reap  life  everlasting.'  Now  that  God's  truth  may  fully 
appear,  men's  works  must  be  brought  into  the  trial. 

[4.]  His  free  grace.  The  business  of  that  day  is  not  only  to  glorify 
his  justice,  but  to  glorify  his  free  love  and  mercy  :  1  Peter  i.  13,  '  Hope 
unto  the  end  for  the  grace  that  is  to  be  brought  to  you,  at  the  revel 
ation  of  our  Lord  Jesus  Christ.'  And  this  grace  is  no  way  infringed, 
but  the  rather  exalted,  when  what  we  have  done  in  the  body,  whether 
it  be  good  or  evil,  is  brought  into  the  judgment. 

(1.)  The  evil  works  of  the  faithful  show  that  every  one  is  worthy  of 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  75 

death  for  sinning,  though  we  do  not  die  and  perish  everlastingly  for  it 
as  others  do.  God's  best  saints  have  need  to  deprecate  his  strict  judg 
ment:  Ps.  cxliii.  2,  'Enter  not  into  judgment  with  thy  servant;'  he 
doth  not  say  with  thine  enemy,  but  thy  servant.  They  that  can  con 
tinue  with  most  patience  in  well-doing,  have  nothing  to  look  for  at  last 
but  mercy,  Jude21.  It  is  their  best  plea  :  Rev.  ii.  10,  '  Be  thou  faith 
ful  unto  death,  and  I  will  give  thee  a  crown  of  life.'  When  we  have 
done  and  suffered  ever  so  much  for  God,  we  must  at  length  take  eternal 
life  as  a  gift  out  of  the  hands  of  our  Redeemer ;  but  for  the  grace  of 
the  new  covenant,  we  might  have  perished  as  others  do.  In  some 
measure  we  see  grace  here,  but  never  so  fully  and  perfectly  as  then. 
Partly,  because  now  we  have  not  so  full  a  view  of  our  unworthiness 
as  when  our  actions  are  scanned  and  all  brought  to  light.  And  partly, 
because  there  is  not  so  full  and  large  manifestation  of  God's  favour 
now,  as  there  is  in  our  full  and  final  reward.  It  is  grace  now,  that  he 
is  pleased  to  pass  by  our  offences,  and  to  take  us  into  his  family,  and 
give  us  some  taste  of  his  love,  and  a  right  to  the  heavenly  kingdom  ; 
but  then  it  is  another  manner  of  grace  and  favour ;  then  our  pardon 
shall  be  pronounced  by  our  judge's  own  mouth,  and  he  shall  not  only 
take  us  into  his  family,  but  into  his  immediate  presence  and  heavenly 
palace  ;  not  only  give  us  right,  but  possession, '  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you ; '  and  shall  have  not 
only  some  remote  service  and  ministration,  but  be  everlastingly  employed 
in  loving  and  delighting  in,  and  praising  of  God  ;  this  is  grace  indeed. 
The  grace  of  God,  or  his  free  favour  to  sinners,  is  never  seen  in  all  its 
glory  or  graciousness  till  then. 

(2.)  The  good  which  the  faithful  do  is  very  imperfect,  and  mixed 
with  many  weaknesses  and  infirmities  ;  it  may  endure  the  touchstone, 
but  it  cannot  endure  the  balance,  as  we  shall  find  then,  when  our  right 
eous  judge  shall  compare  our  best  actions  with  his  holy  law.  After 
we  repented  and  believed,  and  returned  to  the  obedience  of  God,  the 
Lord  knoweth  our  righteousness  is  as  filthy  rags,  and  our  best  robes 
need  to  be  washed  in  the  blood  of  the  Lamb.  Sin  is  our  nakedness, 
and  graces  are  our  garments. 

(3.)  Though  it  were  never  so  perfect,  yet  it  merits  nothing  by  its 
own  intrinsic  worth  at  God's  hands  :  '  When  we  have  done  all,  we  are 
but  unprofitable  servants,'  Luke  xvii.  10.  And  paying  a  due  debt 
deserveth  no  reward  ;  it  is  a  grace  bestowed  upon  us,  that  we  can  do 
anything  for  God,  2  Cor.  viii.  1 ;  and  services  and  sufferings  bear  no 
equality  with  the  reward,  Rom.  viii.  18 ;  and  all  is  done  by  those  that 
did  once  deserve  eternal  death,  Rom.  vi.  17,  18 ;  and  were  redeemed 
and  recovered  out  of  that  misery  by  an  infinite  grace,  1  Peter  i.  18,  19  ; 
and  already  appointed  heirs  of  eternal  life  before  we  serve  him,  Rom. 
viii.  17,  by  his  precedent  elective  love.  In  short,  they  that  continu 
ally  need  to  implore  the  mercy  of  God  for  the  pardon  of  sin,  and  can 
not  oblige  God  by  any  work  of  theirs,  must  needs  admire  grace  ;  and 
the  more  grace  is  discovered  to  them,  and  they  discovered  to  them 
selves,  the  more  they  will  do  so. 

2.  The  other  end  of  the  judgment  is  to  convince  the  creature,  and 
that  is  best  done  by  bringing  our  works,  whether  good  or  evil,  into 
the  judgment.  If  only  the  purposes  of  God  were  manifested,  the  con- 


76  SERMONS  UPON  2  CORINTHIANS  V.       [&ER.  XVI. 

demned  would  bave  a  just  exception,  and  their  cavils  would  be  justified, 
tbat  it  was  long  of  God  they  were  not  saved.  Man  is  apt  to  charge 
God  wrongfully :  Prov.  ix.  3,  '  The  foolishness  of  man  perverteth  his 
way,  and  his  heart  fretteth  against  the  Lord.'  Whatever  exceptions 
men  have  against  God  now,  then  all  is  clear,  their  works  are  produced, 
their  own  evil  choice  and  course.  If  the  grace  of  the  Redeemer  were 
only  produced,  those  who  are  excluded  from  the  benefit  might  seem 
to  tax  the  proceeding  as  arbitrary,  and  the  whole  business  would  seem 
to  be  a  matter  of  favour,  and  not  of  justice.  But  when  their  destruc 
tion  is  of  themselves,  there  is  no  cause  of  complaint ;  if  only  the  good 
estate  of  men  were  considered,  there  would  not  be  such  an  open  vindica 
tion  of  God's  righteous  dealing.  In  any  judgment,  all  things  are 
rightly  and  convincingly  carried,  when  the  judge  doth  proceed  secun- 
dum  regulas  juris,  et  secundum  allegata  et  probata — according  to  the 
law  as  a  rule,  and  according  to  the  things  alleged  and  proved,  as  to 
the  application  of  the  rule  to  the  parties  j  udged.  Now  the  producing 
of  the  things  done  in  the  body,  whether  good  or  evil,  suiteth  with  both 
these,  and  so  in  the  day  of  judgment  there  is  a  right  course  taken  for 
convincing  the  creature. 

[1.]  The  judge  must  keep  close  to  the  law  as  his  rule,  for  the  absolv 
ing  or  acquitting  of  the  parties  impleaded.  So  it  belongeth  to  Christ, 
as  a  judge,  to  determine  our  case  according  to  the  law  which  we  are 
under.  We  Christians  are  under  a  double  law,  of  nature  and  grace. 
The  law  of  nature  bindeth  us  to  love  and  serve  our  creator  ;  but  because 
of  man's  apostasy,  the  law  of  grace  findeth  out  a  remedy,  of  repentance^ 
or  returning  to  our  duty  after  the  breach,  and  faith,  or  suing  out  the 
mercy  of  God  in  the  name  of 'Jesus  Christ.  Now  those  who  will  not 
accept  of  the  second  covenant,  remain  under  the  bond  of  the  first, 
which  exacteth  perfect  obedience  from  them,  and  the  judge  doth  them 
no  wrong,  if  he  judge  them  according  to  their  works.  But  now  those 
who  have  accepted  the  second  covenant,  and  devoted  themselves  to 
God,  taking  sanctuary  at  the  mercy  of  their  Redeemer,  they  indeed 
have  a  plea  against  the  first  covenant ;  they  are  sinners,  but  they  are 
repenting  sinners,  and  believing  in  Christ.  Now  their  claim  must  be 
examined  by  the  judge,  whether  this  penitence  and  acceptance  of  grace 
be  sincere  and  real,  whether  true  penitents  and  sound  believers ;  that 
must  be  seen  by  our  works  ;  and  the  judge  must  examine,  whether  our 
repentance,  and  returning  to  our  duty,  be  verified  by  our  after  obedi 
ence,  and  our  thankful  acceptance  of  Christ,  and  doth  engage  us  to 
constancy  and  cheerfulness  in  that  obedience.  A  double  accusation 
may  be  brought  against  man  before  the  tribunal  of  God  :  that  he  is  a 
sinner,  and  so  guilty  of  the  breach  of  the  first  covenant ;  or  that  he 
is  no  sound  believer,  having  not  fulfilled  the  condition  of  the  second. 
As  to  the  first  accusation  we  are  justified  by  faith,  as  to  the  second 
by  works ;  and  so  James  and  Paul  are  reconciled  :  Rom.  iii.  24,  '  A 
man  is  justified  by  faith,  without  the  deeds  of  the  law ;'  James  ii.  24, 
'A  man  is  justified  by  works,  and  not  by  faith  only.'  Every  one  of  us 
may  be  considered  as  a  man  that  liveth  in  the  world,  or  as  a  sinner 
in  the  state  of  nature,  or  as  a  man  called  to  the  grace  of  God  in  Christ, 
or  as  a  Christian  professing  faith  in  the  Redeemer.  According  to  this 
double  relation,  there  is  a  double  judgment  passed  upon  us,  according 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  77 

to  the  law,  so  condemned  already  ;  according  to  the  gospel,  so  accept 
ed  in  the  beloved.  To  this  double  judgment  there  answereth  a  double 
justification :  of  a  sinner,  by  virtue  of  the  satisfaction  of  Christ,  appre 
hended  by  faith,  without  the  works  of  the  law  ;  of  a  believer,  or  one 
in  the  state  of  grace,  so  justified  by  works  ;  for  here  it  is  not  inquired 
whether  he  have  satisfied  the  law,  that  he  may  have  life  by,  it  but 
whether,  professing  himself  to  be  a  Christian,  he  be  a  true  believer — and 
that  must  be  tried  by  his  works ;  for  as  God  in  the  covenant  of  grace 
giveth  us  two  benefits,  remission  of  sins  and  sanctification  by  the  Spirit, 
so  he  requireth  two  duties  from  us — a  thankful  acceptance  of  his  grace 
by  faith,  and  also  new  obedience,  as  the  fruit  of  love.  Well  then,  this 
being  so — to  wit,  that  Christ's  commission  and  charge  is  to  give  eternal 
life  to  true  believers,  and  them  only,  the  only  sound  mark  of  true 
believers  is  their  works  of  new  obedience.  These  must  be  tried  in 
the  judgment. 

[2.]  A  judge  must  proceed  secundum  alligata  et  probata,  not  to 
give  sentence  by  guess,  but  upon  the  evidence  of  the  fact ;  therefore 
Christ,  to  convince  men  that  they  are  sinners  by  the  first  covenant,  or 
hypocrites,  or  sincere,  by  the  second,  must  consider  their  works.  Men's 
profession  must  not  be  taken  in  the  case,  but  their  lives  must  be  con 
sidered,  for  there  are  Christians  in  the  letter,  and  Christians  in  the  spirit, 
some  that  have  a  form  of  godliness,  but  deny  the  power  thereof,  2  Tim. 
iii.  5  ;  and  God  doth  not  respect  the  outward  profession,  1  Peter  i. 
17.  There  may  be  a  carnal  Christian,  as  well  as  a  carnal  heathen  ;  a 
man  may  talk  well  from  his  convictions,  or  a  mere  disciplinary  know 
ledge;  but  to  do  well  there  needeth  a  living  principle  of  grace.  The 
scriptures  still  set  forth  graces  by  their  operations,  works,  or  fruits ; 
for  a  dead  sleepy  habit  is  worth  nothing.  The  working  faith  car- 
rieth  away  the  prize  of  justification,  Gal.  v.  6 ;  honoureth  Christ,  2 
Thes.  i.  11,  12.  The  labouring  love  is  that  which  God  will  regard 
and  reward,  Heb.  vi.  10.  The  lively  hope  is  the  fruit  of  regeneration, 
1  Peter  i.  5 ;  that  which  sets  a-doing,  Acts  xxiv.  15,  16  ;  and  Acts 
xxvi.  7,  8.  Grace  otherwise  cannot  appear  in  the  view  of  conscience. 
The  apples  appear  when  the  sap  is  not  seen.  It  is  the  operative  and 
lively  graces  that  will  discover  themselves.  A  man  may  think  well, 
or  speak  well,  but  that  grace  which  governeth  his  conversation  showeth 
itself.  God  knoweth  what  is  in  man,  whether  faith  be  sound  in  the 
first  planting,  before  any  fruit  appear.  But  this  judgment  is  to  pro 
ceed,  not  only  by  the  knowledge  of  the  judge,  but  the  evidence  of  our 
own  consciences,  the  observation  of  others,  and  what  openly  appeareth 
in  our  lives. 

Secondly,  How  these  works  are  considered,  with  respect  to  our  sen 
tence  and  doom. 

1.  Our  actions  are  considered  here  with  respect  to  the  principle  from 
whence  they  flow,  a  renewed  heart ;  God  doth  not  look  to  the  bare 
work,  but  to  the  spring,  and  motives,  and  ends,  Prov.  xvi.  2.  He 
weigheth  the  spirits,  quo  animo,  not  only  the  matter  and  bulk  of  the 
action,  but  with  what  spirit,  and  from  what  principle  it  is  done :  Eph. 
v.  9,  '  For  the  fruit  of  the  Spirit  is  all  goodness,  righteousness  and  truth;' 
whether  we  act  from  a  principle  of  grace  in  the  heart.  A  violent 
motion  differeth  from  that  which  floweth  from  an  inward  principle. 


78  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XVL 

Christ  first  giveth  a  disposition  to  obey,  before  there  is  an  actual  sin 
cere  obedience.  And  living  in  the  Spirit  goeth  before  walking  in  the 
Spirit,  Gal.  v.  25.  The  principles  are  infused,  and  then  the  action 
follows.  It  is  said,  John  iii.  21,  'He  that  doth  truth  cometh  to  the 
light,  that  his  deeds  may  be  made  manifest,  that  they  are  wrought  in 
God.'  A  godly  man  cannot  satisfy  himself  in  some  external  conform 
ity  to  the  law,  but  he  must  know  that  the  actions  come  from  God, 
from  his  grace  and  Spirit  in  us,  and  tend  to  him,  that  is,  to  his  glory 
and  honour,  and  are  directed  according  to  his  will.  A  little  outside 
holiness  will  not  content  Christ. 

2.  With  respect  to  the  state  in  which  they  are  done.     A  justified 
estate,  and  a  state  of  reconciliation  to  God ;  for  the  sacrifices  of  the 
wicked  are  an  abomination  to  the  Lord :  Gal.  ii.  19,  '  I  through  the 
law  am  dead  to  the  law,  that  I  might  live  unto  God  ; '  and  Bom.  vii. 
4,  '  Married  to  Christ,  that  I  may  bring  forth  fruit  unto  God.'     The 
children  born  before  marriage  are  not  legitimate:    2  Peter  iii.  11,  . 
'  What  manner  of  persons  ought  ye  to  be  in  all  holy  conversation  and 
godliness?'     We  ought  to  look  to  the  qualification  of  our  persons, 
that  we  be  reconciled  with  God  through  Christ,  daily  renewing  our 
friendship  with  him  by  sorrow  for  sin,  by  suing  out  our  pardon  and 
acceptance  in  the  mediator.  The  apostle  doth  not  say,  How  holy  ought 
our  conversation  to  be,  but  What  manner  of  persons  ought  we  to  be. 

3.  They  are  considered  with  respect  to  their  correspondency.     No 
man  is  judged  by  one  single  act ;  we  cannot  pass  judgment  upon  our 
estate  before  God,  whether  good  or  evil,  by  a  few  particulars,  but  by 
our  way,  or  the  ordinary  strain  of  our  life  and  conversation,  and  our 
course:  Rom.  viii.  1,  'Who  walk  not  after  the  flesh,  but  after  the 
Spirit/     A  man  may  occasionally  set  his   foot  in  a  path  which  he 
meaneth  not  to  walk  in.     God  in  reviewing  his  work  considered  every 
day's  work ;  apart  it  was  good,  and  considered  altogether,  Gen.  i.  31 ; 
the  whole  frame,  and  all  very  good ;  all  the  work  together  was  cor 
respondent,  and  .all  suitable  to  the  rest  in  a  due  proportion ;  so  should 
we  endeavour  to  imitate  God,  that  all  our  works,  every  one  of  them, 
and  our  whole  course  considered  together,  may  all  appear  to  be  good, 
answerable  to  one  another  in  order  and  proportion,  that  our  whole 
conversations  may  be  a  perfect  frame  of  unblamable  holiness.     There 
are  some  amongst  men  which  do  some  things  well,  to  which  their 
order  and  carriage  is  not  suitable.     The  difference  between  a  godly 
man's  work  and  a  hypocrite's  lieth  in  this,  a  hypocrite's  work  is  best 
considered  apart,  a  good  man's  works  are  best,  and  most  approved, 
when  they  are  laid  together. 

4.  These  works  are  considered  with  respect  to  their  aim  and  scope : 
Phil.  i.  11,  12,  '  That  we  may  be  sincere  and  without  offence  unto  the 
day  of  Christ,  being  filled  with  the  fruits  of  righteousness,  which  are 
by  Jesus  Christ  unto  the  praise  and  glory  of  God.'     As  it  is  not  the 
doing  one  good  work,  or  some  few,  which  will  qualify  a  man  for  the 
day  of  judgment,  but  being  filled  with  the  fruits  of  righteousness  ;  so 
it  is  necessary  also  that  our  aim  be  every  way  as  good  as  our  action, 
and  God's  glory  be  propounded  as  our  great  scope.     An  action  in 
itself  good  and  lawful  may  be  reckoned  unto  the  worker  as  sin  or  duty, 
as  the  end  is,  and  the  scope  which  he  propoundeth  unto  himself. 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  79 

5.  That  none  of  our  actions  are  lost,  but  stand  upon  record,  that  we 
may  hear  of  them  another  day,  and  tend  to  increase  the  general  sum, 
whether  good  or  evil.  An  impenitent  man's  account  riseth :  Bom. 
ii.  5, '  He  treasureth  up  wrath  against  the  day  of  wrath,'  like  Jehoiada's 
chest,  the  longer  it  stood  the  more  treasure  was  in  it.  Sins  that  seem 
inconsiderable  in  themselvdfc,  yet  are  the  acts  of  one  that  hatli  sinned 
greatly  before.  A  cipher  put  to  a  sum  that  is  fixed  increaseth  it, 
every  drop  helpeth  to  fill  the  cup.  So  in  the  sincere:  Phil.  iv.  17, 
'Fruit  abounding  to  your  account.'  Every  sincere  action  makes  it 
abound  more  ;  some  actions  are  more  inconsiderable  than  others,  yet  if 
done  for  Christ's  sake,  shall  be  taken  notice  of,  though  small  in  them 
selves  :  Mat.  x.  42,  '  And  whosoever  shall  give  to  drink  unto  one  of 
these  little  ones  a  cup  of  cold  water  only  in  the  name  of  a  disciple, 
verily  I  say  unto  you,  he  shall  in  no  wise  lose  his  reward.' 

Thirdly,  What  room  and  place  these  works  have,  with  respect  to 
punishment  and  reward.  There  is  a  plain  difference,  as  appeareth, 
Horn.  vi.  23,  '  The  wages  of  sin  is  death,  but  the  gift  of  God  is  eternal 
life.'  The  works  of  the  wicked  have  a  proper,  meritorious  influence 
upon  their  ruin  and  destruction ;  wicked  men  stand  upon  their  own 
bottom,  and  are  left  to  themselves.  We  do  evil  of  our  own  accord,  and 
by  our  own  strength  ;  but  the  good  we  do  is  neither  our  own,  nor  is  it 
purely  good.  Besides,  there  is  this  difference  between  sin  and 
obedience,  that  the  heinousness  of  sin  is  always  aggravated  and  height 
ened  by  the  proportion  of  its  object,  but  the  merit  and  value  of 
obedience  is  still  lessened ;  thereby  sin  and  offence  is  aggravated ;  as, 
for  an  instance,  to  strike  an  officer  is  more  than  to  strike  a  private 
man,  a  king  more  than  an  ordinary  officer.  Thence  it  cometh  to  pass 
that  a  sin  committed  against  God  doth  deserve  an  infinite  punishment, 
because  the  majesty  of  God  is  infinite,  and  therefore  eternal  death, 
is  the  wages  of  sin.  But  on  the  other  side,  the  greater  God  is,  and 
the  more  glorious,  the  greater  obligation  lieth  upon  us  to  love  him, 
and  serve  him,  and  so  that  good  which  we  do  for  his  sake  is  the  more 
due,  and  God  is  not  bound  by  any  right  or  justice  from  the  merit  of 
the  action  itself  to  reward  it,  for  here  the  greatness  of  the  object 
lesseneth  the  action ;  for  be  the  creature  what  he  will,  he  oweth  his 
whole  self  to  God,  who  is  placed  in  such  a  degree  of  eminence,  that  we 
can  lay  no  obligation  upon  him  ;  so  that  he  is  not  bound  by  his  natural 
justice  to  reward  us,  but  only  inclined  so  to  do  by  his  own  goodness, 
and  bound  so  to  do  by  his  free  promise  and  covenant  of  grace. 
Aristotle  said  well,  that  children  could  not  merit  of  their  parents,  and 
all  their  kindness  and  duty  they  performed,  is  but  a  just  recompense 
to  them  from  whom  under  God  they  have  received  their  being ;  for 
right  and  merit,  strictly  taken,  is  only  between  those  who  in  a  manner 
are  equals.  If  not  between  children  and  parents,  certainly  not  between 
God  and  man.  Well  then,  though  sin  deserveth  punishment,  yet  our 
good  works  deserve  not  their  reward.  That  grace  which  first  accepted 
us  with  all  our  faults,  doth  still  crown  us,  and  bestow  all  that  honour 
and  glory  which  we  expect  at  Christ's  coming. 

But  what  respect  then  have  our  works  to  our  reward  ? 

Ansiuer  1.  They  render  us  a  more  capable  object  of  God's  delight 
and  approbation.  For  surely  the  holy  God  delighteth  in  his  faithful 


SO  SERMONS  UPON  2  CORINTHIANS  V.       [SER.  XVI. 

servants  :  Mat.  xxv.  21,  '  Eucje,  bone  serve.'     Conformity  to'liis  nature 
and  will  siiiteth  more  with  his  holiness  than  sin  and  disobedience. 

2.  They  qualify  us,  and  make  us  more  capable  of  the  rewards  of  his 
gospel    covenant,   which   requireth   that    we   should    accept   of  our 
Redeemer's  mercy,  and  return  to  our  obedience,, and  continue  in  that 
obedience,  that  the  righteous  judge  may  put  the  crown  upon  our  heads 
in  that  day,  2  Tim.  iv.  7.  8. 

3.  Works  are' produced  as  the  undoubted  evidence  of  a  sound  faith; 
they  are  a  demonstration,  a  signis  notioribus,  as  most  conspicuous, 
and  so  fit  to  justify  believers  before  all  the  world  ;  the  sprinkling  of 
the  blood  on  the  door-posts  signifieth  there  dwell  Israelites      So  such 
an  uniform  course  of  holiness  shows  that  faith  is  rooted  in  them. 

4.  They  are  a  measure  of  the  degree  of  the  reward ;  for,  2  Cor.  ix. 
6,  'He  that  soweth  sparingly,  shall  reap  sparingly,  and  he  that  soweth 
bountifully,  shall  reap  bountifully,'  not  only  glory,  but  great  glory 
with  great  measure.     So  far  we  may  go  safely,  and  less  we  cannot, 
unless  we  would  infringe  a  care  of  holiness. 

Use.  Oh  then,  let  us  take  heed  what  we  do  in  the  body,  whether  we 
«ow  to  the  flesh  or  the  spirit.  Let  us  be  sure  that  our  seed  be  good, 
if  we  would  expect  a  good  crop.  Now  it  is  seed  time,  but  then  is  the 
harvest,  works  will  be  inquired  after.  It  is  not  our  voice,  but  hands; 
like  as  Isaac,  '  The  voice  is  Jacob's,  but  the  hands  are  the  hands  of 
ESHU.'  Nothing  will  evidence  our  sincerity,  but  a  uniform,  constant 
course  of  self-denying  obedience. 

1.  An  uniform  course  it  must  be.     A  man  may  force  himself  into 
an  act,  or  two ;  Saul  in  a  rapture  may  be  among  the  prophets.     A 
man  is  judged  by  his  course  and  walk.     A  child  of  God  may  be  under 
a  strange  appearance  for  an  act  or  so;  you  can  no  more  judge  of  them 
l)y  that,  than  you  can  judge  of  the  glory  of  a  street  by  a  sink  or 
kennel.     Ou  the  other  side,  men  may  take  on  religion  at  set  times,  as 
men  in  an  ague  have  their  well  days,  the  fit  of  lust  or  sin  is  not 
always  upon  them  :  Ps.  cvi.  3,  '  Blessed  are  they  that  keep  judgment, 
and  he  that  doth  righteousness  at  all  times.'     When  a  man's  conversa 
tion  is  all  of  a  piece,  his  course  is  to  please  God  in  all  places,  and  in 
all  things,  not  by  starts,  and  in  good  moods:  1  John  iii.  9,  'Whoso 
ever  is  born  of  God,  doth  not  commit  sin,  for  his  seed  remaineth  in 
him,  and  he  cannot  sin,  for  he  is  born  of  God.' 

An  act  of  voluntary  sin  is  as  monstrous  as  a  hen  to  lay  the  egg  of 
a  crow ;  many  men's  lives  speak  contradictions.  Saul  at  one  time 
puts  all  the  witches  to  death,  at  another  time,  hath  recourse  with  a 
witch  himself.  Jehu  showeth  his  zeal  against  Ahab's  idolatry,  but 
not  against  Jeroboam's. 

2.  Constant.     There  is  a  strait  gate,  and  a  narrow  way ;  we  must 
enter  one,  and  walk  in  the  other;   there  is  making  covenant,  and 
keeping  covenant:  Ps.  ciii.  18,  'To  such  as  keep  his  covenant,  and  to 
those  that  remember  his  commandments  to  do  them;'  Gal.  vi.  16, 
'As  many  as  walk  according  to  this  rule,  peace  and  mercy  shall  be 
upon  them,  and  upon  the  whole  Israel  of  God.'     Faith  and  obedience 
are  conditions  of  pardon,  and  constant  obedience  is  a  condition  of 
salvation. 

3.  Seif-denyingly  acted.    Good  works  are  not  dear ;  '  Be  warmed,  be 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  81 

clothed.'  In  1  John  iii.  16,  the  apostle  speaketh  of  laying  down  our 
life  for  the  brethren,  of  opening  our  hands  and  bowels  for  refreshing 
the  hungry,  and  clothing  the  naked.  So  proportionably  when  we 
take  pains  to  instruct  the  ignorant,  exhort  the  obstinate,  confirm  the 
weak,  comfort  the  afflicted.  Do  you  think  that  religion  lieth  only  in 
hearing  sermons,  in  singing  psalms,  reading  a  chapter,  or  in  a  few 
drowsy  prayers,  or  cursory  devotions  ?  There  are  the  means,  but  where 
is  the  fruit  ?  No  ;  it  lieth  in  self-denying  obedience.  These  are  the 
acts  about  which  we  shall  be  questioned  at  the  day  of  judgment,  Mat. 
xxv.,  Have  you  visited,  have  you  clothed,  do  you  own  the  servants  of 
God  when  the  times  frown  upon  them?  Do  you  relieve  them  and 
comfort  them  in  their  distresses  ?  Lip-labour  and  tongue-service  is  a 
cheap  thing,  and  that  religion  is  worth  nothing  which  costs  nothing, 
1  Sam.  xxiv.  24.  When  we  deny  ourselves,  and  apparently  value 
God's  interest  above  our  own,  then  our  sincerity  is  most  evidenced,  and 
every  one  of  us  is  to  consider  what  interest  God  calleth  him  to  deny 
upon  the  hopes  of  glory,  and,  whatever  it  costeth  us,  to  be  faithful  with 
God.  A  cheap  course  of  serving  God  bringeth  you  none  or  little 
comfort.  Certainly  a  man  cannot  be  thorough  in  religion,  but  he  will 
be  put  upon  many  occasions  of  denying  himself,  his  ease,  profit,  honour, 
and  acting  contrary  to  his  natural  inclinations,  or  worldly  interests. 
Those  that  regard  only  the  safe,  cheap  and  easy  part,  do  not  set  up 
Christ's  religion,  but  their  own — a  Christianity  of  their  own  making  : 
Mat.  xvi.  24,  '  Then  said  Jesus  unto  his  disciples,  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me.' 


SERMON  XVII. 

That  every  man  may  receive  the  things  done  in  the  body,  according  to 
ivhat  lie  hath  done,  good  or  bad. — 2  COR.  v.  10. 

THIS  receiving  relateth  either  to  the  sentence  or  the  execution,  princi 
pally  the  latter. 

Doct.  The  end  of  the  last  judgment  is,  that  every  man,  according 
to  what  he  hath  done,  may  receive  reward  and  punishment. 

Without  this,  the  whole  process  of  that  day  would  be  but  a  solemn 
and  useless  pageantry,  and  therefore  the  end  bindeth  all  upon  us. 
And  as  we  have  considered  the  other  circumstances  we  must  consider 
this  also.  This  receiving  the  things  done  in  the  body  relateth  either 
to  the  doom  and  sentence,  or  else  to  the  execution.  For  the  sentence, 
see  Serm.  Mat.  xxv.,  vers.  34  and  41.  I  shall  here  speak  of  the 
execution ;  it  is  set  forth  emphatically,  Mat.  xxv.  46,  '  These  shall  go 
away  into  everlasting  punishment,  and  the  righteous  into  life  eternal.' 
In  which  scripture, 

1.  There  is  a  distribution  of  the  persons — these  and  the  righteous, 
the  goats  and  the  sheep,  the  workers  of  iniquity  and  the  godly,  the 
righteous  and  the  wicked.  This  is  the  most  material  distinction,  and 

VOL.  XIII.  F 


82  SERMONS  UPON  2  CORINTHIANS  V.  [SfiK.  XVII. 

an  everlasting  distinction.  It  is  the  most  material  and  important  dis 
tinction.  There  is  a  distinction  of  nations ;  some  lie  nearer  to  the 
sun,  others  more  remote  or  farther  off ;  some  in  a  southerly,  some  in 
a  northerly  climate,  but  they  are  all  alike  near  to  the  Sun  of  righteous 
ness.  Jew,  or  Greek,  or  barbarian,  are  all  one  in  Christ,  Gal.  iii.  28. 
There  is  a  distinction  of  endowments ;  some  are  learned  and  some 
unlearned.  Yet  the  gospel  looketh  equally  upon  both,  and  Christ's 
disciples  owe  the  equal  debt  of  love  to  both,  Rom.  i.  14.  There  is  a 
distinction  of  ranks  and  degrees  in  the  world ;  some  are  noble,  and 
others  ignoble,  but  before  God  omnis  sanguis  concolor — all  blood  is  of 
a  colour ;  and  the  true  spiritual  nobility  is  to  be  born  of  God,  John  i. 
13.  The  gospel  puts  the  rich  and  poor  on  the  same  level,  James  i.  9, 
10.  They  differ  in  worldly  estate ;  but  all  have  the  same  redeemer ;  as 
under  the  law,  the  rich  and  the  poor  paid  the  same  ransom,  Exod.  xxx. 
15.  There  is  a  distinction  between  bond  and  free,  but  the  bond  are 
Christ's  freemen,  1  Cor.  vii.  22  ;  and  the  free  is  Christ's  servant, 
Eph.  vi.  7.  All  these  are  not  material  to  our  acceptance  with  God. 
There  is  a  distinction  between  opinions,  and  petty  sects  and  parties  in 
the  church,  but  this  is  not  the  grand  distinction,  which  will  hold 
weight  at  the  day  of  doom.  There  were  different  parties  at  Corinth, 
and  they  were  apt  to  band  one  against  another,  but  yet  they  had  but 
one  common  Christ :  1  Cor.  i.  2,  '  Jesus  Christ,  theirs  and  ours.'  We 
inclose  and  impale  the  common  salvation,  unchristian  and  unminister 
one  another,  cast  one  another  out  of  God's  favour,  but  God's  appro 
bation  doth  not  go  by  our  vote  and  suffrage ;  there  lieth  an  appeal 
from  man's  censure,  lingua  Petilliani  non  est  ventilabrum"  Ghristi. 
It  is  well  that  every  angry  brother's  tongue  is  not  Christ's  fan  where 
with  he  will  purge  his  floor.  God  in  his  judgment  taketh  notice  of 
another  distinction,  whether  we  be  righteous  or  wicked,  holy  or  unholy : 
'  The  eyes  of  the  Lord  are  over  the  righteous,  and  his  face  is  against 
them  that  do  evil/  1  Peter  iii.  12.  That  is  the  distinction  which  doth 
bear  weight  before  Christ's  tribunal.  And  this  is  the  everlasting  dis 
tinction.  Other  distinctions  do  not  outlive  time,  they  cease  at  the 
grave's  mouth  ;  within  a  while  it  will  not  be  a  pin  to  choose  what  part 
we  have  acted  in  the  world,  whether  we  have  been  high  or  low,  rich  or 
poor ;  but  much  will  lie  upon  it,  whether  we  have  been  godly  or  ungodly, 
whether  we  have  sowed  to  the  flesh  or  to  the  spirit.  This  distinction 
will  last  for  ever,  and  the  one  of  them  will  fill  heaven  and  the  other 
hell.  The  whole  world  is  comprised  in  one  of  these  two  ranks ;  there 
is  no  neutral  or  middle  estate. 

2.  As  there  are  different  persons,  so  there  are  different  recompenses, 
and  a  different  doom  and  sentence  which  is  executed  upon  either  ;  the 
conclusion  is  dreadful  to  the  wicked  but  comfortable  to  the  godly,  for 
everlasting  life  shall  be  the  portion  of  the  godly,  and  everlasting 
punishment  the  portion  of  the  ungodly.  This  one  scripture  well 
improved  should  be  enough  to  make  us  shun  all  sin,  and  embrace  and 
pursue  after  all  good.  Wisdom  lieth  in  considering  the  end  of  things, 
not  what  profit  and  pleasure  it  bringeth  me  now,  and  flattereth  me 
with  now,  but  what  it  will  bring  me  in  the  end :  Rom.  vi.  21,  '  What 
fruit  had  ye  then  in  those  things  whereof  ye  are  now  ashamed  ?  For 
the  end  of  those  things  is  death ;  but  being  made  free  from  sin,  and 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  83 

become  the  servants  of  God,  ye  have  your  fruit  to  holiness,  and  the 
end  everlasting  life.'  Alas  !  sin  bringeth  little  pleasure  or  satisfaction 
in  the  time  of  enjoying  it ;  and  in  the  remembrance  of  it,  it  bringeth 
shame  ;  and  in  the  conclusion,  where  it  is  not  repented  of,  it  bringeth 
death.  Whereas,  on  the  other  side,  the  service  of  Christ  will  be  matter 
of  joy  and  pleasure  at  the  present ;  matter  of  comfort  and  confidence 
afterward ;  and  in  the  end,  salvation  and  eternal  life.  There  is  a 
curiosity  in  man ;  he  would  fain  know  his  own  destiny,  what  shall 
become  of  him,  or  what  lieth  hid  in  the  womb  of  futurity  concerning 
his  estate ;  as  the  king  of  Babylon  stood  upon  the  parting  of  the  ways 
to  make  divination.  No  destiny  deserveth  to  be  known  so  much  as 
this,  Shall  I  be  saved,  or  shall  I  be  damned ;  live  everlastingly  in 
heaven  or  hell  ?  If  the  question  were,  Shall  I  be  rich,  or  shall  I  be 
poor,  happy  or  miserable  in  the  present  world  ?  shall  I  have  a  long 
life,  or  shall  I  have  a  short  ?  that  is  not  of  such  great  moment.  We 
cannot  meet  with  such  troubles  and  difficulties  here,  but  they  will  have 
a  speedy  end ;  so  will  persecutions,  and  disgraces,  and  sorrows  ;  but 
this  is  a  matter  of  greater  moment  than  so,  whether  I  shall  be  eternally 
miserable.  It  is  foolish  curiosity  to  inquire  into  other  things ;  they 
are  not  of  such  importance  that  we  should  know  them  aforehand  ;  and 
it  may  do  us  more  hurt  than'  good  to  know  our  worldly  estate,  the 
misery  of  which  cannot  be  prevented  by  any  prudence  and  foresight  of 
ours.  And  it  is  better  to  trust  ourselves  with  the  providence  of  God 
than  to  anticipate  future  cares ;  but  it  concerneth  us  much  to  know 
whether  we  are  in  a  damnable  or  a  saveable  condition,  whether  we  are 
of  the  number  of  those  that  shall  go  into  everlasting  punishment,  or 
of  the  righteous  who  shall  go  into  everlasting  life ;  if  we  be  in  the  way 
to  everlasting  punishment,  it  is  good  to  know  it  whilst  we  have  time  to 
remedy  it.  If  heirs  of  salvation,  the  assurance  of  our  interest  is  a 
pre-occupation  of  everlasting  blessedness.  This  is  that  about  which  we 
should  busy  our  thoughts  and  spend  our  time. 

3.  Observe  the  notions  by  which  this  different  estate  is  expressed — 
life  and  punishment. 

[1.]  The  happy  condition  of  the  godly  is  called  life,  and  well 
deserveth  it.  This  life  is  but  a  continued  death,  it  runneth  from  us 
as  fast  as  it  floweth  to  us,  and  it  is  burdened  with  a  thousand  mis 
eries  ;  but  that  life  which  is  the  portion  of  the  faithful,  it  is  a  good  and 
happy  life,  and  it  is  endless,  it  hath  a  beginning,  but  it  hath  no  end. 
One  moment  of  immortality  is  worth  a  full  age  of  all  the  health  and 
happiness  that  can  be  had  upon  earth.  What  will  you  call  life  ?  the 
vegetative  life,  or  the  life  of  a  plant  ?  Alas,  if  that  may  be  called  life, 
it  is  not  a  happy  life,  for  the  plants  have  no  sense  of  that  kind  of  life 
they  have.  The  sensitive  life,  or  the  life  of  the  beasts,  will  you  call 
that  life  ?  They  are  indeed  capable  of  pain  and  pleasure,  but  this  is 
beneath  the  dignity  of  man  ;  and  those  that  affect  this  kind  of  happi 
ness,  to  enjoy  sensual  pleasure  without  remorse,  degrade  themselves 
from  that  dignity  of  nature  wherein  God  hath  placed  them,  and  make 
themselves  but  a  wiser  sort  of  beasts,  as  they  are  able  only  to  purvey 
for  the  flesh  more  than  the  brutes  can.  Wherein  then  will  you  place 
life  ?  Surely  in  reason  ;  man's  life  is  a  kind  of  light  given  us  :  John 
i.  4,  '  In  him  was  life,  and  the  life  was  the  light  of  men.'  Reason  and 


84  SEKMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVII. 

understanding  was  man's  perfection.  Well  then,  this  is  the  life  which 
we  must  inquire  after.  Now  when  is  this  life  of  light  in  its  full  per 
fection  ?  While  the  soul  dwelleth  in  flesh,  and  looketh  out  by  the 
senses  to  things  near  at  hand,-  the  proper  contentments  of  the  body 
are  the  poor,  paltry  vanities  of  this  deceitful  world.  Now,  this  is  not 
the  life  which  we  were  made  for,  but  when  it  seeth  God,  and  enjoyeth 
God  in  the  highest  manner  that  we  are  capable  of.  Our  true  life  lieth 
in  the  vision  of  God,  1  Cor.  xiii.  12 ;  and  Mat.  v.  8,  for  he  is  only 
that  universal  and  infinite  object  which  can  satiate  the  heart  of  man, 
and  our  proper  and  peculiar  blessedness :  '  Whom  have  I  in  heaven 
but  thee?'  Ps.  Ixxiii.  25.  This  is  our  full  and  continued  happiness. 
Alas  !  the  present  life  hath  more  gall  than  honey ;  its  enjoyments  are 
low  and  base,  and  short  and  fading,  and  its  troubles  and  miseries  are 
many  :  Gen.  xlix.  9,  '  Few  and  evil  are  the  days  and  years  of  my 
pilgrimage/  But  in  the  other  world,  there  is  nothing  but  glory  and 
blessedness.  A  glorified  soul  in  a  glorified  body  doth  for  ever  behold 
God,  and  delight  itself  in  God. 

[2.]  The  other  notion  is  punishment,  the  word  signifieth  not  only 
punishment,  but  torment ;  so  we  render  it,  1  John.  iv.  18,  '  Because 
fear  hath  torment.'  Annihilation  were  a  favour  to  the  wicked  ;  they 
have  a  being,  but  it  is  a  being  under  punishment  and  torment. 
Divines  usually  distinguish  of pcena  damni  and  pcena  sensus  ;  the  loss 
and  the  pain.  Both  are  included,  Mat.  xxv.  41,  in  Christ's  sentence, 
'  Depart,  and  go  into  everlasting  fire.'  God  doth  not  take  away  the 
being  of  a  sinner,  but  he  taketh  away  the  comfort  of  his  being  ;  he  is 
banished  out  of  his  sight  for  evermore,  and  deprived  of  his  favour,  and 
all  the  joys  and  blessedness  which  are  bestowed  on  the  godly ;  and 
that  is  enough  to  make  him  miserable.  It  is  true  a  wicked  man  now 
careth  not  for  the  light  of  God's  countenance,  because  looking  to 
visible  things  he  hath  no  sound  faith  of  those  things  which  are  in 
visible  ;  but  now  he  coineth  to  understand  the  reality  of  what  he  hath 
lost,  and  besides  hath  no  natural  comforts  to  divert  his  mind,  no  plays, 
or  balls,  or  pleasures,  or  meat  and  drink,  and  company,  which  now  do 
draw  off  his  heart  from  better  things,  and  solace  him  in  the  want  of 
them.  Secondly,  the  pain  of  sense,  that  is  double, '  the  worm  that  never 
dies,  and  the  fire  that  shall  never  be  quenched,'  Mark.  ix.  44.  The 
worm  is  the  worm  of  conscience,  reflecting  upon  his  evil  choice  and 
past  folly,  which  hath  brought  him  to  this  sad  and  doleful  estate,  When 
he  considereth  for  what  base  things  he  sold  his  birthright,  Heb.  xii.  15  ; 
he  parted  with  felicity  and  the  life  to  come,  this  will  be  a  continual 
torment  and  vexation  to  them  ;  and  being  under  despair  of  ever  coming 
out  of  this  condition,  his  torment  is  the  more  increased.  If  there  were 
no  more  than  this  conscience  reflecting  upon  the  sense  of  his  loss,  with 
the  cause  and  consequences  of  it,  surely  this  will  fill  him  with  anguish ; 
and  the  body,  united  to  such  a  miserable,  self-vexing  and  self- 
tormenting  soul,  can  have  no  rest.  Besides  this,  there  is  the  '  fire  that 
shall  never  be  quenched,'  which  is  the  wrath  which  bringeth  on  un 
speakable  torments  on  the  body ;  for,  '  Woe,  wrath,  tribulation  and 
anguish  is  the  portion  of  every  soul  that  doth  evil,'  Korn.  ii.  9,  10. 
What  kind  of  punishments  they  are  we  know  not,  but  such  as  are 
grievous,  and  come  not  only  from  the  reflection  of  their  own  consciences, 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  85 

but  the  power  of  God  :  Eom.  ix.  22,  '  God  will  show  his  wrath,  and 
make  his  power  known.' 

4.  Eternity  is  affixed  to  both  everlasting  punishment  and  eternal  life. 

[1.]  The  joys  of  the  blessed  are  everlasting.  There  shall  never  be 
change  of  and  intermission  in.  their  happiness,  but  after  millions  and 
millions  of  imaginary  years,  they  are  to  continue  in  this  life,  as  if  it 
were  the  first  moment.  Paul  telleth  you,  1  Thes.  iv.  17,  '  That  we 
shall  for  ever  be  with  the  Lord.'  And  what  can  we  desire  more.  In 
this  life,  if  we  had  the  confluence  of  all  manner  of  comforts,  yet  the 
fear  of  losing  them  is  some  infringement  of  our  happiness.  But  there, 
whatever  glory  we  partake  of,  we  shall  never  lose  it ;  it  will  be  thy 
crown  for  ever,  thy  kingdom  for  ever,  thy  glory  for  ever,  thy  God  and 
thy  Christ  for  ever.  Oh,  why  do  we  no  more  think  of  this  ?  This 
life,  that  scarce  deserveth  the  name  of  a  life,  yet  we  would  fain  con 
tinue  it,  though  in  pain  and  misery :  '  Skin  for  skin,  all  that  a 
man  hath,  would  he  give  for  his  life.'  Oh,  then,  how  welcome  should 
eternal  life  be,  which,  compared  with  this  life,  is  like  the  ocean  to  a 
drop !  When  we  lay  both  of  these  lives  together,  this  fading  moment 
and  that  enduring  eternity,  how  much  more  valuable  doth  the  one 
appear  than  the  other  ?  Our  sorrows  will  soon  end,  but  these  joys, 
when  they  once  begin,  will  never  end  :  2  Cor.  iv.  17,  '  This  light  afflic 
tion,  which  is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory.'  Cannot  we  suffer  with  him  for  one  hour, 
deny  ourselves  a  little  contentment  in  the  world  ?  Shall  we  begrudge 
the  labours  of  a  few  duties,  when,  as  soon  as  the  veil  and  curtain  of 
the  flesh  is  drawn,  we  shall  enter  into  eternal  life  and  joy. 

[2.]  The  punishment  is  everlasting.  The  wicked  are  everlastingly 
deprived  of  the  favour  of  God,  and  of  the  light  of  his  countenance. 
When  Absalom  could  not  see  his  father's  face,  Kill  me,  saith  he,  rather 
than  let  it  be  always  thus,  2  Sam.  xiv.  32.  The  wicked  are  never  more 
to  be  admitted  into  the  presence  of  God,  who  is  the  fountain  of  all 
peace  and  joy.  And  therefore  how  miserable  will  their  condition  be ! 
Besides,  the  pain  will  be  eternal,  as  well  as  the  loss ;  not  one  kind  of 
misery  only  shall  light  upon  wicked  men.  The  scripture  representeth 
it  by  everything  which  is  terrible ;  sometimes  by  death,  which  is  so 
much  feared  ;  sometimes  by  fire  and  brimstone,  which  are  so  terrible 
in  burning ;  sometimes  by  chains  and  darkness,  and  prisons  and 
dungeons ;  because  men  in  extremity  of  pain  and  misery  do  use  to 
weep  and  wail,  and  gnash  their  teeth,  sometimes  by  that.  All  these 
dreadful  expressions  give  us  some  crevice  light  into  the  state  of  the 
other  world.  Now  these  things  shall  be  without  ceasing,  for  neither 
heaven  nor  hell  have  any  period  ;  there  is  no  time  set  when  the  fire 
shall  go  out,  or  these  chains  be  loosed,  or  these  wailings  cease. 

But  how  can  it  stand  with  the  justice  of  God,  for  a  momentary 
action  to  cast  men  into  everlasting  torment  ?  I  answer — 

1.  God  will  govern  the  world  by  his  own  reasons,  and  not  by  our 
fancies ;  for  we  are  told,  he  giveth  no  account  of  his  matters ;  he  hath 
made  a  holy  law,  and  that  law  hath  a  sanction,  it  is  established  by 
penalties  and  rewards.  Now  if  God  make  good  his  threatenings,  and 
bring  the  misery  upon  the  creature,  which  he  hath  foretold,  where  lieth 
the  injustice  ?  What  part  of  the  punishment  would  you  have  relaxed  ? 


86  SEKMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVII. 

the  loss  or  the  pain  ?  The  loss  is  double,  of  God's  favour,  and  of  his 
natural  comforts.  Would  you  have  God  admit  those  to  the  sight  and 
fruition  of  himself  who  never  cared  for  him  ?  or  to  return  to  their 
natural  comforts,  that  they  may  again  run  riot  with  them,  and  abuse 
them  to  an  occasion  of  the  flesh,  and  to  quiet  and  beguile  his  conscience 
with  the  enjoyments  of  the  world,  that  he  may  the  better  bear  the  loss 
of  these,  or  to  lessen  the  pain,  when  the  sin  and  impenitency  obsti 
nately  doth  still  continue  ? 

2.  It  is  meet  for  the  government  of  the  world,  that  the  penalties 
should  be  thus  stated,  to  give  us  the  more  powerful  argument  against 
fleshly  lusts,  which,  being  more  pleasing  and  suitable  to  corrupt  nature, 
need  to  be  checked  by  a  severe  commination.     Man  is  a  very  slave  to 
sensitive  pleasure ;  which,  being  born  and  bred  with  him,  is  not  easily 
renounced ;   therefore  God  hath  told  us  aforehand,  that  if  '  we  live 
after  the  flesh,  we  shall  die/     The  pleasing  of  the  flesh  will  cost  us 
dear ;    the  sinner's  paradise  is  guarded  with  a  flaming  sword,  and 
delight  balanced  with  fear,  that  by  setting  eternal  pains  against  mo 
mentary  pleasures,  we  may  the  better  escape  the  temptation.     '  The 
pleasures  of  sin,  which  are  for  a  season,'  Heb.  xi.  25,  bring  torments 
which  are  everlasting.     The  fearful  end  of  this  delightful  course  may 
deter  us  from  it :  Kom.  viii.  13,  '  If  ye  live  after  the  flesh,  ye  shall  die/ 
God  hath  so  proportioned  the  dispensation  of  joy  and  sorrow,  pleasure 
and  pain,  that  it  is  left  to  our  own  choice,  whether  we  will  have  it 
here  or  hereafter  ;  whether  we  will  enjoy  pleasure  as  the  fruit  of  sin, 
or  as  the  reward  of  obedience  ;  both  we  cannot  have.    And  it  is  agree 
able  to  the  wisdom  of  our  law-giver,  that  things  to  come  should  have 
some  advantage  in  the  proposal,  above  things  present,  that  the  joy  and 
pain  of  the  other  world,  which  is  a  matter  of  faith,  should  be  greater 
than  the  joy  and  pain  of  this  world,  which  is  a  matter  of  sense.    Things 
at  hand  will  certainly  more  prevail  with  us  than  things  to  come,  if  they 
be  not  considerably  greater ;  therefore  here  the  pain  is  short,  and  so 
is  the  pleasure,  but  there  it  is  eternal.     Well  then,  it  becometh  the 
wisdom  of  God,  that  those  who  would  have  their  pleasure  here,  should 
have  their  pain  hereafter,  and  that  eternally.      And  those  that  will 
work  out  their  salvation  with  fear  and  trembling,  and  pass  through 
the  difficulties  of  religion,  should  have  pleasures  at  his  right  hand  for 
evermore  :  James,  v.  5,  '  Ye  have  lived  in  pleasure  upon  earth  ; '  and 
Luke.  xvi.  25,  '  Kemember  that  thou  in  thy  life-time  receivedst  thy 
good  things.'    You  must  not  think  to  pass  from  Delilah's  lap  to  Abra 
ham's  bosom. 

3.  No  law  observeth  this,  that  the  mora  pccnce,  the  continuance  of 
the  punishment,  should  be  no  longer  than  the  mora  culpce,  than  the 
time  of  acting  the  offence.    Amongst  all  the  punishments  which  human 
laws  inflict,  there  is  no  punishment  but  is  longer.     Loss,  shame,  exile, 
bondage,  imprisonment,  may  be  for  life,  for  a  fact  done  in  a  day  or 
hour ;  punishment  doth  not  repair  so  easily,  as  offence  doth  pervert, 
public  right  and   good.       Therefore  the   punishment  may  continue 
longer  than  the  time  wherein  the  crime  was  committed. 

There  are  many  reasons  in  the  cheap  commission  of  sin  which  justify 
this  appointment,  as — 

[1.]  A  majestate  Dei,  against  whom  the  sin  is  committed,  and  who 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  87 

is  depreciated,  and  contemned  by  the  creature's  offence.  What  base 
things  are  preferred  before  God,  and  the  felicity  we  might  have  in 
the  enjoyment  of  him  !  at  how  vile  a  price  is  his  favour  sold! 

[2.]  A  natura  peccati,  which  is  a  preference  of  a  sensitive  good 
before  that  which  is  spiritual  and  eternal.  Men  refuse  an  eternal 
kingdom  offered  to  them,  for  a  little  carnal  satisfaction,  Heb.  xi.  25  ; 
and  if  they  be  eternally  miserable  they  have  but  their  own  choice. 

[3.]  A  voluntate  peccatoris,  he  would  continue  his  sin  everlastingly 
if  he  could.  They  are  never  weary  of  sinning,  nor  ever  would  have 
been,  if  they  had  lived  eternally  upon  earth ;  they  desire  always  to 
enjoy  the  delights  and  pleasures  of  this  life,  and  are  rather  left  by  their 
sins  than  leave  them.  Well  then,  since  they  break  the  laws  of  the 
eternal  God,  and  the  very  nature  of  the  sin  is  a  despising  his  favour 
for  some  temporal  pleasure  or  profit,  and  this  they  would  do  everlast 
ingly,  if  they  could  subsist  here  so  long,  this  doth  sufficiently  justify 
this  appointment. 

5.  Both  are  the  result  of  a  foregoing  judgment,  wherein  the  cause 
had  been  sufficiently  tried  and  cleared,  and  sentence  passed.  In  all 
regular  judgment,  after  the  trial  of  the  cause,  there  is  sentence,  and 
upon  sentence,  execution.  So  it  is  here,  there  is  a  discussion  of  the 
cause,  and  .then  a  sentence  of , absolution  to  the  godly:  Mat.  xxv.  34, 
'  Come,  ye  blessed  of  my  Father  ;  inherit  the  kingdom  prepared  for 
you  '  of  condemnation  on  the  wicked:  ver.  41, '  Depart,  ye  cursed  into 
everlasting  fire.'  Then  what  remaineth  but  that  the  sentence  should 
be  executed  ?  This  being  the  final  sentence  which  shall  be  given  upon 
all  men  and  all  their  works,  the  end  of  this  judgment  is  to  do  justice, 
and  to  fulfil  the  will  and  truth  of  the  law-giver.  Now  the  execution 
is  certain,  speedy,  and  unavoidable. 

[1.]  Certain  ;  when  the  matter  is  once  tried,  there  will  be  sentence ; 
and  sentence  once  past,  there  will  be  execution.  We  often  break  up 
court  before  things  come  to  a  full  hearing,  and  so  delay  the  sentence; 
if  we  cannot  delay  the  sentence,  we  seek  to  delay  the  execution  ;  but 
sentence  once  past  here,  it  must  needs  be  executed.  Partly,  because 
there  will  be  no  change  of  mind  in  the  judge;  he  is  inflexible  and 
inexorable,  because  there  is  no  error  in  his  sentence,  but  it  is  every 
way  righteous,  and  the  truth  of  God  is  now  to  be  manifested.  God 
would  not  affright  us  with  that  he  never  intended  to  do ;  grant 
this  judgment  and  execution  is  uncertain,  and  all  his  threatenings  will 
be  but  a  vain  scarecrow.  In  the  days  of  his  patience  and  grace  his 
sentence  may  be  repealed  :  Mutat  sententiam,  sed  non  decretum ;  as 
Jer.  viii.  7,  8,  '  At  what  instant  I  shall  speak  concerning  a  nation  and 
a  kingdom,  to  pluck  it  up,  and  pull  it  down,  and  to  destroy  it,  if  that 
nation,  against  whom  I  have  pronounced,  turn  from  the  evil,  I  will 
repent  of  the  evil,  which  I  thought  to  do.'  Here  God  revoketh  the 
doom ;  conviction  now  maketh  way  for  conversion,  but  then  for  con 
fusion.  And  partly,  because  there  is  no  change  of  state  in  the  persons 
judged  j  they  are  in  termino,  as  the  apostate  angels.  While  man  is  in 
the  way,  his  case  is  compassionable ;  God  allowed  a  change  of  state 
to  man  after  the  fall,  which  must  not  last  always,  2  Peter  iii.  9.  He 
waiteth  long  for  our  repentance,  but  he  will  not  wait  ever ;  here  we 
may  get  the  sentence  reversed,  if  we  repent,  but  then  it  is  final  and 


88  SERMONS  UPON  2  CORINTHIANS  V.  [$ER.  XVII. 

peremptory,  excluding  all  further  hopes  and  possibility  of  remedy. 
And  partly,  because  there  can  be  no  change  of  the  heart,  they  may 
have  some  relentings,  when  matters  of  faith  become  matter  of  sense. 
For  if  they  would  not  love  God  inviting  by  his  mercies  and  offering 
pardon,  then  they  will  not  love  him  condemning  and  punishing,  and 
shutting  them  out  from  all  hope.  These  three  infer  one  another ; 
because  no  change  of  heart,  no  change  of  state  ;  because  no  change 
of  state,  no  change  of  sentence. 

[2.]  It  is  speedy.  There  was  no  delay,  they  were  presently  trans 
mitted,  and  put  into  their  everlasting  estate ;  here  is  sententia  lata, 
sed  dilata — sentence  is  past  but  not  executed  :  Eccles.  viii.  11,'  Because 
sentence  is  not  speedily  executed  upon  an  evil  doer.'  But  here  it  is 
otherwise,  they  must  depart,  and  be  gone  speedily  out  of  God's 
presence :  Esther  vii.  8,  '  As  soon  as  the  word  was  gone  out  of  the 
king's  mouth/  they  had  him  away  to  execution. 

[3.]  It  is  unavoidable.  It  is  in  vain  to  look  about  for  help,  all  the 
world  cannot  rescue  one  such  soul.  In  short,  there  is  no  avoiding  by 
appeal,  because  this  is  the  last  judgment ;  nor  by  rescue,  they  shall  go 
away,  not  of  their  own  accord,  but  compelled  ;  it  is  said,  Mat.  xiii.  42, 
'  The  angels  shall  gather  them,  and  cast  them  into  a  furnace  of  fire.' 
So  again  cast  them,  they  shall  be  dragged  away.  Not  by  flight, 
for  there  is  no  escaping  ;  nor  entreaty,  for  the  judge  is  inexorable. 

6.  The  sentence  is  executed  upon  the  wicked  first ;  it  beginneth  with 
them, for  it  is  said  '  These  shall  go  away  into  everlasting  punishment,  and 
the  righteous  into  life  eternal.'  Now  this  is  not  merely  because  the 
order  of  the  narration  did  so  require  it,  the  wicked  being  spoken  of  last ; 
but  there  is  a  material  truth  in  it,  sentence  beginneth  with  the  godly, 
and  execution  with  the  wicked.  Sentence  with  the  godly,  because  they 
are  not  only  to  be  judged,  but  to  judge  the  world  together  with  Christ, 
1  Cor.  vi.  2.  Now  they  must  be  first  acquitted  and  absolved  themselves 
before  that  honour  can  be  put  upon  them.  But  execution  with  the  wicked : 
Mat.  xiii.  30,  '  Let  both  grow  together  until  the  harvest.  I  will  say  to 
the  reapers,  gather  ye  together  first  the  tares,  and  bind  them  in  bundles, 
to  burn  them,  gather  ye  the  wheat  into  my  barn.'  First  the  wicked  are 
cast  into  hell-fire,  Christ  and  all  the  godly  with  him  looking  on ;  which 
worketh  more  upon  the  envy  and  grief  of  the  wicked,  that  they  are 
thrust  out,  while  the  godly  remain  with  Christ,  seeing  execution  done 
upon  them.  And  the  godly  have  the  deeper  sense  of  their  own  happi 
ness  by  seeing  from  what  wrath  they  are  delivered ;  as  the  Israelites  when 
they  saw  the  Egyptians  dead  upon  the  shore,  Exod.  xiv.  30, 31,  with  xv.  1, 
4  Then  sang  Moses  and  the  children  of  Israel  this  song  unto  the  Lord.' 
So  when  the  wicked  in  the  sight  of  the  godly  are  driven  into  their 
torments,  they  have  a  greater  apprehension  of  their  Redeemer's  mercy. 

Use  1.  To  press  us  to  believe  these  things.  Most  men's  faith  about 
the  eternal  recompenses  is  but  pretended  ;  at  best  too  cold,  and  a 
speculative  opinion  rather  than  a  sound  belief,  as  appeareth  by  the 
little  fruit  and  effect  that  it  hath  upon  us  ;  for  if  we  had  such  a  sight  of 
them  as  we  have  of  other  things,  we  should  be  other  manner  of  persons 
than  we  are,  in  '  all  holy  conversation  and  godliness.'  We  see  how 
cautious  man  is  in  tasting  meat  in  which  he  doth  suspect  harm,  that 
it  will  breed  in  him  the  pain  and  torments  of  the  stone  and  gout  or 


VER.  10.]  SERMONS  UPON  2  CORINTHIANS  v.  89 

colic  ;  I  say,  though  it  be  but  probable  the  things  will  do  us  any  hurt. 
We  know  certainly  that  the  wages  of  sin  is  death,  yet  we  will  be  tast 
ing  forbidden  fruit.  If  a  man  did  but  suspect  a  house  were  falling, 
he  would  not  stay  in  it  an  hour  ;  we  know  for  certain  that  continuance 
in  a  carnal  state  will  be  our  eternal  ruin  ;  yet  who  doth  flee  from  wrath 
to  come  ?  If  we  have  but  a  little  hope  of  gain  we  will  take  pains  to 
obtain  it.  We  know  that  '  our  labour  is  not  in  vain  in  the  Lord.' 
Why  do  we  not  abound  in  his  work  ?  1  Cor.  xv.  58.  Surely  we  would 
do  more  to  prevent  this  misery,  to  obtain  this  happiness,  when  we  may 
do  it  upon  such  easy  terms,  and  have  so  fair  an  opportunity  in  our 
hands  ;  if  we  were  not  so  strangely  stupified,  we  would  not  go  to  hell 
to  save  ourselves  a  labour.  There  are  two  things  which  are  very 
wondrous ;  that  any  man  should  reject  the  Christian  faith,  or  that 
having  embraced  it,  should  live  sinfully  and  carelessly. 

Use  2.  Seriously  consider  of  these  things.  The  scripture  everywhere 
calleth  for  consideration. 

Think  of  this  double  motive,  that  every  man  must  be  judged  to  ever 
lasting  joy  or  everlasting  torment.  These  things  are  propounded  afore- 
hand  for  our  benefit  and  instruction  ;  we  are  guarded  on  both  sides  ;  we 
have  the  bridle  of  fear  and  the  spur  of  hope.  If  God  had  only  terrified 
us  from  sin,  by  mentioning  inexpressible  pains  and  horrors,  we  might 
be  frighted  and  stand  at  a  distance  from  it ;  but  when  we  have  such 
encouragements  to  good,  and  God  propoundeth  such  unspeakable  joys, 
this  should  quicken  our  diligence.  If  he  had  only  promised  heaven, 
and  threatened  no  hell,  wicked  men  would  count  it  no  great  matter  to 
lose  heaven,  provided  that  they  might  be  annihilated  ;  but  when  there- 
is  both,  and  both  for  ever,  shall  we  be  cold  and  dead  ?  We  are  undone 
for  ever  if  wicked,  blessed  for  ever  if  godly  ;  let  us  hold  the  edge  of  this 
truth  to  our  hearts ;  what  should  we  not  do  that  we  may  be  ever 
lastingly  blessed,  and  avoid  everlasting  misery  ?  It  is  no  matter  what 
we  suffer  in  time,  and  endure  in  time. 

Use  3.  Improve  it,  first,  to  seek  a  reconciliation  with  God  in  the  way 
of  faith  and  repentance.  A  man  that  is  under  the  sentence  of  death, 
and  in  danger  to  be  executed  every  moment,  would  not  be  quiet  till  he 
get  a  pardon.  All  men  by  nature  are  children  of  wrath,  as  a  son  of 
death  is  one  condemned  to  die  ;  so  it  is  an  Hebraism.  Now  '  run  for 
refuge,  to  take  hold  of  the  hope  that  is  set  before  you,'  Heb.  vi.  18 ; 
'  Make  peace  upon  earth,'  Luke  ii.  14 ;  '  Agree  with  thine  adversary 
quickly,  while  he  is  in  the  way,'  Luke  xii.  58,  59 ;  '  Now  God 
calleth  to  repentance/  Acts  xvii.  30,  31 ;  '  Oh,  labour  to  be  found  of 
him  in  peace,'  2  Peter  iii.  14.  How  can  a  man  be  at  rest  till  his  great 
work  be  over  ? 

Improve  it  to  holiness  and  watchfulness,  and  to  bridle  licentiousness 
and  boldness  in  sinning :  Eccl.  xi.  9,  '  Rejoice,  O  young  man,  in  thy 
youth,  and  let  thine  heart  cheer  thee  in  the  days  of  thy  youth  ;  walk 
in  the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes,  but  know 
thou,  for  all  these  things  God  will  bring  thee  to  judgment,'  as  cold  water 
cast  into  a  boiling  pot  stops  its  fury;  1  Peter  i.  17,  '  And  if  ye  call  on  the 
Father,  who,  without  respect  of  persons,  judgeth  every  man,  according 
to  every  man's  work,  pass  the  time  of  your  sojourning  here  in  fear.' 
Say  as  the  town-clerk  of  Ephesus  :  Acts  ix.  40,  '  We  are  in  danger  to 


90  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVIII. 

be  called  in  question  for  this  day's  uproar.'  I  must  give  an  account 
for  idle  words,  careless  praying,  and  unprofitable  mis-spending  of 
time. 

3.  Improve  it  to  patience  under  ignominy  and  reproaches.  Thy 
innocency  will  appear  on  thy  trial ;  if  in  an  abject  condition,  the  upright 
shall  have  dominion  in  the  morning  ;  afflictions  and  persecutions  will 
then  end,  and  thou  shalt  have  thy  reward :  1  Thes.  i.  6,  7,  '  And  ye 
became  followers  of  us,  and  of  the  Lord,  having  received  the  word  in 
much  affliction,  with  joy  in  the  Holy  Ghost,  so  that  ye  were  examples 
of  all  that  believe  in  Macedonia  and  Achaia ; '  and,  1  Cor.  xv.  58, 
'Wherefore,  my  beloved,  be  stedfast  and  unmoveable,  always  abounding 
in  the  work  of  the  Lord,  forasmuch  as  ye  know  your  labour  shall  not 
be  in  vain  in  the  Lord.' 


SEKMON  XVIII. 

Knowing,  therefore,  the  terror  of  the  Lord,  we  persuade  men  ;  but  we 
are  made  manifest  unto  God,  and  I  trust  also  are  made  mani 
fest  in  your  consciences — 2  COR.  v.  11. 

THE  apostle  is  giving  an  account  of  his  sincerity,  zeal,  and  faithfulness 
in  his  ministry.     Three  things  moved  him  to  it ;  hope,  fear  and  love. 
Here  he  asserteth  the  influence  of  the  second  principle. 
In  the  words  take  notice  of  two  things. 

1.  The  motive  and  reason  of  his  fidelity  in  his  ministry,  knowing, 
therefore,  the  terror  of  the  Lord,  we  persuade  men. 

2.  The  witnesses  to  whom  he  appealeth  for  the  proof  of  his  fidelity 
and  diligence, —  (1.)  God  the  searcher  of  hearts ;  (2.)  The  consciences 
of  his  auditors,  who  had  felt  the  benefit  and  force  of  the  word. 

[1.]  To  God,  as  the  supreme  witness,  approver,  and  judge;  but  we 
are  made  manifest  unto  God,  he  seeth  our  principles  and  aims,  and 
with  what  hearts  we  go  about  our  work. 

[2.]  To  the  Corinthians  as  secondary  witnesses ;  and  I  trust  also 
are  made  manifest  in  your  consciences.  He  was  confident  that  he  had 
a  witness  of  his  sincerity  and  uprightness  in  their  consciences.  The 
greatest  approbation  that  we  can  have  from  men,  is  to  have  an  appro 
bation  in  their  consciences.  Mark  the  order ;  our  first  desire  should 
be  to  approve  ourselves  to  God,  who  is  our  judge,  and  then  to  men ; 
and  in  doing  that,  to  approve  ourselves  to  their  consciences,  which  is 
the  faculty  which  is  most  apt  to  take  God's  part,  rather  than  to  their 
humours,  that  we  may  gain  their  respect  and  applause ;  next  to  God 
the  testimony  of  conscience,  next  to  our  own  conscience  the  consciences 
of  others. 

1.  I  begin  with  the  motive  and  reason  of  his  fidelity :  knowing  the 
terror  of  the  Lord  we  persuade  men,  rov  <f>oftov  TOV  KvpLov — the  Vulgar, 
timorem  Domini,  knowing  the  fear  of  the  Lord ;  Erasmus,  Beza  and 
our  translation,  terrorem  Domini;  Grotius,  according  to  the  former 
reading,  knowing  the  fear  of  the  Lord,  i.e.,  the  true  way  of  religion, 


VER.  11.]  SERMONS  UPON  2  CORINTHIANS  V.  91 

we  persuade  men  to  embrace  it.  Rather,  the  apostle  understandeth 
the  terror  of  this  judgment ;  being  certain  that  these  things  are  so, 
and  that  such  a  terrible  judgment  of  Christ  will  come,  we  persuade 
men  to  become  Christians,  or  to  live  as  such  as  shall  speed  well  then, 
when  others  shall  be  destroyed.  He  saith  plurally,  7rei#oyu,ei>,  we  per 
suade,  as  comprising  his  colleagues,  suppose  Timotheus  and  Sylvanus; 
he  and  they  persuaded  men  to  embrace  the  faith,  and  to  live  as  those 
who  are  to  be  judged.  For  it  is  to  be  looked  upon, 

[1.]  As  an  argument  and  motive  to  persuade  himself,  and  his 
colleagues,  to  sincerity  in  their  ministry,  who  were  to  give  an  account 
of  their  dispensation. 

[2.]  As  an  argument  and  motive  to  the  people  for  their  obedience 
to  the  faith. 

Doct.  That  the  certain  knowledge  of  the  terrible  judgment  of  God 
should  move  us  to  persuade,  and  you  that  hear  to  be  persuaded,  to  a 
careful  and  serious  preparation  for  it.  In  managing  which  point, 

1.  I  shall  consider  the  object.     Here  is  terror  or  matter  of  fear 
offered  in  the  judgment  mentioned. 

2.  The  subject,  or  persons  fearing — Paul  and  his  colleagues,  together 
with  all  the  parties  who  are  to  be  judged. 

3.  The  means.    How  this  fear  cometh  to  be  raised  in  us,  or  to  work 
on  us  :  '  Knowing.' 

4.  The  effect.    Here  is  persuasion  grounded  thereon  ;  '  Knowing  the 
terror  of  the  Lord,  we  persuade  men.' 

First,  That  there  is  terror,  and  matter  of  fear  offered  in  the  day  of 
judgment,  upon  several  accounts. 

1.  As  it  is  an  impartial  judgment,  that  shall  pass  upon  all,  heathens, 
Christians,  apostles,  ministers,  private  persons.  This  ground  is  urged, 
1  Pet.  i.  17,  '  If  ye  call  on  the  Father,  who  without  respect  of  persons 
judgeth  according  to  every  man's  work,  pass  the  time  of  your  sojourning 
here  in  fear.'  Those  who  take  the  Lord  to  be  their  father,  and  them 
selves  for  his  children,  must  consider  him  also  as  an  exact  and  an 
impartial  judge  of  all  their  actions ;  and  therefore  with  the  more  care 
and  solicitude  carry  on  the  work  of  holiness.  What  is  respecting  or 
accepting  persons  in  the  judgment?  It  is  to  esteem  one  person  rather 
than  another  for  outward  advantages,  not  regarding  the  merits  of  the 
cause  which  cometh  to  discussion  and  trial,  as  in  man's  courts,  when 
men  are  spared  for  their  greatness,  dignity,  or  worldly  pre-eminence. 
But  what  person  may  God  be  supposed  to  respect,  or  accept  in 
judgment  ?  Surely  none  can  be  so  irrational  as  to  think  the  great  or 
rich  can  have  any  pretension  to  his  favour,  or  merciful  dealing,  rather 
than  others.  No  ;  noble  or  ignoble,  poor  or  rich,  prince  or  beggar,  they 
all  stand  upon  the  same  level  before  God.  Well  then,  the  persons  who 
may  be  supposed  to  presume  upon  the  indulgence  of  that  day,  are  such 
who  make  a  fair  profession,  enjoy  many  outward  privileges ;  as  suppose 
the  Jew  above  the  Gentile,  the  Christian  above  the  Jew,  the  officer,  or 
one  employed  in  the  church,  above  the  common  Christian.  The 
privilege  of  the  Jew  was  his  circumcision,  the  knowledge  of  the  law 
and  outward  obedience  thereunto,  or  submission  to  the  rituals  of 
Moses ;  because  they  were  exact  in  these  things,  they  hoped  to  be 
accepted  with  God,  and  to  be  more  favourably  dealt  with  than  others. 


92  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XVIII. 

The  privilege  of  the  Christian  is  baptism,  the  knowledge  of  Christ, 
being  of  his  party,  and  visibly  owning'  his  interest  in  the  world  ;  they 
have  eaten  and  drunk  in  his  presence,  he  hath  taught  in  their  streets, 
and  tKey  have  frequented  the  assembly  where  he  is  ordinarily  present, 
and  more  powerfully  present,  Luke  xiii.  26.  It  is  possible  they  have 
put  themselves  in  a  stricter  garb  of  religion,  forborne  disgraceful  sins, 
been  much  in  external  ways  of  duty,  given  God  all  the  cheap  and 
plausible  obedience  which  the  flesh  can  spare.  But  if  all  this  be 
without  solid  godliness,  or  that  sound  constitution  of  heart  or  course 
of  life  which  the  principles  of  our  profession  would  breed,  and  call  for, 
these  privileges  will  be  no  advantage  to  him.  Well  then,  let  the 
officer  come,  the  apostle,  prophet,  pastor  or  teacher,  by  what  names  or 
titles  soever  they  be  distinguished,  who  have  borne  rule  in  the  church, 
been  much  in  exercising  their  gifts  for  his  glory,  have  taught  others 
the  way  of  salvation ;  this  is  their  privilege  :  Mat.  vii.  22,  '  Lord,  have 
we  not  prophesied  in  thy  name,  and  in  thy  name  cast  out  devils,  and 
in  thy  name  done  many  wondrous  works  ?  Then  will  I  profess  unto 
them,  1  never  knew  you ;  depart  from  me,  ye  workers  of  iniquity.' 
Well  now,  if  no  man's  person  shall  be  accepted,  if  not  for  his  profession, 
if  not  for  his  office,  if  riot  for  his  external  ministrations,  surely  we  ought 
to  be  strict  and  diligent,  and  seriously  godly,  as  well  as  others.  And 
if  we  shall  all  appear  before  this  holy,  just,  and  impartial  judge,  we 
should  all  pass  the  time  of  our  sojourning  here  in  fear. 

2.  It  is  a  strict  and  a  just  judgment :  Acts  xvii.  30,  31,  '  He  corn- 
mandeth  now  all  men  everywhere  to  repent :  because  he  hath  appointed 
a  day,  wherein  he  will  judge  the  world  in  righteousness.'  Now  God 
winketh  at  every  man's  faults,  and  doth  not  take  vengeance  on  them, 
judgeth  the  world  in  patience ;  but  then  all  men  must  give  an  account, 
those  who  have  refused  the  remedy  offered  to  lapsed  mankind,  shall 
have  judgment  without  mercy.  And  how  terrible  will  that  judgment 
be,  when  the  least  sin  rendereth  us  obnoxious  to  the  severity  of  his 
revenging  justice  !  But  those  who  have  heard  the  gospel,  and  accepted 
the  Redeemer's  mercy,  shall  also  be  judged  according  to  their  works, 
in  the  manner  formerly  explained.  There  is  a  remunerative  justice 
observed  to  them  ;  we  must  give  an  account  of  all  our  actions,  thoughts, 
speeches,  affections,  and  intentions,  that  it  may  be  seen  whether  they 
will  amount  to  sincerity,  or  a  sound  belief  of  the  truths  of  the  gospel, 
and  therefore  we  should  be  the  more  careful  to  walk  uprightly  before 
him  :  Mat.  xii.  36,  37. '  But  I  say  unto  you,  that  for  every  idle  word  that 
men  shall  speak,  they  shall  give  an  account  thereof  in  the  judgment; 
for  by  thy  words  thou  shalt  be  justified,  and  by  thy  words  shalt  thou 
be  condemned.'  Words  must  be  accounted  for,  especially  false,  blas 
phemous  words,  and  such  as  flow  out  of  the  evil  treasure  of  the  heart ; 
and  sadly  accounted  for.  For  in  conferring  rewards  and  punishments, 
God  taketh  notice  of  words,  as  well  as  actions,  they  make  up  a  part 
of  the  evidence  ;  certainly  in  this  just  judgment  we  shall  find  that  it 
is  a  serious  business  to  be  a  Christian.  But  those  who  have  owned  the 
Redeemer,  must  esteem  him  in  their  hearts  above  all  worldly  things, 
and  value  his  grace  above  the  allurements  of  sense,  and  count  all  things 
but  dung  and  dross  for  the  excellency  of  the  knowledge  of  their  Lord, 
PhiL  iii.  7-9;  and  glorify  him  in  their  lives,  1  Thes.  i.  11,  12;  and 


.  11.]  SERMONS  UPON  2  CORINTHIANS  V.  93 

pass  through  the  pikes :  '  To  him  that  overcometh,'  Eev.  ii.  26  ;  and 
resist  the  devil,  and  subdue  the  flesh,  and  vanquish  the  world.  There 
must  be  doing,  and  there  must  be  suffering ;  there  must  be  giving,  and 
forgiving,  giving  out  of  our  estates,  and  forgiving  wrongs  and  injuries  ; 
visiting  the  sick,  and  clothing  the  naked,  and  feeding  the  hungry ; 
there  must  be  believing,  and  loving,  mortifying  sin  and  perfecting 
holiness.  And  this  is  the  trial  of  those  who  come  under  the  gospel- 
covenant  ;  which  might  be  easily  proved,  if  the  thing  were  not  evident 
of  itself.  Now  judge  you  whether  all  this  should  not  beget  the  fear 
of  reverence,  or  caution  at  least ;  which  fear  of  God  should  always, 
reign  in  the  hearts  of  the  faithful. 

God's  final  sentence  is  to  be  passed  upon  us,  upon  which  our  eternal 
estate  dependeth.  Therefore  the  great  weight  and  consequence  of 
that  day  maketh  it  matter  of  terror  to  us.  We  are  to  be  happy  for 
ever,  or  undone  for  ever  ;  our  estate  will  be  then  irrevocable.  Where 
a  man  cannot  err  twice,  there  he  cannot  use  too  much  solicitude. 
According  to  our  last  account,  so  shall  the  condition  of  every  man  be 
for  ever.  What  is  a  matter  of  greater  moment  than  to  be  judged  to 
everlasting  joy  or  everlasting  torment  ?  Matters  of  profit  or  disprofit, 
credit  or  discredit,  temporal  life  and  death,  are  nothing  to  it.  If  a 
man  lose  in  one  bargain,  he  may  recover  himself  in  another;  credit 
may  be  wounded  by  one  action,  and  healed  in  another,  though  the 
scar  remain,  the  wound  may  be  cured.  If  a  man  die,  there  is  hope  of 
life  in  another  world ;  but  if  sentenced  to  eternal  death,  there  is  no 
reversing  of  it.  Therefore,  now,  we,  knowing  the  terror  of  the  Lord,, 
sue  out  our  own  pardon,  and  persuade  others  to  sue  out  their  pardon, 
in  the  name  of  Christ,  to  make  all  sure  for  the  present. 

4.  The  execution,  in  case  of  failing  in  our  duty,  is  terrible  beyond 
expression.  Because  this  is  the  main  circumstance,  and  is  at  the 
bottom  of  all,  I  shall  a  little  dilate  upon  it,  not  to  Affright  you  with 
needless  perplexities,  but  in  compassion  to  your  souls,  God  knoweth. 
I  shall  take  the  rise  thus :  the  object  of  all  fear  is  some  evil  approach 
ing  ;  now  the  greater  the  evil  is,  the  nearer  it  approacheth,  the  more 
certain  and  inevitable  it  is,  and  the  more  it  concerneth  ourselves, 
the  more  cause  of  fear  there  is ;  all  these  concur  in  the  business  in- 
hand. 

[1.]  The  execution  bringeth  on  the  greatest  evil ;  the  evil  of  punish 
ment,  and  the  greatest  punishment,  the  wrath  of  God,  the  wrath  of  the 
eternal  judge,  who  can  and  will  cast  body  and  soul  into  eternal  fire. 
This  was  due  to  all  by  the  first  covenant,  and  will  be  the  portion  of 
impenitent  sinners  by  the  second:  Heb.  x.  31,  '  It  is  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God.'  Mark,  first,  obstinate  and 
impenitent  sinners  do  immediately  fall  into  the  hands  of,  God  ;  a 
metaphor  taken  from  one  that  is  fallen  into  the  hands  of  an  enemy 
who  lieth  in  wait  for  him,  to  take  full  revenge  upon  him  ;  if  he  catch 
him,  he  is  sure  to  pay  for  it.  Now  we  are  let  alone,  but  then  we  fall' 
into  his  hands,  and  he  will  be  righted  for  all  the  wrongs  which  we 
have  done  him.  Now,  when  God  shall  have  an  immediate  hand  in  the 
punishment  of  the  wicked,  it  will  make  it  terrible  indeed.  When 
God  punisheth  by  the  creature,  he  can  put  a  great  deal  of  strength 
into  the  creature,  to  overwhelm  us,  by  hail,  locusts,  flies,  frogs ;  if  they 


94  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVIII. 

come  of  God's  errand  they  are  terrible ;  but  a  bucket  cannot  contain 
an  ocean  ;  as  a  giant  striking  with  a  straw  in  his  hand,  he  cannot  put 
forth  all  his  strength;  when  God  punisheth  by  creatures,  it  is  like  a 
giant's  striking  with  a  straw  in  his  hand.  But  now  by  himself,  we 
fall  into  his  own  hands.  Again  observe,  it  is  the  living  God.  God 
liveth  himself,  and  continueth  the  life  of  the  creature.  God  liveth  for 
ever  to  reward  his  friends,  and  punish  his  adversaries.  A  mortal  man 
cannot  extend  punishment  beyond  death ;  when  they  have  killed  the 
body  they  can  do  no  more,  Mat.  x.  28.  We  are  mortal,  and  they  that 
persecute  and  hate  us  are  mortal.  But  since  he  liveth  to  all  eternity, 
he  can  punish  to  all  eternity.  So  long  as  God  is  God,  so  long  will  hell 
be  hell.  It  is  tedious  to  think  of  a  short  fit  of  pain.  In  a  feverish 
distemper  we  count  not  only  hours  but  minutes  ;  when  in  such  a  dis 
temper  we  cannot  sleep  in  the  night,  how  tedious  and  grievous  is  it  to 
us !  But  what  will  it  be  to  fall  into  the  hands  of  the  living  God  ? 
Thirdly,  The  apostle  saith,  et?  %et/?a?  Qeov.  The  wrath  of  God  is 
no  vain  scare-crow,  and  if  anything  be  matter  of  terror,  the  terror  of 
the  Lord  is  so.  But,  alas,  who  consider  it,  or  mind  this  ?  Ps.  xc.  11, 
*  Who  knoweth  the  power  of  his  anger  ?  According  to  his  fear,  so  is 
his  wrath.'  Who  layeth  it  to  heart,  so  as  to  be  sensible  of  his  own 
danger,  while  he  is  permitted  to  live?  We  divert  our  thoughts  by 
vain  pleasures,  as  Saul  cured  the  evil  spirit  by  music.  The  delights 
of  the  flesh  benumb  the  conscience,  and  exclude  all  thoughts  of 
eternity.  Again  it  is  called  wrath  to  come,  Mat.  iii.  7 ;  and,  1  Thes. 
i.  10.  It  is  so  called  to  denote  the  certainty,  and  the  terribleness  of  it. 
The  certainty  of  it ;  it  will  most  certainly  come  upon  the  wicked ;  the 
day  is  not  foretold,  but  it  is  a-coming ;  wrath  hovereth  over  our  heads, 
it  is  every  day  nearer,  as  the  salvation  of  the  elect  is,  Rom.  xiii.  4. 
A  pari,  whether  we  sleep  or  wake,  we  are  all  a  step  nearer,  a  day 
nearer,  a  night  nearer,  to  eternity.  They  that  are  in  a  ship  are 
swiftly  carried  on  to  their  port  by  the  wind,  though  they  know  it  not ; 
security  showeth  it  is  coming  on  apace  :  '  Whose  judgment  now  of  a 
long  time  lingereth  not,  and  their  damnation  slumbereth  not/  2  Peter 
ii.  3.  They  sleep,  but  their  damnation  sleepeth  not.  But,  secondly, 
it  is  called  wrath  to  come  in  regard  of  the  terribleness  of  it.  There  is 
a  present  wrath  that  men  suffer,  and  there  is  a  wrath  to  come  ;  this  is 
such  a  wrath,  as  never  was  before  ;  present  wrath  may  be  slighted,  but 
wrath  to  come  will  stick  close:  Jer.  v.  3,  'I  have  stricken  them,  but 
they  have  not  grieved.'  There  is  a  senseless  stupidness  under  judg 
ments  now,  but  then  men  cannot  have  hard  or  insensible  hearts  if  they 
would.  Present  wrath  may  be  reversed,  but  men  are  then  in  their 
final  estate,  and  God  will  deal  with  them  upon  terms  of  grace  no  more. 
Present  wrath  seizeth  not  upon  the  whole  man,  the  body  suffereth  that 
the  soul  may  be  saved,  but  there  body  and  soul  are  cast  into  hell. 
Present  wrath  is  executed  by  the  creatures,  but  in  the  other  world  God 
is  all  in  all.  Present  wrath  is  mixed  with  comforts,  but  there  it  is  an 
evil,  and  only  an  evil,  Ezek.  vii.  5.  There  is  no  wicked  man  in  the 
clay  of  God's  patience  but  hath  somewhat  left  him,  but  there  they 
shall  drink  of  the  wine  of  the  wrath  of  God,  which  is  poured  out  with 
out  mixture,  Rev.  xiv.  10.  It  is  not  allayed  and  tempered  with  any 
mercies.  There  is  a  difference  in  duration  ;  present  wrath  endeth 


VSR.  11.]  SERMONS  UPON  2  CORINTHIANS  V.  95 

with  death.  The  drowning  of  the  world,  the  burning  of  Sodom,  was 
a  sad  thing,  if  a  man  had  been  by,  and  seen  the  poor  miserable 
creatures  running  from  valleys  to  hills,  from  hills  to  mountains,  from 
the  mountains  to  the  tops  of  trees,  and  still  the  floods  increasing  upon 
them ;  or  had  heard  the  screechings,  when  God  rained  hell  out  of 
heaven,  and  seen  the  scalded  Sodomities  wallowing  up  and  down  in  a 
deluge  of  fire  and  brimstone  ;  but  all  ended  with  death.  But  this  fire 
is  never  quenched,  and  the  worm  never  dieth.  Now  should  man  know 
this,  and  not  persuade,  or  be  persuaded,  and  take  warning  to  flee  from 
wrath  to  come  ?  Surely  the  thoughts  of  falling  into  the  hands  of  God 
should  shake  the  stoutest  heart,  and  awaken  the  dullest  sinner,  rouse 
up  the  most  careless,  to  use  all  possible  means  to  prevent  it. 

[2.]  The  nearer  it  approacheth,  it  should  the  more  affect  us.  It  is 
but  a  short  time  to  the  general  assizes;  we  live  in  that  age  of  the 
world  upon  which  the  ends  of  the  world  are  come,  1  Cor.  x.  11  ;  '  Little 
children,  it  is  the  last  hour,'  1  John  ii.  18.  And  let  us  stir  up  one 
another,  so  much  the  rather  as  ye  see  the  day  approacheth,  Heb.  x.  25. 
It  cannot  be  long  to  the  end  of  time,  if  we  compare  the  remainder  with 
what  is  past,  or  the  whole  with  eternity  ;  but  for  our  particular  doom 
and  judgment,  every  man  must  die,  and  be  brought  to  his  last  account. 
Now  the  day  of  death  approacheth  apace ;  the  more  of  our  life  is  past, 
the  less  is  yet  to  come ;  every  week,  day,  hour,  minute,  we  approach 
nearer  to  death,  and  death  to  us.  But,  alas !  we  little  think  of-  these 
things ;  every  soul  of  us  within  less  than  an  hundred  years,  it  may  be 
but  ten,  or  five,  or  one,  shall  be  in  heaven  or  hell.  The  judge  is  at 
the  door,  James  v.  9.  We  shall  quickly  be  in  another  world.  Now 
should  we  hold  our  peace,  and  let  men  go  on  sleepily  to  their  own 
destruction,  or  to  suffer  men  to  waste  away  more  of  their  precious 
time,  before  they  get  ready  ?  It  is  said,  Amos  vi.  3,  '  They  put  far 
away  the  evil  day ; '  and  therefore  it  did  not  work  upon  them — that 
is,  they  put  off  the  thoughts  of  it ;  for  as  to  the  day  itself,  they  can 
neither  put  it  on,  nor  off. 

[3.]  The  more  certain  and  unavoidable  any  evil  is,  the  greater 
matter  of  terror.  Now  it  is  as  certain  as  if  it  were  begun,  and  there 
is  no  way  to  escape  either  trial,  sentence,  or  execution.  Solomon  saith, 
Prov.  xvi.  14,  '  The  wrath  of  a  king  is  as  the  messengers  of  death ; ' 
because  they  have  long  hands,  and  power  to  reach  us.  The  wrinkles 
of  their  angry  brow  are  as  graves  and  furrows ;  yet  some  have  escaped 
the  wrath  of  kings  and  worldly  potentates,  as  Elijah  escaped  the 
vengeance  of  Jezebel :  1  Kings  xix.  2,  3,  'The  gods  do  so  to  me,  and 
more  also,  if  I  make  not  thy  life  as  the  life  of  one  of  them  to-morrow 
by  this  time.  And  when  he  heard  that,  he  rose  and  fled  to  Beersheba 
for  his  life.'  But  there  is  no  escaping  God's  wrath,  Kev.  vi.  16 ;  no 
avoiding  his  sight,  or  escaping  the  stroke  of  his  justice,  Ps.  cxxxix.  7. 

[4.]  If  it  particularly  concern  every  one  of  us.  A  clap  of  thunder  in  our 
own  zenith  doth  more  affright  us,  than  when  it  is  at  a  distance.  This  did 
once  belong  to  all,  and  it  doth  still  belong  to  the  impenitent ;  and  there 
fore  we  should  take  the  more  care,  that  we  be  not  of  that  number ;  and 
while  we  are  in  the  state  of  trial,  we  cannot  be  over  confident.  I  am 
sure  it  is  a  sinful  confidence,  that  is  joined  with  the  neglect  of  the 
means  to  shun  it.  The  dreadful  consequence  of  that  day  to  the  wicked, 


96  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVIII. 

it  is  in  itself  a  matter  of  terror  to  all ;  and  to  slight  this  terror  is  to 
turn  the  grace  of  God  into  wantonness ;  and  it  cometh  either  from 
unbelief,  or  from  a  dull,  stupid,  senseless  spirit.  And  if  it  produceth 
not  caution  and  watchfulness,  and  serious  and  diligent  preparation,  it 
is  not  a  fruit  of  the  assurance  of  the  love  of  God,  but  of  the  security 
of  the  flesh.  I  confess  it  is  a  case  of  conscience,  how  to  make  the  day 
of  judgment  matter  of  joy  and  confidence,  and  matter  of  terror  and 
caution ;  sometimes  we  are  bidden  to  reflect  upon  it  with  joy  and  con 
fidence,  so  as  we  may  love  his  appearing,  2  Tim.  iv.  8 ;  to  lift  up  our 
heads,  because  our  redemption  draweth  nigh,  Luke  xvii.  28  ;  to  rejoice 
because  we  shall  be  partakers  of  the  blessedness  promised,  1  Peter  iv. 
14  ;  at  other  times  matter  of  fear  and  terror.  These  are  not  contrary  ; 
the  one  is  to  prevent  slight  thoughts,  which  are  very  familiar  with  us, 
the  other  future  perplexities  and  dejection  of  spirit ;  the  strictness  of 
our  account,  the  dreadful  consequence  to  those  that  shall  be  found 
faulty,  should  not  discourage  us  in  the  way  of  duty ;  eternal  wrath 
should  not  be  feared  farther  than  to  stir  us  up  to  renew  our  flight  to 
Christ,  and  to  quicken  us  in  his  service,  who  hath  delivered  us  from 
wrath  to  come. 

Secondly,  The  persons  fearing,  Paul  and  his  colleagues,  together 
with  all  the  parties  who  are  to  be  judged.  That  the  unspeakable  terror 
of  the  Lord  is  a  rational,  just  and  equitable  ground  of  fear,  we  have 
seen  already  ;  but  the  doubt  is  how  this  could  be  so  to  Paul  and  his 
colleagues,  especially  if  we  consider  it  mainly,  as  we  ought,  with  res 
pect  to  the  execution  of  punishment,  or  the  wrath  of  God,  that  shall 
abide  on  the  impenitent.  I  answer, 

1.  To  be  only  moved  with  terror  is  slavish.     The  wicked  may  out 
of  fear  of  hell  be  frighted  into  a  little  religiousness,  but  Paul  was 
moved  by  other  principles,  hope  and  love  as  well  as  fear ;  see  the  14th 
ver.,  '  The  love  of  Christ  constraineth  us/     But  this  among  the  rest 
is  allowable ;  it  is  one  of  the  Spirit's  motives  to  quicken  us  to  fly  to 
Christ,  and  to  take  sanctuary  at  his  grace,  Heb.  vi.  18  ;  to  engage  us 
to  thankfulness  for  our  deliverance,  1  Thes.  i.  10  :  yea,  to  stir  us  up 
to  more  holy  diligence  and  solicitude  in  pleasing  God.  Heb.  xiii.  28, 
29.     The  eternal  wrath  of  God,  among  other  things,  doth  rouse  us 
up  to  serve  him  with  godly  fear. 

2.  Though  Paul  and  his  colleagues  had  the  love  of  God  shed  abroad 
in  their  hearts,  and  were  assured  of  his  favour,  and  their  everlasting 
salvation,  yet  knowing  the  terror  of  the  Lord,  they  had  a  deeper  rever 
ence  of  his  majesty,  and  so  afraid  to  displease  him,  or  to  be  unfaithful 
in  their  charge  and  trust,  and  could  not  endure  that  any  others  should 
do  so.     Reverence  of  God,  as  one  able  to  destroy  us  and  cast  body  and 
soul  into  hell-fire,  is  always  necessary.    The  fear  of  reverence  remaineth 
in  heaven,  in  the  glorified  saints  and  angels,  and  Christ  presseth  us  to 
this  fear,  Luke  xii.  3,  4. 

3.  We  must  distinguish  between  a  perplexing,  distrustful  fear,  and 
an  aweful,  preventive,  eschewing  fear.     A  distracting,  tormenting  fear 
of  hell,  or  the  wrath  of  God,  would  weaken  our  delight  in  God,  and 
therefore  the  love  of  God  casts  out  this  fear,  1  John.  iv.  18.     But  now 
the  aweful  fear,  fleeing  from  wrath  to  come,  this  doth  not  destroy  peace 
of  conscience,  or  joy  in  the  Holy  Ghost,  but  guard  it  rather.     This 


VER.  11.]         SERMONS  UPON  2  CORINTHIANS  V.  97 

only  quickeneth  us  to  use  those  means  by  which  we  may  avoid  so 
great  an  evil.  Instances  we  have  in  scripture.  Job,  that  was  sure 
that  his  Redeemer  lived,  Job  xix.,  yet  destruction  from  the  Lord  was  a 
terror  to  him,  chap.  xxxi. ;  that  is,  he  thought  himself  obliged  to  use  all 
those  means  by  which  he  might  shun  so  great  an  evil.  So  Paul ; 
1  We  know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved, 
we  have  a  building  of  God,  an  house  not  made  with  hands,  eternal  in 
the  heavens  ; ' — yet,  '  knowing  the  terror  of  the  Lord.' 

4.  There  are  great  reasons  why  this  terror  should  have  an  influence 
upon  us,  while  we  dwell  in  flesh. 

(1.)  Because  it  was  once  our  due,  Eph.  iii.  2.  And  though  we  are 
delivered  from  it  by  God's  grace,  yet  still  it  is  a  fearful  state,  which 
we  cannot  sufficiently  shun  and  avoid.  (2.)  We  still  deserve  it,  after 
grace  hath  made  a  change  in  our  condition.  There  is  no  condemnation 
to  them  that  are  in  Christ,  Bom.  viii.  1,  yet  many  things  are  con- 
demnable.  We  now  and  then  do  those  things  for  which  the  wrath  of 
God  cometh  upon  the  children  of  disobedience ;  we  deserve  that  God 
should  say  to  us,  Depart,  ye  cursed.  (3.)  It  is  certainly  a  great  and 
extreme  difficulty  to  get  free  from  so  great  an  evil,  1  Peter  iv.  18. 
We  cannot  get  to  the  harbour  but  by  encountering  many  a  terrible 
storm  ;  and  God  is  fain  to  discipline  us,  that  we  may  not  be  condemned 
with  the  world,  1  Cor.  xi.  32.  I  know  I  shall  be  saved,  but  it  is  a 
difficult  thing  to  save  me. 

Thirdly,  The  means ;  how  this  fear  cometh  to  be  raised  in  us,  '  know 
ing.'  This  implieth  three  things :  (1.)  A  clear  and  explicit  apprehen 
sion  ;  (2.)  A  firm  assent ;  (3.)  Serious  consideration. 

1.  A  distinct  knowledge  of  this  article  of  Christ's  coming  to  judg 
ment  :  1  Thes.  v.  2,  '  You  yourselves  know  perfectly,  that  the  day  of 
the  Lord  so  cometh,  as  a  thief  in  the  night.'     It  is  good  not  only  to 
know  things,  but  to  know  them  perfectly  ;  for  though  a  man  may  be 
saved  by  an  implicit  faith,  as  he  knoweth  things  in  their  common 
principle,  yet  explicit  faith  and  plenitude  of  knowledge,  or  seeing 
round  about  the  compass  of  any  truth,  conduceth  much  to  the  practical 
improvement  of  it ;  instance  in  the  creation  of  the  world.     To  know 
the  general  truth  may  make  me  safe,  but  a  distinct  explication  thereof 
maketh  us  more  admire  the  wisdom,  goodness,  and  power  of  God.    So 
for  providence ;  it  engageth  my  dependence  to  know  there  is  a  pro 
vidence,  but  it  helpeth  my  dependence  to  know  how  it  is  managed  for 
the  good  of  God's  children :  '  They  that  know  thy  name,  will  put  their 
trust  in  thee,'  Ps.  ix.  10.     So  the  doctrine  of  justification  by  Christ. 
The  thing  is  plain  in  all  points. 

2.  Firm  assent :  John  xvii.  8,  '  They  have  known  surely,'  aX^co?, 
indeed  or   in   truth;   and  Acts  ii.   36,  do-^aX&i?,  assuredly,  safely, 
without  danger  of  error.     The  certainty  of   faith  mightily  enlivens 
our  apprehensions  of  any  truth,  and  makes  them  more  forcible  and 
operative.     But  usually  there  is  a  defect  in  our  assent ;  hated  truths 
are  usually  suspected  ;  ministers  speak  of  it  coldly,  and  in  jest,  as  if  not 
persuaded  of  what  they  say  ;  and  we  hearers  learn  it  by  rote.     Yet  this 
I  must  say,  God  hath  not  only  warned  the  world  of  wrath  in  the  Old 
Testament  and  the  New ;  but  also  natural  light  doth  so  far  evidence 
this  truth,  that  in  their  serious  and  sober  moods,  men  cannot  get  rid 

VOL.  XIII.  G 


98  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XVIII. 

of  the  apprehensions  of  immortality  and  punishment  after  death.  Reason 
will  tell  us  that  God  perfectly  hateth  sin,  will  terribly  punish  it ;  we 
cannot  easily  lay  aside  these  fears,  nor  stifle  them  in  our  bosoms,  nor 
sport  them  away,  nor  jest  them  away ;  when  we  are  alone,  or  when 
we  are  serious,  or  when  we  come  to  die,  they  will  revive  and  haunt  us. 
But  oh,  that  we  were  oftener  alone,  and  would  resuscitate  and  blow  up 
these  sentiments  which  lie  hid  in  the  heart,  and  revive  our  faith 
about  them ! 

3.  It  implieth  serious  consideration ;  knowing,  that  is,  considering, 
acting  our  thoughts  upon  it ;  for  next  to  sound  belief,  to  make  truths 
active,  there  is  required  serious  consideration.  Thoughts  of  hell  may 
keep  many  out  of  hell.  It  is  a  moral  means,  which  God  may  bless : 
it  will  be  no  loss  to  Christians  to  think  of  their  danger  before  they 
incur  it.  They  that  cannot  endure  to  think  of  it,  or  hear  of  it,  dis 
cover  their  guilt,  and  the  security  of  their  own  hearts  :  presumption  is 
a  coward,  and  a  run-away,  but  faith  meeteth  its  enemy  in  open  field : 
Ps.  xxiii.  4,  '  Though  I  walk  through  the  valley  of  the  shadow  of 
death,  I  will  fear  no  evil,  for  thou  art  with  me/  It  supposeth  the 
worst :  suppose  God  should  reject  me ;  consider  with  thyself  aforehand, 
as  the  unjust  steward,  Luke  xvi.,  what  to  do  when  turned  out  of  doors  ; 
how  shall  I  make  my  defence  'when  God  shall  rise  up,  what  shall  I 
answer  him  ?  '  Job  xxxi.  14  ;  what  shall  I  then  do  ? 

Fourthly.  Here  is  persuasion  as  to  the  effect 1  and  fruit  of  all ;  which 
implieth  three  things. 

1.  The  thing  to  which  they  were  persuaded.     That  is  not  mentioned, 
but  the  matter  in  hand  showeth  it  to  be  such  things  as  would  bear 
weight  in  the  judgment,  and  exempt  them  from  wrath  to  come  ;  such 
as  faith,  repentance,  and  new  obedience.     Faith  in  the  Redeemer,  2 
Thes.  i.  10,  Heb.  vi.  18  ;  repentance,  Mat.  iii.  19,  and  Acts  iii.  19  ;  new 
obedience,  Heb.  v.  9,  2  Thes.  i.  8 ;  or  a  serious  coming  to  Christ,  and 
hearty  subjection  to  him,  is  the  only  way  to  escape  that  wrath.     To 
these  we  exhort  and  persuade  you  again  and  again  ;  without  these  you 
are  obnoxious  to  the  severity  of  his  revenging  justice. 

2.  Earnest  zeal  and  endeavours  on  the  part  of  Paul  and  his  col 
leagues,  and  all  that  are  like-minded  with  them ;  they  must  not  only 
teach  and  instruct,  but  persuade :  Col.  i.  28,  '  Warning  every  man, 
and  teaching  every  man,  in  all  wisdom,  that  we  may  present  every  man 
perfect  in  Christ  Jesus.'     He  addeth,  ver.  29,  '  Whereunto  I  also  labour, 
striving  according  to  his  working.'     The  understanding  is  dark  and 
blind  in  the  things  of  God,  and  needeth  teaching.     The  will  and  affec 
tions  are  perverse  and  backward,  and  they  need  warning.     And  there 
fore  we  must  warn,  and  teach  ;  warn,  and  that  not  in  a  cold  or  flaunting 
manner,  as  if  we  were  in  jest,  and  did  not  believe  the  things  we  speak 
of,  but  with  such  vigour,  and  labour,  and  striving,  as  becometh  those 
who  would  present  them  to  Christ,  as  the  travail  of  our  souls,  «at  the 
last  day,  and  as  those  who  are  sensible  of  the  terror  of  the  Lord  our 
selves. 

3.  It  implieth  a  being  persuaded  on  the  people's  part.     For  all  that 
mind  their  own  welfare  will  take  this  warning,  and  since  we  must 
shortly  appear  before  the  bar  of  the  dreadful  God  to  give  an  account 

1  Qu.  '  as  the  effect '  ?— ED. 


VKU.  11.]  SERMONS  UPON  2  CORINTHIANS  V.  (J3 

what  use  we  have  made  of  these  persuasions.  When  God  giveth 
warning,  and  God  giveth  time,  our  condemnation  is  the  more  aggra 
vated  :  Kev.  ii.  21,  '  I  gave  her  space  to  repent,  and  she  repented  not.' 
Warning  and  persuasion,  as  Reuben  ;  did  not  I  warn  you  ?  2  Cor.  vi. 
1,  'We  beseech  you  receive  not  this  grace  in  vain.'  God  keepeth  an 
account  of  these  warnings,  Luke  xiii.  7.  And  the  importunity  of 
these  pressing  convictions  which  we  have  had ;  every  request  and 
exhortation  made  for  God  will  be  as  a  fiery  dart  in  your  souls.  How 
fresh  will  every  sermon  come  into  your  minds  !  the  melting  words  of 
exhortation  which  you  were  wont  to  hear,  will  be  as  so  many  hot 
burning  coals  in  your  hearts,  to  torment  you.  It  will  be  easier  for  the 
people  of  Sodom  and  Gomorrah  than  for  you,  Mat.  x.  15. 

Use  is,  to  teach  us  all  to  apply  this  truth.  What  Paul  had  spoken 
in  general  concerning  the  last  judgment,  he  applieth  to  himself.  It 
is  not  enough  to  have  a  general  knowledge  of  truth,  but  we  must 
improve  and  apply  them  to  our  own  use.  Men  of  all  ranks  must  do  so. 

1.  It  presseth  preachers  to  persuade   men.     Oh,  how   diligently 
should  we  study,  how  earnestly  should  we  persuade,  with,  what  love 
and  tender  compassion  should  we  beseech  men,  to  escape  this  wrath  to 
come !     How  unweariedly  should  we  bear  all  opposition,  and  mocks, 
and  scorns,  and  unthankful  returns  !     How  plainly  should  we  rip  up 
men's  sores,  and  open  their  very  hearts  to  them !     How  carefully 
should  we  watch  over  every  particular  soul !     How  importunate  should 
we  be  with  all  sinners,  for  their  conversion,  considering  that  shortly 
they  must  be  judged!     'Cry  aloud,  spare  not/  Isa.  Iviii.  1.     It  is  a 
notable  help  against  a  sleepy  ministry  to  consider  that  those  souls  to 
whom  we  speak,  must  within  a  while  receive  their  everlasting  doom. 
When  you  find  a  deadness,  rouse  up  yourselves  by  these  thoughts,  this 
will  put  a  life  into  your  exhortations ;  a  sense  of  what  we  speak,  zeal 
for  the  glory  of  God,  and  compassion  over  souls,  will  not  suffer  us  to 
do  the  work  of  the  Lord  negligently. 

2.  To  all  Christians. 

[1.]  Persuade  yourselves,  commune  with  your  own  souls,  Do  I  know 
the  terror  of  the  Lord  ?  What  have  I  done  to  escape  it  ?  If  you 
would  not  fall  into  the  hands  of  a  living  God,  cast  yourselves  into  the 
arms  of  a  dying  Saviour.  Hide  yourselves  before  the  storm  cometh  : 
'  If  his  anger  be  but  kindled  a  little,  blessed  are  all  those  that  put 
their  trust  in  him,'  Ps.  ii.  12.  Seek  conditions  of  peace,  while  a  great 
way  off,  Luke  xiv.  A  powerful  enemy  marcheth  against  us,  especially 
when  you  begin  to  grow  negligent,  dead-hearted,  and  apt  to  content 
yourselves  with  a  sleepy  profession.  Paul  counted  this  terror,  or 
matter  of  fear,  to  be  an  help  to  him  ;  and  should  not  we,  who  are  so 
much  beneath  him  in  holiness?  Will  you,  that  must  shortly  be  in 
another  world,  will  you  be  careless,  and  please  the  flesh,  and  give  up 
the  boat  to  the  stream  ? 

[2.]  Do  you  persuade  your  family,  servants,  friends,  and  neighbours, 
with  your  children  about  it ;  tell  them  what  a  dreadful  thing  it  is ; 
they  have  a  conscience,  apt  to  fear.  Dives,  in  the  parable,  is  repre 
sented  as  desirous  of  his -brethren's  welfare,  lest  they  should  come  into 
that  place  of  torment:  Luke  xvi.  27,  28,  'Then  he  said,  I  pray  thee 
therefore,  father,  that  thou  wouldest  send  him  to  my  father's  house,  for 


100  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XIX 

1  have  five  brethren,  that  he  may  testify  unto  them,  lest  they  also  come 
into  this  place  of  torment.'  Shall  we  be  less  charitable  than  a  man  in 
hell  is  represented  to  be  ?  If  we  have  a  friend  or  a  child  falling  into 
the  fire,  we  save  him  by  violence,  though  we  break  an  arm  or  a  leg. 
Your  children  by  nature  are  children  of  wrath ;  pluck  them  as  brands 
out  of  the  burning. 


SERMON  XIX. 

But  we  are  made  manifest  unto  God;  and  I  trust  also  are  made  manifest 
in  your  consciences.  For  ice  commend  not  ourselves  again  to  you, 
l)ut  give  you  an  occasion  to  glory  on  our  behalf,  that  you  may 
have  somewhat  to  answer  them  who  glory  in  appearance,  and  not 
in  heart. — 2  COR.  v.  11, 12. 

THE  apostle  having  proved  his  sincerity  and  fidelity  in  his  ministry, 
now  asserts  it  with  confidence; — (1.)  By  an  appeal; — (2.)  An 
apology. 

1.  An  appeal  to  God,  as  the  supreme  judge ;  and  to  the  Corinthians, 
as  inferior  witnesses.     And  he  appealeth  to  the  most  impartial  and 
discerning  faculty  in  them,  their  consciences,  who  are  most  apt  to 
give  infallible  judgment,  and  to  take  God's  part,  and  own  what  is  of 
God. 

2.  By  an  apology,  or  answer  to  an  objection,  which  might  be  framed 
against  him,  by  his  adversaries,  ver.  12  ;  where,  first,  the  objections 
were  intimated —  We  commend  not  ourselves  again  to  you.     Secondly, 
His  vindication,  from  the  end,  the  reason  why  he  spake  so  much  of  his 
fidelity  and  integrity — But  give  you  occasion  to  glory  in  our  behalf, 
that  you  may  have  somewhat  to  answer  them.     Thirdly,  A  description 
of  the  false  apostles  at  Corinth,  or  those  vain-glorious  teachers  who 
went  about  to  lessen  the  apostle's  authority  :  They  glory  in  appearance, 
and  not  in  heart.     Let  me  explain  these  passages. 

[1.]  The  intimation  of  the  objection ;  '  For  we  commend  not  our 
selves  again  to  you.'  The  adversaries  were  wont  to  say  upon  all 
occasions,  he  runneth  out  into  his  own  praises ;  which  doth  not  become 
a  modest  and  a  sober  man,  for  boasting  is  the  froth  of  pride  ;  and  how 
can  Paul  be  excused  from  pride?  This  was  the  objection  against 
Paul,  that  he  did  commend  himself  too  much. 

[2.]  Paul's  answer  and  vindication  was  from  his  end.  It  was  not 
to  set  forth  his  own  praise,  but  to  arm  them  with  an  argument  and  an 
answer  against  the  false  teachers,  whereby  they  might  defend  his 
ministry,  and  the  doctrine  they  had  heard  from  him  ;  it  was  not  pride 
and  ostentation  in  Paul,  but  a  necessary  defence  of  the  credit  of  his 
ministry,  their  faith  and  obedience  to  the  gospel  depending  thereupon. 

[3.]  The  false  apostles  are  described  by  their  hypocrisy  and  ambi 
tion  :  '  They  glory  in  appearance,  and  not  in  heart/  For  the  opening 
of  this  clause,  observe,  First,  That  there  were  false  apostles  at  Corinth, 
who  sought  to  depreciate  Paul,  and  to  lessen  the  authority  of  his 


VERS.  11,  12.]        SERMONS  UPON  2  CORINTHIANS  v.  101 

doctrine:  2  Cor.  xi.  13-15,  'For  such  are  false  apostles,  deceitful 
workers,  transforming  themselves  into  the  apostles  of  Christ.  And  no 
marvel;  for  Satan  himself  is  transformed  into  an  angel  of  light. 
Therefore  it  is  no  great  thing,  if  his  ministers  also  be  transformed  as 
the  ministers  of  righteousness,  whose  end  shall  be  according  to  their 
works.'  Secondly,  These  false  apostles  were  great  boasters,  and  apt 
to  glory ;  whenever  they  are  spoken  of,  we  hear  of  this  glorying ; 
'  that  wherein  they  glory,  we  may  be  even  as  they.'  Thirdly,  Their 
glorying  (as  that  of  all  hypocrites)  was  in  some  external  thing.  Called 
a  glorying  h  a-aprd,  2  Cor.  xi.  18,  '  Seeing  that  many  glory  after  the 
flesh,  I  will  glory  also ; '  and  here  ev  irpocraiTro),  OVK  ev  KapSla.  But 
what  fleshly  and  external  thing  they  gloried  in,  is  not  expressly 
mentioned.  Some  leave  it  in  the  general,  that  they  boasted  before 
men,  otherwise  than  their  conscience,  and  the  truth  of  the  thing  did 
permit:  Omne  id  quod  inter  homines  humana  sapientes,  maximi  fieri 
solet,  Grot.  Others  instance  in  particular,  birth,  wealth,  abilities  of 
speech,  frothy  eloquence,  1  Cor.  ii ;  in  a  coloured  show  of  man's  wisdom 
and  eloquence,  and  not  in  true  godliness.  Some  think  in  the  multitude 
of  their  followers,  or  in  the  applause  of  their  hearers ;  some  a  show  of 
zeal,  holiness  and  fidelity,  when  they  were  destitute  of  the  truth  of 
godliness,  and  that  sincerity  which  is  truly  a  comfort ;  some  in  their 
taking  no  maintenance,  to  gain  credit  and  advantage ;  that  appeareth 
by  2  Cor.  xi.  9.  Of  all  the  churches  planted  by  the  apostles,  Corinth 
was  the  richest,  and  Macedonia  the  poorest,  yet  Paul's  preaching  at 
Corinth  was  maintained  from  Macedonia,  2  Cor.  xi.  9.  Wherefore  ? 
as  he  himself  puts  the  question ,  '  That  I  may  cut  off  occasion  from 
them  that  desire  occasion,  that  wherein  they  glory,  we  may  be  found 
even  as  they,'  2  Cor.  xi.  12.  But  what  if  it  be  such  things  as  had  a 
nearer  connection  with  and  respect  to  religion  ;  as  their  acquaintance 
with  Christ,  that  they  had  known  him  in  the  flesh,  and  owned  him, 
while  yet  alive,  which  is  supposed  to  be  intended  in  that  expression  ? 
1  Cor.  i.  12,  '  I  am  of  Christ ; '  others  received  the  doctrine  of  life  from 
Peter,  Paul,  Apollos,  they  immediately  from  Christ  himself.  This 
boasting  these  Corinthian  doctors  used,  to  keep  up  their  own  fame 
among  the  people,  and  to  weaken  the  credit  and  esteem  of  Paul's 
apostleship ;  for  this  objection  lay  against  him,  that  he  had  not,  as 
other  disciples,  conversed  with  our  Lord  Jesus  Christ,  while  he  was 
upon  earth.  Now  Paul,  that  he  might  give  the  Corinthians  occasion 
to  glory  in  his  behalf,  and  furnish  them  with  an  answer  to  those 
that  gloried,  eV  TrpoawTrq)  KCU  ov  /capSia,  in  external  privileges,  when 
their  consciences  could  give  little  testimony  of  their  sincerity, — Paul 
had  more  valuable  things  to  boast  of,  namely,  that  he  was  much  in 
spirit,  much  in  labours,  much  in  afflictions,  for  the  honour  of  the 
gospel.  To  all  which  he  was  carried  out  by  the  hopes  of  eternal  life, 
the  terror  of  the  Lord  at  the  day  of  judgment,  and  the  love  of  Christ; 
these  were  more  valuable  considerations,  whereupon  to  esteem  any  one, 
than  bare  external  privileges  could  possibly  be  ;  nay,  in  their  outward 
privileges,  he  could  vie  with  them,  for  though  he  was  none  of  Christ's 
followers,  whilst  he  was  here  upon  earth,  yet  herein  he  was  equal  to 
them,  if  not  exceeded  them,  by  having  seen  Christ,  and  being  spoken 
to  by  him  out 'of  heaven  ;  therefore  he  saith,  1  Cor.  ix.  1,  '  Am  not  I 


102  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XIX. 

an  apostle  ?  Have  not  I  seen  Jesus  Christ  the  Lord  ? '  But  Paul 
did  not  seek  his  esteem  merely  for  his  vision  of  Christ,  and  that 
ecstasy  which  befell'  him  at  his  first  conversion,  but  for  his  faithful 
discharge  of  his  work,  on  the  grounds  fore-mentioned,  for  he  would 
not  glory,  ev  TrpoacoTrw  as  others  did,  but  eV  icapBia.  Mortified 
Christians,  that  have  given  up  themselves  to  the  Lord's  use,  should 
more  mind  that,  and  esteem  themselves  and  others  for  true  and  real 
worth,  more  than  the  advantage  of  external  privileges.  I  am  con 
firmed  in  this  exposition  by  what  is  said,  ver.  6,  'Wherefore,  hence 
forth  know  we  no  man  after  the  flesh,  yea,  though  we  have  known 
Christ  after  the  flesh,  yet  henceforth  know  we  him  no  more ; '  that  is, 
we  should  not  esteem  and  judge  of  persons  by  their  conversing  with 
him  in  the  flesh,  but  by  their  loyalty  and  obedience  to  him.  If  they  be 
zealous  for  his  kingdom,  and  can  upon  the  hopes  which  he  hath 
offered,  run  all  hazards  and  encounters  of  temptations,  and  upon  the 
confidence  of  his  coming  to  judgment  be  faithful  to  him,  and  out  of 
love  to  his  person,  and  gratitude  for  the  work  of  redemption,  deny 
themselves,  and  live  to  his  glory,  they  have  cause  to  glory  in  heart ; 
whereas  others,  who  boast  only  of  personal  acquaintance  with  him,  but 
are  not  sound  in  doctrine  and  the  practice  of  religion,  do  only  glory  in 
a  mere  appearance,  or  outward  show  before  men,  but  can  have  no  true, 
solid  confidence  in  their  hearts.  Well  then,  here  lay  the  case  between 
Paul  and  his  opposites ;  they  gloried  in  some  external  thing,  which 
could  give  no  solid  peace  to  the  conscience ;  but  Paul  could  glory  in 
his  perseverance,  diligence,  patience,  and  self-denial  for  the  gospel ; 
the  sense  of  which  made  his  heart  rejoice.  And  by  the  way,  the  same 
glorying  may  be  taken  up  by  all  the  faithful,  painful  preachers  of  the 
gospel,  against  their  opposites,  who  are  the  popish  clergy  ;  who  glory 
in  their  pomp  and  their  great  revenues,  and  that  they  are  the  suc 
cessors  of  the  apostles,  and  can  pretend  an  external  title  to  this 
inheritance,  and  sit  in  their  chair,  as  Pope  Alexander  VI.,  Hcec 
est  bona  persuasio,  quia  per  lianc  nos  regnamus.  Now  you  are  to 
judge,  who  are  they  that  glory  in  heart  or  in  appearance.  They  that 
glory  in  their  riches,  or  outward  possession  ?  or  they  that  glory  in  their 
labours,  sufferings,  and  converting  of  souls  to  God? 

Doct.  That  then  a  man  hath  the  full  comfort  of  his  sincerity,  when 
he  hath  the  approbation  of  God,  and  of  his  own  conscience,  and  hath 
also  a  testimony  in  the  consciences  of  others. 

First,  All  these  had  Paul. 

1.  The  approbation  of  God.     For  he  saith,  '  We  are  made  manifest 
unto  God.'     God  knew  both  his  actions  and  his  aims,  for  the  Lord 
considereth  both,  Prov.  xvi.  2.      Now  the  Lord  knew  his  labour,  his 
patience,  his  travelling  up  and  down  to  promote  the  kingdom  of  his 
Son,  as  also  that  he  did  this  out  of  hope,  fear  and  love.     Paul's  main 
care  was  to  approve  himself  to  God,  and  to  be  accepted  with  God. 

2.  He  had  the  testimony  of  a  good  conscience.     Ho  telleth  them  so 
now,  and  told  them  so  before:    2  Cor.  i.  12,  'This  is  our  rejoicing, 
the  testimony  of  our  conscience,  that  in  simplicity,  and  godly  sincerity, 
not  in  fleshly  wisdom,  but  by  the  grace  of  God,  we  had  our  conversa 
tion  in  the  world,  but  more  abundantly  to  you-ward.'     Not  by  violent 
or  fraudulent  means  did  he  seek  to  promote  the  gospel,  not  his  self- 


VERS.  11,  12.]        SERMONS  UPON  2  CORINTHIANS  v.  103 

opinions,  not  self-ends ;  they  had  more  experience  than  others,  for 
whereas  he  was  maintained  by  the  poorer  towns,  yet  with  them  he 
laboured  with  his  hands,  and  still  preached  the  gospel.  As  usually, 
it  falleth  out  often  that  handicraft  people  are  more  liberal  for  the 
support  of  the  ministry,  than  the  gentry  or  nobles  upon  the  account  of 
the  gospel ;  nay,  though  he  could  speak  of  seeing  Christ,  by  extra 
ordinary  dispensation,  yet  he  would  glory  rather  in  the  real  and  general 
evidences  of  grace  than  in  any  external  privilege  and  advantage  what 
soever.  If  Paul  had  never  seen  Christ,  yet  he  had  wherein  to  glory. 

3.  And  he  had  a  testimony  in  their  consciences,  as  well  as  his  own : 
'  I  trust  also  we  are  made  manifest  in  your  consciences.'  He  was  con 
fident  that  he  had  a  witness  in  their  bosoms  of  his  sincere  and  upright 
dealing.  The  greatest  approbation  that  we  can  have  from  men,  is  to 
have  an  approbation  in  their  consciences,  for  conscience  is  the  faculty 
which  is  most  apt  to  take  God's  part.  We  may  easily  gain  their  respect 
and  applause  by  complying  with  their  humours,  but  that  is  not  lasting ; 
that  will  not  do  God's  work  and  the  gospel's.  Our  greatest  advantage, 
if  we  be  faithful  servants  to  God,  will  be  to  have  a  witness  in  their 
consciences.  Thus  did  Paul ;  he  wanted  not  opposers  at  Corinth ; 
some  questioned  his  apostleship,  some  slighted  his  abilities,  some  saw 
no  such  evidence  and  excellency  in  his  doctrine  ;  what  should  the  poor 
man  do  ?  He  courted  not  their  affections  by  arts  of  insinuation,  but 
approved  himself  to  their  consciences. 

But  how  did  Paul  commend  himself  to  the  Corinthians?  By 
three  means. 

[1.]  By  the  evidence  of  his  doctrine,  which  he  managed  with  such 
power  and  authority,  that  it  was  manifestly  seen  by  all  who  had  not  a 
mind  to  lose  their  souls,  and  were  not  prejudiced  by  their  worldly  in 
terest,  that  it  was  not  calculated  for  the  lusts  and  interests  of  men, 
but  their  salvation :  1.  Cor.  iv.  2,  '  By  the  manifestation  of  the  truth, 
commending  ourselves  to  every  man's  conscience  in  the  sight  of  God.' 
Paul  preached  such  necessary  truths,  as,  if  men  were  not  strangely 
perverted,  they  might  see  he  aimed  at  their  spiritual  and  eternal 
benefit. 

[2.]  By  the  success  of  his  doctrine  :  2  Cor.  iii.  1-3,  '  Do  we  begin 
again  to  commend  ourselves,  or  need  we,  as  some  others,  epistles  of 
commendation  to  you,  or  letters  of  commendation  from  you  ?  Ye  are 
our  epistle,  written  in  our  hearts,  known  and  read  of  all  men,  foras 
much  as  ye  are  manifestly  declared  to  be  the  epistle  of  Christ,  minis 
tered  by  us,  written  not  with  ink,  but  with  the  Spirit  of  the  living  God ; 
not  in  tables  of  stone,  but  in  the  fleshly  tables  of  the  heart.'  The  con 
versions  which  he  had  wrought  among  them,  gave  a  sufficient  testimony 
to  their  consciences,  that  he  was  not  a  vagrant  self-seeker ;  he  had  been 
the  instrument  of  transcribing  the  doctrine  of  Christ  upon  their  hearts. 
Paul  prevailed  with  many  at  Corinth,  and  had  converted  many.  God 
himself  assured  him  of  this  success :  Acts,  xviii.  9,  10,  '  Then  spake 
the  Lord  to  Paul  in  the  night  by  a  vision,  Be  not  afraid,  but  speak, 
and  hold  not  thy  peace  ;  for  I  have  much  people  in  this  city.'  It  was 
an  opulent,  but  a  wanton  town,  but  God  would  be  with  him,  and  had 
much  people ;  therefore  Paul  ventured,  and  prevailed. 

[3.]  By  the  purity,  holiness  and  self-denial  which  were  seen  in  his 


104  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XIX. 

conversation :  2  Cor.  vi.  4-6,  '  But  in  all  things  approving  ourselves 
as  ministers  of  God,  in  much  patience,  in  afflictions,  in  necessities, 
in  distresses,  in  stripes,  in  imprisonments,  in  tumults,  in  labours,  in 
watchings,  in  fastings :  By  pureness,  by  knowledge,  by  long-sufferings-, 
by  kindness,  by  the  Holy  Ghost,  by  love  unfeigned,  by  the  word  of  truth, 
by  the  power  of  God,  by  the  armour  of  righteousness,  on  the  right  hand 
and  on  the  left,'  &c.  These  were  the  evidences  which  he  had  in  their 
consciences — the  faithful  discharge  of  his  office  in  all  sort  of  pressures, 
wants,  and  exigencies ;  as  also  by  the  constant  study  of  the  mind  of 
God,  and  purity  of  life,  and  abundance  of  Spirit,  and  sincere  charity 
and  love  to  souls.  By  these  things  should  a  people  choose  a  minister  ; 
and  by  these  things  did  Paul  approve  himself  to  their  consciences. 

Secondly,  All  these  may  others  have — bating  for  the  publicness  of 
his  office  and  the  extraordinary  assistance  of  the  Holy  Ghost.  All 
ministers  and  all  Christians  may  have  an  approbation  of  God,  and  the 
testimony  of  their  own  consciences,  and  a  witness  in  the  consciences 
of  others. 

1.  They  may  have  the  approbation  of  God ;  who  certainly  will  not 
be  wanting  to  the  comfort  of  his  faithful  servants.  Partly,  because  he 
hath  promised  not  only  to  reward  their  sincerity  at  last,  but  to  give 
them  the  comfort  of  it  for  the  present :  John  xiv.  21,  '  He  that  hath 
my  commandments,  and  keepeth  them,  he  it  is  that  loveth  me,  and  he 
that  loveth  me,  shall  be  loved  of  my  Father :  and  I  will  love  him,  and 
will  manifest  myself  to  him/  Let  a  man  but  love  Christ,  and  be 
faithful  to  him,  and  he  is  capable  of  this  promise :  God  will  love  him, 
and  Christ  will  love  him,  and  in  testimony  thereof,  he  will  manifest 
himself  to  him.  Christ  knoweth  the  burden  of  believers,  and  what 
it  costs  them  in  the  world  to  be  faithful  to  him,  and  what  sad 
hours  many  times  they  have,  who  make  conscience  of  obedience. 
Now,  to  encourage  them,  the  more  seriously  they  engage  in  it,  the 
more  evidences  and  confirmations  they  shall  have  of  his  love  to  them, 
yea,  sensible  manifestations,  and  comfortable  proofs  thereof,  shall  still 
be  given  out  to  them,  in  their  course  of  a  constant,  uniform,  diligent, 
and  self-denying  obedience.  Hidden  love  is  as  no  love  :  Prov.  xxvii. 
5,  '  Open  rebuke  is  better  than  secret  love.'  As  in  our  love  to  God,  if 
it  be  not  manifested,  it  is  but  a  compliment  and  vain  pretence  ;  so  in 
God's  love  to  us,  though  he  hath  not  absolutely  engaged  for  our  com 
fort,  yet  he  hath  his  times  of  allowing  special  manifestations  of  himself 
to  his  people,  and  lifting  up  the  light  of  his  countenance  upon  them. 
Surely  God  will  not  be  'altogether  strange,  reserved,  and  hidden  to  a 
loving,  faithful,  and  obedient  soul.  They  need  more  testimonies  of  his 
favour  than  others  do,  and  they  shall  not  be  without  them.  Partly, 
because  the  Spirit  of  God  is  given  us  for  this  end,  not  only  as  a  spirit 
of  sanctification,  but  of  revelation,  to  witness  God's  acceptance  of  our 
persons  and  services,  and  the  great  things  which  he  hath  promised  for 
us :  1  Cor.  ii.  11, 12, '  What  man  knoweth  the  things  of  a  man,  save  the 
spirit  of  man  which  is  in  him  ?  even  so  the  things  of  God  knoweth 
no  man,  but  the  Spirit  of  God.  Now  we  have  received  not  the  spirit 
of  the  world,  but  the  Spirit  which  is  of  God,  that  we  might  know  the 
things  that  are  freely  given  us  of  God.'  None  but  the  Holy  Ghost 
can  know  God's  secrets,  and  reveal  thereof  to  believers  as  much  as 


VERS.  11,  12.]        SERMONS  UPON  2  CORINTHIANS  v.  105 

is  needful  for  their  salvation.  For  as  man's  own  understanding  can 
only  know  man's  secrets,  so  none  can  know  God's  secret  thoughts,  but 
God's  own  Spirit.  Now  we  have  received  not  the  spirit  of  the  world, 
which  only  carrieth  a  proportion  with  worldly  things,  but  the  Spirit 
of  God,  which  is  given  us  to  know  the  mind  of  God  concerning  us  in 
Christ.  He  doth  not  only  reveal  the  mysteries  of  salvation  in  general, 
but  our  own  interest  therein  :  Kom.  viii.  16,  '  The  Spirit  itself  beareth 
witness  with  our  spirit,  that  we  are  the  children  of  God.'  The  infinite 
mercies  of  God  being  bestowed  on  us,  God  would  not  have  them  con 
cealed  from  us ;  thus  we  may  have  the  approbation  of  God. 

2.  We   may    have   the  testimony   of    conscience   concerning   our 
sincerity.     For  conscience  is  that  secret  spy  which  is  privy  to  all  our 
designs  and  actions,  and  taketh  notice  of  all  that  we  are  and  do ; 
therefore  a  man  should  or  may  know  the  acts  of  grace  which  he  puts 
forth.    It  is  hard  to  think  that  the  soul  should  be  a  stranger  to  its  own 
operations;  the  spirit  in  man  knoweth  the  things  of  a  man,  much 
more  acts  of  grace ;  partly,  because  they  are  the  most  serious  and 
important  actions  of  our  live.     Many  acts  may  escape  us  for  want  of 
advertency,  they  not  being  of  such  moment ;  but  things  that  concern 
our  eternal  interests,  and  done  with  the  most  advisedness  and  serious 
ness,  surely  the  man  that  is  thus  conversant  about  them,  he  will  mind 
what  he  doth,  and  how  he  doth  it :  1  John  ii.  3,  '  Hereby  we  know 
that  we  know  him,  if  we  keep  his  commandments : '  1  Cor.  ix.  26,  '  I 
therefore  so  run,  not  as  uncertainly.'     And  partly,  because  acts  of 
grace  are  put  forth  with  difficulty,  and  with  some  strife  and  wrestling ; 
a  man  cannot  believe,  but  he  feeleth  oppositions  of  unbelief :  Mark 
ix.  24,  '  Lord,  I  believe,  help  my  unbelief/     A  man  cannot  love  God, 
and  attend  upon  holy  things,  but  he  feeleth  drowsiness  and  deadness 
in  his  heatt,  which  must  be  overcome,  though  with  difficulty :  Cant. 
v.  2,  '  I  sleep,  but  my  heart  waketh.'     A  man  cannot  obey  God,  or 
do  any  serious  good  action,  but  the  flesh  will  be  opposing :  Gal.  v.  17, 
'  For  the  flesh  lusteth  against  the  spirit,  and  the  spirit  against  the 
flesh,  and  these  are  contrary  the  one  to  the  other ; '  and  Rom.  vii.  21, 
'  I  find  then  a  law,  that,  when  I  would  do  good,  evil  is  present  with 
me.'    Now  things  difficult,  and  carried  on  with  opposition,  must  needs 
leave  a  notice  and  impression  of  themselves  upon  the  conscience.    And 
partly,  because  there  is  a  special  delight  which  accompanieth  acts  of 
grace,  by  reason  of  the  excellency  of  the  object  they  are  conversant 
about,  and  by  reason  of  the  greatness  and  excellency  of  the  power  they 
are  assisted  withal,  and  the  excellency  and  nobleness  of  the  faculties 
they  are  acted  by.     Faith  can  hardly  be  exercised  about  the  pardon 
of  sin,  or  the  hopes  of  glory,  but  a  man  findeth  some  peace  and  joy 
in  believing,  Rom.  xv.  13.     Acts  of  love  and  hope  are  pleasant ;  a 
prospect  of  eternity  is  delightful.     Now  any  notable  pleasure  and 
delight  of  mind  notifieth  itself  to  the  soul ;  and  therefore,  upon  the 
whole,  we  may  have  glorying  if  we  love  and  fear  God,  and  hope  for 
eternal  life  from  him,  and  thereupon  study  to  approve  ourselves  to 
to  him  ;  conscience,  which  is  privy  to  these  things,  will  witness  them 
to  us. 

3.  We  may  leave  a  testimony  in  the  consciences  of  others,  if  we  keep 
up  the  majesty  of  our  conversations ;  for  such  is  the  excellency  and  honour 


106  SERMONS  UPON  2  CORINTHIANS  V.       [SER.  XIX. 

of  religion  and  godliness,  that  when  it  shineth  in  its  strength  it  dazzleth 
the  eyes  of  beholders,  even  of  wicked  men,  and  maketh  them  wonder 
at  it,  and  stand  in  awe  of  it.  And  where  it  is  evident  and  eminent 
it  will  do  so  indeed ;  where  Christians  are  Christians  in  a  riddle,  and 
show  forth  more  of  the  flesh  than  of  the  spirit,  there  is  no  such  thing ; 
but  where  religion  is  in  life  and  vigour  it  will  discover  itself :  as 
John's  sanctity  extorted  reverence  and  regard  from  Herod,  Mark  vi. 
20,  '  Herod  feared  John,  knowing  that  he  was  a  just  and  strict  man.' 
Holiness  is  the  image  of  God,  and  so  far  cominendeth  its  reverence 
and  esteem ;  as  the  image  of  God  in  Adam  was  a  terror  to  the  beasts, 
and  when  nothing  but  the  natural  image  was  left,  Gen.  ix.  2,  '  The 
fear  and  dread  of  you  shall  be  upon  every  beast  of  the  field;'  so 
much  more  the  spiritual  image  of  God.  Ahab  stood  in  fear  of  Elijah. 
Certainly  a  godly  life  is  convincing,  and  darts  awe  into  the  conscience. 
It  is  convincing  either  potentially  or  actually.  Potentially,  such  as 
is  apt  to  convince,  and  of  its  own  nature  tendeth  thereunto,  as  Christ 
saith,  John  vii.  7,  '  The  world  hateth  me  because  I  testify  of  it,  that 
their  works  were  evil.'  Not  only  by  reproofs,  but  conversation; 
the  world  would  not  acknowledge  it,  but  they  felt  it ;  so  those  that 
bear  witness  against  the  evil  courses  of  the  world,  either  by  the  holi 
ness  of  their  doctrine  or  innocency  of  life,  do  convince  others ;  they 
have  a  testimony  in  their  consciences,  though  they  will  not  acknow 
ledge  it.  Or  actually,  which  doth  so  convince,  that  it  draweth  out 
an  acknowledgment.  The  former  may  be  without  the  latter,  as  the 
sun  is  apt  to  enlighten,  but  it  cannot  make  a  blind  man,  or  one  that 
winketh  hard,  see.  But,  however,  Christians  should  live  convincing 
lives,  as  pure  streams  run,  though  none  drink  of  them.  They  may 
convert  others,  for  conversion  is  facilitated  by  good  conversation; 
yet  religion  is  honoured  by  the  testimony  in  their  consciences,  though 
they  will  not  acknowledge  it,  at  least  it  will  be  a  testimony  at  the 
day  of  judgment  against  impenitent  sinners. 

Thirdly,  All  these  we  should  look  after — the  approbation  of  God, 
the  testimony  of  conscience,  and  a  testimony  in  the  consciences  of 
others.  In  a  moral  consideration  there  are  three  beings — God,  neigh 
bour,  self ;  and  therefore  we  should  approve  ourselves  to  God,  and 
look  after  this  threefold  approbation. 

1.  The  approbation  of  God  must  be  chiefly  sought  after  first.  We 
cannot  be  sincere  without  it.  For  sincerity  is  a  straight  and  right 
purpose  to  please  God  in  all  things ;  and  this  should  be  our  aim,  to 
approve  ourselves  to  God  in  all  that  we  do,  and  therefore  should  do 
all  things  as  in  his  eye  and  presence :  Gen.  xvii.  1,  '  Walk  before  me, 
and  be  thou  upright ; '  and  Luke  i.  75,  '  In  holiness  and  righteous 
ness  before  him,  all  the  days  of  our  lives.'  This  is  it  which  maketh 
men  conscientious  in  all  their  actions,  when  they  remember  that  the)' 
are  now  acting  a  part  before  the  great  God,  who  looketh  on,  either  to 
reward  or  punish ;  it  checketh  sin,  though  never  so  secret,  and  though 
it  might  be  carried  on  with  security  enough  from  men ;  yea  when 
we  may  sin  not  only  securely,  but  with  advantage  and  profit :  Gen. 
xxxix.  9, '  How  can  I  do  this  great  wickedness,  and  sin  against  God  ?  ' 
So,  Job  xxxi.  4,  '  Doth  he  not  see  my  ways,  and  count  all  my  steps  ? ' 
therefore  he  durst  not  give  way  to  any  sin.  So,  Ps.  xliv.  21, 


VERS.  11,  12.]        SERMONS  UPON  2  CORINTHIANS  v.  107 

'  Shall  not  God  search  this  out,  for  he  knoweth  the  secrets  of  the 
heart  ?  '  Secondly,  it  maketh  us  faithful  in  all  our  duties  and  services, 
when  we  strive  to  approve  ourselves  to  God,  and  do  all  as  in  his 
presence,  to  the  praise  and  glory  of  his  name,  and  can  appeal  for  our 
fidelity  to  no  other  judge  but  the  great  searcher  of  hearts,  from  whom 
we  cannot  be  concealed.  The  apostle  instanceth  in  two  callings; 
one  of  the  highest,  and  one  of  the  meanest.  One  of  the  highest  and 
of  most  importance  to  the  other  world,  that  of  a  minister :  2  Cor. 
iv.  2,  'Commending  ourselves  to  every  man's  conscience,  as  in  the 
sight  of  God ; '  and  1  Thes.  ii.  4,  '  So  we  preach  the  gospel,  not  as 
pleasing  men,  but  God,  which  trieth  our  hearts.'  A  minister  will 
never  be  faithful  unless  he  first  study  to  approve  himself  to  God,  and 
behaveth  himself  as  in  God's  eye  and  presence,  and  one  that  is  to 
give  an  account  to  God.  So  in  the  lowest,  a  Christian  servant,  Eph. 
vi.  6,  7,  '  Not  with  eye-service  as  men-pleasers,  but  as  the  servants  of 
Christ,  doing  the  will  of  God  from  the  heart.  With  good-will  doing 
service,  as  to  the  Lord,  not  to  men.'  So,  Col.  iii.  22,  '  Not  with  eye- 
service,  as  men-pleasers,  but  in  singleness  of  heart,  fearing  God.'  So, 
Titus  ii.  10,  '  Not  purloining,  but  showing  all  good  fidelity,  that  they 
may  adorn  the  doctrine  of  God  our  Saviour  in  all  things.'  A  Christian 
servant  useth  all  diligence  in  his  master's  business,  whether  he  be 
absent  or  present,  and  fidelity  in  all  things  committed  to  his  trust, 
though  he  might  be  false  with  secrecy  enough ;  because  he  fears  God, 
and  would  approve  himself  to  him.  Well,  then,  we  must  study  to 
approve  ourselves  to  God,  and  be  alike  in  all  places  and  companies, 
for  all  things  are  manifest  to  him. 

2.  The  testimony  of  conscience  must  be  regarded.  First,  because 
it  is  matter  of  true  joy  and  comfort  to  a  Christian  :  2  Cor.  i.  12,  '  This 
is  our  rejoicing,  the  testimony  of  our  conscience.'  I  prove  it  from  the 
office  of  conscience;  it  is  both  judge,  witness,  and  executioner.  Con 
science  is  the  judgment  that  every  man  maketh  upon  his  actions, 
morally  considered.  As  a  man  acteth  or  doth  anything,  so  lie  is  a 
party ;  as  he  loveth  to  view  or  censure  it,  so  he  is  a  judge ;  the 
morality  considered  as  to  their  good  or  evil,  rectitude  or  obliquity,  in 
them,  with  respect  to  praise  or  dispraise,  reward  or  punishment.  Now 
joy  is  one  part  of  executing  the  sentence  of  conscience,  as  fear  is  the 
other.  Conscience  is  usually  more  felt  after  the  act  is  over,  than 
before  or  in  it.  For  during  the  action  the  judgment  of  reason  is  not 
so  clear  and  strong,  the  affections  raising  mists  and  clouds  to  darken 
the  mind.  In  the  act  we  feel  the  difficulties,  or  the  pleasure  of  sin  ; 
but  after  the  act,  the  violence  of  the  affection  ceaseth,  and  then  reason 
taketh  the  throne,  and  doth  affect  the  mind  with  joy  or  grief,  according 
as  a  man  hath  done  good  or  evil — with  grief  and  terror,  if  the  sensual 
appetite  have  been  obeyed  before  itself;  with  delight,  if  he  hath  denied 
himself,  and  been  faithful  with  God.  Rewards  and  punishments  are 
not  altogether  kept  for  the  life  to  come.  Hell  is  begun  in  an  ill 
conscience,  and  a  good  conscience  is  heaven  upon  earth.  Secondly, 
this  joy  that  cometh  from  the  testimony  of  conscience  is  very  strong ; 
it  will  fortify  us  against  false  imputations,  when  Christians  can  say, 
We  are  not  the  men  you  make  us  to  be  by  your  false  reports.  Job 
saith,  '  You  shall  not  take  away  mine  integrity,  nor  will  I  let  my 


108  SERMONS  UPON  2  CORINTHIANS  V.       [SEE.  XIX. 

innocency  go  till  I  die,'  Job  xxvii.  5.  Paul  would  not  pass  for  man's 
sentence,  1  Cor.  iv.  3.  Yea,  it  will  fortify  us  against  accusations 
internal,  arising  from  defects  and  failings :  '  I  sleep,  but  my  heart 
waketh,'  Cant.  v.  2.  A  gospel  conscience  will  acquit  us,  yea,  it  com 
forts  in  sickness :  Isa.  xxxviii.  3,  '  Kemember,  Lord,  I  have  walked 
before  thee  in  truth,  and  with  a  perfect  heart.'  A  sick  man  when  his 
appetite  is  gone,  then  he  can  eat  nothing;  a  good  conscience  is  a 
continual  feast. 

3.  The  latter  testimony  in  the  consciences  of  others  is  to  be  regarded. 
Here  let  me  show  you,  (1.)  That  it  is  to  be  regarded ;  (2.)  How  far. 

[1.]  That  it  is  to  be  regarded. 

(1.)  Partly,  because  the  safety  and  credit  of  our  service  dependeth 
upon  it.  When  we  have  a  testimony  in  the  consciences  of  men,  it  is 
a  restraint  to  violence:  Mark  vi.  19,  20,  'Herodias  would  have  killed 
John,  but  she  could  not,  for  Herod  feared  John,  because  he  was  a 
just  man.'  So  Paulinus  was  spared  by  Valens.  Wicked  men  fear 
the  good,  but  hate  them.  When  their  hatred  is  greater  than  their 
fear,  then  no  mercy  ;  now  it  is  grievous,  when  their  fear  is  lessened 
by  our  scandals. 

(2.)  This  is  not  affectation  of  praise,  but  doing  things  praise-worthy. 
Our  care  must  be  to  do  our  duty,  and  trust  God  with  our  credit. 
Most  men  do  otherwise  ;  they  would  have  honour  from  men,  but 
neglect  their  duty  to  God  :  '  Yet  honour  me  before  the  people,'  1  Sam. 
xv.  30.  We  are  careless  of  service,  and  yet  hunt  for  praise.  Austin's 
rule  is  good :  Laus  humana  non  appeti  debet,  sed  sequi — it  is  not  a 
thing  to  be  desired,  but  it  must  follow  of  its  own  accord  ;  if  it  be  the 
event  of  the  action,  let  it  not  be  the  aim.  So  Aquinas :  Gloria  bene 
contemnitur,  nihil  male  agenda  propter  ipsam,  et  bene  appetitur,  nihil 
male  agenda  contra  ipsam — a  good  fame  is  well  contemned  by  doing 
nothing  evil  for  it ;  well  desired  by  doing  nothing  evil  against  it. 

(3.)  Complying  with  the  humours  of  men  is  dangerous,  but  leaving 
a  witness  in  their  consciences  is  safe  ;  for  conscience  is  God's  deputy, 
the  most  serious  faculty  in  us.  Let  us  convince  others,  though  we  aim 
not  at  their  applause  :  1  Pet.  iii.  16,  '  Having  a  good  conscience,  that 
whereas  they  speak  evil  of  you,  as  of  evil-doers,  they  may  be  ashamed, 
that  falsely  accuse  your  good  conversation  in  Christ.' 

[2.]  How  far  it  may  be  regarded. 

(1.)  Surely  so  far  as  that  we  should  not  forfeit  it  by  any  sin,  or 
imprudent  action,  or  indiscretion  of  ours :  2  Cor.  vi.  3,  '  Giving  no 
offence  in  anything,  that  the  ministry  be  not  blamed  ; '  so  that  the 
profession  be  not  blamed,  that  the  way  of  truth  be  not  evil  spoken  of. 

(2)  So  far  as  to  make  a  just  apology,  or  vindication  of  our  credit 
from  aspersions.  As  Paul  in  the  text,  wherein  he  doth  not  intend  his 
own  apology,  so  much  as  the  apology  of  the  gospel.  A  holy  life  ia 
the  best  apology  :  1  Peter  ii.  15,  '  With  well-doing  we  put  to  silence 
the  ignorance  of  foolish  men.'  Muzzle  or  stop  the  mouths  of  gain- 
sayers ;  yet  we  may  make  apologies,  that  the  truth  suffer  not. 

(3.)  The  utmost  end  must  be  the  glory  of  God  and  the  honour  of 
the  gospel :  Mat.  v.  16,  '  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which  is  in  heaven ;' 
1  Peter  ii.  12,  '  That  they  may  by  your  good  works  which  they  shall 


VERS.  11, 12.]        SERMONS  UPON  2  CORINTHIANS  v.  109 

behold,  glorify  God  in  the  day  of  visitation/  They  do  not  glorify  you, 
but  God,  that  entertain  a  good  opinion  of  the  Christian  religion. 

(4.)  That  though  this  threefold  approbation  must  be  looked  after, 
yet  every  branch  of  it  in  its  proper  place.  The  order  is,  that  we  should 
first  look  to  God,  and  then  our  own  consciences,  and  afterwards  a 
testimony  in  the  consciences  of  others ;  for  thus  downward,  the  one 
succeeding  the  other,  then  a  man  hath  the  full  comfort  of  his  sincerity, 
but  if  upward,  and  singly,  or  apart,  it  will  not  hold  ;  as  if  a  man  had 
the  approbation  of  others,  but  not  of  his  own  conscience  ;  or  if  of  his 
own  conscience,  but  not  of  God ;  if  of  others,  a  man  cannot  rejoice  in 
the  testimony  of  another  man's  conscience,  because  another  man  saith 
I  am  a  good  man ;  for  another  man  knoweth  not  the  springs  and 
motives  of  my  actions.  Or  if  I  had  the  bare  testimony  of  mine  own 
conscience,  that  would  not  be  sufficient  for  my  comfort :  1  Cor.  iv.  4, 
'  For  I  know  nothing  by  myself,  yet  am  I  not  hereby  justified  ; '  there 
is  a  higher  judge,  for  I  am  blind,  partial,  and  unadvised;  till  the 
Spirit  concurreth  with  the  witness  of  conscience,  I  cannot  have  a  firm 
and  solid  peace :  Horn.  ix.  1,  '  I  say  the  truth  in  Christ,  I  lie  not,  my 
conscience  also  bearing  me  witness  in  the  Holy  Ghost ;'  and  Kom.  viii. 
16,  'The  Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the 
children  of  God.'  There  are  two  witnesses,  God's  Spirit  and  our 
conscience.  But  now  descendendo,  it  holdeth  good,  and  many  times 
one  inferreth  all  the  rest.  If  I  have  the  approbation  of  God,  his 
Spirit  beareth  witness  with  my  conscience,  and  he  hath  also  the  hearts 
and  tongues  of  men  in  his  own  hand,  or  if  that  be  not,  the  approbation 
of  God  is  absolutely  necessary  for  my  salvation;  the  testimony  of 
conscience  is  very  comfortable,  and  the  third  conduceth  much  to  our 
safety,  and  service  in  the  world.  My  salvation  dependeth  upon  the 
approbation  of  God ;  my  inward  comfort  upon  the  witness  of  his 
Spirit  in  my  conscience ;  my  outward  peace  and  service  upon  a 
testimony  in  the  consciences  of  others.  I  observe  this  to  a  double 
end. 

(1st.)  To  direct  us  in  point  of  duty.  A  good  man  should  look  more 
to  God  than  to  conscience  ;  and  to  conscience  more  than  to  fame  and 
report ;  to  a  good  name  in  the  last  place.  First  he  looketh  to  God, 
\vho  is  above  conscience,  and  who  is  an  infallible  judge ;  and  then  he 
looketh  to  conscience,  which  is  God's  deputy ;  and  then  to  good  report 
among  men.  Invert  this  order,  and  great  inconvenience  will  follow. 
Look  to  men  above  God,  and  it  maketh  a  breach  upon  sincerity,  John 
v.  44,  and  John  xii.  42.  Therefore  it  is  not  man,  or  glory  and  praise 
from  him,  but  God  alone,  that  the  sincere  heart  is  fixed  upon ;  as 
those  that  run  in  a  race  (as  the  Scripture  often  compareth  our  Christian 
course)  did  not  regard  the  acclamations  of  the  spectators,  but  the 
opinion  of  the  qucestor  palestrce,  or  the  judge  of  the  sports,  who  was 
to  determine  on  whose  side  the  victory  was.  So  again,  if  the  last  be 
set  before  the  second,  it  will  be  almost  as  bad.  A  Christian  cannot  be 
safe,  if  he  doth  not  value  and  prize  the  witness  of  a  good  conscience 
before  the  opinion  of  men.  for  then  by  humouring  men  a  man  dis- 
pleaseth  conscience,  which  is  his  best  friend  of  all  things,  and  above 
all  persons ;  next  to  God,  a  man  should  reverence  his  own  conscience 
most  So  again,  if  the  second  be  set  in  the  first  place,  if  the  judgment 


110  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XX. 

of  conscience  be  preferred  before  that  of  God,  what  will  be  the  issue 
but  the  hardening  of  the  wicked,  whose  blind  conscience  is  set  in  the 
place  of  God  ?  Prov.  xvi.  2,  '  All  the  ways  of  a  man  are  clean  in  his 
own  eyes  :  but  the  Lord  weigheth  the  spirit.' 

(2c%.)  To  fortify  our  patience.  A  man  must  be  approved  of  God, 
though  his  own  heart  speaketh  bitter  things  to  him ;  the  sentence  of 
God  is  to  be  sought  in  his  word.  If  he  mindeth  his  duty,  seeketh  after 
grace  more  than  peace,  is  resolved  to  approve  himself  to  God,  though 
he  cannot  yet  assure  his  heart  -before  him,  let  the  general  comforts  of 
Christianity  encourage  him  to  wait.  Duty  thoroughly  followed  will 
bring  peace  in  time.  We  must  absolutely  endeavour  to  seek  the  first. 
Again,  if  we  have  first  and  second,  we  must  be  thankful,  though  we 
want  the  third ;  and  well  satisfied,  if  approved  of  God,  though  dis- 
esteemed  of  the  world.  We  must  submit  to  God's  providence,  and  bear 
our  burden  of  reproach,  if  we  cannot  overcome  prejudices,  however  we 
must  do  nothing  to  feed  it,  nothing  to  procure  it. 

Use  of  all. 

1.  Let  us  study  to  approve  ourselves  to  God,  before  whom  we,  and 
all  that  we  do,  are  manifest ;  sincerity  beginneth  there,  seeketh  the 
approbation  of  God:  'He  is  commended  whom  God  commendeth,' 
1  Cor.  x.  18.  Our  final  sentence  must  come  out  of  his  mouth.  Next 
let  us  look  to  this,  that  we  glory  not  in  appearance,  but  in  heart,  that 
we  may  have  the  solid  rejoicing  of  conscience :  Job  xxvii.  6,  '  My  heart 
shall  not  reproach  me  till  I  die.'  Faith,  love  and  hope  will  only  give 
us  that ;  not  external  privileges.  Oh,  then,  let  us  keep  up  the  majesty 
of  our  profession,  that  so  we  may  have  a  testimony  in  the  consciences 
of  men  :  it  will  be  our  safety.  In  the  primitive,  times  they  invested 
Christians  with  bears'  skins,  and  then  baited  them  as  bears.  So  Satan 
is  first  a  liar,  and  then  a  murderer,  1  John  ii.  4. 

Use  2.  Here  is  something  to  defend  the  poor  ministers  of  Christ 
Jesus.  I  trust  you.  desire  to  glorify  God,  and  save  souls,  and  that  out 
of  hope,  fear  and  love.  Some  glory  in  outward  advantages  only,  their 
church  privileges ;  but  I  trust  we  can  glory  in  heart.  They  burden 
us  with  imputations.  No  enemies,  next  the  devil,  are  like  minister  to 
minister :  Ab  implacabilibus  odiis  theologorum  libera  nos,Dominef  We 
all  own  the  same  bible,  believe  the  same  creed,  are  baptized  into  the 
same  profession ;  if  any  be  more  serious  in  it  than  others,  should  they 
therefore  be  discountenanced  ?  If  it  be  their  desire  to  save  souls,  and 
guide  them  to  their  eternal  rest,  it  is  ours  also.  So  far  as  they  glory  in 
heart,  we  do  even  as  they. 


SERMON  XX. 

For  whether  ive  be  beside  ourselves,  it  is  to  God ;   or  whether  we  be 
sober,  it  is  for  your  cause — 2  COR.  v.  13. 

PAUL,  glorying  in  his  fidelity,  was  charged  by  the  false  apostles  with 
two  things  :  (1.)  That  he  was  proud  ;  (2.)  Mad.     The  first  objection 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  Ill 

is  answered,  ver.  12 ;  the  second  in  the  text.  As  to  the  charge  of 
emotion  of  mind,  or  madness,  (1.)  There  is  a  seeming  concession,  or 
taking  their  charge  for  granted  :  if  it  be  madness,  it  is  for  God.  His 
reply  is,  that  he  had  spoken  these  things  for  God's  glory,  and  their 
salvation  :  if  I  extol  my  ministry,  which  you  count  madness,  it  is  for 
the  glory  of  God,  that  the  gospel  be  not  brought  into  contempt ;  if  I 
speak  humbly  of  myself,  as  becometh  sober  men,  it  is  for  your  profit. 
(2.)  By  way  of  correction,  he  showeth  the  true  cause  of  it,  which  was 
a  high  constraining  love  to  Christ,  ver.  14. 
Observe  in  the  text  two  points — 

1.  That  carnal  men  count  the  holy  servants  of  God  to  be  a  sort  of 
mad  folks. 

2.  That  a  Christian  in  all  postures  of  spirit  aimeth  at  the  glory  of 
God. 

For  the  first  point — 

1.  I  shall  show  you,  that  it  is  so. 

2.  I  shall  inquire  what  it  is  in  Christianity  that  is  usually  counted 
madness. 

3.  The  reasons  of  it. 

4.  To  show  how  justly  this  may  be  retorted — to  show  that  it  is  a 
perverse  judgment  and  censure,  which  rather  belongeth  to  themselves 
than  those  that  fear  God. 

First,  That  it  is  so,  the  scriptures  evidence,  2  Kings  ix.  11.  When 
God  sent  a  prophet  to  anoint  Jehu,  the  captain  said, '  Wherefore  came 
this  mad  fellow  to  thee  ?  '  God's  messengers  have  been  so  accounted 
from  time  to  time.  So  Jeremiah  by  Shemaiah,  '  This  man  is  mad,  and 
maketh  himself  a  prophet,  that  thou  shouldst  put  him  in  prison,  and 
in  the  stocks/  The  same  thought  Festus  of  Paul :  Acts  xxvi.  24, '  Too 
much  learning  hath  made  thee  mad.  I  am  not  mad,  most  noble  Festus, 
but  speak  the  words  of  truth  and  soberness.'  Yea,  the  Lord  Jesus 
himself  could  not  escape  this  imputation,  no,  not  from  his  own  kinsmen, 
for  when  he  was  abroad  doing  good,  and  promoting  the  affairs  of  his 
kingdom,  and  constituting  apostles,  it  is  said,  Mark  iii.  21,  'When 
his  friends  heard  of  it,  they  went  out  to  lay  hold  of  him  ;  for  they  said, 
'  He  is  beside  himself/  e'^ecrr?;,  as  here  the  false  teachers  e^eo-r^/zey,  '  if 
we  be  beside  ourselves.'  Another  time  his  enemies  :  John  x.  20,  '  Many , 
of  them  said,  He  hath  a  devil,  and  is  mad  ;  why  hear  ye  him  ? '  And 
still  in  all  ages  the  zealous  are  counted  frantic,  fanatical,  heady,'  rash, 
furious,  and  men  beside  themselves,  because  they  have  entirely 
given  up  themselves  to  do  the  will  of  God,  whatever  it  costs  them. 

Secondly,  What  is  that  in  Christianity  which  is  usually  counted  mad 
ness  ?  What  it  was  in  Paul,  interpreters  agree  not.  Grotius  thinketh  his 
enemies  did  upbraid  him  with  his  ecstasies;  he  was  converted  by  a  trance 
and  rapture,  whereof  he  giveth  an  account,  2  Cor.  xii.  1-4,  &c.  Others, 
his  self- denial.  Paul  had  no  regard  to  himself ;  his  great  purpose  was 
to  serve  God  and  the  church  ;  as  here  he  professeth  he  was  ready  to 
be  accounted  mad  or  sober,  so  God  might  be  glorified,  and  their  profit 
promoted.  Some,  his  acting  or  speaking  in  zeal,  above  that  which. is 
ordinarily  called  temper  and  sobriety,  which  is  indeed  the  dull  pace  of 
the  world.  Certainly  Paul  was  an  extraordinary  person,  and  had  a 
deep  sense  of  the  other  world,  and  therefore  the  carnal  will  be  no  fit 


112  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XX. 

judges  of  bis  spirit;  but  most  simply  and  agreeable  to  the  context, 
to  speak  thus  largely  of  himself,  seemed  to  them  to  be  the  work  of  a 
distracted,  or  foolish  person.  And  so,  2  Cor.  xi., '  1  would  to  God  you 
could  bear  with  me  ;'  and  vers.  16',  17,  '  I  say  again,  let  no  man  think 
me  a  fool ;  if  otherwise,  yet  as  a  fool  receive  me,  that  I  may  boast 
myself  a  little.'  If  it  had  been  for  his  own  honour,  the  objection  would 
have  force.  But  what  he  did  herein,  he  meant  for  the  glory  of  God 
and  the  gospel. 

But  that  which  is  counted  madness  ordinarily  in  Christians,  is  either 
seriousness  in  religion  ;  when  men  will  not  flaunt,  and  rant,  and  please 
the  flesh,  as  others  do,  but  take  time  for  meditation,  and  prayer,  and 
other  holy  duties,  they  that  choose  a  larger  sort  of  life,  think  them 
mopish  and  melancholy  ; — or  else  self-denial ;  when  they  are  upon  the 
hopes  of  the  world  to  come,  dead  to  present  interests,  and  can  forsake 
all  for  a  naked  Christ,  the  world  thinks  this  folly  and  madness.  In 
the  judgment  of  the  flesh  it  seemeth  to  be  a  mad  and  foolish  thing  to 
do  all  things  by  the  prescript  of  the  word,  and  to  live  upon  the  hope  of 
an  unseen  world.  Or  else  zeal  in  a  good  cause.  It  is  in  itself  a  good 
thing  :  Gal.  iv.  18, '  It  is  good  to  be  zealously  affected  always  in  a  good 
thing.'  But  the  world  is  wont  to  call  good  evil ;  as  astronomers  call 
the  glorious  stars  by  horrid  names,  as  the  serpent,  the  greater  and 
lesser  bear,  and  the  dog-star,  and  the  like.  God  will  not  be  served  in 
a  cold  and  careless  fashion  :  Horn.  xii.  11,  '  Fervent  in  spirit, 
serving  the  Lord/  This  will  not  suit  with  that  lazy  pace  which 
pleaseth  the  world,  therefore  they  speak  evil  of  it.  Another  is  a  holy 
singularity,  as  Noah  was  an  upright  man  in  a  corrupt  age,  Gen.  vi.  9. 
And  we  are  bidden,  Eom.  xii.  2,  not  to  conform  ourselves  to  this 
world.  Now  to  walk  contrary  to  the  course  of  this  world,  and  the 
stream  of  common  examples,  and  to  draw  hatred  upon  ourselves,  and 
hazarding  our  interests,  for  cleaving  close  to  God  and  his  ways,  is 
counted  foolish  by  them  who  wholly  accommodate  themselves  to  their 
interests :  John  xv.  19,  '  The  world  will  love  his  own  ;  but  because  ye 
are  not  of  the  world,  but  I  have  chosen  you  out  of  the  world,  there 
fore  the  world  hateth  you.'  Once  more,  fervours  of  devotion,  or  an 
earnest  conversing  with  God  in  humble  prayer ;  the  world,-  who  are 
sunk  in  flesh  and  matter,  are,  little  acquainted  with  the  elevations,  and 
enlargements  of  the  spirit,  think  all  to  be  imposture  and  enthusiasm. 
And  though  praying  by  the  Spirit  be  a  great  privilege,  Jude  20,  Rom. 
viii.  26,  Zee.  xii.  10,  yet  it  is  not  relished  by  them ;  a  flat,  dead  vra,y 
of  praying  suiteth  their  gust  better.  Christ  compareth  the  gospel  to 
new  wine,  which  will  break  old  bottles,  Mat.  ix.  17  ;  as  fasting  in 
spirit,  praying  in  spirit.  A  little  dead,  insipid  taplash,  or  spiritless 
worship,  is  more  for  the  world's  turn.  Missa  non  mordet. 

Thirdly,  The  reasons  why  it  is  so. 

1.  Natural  blindness:  2  Cor.  ii.  14,  '  The  natural  man  receiveth  not 
the  things  of  the  Spirit  of  God :  for  they  are  foolishness  unto  him, 
neither  can  he  know  them,  because  they  are  spiritually  discerned.' 
They  are  incompetent  judges  :  Prov.  xxiv.  7,  '  Wisdom  is  too  high  for 
a  fool.'  For  though  by  nature  we  have  lost  our  light,  we  have  not  lost 
our  pride  :  Prov.  xxvi.  16,  '  The  sluggard  is  wiser  in  his  own  conceit 
than  seven  men  that  can  render  a  reason.'  Though  men's  way  be  but 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  113 

a  sluggish,  lazy,  dead  way,  yet  they  have  an  high  conceit  of  it,  and 
censure  all  that  is  contrary,  or  but  a  degree  removed  above  it.  And 
therefore  is  it  that  worldly  and  carnal  men  judge  perversely  and 
unrighteously  of  God's  servants,  and  count  zeal  and  forwardness  in 
religious  duties  to  be  but  madness ;  which  is  a  notable  instance  of  the 
miserable  blindness  of  our  corrupt  nature. 

2.  Prejudicate  malice,  which  keepeth  them  from  a  nearer  inspection 
of  the  beauty  of  God's  ways,  and  the  reasons  and  motives  which  his 
children  are  governed  by.  Their  eyes  are  blinded  by  the  god  of  this 
world,  2  Cor  iv.  4,  and  their  own  forestalled  prejudices  ;  and  then  who 
is  so  blind  as  they  that  will  not  see  ?  In  the  ancient  apologies  of 
Christians,  they  complained  that  they  were  condemned  unheard,  and 
without  any  particular  inquiry  into  their  principles  and  practices: 
Nolentes  audire,  quod  auditum  damnare  non  possunt,  Tertull.  They 
would  not  inquire,  because  they  had  a  mind  to  hate.  And  Ccelius 
Secundus  Curio  hath  a  notable  passage  in  the  Life  of  Galeacius 
Caracciolas,  which  was  the  occasion  of  his  conversion.  The  story  is 
thus.  One  John  Francis  Casarta,  who  was  enlightened  with  the 
knowledge  of  the  gospel,  was  very  urgent  with  this  nobleman,  his 
cousin,  to  come  and  hear  Peter  Martyr,  who  then  preached  at  Naples. 
One  day,  by  much  entreaty,  he  was  drawn  to  hear  him,  not  so  much 
with  a  desire  to  learn  and  profit,  as  out  of  curiosity.  Peter  Martyr 
was  then  opening  the  first  epistle  of  Paul  to  the  Corinthians,  and 
showing  how  blind  and  perverse  the  judgment  of  the  natural  under 
standing  is  in  things  spiritual ;  and  also  the  efficacy  of  the  word  of 
God  on  those  in  whom  the  Spirit  worketh.  Among  other  things  he 
useth  this  similitude,  that  if  a  man  riding  in  an  open  country  should 
see  afar  off  men  and  women  dancing  together,  and  should  not  hear 
the  music  according  to  which  they  dance  and  tread  out  their  measures, 
he  would  think  them  to  be  fools  and  madmen,  because  they  appear  in 
such  various  motions,  and  antic  gestures  and  postures-.  But  if  he 
come  nearer,  so  as  to  hear  the  musical  notes,  according  to  which  they 
dance,  and  observe  the  regularity  of  the  exercise,  he  will  change  his 
opinion  of  them,  and  will  not  only  be  delighted  with  the  exactness 
thereof,  but  find  a  motion  in  his  mind  to  stand  still  and  behold  them, 
and  to  join  with  them  in  the  exercise.  The  same,  saith  he,  happeneth  to 
them  who  when  they  see  a  change  of  life,  company,  fashions,  conver 
sation  in  others,  at  their  first  sight  impute  it  to  their  folly  and  mad 
ness,  but  when  they  begin  more  intimately  to  weigh  the  thing,  and  to 
hear  the  harmony  of  the  Spirit  of  God  and  his  word,  by  which  rule  this 
change  and  strictness  is  directed  and  required,  that  which  they  judged 
to  be  madness  and  folly  they  see  to  be  wisdom  and  reason,  and  are 
moved  to  join  themselves  with  them,  and  imitate  them  in  their  course 
of  life,  and  forsake  the  world  and  the  vanities  thereof,  that  they  may 
be  sanctified  in  order  to  a  better  life.  This  similitude  stuck  in  the 
mind  of  this  noble  marquis  (as  he  was  wont  to  relate  it  to  his  familiar 
friends),  that  ever  afterward  he 'wholly  applied  his  mind  to  the  search 
of  the  truth  and  the  practice  of  holiness,  and  left  all  his  honours  and 
vast  possessions  for  a  poor  life,  in  the  profession  of  the  gospel  at 
Geneva.  Well  then,  it  is  because  prejudice  condemneth  things  at  a 

VOL.  XIII.  H 


114  SERMONS  UPON  2  CORINTHIANS  V.  [SfiU.  XX. 

distance,  and  men  will  not  take  a  nearer  view  of  the  regularity  of  the 
ways  of  godliness. 

3.  Because  they  live  contrary  to  that  life  which  they  affect,  and  do  by 
their  practice  condemn  it.  This  reason  is  given  by  the  apostle,  1  Peter 
iv.  4,  '  Wherein  they  think  it  strange,  that  you  run  not  with  them  into 
the  same  excess  of  riot :  speaking  evil  of  you.'  Worldly  men  think 
there  is  a  kind  of  happiness  in  their  sort  of  life,  which  is  so  plausible 
and  pleasing  to  the  flesh,  they  cannot  but  wonder  at  it ;  and  as  long 
as  they  are  carnal,  they  cannot  discern  those  spiritual  reasons  which 
make  believers  abhor  their  kinds  of  conversation,  and  therefore  censure 
and  judge  them  as  a  sort  of  crazy  brains,  that  do  not  know  what  is 
good  for  them.  Men  that  live  in  any  sinful  course  are  unwilling  that 
any  should  part  company  with  them  in  their  way  wherein  they  will 
go,  that  there  may  be  none  to  make  them  ashamed,  which  testify  that 
their  deeds  are  evil,  John  vii.  7,  or  to  condemn  by  their  practice  what 
they  allow,  Heb.  xi.  7 ;  and  the  sweetness  of  Christ's  service  is  wholly 
hid  from  them,  and  therefore  are  never  more  furiously  confident  than 
when  most  deceived  and  most  blind,  and  others  appear  in  a  real  con 
tradiction  to  their  humours. 

Fourthly,  Let  us  see  how  justly  this  crimination  may  be  retorted, 
and  that  their  way  is  properly  madness.  And  in  this  sense  bedlam  is 
everywhere  :  the  whole  world  is  a  dreaming,  distracted  world,  a  mere 
incurable  bedlam. 

1.  If  you  will  stand  to  the  judgment  of  God,  the  case  is  determined, 
that  every  carnal  man  is  a  fool,  and  out  of  his  wits.     There  is  all  the 
reason  in  the  world,  that  he  should  be  counted  a  fool,  and  one  beside 
himself,  whom  God  calleth  fool,  for  he  is  best  able  to  judge,  because 
he  is  the  fountain  of  wisdom:  Ps.  xlix.  13,  the  Holy  Ghost  hath 
determined  the  case,  '  This  their  way  is  their  folly.'     Job's  hypocrites, 
and  Solomon's  fools,  and  those  whom  John  calleth  the  world,  and 
Paul  the  carnal,  they  are  all  the  same  company,  only  diversified  in 
the  notion. 

2.  We  will  give  them  as  partial  a  judge  as  can  be.     First,  In  the 
judgment  of  their  own  hearts,  they  are  fools  and  madmen  when  they 
are  serious.     As  when  a  man  is  convinced  by  the  Spirit  of  God,  he 
cometh  to  himself;  as  it  is  said  of  the  prodigal,  Luke  xv.  17,  'He 
came  to  himself.'     The  first  thing  that  he  is  convinced  of  is  the  folly 
and  madness  of  his  carnal  course.     Therefore  every  one  of  us  must 
become  a  fool  that  he  may  be  wise,  1  Cor.  iii.  18 ;  a  child  of  God, 
when  he  cometh  out  of  a  temptation,  Ps.  Ixxiii.  22,  '  I  was  as  a  beast 
before  thee;'  Titus  iii.  3,  'We  were  sometimes  foolish,"  madmen,  or 
men  out  of  our  wits,  in  regard  of  our  perverse  choice ;  and  till  we 
repent,  we  are  never  ourselves ;  then  we  are  in  our  wits  again.     The 
prodigal  grew  in  his  folly,  till  he  came  to  his  father ;  and  he  went  not 
to  his  father,  till  he  came  to  himself.     We  then  come  to  ourselves  when 
we  know  our  folly,  mourn  for  it,  and  seriously  amend  it.     The  first 
degree  of  wisdom  is  to  know  our  folly  ;  the  second  to  turn  from  it,  and 
betake  ourselves  to  a  wiser  course.     Secondly,  When  he  cometh  to  die : 
Luke  xii.  20,  '  Thou  fool,  this  night  thy  soul  shall  be  required  of  thee.' 
Why  fool  ?  Because  everything  was  provided  for  but  that  which  should 
be  most  provided  for,  his  precious  and  immortal  soul.     He  that  pro- 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  115 

videth  but  for  half,  and  that  the  worser  half,  and  that  but  for  a  short 
time,  is  a  fool.  In  his  greatest  extremity  his  eyes  are  opened :  Jer. 
xvii.  11,  'At  his  latter  end,  he  shall  be  a  fool.'  In  the  conviction  of 
his  own  conscience,  his  heart  will  rave  at  him.  0  fool !  0  vain  mad 
man  !  death  bloweth  away  all  vain  conceits  and  fancies,  when  all  our 
vain  pursuits  and  projects  will  leave  us  in  the  dirt.  Thirdly,  Plain 
reason  will  evidence  carnal  men  to  be  beside  themselves.  I  prove  it 
thus.  There  is  in  madness  two  things,  amentia  et  furor,  folly  and 
fury.  That  there  are  both  these  in  a  carnal  man,  I  shall  prove  by 
these  demonstrations,  for  a  taste. 

[1.]  There  is  in  them  the  folly  of  a  distracted  man,  or  one  bereft  of 
his  senses,  even  in  the  wisest  worldlings  and  sensualists. 

(1.)  Though  they  acknowledge  a  God,  by  whom  and  for  whom  they 
were  made,  and  from  whom  they  are  fallen  by  sin,  and  cannot  be  happy 
but  in  returning  to  him,  yet  the  worldly  man  knoweth  no  misery  but 
in  bodily  and  worldly  things,  no  happiness  but  in  pleasing  his  senses. 
The  beginning,  progress,  and  end  of  his  course  is  all  from  himself,  in 
himself,  and  to  himself,  looking  only  to  things  near  at  hand  ;  every  toy 
that  pleaseth  his  humour  is  good  to  him,  poureth  out  his  heart  upon 
it  and  loseth  himself  for  it,  and  will  neither  admit  information  of  his 
error,  nor  reformation  of  his  practice,  till  death  destroy  him,  and  the 
God  that  made  him  is  forgotten  days  without  number  :  Horn.  iii.  10, 
'  There  is  none  that  understandeth,  and  seeketh  after  God.' 

(2.)  They  that  neglect  their  main  business,  and  leave  it  undone, 
and  run  up  and  down,  they  know  not  why,  nor  wherefore,  surely  they 
act  like  mad  and  distracted,  not  like  wise  and  rational  men.  Now, 
alas  !  worldly  and  carnal  men  spend  their  time  and  cares  for  nothing, 
like  children  and  boys  that  follow  a  bubble  blown  out  of  a  shell  of  soap, 
till  it  break  and  dissolve.  This  is  the  most  serious  business  of  worldly 
wise  men,  they  court  a  vain  world,  which  they  seem  to  count  religion  ; 
and  though  they  believe  eternal  life  and  death,  yet  they  make  no  great 
matter  of  it.  And  though  ail  their  life  should  be  spent  in  fleeing  from 
wrath  to  come,  and  seeking  after  heaven  in  the  first  place,  yet  they 
never  seriously  inquire  whether  they  shall  be  in  heaven  or  in  hell. 
They  know  they  must  shortly  die,  and  be  in  one  of  them,  either  endless 
joy  or  misery ;  yet  they  have  not  the  wit  to  avoid  damnation,  or  to  pre 
fer  heaven  above  inconsiderable  vanities ;  but,  like  busy  ants,  run  up 
and  down  their  molehill,  lay  out  their  time  and  thoughts  upon  imper 
tinences  ;  and  some  of  them  are  blaspheming  of  God,  and  scoffing  at 
the  religion  they  do  profess  ;  others  whoring  and  debauching ;  others 
flying  in  the  face  of  them  that  would  curb  their  folly  ;  others  running 
after  preferment,  and  so  eager  in  the  pursuit  of  some  worldly  honour, 
which  they  know  to  be  slippery ;  but  they  run  after  it,  as  if  it  were 
their  only  felicity,  over-running  one  another  like  boys  at  foot-ball,  and 
contending  so  earnestly,  as  if  it  were  some  great,  desirable  prize  ;  others 
grasping  after  the  world  with  both  hands,  though  within  a  little  while 
it  must  fall  to  they  know  not  who,  and  be  spent  they  know  not  how. 
Come  to  any  of  those  and  interpose  a  few  sober  and  serious  words 
about  eternity,  they  will  answer  as  Antigonus,  when  one  presented  him 
with  a  treatise  of  summum  bonum,  or  true  happiness,  he  answered  '  I 
am  not  at  leisure/  Or  as  Felix,  when  his  conscience  wambled,  said  to 


116  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XX. 

Paul,  I  will  send  for  thee  at  a  more  convenient  season.  Now  what 
are  all  these  but  a  company  of  madmen  ?  Their  great  business  lieth 
by,  and  trifles  take  up  their  time  and  care  and  thoughts.  Men  are  sun 
dry  ways  out  of  their  wits,  and  only  one  way  in  them,  that  is,  when 
the  true  fear  of  God  and  the  sense  of  the  other  world  ruleth  in  their 
hearts.  But  every  one  is  so  wedded  to  his  lusts,  that  they  will  not  con 
sider  and  repent,  or  suffer  admonition.  Oh,  the  folly  and  madness  of 
the  world  !  Oftentimes  it  is  seen  that  men  are  counted  mad,  who  are 
bound  in  fetters,  when  madder  men  are  walking  at  liberty. 

(3.)  Another  instance  of  their  madness  is  their  perverse  choice. 
He  is  a  wise  merchant  that  selleth  all  for  the  pearl  of  price,  Mat.  xiii. 
46.  A  child  will  prefer  an  apple,  or  a  nut,  before  a  precious  pearl  ; 
and  a  madman  will  part  with  things  of  value  for  a  trifle.  Is  that  man 
wise  that  selleth  his  birthright  for  a  morsel  of  meat?  Heb.  xii.  15  ;  that 
damneth  his  soul,  and  selleth  his  salvation,  for  so  small  a  pleasure  as 
sin  affordeth  ?  that  to  gratify  a  lump  of  flesh,  that  was  dust  in  its 
composition,  and  will  be  dust  again  in  its  dissolution,  with  a  little 
temporary  vain  pleasure,  hazards  his  immortal  soul,  with  all  the  interests 
and  concernments  thereof,  and  changes  his  part  in  God  and  glory  for 
a  little  carnal  satisfaction  ? 

(4.)  They  that  are  the  worst  enemies  to  themselves,  certainly  they 
act  as  mad  and  distracted  men  ;  as  you  would  count  those  deservedly 
mad  who  are  ready  to  cut  their  own  throats,  and  gash  and  wound  them 
selves,  and  rend  and  tear  themselves,  and  do  themselves  a  mischief. 
Now,  who  is  a  worse  enemy  to  himself  than  a  carnal  person  ?  Prov.  viii. 
36,  '  He  that  sinneth  against  me  wrongeth  his  own  soul :  and  all  they 
that  hate  me  love  death.'  They  are  self-destroyers  and  self-murderers 
in  the  worst  sense,  for  they  destroy  their  own  souls ;  they  make  it  their 
business  to  bar  up  the  gates  of  heaven  against  themselves,  and  kindle 
and  blow  up  the  unquenchable  fire,  wherewith  they  shall  be  tormented 
for  evermore ;  and  with  a  great  deal  of  cost  and  stir  and  care,  do  labour 
for  damnation  ;  it  is  not  their  intent,  but  is  the  necessary  result  of  their 
actions  ;  it  is  finis  operis,  but  not  finis  operantis ;  it  tends  to  this : 
Kom.  vi.  21,  '  The  end  of  these  things  is  death.' 

(5.)  In  their  confidence  and  presumption.  As  the  madman  at 
Athens  challenged  all  the  ships  that  came  into  the  harbour  for  his 
own ;  so  they  believe  they  are  running  to  heaven  when  they  are  post 
ing  to  hell ;  like  rowers  in  a  boat,  they  look  one  way  and  go  contrary. 
He  is  called  a  foolish  builder  who  would  raise  a  stately  building  upon 
a  sandy  foundation,  Mat.  vii.  24 ;  so  to  lay  on  such  a  structure  of  con 
fidence  upon  such  slender  grounds  as  they  have,  to  hope  for  anything 
from  God,  is  an  instance  of  their  madness. 

(6.)  In  boasting  of  their  folly  and  madness.  Nature  is  much  dis 
torted  ;  man  fallen  is  but  the  anagram  of  man  in  innocency  ;  shame  is 
translated ;  we  are  confident  where  we  should  be  ashamed,  and  are 
ashamed  where  we  should  be  confident.  We  should  own  God  and 
religion  with  an  holy  boldness,  but  we  conceal  it,  and  sneak  pitifully ; 
but  glory  in  our  shame,  Phil.  iii.  19,  as  if  a  man  besmeared  with  dung- 
should  cry  it  up  for  an  ornament.  We  are  conceited  of  our  carnal 
practices.  '  The  way  of  a  fool  is  right  in  his  own  eyes,'  saith  Solomon, 
Prov.  xii.  15 ;  and  so  we  glory  in  that  which  should  be  matter  of 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  117 

mourning  and  confusion  of  face  to  us :  Eccles.  x.  3, '  When  he  also  that 
is  a  fool,  walketh  in  the  way,  his  wisdom  faileth  him,  and  he  saith  to 
every  one  that  he  is  a  fool.'  If  it  be  meant  of  the  wicked  fool,  it  is 
meant  of  his  glorying  in  his  shame,  and  his  boasting  of  his  sins  as 
ornaments. 

[2.]  Now  for  the  other  property,  fury.  It  is  also  the  madness  that 
is  in  carnal  and  worldly  men :  Eccles.  ix.  3,  '  The  heart  of  the  sons  of 
men  is  full  of  evil,  and  madness  is  in  their  heart.'  There  is  a  violent, 
heady,  pertinacious  pressing  to  evil  and  sin.  How  fierce  and  furious 
are  men  in  a  way  of  sin,  under  the  passionateness  of  any  lust !  The 
slaves  of  sin  are  as  a  man  possessed  with  a  legion  of  devils  in  the 
Gospel,  who  rent  and  tore  his  clothes,  and  all  the  cords  wherewith  they 
bound  him  ;  nay,  they  are  worse  than  he,  for  in  his  fury  he  broke  his 
bonds,  but  they  double  and  strengthen  theirs.  When  a  man  is  given 
over  to  the  rage  and  madness  of  his  own  nature,  how  is  the  soul  over 
borne  by  boisterous  and  filthy  lusts  !  They  go  on  furiously  and  fro- 
wardly,  nothing  can  put  a  stop  to  their  raging  lusts,  but  they  cast  off 
all  restraints  of  reason,  and  conscience  and  grace.  The  prophet  said, 
Jer.  1.  38,  '  They  are  mad  upon  their  idols,'  blind  with  fury  against  the 
ways  of  God,  and  the  church  :  Ps.  cii.  9,  '  Mine  enemies  reproach  me 
all  the  day,  they  are  ms^d  against  me.'  Now  this  madness  of  nature  is 
seen  in  that  all  respects  of  danger  and  loss,  fear  of  death,  judgment, 
and  hell,  will  not  contain  them  within  their  duty;  they  run  upon  God 
himself,  and  the  thick  bosses  of  his  buckler,  Job.  xvi.  21.  Every  sin 
is  a  contest  with  God,  an  holding  war  with  the  almighty,  1  Cor.  x.  22 ; 
and  wilful  sin  an  open  and  a  plain  contest,  as  if  we  could  make  our 
party  good  against  him ;  and  when  we  remain  under  the  power  of  a 
carnal  mind,  we  are  in  a  state  of  enmity  against  God,  Kom.  viii.  7. 
And  this  is  such  a  piece  of  madness  as  if  a  private  man  could  by  the 
help  of  his  family,  his  private  house,  prevail  against  all  the  forces  of 
the  kingdom.  This  madness  showeth  itself  too  by  raging  at  reproofs ; 
the  mad  world  cannot  endure  those  that  would  stop  them  in  the  way 
to  hell.  Therefore  the  seriously  godly,  whose  lives  are  a  standing  re 
proof,  are  most  hated  by  them  :  Prov.  xxix.  27 ;  and  Isa.  lix.  15,  'He 
that  departeth  from  evil,  maketh  himself  a  prey.'  Now  you  see  where 
madness  is  to  be  charged  ;  either  upon  the  servants  of  God,  who  make 
it  their  business  to  please  him,  or  upon  the  worldly  and  the  carnal. 
Let  them  wash  themselves  from  this  imputation  as  well  as  they  can, 
it  will  stick  to  them ;  and  the  only  sober  people  in  the  world  are  the 
strict  and  religious. 

Use  1.  Let  us  bear  it  with  patience,  if  we  be  esteemed  madmen  for 
.God's  service,  and  our  strictness  and  fidelity  to  him.  Think  it  not 
strange,  nor  be  offended  at  the  matter,  though  ye  be  thus  censured  of 
the  carnal  men  of  the  world ;  they  can  no  more  judge  of  these  things 
than  blind  men  of  colours,  and  their  dislike  is  many  times  a  token  of 
God's  approbation.  No  wise  man  going  into  bedlam  will  be  offended 
to  be  railed  at  and  spit  upon ;  he  looketh  for  no  other,  and  so  will  not 
be  moved  at  their  madness.  If  we  be  not  thus  minded,  the  least 
offences  will  draw  us  from  our  duty.  Let  us  not  then  forbear  these 
practices,  which  are  thought  vanity  and  folly  by  carnal  men,  if  they 
be  for  God's  glory,  and  the  good  of  our  own  and  other  souls  ;  nor  be 


118  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XX. 

disheartened  with  them ;  we  must  be  contented  to  be  accounted  mad 
for  God,  in  that  which  the  world  judgeth  madness  or  discretion. 

2.  Let  us  vindicate  religion  from  this  imputation.  '  Wisdom  is 
justified  of  her  children,'  Mat.  xi.  19.  Those  who  have  received 
wisdom,  true  wisdom  from  God,  and  are  obedient  disciples  of  it,  they 
will  defend  true  wisdom  as  often  as  it  is  condemned  by  the  world. 

But  how  shall  wisdom  be  justified  by  us? 

Ans.  1.  By  disclaiming  and  renouncing  them  who  adopt  fooleries 
into  their  religion,  and  betray  it  to  the  scorn  of  all  considering  men. 
In  this  class  and  rank  I  put  the  Papists  and  the  Quakers.  The  first, 
by  a  pageantry  of  many  ridiculous  ceremonies,  have  so  disguised  the 
Christian  religion,  that  it  is  made  contemptible.  Therefore  is  it 
that  where  this  religion  hath  most  absolutely  commanded,  atheism 
aboundeth ;  for  the  heart  of  a  rational  man  can  find  no  satisfaction  in 
these  things,  nothing  of  the  majesty  of  God  and  the  power  of  his 
ordinances,  where  they  are  made  so  sense-pleasing,  and  accommodated 
with  such  worldly  pomp  and  silly  rudiments,  which  can  only  prevail 
upon  the  weaker  sort  of  spirits.  The  more  knowing  and  searching 
wits  cannot  but  secretly  scorn  those  things  in  their  hearts  ;  and  there 
fore  no  other  religion  being  allowed  and  countenanced,  they  lie  under 
a  dangerous  temptation  to  atheism  and  unbelief.  The  other  sort  are 
the  Quakers,  a  sort  of  people,  whose  principles  are  not  yet  fixed,  but 
in  the  forming;  being  of  a  vertiginous  spirit,  are  a  ready  prey  for 
Satan,  and  fit  instruments  for  him  to  work  by,  to  the  great  disturbance 
of  religion,  or  to  disgrace  and  shame  it,  and  betray  it  to  scorn.  Now 
the  main  of  what  their  religion  hitherto  hath  been  is  to  teach  men  to 
cast  away  their  bands,  and  their  cuffs,  and  the  trimmings  of  their 
garments,  and  to  deny  civilities,  and  to  teach  men  to  say,  Thou  :  these 
make  religion  ridiculous,  and  prostitute  scripture  phrase  to  scorn,  and 
by  them  the  way  of  truth  is  evil  spoken  of. 

2.  By  pleading  for  it.  Surely  godliness  is  not  madness,  but  the 
highest  wisdom.  This  argument  will  clear  it :  wisdom  lieth  in  the 
fixing  of  a  right  end,  and  the  choice  of  apt  and  good  means,  and  a 
dexterous  pursuit  of  these  means.  These  things  are  evident  to  reason. 
Now  in  all  these  respects,  there  is  not  a  wiser  man  than  a  godly  man ; 
and  the  more  godly  he  is,  the  more  he  excelleth  in  wisdom;  and 
therefore  folly  and  madness  can  no  more  be  ascribed  to  godliness,  than 
heat  to  the  snow,  or  cold  to  the  fire. 

[1.]  He  fixeth  upon  an  higher  end  than  all  the  rest  of  the  world 
doth,  which  is  the  pleasing,  glorifying  and  enjoying  God.  Alas  !  what  is 
the  neaping  up  of  wealth,  the  getting  of  a  little  honour,  or  designing 
to  wallow  in  ease  and  pleasure  as  to  these  things  ?  He  is  wiser,  that* 
is  wise  to  salvation,  2  Tim.  iii.  16;  that  chooseth  God  for  his  portion ; 
God  hath  given  him  counsel  in  his  reins.  All  the  wisdom  of  the  world 
is  earthly,  sensual  and  devilish,  James  i.  3.  Others  are  foolish  and 
madmen.  Who  are  wiser  ?  They  that  run  after  painted  butterflies, 
or  spend  their  time  in  making  clay-pies,  like  children,  or  sucking  at 
the  dry  breast  of  the  creature  ?  or  those  who  are  able  to  govern  com 
monwealths,  or  do  things  for  public  good  ?  Who  are  wiser  ?  They 
that  can  pass  by  their  worldly  designs,  to  carry  on  their  heavenly  ? 
or  they  that  are  wise  for  the  present,  and  fools  to  all  eternity  ? 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  119 

[2.]  He  chooseth  apt  and  fit  means.  He  takes  not  an  uncertain 
course  in  the  world,  but  goeth  by  the  certain  rule  of  God's  word :  Deut. 
iv.  6,  '  Keep  them,  and  do  them,  for  this  is  your  wisdom  ; '  Jer.  viii.  9, 
'  They  have  rejected  the  word  of  the  Lord,  and  what  wisdom  is  in 
them  ? '  '  And  the  testimony  of  the  Lord  is  sure,  making  wise  the- 
simple,'  Ps.  xix.  7.  The  more  a  man  keepeth  to  the  word  of  the 
Lord,  the  more  wise  ;  and  as  far  as  he  abateth,  he  showeth  folly  and 
madness,  as  others  do. 

[3.]  For  diligent  pursuit,  being  heedful ;  Eph.  v.  15,  '  See  then  that 
ye  walk  circumspectly,  not  as  fools,  but  as  wise.'  Avoiding  what  may 
be  a  snare,  they  are  true  to  their  end  by  being  serious  and  diligent : 
Eccles.  x.  2,  'A  wise  man's  heart  is  at  his  right  hand/  By  self-denial, 
spareth  no  cost,  selleth  all  for  the  pearl  of  great  price,  Mat.  xiii., 
though  to  despise  the  delights  and  honours  and  pleasures  of  the  world 
seemeth  the  greatest  folly  and  madness  to  carnal  men — nothing 
venture,  nothing  have  :  Horn.  viii.  6,  '  To  be  carnally  minded  is  death, 
and  to  be  spiritually  minded  is  life,  and  peace  ; '  he  loseth  something, 
but  getteth  much  better.  If  a  man  should  keep  his  money  by  him, 
and  neglect  a  gainful  purchase,  that  would  yield  him  an  hundred-fold, 
this  would  be  accounted  folly  among  worldly- wise  men.  What  is  their 
course  who  venture  death  and  eternal  destruction,  rather  than  be  at 
the  pains  to  save  their  souls  ? 

3.  Let  us  wipe  off  this  reproach  by  our  conversations ;  not  by 
abating  our  zeal  and  diligence  in  the  heavenly  life,  but  by  a  prudent 
behaviour,  giving  no  occasion,  by  any  ridiculous  actions  of  ours,  to 
blemish  the  holy  profession.  I  will  urge  but  this  one  argument,  that 
a  Christian  is  to  show  forth  the  virtues  of  God,  or  the  d/aera?, 
praises  of  God,  1  Peter  ii.  9,  as  an  image  is  to  represent  the  party. 
Now  the  virtues  of  God  are  chiefly  three — wisdom,  power,  and  good 
ness.  A  Christian  is  to  show  forth  God's  power,  by  his  reverence  and 
awefulness,  not  daring  to  do  anything  that  God  hath  forbidden ;  his 
goodness  of  benignity  by  his  delight  and  readiness  of  obedience ;  as 
his  beneficial  goodness,  so  his  moral  goodness  by  our  holiness :  1  Peter 
i.  16,  '  Be  ye  holy,  for  I  am  holy.'  So  also  his  wisdom ;  we  show  he  is 
wise  by  whose  counsel  we  are  guided,  and  wait  on  God  for  the 
direction  of  his  word,  and  the  Spirit  will  help  you  to  do  it :  Jam.  i.  5, 
'  If  any  man  lack  wisdom,  let  him  ask  it  of  God,  who  giveth  liberally, 
and  upbraideth  no  man.' 

Use  3.  Is  caution  to  carnal  men.  Let  them  forbear  the  censures  of 
the  godly,  and  study  their  own  case.  We  charge  them  with  madness 
and  folly,  not  to  upbraid  them,  but  to  convince  them ;  not  out  of 
malice,  as  they  do,  but  compassion,  that  they  may  repent,  and  grow 
wise  to  salvation.  Repentance  is  called  perdvoia,  a  returning  to  our 
wits  again.  What  is  that  ? 

[1.]  When  you  begin  to  be  serious.  When  the  conversion  of  the 
Gentiles  to  the  Christian  faith  is  prophesied  of,  it  is  said,  Ps.  xxii.  27, 
'  All  the  ends  of  the  earth  shall  remember,  and  turn  to  the  Lord.'  As 
long  as  men  are  thoughtless,  and  mindless  of  heavenly  things,  they 
know  not  what  they  do,  but  are  as  men  sleeping  and  distracted,  not 
making  use  of  the  common  light  of  reason,  or  those  principles  which 
are  ingrafted  into  the  hearts  of  all  men.  What  am  I  ?  Who  made 


120  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XX. 

me  ?  What  do  all  these  creatures  proclaim,  all  that  I  can  see  and  feel, 
but  an  eternal  power  ?  Have  I  any  interest  in  him  ?  Alas,  they 
went  on  madly  before,  sleeping  in  the  lap  of  carnal  pleasures,  when 
the  Philistines  were  upon  them  ;  or  else  plunging  themselves  in  a  gulf 
of  business  and  worldly  distractions,  and  there  they  lie  in  the  deep 
waters,  till  they  be  ready  to  sink  to  the  bottom.  Oh,  remember,  and 
return;  you  are  undone  for  ever,  if  you  do  not  escape  out  of  this 
estate. 

[2.]  When  you  make  a  business  of  it  to  seek  God's  favour  by  Christ. 
This  must  be  TO  epyov,  your  main  work :  John  vi.  29,  '  This  is  the 
work  of  God,  that  ye  believe  on  him  whom  he  hath  sent ; '  not  a 
matter  by  the  by,  but  your  chief  work,  your  first  care,  Mat.  vi.  33. 
When  our  chiefest  care  is  about  our  souls,  and  settling  our  eternal 
interests,  then  we  begin  to  act  like  men  again.  Otherwise,  when  we 
only  cleave  to  earthly  things,  we  live  like  beasts,  and  madmen  ;  all 
his  care  is  to  maintain  his  animal  life,  so  do  the  beasts.  But  when 
we  begin  to  seek  after  spiritual  and  eternal  things,  immortal  food, 
garments  that  shall  never  wax  old,  laying  up  treasure  in  heaven,  then 
we  act  as  those  that  have  an  immortal  soul.  Solomon  putteth  the 
question,  Eccles.  iii.  21,  '  Who  knoweth  the  spirit  of  a  man  that  goeth 
upward,  or  the  spirit  of  a  beast  that  goeth  downward  to  the  earth  ? ' 
The  words  may  bear  a  double  sense  :  Who  knoweth  ?  That  is,  who 
can  collect  and  gather  from  the  courses  and  practices  of  men,  that 
they  have  a  soul  distinct  from  the  beasts  ?  they  are  as  greedy  upon 
bodily  things,  and  the  sustentation  of  the  present  life  only,  as  the 
beasts  are.  Now  who  knoweth  it  ?  Who  doth  acknowledge  it,  and 
consider  it,  so  as  to  look  out  for  food  for  the  immortal  soul,  to  get  it 
adorned  with  saving  grace,  sanctified  by  the  Spirit  of  God  ?  Who, 
till  he  be  enlightened  by  the  Spirit  of  wisdom  and  revelation,  and  is 
soundly  convinced  of  heavenly  things?  Eph.  i.  17,  18.  But  now 
when  a  man  rnaketh  it  his  first  and  main  care,  then  he  doth  know,  or 
practically  acknowledge,  he  hath  a  soul  which  doth  go  upward,  distinct 
from  the  beast's,  which  doth  go  downward.  The  man  is  come  to  him 
self  again,  when  he  maketh  it  his  business  to  obtain  pardon  and 
eternal  life  by  Christ. 

[3.]  When  they  stand  in  awe  of  God,  and  are  afraid  to  disobey  his 
laws :  Job  xx.  28, '  Behold  the  fear  of  the  Lord,  that  is  wisdom,  and 
to  depart  from  evil  is  understanding ; '  and  Prov.  ix.  10,  '  The  fear  of 
the  Lord  is  the  beginning  of  wisdom.'  It  is  the  first  point  and  the 
chiefest  point,  first  both  in  time  and  dignity.  Now  what  is  the  fear 
of  God  but  to  be  sensible  of  God's  majesty  and  presence,  that  we  dare 
not  sin  against  him  and  affront  him  to  his  face  ?  Wicked  men,  that 
can  break  through  a  commandment  when  it  standeth  full  in  their 
way,  are  simple  and  witless,  for  they  enter  into  a  plain  contest  with 
God,  which  none  but  a  madman  would  do:  Prov.  xiii.  13,  'Whoso 
despiseth  the  word  shall  be  destroyed ;  but  he  that  feareth  the 
commandment  shall  be  rewarded;'  and  Ps.  cxix.  161,  'My  heart 
standeth  in  awe  of  thy  word.'  A  choice  frame  of  heart !  more  than  if 
a  thousand  dangers  stood  in  the  way.  He  dareth  not,  whatever  profit 
or  pleasure  might  ensue  upon  the  breach,  or  danger  for  not  breaking 
through. 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  121 

[4.]  When  they  delight  to  do  his  will  and  promote  his  glory.  For 
they  have  entirely  devoted  themselves  to  God :  Horn.  xiv.  7,  8,  '  For 
none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself;  for  whether 
we  live,  we  live  unto  the  Lord,  or  whether  we  die,  we  die  unto  the 
Lord :  whether  we  live  therefore,  or  die,  we  are  the  Lord's ; '  and  1  Cor. 
vi.  19,  20,  '  What!  know  ye  not  that  your  body  is  the  temple  of  the 
Holy  Ghost,  which  is  in  you,  which  ye  have  of  God  ?  And  ye  are  not 
your  own,  for  ye  are  bought  with  a  price :  therefore  glorify  God  in 
your  body,  and  in  your  spirit,  which  are  God's.'  He  owneth  God's 
interests  in  him.  Carnal  policy  and  spiritual  wisdom  differ  mainly  in 
the  end  and  scope ;  the  one  hath  a  care  to  please  and  glorify  God  ;  the 
other  to  advance  himself  and  his  own  natural  interests. 

[5.]  When  he  is  ever  getting  more  fitness  for  heaven,  and  clearer 
evidences  for  heaven.  Providing  for  the  time  to  come  is  wisdom,  Luke 
xvi.  When  he  would  die  wisely,  his  heart  is  more  taken  up  about  his 
everlasting  estate,  what  he  shall  do  when  his  soul  is  turned  out  of 
doors.  Thus  have  I  showed  you  how  carnal  men  may  know  when 
they  are  in  their  wits  again. 


SERMON  XXI. 

For  ivhether  we  be  beside  ourselves,  it  is  to  God  ;  or  whether  we  be 
sober,  it  is  for  your  cause. — 2  COB.  v.  13. 

THE  text  containeth  the  answer  to  the  second  imputation :  '  Thou  art 
beside  thyself/     Paul  answers, 

1.  By  way  of  concession.    He  may  be,  as  to  appearance  and  to  their 
judgment,  sometimes  mad,  and  sometimes  sober. 

2.  By  way  of  exception  and  vindication. 

[1.]  From  his  end :  If  mad,  it  is  T£>  @ey ;  if  sober,  it  is  vfuv. 

[2.]  From  his  principle — the  love  of  God:  and  so  bringeth  in  his 
third  motive,  ver.  14.  Paul,  whether  beside  himself  (as  they  thought) 
or  sober,  he  still  sought  the  glory  of  God  and  the  good  of  the  church. 

Doct  A  Christian  in  all  his  speeches  and  actions,  and  all  postures 
of  spirit,  should  still  aim  at  the  glory  of  God. 

1.  We  shall  consider  this  truth  with  some  observations,  as  it  lieth 
in  this  place. 

2.  Some  reasons  of  the  point  in  general. 
First,  The  observations  are  these  : — 

1.  Observe  what  a  change  and  difference  the  power  of  the  Lord's 
grace  worketh  in  a  man.  Paul  confesseth  of  himself,  Acts  xxvi.  11, 
that  he  was,  when  a  Pharisee,  mad  against  God :  '  I  was  exceeding 
mad  against  this  way.'  And  now  the  text  representeth  him  as  one 
(in  the  judgment  of  the  Corinthians  at  least)  beside  himself;  but  he 
telleth  you  it  was  for  God.  As  formerly  he  was  an  instance  of  the 
cursed  vigour  of  nature,  so  now  of  the  sacred  power  of  grace.  It  is 
but  reason  that  we  should  do  as  much  for  God  as  we  did  before  for 
Satan:  Kom.  vi.  19,  '  I  speak  after  the  manner  of  men,  because  of  the 


122  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXI. 

infirmity  of  your  flesh ;  that,  as  you  have  yielded  your  members 
servants  to  uncleanness,  and  to  iniquity  unto  iniquity :  even  so  now 
yield  your  members  servants  to  righteousness,  unto  holiness.'  That  is, 
this  is  a  moderate  proposal,  and  in  condescension  to  their  infirmity, 
requiring  the  least  that  in  any  reason  could  be  required  of  them  :  that 
they  should  have  the  same  care  of  holiness  now,  and  be  as  diligent  to 
obey  the  precepts  of  Christ,  as  before  they  were  industrious,  and 
earnest  to  serve  their  lusts  and  vile  affections.  In  strict  justice,  he 
might  require  a  greater  care  to  secure  their  life  and  salvation,  than 
ever  they  had  expressed  in  ruining  and  damning  themselves  ;  but  he 
would  deal  with  them  in  the  modest  and  most  easy  and  equitable 
manner,  because  the  flesh  cannot  bear  too  much  severity,  or  too  high 
expressions  of  duty.  'Av0pa>7ri.vov  Xeyeo  signifieth,  that  which  hath 
nothing  extraordinary  in  it,  or  which  is  common  among  men — a 
modest  human  proposal,  that  they  should  serve  God  as  earnestly  as 
they  had  served  the  devil ;  that,  at  least,  they  should  do  as  much  for 
him,  now  they  had  better  work,  better  wages,  and  the  best  master,  as 
before  they  had  done  for  sin. 

2.  That  the  love  of  Christ  is  the  root  and  principle  of  this  sincere 
aim  at  the  glory  of  God  in  all  that  we  do ;  for  when  the  apostle  giveth 
an  account  of  it,  he  presently  addeth,  in  the  next  verse,  '  for  the  love  of 
Christ  constraineth  us.'     To  seek  God's  glory  and  the  good  of  the 
church  is  the  fruit  of  love  to  God.     There  is  a  twofold  love — the  love 
of  desire  and  the  love  of  delight.     The  love  of  desire  is  a  seeking  love  ; 
it  is  ever  running  after  God,  that  we  may  enjoy  more  of  him.     The 
love  of  delight  is  a  pleasing  love  ;  it  maketh  us  study  to  honour  and 
please  God  in  all  things.  Once  love  God  sincerely,  and  his  honour  will 
be  dearer  to  you  than  your  own  interests ;   then  you  will  be  referring 
anything  to  him  and  studying  to  advance  his  glory.     Men's  aims  are 
as  their  affections  are.     Self-love  maketh  us  mind  ourselves  and  please 
ourselves  ;  and  carnal  lusts  do  pervert  and  crook  and  bend  the  soul 
to  inferior  things,  which  will  bias  and  poise  in  every  action.     There 
is  nothing  but  the  difference  of  a  notion  between  the  chief  good  and 
last  end ;  what  is  apprehended  as  our  chief  good  and  felicity  will  cer 
tainly  be  our  last  end  and  aim. 

3.  How  nearly  the  glory  of  God  and  the  good  of  the  church  are  con 
joined  ;  for  when  the  apostle  asserteth  the  sincerity  of  his  aims,  he 
inentioneth  both  @eaj  and  V/MV — for  God,  and  for  the  good  of  the 
church.     And  in  the  method  of  the  Lord's  prayer,  this  is  evident: 
next  to  the  hallowing  of  God's  name,  we  beg  the  coming  of  his  kingdom. 
First  we  desire  the  glorifying  and  hallowing  of  the  name  of  God,  that 
he  may  be  known,  loved  and  honoured  in  the  world,  and  well  pleased 
in  us,  and  we  may  delight  in  him  as  our  ultimate  end ;  then  that  his 
kingdom  of  grace  may  be  enlarged,  that  the  kingdom  of  glory,  as  to 
the  perfected  church  of  the  sanctified,  may  come  ;  that  mankind  may 
more  perfectly  submit  themselves  to  God,  and  be  saved  by  him.     His 
glory  is  the  great  end,  and  the  coming  of  his  kingdom  is  the  first  and 
primary  means  ;  for  God's  glory  is  more  manifest  in  his  kingdom  than 
in  any  other  of  his  works.     His  wisdom  and  power  and  goodness  is 
more  seen  and  acknowledged  in  you  than  in  all  the  world  besides. 
All  God's  providences  tend  first  to  God's  glory,  next  to  the  good  of  the 


VER.  13.]  SERMONS  urox  2  CORINTHIANS  v.  123 

church.  In  vain  therefore  do  men  think  they  seek  the  glory  of  God, 
if  they  do  not  seek  the  church's  welfare :  the  lessening,  troubling,  dis 
ordering  of  the  kingdom  of  God  is  the  crossing  his  glory.  If  we  would 
aim  at  God's  glory,  we  must  seek  the  good  of  his  people,  and  to  our 
power  promote  the  church's  welfare. 

4.  Here  are  different  actions  mentioned — if  we  be  beside  ourselves, 
or  if  we  be  sober ;  but  both  designed  by  Paul  for  God's  glory  and  their 
good.     So  it  holdeth  good  in  all  other  things  :  if  sublime  and  profound 
in  opening  the  deep  mysteries  of  the  gospel ;  if  perspicuous  and  plain 
in  obvious  truths,  still  for  God ;  if  deep  and  profound,  not  to  set  up 
our  worth,  but  to  help  the  growth  of  the  saints,  that  they  may  not 
always  keep  to  their  ABC  in  religion  :  Heb.  v.  14,  '  But  strong  meat 
belongeth  unto  them  that  are  of  full  age,  even  those  who  by  reason  of 
use  have  their  senses  exercised  to  discern  both  good  and  evil.'     If  facile 
and  plain,  be  sure  it  be  not  the  fruit  of  our  laziness,  contenting  our 
selves  with  obvious  notions,  because  they  cost  us  little  labour  and  pains ; 
but  a  sincere  aim  at  profit,  and  in  condescension  to  the  meanest :  Rom. 
i.  14,  '  I  am  a  debtor  both  to  the  Greeks  and  to  the  barbarians,  both 
to  the  wise  and  unwise.'     So  in  other  actions  civil  or  sacred  ;  whether 
we  eat  or  drink,  or  pray,  or  worship,  still  to  the  glory  of  God,  1  Cor. 
x.  31.     Look,  as  the  lines  of  a  circle  come  from  the  several  parts  of 
the  circumference,  but  they  all  end  in  the  centre  ;  so  whatever  we  do, 
we  must  do  it  all  for  God.     There  may  be  different  ways  to  the  same 
scope  ;  Paul  that  circumcised  Timothy,  that  he  might  not  give  scandal 
to  the  Jews,  Gal.  vi,  3,  rebuketh  Peter  sorely  for  complying  with  the 
Jews,  to  the  offence  of  the  Gentiles,  Gal.  ii.  11-14  ;  which  reproof  Peter 
took  in  good  part,  as  being  in  an  error.     The  use  and  unseasonable 
use  of  Christian  liberty  are  distinct  things ;  so  of  different  persons : 
Eom.  xiv.  6,  '  One  eateth,  and  another  eateth  not :  but  both  to  the 
Lord.'     An  house  that  is  on  fire,  some  are  for  quenching,  others  are 
for  pulling  down  ;  here  is  difference  in  opinion,  but  an  agreement  in 
scope,  that  the  fire  do  no  further  mischief ;  so  for  reforming  the  church, 
some  are  for  a  total  withdrawing,  others  hope  to  mend  the  cause,  as 
not  remediless.     But  for  the  same  person,  as  Paul,  in  the  different 
postures  of  spirit,  if  a  man  be  sober  for  God,  he  will  the  better  be 
beside  himself  for  God,  that  is,  in  the  judgment  of  the  world;  so,  e  con 
tra,  the  prophet  proveth  they  did  not  fast  for  God,  because  they  did 
not  eat  for  God,  Zech.  vii.  5,  6. 

5.  That  when  we  are  most  in  danger  to  seek  our  own  glory  and 
honour,  then  we  must  be  most   careful  to  fix  our  intention  aright. 
Paul,  when  he  spake  modestly  of  himself  and  ministry,  or  did  simply 
evangelise  without  any  commendation  of  himself  or  his  ministry,  then 
it  is  vfjJlv — we  use  all  means  to  bring  you  to  Christ ;  if  we  be  sober, 
it  is  for  your  sakes.     But  when  he  was  forced  to  assert  the  sincerity  of 
it  against  the  calumnies  of  the  false  teachers,  then  it  is  TO>  @ew.     I 
speak  not  this  for  myself,  but  for  God,  for  the  credit  of  the  gospel. 
Certain  it  is  that  in  all  things  we  should  seek  the  glory  of  God,  whether 
full  or  fasting,  mad  in  the  world's  account,  or  sober  ;  but  the  question 
is,  whether  in  every  action  a  Christian  is  always  bound  to  think  of  the 
glory  of  God  ? 

I  answer ;  God's  glory  may  be  intended  habitually  and  virtually,  or 


121  SERMONS  UPON  2  CORINTHIANS  V.  [$ER.  XXI. 

else  explicitly  and  actually ;  that  is,  either  by  a  formal,  noted,  observed 
thought,  or  by  the  impression  of  a  powerful  habit ;  as  a  man  that 
maketh  it  his  scope  to  go  to  such  a  place,  doth  not  always  think  of  it, 
though  he  is  travelling  thither,  and  the  end  of  his  journey,  though  it 
be  not  always  in  his  mind,  yet  it  directeth  his  motions.  This  purpose 
must  be  rooted  in  our  hearts — to  refer  all  that  we  do  to  the  glory  of 
God,  though  in  every  particular  action  we  do  not  think  of  it.  But 
then  here  a  case  of  conscience  ariseth :  When  the  virtual  intention 
sufficeth  not  without  formal  noted  thoughts  ?  The  answer  to  it  is — 

[1.]  That  the  purpose  of  promoting  God's  glory  should  be  often 
renewed,  because  it  is  the  description  of  wicked  men,  that  '  God  is  not 
in  all  their  thoughts,'  Ps.  x.  4.  They  have  a  multitude  of  thoughts, 
but  they  have  nothing  of  God  in  them.  And  the  wicked  are  described 
by  this,  that  they  forget  God,  Ps.  ix.  17 ;  they  seldom  or  never  think 
with  themselves,  whether  they  please  or  displease,  honour  or  dishonour 
him.  But  the  godly  will  be  often  directing,  fixing,  elevating  the 
intention  of  their  minds  :  '  0  God,  I  lift  my  heart  to  thee/  Ps.  xxv.  1. 
The  end  is  our  measure.  Now  an  expert  carpenter  that  worketh  by 
line,  though  he  doth  not  in  every  stroke,  yet  very  often  will  be  trying 
his  work  by  the  line  and  square.  Besides  the  end  is  our  motive,  as 
well  as  our  measure ;  it  addeth  strength  and  vigour  to  the  'soul  in  act 
ing.  Therefore  to  excite  my  drooping  and  languishing  heart,  I  should 
often  think  for  whom  I  am  working,  and  for  what  end. 

[2.]  In  all  momentous  actions  I  must  actually  intend  the  glory  of 
God.  In  lesser  things  the  general  frame  and  bent  of  my  heart  to 
please  God  in  all  things  sufficeth.  There  are  certain  actions  of  moment, 
and  such  as  we  make  a  business  of,  we  need  there  explicitly  to  call  in 
the  help  of  Christ,  and  expressly  to  aim  at  the  glory  of  God.  There 
are  some  actions  to  the  performance  of  which  we  go  forth  in  a  general 
confidence  ;  others  which  are  not  undertaken  without  deliberation  and 
invocation.  There  must  be  special  direction  of  the  intention  of  the 
soul.  Suppose  a  minister  in  preaching  the  gospel :  2  Cor.  i.  20,  '  For 
all  the  promises  of  God  in  him,  are  yea,  and  in  him  amen,  to  the  glory 
of  God,  by  us.'  Suppose  any  hazardous  voyage,  the  disposing  ourselves 
into  any  course  of  life,  or  abiding  relation,  we  must  be  sure  to  aim  at 
God's  glory. 

[3.]  Weak  habits  and  inclinations  need  express,  formal,  observed 
thoughts,  for  without  them  Christians  cannot  do  their  work :  but  to 
powerful  and  strong  habits,  where  men  have  in  a  manner  naturalised 
themselves  to  a  godly  course,  the  strength  of  the  general  inclination 
sufficeth.  A  weak  Christian  needs  often  to  consider,  that  he  is  acting 
for  God,  and  approving  himself  to  God,  that  he  may  keep  more  close 
and  faithfully  to  his  work,  and  be  true  to  his  end.  Now  the  habits 
of  grace  being  weak  in  most,  they  cannot  easily  keep  afoot  God's  interest 
in  their  souls,  if  they  should  seldom  think  of  him,  and  their  obligation 
to  him. 

[4.]  And  lastly,  tempted  Christians,  and  when  they  are  in  danger 
to  seek  themselves,  must  renew  and  revive  the  actual  intention.  As 
when  we  do  any  public  action  for  God,  which  hath  somewhat  of  pomp 
and  glory  in  it,  that  our  eyes  may  look  right  on,  and  we  may  not  squint 
a  little  upon  any  by-motive  ;  or  when  we  feel  the  ticklings  of  vain-glory. 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  125 

i 

Divines  suppose  that  double — '  Not  unto  us,  not  unto  us ' — to  be  the  re 
buke  of  a  temptation,  Ps.  cxv.  1 .  This  is  a  re-enkindling  of  our  purpose, 
when  it  seemeth  to  be  quenched ;  as  Bernard,  when  the  devil  tempted 
him  to  vain-glory,  propter  te  non  ccepi,  non  finiam  propter  te — I 
neither  began  for  thee,  nor  will  I  make  an  end  for  thee.  And  this 
cometh  home  to  the  instance  of  the  text.  Paul  was  forced  to  commend 
himself,  unless  he  would  have  the  gospel  trampled  upon.  Now  to 
assure  them  it  was  not  vain-glory,  and  to  guard  his  own  heart,  he 
saith,  '  If  we  be  beside  ourselves,  it  is  to  God ;  or  whether  we  be  sober, 
it  is  for  your  cause.' 

6.  Observe  again,  when  actions  are  likely  to  be  misinterpreted,  and 
do  tend  to  our  dishonour,  yet  if  the  glory  of  God  call  for  them,  they 
should  not  be  omitted ;  for  we  must  be  contented  to  be  nothing,  so 
God  be  glorified.     As  here  it  seemed  to  be  the  act  of  an  imprudent 
person,  or  of  one  beside  himself,  to  speak  so  largely  of  himself,  yet  it 
was  necessary,  that  the  false  apostles  might  not  draw  them  from  the 
gospel  which  he  had  preached.     And  therefore  Paul  would  run  the 
hazard  of    the  imputation    of   folly  and  imprudence,  rather  than 
unfaithfulness  to  God  and  their  souls ;  thereby  teaching  us  all  fo 
value  the  honour  of  God  above  our  own  interest,  and  to  approve  our 
selves  to  men  no  farther  than  will  stand  with  the  approbation  of  God. 
There  are  some  actions  which    our    duty  calleth  for,   which   are 
disgustful  to  the  world,  and  may  seem  to  expose  the  reputation  of 
our  wisdom  and  reason  ;  yet  better  be  counted  a  fool  and  a  madman 
for  God,  than  one  of  this  world's  wise  men,  with  the  neglect  of  our 
duty.     Nay,  there  are  some  actions  which  are  against  the  gust  of  the 
strictest  professors,  so  that  not  only  the  reputation  of  our  wisdom  and 
reason,  but  of  our  conscience  and  integrity,  is  put  to  hazard.     But  he 
that  is  not  contented  with  the  glory  which  cometh  from  God  only, 
will  never  be  a  thorough  Christian,  John  v.  44.     And  we  must  be 
content  not  only  to  deny  our  own  reason  and  reputation  for  wisdom, 
but  also  our  reputation  for  sincerity  in  religion,  our  own  everything, 
but  our  own  God  and  our  own  Christ. 

7.  Observe  again  from  that,  '  if  we  be  sober,  it  is  for  your  cause,' 
Paul's  madness,  in  their  eye,  was  his  asserting  the  credit  of  his  ministry, 
his  sobriety,  when  he  spake  humbly  of  himself.    Now  he  was  as  sincere 
in  the  one  as  in  the  other.     In  our  most  sober  moods,  we  must  be 
sure  that  we  glorify  God,  as  well  as  when  we  are  apt  to  be  misjudged 
by  the  world ;  when  we  refuse  praise,  as  well  as  when  we  own  God's 
gifts  and  graces  in  us.     For  some  men  will  beat  back  honour,  when  it 
cometh  to  them  at  the  first  hop,  that  they  may  catch  it  at  the  rebound  ; 
and  so  seek  that  which  they  seem  to  deny ;  as  if  they  held  the  stealth 
and  underhand  receipt  of  it  more  lawful  than  the  purchase  in  the  open 
market.    No,  we  must  be  sure  to  be  as  sincere  in  our  professions  of 
humility,  where  men  are  least  apt  to  suspect  our  pride,  as  there  where 
they  are  most  ready  to  charge  us  with  it ;  as  the  apostle  doth  assert 
that  he  was  beside  himself  for  God,  so  sober  for  their  sakes,  for  God's 
glory  and  their  profit. 

8.  The  end  is  either  ultimate  or  subordinate.     The  ultimate  end 
is  that  which  terminateth  the  action,  and  wherein  our  thoughts  rest ; 
the  subordinate  end  is  that  which  we  aim  at,  but  yet  look  further  ;  as 


126  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXI. 

here  the  ultimate  end  is  God's  glory,  the  subordinate  end  was  their 
profit.  So,  take  that  other  place,  1  Cor.  x.  31,  '  Whether  ye  eat  or 
drink,  or  whatever  ye  do,  do  all  to  the  glory  of  God.'  In  eating  and 
drinking,  the  subordinate  end  is  health,  strength,  and  cheerfulness  ; 
the  ultimate  and  supreme  end,  God's  glory.  It  is  a  failing  in  our 
subordinate  end,  if  we  mind  only  carnal  pleasure,  and  not  service : 
Eccles.  x.  7,  '  Blessed  art  thou,  0  land,  when  thy  princes  eat  in  due 
season,  for  strength  and  not  for  drunkenness.'  When  our  meals  are  a 
meat-offering  or  a  drink-offering  to  lust  and  appetite,  it  is  a  perversion 
of  God's  bounty.  They  were  ordained  to  be  a  refection  after  business, 
and  to  repair  that  strength  which  hath  been  weakened  in  the  work  of 
our  callings.  But  now  the  ultimate  end  is  God's  glory ;  it  is  not 
strength  for  our  lusts,  strength  for  our  worldly  ends,  but  for  the 
Lord's  honour  ;  we  must  please  appetite  no  farther  than  the  pleasing 
of  it  fits  us  for  the  service  to  God.  In  many  cases,  nextly  we  may 
aim  at  some  other  thing  beneath  God,  but  ultimately  and  terminatively, 
all  must  be  directed  to  God  :  as  the  apostle  here  considered  them, 
their  spiritual  profit  as  his  next  aim,  but,  lastly  and  finally  the  glory 
of  God. 

Secondly.  The  reasons  of  the  general  point. 

1.  The  interest  God  hath  in  us  obligeth  us  to  live  to  his  glory : 
Rom.  xiv.  8,  '  For  whether  we  live,  we  live  unto  the  Lord:  or  whether 
we  die,  we  die  unto  the  Lord  :  for  whether  we  live,  or  die,  we  are  the 
Lord's.'  The  apostle's  reasoning  is  built  upon  this  supposition,  that 
those  who  are  the  Lord's,  should  live  as  for  the  Lord :  but  the  case  is 
so  with  us,  we  are  his,  and  therefore  must  live  to  him.  How  are  we 
the  Lord's  ? 

[1.]  By  creation :  Prov.  xvi.  4,  '  God  made  all  things  for  himself.' 
In  the  creation  of  the  world,  God  could  have  no  higher  end  than 
himself,  than  his  own  glory;  for  the  end  is  more  noble  than  the 
means  ;  therefore  when  he  made  the  world,  made  beasts,  made  man, 
made  angels,  he  did  all  for  himself.  God  is  independent,  and  self- 
sufficient  of  himself  and  for  himself.  Self-seeking  in  the  creature  is 
absurd  and  unbeseeming,  because  we  depend  upon  another  for  life, 
and  breath,  and  all  things.  Therefore  to  seek  our  own  glory, 
contentment,  and  satisfaction  apart  from  God,  it  is  to  arrogate  a 
self-being  to  ourselves  apart  from  him ;  we  were  made  by  God,  and 
were  not  made  for  ourselves. 

[2.]  By  preservation  :  Rom.  xi.  36,  '  For  of  him,  and  through  him, 
and  to  him,  are  all  things.'  As  our  being  is  from  him,  so  our  moving 
and  doing  is  through  him,  through  his  providential  influence  and 
supportation ;  therefore  all  must  be  for  him  and  to  him.  The 
motion  of  all  creatures  is  circular  ;  they  end  where  they  began,  as  the 
rivers  return  to  the  place  from  whence  they  came.  All  that  issueth 
from  God  in  a  way  of  creation,  and  is  sustained  and  preserved  by 
God  in  a  way  of  providence,  must  be  to  him  in  the  tendency  and 
final  end  of  their  motions.  As  we  must  deduce  all  things  from  God 
as  their  first  cause,  and  continual  conserving  cause,  so  we  must  reduce 
all  things  to  God  as  their  last  end. 

[3.]  By  redemption.  That  is  pleaded,  1  Cor.  vi.  19,  20,  '  Ye  are 
not  your  own,  ye  are  bought  with  a  price  ;  therefore  glorify  God  with 


.  13.]  SERMONS  UPON  2  CORINTHIANS  V.  127 

your  bodies,  and  your  souls,  which  are  God's.'  You  are  twice  bound, 
as  creatures  and  as  redeemed ;  and  a  double  obligation  will  infer  a 
double  condemnation,  if  we  answer  it  not.  The  bought  belong  to 
the  buyer  ;  so  we  to  Christ. 

[4.]  By  dedication.  We  are  dedicated  and  set  apart  for  the  Lord's 
use:  Rom.  vi.  13,  'Yield  yourselves  to  God,  as  those  that  are  alive 
from  the  dead,  and  your  members  as  instruments  of  righteousness 
unto  God.'  So  Rom.  xii.  1,  '  I  beseech  you  therefore,  brethren,  by  the 
mercies  of  God,  that  ye  present  your  bodies  a  living  sacrifice,  holy, 
acceptable  to  God,  which  is  your  reasonable  service.'  Now  to  live  to 
ourselves,  and  speak  for  ourselves,  is  practically  to  retract  our  own 
vows,  and  the  dedication  which  we  have  made  of  ourselves  to  his  use 
and  service. 

2.  We  are  above  all  creatures  fitted  for  his  glory  ;  as  men,  and  as 
new  creatures. 

[1.]  As  men.  Man  above  all  other  creatures  should  glorify  God. 
Partly,  because  by  the  design  of  his  creation  he  is  placed  nearer  God 
as  the  end  than  other  creatures  are.  Man  is  both  proxime  et  ultime, 
nextly  and  lastly,  for  God  ;  and  so  return  immediately  to  the  fountain 
of  our  being.  There  is  nothing  intervening  between  God  and  us, 
towards  which  our  use  and  service  should  be  directed.  Other  creatures, 
though  they  were  made  ultimately  and  terminatively  for  God,  yet 
immediately  for  man ;  lastly  for  God,  nextly  for  us ;  so  that  man 
standeth  in  the  middle  between  God  and  all  other  creatures,  to  receive 
the  benefit  of  them,  that  God  may  have  the  glory.  Oh,  then,  how 
much  is  man,  as  man,  obliged  to  glorify  God.  for  whom  this  inferior 
world  was  made!  All  things  are  subjected  to  our  dominion,  or 
created  for  our  use  ;  not  only  fowls,  and  fishes,  and  beasts  of  the 
field,  to  be  enjoyed  by  him,  but  sun,  moon,  stars,  rain,  weather,  and 
all  the  seasons  of  the  year :  Ps.  viii.  3-6,  '  When  I  consider  thy 
heavens,  the  work  of  thy  fingers,  the  moon  and  stars  which  thou  hast 
ordained ;  what  is  man  that  thou  art  mindful  of  him,  and  the  son  of 
man,  that  thou  visitest  him  ?  Thou  hast  made  him  little  lower  than 
the  angels;  thou  crownest  him  with  glory,  and  honour  ;^ thou  hast 
made  him  to  have  dominion  over  the  work  of  thine  hands ;  thou  hast 
put  all  things  under  his  feet.'  When  we  look  up  and  behold  those 
glorious  creatures,  the  out- work  and  visible  parts  of  heaven,  which 
display  their  radiant  beauties  to  our  wonder  and  astonishment ;  and 
withal  consider  how  much  they  serve  for  our  comfort  and  use,  and 
with  them  the  sovereign  power  wherewith  thou  didst  invest  man  over 
all  sublunary  and  inferior  creatures,  beasts,  fowls,  fishes,  plants,  we 
cannot  sufficiently  admire  that  this  vile  clod  of  earth,  man,  should  be 
so  much  in  the  eye  of  God,  to  take  care  of  him  above  the  whole 
creation.  The  sun  doth  not  shine,  nor  winds  blow,  nor  rain  fall  at 
our  pleasure,  but  it  is  for  our  use.  Heaven  is  for  us,  the  airy  heaven 
to  give  us  breath  and  motion,  the  starry  heaven  to  give  us  heat,  light, 
and  influence,  the  third  heaven,  or  the  heaven  of  heavens,  to  be  our 
dwelling-place ;  so  that  man  is  strangely  stupid  and  oblivious,  if  he 
should  forget  the  God  by  whose  bounty  he  enjoys  all  these  things. 
And  partly,  because  man  is  more  fitted,  as  being  furnished  with  higher 
capacities ;  '  he  teacheth  us  more  than  the  beasts  of  the  field.'  We 


128  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXL 

have  faculties  suited  to  this  purpose ;  we  have  an  understanding  that 
we  may  know  him.  Surely  such  an  understanding  nature,  such  an 
immortal  soul,  was  never  made  for  corruptible  things.  God  was 
pleased  to  stamp  man  with  the  character  of  his  own  image ;  he 
beareth  his  superscription  ;  '  Now  give  unto  Cassar  the  things  that  are 
Ceesar's,  and  unto  God  the  things  that  are  God's.'  We  may  find  out 
his  track  and  foot-print  in  the  creatures,  but  man  had  his  image. 
Other  creatures  glorify  God  necessarily, — we  voluntarily  and  by 
choice ;  they  know  not  the  first  cause,  but  are  over-ruled  by  the 
government  of  providence,  but  we  have,  or  should  have,  an  under 
standing  to  know  him,  and  an  heart  to  love  him ;  therefore  the  duty 
properly  belongeth  to  us.  Other  creatures  glorify  God  passively,  we 
actively;  they  are  the  harp,  man  makes  the  music,  Ps.  cxlv.  18,  'All 
thy  works  praise  thee,  thy  saints  bless  thee.'  Man  is  the  mouth  of 
the  creatures  ;  the  creatures  by  us  glorify  God. 

[2.]  As  new  creatures.  The  people  of  God  are  most  bound  of  all 
men  to  seek  the  glory  of  God  ;  you  are  '  created  again  in  Christ  Jesus/ 
Eph.  ii.  10.  It  concerns  you  to  ask,  Why  am  I  made  ?  to  what  use 
and  purpose  do  I  serve,  but  to  glorify  God,  and  admire  his  grace,  and 
to  live  answerable  to  his  love,  and  in  a  thankful  obedience  to  his  pre 
cepts,  and  to  promote  his  kingdom  and  interest  in  this  world  ?  By 
regeneration  we  have  new  faculties  and  dispositions.  The  great  effect 
of  grace  is  to  beget  a  tendency  towards  God,  to  restore  and  incline 
the  heart  of  man  to  his  proper  end.  To  know  the  end  distinguisheth 
a  man  from  a  beast,  but  to  choose  the  end,  and  seek  the  end,  distin 
guisheth  one  man  from  another  ;  to  make.  God's  glory  the  chief  scope 
and  end  of  all  our  lives  and  actions  is  the  great  fruit  and  effect  of 
grace.  Naturally  we  are  either  ignorant  or  mindless  of  our  great  end, 
and  the  way  that  leadeth  to  it :  '  All  of  us  are  gone  astray  like  lost 
sheep,'  Isa.  liii.  6;  and  Ps.  xiv.  2,  'They  are  all  gone  out  of  the 
way ; '  or  that  path  which  will  lead  us  to  the  end  for  which  we  were 
created.  And  naturally  we  spend  our  time  in  serving  our  lusts,  and 
are  taken  up  with  other  business,  have  no  heart  or  leisure  to  live  unto 
God  and  for  God,  but  employ  our  souls  only  to  please  our  bodies,  and 
to  serve  and  please  the  senses,  and  are  slaves  to  all  the  creatures,  who 
by  original  institution  were  put  under  man's  feet.  But  now  '  Christ 
died  to  bring  us  to  God/  1  Peter  iii.  18,  and  by  his  Spirit  doth  change 
the  heart,  that  we  may  be  to  the  praise  of  his  glorious  grace,  Eph.  i. 
13,  not  only  as  passive  objects,  but  as  active  instruments.  Indeed 
there  is  objectively  a  greater  impression  of  God  upon  the  new  creature, 
than  there  is  upon  anything  else,  which  hath  passed  God's  hand.  This 
work  sets  forth  more  of  his  attributes,  of  his  goodness,  wisdom,  and 
power,  than  all  things  else.  The  very  being  of  the  new  creature  sets 
forth  more  of  the  praise  of  God  to  all  beholders ;  though  the  man 
himself  were  silent,  yet  the  work  would  speak  for  itself.  But  we  are 
not  speaking  of  that  now,  how  the  new  creature  objectively  and 
passively  sets  forth  the  praise  of  God,  but  how  as  active  instruments 
they  should  glorify  God  both  in  word  and  deed ;  not  only  as  the  praise 
of  his  glory  is  to  be  manifested  in  them,  but  as  it  is  to  be  manifested 
and  intended  by  them,  having  renewed  faculties  to  enable  them  how 
they  should  live  unto  God  and  bring  forth  fruit  unto  God.  Yea, 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  129 

besides  the  renewing  of  their  natures,  they  have  the  actual  influences 
of  his  grace  ;  and  therefore  since  they  have  all  from  God,  they  should 
use  all  for  him,  and  live  to  the  glory  of  God,  whose  grace  enableth 
them  to  do  everything.  It  is  by  the  grace  of  God  they  are  what  they 
are,  and  therefore  it  is  for  the  glory  of  God  that  they  do  what  they 
do :"  '  All  the  fruits  of  righteousness  wrought  in  them,  are  by  Jesus 
Christ,  to  the  praise  and  glory  of  God,'  Phil.  i.  11.  God's  glory,  and 
not  any  by-respect,  must  be  the  main  scope  and  end  of  the  new 
creature;  otherwise  he  perverts  the  influences  of  grace,  and  would 
serve  himself  of  the  supply  of  the  Spirit. 

[3.]  We  by  the  providence  of  God  are  disposed  in  all  our  relations 
for  this  end,  that  we  might  have  some  sphere  wherein  to  glorify  God ; 
some  as  magistrates,  some  as  ministers,  some  as  masters,  some  as 
servants ;  so  that  the  glorifying  of  God  concerneth  every  man  in  all 
that  he  doth,  in  all  that  relation  wherein  God  hath  placed  him.  Every 
man  is  sent  into  the  world  for  some  end ;  for  no  wise  agent  worketh 
at  random.  God  hath  made  nothing  in  vain,  but  hath  assigned  to 
every  creature  its  own  use  and  operation.  To  do  a  thing  to  no 
purpose  will  not  agree  with  the  wisdom  of  a  considering  man.  There 
fore  God,  who  is  a  God  of  judgment,  hath  certainly  in  every  work  of 
his  some  scope  and  end ;  therefore  every  man  hath  his  service  and 
employment ;  if  he  were  made  for  nothing,  then  hath  he  nothing  to  do 
in  the  world.  Surely  life  and  reason  was  given  us  for  something,  not 
merely  to  furnish  and  fill  up  the  number  of  things  in  the  world,  as 
stones  and  rubbish  do  ;  nor  merely  to  grow  in  stature,  as  life  was  given 
to  the  plants  to  grow  bulky  or  increase  in  length  and  breadth ;  nor 
merely  to  taste  sensitive  pleasures,  as  that  is  the  happiness  of  the 
beasts,  to  enjoy  pleasures  without  remorse.  God  gave  man  those 
higher  faculties  of  reason  and  conscience,  to  manage  some  profitable 
work  and  business  for  the  glory  of  his  creator,  and  his  own  eternal 
happiness ;  and  by  some  honest  labour  and  vocation,  as  instruments 
of  God's  providence,  to  serve  their  generation,  Acts  xiii.  26.  The 
world  was  never  made  to  be  a  hive  for  drones  and  idle  ones ;  if  any 
man  might  be  allowed  to  be  idle  and  serve  for  no  use,  then  God  would 
make  one  rational  creature  in  vain  ;  and  one  member  would  be  useless 
in  the  body  politic.  We  see  in  the  body  natural,  there  is  no  member 
but  hath  its  function  and  use,  whereby  it  becometh  serviceable  to  the 
whole ;  all  have  not  the  same  office ;  that  would  make  confusion  ;  but 
all  have  their  use,  either  as  an  eye,  or  as  a  hand,  or  as  a  foot,  or  as  a 
sinew,  or  as  a  vein,  or  as  an  artery.  So  in  human  society,  no  member 
may  be  useless ;  they  must  have  one  function  or  another  wherein  to 
employ  themselves,  otherwise  they  are  unprofitable  burdens  of  the 
earth.  Every  man  more  or  less  hath  some  relation,  which  he  is  to 
improve  for  the  glory  of  God  and  the  good  of  others.  Every  one  hath 
his  talent,  which  must  not  be  hid  in  a  napkin ;  he  is  accountable  to 
'  God  for  that  state  of  life  wherein  God  hath  set  him.  The  Mediator 
hath  his  work,  and  he  giveth  up  his  account  to  God :  John  xvii.  4, 
'  I  have  finished  the  work  thou  gavest  me  to  do.'  The  courtier  hath 
his  work :  Neh.  i.  11,  '  The  Lord  show  me  favour  in  the  sight  of  this 
man ;  for  I  was  the  king's  cupbearer ; ' — he  useth  this  as  an  argument, 
that  he  had  improved  his  place  for  God.  The  minister  hath  his  work : 

VOL.  XIII.  I 


130  SERMONS  UPON  2  CORINTHIANS  V.       [&ER.  XXI. 

2  Cor.  i.  20,  '  For  all  the  promises  of  God  in  him  are  yea,  and  in  him 
amen,  to  the  glory  of  God  by  us ; '  and  Heb.  xiii.  17,  '  Obey  them 
that  have  the  rule  over  you,  and  submit  yourselves,  for  they  watch  for 
your  souls,  as  they  that  must  give  an  account.'  The  master  and 
parent  his  work,  and  he  is  to  glorify  God  as  a  master  and  parent ;  the 
parent  is  to  bring  up  his  children  in  the  nurture  and  admonition  of  the 
Lord,  Eph.  iv.  6 ;  the  master  hath  a  master  in  heaven,  Eph.  vi.  9. 
The  servant  his  work,  Titus  ii.  10.  It  was  well  said  of  Epictetus  the 
heathen,  If  I  were  a  nightingale,  I  would  sing  as  a  nightingale ;  or 
if  I  were  a  lark,  I  would  peer  as  a  lark ;  but  now  I  am  a  man, 
I  will  glorify  God  as  a  man,  and  praise  him  without  ceasing. 
If  a  poor  man,  I  will  glorify  him  by  my  patient,  innocent  content- 
edness  and  humble  submission;  if  rich,  by  liberality  and  public 
usefulness;  when  well,  I  will  glorify  God  by  my  health,  being- 
hard  at  work  •  for  him ;  when  sick,  by  meekness  and  patience ; 
if  a  magistrate,  by  my  zeal  and  activity  ;  if  a  minister,  by  diligence 
and  faithfulness:  if  a  tradesman,  by  my  righteous  and  conscionable 
dealing.  So  that  from  Christ  to  the  meanest  Christian,  from  the  king 
to  the  meanest  scullion,  all  should  be  at  work  for  God ;  for  every  man 
is  sent  into  the  world  for  some  cause,  and  born  for  some  end  or  other, 
to  act  that  patt  upon  the  stage  of  the  world  which  the  great  master 
of  the  scenes  appointeth. 

[4.]  All  our  sufficiencies,  gifts  and  abilities  were  given  us  for  this 
end.  Every  man  hath  some  gift,  more  or  less,  as  well  as  some  relation, 
as  Mat.  xxv.,  every  man  received  his  talent ;  and  he  that  had  but 
one  talent,  was  to  give  an  account  of  it.  Now  all  these  must  be 
improved  for  God.  As  the  husbandman,  when  he  scattereth  his  seed 
on  the  earth,  looketh  for  a  crop  and  increase ;  so  when  God  scattered 
his  gifts,  it  was  not  to  dispossess  himself,  but  that  they  might  be  used 
for  his  glory.  Every  gift  and  grace  received  is  not  barely  donum,  a 
gift,  but  talenfum,  a  talent.  We  are  stewards,  and  not  owners ;  not 
to  act  for  ourselves,  but  to  honour  our  master.  Therefore  what  honour 
and  glory  hath  God  by  our  gifts  and  graces  ?  God  hath  dominium, 
we  have  but  dispensationem.  It  is  ours  for  use,  but  not  ours  for 
enjoyment ;  as  a  factor  entrusted  with  his  master's  goods ;  at  length 
it  will  be  seen  how  we  have  improved  them. 

[5.]  The  end  much  varieth  the  nature  of  the  action.  It  maketh  an 
act  to  be  of  another  kind ;  an  indifferent  action  by  the  end  may 
become  a  duty ;  a  meal  is  an  act  of  worship  ;  alms,  a  sacrifice,  Heb. 
xiii.  18 ;  trading  for  God  an  act  of  religion,  as  well  as  prayer.  On 
the  other  side,  a  duty  by  the  end  may  become  a  sin ;  as  prayer  is 
howling,  Hosea  vii.  14,  when  it  hath  only  a  natural  or  a  carnal  end ; 
fasting,  the  bending  of  a  bulrush,  Isa.  Iviii.  5 ;  obedience,  murder, 
Hosea  i.  4.  Jehu  did  not  the  Lord's  work  sincerely,  but  for  his  own 
base  ends  and  interests.  He  was  anointed  at  God's  command  to 
execute  judgment  on  Ahab's  house,  2  Kings  ix.  6,  7,  and  was  tem 
porally  rewarded  for  it,  2  Kings  x.  30 ;  his  children  to  the  fourth 
generation  should  sit  on  the  throne  of  Israel ;  yet '  I  will  avenge  the 
blood  of  Jezreel  upon  the  house  of  Jehu.'  Why  ?  Because  he  did  it 
only  to  get  a  kingdom  to  himself;  and  though  he  executed  God's 
quarrel  on  Ahab  and  his  house,  yet  he  clave  to  the  idolatry  of 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  131 

Jeroboam  for  securing  his  interest.  So  reformation  may  be  a  covetous 
design ;  non  pietate  everterunt  idola,  sed  avaritia.  Indeed  an  act 
for  the  matter  sinful  is  not  altered  by  the  end  :  for  I  must  not  do  evil 
that  good  may  come  thereof ;  nor  use  the  devil  to  serve  God.  But 
how  vile  is  it  then  to  make  God  serve  with  our  iniquities,  and  use  his 
worship  as  a  stale  to  our  own  ends  ! 


SERMON  XXII. 

For  ivlieiher  ive  be  beside  ourselves,  it  is  to  God,  or  ivhether  we  be 
sober,  it  is  for  your  cause. — 2  COR.  v.  13. 

USE  is  to  press  you  to  make  this  your  great  aim,  to  glorify  God.  You 
must  take  care,  not  only  negatively,  that  God  be  not  dishonoured,  but 
positively,  that  he  be  honoured  and  glorified  by  you,  and  that  in  all 
states  and  conditions,  and  also  in  all  businesses  and  employments. 
Some  have  wholly  deviated  from  their  great  end,  and  are  not  yet  come 
to  themselves ;  and  live  unprofitably  in  the  world,  and  do  nothing  but 
eat,  and  drink,  and  play,  and  sleep ;  they  live  to  themselves,  and  to 
their  own  ease  and  carnal  delights.  Alas !  what  are  these  men  good 
for  ?  To  what  end  have  they  reason  and  conscience  ?  Some  things, 
if  they  be  not  good  for  one  thing,  yet  are  good  for  another ;  but  a 
man,  if  he  doth  not  know  God,  and  love  God,  and  delight  in  God,  and 
seek  the  glory  of  God,  is  like  the  wood  of  the  vine,  Ezek.  xv.  2-4,  good 
for  nothing  ;  not  so  much  as  to  make  a  pin  whereon  to  hang  anything ; 
good  for  nothing  but  to  be  cast  into  the  fire,  and  to  reflect  upon  the 
glory  of  his  justice,  to  be  fuel  for  the  Lord's  indignation.  Another 
sort  are  those  who  are  convinced  they  should  live  to  God,  and  do 
now  and  then  look  after  him,  but  are  not  so  overcome  by  grace,  as 
that  this  should  be  the  overruling  principle  in  their  hearts.  The  last 
end  is  principium  universalissimum ;  it  should  have  an  universal  in 
fluence  upon  us,  and  be  minded  and  regarded  in  all  our  desires,  pur 
poses,  actions,  enjoyments,  relations.  God's  glory  should  be  at  the 
utmost  end  of  every  business ;  nothing  is  good  that  is  not  directed  to 
the  last  end ;  it  is  done  to  the  flesh,  and  not  to  God.  It  is  impertinent 
to  our  great  scope.  First,  In  all  our  desires,  if  we  desire  increase  and 
estate,  it  is  to  honour  God  with  it,  James  iv.  3.  Agur  measures  every 
estate  by  ends  of  religion,  Prov.  xxx.  8,  9.  Nay,  spiritual  things  must 
be  desired,  in  order  to  God's  glory,  Eph.  i.  6.  We  must  not  please 
ourselves  merely,  in  the  consideration  of  our  own  happiness  and  per 
sonal  benefit,  but  as  God's  glory  is  promoted  by  it.  Secondly,  Our  pur 
poses.  Dependence  is  the  proper  notion  of  a  created  being ;  man  hath 
God  for  principium  etfinem.  It  is  no  more  lawful  for  a  man  to  abstain 
from  respecting  or  seeking  his  end  than  it  is  possible  not  to  depend 
on  his  principle.  The  creature  is  from  another,  and  for  another.  Man 
is  for  God's  glory,  and  for  no  other  end ;  as  he  is  from  God's  power, 


132  SERMONS  UPON  2  CORINTHIANS  V.  [SfiB.  XXII. 

and  no  other  cause  ;  and  therefore  in  whatever  we  deliberately  purpose 
and  resolve  upon,  the  glory  of  God  must  have  the  casting  voice :  2 
Cor.  i.  17,  '  The  things  that  I  purpose,  do  I  purpose  according 
to  the  flesh  ?  '  that  is,  am  I  swayed  by  carnal  motives  ?  A  Christian 
should  not  lightly  and  rashly  resolve  upon  any  course,  but  con 
sider  how  it  may  conduce  to  the  glory  of  God.  Thirdly,  Our  actions 
civil  and  sacred,  all  the  pots  in  Jerusalem,  must  have  God's  impress, 
Holiness  to  the  Lord,  as  well  as  the  utensils  of  the  temple,  Zech.  xiv. 
21.  In  a  king's  house  there  are  many  officers,  but  all  to  serve  the 
king ;  so  in  a  Christian's  there  are  many  duties,  of  several  kinds,  but 
all  must  have  an  aspect  upon,  and  a  tendency  to,  the  glory  of  God  ;  I 
must  mind  it  in  the  closet,  mind  it  in  the  shop,  mind  it  in  the  family. 
Fourthly  ,For  enjoyments :  I  must  value  them  more  or  less,  as  they 
conduce  to  the  glory  of  God.  In  every  thing  I  must  ask,  What  doth  it  ? 
Eccles.  ii.  2.  How  doth  it  contribute  to  my  great  end  ?  The  delight 
in  an  estate  is  not  in  the  possession  but  use,  for  that  hath  a  nearer 
connection  with  the  glory  of  God ;  the  delight  in  an  ordinance,  as  it 
giveth  out  more  of  God,  enableth  me  more  to  honour  him  ;  the  delight 
in  graces,  as  they  incline  me  to  God ;  in  Jesus  Christ,  as  he  bringeth 
me  to  him,  and  fits  me  for  him.  Now  these  things  being  so,  I  must 
rouse  up  both  these,  more  to  regard  the  glory  of  God,  that  it  may 
influence  and  govern  their  actions.  Consider  these  motives : — 

1.  God  will  have  his  glory  upon  you,  if  not  from  you,  for  he  is 
resolved  not  to  be  a  loser  by  the  creation  of  man  ;  for,  '  he  made  man 
for  himself,  and  the  wicked  for  the  day  of  evil,'  Prov.  xvi.  4 ;  and 
Levit.  x.  3,  '  And  before  all  the  people  I  will  be  glorified.'     God  will 
have  his  glory,  that  is  certain  ;  he  will  have  the  glory  of  his  justice  in 
the  day  of  wrath  and  evil,  if  not  the  glory  of  his  grace  and  holiness 
in  the  day  of  his  patience  and  mercy :  therefore  he  will  be  glorified 
by  you,  or  upon  you.     Some  give  him  glory  in  an  active,  some  in  a 
passive  way ;  if  he  have  not  the  glory  due  to  his  command,  he  will 
right  himself  in  the  course  of  his  providence.     How  sad  that  will  be, 
judge  you.     For  then  we  shall  serve  for  no  other  use,  but  to  set  forth 
the  glory  of  his  vindictive  justice. 

2.  He  taketh  notice  of  it,  and  is  well  pleased  with  it,  when  we 
glorify  him  here  in  the  world.     It  is  one  of  Christ's  pleas  for  his  dis 
ciples,  John  xvii.  10,  '  Father,  I  am  glorified  in  them.'     He  is  an 
advocate  in  heaven  for  those  who  are  factors  for  his  kingdom  here 
upon  earth  ;  which  is  a  comfort  to  all  those  who  sincerely  set  them 
selves  to  promote  the  glory  of  God,  and  the  good  of  the  church.     The 
more  our  endeavours  are  to  glorify  God  and  Christ,  the  more  confident 
we  may  be  of  Christ's  mediation,  that  he  is  negotiating  our  cause  in 
heaven. 

3.  We  shall  be  called  to  an  account,  what  we  have  done  with  our 
time  and  talents,  and  interests,  and  opportunities :  Luke  xix.  23,  he  will 
'  require  his  own  with  usury ; '  what  honour  he  hath  by  our  gifts  and 
graces,  estate  or  esteem,  relations  and  services ;  how  glorified,  as  magis 
trates,  ministers,  parents,  masters,  husbands,  wives,  children,  servants. 
Beasts  are  liable  to  no  account,  because  they  have  no  reason  and  con 
science  ;  they  are  ruled  by  a  rod  of  iron,  to  glorify  God  in  their  kind 
passively.     We  are  left  to  our  own  choice ;  therefore  we  should  mind 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  133 

it  seriously.  If  you  do  not  ask  yourselves  why  you  came  into  the 
world,  what  will  you  answer  at  your  appearance  before  God's  tribunal  ? 
Job  xxxi.  10,  '  When  he  shall  rise  up,  what  shall  I  answer  him  ?  '  I 
beseech  you  consider  what  you  will  say,  when  the  master  returneth, 
and  taketh  an  account  of  your  dispensation  ;  you  were  sent  into  the 
world  for  this  business,  to  serve  the  Lord.  What  will  you  say,  when 
you  cannot  shift  and  lie  ?  Will  this  be  an  answer,  I  spent  my  time 
in  serving  my  own  lusts ;  I  was  drowned  in  worldly  cares,  never 
thought  of  pleasing  God,  or  glorifying  God  ?  As  if  an  ambassador  that 
is  sent  abroad  to  serve  his  king  and  country  should  only  return  this 
account  of  his  negotiation — I  was  busied  in  courtships,  and  cards  and 
dice,  and  could  not  mind  the  employment  you  sent  me  about.  Or  as 
if  a  factor  that  is  sent  to  a  mart  or  fair,  should  stay  guzzling  in  an  inn, 
or  ale-house,  and  there  spend  all  his  money,  which  was  to  be  em 
ployed  in  traffic.  Oh,  what  a  dreadful  account  will  poor  souls  make, 
that  have  spent  their  time  either  in  doing  nothing,  or  nothing  to 
purpose,  or  that  which  is  worse  than  nothing,  that  will  undo  them 
for  ever ! 

4.  How  comfortable  it  will  be  at  death,  when  you  have  minded  your 
business,  and  seriously  made  it  your  work  to  live  to  God ;  and  can  say 
as  our  Lord,  John  xvii.  4,  '  Father,  I  have  glorified  thee  upon  earth ; 
I  have  finished  the  work  thou  hast  given  me  to  do.'  Oh !  the  comfort 
of  a  well-spent  life  to  a  dying  Christian :  2  Tim.  iv.  7,  8,  'I  have 
fought  a  good  fight ;  I  have  finished  my  course ;  I  have  kept  the  faith  : 
henceforth  there  is  laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  judge,  shall  give  me  at  that  day,  and  not  to  me  only, 
but  unto  them  also  that  love  his  appearing;'  or  as  Hezekiah,  Isaiah 
xxxviii.  3,  '  Kemember,  Lord,  I  beseech  thee,  how  I  have  walked  before 
thee  in  truth  and  with  a  perfect  heart.7  I  have  been  careful  for  mat 
ter,  manner  and  end,  to  glorify  God  by  a  constant  obedience  to  his 
holy  will.  Now,  on  the  other  side,  what  thoughts  will  you  have  of  a 
careless  and  mis-spent  life,  when  you  come  to  die  ?  Many  beguile  them 
selves,  and  do  not  think  of  the  end  of  their  lives,  till  their  life  comes  to 
be  ended,  and  then  they  howl  and  make  their  moan ;  usually  when  they 
lie  a-dying,  they  cry  out  of  this  world,  how  it  hath  deceived  them,  and 
how  little  they  have  fulfilled  the  ends  of  their  creation.  Partly,  because 
their  conscience  puts  off  all  disguises,  and  partly  because  present 
things  are  apt  to  work  upon  us ;  and  when  the  everlasting  estate  is  at 
hand,  the  soul  is  troubled  that  it  did  no  more  think  of  it  before.  Oh, 
it  is  better  to  be  prepared  than  to  be  surprised.  Think  of  your 
last  end  betimes.  It  is  lamentable  to  begin  to  learn  to  live  when  we 
must  die.  These  end  their  life  before  they  begin  to  live.  You  are 
in  your  health  and  strength  now,  but  we  are  all  hastening  apace  into 
the  other  world.  But  when  God  summoneth  by  sickness,  and  you  are 
immediately  to  appear  before  God,  what  have  you  to  say  for  your 
selves  ?  The  devil  will  then  be  busy  to  tempt  and  trouble  us,  and  all 
other  comforts  fail,  and  have  spent  their  allowance,  and  are  as  unsavoury 
as  the  white  of  an  egg.  Will  this  comfort  you,  that  you  have  sported 
and  gamed  away  your  precious  time  ?  That  you  have  fared  of  the  best, 
and  lived  in  pomp  and  honour  ?  Ah,  no ;  but  this  will  be  a  cordial 
to  your  hearts,  that  you  have  made  conscience  of  honouring  and 


134  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXII. 

glorifying  God,  and  have  been  faithful  in  your  place  in  promoting 
the  church's  good.  Therefore  if  hitherto  you  have  been  pleasing  the 
flesh,  idling  and  wantoning  away  your  precious  time,  say,  '  The  time 
past  is  more  than  enough,'  1  Peter  iv.  3;  I  have  long,  too  long, 
walked  contrary  to  my  great  end,  been  dishonouring  God,  and 
destroying  mine  own  soul ;  it  is  high  time  to  remember  and  seek 
after  God. 

5.  Consider  what  a  full  reward  abideth  for  those  that  live  unto  God, 
and  in  all  things  regard  his  glory  :  1  Sam.  ii.  30,  '  Those  that  honour 
me,  I  will  honour  ;'  and  John  xii.  26,  '  If  any  man  serve  me,  him  will 
my  Father  honour.'  In  the  issue  you  will  find  that  self-denial  is  the 
truest  self-seeking  ;  that  those  who  are  contented  to  be  anything  for 
the  Lord's  glory,  need  not  seek  another  pay-master.  God  will  glorify 
you,  if  you  glorify  him.  God's  glorifying  is  effective  and  creative ; 
ours  is  but  declarative ;  he  calleth  the  things  that  are  not  as  though 
they  were.  We  do  no  more  than  call  things  to  be  what  they  are,  and 
far  below  what  they  are ;  we  declare  God  to  be  what  he  is ;  we  are 
but  a  kind  of  witnesses  to  God's  glory ;  but  he  is  an  efficient  in  our 
glory  ;  he  bestoweth  upon  us  what  was  not  before ;  and  the  glory 
he  bestoweth  upon  us  answereth  the  greatness  of  his  being :  2  Cor.  iv. 
17,  '  For  our  light  afflictions,  which  are  but  for  a  moment,  work  for 
us  a  far  more  exceeding  and  eternal  weight  of  glory.'  He  will  at  length 
act  like  himself,  as  an  infinite  and  eternal  power.  His  gift  shall  answer 
his  nature,  a  far  more  exceeding  and  eternal  weight  of  glory. 

6.  Gratitude  bindeth  us  continually  to  live  unto  God.     Every 
moment  God  is  at  work  for  us,  and  therefore  every  moment  we  should 
be  at  work  for  God :  John  v.  17,  '  My  Father  worketh  hitherto,  and  I 
work.'     In  everything  we  should  be  mindful  of  him  ;    you  are  upheld 
by  him  every  moment,  amJhave  life  and  breath,  and  all  things  from  him. 

7.  Our  great  end  must  fix  our  minds,  which  otherwise  will  be  tossed 
up  and  down  in  several  and  various  uncertainties,  and  distracted  by  a 
multiplicity  of  ends  and  objects,  that  it  cannot  continue  in  any  com 
posed  and  settled  frame :    Ps.  Ixxxvi.  11,  '  Unite  my  heart ; '    and 
James  i.  8,  'A  double-minded  man  is  unstable  in  all  his  ways.'    An 
uncertain  mind  breedeth  an  uncertain  life  ;   not  one  part  of  our  lives 
will  agree  with  another,  because  the  whole  is  not  firmly  knit  by  the 
power  of  their  last  end  running  through  them.     Most  men's  lives 
are  but  a  mere  lottery,  because  they  never  minded  in  good  earnest  why 
they  came  into  the  world.      The  fancies  they  are  governed  by  are 
jumbled  together  by  chance;    if  right,  it  is  but  a  good  hit,  a  casual 
thing  ;    they  live  at  peradventure,  and  then  no  wonder  they  walk  at 
random. 

Means.  1.  Rouse  up  thyself,  and  consider  often  the  end  for  which 
you  were  created,  and  sent  into  the  world.  Our  Lord  saith,  John  xviii. 
37,  '  For  this  cause  was  I  born,  and  for  this  end  sent  into  the  world, 
that  I  might  bear  witness  to  the  truth.'  So  should  every  one  consider 
for  what  errand  God  sent  him  into  the  world.  If  these  self-communings 
were  more  rife,  they  would  do  us  a  great  deal  of  good.  Why  do  I 
live  here  ?  What  have  I  done  in  pursuance  of  my  great  end  ?  Most 
men  live  as  beasts,  eat  and  drink,  and  trade  and  die  ;  and  there  is  all 
that  can  be  said  of  them.  Little  have  they  served  God,  or  done  good 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  135 

in  their  generation.  Certainly  you  were  not  made  to  serve  yourselves, 
nor  any  other  creatures,  but  that  other  creatures  might  serve  you,  and 
ye  serve  God.  Will  ye  once  sit  down  in  good  earnest  about  this  busi 
ness,  and  mind  the  work  for  which  ye  were  born  ?  Many  never  asked 
yet  in  good  earnest  for  what  purpose  they  came  into  the  world  ;  and 
then  no  wonder  they  wander  and  walk  at  random,  since  they  have  not 
as  yet  proposed  any  certain  scope  and  aim  to  themselves.  All  that  we 
have  to  know  is,  what  is  our  end,  and  the  right  way  to  obtain  it ;  and 
all  that  we  have  to  do  is  to  seek  the  end,  by  those  means.  Now  we 
should  often  consider,  whether  we  do  so  yea,  or  no  ;  for  comparing  our 
ways  with  our  rule,  is  the  way  to  awake  and  come  to  wisdom  :  Ps.  cxix. 
59,  '  I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies.' 
I  labour,  I  take  pains,  I  rise  early,  I  go  to  bed  late,  but  to  what  end  is 
all  this  ?  What  is  it  that  my  soul  doth  principally  aim  at  in  all  these 
things  ?  Oh,  consider  seriously  and  frequently,  for  whom  are  you  at 
work,  for  whom  are  you  speaking  and  spending  your  time  ?  For  whom 
do  you  use  your  bodies,  your  souls,  your  time,  your  estate,  your  labours, 
and  cares  ?  Oh,  my  soul  what  is  thy  end  in  all  these  things  ? 

2.  Remember  thou  art  not  thine  own  to  dispose  of.  The  sense  of 
God's  interest  in  us  should  be  often  renewed  upon  our  hearts,  1  Cor. 
vi.  19.  '  Ye  are  not  your  own  ;  therefore  glorify  God.'  He  hath  a  full 
right  in  all  that  we  have  and  do  :  Rom.  xiv.  8,  '  For  whether  we  live, 
we  live  unto  the  Lord  ;  or  whether  we  die,  we  die  unto  the  Lord : 
whether  we  live  therefore  or  die,  we  are  the  Lord's/  He  hath  jus 
possidendi,  disponendi  et  utendi — a  power  to  possess,  dispose,  and  use 
the  creature  at  his  own  pleasure.  And  if  they  alienate  themselves  from 
him,  or  use  themselves  to  any  other  purpose  than  for  his  service  and 
glory,  they  do  as  much  as  in  them  lieth  to  dispossess  him  of  his  right ; 
there  is  nothing  doth  so  strongly  bind  us,  absolutely  to  resign  ourselves 
to  the  will,  use  and  service  of  our  creator,  as  his  right  and  interest  in 
us.  It  is  meet  that  God  should  be  served  with  his  own.  Every  man 
expecteth  to  receive  the  fruit  of  his  vineyard,  the  improvement  of  his 
own  money  and  goods.  We  think  we  speak  reasonably,  when  we  say 
we  demand  but  our  own.  All  the  disorder  of  the  creature  proceedeth 
from  the  denial,  or  forgetfulness,  of  God's  propriety  in  us  :  Ps.  xii.  4, 
'  Our  tongues  are  our  own,  who  is  lord  over  us  ? '  Therefore  if  we 
would  live  unto  God,  we  must  often  think  of  it,  and  revive  it  upon  our 
souls,  that  we  may  not  dispose  of  ourselves,  or  anything  that  is  ours, 
but  for  the  glory  of  God,  and  prefer  his  interest  before  our  own. 

3.  Consider  how  much  we  are  bound  in  gratitude  to  devote  ourselves 
to  God's  use  and  service,  for  the  great  mercies  of  creation,  redemption 
and  daily  providence.  Certainly  if  we  have  a  due  sense  of  the  Lord's 
goodness  to  us,  we  will  devote  the  whole  man,  our  whole  time  and 
strength,  to  his  service,  will,  and  honour ;  the  glorifying  of  God  is  the 
fruit  of  love.  The  context  showeth  that  love  is  but  the  reflex  of  God's? 
love,  or  the  beating  back  of  his  beam  upon  himself.  Because  he  hath 
loved  us,  we  love  him ;  and  because  we  love  him,  we  live  to  him,  and 
seek  his  glory  and  honour.  It  is  gratitude  keepeth  this  resolution  afoot, 
of  being  and  doing  all  things  for  God ;  he  showed  love  to  us  in  creation, 
when  we  started  out  of  nothing  into  the  life  and  being  of  man.  But 
he  showed  more  love  to  us  in  redemption,  when  his  own  Son  came  to  die 


136  SERMONS  UPON  2  CORINTHIANS  V.  [SEB.  XXII. 

for  us  ;  and  that  is  the  greater  engagement  to  bind  us  to  live  unto  God. 
And  so  it  is  pressed  everywhere  in  the  scripture.  But  yet  God  re- 
neweth  his  mercies  to  us  every  day,  that  the  variety  and  freshness  of 
them,  producing  new  delight,  may  revive  the  feelings  of  his  love  and 
goodness,  and  excite  us  to  renewed  zeal  for  his  glory  and  delight  in  his 
service,  and  to  employ  our  time  and  strength  to  his  glory,  with  a 
thankful  heart.  In  short,  creation  bindeth  us  ;  for  to  whom  should 
we  live  but  to  him  from  whom  and  by  whom  we  live  ?  Having  all 
from  God,  we  should  in  gratitude  bring  back  all  to  him.  Redemption 
bindeth  us,  for  we  are  purchased  to  God,  not  to  ourselves  ;  and  God 
carried  it  on,  in  such  an  astonishing  way,  the  more  to  oblige  us  that 
we  might  readily  and  freely  yield  up  ourselves  to  live  to  him ;  daily 
mercies  bind  us  to  sweeten  our  service,  God  being  so  good  a  master. 

4.  The  new  nature  is  requisite,  that  we  may  in  all  things  mind 
God's  glory.     It  is  more  easy  to  convince  us  of  our  obligations  to  live 
unto  God,  than  to  get  a  heart  and  a  disposition  to  live  to  God.     The 
new  creature,  which  is  created  after  God,  ever  bendeth  and  tendeth 
towards  him.      As  the  flower  of  the  sun  doth  follow  the  sun,  and 
openeth  and  shutteth  according  to  the  absence  of  the  sun ;   so  doth 
the  heart  of  a  Christian  move  after  God.     We  say,  Aqua  in  tantum 
ascendit,  &c.;  nature1  riseth  no  higher  than  its  spring,  head  and  centre ; 
self  is  our  principle  and  end :  Hosea  x.  1,  '  Israel  is  an  empty  vine ;  he 
bringeth  forth  fruit  to  himself.'      We  live  to  ourselves,  and  seek  after 
our  own  interests,  till  God  give  us  another  heart ;    when  the  heart  is 
changed,  a  man's  felicity  and  last  end  is  changed.     And  therein  the 
new  nature  doth  most  bewray  itself. 

5.  The  more  our  lusts  are  mortified,  the  more  sincerely  shall  we 
aim  at  the  glory  of  God.      That  which  is  lame  is  easily  turned  out  of 
the  way.     And  if  we  have  not  a  command  over  our  affections,  they 
will  be  interposing  and  perverting  all  our  actions ;    and  when  God 
should  be  at  the  end  of  all  our  actions,  the  idol  that  our  lust  hath  set 
up  will  be  at  the  end  of  them.      We  will  subordinate  them  to  our 
pleasure,  honour,  and  profit.     Any  lust  is  a  great  engrosser  ;  the  belly 
will  be  God,  and  honour  command  us  as  a  God,  and  mammon  will  be 
God ;  our  hearts  are  corrupted,  and  some  created  thing  is  set  up  instead 
of  God.     Therefore  mortification  is  the  guard  of  sincerity  ;  otherwise 
we  shall  love  the  creature  for  itself  alone,  or  for  ourselves  alone,  and  so 
be  turned  from  God,  whom  alone  we  should  honour,  please  and  obey. 

Use  2.  Is  this  the  temper  and  disposition  of  our  souls  ? — do  we 
make  the  glory  of  God  our  great  end  and  scope  ?  If  it  be  so,  then — 

1.  We  will  prefer  God's  honour  above  our  own  interests,  though 
never  so  dear  to  us.  A  notable  instance  we  have  in  our  Lord  Jesus- 
Christ,  who  came  as  God's  servant  in  the  work  of  redemption  ;  and  we 
read  of  him  in  the  general,  Rom.  xv.  3,  '  That  he  pleased  not  himself,' 
that  is,  he  did  not  gratify  his  own  natural  and  human  will.  More 
particularly,  Phil.  ii.  6-8,  '  That  he  emptied  himself,  and  made 
himself  of  no  reputation,  and  humbled  himself  to  the  death  of  the 
cross/  To  promote  his  Father's  glory  he  willingly  submitted  to  all 
manner  of  indignities  ;  for  this  end  and  purpose  more  expressly  we 
have  the  workings  of  his  heart  set  forth,  John.  xii.  27,  28,  '  Father, 

1  Qu.  '  water '  ?— ED. 


VER.  13.]  SERMONS  UPON  2  CORINTHIANS  v.  137 

save  me  from  this  hour,  but  for  this  cause  came  I  to  this  hour.  Father, 
glorify  thy  name.  And  there  came  a  voice  from  heaven,  saying,  I  have 
glorified  it,  and  will  glorify  it  again.'  His  desires  of  his  own  safety 
were  moderated,  and  submitted  to  the  conscience  of  his  duty,  and  he 
preferreth  the  honour  of  God,  and  seeks  to  advance  it  above  his  own 
ease ;  for  Christ  endeth  all  debates  with  this,  '  Father,  glorify  thy  name.' 
Now  certainly  all  that  have  the  spirit  of  Christ  will  be  tender  of  God's 
glory,  and  account  that  dearer  to  them  than  anything  else,  and  submit 
to  the  bitter  cup,  so  God  may  have  honour  thereby.  You  will  think 
Christ's  example  too  high,  who  submitted  the  sensible  consolations  of 
the  godhead  to  the  respects  of  God's  glory ;  and  this  is  not  possibly 
practicable  by  any  creature.  It  is  true  every  ordinary  Christian  doth 
not  come  to  this  height,  but  the  thing  is  imitable ;  witness  Paul,  who 
valued  the  glory  of  God  above  that  personal  contentment  and  happi 
ness  that  should  come  to  him  by  his  own  salvation :  Kom.  ix.  3,  '  For 
I  could  wish  that  myself  were  accursed  from  Christ,  for  my  brethren, 
my  kinsmen  according  to  the  flesh.'  It  is  not  a  hasty  speech ;  he 
calleth  God  to  witness  that  this  was  the  real  disposition  of  his  heart ; 
he  speaketh  advisedly  and  with  good  deliberation.  But  how  then  car* 
it  be  made  good  ?  There  is  a  holy  part  and  a  happy  part  in  religion  ; 
he  did  not  wish  less  love  to  Christ,  nor  to  be  less  beloved  of  him.  But 
you  will  say,  A  regular  love  beginneth  at  home.  True,  but  it  is  not 
his  salvation  and  their  salvation  that  cometh  in  competition,  but  his 
salvation  and  the  glory  of  God ;  and  he  was  much  more  affected  with 
God's  glory  than  his  own  good.  This  should  shame  us  that  stand  upon 
our  petty  interests.  We  are  not  called  to  such  self-denial.  Surely  we 
should  be  contented  to  do  anything,  and  be  anything,  so  God  may  be 
glorified  ;  poor  or  rich,  so  God  may  be  glorified  by  our  poverty  or  riches ; 
as  travellers  take  the  way  as  they  find  it,  so  it  will  lead  to  their  jour 
ney's  end.  Decline  no  service  nor  suffering  for  God's  sake  when  he 
calleth  us  to  it :  Phil.  i.  20,  '  So  also  now  Christ  shall  be  magnified  in 
my  body,  whether  it  be  by  life  or  by  death ' ;  so  Christ  be  glorified  in 
his  body.  That  is  a  lower  and  more  moderate  interest,  the  suspension 
and  delay  of  salvation,  laying  it  at  God's  feet ;  the  glorifying  of  God 
in  his  calling  was  more  welcome  than  his  present  entrance  into  glory. 
So  Acts  xx.  24,  '  I  count  not  my  life  dear  to  me,  so  I  may  finish  my 
course  with  joy.'  When  they  told  him  of  dangers,  he  went  bound  in 
the  spirit  to  Jerusalem.  Well  then,  a  heart  that  is  truly  affected 
with  God's  glory  standeth  upon  no  temporal  interests  and  concern 
ments,  and  preferreth  God's  honour  before  its  own  ease,  honour, 
pleasure,  esteem,  yea,  life  itself. 

2.  If  tender  of  receiving  honour  from  men,  to  God's  wrong.  The 
apostles  did  not  set  up  a  trade  for  themselves  :  Acts  xiv.  15,  '  They 
rent  their  clothes,  and  said,  What  do  ye  do  ?  we  are  but  men  of  like 
passions.'  So  Acts  iii.  12,  '  Why  gaze  ye  upon  us,  as  if  by  our  power 
and  holiness  we  had  made  this  man  to  walk.'  Herod  received 
applauses,  and  was  therefore  blasted,  Acts  xii.  The  concealer  is  as 
bad  as  the  stealer ;  to  affect  or  admit  divine  honour,  or  too  much 
attributing  to  ourselves  any  good  effected  by  us,  as  instruments,  as 
we  must  not  assume,  so  we  must  not  receive  honour  when  it  is  ascribed 
to  us  by  others.  The  apostles  would  not  suffer  the  admiration  and 


138  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXII. 

praise  of  the  people  to  rest  upon  themselves:  '  Thy  pound  hath  gained 
ten  pounds,'  Mat  xxv. ;  and,  1  Cor.  xv.  10,  '  Not  I,  but  the  grace  of  God 
that  was  with  me  ; '  '  And  I  live,  but  not  I/  Gal.  ii.  20. 

3.  If  affected  deeply  with  God's  dishonour,  though  done  by  others : 
Ps.  Ixix.  9,  '  The  zeal  of  thine  house  hath  eaten  me  up,  and  the 
reproaches  of  them  that  have  reproached  thee  have  fallen  upon  me.' 
Vehement  passions  waste  the  body,  affected  more  with  God's  dishonour 
than  our  own  personal  injuries.     On  the  other  side,  when  we  rejoice  in 
his  glory,  though  we  ourselves  be  lessened  :  Phil.  i.  18,  '  Whether  in 
pretence,  or  in  truth,  Christ  is  preached,  and  I  therein  do  rejoice,  yea, 
and  will  rejoice;'  John  iii.  30,  'He  must  increase,  but  I  must  decrease.' 

4.  If  it  be  the  principal  design  that  your  souls  travail  with,  and 
you  are  still  contriving  how  you  may  improve  your  relations,  capacities 
and  particular  advantages,  for  God's  honour  and  glory,  Neh.  i.  11. 
What  a  man  loveth,  he  will  strive  to  promote  it.    If  a  man  love  the 
flesh,  he  will  strive  to  please  it,  Bom.  viii.    If  a  man  love  the  Lord,  he 
will  contrive  how  he  may  honour  him  ;  if  a  minister,  '  study  to  show 
thyself  a  workman  that  needs  not  be  ashamed ; '  if  a  master  of  a  family, 
he  will  endeavour  to  glorify  God  in  his  family,  and  will  consider  what 
he  hath  there  to  do  for  God. 

5.  If  not  solicitous  about  the  opinions  and  censures  of  men,  1  Cor. 
iv.  3.     Not  to  stand  much  upon  man's  day  or  what  men  think  of  us  ; 
it  is  no  great  matter,  my  business  is  to  approve  myself  to  God ;  the 
Christians  in  the  spirit  were  discerned  from  the  Christians  in  the  letter  : 
Horn.  ii.  29,  '  Whose  praise  is  not  of  men,  but  God.'     Sincerity  is 
much  known  by   considering  whom  we  make  our  witness,  judge, 
approver  and  pay-master ;   and  the  truest  magnanimity  is  a  living 
above  opinions,  and  slighting  what  men  think  and  say  of  us,  so  we  be 
found  in  the  way  of  righteousness  and  in  the  discharge  of  our  duty  ; 
it  is  more  easy  to  deny  wealth  and  pleasure,  than  it  is  to  deny 
esteem  and  reputation. 

6.  When  this  is  the  great  motive  to  all  honest  walking.     For  our 
end  is  known  by  our  motives  ;  and  the  only  way  and  means  to  glorify 
God  is  by  an  uniform  and  constant  holiness:  Mat.  v.  16,  'Let  your 
light  so  shine,'  &c. ;   1  Peter  i.  2  ;  2  Thes.  i.  12.     Not  seeking  any 
glory  to  ourselves  from  men,  but  honestly  aiming  at  the  glory  of  God, 
will  bring  sufficient  encouragement.   So  John  xv.  8,  '  Herein  is  my 
Father  glorified,  if  ye  bring  forth  much  fruit/    When  we  seek  our 
father's  glory  in  all  that  we  do,  it  is  argument  enough. 

7.  If  we  rejoice  that  God  be  glorified  by  others,  and  to  the  utmost 
of  our  power  endeavour  that  it  may  be  so.     True  grace  is  cumulative  : 
Luke  xxii.  32,  '  When  thou  art  converted,  strengthen  thy  brethren.' 
As  fire  turneth  all  into  fire  about  it,  so  grace  will  diffuse  itself.     It  is 
observed  of  mules  and  creatures  of  a  mongrel  race,  that  they  never 
procreate  and  bring  forth  after  their  kind.     There  is  an  enmity  goeth 
along  with  a  carnal  profession  ;  they  would  fain  impale  the  common 
salvation,  appropriate  Christ  to  themselves,  shine  alone  in  the  reputa 
tion  of  holiness ;   but  hearts  zealously  affected  with  the  glory  of  God 
can  delight  in  the  gifts  and  graces  of  others,  and  in  their  actings  for 
God,  as  they  could  do  in  their  own  :  '  Would  to  God  all  the  Lord's 
people  were  prophets,'   Num.  xi.  29.     It  is  a    sign  we  mind  the 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  139 

end  more  than  the  instruments.  Self-love  and  self-seekiug  is  much 
bewrayed  by  envy ;  if  at  work  for  God,  we  should  be  glad  of 
company.  It  is  a  sign  God's  glory  is  our  aim,  when  we  can  rejoice 
that  others  are  equal  or  superior  to  us.  When  a  man  would  fain 
have  a  work  despatched,  he  would  be  glad  of  fellow-labourers. 


SERMON  XXIII. 

For  the  love  of  Christ  constraineth  us,  because  we  thus  judge,  that  if 
one  died  for  all,  then  were  all  dead. — 2  COR.  v.  14. 

IN  the  context  the  apostle  is  rendering  the  reason  of  his  fidelity  in 
the  ministry,  which  exposed  him  to  hard  labour,  and  sundry  calami 
ties.  His  three  grand  inducements  were — First,  the  hope  of  a  blessed 
immortality ;  secondly,  the  terror  of  the  judgment ;  thirdly,  the  love 
of  Christ.  This  threefold  cord  is  not  easily  broken.  His  hopes  are 
professed  in  the  beginning  of  the  chapter ;  his  sense  of  the  terror  of 
the  Lord,  and  the  weightiness  of  his  account,  vers.  10,  11.  With  an 
answer  to  objections,  thou  art  proud,  mad,  or  transported,  ver.  13. 
Now  the  last  from  his  end  and  principle,  which  bringeth  in  the  third 
inducement,  the  love  of  God.  All  together  is  enough  to  set  the  most 
rusty  wheels  a-going ;  motives  strong  enough  to  move  the  hardest 
heart.  Here  are  the  strongest  arguments  to  persuade,  the  greatest 
terrors  to  affright,  yet  all  will  not  work  without  the  force  of  love. 
Rewards  allure  and  encourage ;  terrors  keep  aweful  and  serious,  but  it 
is  love  that  must  inwardly  incline  men  and  constrain  the  heart,  For 
the  love  of  Christ  constraineth  us,  &c. 

In  the  words  we  have — 

1.  The  force  and  operation  of  love. 

2  The  reason  why,  and  how  it  cometh  to  have  such  a  force,  and 
operation :  Because  we  thus  judge,  that  if  one  died  for  all,  then  are 
all  dead.  The  reason  of  our  love  to  Christ,  is  Christ's  love  to  us ; 
which  is  described — 

[1.]  By  the  special  act  of  his  love  ;  he  died  for  us,  one  for  all. 

[2.]  The  end  and  aim  of  it ;  '  then  were  all  dead  ;  and  that  he  died 
for  all,  that  they  which  live,  should  not  henceforth  live  to  themselves, 
but  to  him  that  died  for  them,'  ver.  15.  Christ's  end  was — 

(1.)  Our  dying  to  sin  and  worldly  interests. 

(2.)  Our  living  in  a  dedicated  and  consecrated  way  wholly  to  the 
service  and  glory  of  Christ. 

1.  I  begin  with  the  force  and  operation  of  love ;  '  The  love  of  Christ 
constraineth  us.'  It  was  love  which  put  bands  upon  him,  and  made 
him  forget  himself,  and  only  speak  and  do  those  things  which  concern 
the  glory  of  Christ,  and  the  good  of  the  church. 

Let  us  a  little  explain  the  words. 

The  love  of  Christ.  It  may  be  taken  passively  or  actively ;  passively, 
for  that  love  with  which  Christ  loveth  us  ;  actively,  for  that  love  which 
we  bear  to  Christ.  I  take  it  for  this  latter.  Our  love  to  Christ, 


140  SERMONS  UPON  2  CORINTHIANS  V.  [§ER.  XXIII. 


founded  on  bis  to  us,  '  constraineth  us,'  a-we^ei,  compresselh  the  spirit 
with  a  mighty  force  :  as  Paul,  awei^ero,  was  '  pressed  in  spirit,' 
Acts  xviii.  5,  when  the  spirit  within  him  constrained  him  to  speak. 
The  same  word  expresseth  that  passionateness  of  desire  which  Christ 
had  to  die  for  us  :  Luke  xii.  50,  '  I  have  a  baptism  to  be  baptized 
with,  TTW?  crvvexofiai,  and  how  am  I  straitened  till  it  be  ?  &c.,'  as  a 
woman  in  travail  striveth  to  be  delivered  of  her  burden.  The  word  is 
emphatical,  and  noteth  the  sweet  violence  and  force  of  love,  by  which 
the  heart  is  overswayed  and  overpowered,  that  it  cannot  say  nay. 
Beza  glosseth,  totos  nos  possidet  et  regit.  It  doth  wholly  possess  us, 
and  ruleth  us,  and  hath  us  in  its  power,  to  make  us  do  what  it  would 
have  us.  Paul  was  wholly  guided  and  ruled  by  love,  that  he  forgot 
himself  for  Christ's  sake. 

Doct.  That  the  love  of  Christ  hath  such  a  great  force  and  efficacy 
upon  the  soul,  that  it  inclineth  us  to  a  willing  performance  of  duties 
of  the  greatest  difficulty  and  danger. 

To  evidence  this  to  you,  this  scripture  sufficeth  ;  for  this  is  the 
account  which  Paul  giveth  of  his  zeal  and  diligence  in  his  apostleship. 
To  preach  the  gospel  was  a  work  of  much  labour  and  hazard  ;  they 
went  abroad  to  bait  the  devil  and  hunt  him  out  of  his  territories  ; 
they  contended  not  only  with  the  corruptions  and  lusts,  but  the  pre 
judices  of  men.  The  gospel  was  then  a  novel  doctrine,  advancing 
itself  against  the  bent  of  corrupt  nature,  and  the  false  religion  then 
received  in  the  world.  If  they  had  met  with  a  ready  compliance,  there 
was  labour  enough  in  it,  to  run  up  and  down,  and  compass  sea  and 
land,  to  invite  men  into  the  kingdom  of  God  ;  but  the  world  was  their 
enemy.  The  gods  of  the  nations  had  the  countenance  and  assistance 
of  worldly  powers,  and  everywhere  they  kicked  against  the  pricks  ;  yet 
Paul  was  as  earnest  in  it,  as  if  it  were  a  pleasing  and  gainful 
employment.  If  you  ask,  What  was  the  reason  the  love  of  Christ 
constrained  him  ? 

In  the  managing  of  this  point  I  shall  inquire,  — 

1.  What  love  to  Christ  is.. 

2.  What  influence  it  hath  upon  our  duties  and  actions. 

3.  Whence  it  cometh  to  have  such  a  force  upon  us. 

First,  What  is  love  to  Christ?  I  shall  consider  the  peculiar 
reference  of  it  to  this  place. 

I  must  distinguish  of  the  love  of  God. 

1.  There  is  a  love  of  God  largely  taken  for  all  the  duty  of  the  upper 
hemisphere  in  religion,  or  of  the  first  table,  or  where  Christ  divides 
the  two  tables  into  love  to  God  and  love  to  our  neighbour,  Mat.  xxii. 
37-39.     So  it  is  confounded  with,  or  compounded  of,  faith  and  repent 
ance  and  new  obedience  ;  for  all  religion  is  in  effect  but  love  acted. 
Faith  is  a  loving  and  thankful  acceptance  of  Christ  ;  repentance  is 
mourning  love,  because  of  the  wrongs  done  to  our  beloved  ;  obedience 
is  but  pleasing  love  ;  hope  an  earnest  waiting  for  the  full  and  final 
fruition  of  God,  whom  we  love. 

2.  Strictly,  it  is  taken  for  our  complacency  and  delight  in  God. 
Divines  distinguish  of  a  twofold  love  ;  a  love  of  benevolence  and  a 
love  of  complacency.     The  love  of  benevolence  is  the  desiring  of  the 
felicity  of  another  ;  the  love  of  complacency  is  the  well-pleasedness  of 


.  1-1]  SERMONS  UPON  2  CORINTHIANS  V.  141 

the  soul  in  a  suitable  good.  God  loveth  us  both  these  ways ;  with  the 
love  of  benevolence  :  '  For  so  God  loved  the  world/  &c.,  John  iii.  16  ; 
with  the  love  of  complacency,  and  so  '  The  upright  in  the  way  are  his 
delight.'  But  we  love  God  with  but  one  of  these,  not  with  the  love  of 
benevolence;  for  he  is  above  our  injuries  and  benefits,  and  needeth 
nothing  from  us  to  add  to  his  felicity ;  therefore  we  cannot  be  said  to 
love  him  with  the  love  of  benevolence,  unless  very  improperly,  when 
we  desire  his  glory;  but  we  love  him  with  a  love  of  complacenc}r 
when  the  soul  is  well  pleased  in  God,  or  delights  in  him,  which  is 
begun  here,  and  perfected  hereafter.  This  is  spoken  of,  Ps.  xxxvii.  4, 
'  Delight  thyself  in  the  Lord,  and  he  shall  give  thee  the  desires  of  thine 
heart.'  And  it  is  seen  in  this,  when  we  count  his  favour  and  presence 
our  chiefest  happiness,  and  value  an  interest  in  him  above  all  the 
world,  Ps.  xvi.  6.  7,  and  Ps.  iv.  6,  7 ;  and  when  we  delight  in  other 
things,  as  they  belong  to  God  :  Ps.  cxix.  14,  '  I  will  delight  myself  in 
thy  commandments,  which  I  have  loved.' 

3.  Love  is  sometimes  put  in  scripture  for  that  which  is  properly 
called  a  desiring,  seeking  love.     Which  is  our  great  duty  in  this  life, 
because  now  we  are  in  via,  in  the  way  to  home,  in  an  estate  of  imper 
fect  fruition,  and  therefore  our  love  venteth  itself  most  by  desires  and 
by  an  earnest  seeking  after  God.     The  river  is  contented  to  flow  within 
its  banks  till  it  come  into  the  ocean,  and  there  it  expatiateth  itself. 
It  is  described  by  the  psalmist,  Ps.  Ixiii.  8,  'My  soul  followeth  hard 
after  thee ; '  and,  Isa.  xxvi.  9,  '  With  my  soul  have  I  desired  thee  in 
the  night.'     This  love  we  show  when  the  mercy  of  God  is  most  desired, 
valued  and  sought  after,  and  those  mercies  most  of  all  which  do  show 
us  most  of  God  himself,  and  do  most  help  up  our  love  to  him,  as  when 
we  desire   spiritual    blessings   above    temporal,   wisdom    and   grace 
rather  than  wealth  and  honour.     For  spiritual  wisdom  is  the  principal 
thing,  Prov.  iv.  7 ;  for  it  revealeth  most  of  God  to  us,  and  is  a  less 
impediment  in  the  ascending  of  our  minds  and  hearts  to  him  than 
wealth,  or  honour,  or  secular  learning,  or  whatsoever  subserveth  the 
interest  of  the  flesh.    The  world  is  full  of  allurements  to  the  flesh ;  and 
since  we  have  separated  the  creature  from  God,  and  love  it  apart  from 
God,  these  temporal  mercies,  which  should  raise  the  mind  to  him,  are 
ihe  greatest  means  to  keep  it  from  him.     Therefore  the  soul  of  one 
that  loveth  God,  though  it  doth  not  despise  the  bounty  of  his  daily 
providence,  yet  it  is  mainly  bent  after  those  mercies  which  are  the 
•distinguishing  and  peculiar  testimonies  of  his  favour,  and  do  more 
especially  direct  the  soul  to  him  :  '  Set  your  affections  on  things  that 
are  above,  and  not  on  things  which  are  on  earth,'  Col.  iii.  2. 

4.  To  omit  other  distinctions,  the  love  which  we  are  upon  is  the 
love  of  gratitude  and  thankfulness.     Not  the  general  love  which  com- 
priseth  all  religion,  either  in  its  own  nature  or  in  its  means  and  fruits ; 
not  the  particular  love  of  delight  and  complacency,  by  which  we 
delight  in  God,  and  all  the  manifestations  of  himself  to  us.     Nor, 
thirdly,  not  the  seeking  and  desiring  love,  by  which  we  seek  to  get 
more  of  God  into  our  hearts,  and  above  all  do  desire  and  seek  the 
endless  enjoyment  of  him  in  glory.     These  work  not  so  expressly  as 
this  love  of  gratitude,  concerning  which  observe  three  things — 

{!.]  The  general  nature  of  it.    It  is  a  gracious  and  holy  love,  which 


142  SKUMONS  UPON  2  CORINTHIANS  V.  [SER.  XXIII. 

the  soul  returneih  back  to  God  again,  upon  the  apprehension  of  his 
love  to  us.  Gospel  love  is  properly  a  returning  love,  a  thankful  love. 
Love  is  like  a  diamond  that  is  not  properly  wrought  upon  but  by  its 
own  dust.  It  is  love  that  begetteth  love :  1  John  iv.  19,  '  We  love 
him  because  he  loved  us  first ; '  as  fire  begets  fire,  or  as  an  echo 
returneth  what  it  receiveth.  It  is  a  reflection  or  a  reverberation,  or 
casting  back,  of  God's  beam  upon  himself.  As  a  cold  wall  sendeth 
back  a  reflection  of  heat  when  the  sun  hath  shone  upon  it,  so  our  cold 
hearts,  being  warmed  with  a  sense  of  God's  love,  return  love  to  him 
again:  Cant.  i.  3,  'Thy  name  is  an  ointment  poured  forth;  therefore 
the  virgins  love  thee.'  When  the  box  of  spikenard  is  broken,  and  the 
savour  of  his  good  ointments  shed  abroad,  then  the  virgins  love  him ; 
hearts  are  attracted  to  him.  The  more  God's  love  to  us  is  known  and 
felt,  the  more  love  we  have  to  God. 

[2.]  The  special  object  of  this  love  is  God  as  revealed  in  Christ 
Partly,  because  thereby  God,  who  is  otherwise  terrible  to  the  guilty 
soul,  is  thereby  made  amiable  and  a  fit  object  for  our  love.  And 
therefore  in  studying  Christ,  it  should  be  our  principal  end  to  see  the 
goodness,  love,  and  amiableness  of  God  in  him.  A  condemning  God 
is  not  so  easily  loved  as  a  gracious  and  reconciled  God.  Man's  fall 
was  from  God  unto  himself,  especially  in  the  point  of  love ;  he  loved 
himself  instead  of  God,  and  therefore  his  real  recovery  must  be  by  the 
bringing  up  his  soul  to  the  love  of  God  again.  Now  a  guilty  con 
demned  sinner  can  hardly  love  the  God  who  in  justice  will  condemn 
and  punish  him,  no  more  than  a  malefactor  will  love  his  judge,  who 
corneth  to  pronounce  sentence  upon  him.  Tell  him  that  he  is  a  grave 
and  comely  person,  a  just  and  an  upright  man ;  but  the  guilty  wretch 
replieth,  He  is  my  judge.  Well  then,  nothing  can  be  more  conducing 
and  essential  to  man's  recovery  to  God,  than  that  God  should  be 
represented  as  most  amiable,  a  father  of  mercies,  a  God  of  pardons, 
one  that  is  willing  to  pardon  and  save  him,  in  and  by  Jesus  Christ: 
2  Cor.  v.  19,  'God  was  in  Christ  reconciling  the  world  to  himself.' 
So  he  is  represented  comfortably  to  us,  and  inviting  the  heart  to  close 
with  him.  And  partly,  because  so  we  have  the  highest  engagement 
to  love  him.  We  are  bound  to  love  God  as  a  creator  and  as  a  pre 
server  ;  to  love  him  as  he  is  the  strength  of  our  lives  and  the  length 
of  our  days,  Deut.  xxx.  20  ;  to  love  him,  because  he  heareth  the  voice 
of  our  supplications,  Ps.  cxvi.  1 ;  as  our  deliverer,  and  the  horn  of  our 
salvation,  Ps.  xviii.  2 ;  to  love  him  as  one  who  daily  loadeth  us  with 
his  benefits.  There  is  a  gratitude  due  for  these  mercies.  But  chiefly 
as  he  is  our  God  and  Father  in  the  Lord  Jesus  Christ.  This  is  the 
great  instance  of  God's  love :  Horn.  v.  8,  '  God  commended  his  love 
towards  us,  that  while  we  were  yet  sinners,  Christ  died  for  us  ; '  and 
1  John  iv.  10,  '  Herein  is  love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  be  a  propitiation  for  our  sins.'  That  was 
the  astonishing  expression  of  it,  a  mystery,  without  controversy,  great, 
that  he  was  pleased  to  save  us  at  so  dear  a  rate,  and  by  so  blessed  and 
glorious  a  person,  that  we  might  more  admire  the  glory  of  his  love  to 
sinners,  so  wonderfully  declared  unto  us.  God  made  Christ's  love  so 
exemplary,  that  he  might  overcome  us  by  kindness. 

[3.]  The  singular  effects  of  this  gratitude  or  returning  love.     It 


VER.  14.]  SEKMONS  UPON  2  CORINTHIANS  v.  143 

causeth  us  to  devote  tlie  whole  man  to  Christ's  service,  will,  and 
honour,  and  to  bring  back  all  his  mercies  to  him,  as  far  as  we  are  able, 
to  his  use  and  glory.  God  in  Christ,  being  so  great  a  benefactor,  all 
that  have  received  the  benefit  with  a  due  sense  and  esteem  of  it,  will 
resolve  to  love  God  again,  and  to  serve  him  with  all  their  powers,  Rom. 
xii.  1.  Who  deserveth  our  love  and  obedience  more  than  God  ?  and 
our  thankful  remembrance,  more  than  Christ  ?  Therefore  if  we  be 
affected  with  the  mercy  of  our  redemption,  we  will  devote  ourselves 
and  our  all  to  him,  and  use  our  all  for  him.  Our  whole  lives  will  be 
employed  for  him,  and  all  our  actions  will  be  but  the  effects  of  inward 
love  streaming  forth  in  thankfulness  to  God.  So  Paul  here  being  in 
the  bonds  of  love,  and  under  lively  apprehensions  of  this  infinite  love 
of  Christ,  utterly  renounced  himself,  to  dedicate  himself  wholly  to  the 
service  of  God  and  his  church.  And  surely  if  we  are  thus  affected, 
we  will  be  like-minded,  perfectly  consecrating  to  him  our  life  and 
strength. 

Secondly.  What  influence  it  hath  upon  our  duties  and  actions. 

1.  Love  is  an  ingenuous  and  thankful  grace,  that  is,  thinking  of  a 
recompense,  or  a  return  to  God,  or  paying  him  in  kind,  love  for  love. 
The  reasonableness  of  this  will  appear  by  what  is  done  between  man 
and  man.  We  expect  to  be  loved  by  those  whom  we  love,  if  they 
have  anything  of  good  nature  left  in  them.  The  most  hard-hearted 
men  are  melted  and  wrought  upon  by  kindness.  Saul  wept  when 
David  spared  him,  when  he  had  him  in  his  power ;  and  shall  God  not 
only  spare  us,  but  Christ  come  and  make  a  plaster  of  his  own  blood  to 
cure  us,  and  heal  us,  and  shall  we  have  no  sense  of  the  Lord's  kind 
ness  ?  Usually  we  are  taken  more  with  what  men  suffer  for  us  than 
with  what  they  do  for  us,  and  shall  Christ  do  and  suffer  such  great 
things,  and  we  be  no  way  affected  ?  See  how  men  plead  one  with 
another.  Consider  the  words  of  Jehu  to  Jonadab  the  son  of  Rechab  : 
2  Kings  x.  15,  '  Is  thy  heart  right,  as  my  heart  is  with  thy  heart  ? ' 
Dost  thou  in  truth  affect  me,  as  I  do  thee  ?  And  Paul  to  the  Corin 
thians:  2  Cor.  vi.  11-13,  '  0  ye  Corinthians,  our  mouth  is  open  to  you, 
our  heart  is  enlarged ;  ye  are  not  straitened  in  us,  but  ye  are  straitened 
in  your  own  bowels.  Now  for,  a  recompense  in  the  same,  be  ye  also 
enlarged ' — that  is,  my  kindness  and  affection  are  great,  my  whole 
soul  is  open  to  you  and  at  your  service.  It  would  be  a  just  return  if 
you  would  be  back  again  as  kind  and  affectionate  towards  me,  as  I 
have  been  to  you.  And  again,  when  we  are  not  loved  by  those  whom 
we  love,  we  use  to  expostulate  it  with  them ;  as  the  same  Paul  to  the 
Corinthians:  2  Cor.  xii.  15,  'I  will  very  gladly  spend  myself,  and  be 
spent  for  you :  though  the  more  abundantly  I  love  you,  the  less  I  am 
beloved  of  you ; '  or  as  Joab  to  David :  2  Chron.  xix.  6,  '  Thou  lovest 
thine  enemies,  and  hatest  thy  friends.'  Men  think  they  reason  well 
when  they  plead  thus,  for  they  presume  it  of  love,  that  it  will  be 
ingenuous,  and  make  suitable  returns.  Well  then,  the  like  we  may 
with  better  reason  expect  from  all  those  who  have  a  due  sense  of  their 
Redeemer's  love,  that  they  will  return  affection  for  affection,  and 
accordingly  honour  and  serve  him  who  died  for  them.  God's  love 
hath  more  worth  and  merit  in  it  than  man's.  No  man's  love  is  carried 
on  in  such  an  astonishing  way,  nor  with  such  condescension.  God 


144  SERMONS  UPON  2  CORINTHIANS  V.  [SlSR.  XXIII. 

had  no  reason  to  love  us  at  so  clear  a  rate :  but  we  have  all  the  reason 
in  the  world  to  love  God  and  serve  him.  Therefore  it'  he  hath  pre 
vented  us  with  his  love,  the  thankful  soul  will  think  of  a  return  and 
recompense,  such  as  creatures  can  make  to  God.  God's  love  of  bounty 
will  be  requited  by  a  love  of  duty  on  our  part. 

2.  Love  is  a  principle  that  will  manifest  and  show  itself.     Of  all 
affections  it  can  least  be  concealed  ;  it  is  a  fire  that  will  not  be  hidden. 
Men    can    concoct    their    malice,  and   hide   their  hatred,  but    they 
cannot  hide  their  love.     It  will  break  out  and  express  itself  to  the 
party  loved,  by  the  effects  and  testimony  of  due  respects :  Prov.  xxv. 
5,  'Open  rebuke  is  better  than  secret  love/    When  a  man  beareth 
another  good-will,  but  doth  nothing  for  him,  how  shall  he  know  that 
he  loveth  him  ?     Can  a  man  love  God,  and  do  nothing  for  him  ?     No ; 
it  must  show  itself  by  some  overt  act ;  love  suffereth  a  kind  of  imper 
fection  till  it  be  discovered,  till  it  break  out  into  its  proper  fruits :  1 
John  ii.  5,  '  He  that  keepeth  his  word,  in  him  is  the  love  of  God 
perfected ; '  as '  lust  is  perfected,  when  it  bringeth  forth  sin/  Jam.  i.  15. 
at  hath  produced  its  consummate  act,  and  discovered  itself  to  the  full. 

3.  It  bendeth  and  inclineth  the  heart  to  the  thing  loved.     Amor 
meus  est  pondus  meum  ;  eo  feror,  quocunque,  feror.     It  is  the  vigor 
ous  bent  of  the  soul,  and  it  so  bendeth  and  inclineth  the  soul  to  the 
thing  loved,  that  it  is  fastened  to  it,  and  cannot  easily  be  separated 
from  it.     We  are  brought  under  the  power  of  what  we  love,  as  the 
apostle  speaketh  of  the  creatures :  1  Cor.  vi.  12,  '  But  I  will  not  be 
brought  under  the  power  of  any/    It  is  deaf  to  counsel  in  its  measure  ; 
it  is  true  of  our  love  to  Christ,  if  we  love  him,  we  will  cleave  to  him. 
A  man  is  dispossessed  of  himself  that  hath  lost  the  dominion  of  him 
self,  as  Samson,  like  a  child  led  by  Delilah:  so  is  a  man  ruled  and 
governed  by  his  love  to  Christ. 

4.  It  is  a  most  kindly  principle  to  do  a  thing  for  another  out  of  love. 
What  is  done  out  of  love  is  not  done  out  of  slavish  compulsion,  but 
good- will ;  not  an  act  of  necessity,  but  choice :  1  John  v.  3,  *  This  is 
love,  that  we  keep  his  commandments;  and  his  commandments  are  not 
grievous/     That  is  bad  ground  that  bringeth  forth  nothing,  unless  it 
be  forced.     Natural  conscience  worketh  by  fear,  but  faith  by  love. 
Love  is  not  compelled,  but  it  worketh  of  itself ;  sweetly,  kindly,  it 
taketh  off  all  irksomeness,  lessens  difficulties,  facilitates  all  things,  and 
maketh  them  light  and  easy,  so  as  we  serve  God  cheerfully.     Where 
love  prevaileth,  let  it  be  never  so  difficult,  it  seemeth  light  and  easy. 
Seven  years  for  Rachel  seemed  to  Jacob  as  nothing,  made  him  bear 
the  heat  of  the  day  and  cold  of  the  night,  Gen.  xxix.  10.     But  where 
love  is  wanting,  all  that  is  done  seemeth  too  much. 

5.  It  is  a  most  forcible,  compelling  principle ;  non  persuadet  sed 
•cogit,  one  glosseth  the  text  so.     It  cometh  with  commanding  entreaties, 
reasoneth  in  such  a  powerful,  prevailing  manner,  as  it  will  have  no 
denial :  Titus  ii.  11, 12,  '  For  the  grace  of  God  that,  bringeth  salvation 
hath  appeared  unto  all  men,  teaching  us  that  denying  all  ungodliness 
and  worldly  lusts,  we  should  live  soberly,  righteously,  and  godly  in  the 
present  world/    Nothing  will  hold  your  hearts  to  your  work  so  much 
as  love.     Lay  what  bands  you  will  upon  yourselves,  if  a  temptation 
ocometh,  you  will  break  them,  as  Samson  did  his  cords,  wherewith  he 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  145 

was  bound.  Promises,  vows,  covenants,  resolutions,  former  experiences 
of  comfort,  when  put  to  trial,  all  is  as  nothing  to  love.  But  now  let  a 
man's  love  be  gained  to  Christ,  that  is  band  enough :  quis  legem  dat 
amantibus  ?  major  lex  amor  sibi  est.  Love,  so  far  as  love,  needeth  no 
penalties,  nor  laws,  nor  enforcements,  for  it  is  a  great  law  to  itself,  it 
hath  within  its  bosom  as  deep  obligations  and  engagements  to  any 
thing  that  may  please  God,  as  you  can  put  upon  it.  Indeed  if  there 
were  not  an  opposite  principle  of  averseness,  this  were  enough ;  but  I 
speak  of  love  as  love.  Fear  and  terror  are  a  kind  of  external  impulse, 
that  may  drive  a  soul  to  a  duty ;  but  the  inward  impulse  is  love ;  that 
will  influence  and  overrule  the  soul,  and  engage  it  to  please  Christ,  if 
it  beareth  any  mastery  there. 

6.  It  is  laborious  ;  it  requireth  great  diligence  to  be  faithful  with 
Christ.     Now  love  is  that  disposition  which  puts  us  upon  labours : 
this,  if  anything,  will  keep  a  man  to  his  work :  Heb.  vi.  10,  '  God  is 
not  unrighteous  to  forget  your  work  and  labour  of  love ; '  and  1  Thes. 
i.  3,  '  Remembering  without  ceasing  your  work  of  faith  and  labour  of 
love.'     It  is  not  an  affection  that  can  lie  bashful  and  idle  in  the  soul. 
So  Rev.  ii.  4,  '  Nevertheless  I  have  somewhat  against  thee,  because 
thou  hast  left  thy  first  love/     Till  love  be  lost,  our  first  works  are 
never  left.  Our  Lord  when  he  had  work  for  Peter  to  do,  gauged  his  heart, 
John  xxi.  15, '  Simon  Peter,  lovest  thou  me  ? '    Love  sets  all  a-going. 

7.  It  dilateth  and  enlargeth  the  heart,  and  so  it  is  liberal  to  the 
thing  loved.     '  I  will  praise-  him  yet  more  and  more ;'  '  I  will  not  serve 
the  Lord  with  that  which  cost  me  nothing.'     Other  things  will  not  go 
to  the  charge  of  obedience  to  God.     It  will  be  at  seme  cost  for  God 
and  Christ,  and  maketh  us  obey  God  against  our  own  interest,  and 
carnal  inclination.    It  was  against  the  hair,  but  the  young  man  deferred 
not  to  do  the  thing,  because  he  delighted  iu  Jacob's  daughter,  Gen. 
xxxiv.  19. 

8.  It  is  an  invincible  and  unconquerable  affection  :  Cant.  viii.  6,  7, 
'Love  is  strong  as  death:  jealousy  is  cruel  as  the  grave;  the  coals 
thereof  are  as  the  coals  of  fire,  which  hath  a  most  vehement  flame. 
Many  waters  cannot  quench  love ;  neither  can  the  floods  drown  it.     If 
a  man  would  give  all  the  substance  of  his  house  for  love,  it  would 
utterly  be  contemned.'     There  is  a  vehemency  and  an  unconquerable 
constancy  in  love,  against  and  above  all  afflictions,  and  above  all 
worldly  baits  and  profits.     The  business  is,  of  whose  love  this  is  to  be 
interpreted  ;  of  Christ's,  or  ours.     If  we  understand  it  of  Christ's  love, 
then  it  is  really  verified.     Christ's  love  was  as  strong  as  death,  for  he 
suffered  death  for  us,  and  overcame  death  for  us  ;  he  debased  himself 
from  the  height  of  all  glory  to  the  depth  of  all  misery  for  our  sakes, 
Phil.  ii.  7,  8,  and  2  Cor.  viii.  9 ;  overcame  all  difficulties  by  the 
fervency  of  his  love,  enduring  the  cross,  and  despising  the  shame,  on 
the  one  hand,  Heb.  xii.  2  ;  on  the  other,  refusing  the  offers  of  prefer 
ment  :  Mat.  iv.  9,  10,  The  devil  maketh  an  offer  of  all  the  world  to 
Christ.     Of  ease :  Mat.  xvi.  22,  23,  '  And  Peter  began  to  rebuke  him, 
saying,  Be  it  far  from  thee,  Lord.'     Of  honour ;  Mat.  xxvii.  40,  43, 
'  Thou  that  destroyest  the  temple,  and  bulkiest  it  in  three  days,  save 
thyself,  if  thou  be  the  Son  of  God.     He  trusted  in  God :  let  him  deliver 
him  now,  if  he  will  have  him ;  for  he  said,  I  am  the  Son  of  God.'    But 

VOL.  XIII.  K 


146  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXIII. 

it  is  also  verified  of  Christians  in  their  measure,  who  love  not  their 
lives  to  the  death,  and  overcome  all  difficulties  :  Acts  xxi.  13, '  Willing 
to  die  at  Jerusalem  ;'  endure  all  afflictions ;  Ps.  xliv.  17,  c  All  this  is 
come  upon  us,  yet  we  have  not  forsaken  thee : '  and  suffer  the  loss  of 
all  worldly  comforts ;  Mat.  xix.  27,  '  Behold  we  have  forsaken  all,  and 
followed  thee ; '  and  Luke  xiv.  26,  'If  any  man  come  to  me,  and  hate 
not  father,  and  mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  and  his  own  life  also,  he  cannot  be  my  disciple.'  But  rather  I 
apply  it  to  the  latter,  for  it  is  rendered  as  a  reason,  why  they  beg  a 
room  in  his  heart ;  the  love  that  presseth  us  is  of  such  a  vehement 
nature,  that  it  cannot  be  resisted,  no  more  than  death,  or  the  grave, 
or  fire  can  be  resisted.  Nothing  else  but  Christ  can  quench  it,  and 
satisfy  it;  such  a1  constraining  power  it  hath,  that  the  persons  that 
have  it  are  led  captive  by  it.  An  ardent  affection  and  love  to  Christ  is 
of  this  nature,  and  when  it  is  strong  and  vigorous,  it  will  make  strong 
and  mighty  impressions  upon  the  heart ;  no  opposition  will  extinguish 
it.  Waters  will  quench  fire,  but  nothing  will  quench  this  love  :  Rom. 
viii.  37,  '  Nay,  in  all  those  things  we  are  more  than  conquerors,  through 
him  that  loved  us.'  There  are  two  sorts  of  trials  that  ordinarily  carry 
away  souls  from  Christ ;  the  first  is  from  the  left  hand,  from  crosses  ; 
these  carry  away  some,  but  not  all ;  though  the  stony  ground  could  not, 
yet  the  thorny  ground  could  abide  the  heat  of  the  sun  :  yet  the  second 
sort  of  trials,  the  cares  of  the  world,  the  deceitfulness  of  riches,  and 
voluptuous  living,  which  are  the  temptations  of  the  right  hand,  will 
draw  away  unmortified  souls  and  choke  the  word.  Pleasures,  honours, 
riches,  are  a  more  strong  and  subtile  sort  of  temptations  than  the 
other ;  but  yet  these  are  too  weak  to  prevail  with  that  heart  which 
hath  a  sincere  love  to  Christ  planted  in  it.  They  will  not  be  tempted 
and  enticed  away  from  Christ.  If  a  man  would  give  all  the  substance 
of  his  house,  such  a  soul  will  be  faithful  to  Christ,  and  these  offers  and 
treaties  are  in  vain.  If  love  be  true  and  powerful,  it  is  not  easily 
ensnared,  but  rejects  the  allurements  of  the  world  and  the  flesh,  with 
a  holy  disdain  and  indignation;  all  as  dung  and  dross  that  would 
tempt  it  from  Christ,  Phil.  iii.  9.  And  these  essays  to  cool  it,  and 
divert  it,  and  draw  it  away,  are  to  no  purpose.  Well  then,  this  warm 
love  to  Christ  is  the  hold  and  bulwark  that  maintaineth  Christ's 
interest  in  the  soul.  The  devil,  the  world,  and  the  flesh,  batter  it,  and 
hope  to  throw  it  down,  but  they  cannot ;  nothing  else  will  serve  the 
turn  in  Christ's  room. 

Thirdly,  Whence  love  to  Christ  cometh  to  have  such  a  force  upon 
us ;  or,  which  is  all  one,  how  so  forcible  a  love  is  wrought  in  us  ? 

I  answer,  (1.)  Partly  by  the  worth  of  the  object ;  and  (2.)  Partly  by 
the  manner  how  it  is  considered  by  us  and  applied  to  us. 

1.  From  the  worth  of  the  object.  [1.]  When  we  consider  what  Christ 
is,  what  he  hath  done  for  us,  and  what  love  he  hath  showed  therein, 
how  can  we  choose  but  love  with  such  a  constraining,  unconquerable 
love,  as  to  stick  at  no  difficulty  and  danger  for  his  sake  ?  The  circum 
stances  which  do  most  affect  our  hearts  are  these,  our  condition  and 
necessity.  When  he  came  to  show  this  love  to  us,  we  were  guilty 
sinners,  in  a  lost  and  lapsed  estate,  and  so  altogether  hopeless,  unless 
some  means  were  used  for  our  recoverv.  Kindness  to  them  that  are 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  147 

ready  to  perish  doth  most  affect  them.  Oh,  how  should  we  love  Christ, 
who  are  as  men  fetched  up  from  the  gates  of  hell,  under  sentence  of 
condemnation,  when  we  were  in  our  blood  !  Ezek.  xvi. ;  had  sold  our 
selves  to  Satan,  Isa.  Ivii.  3 ;  cast  away  the  mercies  of  our  creation,  and 
had  all  come  short  of  the  glory  of  God,  Eom.  iii.  23.  When  sentenced 
to  death,  John  iii.  18,  and  ready  for  execution,  Eph.  ii.  3,  then  did 
Christ,  by  a  wonderful  act  of  love,  step  in  to  rescue  and  recover  us ; 
not  staying  till  we  relented,  and  cried  for  mercy,  but  before  we  were 
sensible  of  our  misery,  or  regarded  any  remedy,  then  the  Son  of  God 
came  to  die  for  us. 

[2.]  The  astonishing  way  in  which  our  deliverance  was  brought  about 
by  the  incarnation,  death,  shame,  blood  and  agonies  of  the  Son  of  God 
who  was  set  up  in  our  natures,  as  a  glass  and  pledge  of  God's  great 
love  to  us  :  1  John  iii.  16,  '  Hereby  perceive  we  the  love  of  God,  because 
he  laid  down  his  life  for  us.5  We  had  never  known  so  much  of  the 
love  of  God,  had  it  not  been  for  this  instance.  He  showed  love  to  us 
in  creation,  in  that  he  gave  us  a  reasonable  nature,  when  he  might 
have  made  us  toads  and  serpents.  He  showeth  love  to  us  in  our  daily 
sustentation,  in  that  he  keepeth  us  at  his  expense,  though  we  do  him 
so  little  service,  and  do  so  often  offend  him ;  but  herein  was  love,  that 
the  Son  of  God  himself  must  hang  upon  a  cross,  and  become  a  propiti 
ation  for  our  sins.  We  now  come  to  learn  by  this  instance,  that  God 
is  love,  1  John  iv.  8.  What  was  Jesus  Christ  but  love  incarnate,  love 
born  of  a  virgin,  love  hanging  upon  a  cross,  laid  in  the  grave,  love 
made  sin,  love  made  a  curse  for  us  ? 

3.  The  consequent  benefits.  I  will  name  three,  to  which  all  the 
rest  may  be  reduced. 

(1.)  Justification  of  our  persons:  Kom.  v.  1,  'Being  justified  by 
faith,  we  have  peace  with  God ; '  and  Eph.  i.  7,  '  In  whom  we  have 
redemption  through  his  blood,  the  forgiveness  of  sins ; '  and  Kom.  v.  9, 
'Being  justified  by  his  blood,  we  are  saved  from  wrath  through  him  ;' 
to  be  at  present  upon  good  terms  with  God  and  capable  of  communion 
with  him,  and  access  to  him,  with  assurance  of  welcome  and  audience, 
to  have  all  acts  of  hostility  cease,  this  is  to  stop  mischief  at  the  fountain- 
head — for  if  God  be  at  peace  with  us,  of  whom  should  we  be  afraid  ? — 
then  to  have  sin  pardoned,  which  is  the  great  ground  of  our  bondage 
and  terror,  that  which  blasteth  all  our  comforts,  and  maketh  them 
unsavoury  to  us,  and  is  the  venom  and  sting  of  all  our  crosses  and 
miseries,  the  great  make-bate  between  God  and  us  ;  once  more,  to  be 
freed  from  the  fear  of  hell,  and  the  wrath  of  God,  which  is  so  deservedly 
terrible  to  all  serious  persons  that  are  mindful  of  their  condition,  so 
that  we  may  live  in  a  holy  security  and  peace.  Oh,  how  should  we 
love  the  Lord  Jesus,  who  hath  procured  these  benefits  for  us ! 

(2.)  To  have  our  natures  sanctified,  and  healed,  and  freed  from  the 
stain  of  sin,  as  well  as  the  guilt  of  it,  and  to  have  God's  impress 
imprinted  upon  our  souls,  this  is  also  consequent  of  the  death  of  Jesus 
Christ :  Eph.  v.  26,  '  That  he  might  sanctify,  and  cleanse  it  by  the 
washing  of  water ; '  and  Titus  ii.  14 ;  '  Who  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a 
peculiar  people,  zealous  of  good  works  ;'  so  that  being  delivered  from 
the  thraldom  of  sin,  which  is  a  great  ease  to  a  burdened  soul,  and  fitted 


148  SERMONS  UPON  2  CORINTHIANS  V.  [SiiR.  XXIII. 

for  the  service  of  God, — for  Christ  came  to  make  a  people  ready  for  the 
Lord, — to  be  cleansed  from  all  filthiness  of  flesh  and  spirit,  and  have  a 
nature  divine  and  heavenly.  Let  diseased  souls  desire  worldly  great 
ness,  swine  take  pleasure  in  the  mire,  and  ravenous  beasts  feed  on  dung 
and  carrion,  an  enlarged  soul  must  have  those  higher  blessings,  and 
looketh  upon  holiness  not  only  as  a  duty,  but  a  great  privilege,  to  be 
made  like  God,  and  made  serviceable  to  him.  This  is  that  which 
endears  their  hearts  to  Christ,  '  He  hath  loved  us,  and  washed  us  from 
our  sins  in  his  own  blood,  that  we  might  be  kings  and  priests  unto 
God/  Rev.  i.  5. 

(3.)  Eternal  life  and  glory  :  1  John  iii.  1,  2,  '  Behold  what  manner  of 
love  the  Father  hath  showed  us,  that  we  should  be  called  the  sons  of 
God.  It  doth  not  appear  what  we  shall  be  ;  but  we  know  that  when 
he  shall  appear,  we  shall  be  like  him,  for  we  shall  see  him  as  he  is.' 
This  is  the  end  of  all ;  for  this  Christ  died,  and  for  this  we  believe, 
and  hope,  and  labour,  even  for  that  happy  estate,  when  we  shall  be 
brought  nigh  God,  and  be  companions  of  the  holy  angels,  and  for  ever 
behold  our  glorified  Redeemer,  and  see  our  own  nature  united  to  the 
Godhead,  and  have  the  greatest  and  nearest  intuition  and  fruition 
of  God  that  we  are  capable  of,  and  live  in  the  fullest  love  to  him,  and 
delight  in  him ;  and  the  soul  shall  for  ever  dwell  in  a  glorified  body,  that 
shall  be  no  clog,  but  an  help  to  it ;  and  be  no  more  troubled  with 
infirmities,  necessities,  and  diseases,  but  for  ever  be  at  rest  with  the 
Lord,  lauding  his  name  to  all  eternity.  Now  shall  all  this  be  done 
for  us  ?  and  shall  we  not  love  Christ?  Certainly  if  there  be  faith  to 
believe  this,  there  will  be  love ;  and  if  there  be  love,  there  will  be 
obedience,  be  it  never  so  tedious  and  irksome  to  our  natural  hearts. 

2.  The  strength  of  love  ariseth  from  the  manner,  how  it  is  considered 
by  us  and  applied  to  us. 

(1.)  Partly,  by  faith ;  (2.)  Partly,  by  meditation ;  and  (3.)  Partly, 
by  the  Spirit. 

[1.]  Faith.  Nothing  else  will  enkindle,  and  blow  up  this  holy  fire 
of  love  in  our  hearts,  for  affection  followeth  persuasion.  Till  we  believe 
these  things,  we  cannot  be  affected  with  them.  To  a  carnal,  natural 
heart,  the  gospel  is  but  as  a  fine  speculation,  or  a  well-contrived  fable, 
or  a  dream  of  a  shower  of  rubies  falling  out  of  the  clouds  in  a  night ; 
but  faith,  or  a  firm  persuasion,  that  affecteth  the  heart,  and  therefore 
the  apostle  speaketh  of  faith  working  by  love,  Gal.  v.  6.  Faith  reporteth 
to  the  soul,  and  filleth  the  soul  with  the  apprehensions  of  God's  love 
in  Christ,  and  then  maketh  use  of  the  strength  and  sweetness  of  it,  to 
carry  forth  all  acts  of  obedience  to  God. 

[2.]  By  meditation.  The  most  excellent  things  do  not  work  if  they 
be  not  seriously  thought  of.  Affections  are  stirred  up  in  us  by  the 
inculcation  of  the  thoughts,  as  by  the  beating  of  the  steel  upon  the 
flint  the  sparks  fly  out :  as  the  apostle  persuadeth  to  this :  Eph.  iii. 
17,  18,  '  That  ye  being  rooted  and  grounded  in  love,  may  be  able  with 
all  saints  to  comprehend  what  is  the  height,  and  depth,  and  length  of 
the  love  of  God  in  Christ,  and  may  know  the  love  of  Christ,  which 
passeth  knowledge  ! '  This  is  the  blessed  employment  of  the  saints, 
that  they  may  live  in  the  consideration  and  admiration  of  this  wonder 
ful  love,  that  so  they  may  ever  keep  themselves  in  the  love  of  Christ. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  149 

Nothing  exciteth  us  to  our  duty  so  much  as  this ;  therefore  we  should 
not  content  ourselves  with  a  superficial  view  of  it,  but  dwell  upon  it 
in  our  thoughts.  It  is  our  narrow  thoughts,  our  shallow  apprehensions 
of  God's  love  in  Christ,  our  cold  and  unf  requent  meditation  of  it,  which 
maketh  us  so  barren  and  unfruitful  as  we  are. 

[3.]  The  Spirit  maketh  all  effectual.  The  gospel  containeth  the 
matter  ;  meditation  is  the  means  to  improve  it ;  but  if  it  be  an  act  of 
the  human  spirit  only,  it  affecteth  us  not ;  the  thoughts  raised  in  us 
by  bare  and  dry  reason  are  not  so  lively  as  those  raised  in  us  by  faith, 
that  puts  a  life  into  all  our  notions.  Now  the  acts  of  faith  are  not  so 
forcible  as  when  the  Spirit  of  God  sheddeth  abroad  this  love  in  our 
souls,  Kom.  v.  5.  We  must  use  the  gospel,  must  use  reason,  must  use 
faith,  in  meditation  on  the  love  of  Christ,  but  we  must  beg  the 
effectual  operation  of  the  Holy  Ghost,  who  giveth  us  a  taste  and  feel 
ing  of  this  love,  and  most  thankfully  to  entertain  it. 

Use.  It  showeth  us  how  we  should  excite  and  rouse  up  ourselves  in 
every  duty,  especially  in  those  that  are  difficult  and  displeasing  to  the 
flesh.  The  apostle  Paul  endured  prisons,  stripes,  reproaches,  disgraces, 
yea,  death  itself,  out  of  the  unconquerable  force  of  love.  Therefore,  if 
you  have  any  great  thing  to  do  for  God,  and  would  work  to  the  pur 
pose,  let  faith  by  the  Spirit  set  love  a-work.  Faith  is  needful,  the  work 
of  redemption  being  long  since  over,  and  our  Lord  is  absent,  and  our 
rewards  future ;  and  love  is  necessary  because  difficulties  are  great, 
and  oppositions  many.  The  flesh  would  fain  be  pleased  ;  but  when 
faith  telleth  love,  what  great  things  God  hath  done  for  us  in  Christ, 
the  soul  is  ashamed  when  it  cannot  deny  a  little  ease,  pleasure  or 
profit. 


SEEMON  XXIV. 

.For  the  love  of  Christ  constrainetli  us,  because  we  thus  judge,  that  if 
one  died  for  all,  then  were  all  dead. — 2  COR.  v.  14. 

I  HAVE  chosen  this  scripture  to  speak  of  the  love  of  gratitude,  or  that 
thankful  return  of  love  which  we  make  to  God,  because  of  his  great 
love  to  us  in  Christ.  Before  I  go  on  further  in  this  discourse,  I  shall 
handle  some  cases  of  conscience. 

First,  About  the  reason  and  cause  of  our  love ;  whether  God  be  only 
to  be  loved  for  his  beneficial  goodness,  and  not  also  for  his  essential  and 
moral  perfections.  The  cause  of  doubting  is  this ;  whether  true  love 
iloth  not  rather  respect  God  as  amiable  in  himself,  than  beneficial  to 
us  ?  The  ancient  writers  in  the  church  seemed  to  be  of  this  mind. 
Lombard,  out  of  Austin,  defineth  love  to  be  that  grace  by  which 
we  love  God  for  himself,  and  our  neighbour  for  God's  sake. 

Ans.  1.  There  are  several  degrees  of  love. 

1.  Some  love  Christ  for  what  is  to  be  had  from  him,  and  that  he 
may  be  good  to  us ;  there  we  begin.  The  first  invitation  to  the 
creature  is  the  offer  of  pardon  and  life  :  Mat  xi.  28,  29,  '  Come  unto 


150  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXIV. 

me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest. 
Take  my  yoke  upon  you,  and  learn  of  me,  for  I  am  meek  and  lowly  in 
heart,  and  ye  shall  find  rest  unto  your  souls ; '  and  Heb.  xi.  6, '  He  that 
cometh  to  God  must  believe  that  he  is,  and  that  he  is  a  re  warder  of 
them  that  diligently  seek  him.'  Self-love,  and  the  natural  sense  of 
our  own  misery,  and  the  sense  of  our  burden,  and  the  desires  of  our 
happiness,  have  a  marvellous  influence  npon  us,  yea,  wholly  govern  us 
in  our  first  address  to  God  by  Christ.  Now  this  is  not  altogether  to 
be  blamed  and  condemned.  Partly,  because  there  is  mrother  dealing 
with  mankind.  Tell  a  malefactor  of  the  perfections  of  his  judge, 
this  will  never  induce  him  to  love  him.  And  partly,  because  we  may 
and  must  love  Christ  as  he  hath  revealed  himself  to  our  love.  Now 
he  hath  revealed  himself  as  a  saviour,  as  a  pardoner,  as  a  rewarder, 
for  surely  we  may  make  use  of  God's  motives.  He  suffereth  us  to 
begin  in  the  flesh,  that  we  may  end  in  the  spirit ;  there  is  some  grace 
in  this  very  seeking  love.  You  are  affected  with  the  true  cause  of 
misery,  not  outward  necessity,  but  sin ;  you  seek  after  the  right 
remedy,  which  is  in  Christ,  and  there  is  some  faith  in  that,  in  taking 
Christ  at  his  word.  The  defect  of  this  love  is,  that  you  mind  your 
own  personal  benefit  and  safety,  rather  than  the  pleasing,  obeying,  and 
glorifying  of  God  ;  so  far  there  is  weakness  in  this  act ;  but  this  is  the 
only  way  to  bring  in  the  creature  ;  as  when  a  prince  offereth  pardon 
to  his  rebels,  with  a  promise  that  he  will  restore  them  to  their  forfeited 
privileges  in  case  they  will  lay  down  their  arms,  and  submit  to  his 
mercy.  Self-interest  moveth  them  at  first,  but  after  love  and  duty  to 
their  prince  holdeth  them  within  the  bounds  of  their  duty  and  allegi 
ance.  I  will  ease  you,  saith  Christ,  you  shall  find  rest  to  your  souls ; 
I  will  be  a  rewarder  to  you,  and  give  you  eternal  life.  As  lost 
creatures  we  take  him  at  his  word,  and  afterwards  love  him  and  serve 
him  upon  purer  motives.  Or  take  the  similitude  thus  ;  in  a  treaty  of 
marriage,  the  first  proposals  are  grounded  upon  estate,  suitableness  of 
age,  and  parentage,  and  neighbourhood,  and  other  conveniences  of  life ; 
conjugal  affection  to  the  person  groweth  by  society  and  long  converse. 
Fire  at  first  kindling  casts  forth  much  smoke,  but  afterwards  it  is 
blown  up  into  a  purer  flame. 

2.  Some  love  him  for  the  good  which  they  have  received  from  him. 
Not  so  much  that  he  may  be  good,  but  because  he  hath  been  good ;  and 
indeed  the  love  of  gratitude  is  a  true  Christian  and  gospel  love,  and 
hath  a  greater  degree  of  excellency  than  the  former,  because  thankful 
ness  is  the  great  respect  of  the  creature  to  the  creator,  and  because  so 
few  return  to  give  God  the  glory  of  what  they  have  received ;  but  one 
of  the  healed  lepers  returned  back,  and  glorified  God,  Luke  xvii.  15-18. 
And  because  gratitude  hath  in  its  nature  something  that  is  more  noble 
than  self-seeking,  and  bare  expectation  ;  for  common  reason  tells  us 
that  it  is  better  to  give  than  to  receive  ;  and  in  this  returning  love,  we 
seek  to  bestow  something  upon  God,  in  that  way  we  are  capable  of,  of 
doing  such  a  thing,  or  God  of  receiving  it.  This  returning  love  is 
often  spoken  of  in  scripture,  as  a  praiseworthy  thing :  Ps.  cxvi.  1,  '  I 
will  love  the  Lord,  because  he  hath  heard  the  voice  of  my  supplications : ' 
and  Bom.  xii.  1,  '  I  beseech  you  therefore,  brethren,  by  the  mercies  of 
God,  that  you  present  your  bodies  a  living  sacrifice,  holy,  acceptable  unto 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  151 

Gocl,  which  is  your  reasonable  service.'  God  hath  the  honour  of  a  pre 
cedency,  but  we  of  a  return  :  1  John  iv.  16,  'Herein  is  love,  not  that 
we  loved  God,  but  that  he  loved  us.'  There  is  the  true  spirit  of  the 
gospel  in  such  a  love,  for  gospel  obedience  and  service  is  a  life  of  love, 
and  praise,  and  thankfulness. 

3.  Some  love  God  because  he  is  good  in  himself.  Not  only  that  he 
may  be  good  to  us,  or  because  he  hath  been  good  to  us,  but  because  he 
is  good  in  himself.  God's  essential  goodness,  which  is  the  perfection  of 
his  nature,  his  infinite  and  eternal  being,  and  his  moral  goodness,  which 
is  the  perfection  of  his  will,  or  his  holiness  and  purity,  is  the  object  of 
love,  as  Well  as  his  beneficial  goodness,  or  that  goodness  of  his  which 
promote th  our  interest.  I  prove  it,  partly  because  God  is  the  object  of 
love,  though  we  receive  no  good  by  it.  Love  and  goodness  are  as  the 
iron  and  the  load-stone  ;  nature  hath  made  them  so.  Now  God,  con 
sidered  in  his  infinite  perfection,  is  good,  as  distinguished  from  his  doing 
good,  Ps.  cxix.  68.  And  partly  because  God  loveth  himself  first,  and 
the  creature  for  himself :  Prov.  xvi.  4,  '  The  Lord  hath  made  all  things 
for  himself.'  The  first  object  of  the  divine  complacency  is  his  own 
being,  and  the  last  end  of  all  things  is  his  own  glory  and  pleasure  :  Kev. 
iv.  11,  '  For  thy  pleasure  they  are,  and  were  created.'  Now  this  is  a 
reason  to  us,  because  the  perfection  of  holiness  standeth  in  an  exact  con 
formity  to  God,  and  by  grace  we  are  made  partakers  of  a  divine  nature, 
2  Peter  i.  4  ;  which  mainly  discovereth  itself  in  loving  as  God  loveth,  and 
hating  as  God  hateth.  And  therefore  we  must  love  him  in  and  for 
himself,  and  ourselves  for  him.  And  partly,  because  if  God  were  only 
to  be  beloved  for  the  effects  of  his  benignity  and  beneficial  goodness, 
this  great  absurdity  would  follow,  that  God  is  for  the  creature,  and  not 
the  creature  for  Gocl ;  for  the  supreme  act  of  our  love  would  terminate 
in  our  happiness  as  the  highest  end,  and  God  would  be  only  regarded  in 
order  thereunto.  Now  to  make  God  a  means  is  to  degrade  him  from 
the  dignity  and  pre-eminence  of  God.  Partly,  because  we  are  bound 
to  love  the  creatures  as  good  in  themselves,  though  not  beneficial  to 
us  ;  therefore  much  more  God,  as  good  in  himself.  If  we  are  to  love 
the  saints  as  saints,  not  because  kind  and  helpful  to  us,  but  because  of 
the  image  of  God  in  them,  though  they  never  did  us  any  good  turn  : 
Ps.  xvi.  3,  '  But  to  the  saints  that  are  in  the  earth,  and  to  the  excel 
lent,  in  whom  is  all  my  delight ; '  if  we  are  to  love  the  law  of  God,  as 
it  is  pure,  then  we  are  to  love  God,  because  of  the  moral  goodness  of 
his  nature,  Ps.  cxix.  140.  These  things  are  out  of  question  clear  and 
beyond  all  controversy.  Why  not  God  then,  in  whom  is  more  purity 
and  holiness,  if  indeed  we  are  persuaded  of  the  reality  and  excellency 
of  his  being  ?  Now  in  this  last  rank  there  are  degrees  also. 

[1.]  Some  love  Christ  above  his  benefits.  They  do  not  love  pardon 
and  salvation,  so  much  as  they  love  Christ :  I  Peter  ii.  7,  '  To  them 
that  believe  Christ  is  precious.'  To  love  the  gifts  more  than  the  person, 
the  jointure  more  than  the  husband,  in  a  temporal  cause,  would  not 
be  counted  a  sincere  love.  The  truth  is,  at  first  the  benefits  do  first 
lead  us  to  seek  after  God.  Man  usually  beginneth  at  the  lowest,  and 
loveth  God  for  his  love  to  us,  but  he  riseth  higher  upon  acquaintance. 
First  he  loveth  God  for  that  taste  of  his  goodness  which  we  have  in  the 
creatures ;  then  for  that  goodness  God  exhibiteth  in  the  ordinances, 


152  SERMONS  UPON  2  CORINTHIANS  V.  [SEIl.  XXI V. 

for  that  help  he  offereth  us  there  for  our  greatest  necessities ;  then  as 
in  graces,  justification  and  sanctification ;  then  as  in  Christ,  as  the 
fountain  of  all ;  then  God  above  Christ  as  mediator,  as  the  ultimate 
object  of  love. 

[2.]  Possibly  some  may  come  to  such  a  degree  as  to  love  Christ 
without  his  benefits.  The  height  of  Moses  and  Paul  is  admirable, 
who  loved  God's  glory  above  their  own  salvation :  Exod.  xxxii.  32, 
'  Blot  me  out  of  thy  book ; '  and  Rom.  ix.  3,  '  I  could  even  wish  myself 
accursed  from  Christ  for  my  brethren  and  kinsfolk  in  the  flesh  ; '  lay 
all  his  personal  benefit,  or  the  happy  part  of  his  portion  at  God's  feet 
in  Christ  for  a  greater  end,  to  promote  his  glory  ;  but  this  extra 
ordinary  zeal  is  very  rare,  if  attained  by  any  other  in  this  life. 

[3.]  Some  love  the  benefits  for  his  sake ;  heaven  the  better,  because 
Christ  is  there ;  pardon  the  better,  because  God  is  so  much  glorified  in 
it ;  holiness,  as  it  is  a  conformity  to  God  ;  and  the  work,  for  the  work's 
sake.  Not  but  the  other  considerations  tend  to  this,  and  have  an 
influence  upon  this  ;  so  much  obliged  to  Christ  that  everything  is  sweet 
as  it  cometh  from  him,  or  relateth  to  him. 

2.  Sinful  respect  to  the  benefits  and  rewards  of  religion  bewray eth 
itself  in  four  things. 

[1.]  When  Christ  is  loved  for  worldly  advantages.  We  must 
always  distinguish  between  our  spiritual  interests  and  our  carnal. 
To  respect  Christ  for  our  temporal  advantage  is  that  which  God 
abhorreth,  as  those  that  followed  Christ  for  the  loaves,  John  vi.  28, 
to  be  fed  with  a  miracle  without  labour  and  pains.  So,  vix  diligiiur 
Jesus  propter  Jesum — scarce  is  Jesus  loved  for  Jesus'  sake.  And 
still  Christ's  name  is  reverenced ;  but  his  office  and  saving  grace  are 
disregarded,  and  men  are  content  with  his  common  gifts,  not  seeking 
after  his  special  benefits.  It  is  no  great  matter  to  own  that  which  is 
publicly  esteemed,  and  now  Christ  is  everywhere  received,  to  make  a 
general  profession  of  being  Christians.  Saith  Gilbert, — Now  the  doctrine 
of  Christ  is  handled  in  councils,  disputed  of  in  the  schools,  preached 
in  assemblies,  and  his  religion  made  the  public  profession  of  nations, 
it  is  no  great  matter  of  thanks  to  own  the  general  belief  of  Christianity. 
There  are  many  bastard  motives  of  closing  with  Christ  and  his  ways, 
as  fame,  and  ease,  and  carnal  honour,  and  the  sunshine  of  worldly 
countenance.  These  are  quite  another  thing  than  when  a  poor  soul 
out  of  the  sense  of  his  lost  estate  would  desire  Christ,  and  would  fain 
part  with  anything  to  gain  Christ,  Phil.  iii.  7-9  ;  and  a  sound  convic 
tion  of  our  misery,  and  a  sense  of  his  excellency,  and  our  suitableness, 
maketh  us  to  close  with  him.  The  other  followed  him  for  the  loaves  ; 
indeed  because  his  bread  was  buttered  with  worldly  conveniences.  By 
a  respect  to  such  base  motives  religion  is  prostituted  to  secular  interests. 

[2.]  When  we  have  a  carnal  notion  of  the  true  rewards  of  godliness. 
Carnal  men  look  upon  heaven  as  a  place  of  ease  and  pleasure.  When 
Christ  had  spoken  of  the  bread  that  will  make  men  live  for  ever : 
John  vi.  34,  they  cried  out,  '  Evermore  give  us  of  this  bread  of  life.' 
They  thought  no  more  than  of  an  everlasting  continuance  in  the 
present  earthly  estate.  Such  carnal  notions  have  men  of  heaven,  as  of 
a  Turkish  paradise ;  but  to  know  God  and  love  God,  and  have  the 
soul  filled  up  with  God,  to  be  with  Christ  and  to  be  perfected  in 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  V.  153 

holiness,  these  things  work  little  upon  them.  The  heaven  of  Christians 
is  to  enjoy  an  everlasting  communion  with  God.  To  live  in  the 
belief  and  hopes  of  such  a  heaven,  and  to  delight  our  souls  in  the 
forethought  of  the  endless  sight  and  love  of  God,  this  is  a  true  act  of 
sincere  love  to  Christ,  seeking  its  full  satisfaction.  Here  we  see  him 
but  as  in  a  glass,  there  face  to  face.  We  shall  behold  the  glory  of  God 
in  heaven,  and  the  delights  of  love  will  then  be  perfect.  But  usually 
men  have  a  carnal  notion  of  heaven,  by  a  voluptuous  life,  without 
labour,  and  pain,  and  trouble,  and  this  tainteth  their  hearts  ;  their 
apprehensions  of  benefit  by  Christ  are  feculent,  earthly,  and  drossy. 

[3.]  When  our  respects  to  benefits  are  disorderly,  not  in  the  frame 
wherein  God  hath  set  them.  As,  for  instance,  when  we  desire  some 
benefits,  and  not  others,  or  hate  his  ways  and  love  his  benefits  :  Num. 
xxiii.  10,  '  Oh  that  I  might  die  the  death  of  the  righteous.'  They 
love  him  as  a  redeemer,  but  hate  him  as  a  law-giver.  A  carnal  man 
would  sever  the  benefits  from  the  duties  ;  as  Ephraim  is  as  a  heifer 
not  taught,  which  would  tread  out  the  corn,  but  not.  break  the  clods, 
Hos.  x.  11.  Their  threshing  was  by  the  feet  of  oxen  shod  with  iron. 
Now  the  mouth  of  the  ox  that  treadeth  out  the  corn  was  not  to  be 
muzzled.  But  harrowing,  and  breaking  the  clods,  was  a  mere  labour, 
and  no  privilege  ;  they  would  do  the  one,  but  not  the  other.  If  you 
love  Christ's  benefits,  you  must  love  them  altogether ;  not  taking  one, 
and  leaving  out  another  ;  you  shall  not  have  pardon  without  sanctifi- 
cation,  nor  the  comforts  of  his  Spirit  without  his  quickening  and 
purifying  influence  ;  nor  freedom  from  hell,  without  freedom  from  sin. 
Christ  must  guide  you  and  rule  you,  dwell  in  you,  and  bless  you,  and 
justify  you,  and  whatever  he  is  made  of  God,  that  he  must  be  to 
you,  1  Cor.  i.  30.  He  will  not  give  you  any  such  grace  as  shall 
discharge  you  from  duty,  and  be  a  kind  of  license  and  privilege  to 
sin. 

[4.]  When  we  rest  in  the  lowest  acts  of  love,  and  do  not  go  on  to 
perfection.  The  first  acts  have  more  of  self-love  in  them  than  love  to 
God  ;  you  must  go  on  from  them  to  gratitude,  and  from  gratitude  to 
adoration,  an  humble  adoration  of  the  divine  excellences ;  for  the 
divine  excellences  are  lovely  in  themselves,  as  well  as  his  benefits  are 
comfortable  to  us ;  and  by  an  acquaintance  with  God  in  Christ,  we 
must  settle  into  a  more  entire  friendship  with  him,  and  delight  as 
much  in  praising  him  for  his  excellences,  as  we  do  in  blessing  him 
for  his  benefits.  The  angels  and  blessed  spirits  that  are  above  do 
admire  and  adore  God,  because  of  the  excellences  of  his  nature  ;  not 
only  for  the  benefits  they  have  received  from  him.  They  are  represented 
as  crying  out,  Isa.  vi.  3,  '  Holy,  holy,  holy,  Lord  God  of  hosts,'  by 
admiring,  and  being  affected  with  his  holy  nature  and  sovereign 
majesty  and  dominion ;  and  are  we  no  way  concerned  in  this  ?  Surely 
God  must  be  lauded  and  served  on  earth  as  he  is  in  heaven,  and 
though  we  cannot  reach  to  their  degree,  yet  some  kind  of  this  respect 
belongeth  unto  us.  In  the  Revelation  the  four  living  wights,  and 
twenty-four  elders,  are  brought  in :  Rev.  iv.  8,  '  Saying,  Holy,  holy, 
holy,  Lord  God  Almighty,  which  was,  and  is,  and  is  to  come.'  Now 
by  the  four  beasts,  or  four  living  wights,  and  the  twenty-four  elders, 
the  interpreters  generally  understand  the  gospel  church,  who  are 


SEKMONS  UPON  2  CORINTHIANS  V.  [j$EU.  XXIV. 

continually  praising  God  for  the  unity  of  his  essence,  the  trinity  of 
persons,  together  with  his  eternity,  omnipotency  and  holiness,  to  show 
we  should  love  these  things,  and  be  affected  with  these  things,  as  well 
as  his  bounty  and  goodness  to  us.  Indeed  a  Christian  is  like  a  river ; 
when  it  first  boileth  up  out  of  the  fountain,  it  contenteth  itself  with  a 
little  hole,  but  afterwards  it  seeketh  for  a  larger  channel,  but  is  still 
pent  within  banks  and  bounds ;  but  when  it  emptieth  itself  into  the 
ocean,  it  expatiateth  and  enlargeth  itself,  and  is  wholly  mingled  with 
the  ocean. 

Second  case  is  about  the  actual  persuasion  of  God's  love  to  us.  For 
since  this  love  of  gratitude  ariseth  from  a  sense  or  apprehension  of 
God's  love  to  us  in  Christ ;  therefore  God's  children  are  troubled  when 
they  cannot  make  particular  application,  as  Paul,  and  say,  '  He  loved 
me,  and  gave  himself  for  me,'  Gal.  ii.  20. 

Ans.  1.  A  particular  persuasion  of  God's  love  to  us  is  very  com 
fortable.  Things  that  do  most  concern  us  do  most  affect  us ;  as  a 
man  is  more  pleased  with  legacies  bequeathed  to  him  by  name,  than 
left  indefinitely  to  those  who  can  make  friends.  If  I  can  discern  my 
name  in  God's  testament,  it  is  unquestionably  more  satisfactory  and 
more  engaging  than  when  with  much  ado  I  must  make  out  my  title, 
and  enter  myself  an  heir  :  Eph.  i.  13,  '  After  that  ye  heard  the  word 
of  truth,  the  gospel  of  your  salvation.'  It  is  not  sufficient  to  know 
that  the  gospel  is  a  doctrine  of  salvation  in  general,  or  to  others  only, 
but  every  one  should  labour,  by  a  due  application  of  the  promises  of 
the  gospel  unto  themselves,  to  find  it  a  doctrine  of  salvation  unto 
themselves.  Salvation  by  Christ  is  a  benefit  which  we  need  as  much 
as  others,  and  therefore  should  give  all  diligence  to  understand  our 
part  and  interest  in  it.  God's  love  to  us  is  the  great  reason  of  our 
love  to  God ;  ours  a  reflection  ;  the  more  direct  the  beam,  the  stronger 
the  reflection.  It  is  the  quickening  motive  to  the  spiritual  life,  Gal. 
ii.  20.  Certainly  they  are  much  to  blame  who  can  so  contentedly  sit 
down  with  the  want  thereof,  so  they  may  be  well  in  the  world ;  if 
God  will  love  them  with  a  common  love,  so  as  they  may  live  in  peace, 
and  credit,  and  mirth,  and  wealth  among  men.  Our  joy,  comfort,  and 
peace,  much  dependeth  on  the  sense  of  our  particular  interest :  Luke 
i.  46,  '  My  soul  doth  rejoice  in  God  my  saviour ;'  and  Rom.  v.  11,  '  We 
rejoice  in  God,  as  those  that  have  received  the  atonement.'  It  is 
uncomfortable  to  live  in  doubts  and  fears,  or  else  to  live  by  guess  and 
uncertain  conjectures.  Well  then,  if  we  would  maintain  the  joy 
of  faith,  the  vigour  of  holiness,  we  should  get  our  interest  more 
clear. 

2.  It  is  not  absolutely  necessary ;  because  love  is  the  fruit  of  faith, 
not  of  assurance  only :  Gal.  v.  6,  '  Faith  working  by  love.'  Love  is 
not  so  grown  indeed  where  there  are  fears  and  doubts  of  our  condi 
tion  :  1  John  iv.  18, '  He  that  feareth  is  not  made  perfect  in  love ; ' 
yet  a  love  he  hath  to  God.  If  love  did  wholly  depend  upon  an  actual 
persuasion  of  God's  special  love  to  us,  it  could  never  be  rooted  and 
grounded,  for  this  actual  persuasion  is  an  uncertain  thing,  often 
interrupted  by  the  failings  of  God's  children,  and  spiritual  desertions, 
and  frequent  temptations.  We  do  not  sail  to  heaven  with  a  like  tide 
of  comforts.  Our  evidences  are  many  times  dark,  doubtful,  and 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  155 

litigious,  but  the  grounds  of  faith  are  always  clear,  fixed,  and  stable ; 
and  therefore  the  serious  Christian  may  make  a  shift  to  love  Christ, 
though  he  doth  not  know  that  he  loveth  him  with  a  special  love,  so  as 
to  be  absolutely  assured  of  it ;  he  is  not  so  necessarily  a  comforter,  as 
a  sanctifier.  And  though  he  doth  not  fill  us  with  joy,  yet  he  may 
work  a  strong  and  earnest  love  in  our  hearts,  which  is  as  much  seen 
in  unutterable  groans  as  in  unspeakable  joys.  Love  is  one  of  our 
greatest  evidences,  and  therefore  goeth  before  assurance,  rather  than 
followeth  after  it :  and  assurance  is  rather  the  fruit  of  love,  than  love 
of  assurance  :  see  John  xiv.  21-23,  '  He  that  hath  my  commandments, 
and  keepeth  them,  he  it  is  that  loveth  me ;  and  he  that  loveth  me 
shall  be  loved  of  my  Father  ;  and  I  will  love  him,  and  manifest  myself 
unto  him.  If  a  man  love  me,  he  will  keep  my  words,  and  my  Father 
will  love  him,  and  we  will  come  unto  him,  and  make  our  abode  with 
him.'  It  is  because  we  love  God  so  little  that  we  want  the  fruits  of 
his  manifested  love.  So  that  you  must  not  cease  to  love  God,  before 
you  are  assured  of  his  love  to  you ;  but  you  must  love  him  sincerely 
and  strongly,  and  then  you  will  know  God  loveth  you.  In  the  love 
of  benevolence,  God  beginneth ;  but  as  to  complacency,  the  object 
must  be  qualified.  We  must  have  a  good  measure  of  grace  before  we 
can  so  clearly  discern  it  as  to  be  certain  of  it. 

3.  There  are  many  considerations  which  are  proper  to  our  state. 
Every  one  of  us  have  cause  enough  to  love  God,  if  we  have  but  hearts 
to  love  him,  not  only  as  he  created  us  out  of  nothing,  but  as  he 
redeemed  us  by  Christ.  Cannot  I  bless  God  for  Christ,  without  reflec 
tion  on  my  own  particular  benefit;  his  general  love  in  sending  a 
saviour  for  mankind  ?  John  iii.  16,  '  God  so  loved  the  world,  that  he 
sent  his  only-begotten  Son  into  the  world,  that  whosoever  believed  in 
him,  should  not  perish,  but  have  everlasting  life : '  as  they  reasoned, 
Luke  vii.  5,  '  He  loved  our  nation,  and  hath  built  us  a  synagogue  ; '  few 
did  enjoy  the  benefit  of  it,  but  it  was  love  to  the  nation  of  the  Jews. 
So  his  philanthropy,  his  man-kindness,  should  put  that  home  upon  us, 
that  there  is  a  sufficient  foundation  for  the  truth  of  this  proposition, 
that  whosoever  believeth  shall  be  saved ;  that  Christ  is  an  all-sufficient 
saviour,  to  deliver  me  from  wrath,  and  to  bring  me  to  everlasting  life ; 
that  such  a  doctrine  is  published  in  our  borders,  wherein  God  declareth 
his  pleasure,  that  he  is  willing  all  men  should  be  saved,  and  come  to 
the  knowledge  of  the  truth,  1  Tim.  ii.  3 ;  that  the  door  is  wide  enough, 
if  you  will  get  in ;  and  if  you  have  no  interest,  you  may  have  an  interest, 
We  must  not  think  that  general  grace  is  no  grace.  The  life  of  Chris 
tianity  lieth  in  the  consideration  of  these  things.  In  the  free  offers  of 
grace  all  have  a  like  favour ;  and  none  have  cause  to  murmur,  but  all 
to  give  thanks.  All  that  God  looketh  for  is  a  thankful  acceptance  of 
the  grace  made  for  us  in  Christ.  Surely  when  we  think  of  God's  good 
ness  and  kind-heartedness  to  miserable  and  unworthy  sinners,  and  do 
often  and  seriously  think  what  he  is  in  himself,  and  what  he  is  to  you, 
what  he  hath  done  for  you,  and  what  he  will  more  do  for  you,  if  you. 
will  but  consent,  and  accept  of  his  grace,  such  serious  thoughts  cannot 
but  warm  your  hearts,  and  through  the  Lord's  blessing,  awaken  in  you 
a  great  love  to  God.  In  short,  the  love  of  God  shed  abroad  in  the 
gospel  is  the  great  and  powerful  object  that  must  be  meditated  upon ; 


156  SERMONS  UPON  2  CORINTHIANS  V.  [SflR.  XXIV. 

and  the  love  of  God  shed  abroad  in  your  hearts,  the  most  effectual 
means  to  keep  these  objects  close  to  the  heart ;  and  then  doubts 
•will  vanish. 

4.  The  mercies  of  daily  providence  declare  much  of  the  goodness  of 
God  to  you,  and  to  make  him  more  amiable.  Christians  are  much 
wanting  to  themselves  and  to  their  duty  to  God,  when  they  do  not 
increase  their  sense  of  God's  goodness  by  their  ordinary  comforts :  Deut. 
xxx.  20,  '  Thou  shalt  love  him,  for  he  is  thy  life,  and  the  length  of  thy 
days  ;'  1  Tim.  vi.  17,  18,  it  is  *  the  living  God,  who  giveth  us  richly  to 
enjoy  all  things'  in  this  present  world  ;  and  Ps.  Ixviii.  19,  '  The  God  of 
our  salvation,  who  daily  loadeth  us  with  his  benefits.'  Every  day's  and 
hour's  experience  should  endear  God  to  us.  It  is  his  sun  that  shineth 
to  give  thee  heat,  and  influence,  and  cherishing.  It  is  out  of  his  store 
house  that  provisions  are  sent  to  thy  table.  He  furnisheth  thy  dishes 
with  meat,  and  filleth  thy  cup  for  thee.  He  did  not  only  clothe  man 
at  first :  Gen.  iii.  21, '  Unto  Adam  and  his  wife  did  the  Lord  God  make 
coats  of  skins,  and  clothed  them ; '  when  he  turned  unthankful  man 
out  of  paradise,  he  would  not  send  them  away  without  a  garment. 
As  he  performed  that  office  then,  so  still  he  causeth  the  silkworm  to 
spin  for  thee,  and  the  sheep  to  send  thee  their  fleeces  ;  only  there  is  a 
wretched  disposition  in  man,  we  do  not  take  notice  of  that  invisible 
hand,  which  reacheth  out  our  comforts  to  us.  Acts  of  kindness  in  our 
fellow-creatures  affect  us  more  than  all  those  benefits  we  receive  from 
God.  What  should  be  the  reason  ?  Water  is  not  sweeter  in  the  dish 
than  in  the  fountain.  Man  needeth  himself,  never  giveth  so  freely  and 
purely  as  God  doth,  but  out  of  some  self-respect.  No  kindness  de- 
serveth  to  be  noted  but  the  Lord's,  who  is  so  high  and  glorious,  so 
much  above  us,  that  he  should  take  notice  of  us.  Nothing  but  our  un- 
thankfulness  is  the  cause  of  this  disrespect,  and  forgetting  the  goodness 
of  his  daily  providence,  and  our  looking  to  the  next  hand,  and  to  the 
ministry  of  the  creature,  and  not  to  the  supreme  cause. 

Third  case  of  conscience  about  love,  is  about  the  intenseness  and  degree 
of  it.  The  soul  will  say,  God  is  to  be  loved  above  all  things,  and  to 
have  the  preferment  in  our  affections,  choice,  and  endeavours ;  for  he 
is  to  be  loved  with  all  the  heart,  and  all  the  soul,  Deut.  vi.  5 ;  and 
earthly  things  are  to  be  loved,  as  if  we  loved  them  not.  Now  to  find 
my  heart  to  be  more  stirred  towards  the  creatures  than  to  God,  and 
seem  to  grieve  more  for  a  worldly  loss  than  for  an  offence  done  to  God 
by  sin  ;  to  be  carried  out  with  greater  violence  and  sensible  commotion 
of  spirit  to  carnal  objects  than  to  Jesus  Christ,  I  cannot  find  these 
vigorous  motions,  or  this  constraining  efficacy  of  love  overruling  my 
heart. 

Ans.  1.  Comparison  is  the  best  way  to  discover  love,  comparing 
affection  with  affection  ;  our  affections  to  Christ  with  our  affections  to 
other  matters ;  for  we  cannot  judge  of  any  affection  aright  by  its  single 
exercise,  what  it  doth  alone  as  to  one  object,  but  by  observing  the  dif 
ference  and  disproportion  of  our  respects  to  several  objects.  The  scrip 
ture  doth  often  put  us  upon  this  kind  of  trial :  2  Tim.  iii.  4,  '  Lovers 
of  pleasure  more  than  lovers  of  God.'  Singly  and  apart  a  man  cannot 
be  so  well  tried,  either  by  his  love  to  God  or  his  love  to  pleasure ;  there 
being  in  all  some  kind  of  love  to  God,  and  a  lawful  allowance  of  creature 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  157 

delights,  provided  they  do  not  most  take  us  ;  but  when  the  strength  of 
a  man's  spirit  is  carried  out  to  present  delights,  and  God  is  neglected 
or  little  thought  of,  the  case  is  clear,  that  the  interest  of  the  flesh  pre- 
vaileth  in  his  heart  above  the  interests  of  God  ;  so  Luke  xii.  21,  'So 
is  he  that  layeth  up  treasure  for  himself,  and  is  not  rich  toward  God ; ' 
mindeth  the  one  and  neglecteth  the  other ;  namely,  to  enrich  his  soul 
with  spiritual  and  heavenly  treasure  ;  that  followeth  after  spiritual 
things  in  a  formal  and  careless  manner,  and  earthly  things  with  the 
greatest  earnestness.  The  objection  proceedeth  then  upon  a  right 
supposition,  that  a  respect  to  the  world,  accompanied  with  a  neglect  of 
Christ,  showeth  that  the  love  of  Christ  is  not  in  us,  or  doth  not  bear 
rule  in  us. 

2.  That  God  in  Christ  Jesus  is  to  have  the  highest  measure  of  our 
affections,  and  such  a  transcendent  superlative  degree  as  is  not  given 
to  other  things :  Luke  xiv.  26,  '  If  any  man  come  to  me,  and  hate  not 
his  father,  and  mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  and  his  own  life  also,  he  cannot  be  my  disciple.'  He  that  loveth 
any  contentment  above  Christ,  or  equal  with  him,  will  soon  hate  Christ ; 
so  Mat.  x.  37, '  He  that  loveth  father,  or  mother,  son,  or  daughter,  more 
than  me,  is  not  worthy  of  me.'  And  the  sincere  are  described,  Phil, 
iii.  7-10  ;  the  nearest  and  dearest  relations,  and  choicest  contentments 
all  trampled  upon,  all  is  dung  and  dross  in  comparison  of  the  excellency 
of  the  knowledge  of  our  Lord. 

3.  Love  is  not  to  be  measured  so  much  by  the  lively  act,  or  the 
sensitive  stirring  of  the  affection,  as  the  solid  esteem,  and  the  settled 
constitution.  A  thing  may  be  loved  intensively,  as  to  the  sensitive 
discovery  of  the  affection,  or  appreciated  by  our  deliberate  choice,  and 
constant  care  to  please  God.  Partly,  because  the  vigorous  motion  is 
hasty  and  indeliberate,  is  the  fruit  of  fancy  rather  than  faith.  Some 
by  constitution  have  a  more  moveable  temper,  and  are  like  the  sea, 
easily  stirred.  The  reading  the  story  of  Christ's  passions  will  draw  tears 
from  us,  though  we  regard  not  God's  design  in  it,  nor  how  far  our  sins 
were  accessory  to  these  passions  and  sufferings.  This  qualm  is  stirred 
in  us  by  fancy  rather  than  faith ;  the  story  of  Joseph  in  the  pit  will 
work  the  like  effect,  as  of  Jesus  on  the  cross ;  yea,  the  fable  of  Dido 
and  ./Eneas.  In  all  passions  the  settled  constitution  of  the  heart 
showeth  the  man  more  than  the  sudden  stirrings  of  any  of  them. 
Men  laugh  most  when  they  are  not  always  best  pleased ;  we  laugh  at 
a  toy,  but  we  joy  in  some  solid  benefit.  True  joy  is  a  secure  *  thing,' 
and  is  seen  in  the  judgment  and  estimation,  choice  and  complacency, 
rather  than  in  the  lively  act.  So  love  is  not  to  be  measured  by  these 
earnest  motions,  but  by  the  deliberate  purpose  of  the  heart  to  please 
God.  And  partly,  because  the  act  may  be  more  lively  where  the  af 
fection  is  less  firm  and  rooted  in  the  heart.  The  passions  of  suitors 
are  greater  than  the  love  of  husbands,  yet  not  so  deeply  rooted,  and  do 
not  so  intimately  affect  the  heart.  Straw  is  soon  enkindled,  but  fire 
is  furnished  with  fit  materials,  and  burneth  better,  and  with  an  even 
and  more  constant  heat.  These  raptures  and  transports  of  soul,  fan 
atical  men  feel  them  oftener  than  serious  Christians,  who  yet  for  all  the 
world  would  not  offend  God.  And  partly,  because  sensible  things  do 

1  Qu.  'severe,'  or  'serious'? — ED 


158  SERMONS  UPON  2  CORINTHIANS  V.  [SEE.  XXIY. 

more  affect  us,  and  urge  us  in  the  present  state.  While  we  carry  a  mass 
of  flesh  about  with  us,  our  affections  will  be  more  sensibly  stirred  by 
things  which  agree  with  our  fleshly  nature  ;  our  senses,  which  transmit 
all  knowledge  to  us,  will  be  affected  with  sensible  things  rather  than 
spiritual.  I  confess  it  is  good  to  keep  up  a  tenderness,  and  we  should 
be  affected  with  God's  dishonour  more  than  if  we  had  suffered  loss : 
Ps.  cxix.  136,  '  Kivers  of  tears  run  down  mine  eyes,  because  men  keep 
not  thy  law  ; '  but  in  some  tempers  grief  cannot  always  keep  the  road 
and  vent  itself  by  the  eye.  Certainly  the  constant  disposition  of  the 
soul  is  a  surer  note  to  judge  by  ;  sensible  stirrings  of  affection  are  more 
liable  to  suspicion,  and  not  so  certain  signs  of  grace,  as  the  acts  of  the 
understanding  and  will ;  there  is  a  possibility  of  a  greater  decay  in 
them  ;  you  cannot  weep  for  sin,  but  you  would  give  all  that  you  have 
to  be  rid  of  sin  ;  a  man  may  groan  more  sorely  under  the  pains  of  the 
toothache,  which  is  not  mortal,  than  under  the  languishings  of  a  con 
sumption. 

4.  The  effects  of  solid  esteem  are  these — 

[1.]  When  Christ  is  counted  more  precious  than  all  the  world,  no 
affections  to  the  creature  can  draw  us  to  offend  him,  1  Peter  ii.  7. 
But  all  our  love  to  them  is  still  in  subordination  to  a  higher  love. 
Love  was  principally  made  for  God,  and  it  is  many  ways  due  to  him. 
Those  excesses  and  heights  which  are  in  the  affections  will  become  no 
other  object:  the  genius  or  nature  of  it  showeth  for  whom  it  was 
made.  However,  as  God  hath  placed  some  love  and  holiness  in  the 
creature,  so  some  allowance  of  affection  there  is  to  them.  Worldly 
comforts  are  valuable  as  they  come  from  God,  and  lead  to  him,  as 
effects  of  his  bounty,  and  instruments  of  his  glory  and  service.  All 
the  value  we  put  upon  them  should  be  this,  that  we  have  something 
of  value  to  esteem  as  nothing  for  Christ.  And  when  God  trieth  us, 
when  Christ  and  worldly  matters  come  in  competition,  then  to  be  found 
faithful,  and  despise  the  riches,  pleasures,  and  honours  of  the  world, 
this  is  a  sensible  occasion  to  show  the  sincerity  of  our  love.  Which  do 
you  choose  ?  the  favour  of  God,  or  earthly  friends  ?  the  light  of  his 
countenance,  or  the  prosperity  of  the  world  ? 

[2.]  When  you  can  for  God's  sake  incur  the  frowns  and  displeasure 
of  the  creature  :  Luke  xiv.  26,  '  If  any  man  come  to  me,  and  hate  not 
his  father,  and  mother,  and  wife,  and  children,  and  brethren,  and 
sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple.' 

[3.]  When  a  man  maketh  it  his  main  care  rather  to  please  God 
than  to  gratify  the  flesh  and  promote  his  carnal  interests.  Your 
great  business  is  to  walk  worthy  of  God  to  all  pleasing,  Col.  i.  10 ; 
you  labour  to  get  Christ  above  all,  and  to  live  in  his  love.  All  cares 
and  businesses  give  way  to  this,  and  are  guided  and  directed  by  this. 
His  favour  is  the  life  of  thy  life,  and  his  love  is  thy  greatest  happiness. 
And  thou  darest  not  put  it  to  hazard,  nor  obscure  the  sense  of  it  by 
any  indulgence  to  carnal  satisfactions ;  and  the  greatest  misery  is  his 
displeasure,  and  thereupon  sin,  which  is  the  cause  of  it,  is  most  hateful 
to  thee.  This  is  our  constant  trial,  and  certainly  showeth  how  the 
pulse  of  the  soul  beateth. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  159 


SEEMON    XXV. 

• 

For  the  love  of  Christ  constraineth  us,  because  we  thus  judge,  that  if 
one  died  for  all,  then  were  all  dead. — 2  COR.  v.  14. 

THE  fourth  case  of  conscience  is  about  the  decay  of  love.  The  heart 
is  not  so  deeply  affected  as  it  was  wont  to  be  with  the  love  of  God  in 
Christ,  nor  is  there  such  a  strong  bent  of  heart  towards  him,  nor  delight 
in  him,  and  we  grow  more  remiss  in  our  work,  feeble  in  the  resistance 
of  sin.  Some  that  thus  decay  in  love,  are  not  sensible  of  it ;  others 
from  the  decay  infer  a  nullity  of  love.  Therefore  because  this  is  a 
disease  incident  to  the  new  creature,  something  must  be  said  to  this 
case,  both  to  warn  men,  and  to  direct  them  in  the  judging  of  it.  In 
answering  this  doubt,  take  these  propositions — 

1 .  Leaving  our  first  love  is  a  disease  not  only  incident  to  hypocrites, 
but  God's  own  children.  To  hypocrites :  Mat.  xxiv.  12,  '  The  love  of 
many  shall  wax  cold  ; '  to  God's  own  children  :  Kev.  ii.  4,  '  Neverthe 
less  I  have  somewhat  against  thee,  because  thou  hast  left  thy  first  love.' 
They  were  commended  for  their  labour  in  the  Lord's  work,  zeal  against 
hypocrites,  patience  in  adversity,  yet  I  have  somewhat  against  thee ; 
what  is  that  ?  "On  rrjv  dyd'Tr'rjv  aov  rrjv  •jrpcorrjv  a<£r)«:a9.  Only 
here  is  this  difference,  though  the  disease  be  common  to  both,  yet  with 
some  difference  as  to  the  event  and  issue.  Hypocrites  may  make  a 
total  defection,  and  there  may  be  in  them  an  utter  extinction  of  love : 
in  others  there  is  not  a  total  failing,  but  only  some  degrees  of  their 
love  abated.  The  love  of  hypocrites  may  utterly  miscarry  and  vanish. 
Many  seem  to  be  carried  on  with  great  fervour  and  affection  in  the 
ways  of  God  for  awhile,  yet  afterwards  fall  quite  away ;  partly,  because 
it  was  a  love  built  upon  foreign  motives,  as  the  favour  of  the  times, 
the  air  of  education,  the  advantage  of  good  company.  Christ  might 
be  the  object,  but  the  world  the  ground  and  reason  of  all  this  love. 
Jesus  is  not  loved  for  Jesus '  sake.  He  must  be  both  object  and  reason  ; 
otherwise  when  the  reasons  of  our  love  alter,  the  object  will  not  hold 
us.  When  times  grow  bad  we  grow  bad  with  them.  It  is  no  wonder 
to  see  hirelings  prove  changelings;  and  many  that  loved  a  Christ 
triumphing,  to  forsake  and  hate  a  Christ  crucified.  When  the  grounds 
alter,  their  affections  are  removed  ;  their  affections  to  Christ's  cause  and 
servants  will  cease  also  ;  as  artificial  motions  cease,  when  the  poise 
is  down  by  which  they  are  moved.  Flying  meteors,  when  the  matter 
that  feedeth  them  is  spent,  will  vanish  and  disappear,  or  fall  from 
heaven  like  lightning,  when  the  stars,  those  constant  fires  of  heaven, 
shine  forth  with  a  durable  light  and  brightness.  What  is  in  one 
evangelist,  '  take  from  him  that  which  he  hath,'  is  '  take  from  him  that 
which  he  seemeth  to  have,'  in  another,  Luke  viii.  18.  Partly,  because 
if  Jesus  were  loved  for  Jesus'  sake,  yet  not  with  such  a  prevalent, 
radicated  love,  as  could  subdue  contrary  affections.  There  is  a  love 
of  God,  and  a  delight  in  his  ways,  which  is  cherished  in  us  upon  right 
motives  and  reasons,  such  as  the  offer  of  pardon,  and  eternal  life  by 
Christ ;  but  this  did  but  lightly  affect  the  heart,  not  change  it — a 
taste  of  the  good  word,  Heb.  vi.  4-6.  At  first  men  find  a  marvellous 


160 


SERMONS  UPON  2  CORINTHIANS  V. 


[SER.  XXV. 


sweetness  in  the  way  of  godliness,  hugely  pleased  with  the  possibility 
of  pardon  and  happiness ;  but  these  sentiments  of  religion  are  after 
wards  choked  by  the  cares  of  this  world  and  voluptuous  living  ;  ahd  all 
that  delight  and  savour  which  they  had  is  lost,  and  comes  to  nothing, 
when  temptations  rise  up  in  any  considerable  strength.  Therefore  we 
are  warned  to  keep  up  the  confidence  and  rejoicing  of  hope,  Heb. 
iii.  6,  14,  that  well-pleasedness  of  mind,  that  liking,  that  comfortable 
savour  which  we  had  in  the  serious  attending  upon  the  business  of 
religion. 

2.  God's  own  children  may  find  their  love  cold  and  languishing, 
and  that  they  go  backward  some  degrees,  and  suffer  loss  in  the  heat 
and  vigour  of  grace ;  but  though  grace  do  decay,  it  is  not  utterly 
abolished.  The  church  of  Ephesus  left  her  first  love,  but  not  utterly 
lost  it ;  the  seed  of  God  remaineth  in  them,  1  John  iii.  9 ;  there 
is  some  vital  grace  communicated  in  regeneration  which  cannot  be  lost. 
This  is  more  radicated  than  the  former ;  it  is  a  deeper  sense  of  God's 
love,  and  doth  more  affect  the  heart,  that  it  is  not  so  easily  controlled 
by  contrary  affections ;  but  chiefly  because  it  is  preserved  by  the 
influence  of  God's  grace,  with  respect  to  his  covenant,  wherein  he  hath 
undertaken  not  to  depart  from  us,  so  to  keep  afoot  that  love  and  fear 
in  our  hearts,  that  we  shall  not  depart  from  him,  Jer.  xxxii.  40.  In 
the  new  covenant  God  giveth  what  he  requireth,  donum  perseverantice, 
as  well  as  pr&ceptum.  Well  then,  though  this  love  may  suffer  a 
shrewd  abatement,  yet  it  is  not  totally  extinguished.  Gradus  remit- 
titur,  actus  intermittitur,  sed  habitus  non  amittitur.  Not  only  may 
the  acts  and  fruits  be  few,  but  the  measure  of  their  inward  love  toward 
Christ  may  be  abated,  and  yet  not  the  habit  lost  or  totally  fail. 

Secondly,  That  we  may  understand  this  disease  the  better,  let  us 
consider  what  is  not  it. 

1.  Not  every  lighter  distemper,  which  the  gracious  heart  observeth 
and  rectifieth.     There  are  failings  and  infirmities  during  the  present 
state,  and  nothing  is  so  uncertain  as  to  judge  of  ourselves  by  particular 
actions ;  in  every  act  love  doth  not  put  forth  itself  so  strongly  as  at 
other  times,  but  a  coldness  and  deadness  seizeth  upon  us,  which  we 
cannot  shake  off.     Or  there  may  be  failings,  and  we  walk  in  darkness, 
Isa.  Ixiv.  7,  for  one  act  or  so,  and  yet  cannot  be  called  a  decay  of 
love ;  every  act  of  known  sin  is  not  apostasy  and  defection,  nor  a  degree 
of  it,  as  every  feverish  heat  after  a  meal  in  the  spring  is  not  a  fever. 
Alas,  for  the  generation  of  the  just,  if  every  vain  thought,  or  idle  word, 
or  distempered  passion,  were  a  decay  of  love !  Some  obstruction  of  love 
there  may  be  for  the  present,  which  the  soul  taketh  notice  of,  and 
retracts  with  sorrow  and  remorse,  but  still  we  hold  on  our  course ;  yet 
it  is  a  stopping  in  our  course  :  Gal.  v.  7,  '  Ye  did  run  well ;  who  did 
hinder  you  ? ' 

2.  Every  loss  and  abatement  of  those  ravishments,  and  transports 
of  soul,  or  love-qualms,  which  we  feel  sometimes,  is  not  this  decay. 
There  are  some  raised  operations  of  love  which  cannot  be  constant ;  in 
two  cases  especially  we  find  them  : — 

[1.]  At  first  conversion.  There  are  then  strong  joys  and  liftings  up 
of  soul  upon  our  first  acquaintance  with  God.  Partly,  from  the  new 
ness  of  the  thing ;  new  things  strangely  affect  and  transport  us,  and 


VER.  14. j  SERMONS  UPON  2  CORINTHIANS  v.  161 

no  doubt  there  are  greater  and  more  express  admirations  of  grace,  when 
first  called  out  of  darkness  into  light.  And  that  is  the  reason  why  it  is 
called  '  marvellous  light/ 1  Peter  ii.  9.  The  change  is  more  admired  by 
them  who  are  newly  plucked  out  of  that  woeful  condition  they  were  in 
before,  and  possessed  of  such  excellent  privileges  as  they  have  in  their 
estate  ;  it  makes  them  wonder  the  more  at  their  own  happiness ;  as  a 
man  in  deep  thirst  hath  a  more  sensible  pleasure  when  he  first  cometh 
to  meet  with  drink ;  his  taste  is  more  lively  then,  though  he  be  thankful 
to  God  for  the  comfort  of  ordinary  meals.  Partly,  because  then  our 
love  wholly  showeth  itself  in  sensitive  expressions,  whilst  as  yet  love 
is  not  dispersed  and  diffused  into  the  several  channels  of  obedience. 
The  tide  may  be  high  and  strong,  our  only  work  at  first  being  the 
thankful  entertainment  and  welcome  of  grace ;  but  when  a  man  cometh 
to  see  how  many  ways  he  is  to  express  his  love  to  God,  he  may  have  a 
true  zeal  and  affection 'to  God  in  his  Christian  course,  a  more  rooted 
and  grounded  love,  though  he  have  not  those  ravishments  and  trans 
ports  of  soul,  Eph.  iii.  17.  And  partly,  because  the  first  edge  of  our 
affections  is  not  yet  blunted  by  change  of  cases.  A  young  Christian 
may  be  dandled  upon  the  knee,  have  a  more  plentiful  measure  of  God's 
sensible  presence  than  afterwards  is  afforded  to  him,  not  yet  tried  with 
smiles  and  frowns,  and  variety  of  conditions,  and  things  prosperous 
and  adverse.  And  do  you  think  that  the  seasoned  Christian  doth  not 
love  God  as  well  as  he,  who  hath  been  faithful  to  him  in  all  estates, 
and  not  only  passed  the  pangs  of  the  new  birth,  but  sundry  encounters 
of  temptations  ?  Surely  the  tried  man  hath  the  stronger  love,  though 
it  may  be  not  such  stirrings  of  affections,  as  he  who  is  under  God's 
special  indulgence,  and  from  whom  God  for  a  while  restraineth  the 
violent  assaults  of  furious  temptations,  till  he  be  a  little  more  confirmed 
and  engaged  in  the  profession  of  godliness. 

[2.]  After  great  comforts  and  enlargements.  In  the  days  of  God's 
royalty  and  magnificence,  sometimes  a  Christian  hath  high  affections 
to  God,  and  joys  in  the  sense  of  his  love,  when  God  hath  feasted  him, 
and  manifested  himself  to  him  :  Ps.  Ixiii.  6,  '  My  soul  is  filled  as  with 
marrow  and  fatness,  and  my  mouth  shall  praise  thee  with  joyful  lips.' 
There  are  rich  experiences  of  the  love  of  God  in  his  ordinances,  which 
are  vouchsafed  to  us,  to  which  all  the  pleasures  of  the  creature  are  no 
way  comparable.  Now  these  are  very  great  mercies,  but  very  doubtful 
evidences  to  try  our  estate  by  ;  for  these  overflowings  of  love  are  acci 
dental  things — possunt  adesse  et  abesse.  They  are  fitted  for  special 
spiritual  occasions.  We  cannot  always  bear  up  under  them.  A 
settled  calm,  and  the  peace  of  the  soul,  is  a  greater  mercy  than  these 
spiritual  suavities  or  passionate  joys;  if  we  have  our  taste  kept 
up,  and  our  relish  of  heaven  and  spiritual  things,  or  a  fixed  bent  of 
heart  towards  them,  it  is  a  more  constant  and  less  deceiving  experience. 
Paul  had  his  raptures,  but  withal  his  thorn  in  the  flesh,  to  keep  him 
humble,  2  Cor.  xii.  7.  We  cannot  expect  that  God  should  entertain 
us  always  with  a  feast ;  if  he  give  us  the  constant  diet  and  allowance 
of  his  family,  let  us  be  thankful.  And  though  we  are  not  to  rest  in  a 
dull  quietness,  but  raise  our  hearts  often  to  delight  in  God  in  more 
than  an  ordinary  manner,  yet  no  wise  man  can  expect  this  should  be 
our  constant  frame. 

VOL.  XIII.  L 


162  SERMONS  UPON  2  CORINTHIANS  V.       [SER.  XXV. 

[3.]  Though  we  should  not  lightly  judge  ourselves  guilty  of  a  decay 
of  love,  yet  we  should  not  lightly  acquit  ourselves  of  it.  For  it  is  a, 
great  evil,  and  a  common  evil,  and  many  that  are  surprised  with  it  are 
little  sensible  of  it. 

(1.)  It  is  a  great  evil.  Partly,  because  the  highest  degree  of  love 
does  not  answer  to  the  worthiness  of  Christ,  nor  to  the  duty  of  the 
regenerate,  who  are  called  by  him  from  such  a  depth  of  misery  to 
such  a  height  of  happiness.  And  therefore  when  a  man  falleth  from 
his  first  love,  and  that  measure  which  he  had  attained  unto,  and  doth 
come  short  not  only  of  the  rule,  but  of  his  own  practice,  it  is  the  more 
grievous.  To  come  short  of  the  rule  is  matter  of  continual  humiliation 
to  us  ;  but  to  come  short  of  our  own  attainments  is  matter  of  double 
humiliation  ;  and  the  rather,  because  he  that  pleaseth  himself  in  such 
an  estate  doth  in  effect  judge  the  first  love  to  be  too  much,  as  if  he 
had  been  too  hot  and  earnest,  and  done  more  than  he  needed,  when 
he  had  such  a  strong  love  to  Christ.  His  former  love  is  really  con 
demned,  and  thereby  Christ  is  disesteemed,  as  if  not  worthy  to  be 
beloved  with  all  the  soul,  and  all  the  might,  and  all  the  strength. 
And  partly,  because  as  our  love  decayeth,  so  doth  our  work ;  either  it  is 
wholly  omitted,  or  else  we  put  off  God  with  a  little  constrained,  com 
pulsory  service,  which  we  had  rather  leave  undone  than  do  ;  our  delight 
in  our  work  is  lessened.  As  when  the  root  of  a  tree  perisheth,  the 
leaves  keeptgreen  for  a  while,  but  within  a  while  they  wither  and  fall 
off;  so  love,  which  is  the  root  and  heart  of  all  other  duties,  when  that 
decayeth,  other  things  decay  with  it.  The  first  works  go  off  with  the 
first  love,  at  least,  are  not  carried  on  with  that  care,  and  delight,  and 
complacency,  as  they  should  be.  And  partly,  because  of  the  punishment 
which  attendeth  it.  Christ  is  jealous  of  his  people's  affection,  and 
cannot  endure  that  he  should  not  be  loved  again  by  those  whom  he  so 
much  loveth,  and  therefore  hasteneth  to  the  correction  of  this  dis 
temper,  and  those  that  allow  themselves  in  it :  Kev.  ii.  5,  '  Behold  I 
will  come  against  thee  quickly/  He  threateneth  to  that  church  a 
removal  of  their  candlestick,  when  their  zeal  of  Christianity  was  abated. 
When  a  people  grow  weary  of  Christ,  they  shall  know  the  worth  of 
him  by  the  want  of  him.  So  when  particular  Christians  grow  weary 
of  God,  and  suffer  a  coldness  and  indifferency  to  creep  upon  their 
hearts,  he  cometh  by  some  smart  judgment  to  awaken  them,  and 
will  make  them  feel  to  their  bitter  cost,  what  it  is  to  despise  or  neglect 
a  loving  Saviour,  2  Chron.  xii.  8. 

(2.)  It  is  a  common  evil.  For  it  is  a  hard  matter  to  keep  up  the 
fervency  of  our  love,  therefore  are  there  so  many  exhortations  even  to 
the  best.  The  commended  Thessalonians  are  thus  prayed  for,  2  Thes. 
iii.  5,  '  And  the  Lord  direct  your  hearts  to  the  love  of  God ; '  and 
Jude  21,  '  Keep  yourselves  in  the  love  of  God.'  The  best  are  apt  to 
remit  something  of  their  delight  in  God,  and  their  constant  study  to 
please  him ;  and  our  watchfulness  is  mainly  to  preserve  this  grace. 
There  is  so  much  self-love  in  us,  love  of  our  own  ease  and  carnal 
satisfaction,  so  much  love  of  the  world,  and  such  a  constant  working, 
warring  principle  to  draw  us  off  from  God  and  heavenly  things,  that 
we  cannot  sufficiently  stand  upon  our  guard,  and  take  heed  to  ourselves, 
that  we  do  not  quench  this  heavenly  fire  that  should  always  burn  in 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  163 

our  bosoms.  The  generality  of  professors  have  no  such  care ;  if  they 
do  not  wholly  cast  off  religion,  they  are  satisfied,  though  their  love  to 
God  be  exceeding  cold  ;  and  as  the  hen  as  long  as  she  hath  one  or  two 
of  her  brood  to  follow  her,  doth  not  mind  the  loss  of  the  rest,  so  they, 
as  long  as  they  do  a  few  things  for  God,  mind  not  the  loss  of  many 
degrees  of  grace. 

(3.)  Many  that  are  surprised  with  it,  are  little  sensible  of  it ;  because 
spiritual  distempers  are  not  laid  to  heart,  till  they  openly  appear  in 
their  effects  and  fruits.  A  man  may  be  much  in  external  duties,  and 
yet  his  love  may  be  cold  ;  the  life  of  his  duties  may  be  decayed,  though 
the  duties  themselves  be  not  left  off;  as  the  Pharisees  tithed  mint  and 
cumin,  and  all  manner  of  herbs,  but  passed  over  judgment,  and  the 
love  of  God,  Luke  xi.  42.  Some  small  thing  the  flesh  may  spare  to 
God,  when  as  yet  the  heart  is  in  a  great  measure  withdrawn  from 
him.  There  may  be  a  decay  in  the  degree  of  love,  when  there  is  no 
total  falling  from  former  acts  :  he  may  continue  his  course  of  outward 
duty,  though  he  doth  not  act  so  vigorously  from  love  as  he  was  wont 
to  do  ;  he  is  colder  in  obedience,  and  his  delight  in  God  is  not  so  great 
as  formerly ;  his  work  is  carried  on  with  more  difficulty  and  regret, 
and  it  is  more  grievous  to  obey  ;  the  acts  and  fruits  are  fewer,  though 
they  do  not  wholly  cease,  and  are  not  animated  with  such  a  working, 
active  love  ;  therefore  many  times  men  are  so  insensible,  that  they 
throw  off  all  ere  they  mind  their  distemper.  As  the  glory  of  God,  in 
Ezekiel,  removed  from  the  temple  by  degrees,  first  from  the  holy  place, 
then  to  the  altar  of  burnt-offerings,  then  to  the  outer  court,  then  the 
city,  then  rested  on  one  of  the  hills  which  encompassed  the  city,  to  see 
if  they  would  bring  him  back  again  ;  so  in  this  case  men  grow  cold 
towards  God.  God  is  first  cast  out  of  the  heart,  then  out  of  the  closet, 
then  out  of  the  family,  then  more  indifferent  as  to  public  duties  ;  then 
sin  beginneth  to  hurry  us  to  practices  inconvenient ;  first  we  sin  freely 
in  thought,  then  foully  in  act,  and  all  because  we  did  not  observe  the 
first  declinings. 

[4.]  The  decay  of  love  is  seen  in  two  things ;  the  Remission  of 
degrees,  or  the  intermission  of  acts. 

(1.)  The  remission  of  degrees  of  our  love  to  Christ,  or  to  God  in  Christ. 
To  understand  this  we  must  know  what  is  the  essential  disposition  of  love. 
It  is  an  esteeming,  valuing,  and  prizing  God  above  all  things,  which  is 
manifested  to  us  by  a  constant  car-e  to  please  him,  a  fear  to  offend  him, 
a  desire  to  enjoy  him,  and  a  constant  delight  in  him.  Now  when  any 
of  these  are  abated,  or  fail,  as  to  any  considerable  degree,  your  love  is 
a-chilling  or  growing  cold.  First,  Our  constant  care  to  please  him. 
They  that  love  God,  and  prize  his  favour,  and  have  a  sense  of  his  mercy 
in  Christ  deeply  impressed  upon  their  hearts,  they  are  always  studying 
how  they  shall  appear  thankful  for  so  great  a  benefit :  Ps.  cxvi,  12, 
'  What  shall  I  render  to  the  Lord  for  all  his  benefits  towards  me  ? ' 
Therefore  their  business  and  work  is  to  please  God :  Col.  i.  10,  '  Walk 
worthy  of  the  Lord  unto  all  pleasing  ; '  and  Isa.  Ivi.  4,  '  That  choose 
the  things  that  please  thee,  and  take  hold  of  thy  covenant ; '  and  1 
Thes.  iv.  1,  'As  you  have  learned  how  to  walk,  and  how  to  please  God, 
so  abound  therein  more  and  more.'  A  study  to  please  is  the  true 
fruit  of  thankfulness.  Whilst  love  is  in  vigour  and  strength,  this 


1 64  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXV. 

disposition  beareth  sway  in  the  heart;  but  now  when  it  is  a  more 
indifferent  thing,  whether  God  be  pleased  or  displeased,  or  not  so 
greatly  minded,  when  a  man  beginueth  to  please  his  flesh  or  men, 
and  can  dispense  with  his  duty  to  God,  and  our  intention  is  less 
sincere,  not  so  much  to  please  and  honour  God,  as  to  gratify  ourselves, 
then  love  is  decayed.  Secondly,  The  next  is  like  it,  a  fear  to  offend. 
If  you  can  be  content  to  do  anything  and  suffer  anything,  rather  than 
displease  .God,  and  lose  his  favour,  God's  love  is  dearer  than  life,  his 
displeasure  more  formidable  than  death  itself,  love  is  strong :  Gen. 
xxxix.  9,  '  How  can  I  do  this  wickedness  and  sin  against  God  ? '  But 
when  this  fear  to  offend  is  weakened,  your  love  decayeth.  Thirdly, 
A  desire  to  enjoy  him  in  Christ.  A  strong  bent  and  tendency  of  heart 
towards  God  argueth  a  strong  love.  When  we  cannot  apprehend 
ourselves  happy  without  him,  count  all  things  dung  and  dross,  Phil, 
iii.  7-9,  when  we  desire  a  sense  of  his  love,  or  our  reconciliation  by 
Christ,  this  vehement  desire  after  Christ  cannot  endure  to  want  him, 
if  we  are  deeply  affected  with  that  want,  and  make  hard  pursuit  after 
him  :  Ps.  Ixiii.  8,  '  My  soul  followeth  hard  after  thee/  We  desire  his 
grace,  or  sanctifying  Spirit,  are  here  hungering  and  thirsting  after 
righteousness,  and  the  perpetual  vision  of  him  hereafter.  As  our  desires 
abate,  so  there  is  some  abatement  of  the  degree  of  our  love.  Fourthly, 
Delighting  in  him,  or  in  the  testimonies  of  his  favour,  more  than  in 
any  worldly  thing :  Ps.  iv.  6,  '  Thou  hast  put  more  gladness  into  my 
heart,  than  in  the  time  when  their  corn  and  wine  is  increased ; '  and 
Ps.  cxix.  14,  '  I  delight  in  the  way  of  thy  testimonies  more  than  in  all 
riches.'  Accordingly  there  is  an  observing  of  his  coming  and  going, 
his  presence  or  absence  ;  we  mourn  for  the  one,  Mat.  ix.  15  ;  we  rejoice 
in  the  other,  when  God  is  favourable  and  propitious,  either  manifesting 
his  love  to  us,  or  helping  us  in  our  obedience  to  him. 

(2.)  Intermission  of  acts,  or  effects  of  love.  These  more  sensibly 
declare  the  former ;  for  the  weakness  or  strength  of  the  decree l  is  seen 
by  the  effects  ;  when  the  heart  grows  cold  and  listless,  and  loose  in  our 
love  to  God,  the  soul  is  not  made  fruitful  by  it.  Now  the  effects  of 
love  do  either  concern  God,  sin,  or  the  duties  of  obedience. 

(1st.)  With  respect  to  God.  Love  as  to  the  effects  of  it  is  often  des 
cribed — First,  By  thinking  and  speaking  often  of  him  :  Ps.  Ixiii.  6,  '  I 
remember  thee  on  my  bed,  and  meditate  of  thee  in  the  night  watches ; ' 
and,  Ps.  civ.  24,  '  My  meditation  of  him  shall  be  sweet.'  The  wicked 
are  described  to  be  those  that  forget  God,  Ps.  ix.  17 ;  and  seldom  or 
never  think  of  his  name :  Ps.  x.  4,  '  God  is  not  in  all  their  thoughts.'  It 
is  the  pleasure  of  the  soul  to  set  the  thoughts  on  work  upon  the  object  of 
our  love.  Now  when  our  hearts  and  minds  swarm  with  vain  thoughts 
and  idle  imaginations,  and  thoughts  of  God  are  utter  strangers  to  us,  if 
they  rush  into  our  minds,  they  are  entertained  as  unwelcome  guests, 
you  have  no  delight  in  them ;  it  is  to  be  feared  your  love  is  decayed. 
For  surely  a  man  that  loveth  him  will  think  often  upon  him,  and  speak 
reverently  of  him,  and  be  remembering  God  both  in  company  and 
alone ;  upon  all  occasions  his  main  business  lieth  with  God.  He  is 
still  to  do  his  will,  to  seek  his  glory,  and  to  live  as  in  his  sight  and 
presence,  and  subsists  by  the  constant  supports  he  receiveth  from  him. 

^u.' degree'?— ED. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  165 

Secondly,  As  love  implieth  a  desire  of  nearer  communion  with  him' 
so  we  will  be  often  in  his  company  in  duties.  Frequency  and  fervency ' 
of  converse  with  God  in  prayer,  and  other  holy  duties,  is  an  effect  of 
love.  There  cannot  a  day  pass,  but  they  will  find  some  errand  or 
occasion  to  confer  with  God,  to  implore  his  help,  to  ask  his  leave, 
counsel,  and  blessing,  to  praise  his  name :  Ps.  cxix.  164,  '  Seven  times 
a  day  will  I  praise  thee.'  Now  when  men  can  pass  over  whole  days 
and  weeks,  and  never  give  God  a  visit,  it  argueth  little  love  :  Jer.  ii. 
32,  '  My  people  have  forgotten  me  days  without  number.'  There  is 
little  love  where  there  is  a  constant  strangeness :  Ps.  xxvi.  8,  '  I  have 
loved  the  habitation  of  thy  house,  and  the  place  where  thine  honour 
dvvelleth  ; '  they  love  ordinances,  because  there  they  meet  with  God  ; 
and  Ps.  Ixiii.  2,  '  That  I  may  see  thee  as  I  have  seen  thee/  They 
cannot  let  a  day  pass,  nor  a  duty  pass.  God  is  object  and  end  ;  they 
seek  him  and  serve  him.  Love  is  at  least  cold,  if  not  stark  dead,  when 
God  is  neglected,  when  we  have  no  mind  to  duties,  or  God  is  neglected 
in  them. 

(2d.)  With  respect  to  sin.  When  the  sense  of  our  obligation  to 
Christ  is  warm  upon  the  heart,  sin  doth  not  escape  so  freely ;  love  will 
riot  endure  it  to  live  and  act  in  the  heart.  Grace  will  teach  us  to  war 
and  strive  against  it,  Titus  ii.  12.  '  Do  we  thus  requite  the  Lord  ? ' 
Or  is  this  thy  kindness  to  thy  friend  ?  Sin  is  more  bewailed :  as  she 
wept  much,  because  she  loved  much,. Luke  vii.  47.  Now  when  you 
wallow  in  sin  without  remorse,  have  lost  your  conscientious  tenderness, 
can  sin  freely  in  thought,  and  sometimes  foully  in  act,  spend  time  vainly, 
have  not  such  a  lively  hatred  of  evil,  Ps.  xcvii.  10,  let  loose  the  reins 
to  wrath  and  anger,  the  heart  is  not  watched,  the  tongue  is  not  bridled, 
speeches  are  idle,  yea,  rotten  and  profane ;  wrath  and  envy  tyrannise 
over  the  soul ;  you  are  become  vain  and  careless,  more  bold  and 
.venturous  upon  temptations  and  snares,  less  complaining  of  sin,  or 
groaning  under  the  relics  of  corruption  ;  surely  love  decayeth. 

(3d.)  With  respect  to  the  duties  of  obedience.  Love  where  it  re- 
maineth  in  its  strength, 

First,  Breedeth  self-denial,  so  that  the  impediments  of  obedience  are 
more  easily  overcome,  and  so  we  are  the  more  undaunted,  notwith 
standing  dangers  ;  as  Daniel  more  unwearied  in  the  work  of  the  Lord, 
patient  under  labours,  difficulties,  and  sufferings.  Love  will  be  at  some 
expense  for  the  party  beloved,  and  will  serve  God  whatever  it  costs  us ; 
nay,  counts  that  duty  worth  nothing  that  costs  nothing,  2  Sam.  xxiv. 
24.  Now  when  every  lesser  thing  is  pleaded  by  way  of  bar  and 
hesitancy,  and  all  seemeth  too  much,  and  too  long,  and  too  grievous 
to  be  borne,  love  is  not  kept  in  vigour  ;  an  unwilling  heart  is  soon 
turned  out  of  the  way,  and  everything  is  hard  and  toilsome  to  it. 
Secondly,  It  maketh  us  act  with  sweetness  and  complacency  :  1  John 
v.  3,  '  His  commandments  are  not  grievous.'  Acts  of  love  are  sweet 
and  pleasing ;  therefore  when  you  have  left  the  sweetness  and  com 
placency  of  your  obedience,  the  fervour  of  your  love  is  decayed ;  other 
wise  it  would  be  no  burden  to  you  to  be  employed  for  a  good  God. 
Thirdly,  It  puts  a  life  into  duties,  Horn.  xii.  11,  'Not  slothful  in 
business,  fervent  in  spirit,  serving  the  Lord.'  Otherwise  the  worship 
of  God  is  performed  perfunctorily,  and  in  a  careless,  stupid  manner; 


166  SERMONS  UPON  2  CORINTHIANS  V.       [SER.  XXV. 

sin  is  confessed  without  remorse,  or  sense  of  the  wrong  done  to  God  ; 
prayer  for  spiritual  blessings  without  any  such  ardent  desire  to  obtain 
them ;  returning  thanks  without  any  esteem  of  the  benefits,  or 
affection  to  God  in  the  remembrance  of  them ;  singing  without  any 
life,  or  affection,  or  delight  in  God,  or  spiritual  melody  in  our  hearts ; 
conference  of  God  and  heavenly  things,  either  none  or  very  slight,  and 
careless  hearing  without  attention  ;  reading,  without  a  desire  of  profit ; 
our  whole  service  like  a  carcase  without  a  soul.  As  faith  enliveneth 
our  opinions,  so  doth  love  our  practices ;  and  as  dry  reason  is  a  dead 
thing  to  faith,  so  without  love  everything  done  txod-ward,  is  done 
slightly ;  why  do  we  find  more  life  in  our  recreations,  than  in  our 
solemn  duties,  but  because  our  love  is  decayed  ? 

[5.]  Having  now  found  the  sin,  let  us  consider  the  causes  of  it. 

(1.)  One  cause  or  occasion  may  be  the  badness  of  the  times.  The 
best  Christians  may  decay  in  bad  times.  The  reason  is  given,  Mat. 
xxiv.  12,  '  Because  iniquity  doth  abound,  the  love  of  many  shall  wax 
cold.'  Iniquity  beareth  a  double  sense ;  either  a  general  or  a  more 
limited  sense.  When  there  is  a  deluge  of  wickedness,  sin  by  being 
common  groweth  less  odious.  The  limited  sense  is,  taking  iniquity 
for  persecution ;  because  of  the  sharpness  of  persecution  many  shall  fall 
off  from  Christianity.  This  should  not  be  so  ;  Christians  should  shine, 
like  stars,  brightest  in  the  darkest  night,  Phil.  ii.  15,  16 ;  or  like  fire, 
or  a  fountain,  hottest  in  coldest  weather;  as  David,  in  Ps.  cxix.  126, 
127,  '  It  is  time  for  thee,  Lord,  to  work,  for  they  have  made  void  thy 
law ;  therefore  I  love  thy  commandments  above  gold,  above  fine  gold.' 
But  it  is  hard  to  maintain  the  fire,  when  the  world  keepeth  pouring 
on  water.  There  is  a  certain  liberty  which  we  are  apt  to  take  in 
evil  times,  or  a  damp  and  deadness  of  spirit,  which  groweth  upon  us. 

(2.)  It  cometh  from  a  cursed  satiety  and  fulness.  Our  affections  are 
deadened  to  things  to  which  we  are  accustomed,  and  we  are  soon  cloyed 
with  the  best  things.  The  Israelites  cried  out,  Nothing  but  this 
manna !  '  A  full  stomach  loatheth  a  honey-comb.'  When  first 
acquainted  with  the  things  of  the  Spirit,  communion  with  God,  and 
intercourses  with  heaven,  we  are  affected  with  them,  but  afterwards 
glutted ;  but  this  should  not  be,  because  in  spiritual  things  there  is  a 
new  inviting  sweetness  to  keep  our  affections  fresh  and  lively,  as  in 
heaven  God  is  always  to  the  blessed  spirits  new  and  fresh  every  moment ; 
anti-proportionable  in  the  church,  where  there  is  more  to  be  had,  still 
greater  things  than  these.  In  carnal  things  this  satiety  is  justifiable, 
because  the  imperfections  of  the  creature  which  formerly  lay  hid  are 
discovered  upon  fruition,  and  all  earthly  things  are  less  in  enjoyment 
than  they  were  in  expectation ;  but  it  is  not  so  in  spiritual  things ; 
every  taste  provoketh  new  appetite,  1  Peter  ii.  3. 

(3.)  From  a  negligence  or  sluggish  carelessness.  We  do  not  take 
pains  to  keep  our  graces  alive  ;  we  do  not  ava&Trvpeiv,  2  Tim.  i.  6, 
'  rouse  up  the  gift,'  that  is  in  us.  As  the  priests  in  the  temple  were  to 
keep  in  the  holy  fire,  so  we  by  prayer  and  diligent  meditation,  con 
stantly  keeping  love  a- work,  watchfulness  against  the  encroachments  of 
wordly  and  fleshly  lusts ;  and  when  we  neglect  these  things  love 
decreaseth. 

(4.)  Sometimes  it  cometh  from  freeness  in  sinning.     Neglect  is  like 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  167 

not  blowing  the  fire  hid  in  the  ashes ;  sinning  is  like  pouring  on  water : 
1  Thes.  v.  19,  '  Quench  not  the  Spirit.'  Secure  dalliance  with  the 
pleasures  of  sin  brings  a  brawn  and  deadness  upon  the  heart,  and  God 
is  neglected,  and  our  love  to  him  very  cold. 

[6.]  There  remaineth  nothing  more,  but  the  cure  and  remedy 
against  this  evil ;  and  that  concerneth  prevention  or  recovery. 

(1.)  The  remedy,  by  way  of  prevention  is, 

(1st.)  That  we  should  labour  to  get  love  more  fixed  and  rooted  :  Eph. 
iii.  17,  '  That  ye  may  be  rooted  and  grounded  in  love.'  At  first  our 
affection  may  hastily  put  forth  itself,  like  the  hasty  blossoms  of  the 
spring,  which  are  soon  nipped ;  but  a  Christian's  business  is  to  get  a 
solid  affection  and  bent  of  heart  towards  God,  that  love  may  be  as  it 
were  the  very  constitution  of  our  souls,  and  the  frame  of  our  hearts 
may  be  changed  into  an  addictedness  and  devotedness  to  God.  Many 
content  themselves  with  flashes,  and  good  moods,  and  meltings  at  a 
sermon,  which  soon  vanish  and  come  to  nothing,  because  they  have  no 
root.  The  word  of  grace,  which  revealeth  the  love  of  God,  is  not 
ingrafted  in  their  souls,  so  as  that  it  may  be  the  very  frame  and  temper 
of  their  hearts.  Many  receive  this  wprd  with  joy  :  Mat.  xiii.  21,  '  But 
he  hath  no  root  in  himself.'  They  were  once  affected  with  the  offers 
of  remission  of  sins  and  eternal  life ;  but  this  affection  is  not  so  great, 
so  deep,  as  to  control  contrary  affections.  Christ  doth  not  dwell  in  the 
heart  by  faith  ;  a  visit  there  is,  but  not  an  abode ;  a  transient  motion . 
of  the  Spirit,  but  not  a  constant  habitation  :  a  draught  of  the  running 
stream,  but  they  have  not  the  fountain  within  them,  John  iv.  14. 

(2d.)  You  must  increase  and  grow  in  love,  if  you  mean  to  keep  it: 
Phil.  i.  9,  'I  pray,  that  your  love  may  abound  more  and  more;'  1 
Thes.  iv.  1,  'As  ye  learned  how  to  walk  and  to  please  God,  so  abound 
in  it  more  and  more.'  At  first  love  is  but  weak,  but  progress  of  it  is 
to  be  endeavoured,  otherwise  a  small  measure  of  it  raeeteth  with  so 
many  things  to  extinguish  it,  that  it  cannot  maintain  itself.  Nothing 
conduceth  to  a  decay  more  than  a  contentment  with  what  we  have 
received ;  and  there  is  no  such  way  to  keep  what  we  have,  as  to  go  on 
to  perfection.  They  that  row  against  the  stream,  if  they  do  not  ply 
the  oar,  will  be  driven  back  by  the  force  of  the  tide ;  therefore  every 
day  you  should  hate  sin  more,  and  love  self  less  ;  the  world  less,  yet 
Christ  more  and  more.  Love  being  as  it  were  the  heart  of  the  new 
creature,  he  that  hath  most  love  hath  most  grace,  and  is  the  best  and 
strongest  Christian. 

(3d.)  Leve  must  still  be  excited,  and  kept  in  act  or  exercise ;  not  lie 
as  a  sleepy,  useless  habit  in  the  soul.  It  must  be  the  principle  and 
end  in  every  duty — that  is,  we  must  work  from  love,  and  for  love ; 
from  love,  for  it  is  not  an  act  of  thankful  obedience,  if  love  be  not  acted 
in  it.  Oh,  beg  that  this  grace  may  be  more  increased  in  us !  All 
graces,  ordinances,  word,  sacraments,  tend  to  keep  in  this  love-fire,  and 
keep  it  a-burning.  All  these  institutions  serve  but  till  love  is  perfect, 
and  then  they  cease,  but  love  remaineth.  Besides  all  this,  if  love  be 
not  excited  and  kept  a- work,  carnal  love  will  prevail.  A  corrupt  and 
base  treacherous  heart  had  need  be  watched  and  kept  from  starting 
back.  The  back-bias  of  corruption  will  again  recover  strength,  for 
love  cannot  lie  idle  in  the  soul ;  either  it  must  be  directed  and  carried 


1G8  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXV. 

forth  to  God,  or  it  will  look  out  to  worldly  things.  If  our  love  ceaseth, 
concupiscence  ceaseth  not ;  and  within  a  while  the  world  will  become 
superior  in  the  heart,  and  mammon  be  placed  in  God's  room  and  stead 
— be  respected  as  our  end  and  happiness — for  man  cannot  live,  but  he 
must  have  some  last  end  of  his  actions.  Nor  can  he  long  cease  from 
owning  and  respecting  that  end,  but  the  soul  will  set  up  another  in 
its  stead  ;  therefore  the  more  we  desist  from  loving  God,  the  more  we 
entangle  ourselves  with  other  tilings,  which  get  strength  and  secure 
their  interest  in  our  souls,  as  they  are  confirmed  by  multiplied  acts. 
Therefore  the  love  of  God  must  still  be  kept  a-foot,  that  no  other  thing 
be  practically  preferred  before  him,  John  iv.  14.  It  must  always  be 
springing  up  and  flowing  forth. 

(4th.)  Observe  the  first  declinings,  for  these  are  the  cause  of  all  the 
rest :  evil  is  best  stopped  in  the  beginning.  If  when  first  we  began 
to  grow  careless,  we  had  taken  heed,  it  would  never  have  come  to  that 
sad  issue  it  doth  afterwards ;  a  heavy  body  running  downwards  gathers 
strength  by  running,  and  still  moveth  faster.  Look  then  to  your  first 
breaking  off  from  God,  and  remitting  your  watch  and  spiritual  fervour. 
It  is  easier  to  crush  the  egg,  than  kill  the  serpent :  he  that  keepeth  a 
house  in  constant  repair  prevents  the  fall  and  ruin  of  it.  When  first 
the  evil  heart  beginneth  to  draw  us  off  from  God,  and  to  be  hardened 
through  the  deceitfulness  of  sin,  then  we  must,  Heb.  iii.  12, 13,  humble 
our  souls  betime,  that  we  may  stick  close  to  Christ. 

(2.)  By  way  of  recovery,  where  there  hath  been  a  decay.  Take  the 
advice  of  the  Holy  Ghost :  Kev.  ii.  5,  '  Kemember  from  whence  thon 
art  fallen,  and  repent,  and  do  thy  first  works.' 

(1st.)  A  serious  consideration  of  our  condition,  in  those  words,  '  Re 
member  from  whence  thou  art  fallen/  Recollect  and  sadly  consider,  what 
a  difference  there  is  between  thee  and  thyself;  thyself  living  and  acting 
in  the  sense  and  power  of  the  love  of  God,  and  thyself  now  under  the 
power  of  some  worldly  and  fleshly  lust.  Consider  what  an  advantage 
thou  hadst  against  temptations  of  the  devil,  the  world,  and  the  flesh, 
when  love  was  in  strength,  and  how  much  the  case  is  altered  with  thee 
now ;  how  feeble  and  impotent  in  the  resistance  of  any  sin.  Say,  as 
Job,  chap.  xxix.  2,  3,  '  Oh  that  it  were  as  in  the  months  past,  in  the 
day  when  God  preserved  me,  when  his  candle  shined  upon  my  head/ 
or  as  the  church  :  Hos.  ii.  7,  '  It  wa's  better  with  me  then  than  now/ 
In  our  returning  we^  should  have  such  thoughts  as  these ;  I  was  wont 
to  spend  some  time  every  day  with  God ;  it  was  a  delight  to  me  to 
think  of  him,  or  speak  of  him,  or  to  him  ;  now  I  have  no  heart  to  pray 
or  meditate.  It  was  the  joy  of  my  soul  to  wait  upon  his  ordinances  ; 
the  returns  of  the  Sabbath  were  welcome  unto  me :  but  now  what  a 
weariness  is  it !  Time  was  when  rny  heart  did  rise  up  in  arms  against 
sin,  when  a  vain  thought  was  a  grief  to  my  soul ;  why  is  it  thus  with 
me  now  ?  Is  sin  grown  less  odious,  or  God  less  lovely  ? 

(2d.)  The  next  advice  is,  Repent ;  that  is,  humble  yourselves  before 
God  for  your  defection.  It  is  not  enough  to  feel  yourselves  fallen  ;  many 
are  convinced  of  their  fallen  and  lapsed  estate,  but  do  not  humble  and 
judge  themselves  for  it  in  God's  presence,  bewailing  their  case,  smiting 
on  the  thigh,  praying  for  pardon.  It  is  a  great  sin  to  grow  weary  of 
God  :  Isa.  xliii.  22,  '  Thou  hast  not  called  upon  me,  0  Jacob ;  thou 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  169 

hast  been  weary  of  me,  0  Israel ;'  and  Micah.  vi.  3,  '  0  my  people,  what 
have  I  done  unto  thee?  and  wherein  have  I  wearied  thee?  testify 
against  me.'  His  honour  is  concerned  in  it ;  therefore  you  must  the 
more  feelingly  bewail  it. 

('3d.)  Do  thy  first  works.  We  must  not  spend  the  time  in  idle  com 
plaints.  Many  are  sensible  that  do  not  repent ;  many  repent,  i.  e.,  seena 
to  bewail  their  case,  but  languish  in  idle  complaints  for  want  of  love, 
but  do  not  recover  this  loss  by  serious  endeavours.  You  must  not  rest 
till  you  recover  your  former  seriousness,  and  mindfulness  of  God :  it  is 
one  of  the  deceits  of  our  hearts  to  complain  of  negligence,  and  not  redress 
it.  The  Nazarite  who  had  broken  his  vow,  he  was  to  begin  all  again, 
Num.  vi.  12.  So  you  that  have  broken  with  God,  you  must  do  what  you 
did  at  first  conversion ;  let  your  work  be  sin-abhorring  every  day,  and 
engaging  your  heart  anew  to  God  ;  and  make  no  reservation,  but  so 
give  up  yourselves  to  the  Lord,  that  his  interests  may  prevail  in  your 
hearts  again  above  all  sinful  and  vile  inclinations,  or  whatever  hath 
been  the  cause  of  the  withdrawing  your  hearts  from  God,  and  the  decay 
of  your  love  to  him. 


SEKMON  XXVI. 

For  the  love  of  Christ  constraineth  us,  because  we  thus  judge,  that  if 
one  died  for  all,  then  were  all  dead. — 2  COR.  v.  14. 

WE  come  now  to  theffth  case  of  conscience,  about  loving  God  with 
all  the  heart,  a  thing  often  required  in  scripture.  The  original  place  is, 
Deut.  vi.  5,  '  And  thou  shalt  love  the  Lo'rd  thy  God,  with  all  thy 
heart,  and  all  thy  soul,  and  all  thy  might.'  It  is  repeated  by  our 
Lord,  Mat.  xxii.  37,  '  Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart,  and  with  all  thy  soul,  and  all  thy  mind ;'  but  in  Mark  x.  30,  and 
Luke  x.  27,  '  With  all  thy  heart,  and  all  thy  soul,  and  all  thy  mind, 
and  all  thy  strength.'  This  sentence  was  famous  ;  it  was  one  of  the 
four  paragraphs,  which  the  Jews  were  wont  to  write  upon  their  phy 
lacteries,  and  fastened  to  their  door-posts,  and  read  in  their  houses 
twice  a-day.  Mark,  here  is  variety  of  words,  sometimes  three  words 
are  used,  and  sometimes  four.  Some  go  about  accurately  to  distinguish 
them — by  the  heart  interpreting  the  will ;  by  the  soul,  the  appetite  and 
affections  :  by  the  mind,  the  understanding ;  and  by  might,  bodily 
strength  ;  all  put  together  with  that  intensive  particle  '  all '  imply  great 
love  to  God.  Now  a  doubt  ariseth  hereupon,  how  this  is  reconcilable 
with  the  defects  of  God's  children,  and  the  weaknesses  of  the  present 
state.  Yea,  it  seemeth  to  confine  our  affections,  that  there  will  be  love 
left  for  no  other  things  ;  for  if  God  have  all  the  heart,  and  all  the  soul, 
and  all  the  mind,  and  all  the  strength,  what  is  there  left  for  husband, 
wife,  children,  Christian  friends,  and  other  relations,  without  which 
respect  human  society  cannot  be  upheld  and  preserved  ?  The  doubt 
may  be  referred  to  two  heads. 

1.  The  irreconcilableness  of  the  rule  with  present  defects. 


170  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXVI. 

2.  The  confinement  intimated  is  destructive  of  our  respect  to  our 
natural  comforts  and  relations. 

First,  Concerning  the  first,  how  it  is  reconcilable  with  those  many 
partibilities  and  defects  of  God's  children: — 

I  answer — First,  by  distinguishing.  This  sentence  may  be  considered 
as  an  exaction  of  the  law,  or  as  a  rule  of  the  gospel. 

1.  As  an  exaction  of  the  law.     And  so  it  serveth  to  show  us,  what 
duty  the  perfect  law  of  God  requireth  ;  complete  love  without  the  least 
defect — all  the  heart,  all  the  soul,  and  all  the  might ;  a  grain  wanting 
maketh  the  whole  unacceptable,  as  one  condition  not  observed  forfeiteth 
the  whole  lease,  though  all  the  rest  be  kept.    That  this  reference  is  not 
to  be  altogether  slighted,  appeareth  by  the  occasion  ;   a  lawyer  asked 
him  a  question,  tempting  him,  saying, '  Master,  which  is  the  great  com 
mandment  of  the  law  ? '  Mat.  xxii.  35.   Now  Christ's  aim  was  to  beat 
down  his  confidence  by  proposing  the  rigour  of  the  law  :  Luke  x.  28, 
'  This  do,  and  thou   shalt  live  ; '   the  best  course  to  convince  self- 
justiciaries,  such  as  this  lawyer  was,  thereby  to  rebate  their  confidence 
and  to  show  the  necessity  of  a  better  righteousness ;  and  so  it  is  of  use 
this  way  for  a  double  end. 

[1.]  To  convince  us  of  the  necessity  of  looking  after  the  grace  of  the 
Kedeemer. 

[2.]  To  prepare  us  to  entertain  it  with  the  more  thankfulness. 

[1.]  Of  the  impossibility  of  keeping  the  law,  and  so  the  necessity  of 
the  use  of  the  Redeemer.  For  to  fallen  man  the  duty  of  the  law  is 
impossible,  and  the  penalty  of  it  intolerable  ;  therefore  all  men  by  this 
covenant,  according  to  this  covenant,  are  enclosed  within  a  curse,  shut 
up,  and  necessitated  to  seek  the  grace  of  the  gospel :  Gal.  iii.  23, '  But 
before  faith  came,  we  were  kept  under  the  law,  shut  up  unto  the  faith, 
which  should  afterwards  be  revealed.'  The  law  cannot  be  satisfied, 
unless  the  whole  man  obey  wholly  in  all  things,  which  to  corrupt 
nature  is  impossible,  and  so  it  inevitably  driveth  us  to  Christ,  who 
accepteth  us  upon  more  equitable  terms. 

[2.]  To  make  us  thankful  for  our  deliverance  by  Christ.  When 
you  read  these  words,  all  the  heart,  all  the  soul,  all  the  might,  all  the 
strength,  bless  the  Lord  Jesus  in  thy  heart,  that  God  doth  not  deal 
with  us  upon  these  terms ;  that  we  are  rid  of  this  hard  bondage,  exact 
obedience  or  eternal  ruin  :  '  That  the  law  of  the  Spirit  of  life  in  Christ 
Jesus  hath  made  us  free  from  the  law  of  sin  and  death/  Eom.  viii.  2, 
i.e.,  of  that  rigorous  covenant,  which  to  man  fallen  serveth  only  to 
convince  of  sin,  and  to  bind  over  to  death.  If  God  should  sue  us 
upon  the  old  bond,  a  straggling  thought,  a  wandering  glance,  might 
make  us  liable  to  the  curse. 

2.  As  a  rule  of  the  gospel.     '  Thou  shalt  love  the  Lord  thy  God, 
&c.     '  With  all,'   this  is  not  wholly  antiquated,  and  out  of  date  in 
the  gospel ;  we  must  distinguish  what  is  required  by  way  of  precept, 
and  what  is  accepted  by  way  of  covenant ;  for  the  rule  is  as  strict  as 
ever,   but  the   covenant  is  not    so    strict — to   wit,   that  we    must 
necessarily  perish  if  we  break  it  in  the  least  jot  or  tittle.     The  rule  is 
as  strict  as  ever,  and  admitteth  of  no  imperfection,  either  of  parts  or 
degrees  ;  but  the  covenant  is  not  so  strict,  but  accepteth  of  a  perfec 
tion  of  parts,  and  of  such  a  degree,  as  is  dominating  and  prevailing, 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  171 

or  doth  infer  truth  of  God's  image,  or  a  single-hearted  disposition  to 
love  and  serve  God  to  the  uttermost  of  our  power.  Let  me  prove  both 
these : — 

[1.]  That  the  rule  is  as  strict  as  ever  :  that  is  necessary ;  partly, 
with  respect  to  the  lawgiver,  for  no  imperfect  thing  must  come  from 
God  ;  and  partly,  with  respect  to  the  time  when  it  was  given  us,  in 
innocency  ;  and  partly,  with  respect  to  us,  who  are  under  the  rule  of 
the  law ;  for  if  the  rule  did  not  require  a  perfect  love,  our  defects 
were  no  sins,  for  '  where  there  is  no  law  there  is  no  transgression,' 
Horn.  iv.  15.  And  that  this  particular  law  is  still  in  force  appeareth  by 
that  of  Christ,  Mat.  xxii.  37-40,  '  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  thy  neighbour  as  thyself  ;  on  these  two  hang 
the  law  and  the  prophets/  Surely  that  law  and  prophets  include  all 
known  scripture  that  is  binding  to  us. 

[2.]  But  the  covenant  is  not  so  strict.  For  where  weaknesses  are 
bewailed,  striven  against,  and  in  some  measure  overcome,  they  shall 
not  be  prejudicial  and  hurtful  to  our  salvation  ;  for  in  the  new  cove 
nant  God  requireth  perfection,  but  accepteth  sincerity  ;  and  though  we 
cannot  bring  our  graces  to  the  balance,  it  is  enough  that  we  can  bring 
them  to  the  touchstone  :  Gen.  xvii.  1,  '  Walk  before  me,  and  be  thou 
upright  ; '  though  not  perfect,  yet  if  upright,  though  there  be  a  double 
principle,  flesh  and  spirit,  yet  if  not  a  double  heart.  A  sincere  love, 
in  the  language  of  the  Holy  Ghost,  is  loving  God  with  all  the  heart 
and  all  the  soul ;  so  it  is  said  of  David,  1  Kings  xiv.  8,  '  He  kept 
my  commandments,  and  followed  me  with  all  his  heart,  to  do  only  that 
which  was  right  in  mine  eyes.'  David  had  shrewd  failings,  yet  because 
of  his  habitual  purpose,  so  the  Lord  speaketh  of  him ;  so  of  Josiah, 
2  Kings  xxiii.  25,  '  Like  unto  him  there  was  no  king,  that  turned  to 
the  Lord  with  all  his  heart,  and  all  his  soul,  and  all  his  might,  accord 
ing  to  all  the  law  of  Moses.'  Josiah  also  had  his  blots  and  imperfec 
tions,  yet  his  heart  was  prevalently  set  towards  God  ;  so  that  all  the 
heart  and  all  the  soul  may  be  reconciled  with  the  saint's  infirmities, 
though  not  with  a  vicious  life. 

Secondly,  I  shall  show  you  how  far  we  are  obliged  to  love  God  with 
all  the  heart,  and  all  the  soul,  and  all  the  mind,  and  all  the  strength, 
if  we  would  not  forfeit  our  covenant  claim  of  sincerity. 

1.  We  are  bound  to  strive  after  perfection,  and,  as  much  as  may 
be,  to  come  up  to  the  exactness  of  the  rule.  The  endeavour  is  required, 
though  as  to  success,  God  dealeth graciously  with  us: Phil.  iii.  12,  'Not 
as  though  I  were  already  perfect,  or  had  already  attained,  but  I  follow 
after,  that  I  may  apprehend  that  for  which  I  am  apprehended  of 
Christ.'  The  perfection  of  our  love  to  God  is  part  of  our  reward  in 
lieavea  ;  but  we  are  striving  after  it,  we  cannot  arrive  to  the  perfect- 
ness  of  the  glorified  estate,  but  we  are  pressing  towards  it.  Allowed 
failings  cannot  stand  with  sincerity,  for  he  that  is  contented  with  a 
little  grace  hath  no  grace — that  is  to  say,  he  that  careth  not  how  little 
God  be  loved,  provided  he  may  be  saved,  doth  not  sincerely  love  God. 
A  true  Christian  will  endeavour  a  constant  progress,  and  aim  at  no  less 
than  perfection.  Christians,  this  is  still  your  rule,  all  the  heart  and  all 
the  soul,  and  all  the  might.  The  Lord  hath  such  a  full  right  to  your 
love,  that  coldness  is  a  kind  of  a  hatred,  and  the  grace  which  we 


172  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXVI. 

received  in  conversion  will  urge  us  to  it ;  for  tendentia  mentis  in 
Deum  is  the  fruit  of  conversion,  and  God  is  not  respected  as  a 
means,  but  as  an  end.  We  do  more  unlimitedly  desire  the  end 
than  the  means.  The  whole  latitude  of  understanding,  will,  and 
affections  is  due  to  him,  without  division  or  derivation  to  other 
things. 

2.  We  are  so  far  obliged  as  to  bewail  defects  and  failings  ;.   as 
Paul  groaneth  under  the  relics  of  corruption:    Bom.   vii.  24,  'Oh 
wretched  man  that  I  am !  who  shall  deliver  me  from  this  body  of  death? ' 
A  true  Christian  would  love  God  more  perfectly,  delight  in  him  more 
abundantly,  bring  every  thought  and  practice  into  subjection  to  his 
will ;  if  not,  they  are  kept  humble ;    it  is  a  burden  and  trouble  ;   they 
cannot  allow  themselves  in  this  imperfect  estate  ;  the  same  new  nature 
which  checketh  sin  before  it  is  committed,  mourneth  for  it  after  it 
hath  got  the  start  of  us.     Resistance  is  the  former  dislike  of  the  new 
nature,  and  remorse  the  latter  dislike  after  we  are  overcome.     None 
have  such  cause  to  bewail  failing  as  the  children  of  God ;    they  sin 
against  more  light  and  love;  and  if  conscience  be  in  a  right  frame,  they 
will  bemoan  themselves,  and  loathe  themselves  for  their  sins  ;  and  their 
love,  which  is  seen  in  a  care  to  please,  is  also   seen   in   sorrow  for 
offences  when  they  break  out,  and  a  trouble  at  the  lower  degrees  of 
love. 

3.  We  are  so  far  obliged  as  in  some  measure  to  get  ground  upon 
them,  for  a  Christian  is  to  grow  in  grace.     There  are  some  sins  which 
are  not  so  easily  or  altogether  avoidable  by  the  ordinary  assistances  of 
grace  vouchsafed,  as  sins  of  ignorance,  sudden  surreption,  and  daily 
incursion  ;  and  there  are  other  sins  which  may  be  and  are  avoided  so 
far  by  God's  children,  so  as  that  they  do  not  frequently,  easily,  and 
constantly  lapse  into  them.      There  are  other  grievous  evils  which 
Christians  do  not  ordinarily  fall  into,  unless  in  some  rare  cases.     A 
Christian  may  lapse  into  them,  as  being  overborne  by  the  violence  of 
a  temptation,  as  Noah's  drunkenness,  Lot's  incest,  David's  adultery ; 
foul  sins,  but  there  was  no  habitual  aversation  from  God ;  but  yet  a 
foul  fall  cuts  the  strength  of  a  Christian  resolution,  being  overborne  by 
some  violent  temptations.      Now  against  the  first  of  these,  striving 
against  unavoidable  infirmities  is  conquering  ;    the  second  must  be 
mortified  and  weakened.    In  the  other  it  is  not  enough  to  strive  against 
them,  but  forsake  them  and  grow  wiser  for  the  future. 

Secondly,  As  to  the  second  part  of  the  case,  the  confinement. 

Ans.  God  doth  not  require  that  we  should  love  nothing,  think  of 
nothing,  but  himself.  The  state  of  this  life  will  not  permit  that ;  but 
God  must  have  all  the  heart  so  far  (1.)  That  nothing  be  loved  against 
God.  A  prohibited  object  is  forbidden ;  sin  must  not  be  loved,  as  they 
loved  darkness  more  than  light,  John  iii.  19.  (2.)  Nothing  above  God 
with  a  superior  love :  Mat.  x.  37,  '  He  that  loveth  father,  or  mother, 
more  than  me,  is  not  worthy  of  me/  (3.)  Not  equally  with  God. 
Other  things  are  excluded  from  an  equal  love,  for  then  our  love  to  God 
is  but  a  partial  and  half  love,  divided  between  God  and  the  creature. 
No  ;  Luke  xiv.  26,  '  We  must  hate  father  and  mother,  and  wife  and 
children,'  &c. ;  God  above  all,  and  our  neighbour  as  ourself.  God  can 
endure  no  rival ;  this  love  to  man  is  but  the  second  commandment, 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  173 

and  must  give  way  to  the  first.  (4.)  Nothing  apart  from  God,  but  as 
subordinate  to  him  :  Ps.  Ixxiii.  25,  '  Whom  have  I  in  heaven  but  thee  ? 
and  there  is  none  on  earth  I  desire  besides  thee.'  I  must  love  my  friends 
in  him,  and  my  foes  for  him,  his  people  because  of  his  image,  all 
because  of  his  command ;  God  in  his  creatures,  Christ  in  his  members  ; 
myself,  wife,  children,  natural  comforts,  in  God  and  for  God.  To  set 
up  anything  as  a  divided  end  from  God  is  a  great  evil,  as  well  as  to  set 
up  anything  as  an  opposite  end  to  him.  It  may  be  a  damnable  sin  to 
love  any  worldly  comfort  without  subordinating  it  to  God  :  James  iv. 
4,  '  Ye  adulterers,  and  adulteresses,  know  ye  not  that  the  friendship  of 
the  world  is  enmity  to  God  ?  whosoever  therefore  will  be  a  friend  of 
the  world  is  the  enemy  of  God  ; '  1  John  ii.  15,  '  Love  not  the  world, 
neither  the  things  that  are  in  the  world ;  if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him.'  Apart  from  God  is  spiritual 
adultery. 

How  shall  I  do  in  short  to  know  that  I  have  the  love  of  God  in  me  ? 
What  is  the  undoubted  evidence,  by  which  I  may  judge  of  my  state, 
or  know  that  my  love  to  God  is  sincere  ? 

Ans.  1.  It  concerneth  us  more  to  act  grace,  than  to  know  that  we 
have  it.  Do  you  set  yourselves  with  all  your  hearts,  and  with  all 
your  souls  to  love  God,  and  you  shall  soon  know  that  you  love  him. 
Things  will  discover  themselves,  when  in  any  good  degree  of  predomi 
nancy  ;  and  love,  when  it  is  in  any  strength,  cannot  well  be  hidden  from 
the  party  that  hath  it ;  as  a  man  burning  hot  will  soon  feel  himself 
warm.  But  small  things  are  hardly  discerned ;  a  weak  pulse  seemeth  to 
be  as  none  at  all.  Many  languish  after  comforts,  and  spend  their  time 
in  idle  complaints,  and  so  continue  the  mischief  they  complain  of. 
Up  and  be  doing ;  and  bestow  more  time  in  getting  and  increasing, 
and  acting  grace,  than  in  anxious  doubtings  whether  you  have  any  ; 
comfort  cometh  sooner  by  looking  to  precepts,  which  tell  us  what  we 
should  do,  than  signs,  which  tell  us  what  we  are,  and  the  acting  of  love 
is  the  best  way  to  have  it  manifested  ;  so  Christ  telleth  us,  John  xiv. 
21,  '  He  that  hath  my  commandments  and  keepeth  them,  he  it  is  that 
loveth  me,  and  he  that  loveth  me  shall  be  loved  of  my  Father,  and  I 
will  love  him,  and  manifest  myself  to  him.'  There  is  the  way  to  get 
the  manifestation  of  grace,  and  of  Christ's  owning  us.  Give  God  his 
due  obedience,  and  you  shall  not  want  comfort ;  it  is  a  purer  respect 
that  we  show  to  God  by  minding  his  interest  rather  than  our  own ; 
and  to  love  him,  and  wait  for  the  time  when  we  shall  know  that  we 
love  him. 

2.  Yet  it  is  our  duty  to  try  seriously  the  sincerity  and  soundness  of 
our  respects  to  Christ ;  partly,  because  the  heart  is  very  deceitful,  and 
we  must  search  warily.  Christ  putteth  Peter  to  the  question  thrice : 
•John  xxi.  15-19, '  Lovest  thou  me  ? '  It  is  some  conviction  to  a  liar  to 
make  him  repeat  his  tale.  A  deceitful  heart  will  be  apt  to  reply,  that 
he  is  not  worthy  to  live  who  doth  not  love  Christ ;  but  urge  it  again 
and  again,  Do  I  indeed  love  Christ  ?  Yea,  leave  not  till  you  can  appeal 
to  God  himself  for  the  sincerity  of  your  love :  '  Lord,  thou  knowest  all 
things,  and  thou  knowest  that  I  love  thee.'  And  partly  also,  because 
•there  is  a  great  deal  of  counterfeit  love ;  therefore  the  apostle  saith, 
Eph.  vi.  24,  '  Grace  be  with  all  them  that  love  the  Lord  Jesus  Christ 


174  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXVI. 

iu  sincerity.'  Many  profess  love,  whose  love  when  it  cometh  to  be 
t  ried  will  be  found  counterfeit  and  insincere.  Our  Lord  Jesus  telleth 
the  Pharisees,  who  were  quarrelling  with  him  for  healing  a  man  upon 
the  sabbath  day,  John  v.  42,  '  But  I  know  you,  that  you  have  not  the 
love  of  God  in  you/  They  pretended  great  love  and  zeal  for  the  sab 
bath,  and  therefore  opposed  the  working  of  that  miracle.  Men  may 
pretend  zeal  for  God's  glory  and  his  ordinances,  who  yet  have  no  true 
love  to  God  ;  as  many  pretend  great  esteem  of  the  memory  of  Christ, 
yet  hate  his  servants  and  slight  his  ways. 

3.  The  great  standing  evidence  of  love  is  obedience,  or  a  universal 
resolution,  and  care  to  please  God  in  all  things.  I  shall  prove  to  you 
from  scripture  first  that  it  is  so,  then  from  reason. 

[1.]  From  scripture  :  John  xiv.  15,  '  If  ye  love  me,  keep  my  com 
mandments.'  None  truly  love  Christ  but  those  that  make  conscience 
of  obedience;  so  verse  21,  'He  that  hath  my  commandments  and 
keepeth  them,  he  it  is  that  loveth  me;'  so  verse  23,  '  If  a  man  love  me, 
he  will  keep  my  words  ; '  so  John  xv.  14,  '  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you.'  Friendship  consisteth  in  a  harmony  of 
mind  and  will ;  there  is  such  a  real  friendship  between  Christ  and 
believers,  which  maketh  them  cordial,  cheerful,  zealous,  and  constant 
in  their  obedience  to  him :  1  John  ii.  5,  '  But  whoso  keepeth  his  word, 
in  him  verily  is  the  love  of  God  perfected ; '  that  is,  hath  produced  its 
consummate  effect ;  so  1  John  v.  3,  '  This  is  love,  to  keep  his  command 
ments.'  Love  implieth  the  doing  of  those  things  which  are  most 
grateful  and  acceptable  to  the  party  beloved  ;  and  this  is  the  prime,  if 
not  the  only  way,  of  demonstrating  our  love  to  God,  which  the  scripture 
so  much  insisteth  upon  ;  so  Exod.  xx.  6,  '  That  love  me,  and  keep  my 
commandments.' 

[2.]  Now  for  the  reasons.  Our  love  to  God  is  not  the  love  of  courtesy 
that  passeth  between  equals,  but  a  love  of  dutiful  subjection,  such  as  is 
due  from  an  inferior  to  a  superior ;  such  as  is  that  of  servants  to  their 
master,  subjects  to  their  prince  and  governor,  creatures  to  their  creator ; 
and  therefore  is  not  discovered  by  a  fellow-like  familiarity,  so  much  as 
by  obedience.  God's  love  to  us  is  an  act  of  bounty,  our  love  to  him 
is  an  act  of  duty  ;  and  therefore  he  will  see 'that  the  trial  of  this  love 
of  gratitude  or  this  returning  love  be  sincere,  if  it  produce  an  uniform 
and  constant  obedience,  or  an  universal  care  to  please  God  in  all 
things  ;  faith  is  known  by  love,  and  love  by  obedience,  Gal.  vi.  15,  and 
Gal.v.6, 

4.  This  obedience  which  love  produceth  must  be  active,  constant, 
and  pleasant. 

[1.]  Active  and  laborious.  Love  will  not  rest  in  word  and  profession 
only,  or  lie  lurking  in  the  heart  as  an  idle  habit,  but  will  break  out  in 
sensible  proofs  and  endeavours,  and  keep  us  hard  at  work  for  God  : 
Bom.  xii.  11,  'Not  slothful  in  business,  fervent  in  spirit,  serving  the 
Lord.'  So  it  is  where  there  is  love;  but  for  others  everything  is 
tedious  to  flesh  and  blood  ;  and  where  love  is  cold,  men  cannot  over 
come  a  little  ease  and  sloth  of  the  flesh.  Now  how  can  they  know  the 
love  of  God,  who  will  do  nothing  for  him,  or  no  great  thing  for  him  ? 
Till  you  abound  in  the  work  of  the  Lord,  love  doth  not  discover  itself ; 
love  will  be  working  and  labouring,  and  ever  bringing  forth  fruit ; 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  175k 

and  that  is  not  real  and  sincere  which  is  not  such,  which  will  not  be 
at  the  pains  and  charge  of  obedience. 

[2.]  Constant ;  for  one  act  or  two  will  not  manifest  our  love  to  God, 
but  a  course  of  holiness :  John  xv.  10, '  If  ye  keep  my  commandments, 
ye  shall  abide  in  my  love  ;  even  as  I  have  kept  the  Father's  command 
ments,  and  abide  in  his  love.'  And  love  must  show  itself,  as  by  obe 
dience,  so  by  a  constant  obedience  ;  and  therefore  it  requireth  some 
competent  space  of  time  before  we  can  be  fully  assured  of  the  sincerity 
of  it.  When  we  find  it  growing,  it  is  very  comfortable,  and  when  we 
have  rode  out  so  many  temptations,  it  is  an  encouragement  still  to  go 
on  with  God. 

[3.]  It  must  be  pleasant :  1  John  v.  3,  '  For  this  is  the  love  of  God, 
that  we  keep  his  commamdments,  and  his  commandments  are  not 
grievous  ; '  and  Ps.  cxii.  1,  '  Blessed  is  the  man  that  delighteth  greatly 
in  his  commandments.'  When  we  cheerfully  practise  all  that  he 
requireth  of  us,  love  sweeteneth  all  things  ;  it  is  meat  and  drink  to  do 
his  will ;  the  thing  commanded  is  excellent,  but  it  is  sweeter  as  com 
manded  by  him.  A  man  is  never  thoroughly  converted  till  he  delighteth 
in  God  and  his  service,  and  his  heart  is  overpowered  by  the  sweetness 
of  his  love.  A  slavish  kind  of  religiousness,  when  we  had  rather  not 
do  than  do  our  work,  is  no  fruit  of  grace,  and  cannot  evidence  a  sincere 
love. 

5.  In  the  course  of  our  obedience,  God  ordereth  some  special  seasons 
for  the  discovery  of  our  sincere  love  to  him.  As  Abraham  had  his 
trial,  so  we :  Heb.  xi.  17,  '  By  faith  Abraham,  when  he  was  tried,  offered 
up  Isaac/  And  God  trieth,  non  ut  ipse  hominem  inveniat,  sed  ut  homo 
se  inveniat ;  Gen.  xxii.  12,  '  For  now  I  know  thou  fearest  God.'  That 
is  a  document,  a  sensible  proof  of  the  reality  and  sincerity  of  grace,  as 
under  sore  trials,  God  doth  most  manifest  himself  to  us :  upon  these 
occasions,  when  put  upon  great  self-denial,  we  have  a  sensible  occasion 
to  see  which  we  love  most ;  it  was  a  nice  case  before.  When  faithful 
ness  to  God's  interest  is  dearer  to  us  than  our  own  credit,  liberty,  life, 
then  is  a  special  sensible  occasion  to  improve  the  sincerity  of  our  love. 
Such  things  are  pleaded,  Ps.  xliv.  17,  '  All  this  is  come  upon  us,  yet 
have  we  not  forsaken  thee,  nor  dealt  falsely  in  thy  covenant.'  God's 
choicest  comforts  are  for  them  that  overcome  temptations. 

Sixth  case  of  conscience.  But  how  shall  we  do  to  get  or  increase 
this  love  to  Christ  ?  Is  there  anything  that  man  can  do  towards  it, 
since  love  is  of  God,  and  a  fruit  of  his  Spirit  ? 

Ans.  1.  It  is  true  that  a  man  in  his  natural  estate  cannot  by  his 
own  power  bring  his  heart  to  love  God.  Partly,  because  men  naturally 
are  lovers  of  themselves,  that  is,  of  their  carnal  selves,  and  so  lovers 
of  pleasure  more  than  God,  2  Tim.  iii.  4.  So  addicted  to  vain  and 
sensual  delights,  the  flesh  and  world  have  intercepted  their  love  and 
delight :  John  iii.  6,  '  That  which  is  born  of  flesh  is  flesh.'  Will  a 
nature  that  is  carnal  resist  and  overcome  the  flesh  ?  and  can  men  be 
brought  by  their  own  inclination  to  abhor  the  sin  they  dearly  love,  and 
a  worldly  mind  overcome  the  world  ?  Therefore  till  grace  heal  our 
natures,  we  cannot  love  God  or  Christ.  First,  the  carnal  love  must  be 
mortified  :  Deut.  xxx.  6,  '  The  Lord  thy  God  shall  circumcise  thy 
heart,  and  the  heart  of  thy  seed,  to  love  the  Lord  thy  God  with  all  thy 


176  SERMONS  UPON  2  CORINTHIANS  V.  [SlfiR.  XXVI. 

heart,  and  all  thy  soul,  that  thou  mayest  live.'  Till  God  pare  away 
our  foreskin,  and  mortify  our  carnal  love  and  inordinate  passions,  there 
can  be  no  love  to  God  or  Christ  raised  or  enkindled  in  our  hearts. 
And  partly,  because  men  are  haters  of  God,  Rom.  i.  30,  enemies  to 
him,  as  standing  in  the  way  of  their  desires,  and  keeping  them  by  his 
laws  from  things  which  they  affect,  as  forbidden  fruit:  Col.  i.  21, 
'  And  you  that  were  sometimes  alienated,  and  enemies  in  your  minds 
by  evil  works  ; '  and  Rom.  viii.  7,  '  Because  the  carnal  mind  is  enmity 
to  God,  for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be ;' 
and  James  iv.  4,  '  Know  ye  not  that  the  friendship  of  the  world 
is  enmity  with  God?  whosoever  therefore  will  be  a  friend  of  the 
world  is  the  enemy  of  God.'  There  is  a  mixture  of  love,  palpable 
and  evident  by  nature,  *  and  though  men  might  be  imagined  to  have 
some  kind  of  love  to  God  as  a  creator,  and  preserver,  and  benefactor, 
yet  they  hate  him  as  a  law-giver  and  a  judge.  Therefore  till  this 
enmity  be  broken,  there  is  no  hope  of  bringing  the  heart  to  love  God. 

2.  Since  God  worketh  it,  it  must  be  in  the  first  place  begged  of  him. 
As  the  apostle  prayeth  for  others,  so  do  you  for  yourselves :  Eph.  iii. 
17,  18,  '  That  ye,  being  rooted  and  grounded  in  love,  may  be  able  to 
comprehend  with  all  saints,  what  is  the  breadth,  and  length,  and  depth, 
and  height,  and  to  know  the  love  of  Christ  which  passeth  knowledge, 
and  be  filled  with  all  the  fulness  of  God.'     We  have  but  light  appre 
hension  of  the  love  of  God  in  Christ ;  it  leaveth  no  impression  upon 
us :  2  Thes.  iii.  5,  '  And  the  Lord  direct  your  hearts  to  the  love  of 
God,'  set  straight  your  hearts,  Karopdvvai ;  they  are  fluttered  abroad 
to  all  manner  of  vanities,  and  therefore  the  psalmist  prayeth,  Ps. 
Ixxxvi.  11,  '  Unite  my  heart  to  thy  fear.' 

3.  Though  we  pray  to  God,  yet  we  must  not  neglect  to  use  the 
means.     For  God  will  meet  with  us  in  our  way,  in  a  way  proportion 
able  to  our  reason,  and  we  are  to  meet  with  him  in  his  way,  in  a  way 
of  duty  and  means.     God  doth  not  overrule  us  by  a  brutish  force,  nor 
raise  an  inclination  in  our  wills,  but  in  the  way  of  understanding ;  the 
ordinary  way  of  working  upon  man  is  by  the  understanding,  and  so 
upon  the  will.     What  are  the  means  of  raising  our  love  ? 

[1.]  A  knowledge  of  our  necessity,  and  the  excellency  and  worth  of 
Christ  and  his  beneficial  ness  to  us :  John  iv.  10,  '  If  thou  knewest  the 
gift.'  We  love  little,  because  we  know  little  ;  saints  and  angels,  who 
know  him  most,  love  him  best ;  in  heaven  there  is  complete  love  because 
there  is  perfect  knowledge  ;  that  the  apostle's  prayer  showeth,  how  we 
are  rooted  and  grounded  in  love,  Eph.  iii.  17-19. 

[2.]  Serious  consideration ;  the  more  you  lay  out  your  thoughts  in 
the  serious  consideration  of  these  things  which  most  tend  to  feed  and 
breed  love.  Objects  and  moving  reasons,  kept  much  upon  the  mind 
by  serious  thoughts,  are  the  great  means  and  instruments  appointed 
both  by  nature  and  grace  to  turn  about  and  move  the  soul  of  man. 
Consideration,  frequent  and  serious,  is  God's  great  instrument  to  con 
vert  the  soul :  Ps.  cxix.  59,  '  I  thought  on  my  ways,  and  turned  my 
feet  unto  thy  testimonies  ;'  and  to  get,  keep,  and  increase  grace:  witness 
this  text, '  For  we  thus  judge,  that  if  one  died  for  all,  then  were  all 
dead.'  Therefore  the  total  want  of  love,  or  the  weakness  of  love,  comes 
for  want  of  consideration.  Oh  then,  think  often  of  God's  goodness, 


VER.  14.  J  SERMONS  UPON  2  CORINTHIANS  v.  177 

amiableness,  and  kindheartedncss  to  miserable  and  unworthy  sinners, 
what  he  is  in  himself,  a  pardoning  God  ;  none  like  him,  Mic.  vii.  18 ; 
what  he  hath  done  for  you  from  your  youth  upward.  Every  one  should 
be  his  own  historian  :  Ps.  cxxxix.  17,  '  How  precious  are  thy  thoughts 
to  me,  0  God  !  how  great  is  the  sum  of  them ! '  Every  morning  come 
to  a  new  account  and  audit- — what  he  is  willing  yet  to  do  for  you  in 
Christ,  to  pardon  all  your  sins,  to  sanctify  you  by  his  Spirit,  and  to 
give  you  eternal  life,  and  a  portion  among  his  people. 

[3.]  You  must  increase  love  by  a  constant  familiarity  and  communion 
with  God.  Strangeness  dissolveth  friendship,  but  our  hearts  settle  to 
wards  them  with  whom  we  frequently  converse  :  Job  xxii.  21,  '  Acquaint 
thyself  now  with  him,  and  be  at  peace.'  When  men  neglect  prayer, 
their  hearts  set  loose  from  God.  Therefore  upon  all  occasions  main 
tain  a  constant  commerce  between  God  and  you. 

[4.]  If  there  be  a  breach,  be  soon  reconciled  again.  If  a  man  was 
unclean,  he  was  to  wash  his  clothes  before  even :  Eph.  iv.  26,  '  Let 
not  the  sun  go  down  upon  thy  wrath.'  As  between  man  and  man,  so  be 
tween  God  and  man  ;  '  forgive  us  this  day,'  as  well  as  '  give  us  this  day.' 
When  discontents  settle  they  are  hardly  removed  :  Jer.  viii.  4,  '  Shall 
they  fall,  and  not  arise  ?  turn  away,  and  not  return  ? '  It  is  spoken  to 
backsliding  Israel.  A  candle  newly  put  out  sucketh  light  again,  if  you 
kindle  it  before  it  stiffeneth  and  groweth  cold ;  so  the  sooner  we  recover 
ourselves,  the  less  breach  is  made  by  it. 

[5.]  Mortify  love  to  the  world.  This  is  baneful  to  the  love  of  the 
Father  :  1  John  ii.  15,  '  Love  not  the  world,  neither  the  things  that 
are  in  the  world  ;  if  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him.'  When  the  soul  is  filled  with  one  object,  it  cannot  attend 
upon  another,  though  more  excellent.  The  love  of  the  world  is  that 
which  first  kept  us  from  God,  and  still  it  dulleth  the  edge  of  our 
affections,  and  diverteth  us  from  him ;  therefore  watch  against  the 
enticements  of  the  flattering  world,  and  love  the  creature  in  subordi 
nation  to  God. 

Now  let  me  exhort  you  to  the  love  of  Christ. 

1.  The  genius  and  disposition  of  love  showeth  it  is  fit  for  nothing 
but  God.     As  he  that  looketh  upon  an  axe  will  say  it  is  fit  to  cut,  so 
he  that  looketh  upon  love  will  say  it  was  made  for  God.    Love  is  for 
that  which  is  good ;  it  is  the  motion  of  the  soul  to  what  is  good  for  us ; 
good  is  the  object  of  love.     The  more  good  anything  is,  the  more  it 
must  be  loved  ;  this  is  the  disposition  of  nature,  and  grace  doth  direct 
it  and  set  it  aright.     Now  who  is  so  good  as  God,  who  hath  all  good 
ness  in  himself  ?     All  that  goodness  which  is  in  the  creature  is  derived 
from  him,  and  dependeth  on  him ;  he  hath  given  us  all  the  good  which 
we  have  received,  and  that  out  of  mere  love  ;  yea,  he  hath  given  us  love 
itself.     Now  whom  will  you  love,  if  he  that  is  love  itself  seem  not 
lovely  to  you  ?     All  loveliness  is  in  him  and  from  him ;  the  creature 
hath  none  of  itself  nor  for  itself.     Is  sin  such  a  thing,  that  for  the  love 
of  it  you  will  fly  from  God  and  goodness  ? 

2.  Love  is  but  for  one  object.     The  affection  is  weakened  by  dis 
persion,  as  a  river  divided  into  many  channels.     In  conjugal  society, 
which  is  the  highest  instance  of  love :  Mai.  ii.  15,  '  And  did  not  he 
make  one  ?  Yet  had  he  the  residue  of  the  Spirit.  And  wherefore  one  ? 

VOL.  XIII.  M 


178  SERMONS  UPON  2  CORINTHIANS  V.  [SEU.    XXVI. 

That  he  might  seek  a  godly  seed.'  God  in  the  beginning  made  but  one 
man  for  one  woman,  and  one  woman  for  one  man,  yet  he  could,  if  he 
would,  have  created  more  persons  at  once ;  it  was  not  out  of  defect  of 
power,  but  wise  choice,  that  their  affections  might  be  the  stronger. 
Conjugal  affection  would  be  weakened,  if,  as  they  are  in  the  brutes, 
they  were  scattered  promiscuously  to  several  objects.  The  true  object 
indeed  of  love  is  but  one,  and  that  is  God ;  he  is  loved  for  himself,  and 
other  things  for  his  sake.  All  lines  end  in  the  centre ;  so  all  the 
inclinations  of  the  creature  should  terminate  in  God.  Love  was 
planted  in  us  for  this  purpose,  that  other  things  might  be  loved  in 
God  and  for  God. 

3.  The  force  and  vehemency  of  love  showeth  it  was  made  for  God. 
[1.]  It  is  a  vehement  affection,  that  swayeth  the  whole  soul.     God 

only  deserveth  these  heights  and  excesses  which  are  in  love.  We 
make  gods  of  other  things,  when  we  love  them  without  subordination 
to  him.  Samson  was  led  about  like  a  child  by  Delilah.  Men  con 
temn  all  things,  honour,  name,  credit,  riches,  for  their  love,  ease, 
pleasure.  Turn  this  to  money,  covetousness  is  idolatry,  Eph.  v.  5 ;  to 
pleasure,  and  the  belly  becometh  a  god,  Phil.  iii.  1 9. 

[2.]  It  is  love  maketh  us  good  or  bad  men.  Men  are  as  their  love 
is.  We  are  not  determined  from  our  knowledge,  but  our  affections ; 
a  man  may  know  evil,  and  yet  not  be  evil ;  he  is  a  carnal  man  that 
hath  carnal  desires  ;  love  is  the  inclination  and  bias  of  the  will.  Such 
as  a  man  is,  so  is  his  love.  A  man's  heart  is  where  his  love  is,  rather 
than  where  his  fear  is.  It  is  love  transformeth  the  heart ;  it  changeth 
us  into  the  nature  of  what  is  loved.  This  is  the  difference  between 
mind  and  will ;  the  mind  draweth  things  to  itself,  and  refineth  and 
purifieth  them ;  but  the  will  followeth  the  things  it  chooseth,  and  is 
drawn  after  them,  made  like  them,  as  the  wax  receiveth  the  stamp  and 
impression  of  the  seal.  Carnal  objects  make  it  carnal,  and  earthly 
things  earthly,  and  heavenly  things  heavenly,  the  love  of  God  godly : 
Ps.  cxv.  8,  '  They  that  make  them  are  like  unto  them ;  so  are  all 
they  that  put  their  trust  in  them/  stupid,  senseless  as  their  idols.  Love 
transformeth  into  the  things  we  love;  therefore  without  love  all  is 
nothing,  1  Cor.  xiii.  1. 

[3.J  So  much  of  the  Spirit  of  God  as  you  have,  so  much  love  ;  for  love 
to  God  is  the  proper  gift  of  the  Spirit  to  all  the  adopted  sons  of  God, 
to  cause  them  with  filial  affection  and  dependence  to  cry,  Abba,  Father, 
Gal.  iv.  6 ;  not  always  seen  in  challenging  an  interest  in  him,  as 
coming  in  a  childlike  affection  and  a  spirit  of  love. 

4.  The  sad  consequence  of  not  loving  Christ.     It  is  no  arbitrary 
matter ;  the  apostle  suiteth  his  threatening  to  the  form  of  the  highest 
curse  among  the  Jews :  1  Cor.  xvi.  22,  '  If  any  man  love  not  the  Lord 
Jesus  Christ,  let  him  be  Anathema  Maranatha,'  cursed  till  the  Lord 
come ;  suspension  from  the  congregation,  casting  out,  giving  over  all 
hopes  of  the  party  offending,  and  leaving  them  till  the  Lord's  coming. 
There  is  no  hope  for  you.     Though  you  do  not  hate,  yet  if  you  love 
not,  there  is  a  curse  that  will  never  be  repealed.     God  made  Christ's 
love  so  exemplary,  to  astonish  us  with  kindness.     Anathema  is  too 
good  for  him,  the  apostle  cannot  express  it  under  a  double  curse  ;  you 
will  be  cast  out  of  the  assembly  of  the  first-born  if  you  repent  not. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  179 

5.  Consider  what  advantages  we  have  by  love.     An  interest  in  all 
the  promises  :  Eph.  vi.  24,  '  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity  ; '  and  Kom.  viii.  28,  '  All  things  shall  work 
together  for  good  to  them  that  love  God  ;'  and  James  i.  12,  'Blessed 
is  the  man  that  endureth  temptations,  for  when  he  is  tried,  he  shall 
receive  the  crown  of  life,  which  the  Lord  hath  promised  to  them  that 
love  him ; '  James  ii.  5,  '  Hath  not  God  chosen  the  poor  of  the  world, 
to  be  rich  in  faith,  arid  heirs  of  the  kingdom  which  he  hath  promised 
to  them  that  love  him  ?  '     Faith  giveth  a  right,  but  love  a  sensible 
interest.     We  cannot  take  comfort  in  the  sense,  till  sure  of  the  con 
dition  and  qualification  ;  our  faith  is  not  right,  till  it  beget  love. 

6.  It  is  not  only  among  the  graces,  but  the  rewards.     Entire  love  is 
a  part  of  our  happiness  in  heaven  ;  it  is  our  only  employment  there  to 
love  God,  to  love  what  we  see,  and  possess  what  we  love  ;  so  that  love 
is  the  end  and  final  happiness  of  man.     Love  is  the  final  act,  as  God 
is  the  final  object.     The  fear  of  God  is  the  beginning  of  wisdom,  and 
love  is  the  perfection  of  it. 


SERMON  XXVII. 

For  we  thus  judge,  that  if  one  died  for  all,  then  were  all  dead. — 
2  COR.  v.  14. 

IN  the  words  observe  two  things:  the  force  and  operation  of 
love ;  the  reason  of  it ;  '  For  we  thus  judge,'  &c.  In  which  two 
things, — 

1.  The  instance  of  Christ's  love  to  us  ;  one  died  for  all. 

2.  The  means  of  improving  it ;  ive  thus  judge. 

In  the  instance  or  argument  which  love  worketh  upon,  you  have — 
The  act  of  Christ's  love  ;  he  died. 


[2. 
[3.] 


The  peculiarity  of  it  to  him  ;  he  alone  died. 
The  benefit  that  redounds  to  others;  one  for  all. 


2.  The  means  of  improving ;  '  We  thus  judge/  to  wit,  after  due  de 
liberation  and  thinking  upon  the  matter.  It  implieth — First,  con 
sideration  ;  and  secondly,  determination. 

[1.]  Consideration,  'if  one,'  if  one  or  since  one.  It  is  a  suppositional 
concession,  if.  one  appointed  to  die,  and  accepted  in  the  name  of  all 
the  rest. 

[2.]  Determination  ;  we  so  far  conclude  thence.  The  determination 
of  the  judgment  maketh  way  for  the  resolution  of  the  will;  the  one  is 
formally  expressed,  the  other  implied. 

Doct.  That  Christ's  dying  one  for  all  is  the  great  instance  and  argu 
ment  that  should  be  improved  by  us  to  breed  and  feed  love. 

Here  let  me  inquire — 

1.  What  dying  one  for  all  signifieth. 

2.  How  the  great  love  of  God  therein  appeareth. 

3.  How  suited  this  argument  is  to  breed  that  love  which  God 
expecteth — a  thankful  return  of  obedience. 


180  SERMONS  UPON  2  CORINTHIANS  V.  [&ER.  XXVII. 

4.  In  what  way  this  must  be  improved  ;  '  we  thus  judge/  by  consider 
ing  and  judging  upon  the  case. 

First.  What  dying  one  for  all  signifieth,  vnep  iravrav.  It  is  not 
only  in  bonum  omnium,  for  the  good  of  all ;  but  loco  et  vice  omnium,  in 
the  room  and  stead  of  all,  as  appeareth  by  the  double  notion  by  winch 
Christ's  death  is  set  forth,  as  a  ransom  and  a  sacrifice.  A  ransom  :  Mat. 
xx.  28,  \vrpov  avTi  TroXAeoy, '  and  to  give  his  life  a  ransom  for  many/  1 
Tim.  ii.  6,  avri\vTpov  VTrep  TTUVTCOV,  'who  gave  himself  a  ransom  for  all.' 
The  ransom  was  paid  in  the  captive's  stead  ;  therefore  if  Christ  did  die 
as  a  ransom  for  us,  it  was  not  only  for  our  good,  but  in  our  stead. 
The  other  notion  is  that  of  a  sacrifice :  Eph.  v.  2,  '  He  gave  himself  as 
a  sacrifice  and  an  offering  to  God,  a  sweet-smelling  savour ; '  so  Heb. 
ix.  26,  '  He  appeared  to  put  away  sin  by  the  sacrifice  of  himself-/  Now 
the  sacrifice  was  offered  instead  of  the  worshippers ;  and  therefore  if 
Christ  were  our  sin-offering,  he  died  not  only  for  our  good,  but  in  our 
stead.  When  the  ram  was  taken,  Isaac  was  let  go ;  so  the  sinner 
escapeth,  and  Christ  was  substituted  into  our  room  and  place ;  he 
suffered  what  we  should  have  suffered,  and  died  that  we  may  live : 
'  Deliver  him  from  going  down  to  the  pit,  for  I  have  found  a  ransom/ 
Job  xxxiii.  24.  This  dying  one  for  all  proveth  two  things — 

1.  The  verity  of  his  satisfaction. 

2.  The  sufficiency  of  his  satisfaction. 

1.  The  verity  and  truth  of  his  satisfaction  ;  for  when  all  should 
have  died,  Christ  died  one  for  all.  We  were  all  dead  with  respect  to 
the  merit  of  our  sins,  and  the  righteous  constitution  of  God's  law  ;  and 
Christ  came  to  die  one  for  all,  he  represented  our  persons,  and  took 
our  burden  upon  himself,  and  did  enough  to  ease  us. 

[1.]  He  represented  our  persons  as  a  surety,  and  so  took  the  person 
of  a  debtor :  Heb.  vii.  .22,  '  By  so  much  was  Jesus  made  a  surety  of  a 
better  testament ; '  or  as  a  common  person  appeareth  in  the  name  of 
all  that  are  represented  in  him.  That  Christ  was  a  common  person 
appeareth  by  Kom.  v.  14 ;  where  Adam  is  said  to  be,  TUTTO?  rov 
/ieXXoi>ro9,  namely, as  Adam  was  a  common  person  representing  all  his 
posterity,  and  as  his  act  had  a  public  influence  o*n  all  descended  from 
him ;  one  was  enough  to  ruin,  and  one  enough  to  save ;  and  Christ 
was  as  powerful  to  save,  as  Adam  to  destroy.  Yea,  there  is  a  7roXX&> 
[*,a\\ov  on  Christ.  The  value  of  Adam's  act  depended  upon  mere- 
institution  ;  and  Christ  was  not  only  instituted,  but  had  an  intrinsic 
worth  in  his  person  as  God ;  therefore  the  apostle  saith,  '  Not  as  the 
offence,  so  also  is  the  free  gift : '  ver.  15, '  For  if  through  the  offence  of 
one,  many  be  dead,  much  more  the  grace  of  God,  and  the  gift  by 
grace,  which  is  by  one  man  Christ  Jesus,  hath  abounded  unto  many  ; ' 
and  ver.  16,  'As  the  judgment  was  by  one  to  condemnation;  so  the 
free  gift  is  of  many  offences  unto  justification ; '  and  ver.  18,  '  As 
by  the  offence  of  one  the  judgment  came  upon  all  men  to  condem 
nation  ;  so  by  the  righteousness  of  one  the  free  gift  came  upon  all  men 
to  justification  of  life  ; '  and  ver.  19,  '  As  by  one  man's  disobedience 
many  were  made  sinners,  so  by  the  obedience  of  one  many  were  made 
righteous/  So  also,  1  Cor.  xv.,  Adam  and  Christ  are  compared,  repre 
senting  both  their  seeds  ;  and  we  read  there  of  the  first  Adam  and  the 
last  Adam,  ver.  45,  and  the  first  man  and  the  second  man,  ver.  47 ; 


VER.  14.]  SERMONS  urox  2  CORINTHIANS  v.  181 

those  two  men  were  all  mankind  in  representation.  Well  then,  we 
see  Christ,  sustained  our  persons,  and  stood  in  our  place  and  room  as 
mediator.  We  must  look  upon  him  as  a  father  carrying  all  his  children 
on  his  back,  or  lapped  up  in  his  garment,  through  a  deep  river,  through 
which  they  must  needs  pass,  and,  as  it  were,  saying  to  them,  Fear  not, 
I  will  set  you  safe  on  land.  So  are  you  to  look  upon  Christ  with  all 
his  children  wading  through  the  floods  of  death  and  hell,  and  saying, 
Fear  not,  worm  Jacob ;  fear  not,  poor  souls,  I  will  set  you  safe. 

[2.]  As  he  took  our  persons,  so  he  took  our  burden  upon  himself ; 
for  we  read  that  he  was  made  sin,  and  made  a  curse  for  us. 

(1.)  Made  sin  :  2  Cor.  v.  21,  '  He  who  knew  no  sin  was  made  sin  for 
us,  that  we  might  be  made  the  righteousness  of  God  in  him.'  To  be 
made  is  to  be  ordained  or  appointed,  as  Christ  made  twelve  disciples, 
Mark  iii.  14,  eTroirjcre,  appointed,  and  Jesus  Christ  is  said  to  be 
made  Lord  and  Christ,  Acts  ii.  38  ;  so  Christ  was  made  sin — that  is, 
ordered  and  appointed  to  bear  the  punishment  of  sin,  or  to  be  a 
sacrifice  for  sin.  Sometimes  the  punishment  of  sin  is  called  sin  ;  as 
Gen.  iv.  13,  '  My  sin  is  greater  than  can  be  borne,'  that  is,  the 
punishment ;  so  ver.  7,  '  Sin  lieth  at  the  door,'  that  is,  the  punishment 
is  at  hand  ;  so  Christ  cometh  without  sin  :  Heb.  ix.  28,  'To  bear  the 
sins  of  many ;  and  to  them  that  look  for  him  he  shall  appear  the 
second  time  without  sin  unto  salvation ; '  not  liable  any  more  to  bear 
the  punishment  of  it.  Sometimes  it  is  put  for  a  sacrifice  for  sin ;  so 
the  priests  are  said  to  eat  the  sins  of  the  people,  Hos.  iv.  8,  that  is, 
the  sacrifices ;  and  Paul  saith,  Eom.  viii.  3,  '  That  by  sin,  he  con 
demned  sin  in  the  flesh ; '  that  is,  by  a  sin-offering.  Well  then 
Christ,  who  knew  no  sin,  had  no  inherent  guilt,  was  made  sin,  that  is, 
liable  and  responsible  to  God's  justice  for  our  sakes.  As  we  are  made 
the  righteousness  of  God  in  him,  so  was  he  made  sin  for  us ;  not  by 
inhesion,  which  ariseth  from  inherent  guilt,  but  by  imputation  or 
voluntary  susception ;  that  is,  took  upon  himself  an  obligation  to 
satisfy  the  demands  of  justice  for  our  sakes,  as  if  he  had  said,  What 
they  owe,  I  will  pay. 

(2.)  Made  a  curse  for  us,  Gal.  iii.  13.  Christ  as  a  surety  did  suffer 
our  punishment,  and  endured  what  we  have  deserved :  Isa.  liii.  4, 
'Surely  he  hath  borne  our  griefs,  and  carried  our  sorrows.'  The 
sorrows  of  the  sinner  were  the  sorrows  of  Christ.  The  law  had  said,. 
'  Cursed  is  every  one  that  continueth  not  in  all  things  that  are  written 
in  the  book  of  the  law  to  do  them,'  Gal.  iii.  10.  Now  the  sentence  or 
curse  of  the  law  must  not  fall  to  the  ground,  for  then  the  end  of  God's 
governing  of  the  world  could  not  be  secured  ;  his  law  would  seem  to 
be  given  in  jest,  and  his  threatenings  would  be  interpreted  to  be  a 
vain  scare-crow,  and  the  sin  of  the  creature  would  not  seem  so  odious 
a  thing,  if  the  law  might  be  transgressed  and  broken,  and  there  were 
no  more  ado  about  it ;  therefore  Christ  must  come  and  bear  this  curse. 
But  you  will  say  then,  that  Christ  should  have  suffered  eternal  death 
and  the  pains  of  hell,  which  were  due  to  us. 

Ans.  1.  He  suffered  what  was  equivalent  to  the  pains  of  hell ;  so 
much  of  the  pains  of  hell  as  his  holy  person  was  capable  of.  In  the 
curse  of  the  law  we  must  distinguish  the  essentials  from  the  accidentals. 
The  essentials  consist  in  two  things,  pcena  damni  and  pcena  sensus; 


182  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXVII. 

the  pana  damni  is  the  loss  of  God's  presence,  and  the  comfortable  and 
happy  fruition  of  him  ;  the  pcena  sensus  lieth  in  falling  into  the  hands 
of  the  living  God,  or  being  tormented  with  his  wrath.  Now  both 
these  Christ  endured  in  some  measure.  He  was  deserted,  Mat.  xxvii. 
26  ;  there  was  a  suspension  of  all  sensible  and  actual  comforts  flowing 
from  the  Godhead,  and  his  soul  was  filled  with  a  bitter  sense  of  wrath  ; 
and  there  he  was  made  heavy  unto  death,  Mat.  xxvi.  39,  and  Isa.  liii. 
10,  '  It  pleased  the  Lord  to  bruise  him  ;  he  hath  put  him  to  grief,' 
which  occasioned  great  agonies.  Now  for  the  accidentals — the  place 
— we  should  for  ever  have  suffered  in  hell,  the  prison  of  the  damned  ; 
but  that  circumstance  was  abated  to  Christ ;  he  suffered  upon  earth. 
One  that  is  bound  as  a  surety  for  another  needeth  not  go  to  prison, 
provided  that  he  pay  the  debt ;  all  that  law  and  justice  requireth  is, 
that  the  surety  pay  the  debt,  which,  if  he  doth  not  or  cannot  do,  then 
he  must  go  to  prison  ;  so  here  the  justice  and  holiness  of  God  must 
be  satisfied  ;  but  Christ  needed  not  to  go  into  the  place  of  torment. 

2.  The  time  of  continuance.     The  damned  must  bear  the  wrath 
of  God  to   all   eternity,  because  they  can  never  satisfy  the  justice 
of  God,  and  therefore  they  must  lie  by  it  world  without  end ;  as  one 
that  payeth  a  thousand  pounds  by  a  shilling  or  a  penny  a- week,  is  a 
long  time  in  paying  the  debt ;  whereas  a  rich  and  able  man  layeth  it 
down  in  cumulo,  in  one  heap  all  at  once  :  or  as  a  payment  in  gold 
taketh  up  less  room  than  a  payment  in  pence  or  brass  farthings,  yet 
the  sum  is  the  same.     Christ  made  an  infinite  satisfaction  in  a  finite 
time,  and  bore  that  wrath  of  God  in  a  few  hours  which  would  have 
overwhelmed  the  creatures.     The  eternity  of  wrath  is  abundantly 
recompensed  in  the  infiniteness  of  the  person,  and  the  greatness  of  the 
sufferings  ;  his  blood  was  the  blood  of  God,  Acts  xx.  28. 

3.  Another  circumstance  accompanying  the   pains   of  the  second 
death,   and  unavoidably  attending  it  in   reprobates,  is   desperation, 
and  a  fearful  looking  for  of  the  fiery  indignation  of   God,  Heb.  x. 
7  ;  but  this  is  accidental  to  the  punishment  itself,  and  only  occasioned 
by  the  sinner's  view  of  their  woful  and   remediless   condition ;   but 
this  neither  did  nor  could  possibly  befal  the  Lord  Jesus,  for  he  was 
able  by  his  divine  power  both  to  suffer  and  satisfy,  ~to  undergo  and 
overcome,  this  dreadful  brunt  of  the  wrath  of  God,  and  therefore 
expected  a  good  issue  in  his  conflict :  Ps.  xvi.  9,  10,  '  My  flesh  shall 
rest  in  hope,  for  thou  wilt  not  leave  my  soul  in  hell,  nor  suffer  thy 
holy  one  to  see  corruption  ; '  it  is  applied  to  Christ,  Acts  ii.    A  shallow 
stream  may  easily  drown  a  child,  whereas  a  grown  man  may  hope  to 
escape  out  of  a  far  deeper  place ;  yea,  a  skilful  swimmer  out  of  the 
ocean.     Christ  passed  through  that  sea  of  wrath  which  would  have 
drowned  all  the  world ;  yea,  came  safe  to  shore.    Well  then,  it  showeth 
the  reality  and  truth  of  his  satisfaction. 

2.  It  showeth  the  fulness  and  sufficiency  of  his  satisfaction,  and 
that  Christ  undertook  no  more  than  he  was  able  to  perform ;  for, 
though  but  one,  yet  he  is  accepted  for  all,  as  one  sacrifice  offered  by 
the  high  priest  was  enough  for  all  the  congregation.  The  burnt- 
offering  for  private  men,  and  for  the  whole  congregation,  was  the 
same — a  young  bullock  without  blemish.  All  had  but  one  sacrifice ; 
only  for  private  men  the  burnt-offering  was  offered  by  common  priests, 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  183 

and  for  the  congregation  by  the  high  priest;  or  as  the  same  sun 
serveth  for  every  one,  and  also  for  all  the  world,  so  the  same  Christ, 
the  sun  of  righteousness,  serveth  for  all ;  or  as  one  Adam  was  enough 
to  ruin  all,  so  one  Christ  was  enough  to  save  all ;  yea,  much  more,  as 
in  Christ  the  divine  power  is  more  effectual.  The  scripture  often 
insisteth  upon  the  oneness  of  the  person,  and  the  oneness  of  the  sacri 
fice  ;  as  in  that  oracle  which  dropped  from  the  mouth  of  Caiaphas — '  It 
is  expedient  for  one  to  die  for  all  the  people/  John  xi.  51,  52,  which 
is  interpreted  of  the  redemption  of  the  elect,  'He  prophesied  that 
Jesus  should  die  for  that  nation ;  and  not  for  that  nation  only,  but  that 
he  should  gather  together  in  one  the  children  of  God  which  were 
scattered  abroad/  This  one  Christ  is  accepted  for  all ;  for  it  is  more 
than  if  all  the  world  had  died.  God  was  more  pleased  with  this 
sacrifice  than  he  was  displeased  with  -Adam's  sin,  or  the  sins  of  all  the 
world.  1  Tim.  ii.  6, '  There  is  one  mediator  between  God  and  man, 
the  man  Christ  Jesus  ; '  as  one  mediator,  so  one  sacrifice :  Heb.  x.  10, 
'  We  are  sanctified  through  the  offering  of  the  body  of  Jesus  Christ 
once  for  all ; '  and  ver.  14,  '  For  by  one  offering  he  hath  perfected  for 
ever  them  that  are  sanctified  ; '  and  Heb.  ix.  26,  '  He  once  in  the  end 
of  the  world  appeared  to  put  away  sin  by  the  sacrifice  of  himself  ; ' 
and  ver.  28,  '  So  Christ  was  once  offered  to  bear  the  sins  of  many.' 
The  scripture  doth  so  emphatically  insist  upon  this  circumstance,  to 
show  that  there  needeth  no  more  to  be  done  to  satisfy  God's  justice  ; 
that  is  sufficiently  done  already,  which  is  a  great  comfort  to  us ;  for 
you  are  not  left  under  the  care  of  making  satisfaction  for  your  own 
sins,  but  only  of  accepting  the  Redeemer  who  hath  satisfied;  and  if 
you  perish,  it  will  be  for  want  of  faith  in  you,  not  for  want  of  satis 
faction  in  Christ :  the  business  is  even  brought  to  your  doors,  and  left 
upon  your  hands,  whether  you  will  accept  of  the  grace  offered. 
Secondly.  How  the  great  love  of  God  appeareth  in  this. 

1.  In  that  he  would  not  prosecute  his  right  against  us,  who  were 
fallen  in  law  and  unable  to  recover  ourselves.   Noxa  sequitur  caput — 
'  The  soul  that  sinneth  shall  die,'  Exod.  xxxii.  33.     He  might  have 
refused  any  mediation,  and  all  our  necks  might  have  gone  for  it.     It  was 
great  love  that  God  would  think  of  a  surety  ;  he  might  have  exacted 
the  whole  debt  of  us :    Thou  hast  sinned,  and  thou  shalt  pay.     It  is 
some  relaxing  of  the  rigour  of  the  law  that  he  would  take  person  for 
person.     Moses  was  rejected  when  he  interposed  as  a  mediator,  but  so 
was  not  Christ. 

2.  That  he  would  take  one  for  all.     Justice  would  not  let  go  the 
sinner  without  a  ransom,  but  it  is  the  wonderful  grace  of  God  that 
he  would  take  satisfaction  from  one  man  in  the  name  of  all  those  for 
whom  he  offered  to  satisfy,  that  God  would  accept  of  Christ ;  Heb.  ii. 
9,  it  is  said  that  '  by  the  grace  of  God  he  should  taste  death  for 
every  man ; '  that  which  moved  God  to  transfer  the  punishment  of 
our  sins  upon  Christ,  was  his  mere  grace,  and  the  special  favour  of 
God. 

3.  This  one  so  dear  to  him — his  own  son,  the  son  of  his  love,  his 
only  begotten  Son — he  is  the  person  that  must  be  our  surety  :  John 
iii.  16,  '  God  so  loved  the  world,  that  he  sent  his  only-begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have  everlast- 


184  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXVII. 

ing  life  ; '  and  Rom  viii.  32,  '  He  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all.'  Oh,  the  unspeakable  love  of  God  !  We 
are  fond ;  Eli  would  not  let  fall  one  rough  word  to  his  children  ;  God 
had  but  one  son,  and  he  was  made  a  sacrifice  for  sin. 

4.  This  one  so  worthy  in  himself :  person  for  person  is  the  hardest 
bargain.     In  some  wars  captives  are  redeemed  with  money,  but  '  we 
are  not  redeemed  with  silver  and  gold,  but  with  the  precious  blood  of 
the  Son  of  God,'  1  Peter  i.  18,  19.     If  there  be  man  for  man,  propor 
tion  is  observed,  and  men  of  like  quality  are  exchanged.     You  never 
heard  of  such  a  demand,  that  a  king  should  be  given  to  ransom  a 
servant.     We  were  slaves,  and  Christ  was  the  heir  of  all  things  ;  the 
prince  was  given  for  slaves,  the  just  for  the  unjust ;  the  Lord  God 
Almighty,  who  filleth  heaven  and  earth  with  his  glory,  was  given  for 
poor  worms  ;  the  king  of  all  the  'earth  '  came  not  to  be  ministered 
unto  but  to  minister,  and  to  give  his  life  a  ransom  for  many/  Mat. 
xx.  28. 

5.  And  he  given  unto  death :  one  died  for  all.     If  Christ  had  come 
on  earth  to  take  a  view  of  our  misery,  it  had  been  another  matter. 
Captive  princes  have  kingly  entertainment,  but  he  came  to  be  sold  for 
the  price  of  a  slave — thirty  pieces,  Exod.  xxi,  31 ;  the  ransomer  is  not 
bound  to  suffer,  and  be  ruined,  if  the  party  be  so  ;  but  our  redeemer 
must  die:   1  Peter  iii.  18,  'But  Christ  hath  suffered  for  sin,  the  just 
for  the  unjust,  that  he  might  bring  us  to  God.'     Till  death  there  was 
no  full  satisfaction.     If  ever   any  had  cause  to  love  his  life,  Christ 
had ;  his  soul  dwelt  with  God  in  a  personal  union.     It  is  no  great 
matter  to  quench  and  put  out  such  glimmering  candles  as  we  are ;  we 
are  often  a  burden  to  our  own  selves ;  Christ  had  more  to  lose  than 
all  angels  and  men.     They  said  of  David,  2  Sam.  xvii.  3,  '  Thou  art 
better  than  ten  thousand  of  us/    Every  man's  life  is  valuable  ;  it  is  the 
creature's    best   inheritance.      What   was   Christ's  life,   which   was 
enriched  with  the  continual  presence  of  God  ! 

6.  This  one  to  die  so  willingly :   Ps.  xl.  7,  '  Lo,  I  come  to  do  thy 
will.'     You  cannot  meditate  enough  on  these  places:  Prov.  viii.  31, 
'  Eejoicing  in  the  habitable  parts  of  the  earth,  and  my  delights  were 
with  the  sons  of  men;'  and  Isa.  liii.  11,  'He  shall  see  of  the  travail 
of  his  soul,  and  be  satisfied/     He  hath  contentment  enough  in  the 
Father,  right  enough  to  the  creatures,  rich  in  all  the  glory  of  the 
Godhead ;  what  need  had  he  to  become  man  and  die  for  sinners,  but 
only  that  he  loved  us,  and  gave  himself  for  us — for  me  and  thee  ? 
Gal.  ii.  20. 

7.  That  he  should  die  such  a  painful  and  accursed  death :    '  He 
bore  the  iniquities  of  us  all,'  Isa.  liii.  6.     The  little  finger  of  sin  is 
heavier  than  the  loins  of  any  other  trouble.     David,  that  bore  his  own 
sins,  cried  out,  Ps.  xxxviii.  4,  '  They  are  a  burden  too  heavy  for  me.' 
What  was  it  for  him  to  bear  the  iniquities  of  us  all  ?     This  made  his 
soul  heavy  to  death,  filled  up  with  such  bitter  agonies  that  he  did 
sweat  drops  of  blood.     Alas !    sometimes  we  feel  what  it  is  to  bear  one 
sin,  what  is  it  to  bear  many,  to  bear  all  ?     He  did  not  only  bear  them 
in  his  body,  but  in  his  soul ;  this  put  him  upon  tears,  and  fears,  and 
amazement — '  Now  is  my  soul  troubled,  what  shall  I  say  ? '  John  xii. 
27.     As  to  bodily  pains,  many  of  the  martyrs  suffered  more  and  with 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  185 

cheerful  minds  ;  but  Christ  stood  in  the  place  of  sinners  before  God's 
tribunal.  Well  then,  you  see  what  a  powerful  argument  this  is  to  breed 
and  feed  love. 

Thirdly,  How  this  argument  is  suited  to  breed  that  love  which 
God  expects,  even  a  thankful  return  of  obedience.  It  is  proper  for 
that  purpose. 

1.  From  the  end  of  Christ's  death,  which  was  to  sanctify  us  :  Eph. 
v.  25-27,  '  Christ  loved  the  church  and  gave  himself  for  it,  that  he 
might  sanctify  and  cleanse  it  by  the  washing  of  water  through  the 
word;   that  he  might  present  it  to  himself  a  glorious  church,  not 
having   spot   or  wrinkle  or  any  such   thing,  but   that  it  should  be 
holy  and  without  blemish  ; '  and  Titus  ii.  14,  '  Who  gave  himself  for 
us,  that  he  might  redeem  us  from  all  iniquity,  and  purify  to  himself  a 
peculiar  people  ; '  not  only  redeem  us  from  wrath,  but  redeem  us  from 
sin,  to  restore  the  image  of  God  which  we  had  lost,  as  well  as  his 
favour.     Now  unless  we  would  have  Christ  to  be  frustrate  of  his  end 
and  die  in  vain,  we  should  endeavour  to  be  holy.     Did  he  die  for  sin 
that  we  might  take  liberty  to  practise  it  ?  come  to  unloose  our  cords, 
that  we  might  tie  them  the  faster  ?  pay  our  debt,  that  we  might  run 
on  upon  a  new  score  ?   make  us  whole,  that  presently  we  might  fall 
sick  ?  or  give  us  an  antidote,  that  we  might  the  more  freely  venture 
to   poison  ourselves  ?     No ;    this  is  to  play  the   wanton  with  his 
grace. 

2.  The  right  which  accrueth  to  our  Kedeemer  by  virtue  of  the  price 
paid  for  us.    When  a  slave  was  bought  with  silver  and  gold,  his  strength 
and  life  and  all  belonged  to  the  buyer  :   Exod.  xxi.  21,  'He  is  his 
money.'     So  we  are  purchased  by  Christ,  redeemed  to  God,  Rev.  v.  9, 
and  we  are  bound  to  him  that  bought  us,  to  serve  him  in  righteousness 
and  holiness  all  our  days,  Luke  i.  74 ;  to  glorify  him  in  our  bodies  and 
souls,  which  are  his,  1  Cor.  vi.  20. 

3.  The  pardon  ensuing  and  depending  on  his  death.     It  is  that  God 
may  be  more  loved,  reverenced,  feared,  and  obeyed :  Ps.  cxxx.  4,  '  But 
there  is  forgiveness  with  thee,  that  thou  mayest  be  feared  ; '  Luke  vii. 
47,  '  She  loved  much,  because  much  was  forgiven  to  her.'     They  are 
bound  to  love  most  to  whom  most  is  forgiven :  Ps.  Ixxxv.  8,  '  For  he 
will  speak  peace  to  his  people,  but  let  them  not  return  to  folly.'     The 
remission  of  sins  past  is  not  for  a  permission  of  sin  to  come,  but  a  great 
bridle  and  restraint  to  it.     His  mercy  in  remitting  should  not  make 
us  more  licentious  in  committing,  otherwise  we  build  again  the  things 
we  have  destroyed.     When  we  sought  for  pardon,  sin  was  the  greatest 
burden  which  lay  upon  our  consciences,  the  wound  that  pained  us  at 
heart,  the  disease  our  souls  were  sick  of ;   and  shall  that  which  we 
complained  of  as  a  burden  become  our  delight  ?  shall  we  tear  open 
our  wounds,  which  are  in  a  fair  way  of  healing,  and  run  into  bonds 
and  chains  again,  after  we  are  freed  of  them  ? 

4.  The  greatness  of  Christ's  sufferings   showeth  the  heinousness 
and  filthiness  of  sin.      It  was  God's  design  to  make  sin  hateful  to 
us  by  Christ's  agonies,  blood,  shame,  and  death  :  Rom.  viii.  3,  '  By  sin 
he  condemned  sin  in  the  flesh,'  that  is,  by  a  sin-offering.    God  showed  a 
great  example  of  his  wrath  by  that  punishment  which  lighted  upon  our 
surety,  or  the  flesh  of  Christ ;  his  design  was  for  ever  to  leave  a  brand 


186  SERMONS  UPON  2  CORINTHIANS  V.  [&ER.  XXVII. 

upon  it  by  his  sin-offering  or  ransom  for  souls.  Now  shall  we  make 
light  of  that  which  cost  Christ  so  dear,  and  cherish  those  sins  which 
put  our  Redeemer  to  grief  and  shame  ?  It'  the  stain  and  filthiness  of 
sin  could  not  be  washed  out  but  by  the  blood  of  Christ,  shall  we  think 
it  no  great  matter  to  pollute  and  defile  ourselves  therewith  ?  This 
were  to  crucify  Christ  afresh,  Heb.  vi.  and  to  trample  the  blood  of  the 
covenant  under  foot,  Heb.  x.  24*. 

5.  The  terribleness  of  God's  wrath,  which  can  be  appeased  by  no 
other  sacrifice.     And  shall  not  we  reverence  this  wrath,  so  as  not  to 
dare  to  kindle  it  again  by  our  sins  ?  For  '  it  is  a  dreadful  thing  to  fall 
into   the  hands   of  the   living  God,'  Heb.  x.  31  ;   Christ's   instance 
showeth  that ;  for  '  if  this  be  done  in  the  green  tree,  what  shall  be  done 
in  the  dry  ? ' 

6.  But   the  great  argument   of  all   is  a  grateful  sense   of   our 
obligation  to  God  and  Christ ;  for  God  so  loved  the  world,  that  when 
nothing  else  was  fit  for  our  turn,  he  sent  his  Son,  and  his  Son  loved  us, 
and  gave  himself  to  die  for  us ;  where  we  see  the  love  of  God  putting 
forth  itself  for  our  help  in  the  most  astonishing  way  that  can  be 
imagined  ;  this  is  such  an  engaging  instance,  so  much  surpassing  our 
thoughts,  that  we   cannot  sufficiently  admire  it,  a  mystery  without 
controversy  great.     We  may  find  out  words  to  paint  out  anything  that 
man  can  do  to  us  or  for  us.     The  garment  may  be  wider  than  the 
body,  but  things  truly  great  strike  us  dumb.     God,  being  the  chiefest 
good,  would  act  in  a  way  suitable  to  the  greatness  of  his  love  ;   there 
fore,  let  us  love  him  and  delight  in  him,  who  hath  called  together  all 
the  depths  of  his  wisdom  and  counsel  to  save  a  company  of  forlorn 
sinners,  in  such  a  way  whereby  his  wrath  may  be  appeased,  his  law 
satisfied,  and  full  contentment  given  to  his  justice;   that  his  mercy 
may  have  the  freer  scope,  the  sinner  saved,  and  the  sin  branded  and 
condemned.     Oh,  what  shall  we  render  to  the  Lord  for  so  great  a 
benefit  ?     Let  us  unboundedly  give  up  ourselves  to  be  governed  and 
ordered  by  him  at  his  will  and  pleasure,  not  loving  our  lives  to  the 
death,  Rev.  xii.  11  ;  life  must  not  be  excepted  out  of  this  resignation, 
Luke.  xiv.  26. 

Fourthly,  How  this  must  be  improved.  First,  by  consideration ; 
secondly,  by  determination  ;  for  it  is  said,  'We  thus  judge/ 

1.  Consideration ;  whereby  spiritual  truths  are  laid  close  to  the 
heart ;  the  soul  and  the  object  are  brought  together  by  serious  thoughts. 
God  will  not  govern  us  as  brutes,  and  rule  us  with  a  rod  of  iron,  by 
mere  power  and  force.  The  heart  of  man  is  overpowered  by  the  weight 
of  reason  and  serious  inculcative  thoughts,  which  God  blesseth  to  the 
beginning  and  increase  in  our  souls ;  therefore  cast  in  weight  after 
weight  till  the  judgment  be  poised,  and  you  begin  to  judge  and  deter 
mine  how  just  and  equal  it  is,  that  you  should  give  up  yourselves  to 
God  and  to  Christ,  who  have  done  those  great  things  for  you.  God 
often  complaineth  for  want  of  consideration :  Isa.  i.  3,  '  But  my  people 
will  not  consider ; '  and,  Deut.  xxxii.  29,  '  Oh  that  my  people  would 
be  wise,  and  consider  their  latter  end; '  and,  Ps.  Ix.  22,  '-Consider  this, 
ye  that  forget  God.'  Most  of  our  sin  and  folly  is  to  be  charged  upon 
our  inconsideration  ;  so  also  our  want  of  grace.  It  is  God  doth  renew 
and  quicken  the  soul,  yet  consideration  is  the  means.  The  greatest 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v,  187 

things  in  the  world  do  not  work  upon  them  that  do  not  think  of  them  ; 
therefore  how  shall  the  power  of  the  word  be  set  on  work,  but  by 
serious  and  pressing  thoughts  ?  The  truth  lieth  by  ;  reason  is  asleep 
till  consideration  quicken  it.  The  fault  of  the  highway  ground  is, 
'  they  hear  the  word  but  understand  it  not.' 

The  first  help  of  grace  is  attention  :  Acts  xvi.  14,  '  She  attended  to 
the  things  that  were  spoken  by  Paul.'  What  is  this  attending  but  a 
deliberate  weighing  in  order  to  choice,  minding,  esteem,  and  pursuit  ? 
Those  invited  to  the  wedding,  Mat.  xxii.  5,  'They  made  light  of  it.' 
JSTon-attendency  is  the  bane  of  the  greatest  part  of  the  world ;  they 
will  not  suffer  their  minds  to  dwell  upon  these  things. 

2.  There  is  determination,  or  a  practical  decree.  We  thus  judge  in 
all  reason;  when  we  have  considered  of  it,  we  cannot  judge  otherwise. 
The  scripture  often  speaketh  of  this:  Acts  xi.  23,  '  He  exhorted  them 
all  with  full  purpose  of  heart  to  cleave  to  the  Lord ; '  2  Tim.  iii. 

This,  like  a  bias  in  a  bowl,  carrieth  the  authority  of  a  principle  in 
the  heart.  These  decrees  enacted  in  the  heart  are  frequently  mentioned 
in  scripture — in  the  case  of  religion  in  general ;  as  Ps.  cxix.  57, '  Thou 
art  my  portion,  0  Lord  ;  I  have  said  I  would  keep  thy  words.'  Some 
times  some  particular  duty,  when  the  heart  is  backward  :  Ps.  xxxii. 
5,  c  I  said  I  will  confess  my  transgression  unto  the  Lord ; '  sometimes 
in  compliance  with  some  divine  motion  ;  Ps.  xxvii.  8,  '  I  said,  thy  face, 
Lord,  will  I  seek  ; '  sometimes  after  a  doubtful  traverse  or  conflict  with 
temptations :  Ps.  Ixxiii.  28,  '  It  is  good  for  me  to  draw  near  to  God  ; 
I  have  put  my  trust  in  the  Lord  God  ; '  generally  it  is  a  great  help 
against  a  sluggish  and  remiss  will.  Christians  are  so  weak  and  fickle 
and  inconstant,  because  they  do  not  use  this  help  of  decreeing  or 
determining  for  God,  and  binding  and  engaging  their  souls  to  live  to 
him. 

Use.  It  exhorts  us — • 

1.  To  affect  our  hearts  and  ravish  our  thoughts  with  this  great 
instance  of  the  love  of  God.  It  is  the  commending  circumstance  to 
set  it  forth :  John  xv.  13,  '  Greater  love  hath  no  man  than  this,  that 
a  man  lay  down  his  life  for  his  friends ; '  and,  Rom.  v.  8,  '  God  com 
mended  his  love  towards  us,  that  while  we  were  yet  sinners  Christ  died 
for  us.'  God  hath  not  another  son  to  bestow  upon  us — a  better  Christ 
to  die  for  us.  Love  is  gone  to  the  utmost ;  nor  can  we  be  redeemed 
at  a  dearer  rate,  that  we  may  be  affected  with  it. 

[1.]  Let  us  not  look  upon  it  only  as  an  act  of  heroical  friendship,  but 
in  the  mediatory  notion  ;  for  so  it  is  most  penetrating  and  sinketh  into 
the  very  soul — and  that  is  the  way  to  draw  solid  comfort ;  whereas 
the  other  only  begetteth  a  little  fond  admiration.  We  look  upon  it 
as  an  act  of  generosity  and  gallantry,  and  that  begets  an  ill  impression 
in  our  minds ;  but  to  look  upon  it  as  a  mediatorial  act,  breedeth  the 
true,  broken-hearted  sense  and  thankfulness  which  God  expecteth. 
We  all  stood  guilty  before  the  tribunal  of  divine  justice,  and  he  was 
surrogated  by  the  covenant  of 'redemption,  and  made  sin  and  a  curse 
for  us ;  he  was  to  be  responsible  for  our  sins,  according  to  the  pact 
and  agreement  between  him  and  his  Father,  Isa.  liii.  10.  There  is 
the  covenant  of  redemption  described — 'When  thou  shalt  make  his 
soul  an  offering  for  sin,  he  shall  see  his  seed,  he  shall  prolong  his  days, 


188  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXVII. 

and  the  pleasure  of  the  Lord  shall  prosper  in  his  hand.'  It  is  not  to 
be  looked  upon  as  a  strange  history,  and  so  to  stir  up  a  little  wonder 
or  a  little  fond  pity,  as  at  a  tragical  story,  but  to  fill  us  with  a  broken 
hearted  sense  and  deep  thankfulness,  that  the  Son  of  God  should  come 
to  recover  our  forfeited  mercies.  When  we  were  sentenced  to  death 
by  a  righteous  law,  and  had  sold  ourselves  to  Satan,  and  cast  away 
the  mercies  of  our  creation,  and  by  our  multiplied  rebellions  made 
ourselves  ready  for  execution,  then  the  Son  of  God  pitied  our  case, 
undertook  our  ransom,  and  paid  it  to  the  utmost  farthing. 

[2.]  Consider  the  consequent  benefits,  both  here  and  hereafter  :  Isa. 
liii.  5,  '  But  he  was  wounded  for  our  transgressions,  he  was  bruised 
for  our  iniquities,  and  the  chastisement  of  our  peace  was  upon  him, 
and  with  his  stripes  we  are  healed ; '  and,  Rev.  i.  5,  6,  '  Who  hath 
loved  us,  and  washed  us  in  his  blood,  and  made  us  kings  and  priests 
unto  God.'  In  the  heavenly  priesthood  nothing  will  appear  in  us  dis 
pleasing  to  God ;  the  love  and  praise  of  God  will  be  our  whole  employ 
ment.  In  expectation  of  this  happy  hour  we  must  begin  our  sacrifices 
here. 

[3.]  Let  us  not  by  affected  scruples  blunt  the  edge  of  our  comfort. 
Christians  would  know  too  soon  their  peculiar  interest  in  God's  love, 
whether  intended  to  us,  and  so  disoblige  ourselves  from  our  duty. 
These  affected  scruples  are  a  sin,  because  secret  things  do  not  belong 
to  us,  but  the  open  declarations  of  God  concerning  our  duty,  Deut. 
xxix.  29.  It  is  the  part  of  a  deceitful  heart  to  betray  a  known  duty 
by  a  scruple.  We  would  not  do  so  in  case  of  temporal  danger.  If  a. 
boat  be  overturned,  we  will  not  make  scruples.  When  any  come  to 
our  help,  whether  they  shall  be  accepted  or  not,  do  not  refuse  your 
help  and  cure,  but  improve  the  offer :  1  Tim.  i  15,  '  This  is  a  true  and 
faithful  saying,  Jesus  Christ  came  to  save  sinners,  of  whom  I  am 
chief/  If  Christ  came  to  save  sinners,  I  am  sinner  enough  for  Christ 
to  save,  creeping  in  at  the  back-door  of  a  promise.  God  hath  opened 
the  way  for  all ;  if  they  perish  it  is  through  tlieir  own  default.  He 
hath  sent  messengers  into  the  world  :  Mark  xvi.  1C,  '  He  that  believeth 
and  is  baptized  shall  be  saved,  and  he  that  believeth  not  shall  be 
damned  ;'  and  if  you  are  within  hearing  of  the  gospel,  you  have  more 
cause  to  hope  than  to  scruple  :  Acts  xiii.  26,  '  To  you  is  the  word  of 
salvation  sent ; '  not  brought  but  sent ;  '  Know  it  for  thy  good,'  Job  v. 
27 ;  and  rouse  up  yourselves.  '  What  shall  we  say  to  these  things  ? ' 
Horn.  viii.  39,  '  If  God  be  for  us,  who  can  be  against  us  ? ' 

[4.]  Though  weak  in  faith  and  love  to  God,  yet  Christ  died  one  for  all. 
The  best  have  not  a  more  worthy  redeemer  than  the  worst  of  sinners. 
'Go,  preach  the  gospel  to  every  creature.'  Exod.  xxx.  15,  the  rich 
and  poor  have  the  same  ransom  ;  1  Cor.  i.  2,  '  Jesus  Christ,  theirs  and 
ours  ; '  and,  Rom.  iii.  22,  '  Even  the  righteousness  of  God,  which  is  by 
faith  in  Jesus  Christ  unto  all,  and  upon  all  that  believe  ;  for  there  is 
no  difference  ; '  and,  2  Peter  i.  1,  '  To  them  who  have  obtained  like 
precious  faith  with  us.'  A  jewel  received  by  a  child  and  a  giant,  it  is 
the  same  jewel ;  so  strong  and  weak  faith  are  built  upon  one  and  the 
same  righteousness  of  Christ. 

2.  Let  us  devote  ourselves  to  God  in  the  sense  of  this  love,  to  walk 
before  him  in  all  thankful  obedience.  Christ  hath  borne  our  burden, 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  189 

and  instead  thereof  offered  his  burden,  which  is  light  and  easy ;  he 
took  the  curse  upon  him,  but  we  take  his  yoke,  Mat.  xi.  29.  He  freely 
accepted  the  work  of  mediator,  Heb.  x.  7 ;  will  you  as  freely  return  to 
his  service  ? 


SERMON  XXVIII. 
Then  were  all  dead. — 2  COR.  v.  14. 

WE  have  handled  the  intensiveness  of  Christ's  love — he  died ;  the 
extent — how  '  for  all '  is  to  be  interpreted  ;  now  the  fruit,  dying  to  sin 
and  living  to  righteousness. 

1.  The  first  in  this  last  clause — '  Then  were  all  dead,'  not  carnally 
in  sin, but  mysticallyin  Christ ;  dead  in  Christ  to  sin.  In  the  original  the 
words  run  thus — on,  el?  uvrep  TTUVTCOV  djredavev  apa  ol  Trdvres  cnreOavov, 
not  dead  in  regard  of  the  merits  of  sin,  but  dead  in  the  merits  of  Christ ; 
for  the  apostle  speaketh  here  of  death  and  life,  with  reference  and  cor 
respondence  to  Christ's  death  and  resurrection,  as  the  original  pattern 
of  them ;  in  which  sense  we  are  said  to  die  when  Christ  died  for  us, 
and  to  live  when  he  rose  again. 

2.  He  speaketh  of  such  a  death  as  is  the  foundation  of  the  spiritual 
life :  He  died  for  them,  then  were  all  dead ;  and  he  died  for  them, 
that  they  might  live  to  him  that  died  for  them  and  rose  again.     Our 
translation  seemeth  to  create  a  prejudice  to  this  exposition, '  were  dead' 
in   the   Greek ;    it   is — ol  Trdvres    aTreQavov,    '  all  died,'   or   all   are 
dead — that  is,  to  sin,  the  world,  and  self-interests ;   and  besides,  it 
seemeth  to  be  difficult  to  understand  how  all  believers  were  dead  when 
Christ  died,  since  most  were  not  then  born,  and  had  no  actual  existence 
in  the  world;   and  after  they  are  converted,  they  feel  much  of  the 
power  of  sin  in  themselves. 

Ans.  They  are  comprised  in  Christ's  act  done  in  their  name,  as  if 
they  were  actually  in  being,  and  consenting  to  what  he  did — in  short, 
they  are  dead  mystically  in  Christ,  because  he  undertook  it ;  sacra- 
mentally  in  themselves,  because  by  submitting  to  baptism  they  bind 
themselves  and  profess  themselves  engaged  to  mortify  sin :  actually 
they  are  dead,  because  the  work  at  first  conversion  is  begun,  which 
will  be  carried  on  by  degrees,  till  sin  be  utterly  extinguished. 

Doct.  That  when  Christ  died,  all  believers  were  dead  in  him  to  sin 
and  to  the  world. 

It  is  the  apostle's  inference,  '  then  were  all  dead.'  The  expression 
should  not  seem  strange  to  us,  for  there  are  like  passages  scattered 
everywhere  throughout  the  word.  Therefore  I  shall  show  you, — 

1.  That  this  truth  is  asserted  in  scripture. 

2.  How  all  can  be  said  to  be  dead,  since  all  were  not  then  born,  and 
had  no  actual  existence  in  the  world. 

3.  How  they  can  be  said  to  be  dead  to  sin  and  the  world,  since 
after  conversion  they  feel  so  many  carnal  motions. 

4.  What  use  the  death  of  Christ  hath  to  this  effect,  to  make  us  die  to 
sin  and  the  world. 


190  SERMONS  UPON  2  CORINTHIANS  V.        [Sfill.  XXVIII. 

First,  That  this  truth  is  asserted  in  scripture.  To  this  end  I  shall 
propound  and  explain  some  places.  The  first  is :  Kom.  vi.  6,  '  Know 
ing  this,  that  our  old  man  is  crucified  with  him,  that  the  body  of  sin 
might  be  destroyed,  that  henceforth  we  should  no  longer  serve  sin.' 
In  that  place  observe — 

1.  The  notions  by  which  sin  is  set  forth.     It  is  called  by  the  names 
of  the  old  man,  and  the  body  of  sin,  and  simply  and  nakedly.     Possibly 
by  the  old  man  natural  corruption  may  be  intended ;  by  the  body  of 
sin,  the  whole  mass  of  our  acquired  evil  customs  ;  by  sin  actual  trans 
gressions  ;  or,  take  them  for  one  and  the  same  thing,  diversely  expressed, 
indwelling  sin  is  called  an  old  man.     A  man  it  is,  because  it  spreadeth 
itself  throughout  the  whole  man.     The  soul ;  for  Gen.  vi.  5,  it  is  said, 
'  Every  imagination  of  the  thoughts  of  his  heart  is  only  evil  continually.' 
The  body :   Kom.  vi.  19,  '  As  you  have  yielded  up  your  members 
servants  to  uncleanness,  and  to  iniquity  unto  iniquity  ;'  and  it  is  called 
an  old  man,  as  grace  is  called  a  new  man  and  a  new  creature,  and  it 
is  so  called  because  it  is  of  long  standing ;  it  had  its  rise  at  Adam's 
fall :  Kom.  v.  12,  '  Whereas  by  one  man  sin  entered  into  the  world, 
and  death  by  sin  ;   so  that  death  passed  upon  all,  because  all  had 
sinned.'     And  it  hath  ever  been  conveyed  •  since  from  father  to  son, 
unto  all  descending  from  Adam :  Ps.  li.  5,  '  Behold  I  was  shapen  in 
iniquity,  and  in  sin  did  my  mother  conceive  me ; '  so  that  it  is  born 
and  bred  with  us.     And  partly,  because  in  the  godly  it  is  upon  the 
declining  hand,  and  draweth  towards  its  final  ruin   and  expiration. 
Dejure,  it  is  an  old  antiquated  thing,  not  to  be  cherished  but  subdued ; 
de  facto,  it  is  upon  declining  and  weakening  more  and  more.     And 
this  old  man  is  afterwards  called  the  body  of  sin — the  whole  mass  of 
habitual  sins,  composed  of  divers  evil  qualities,  as  the  body  of  divers 
members ;  this  is  our  enemy. 

2.  Observe  in  the  place,  the  privilege  that  we  have  by  Christ's 
death,  '  That  our  old  man  was  crucified  with  him ; ' — that  is,  when 
Christ  was  crucified ;  and  the  apostle  would  have  us  know  this,  and 
lay  it  up  as  a  sure  principle  in  our  hearts.     The  meaning  is  then, 
there  was  a  foundation  laid  for  the  destruction  of  sin  when  Christ 
died ;  namely,  as  there  was  a  merit  and  a  price  paid,  and  if  ever  our 
old  man  be  crucified,  it  must  be  by  virtue  of  Christ's  death. 

3.  Observe  the  way  how  this  merit  cometh  to  be  applied  to  us. 
Something  there  must  be  done  on  God's  part,  in  that  expression  that 
1  the  body  of  sin  may  be  destroyed,'  which  intimateth  the  communicating 
of  the  Spirit  of  grace,  for  weakening  the  power,  love,  and  life  of  sin  ; 
and  something  done  on  our  part,  '  that  henceforth  we  should  not  serve 
sin.'     There  was  a  time  when  we  served  sin ;  but,  being  converted  we 
changed  masters,  as  the  apostle  saith,  Kom.  vi.  18,  '  Being  made  free 
from  sin,  ye  became  the  servants  of  righteousness.'     Now  he  that  hath 
been  servant  to  a  hard  and  cruel  master  is  the  better  trained  up  to  be 
diligent  and  faithful  in  the  service  of  a  gentle,  loving,  and  bountiful 
master.     Before  regeneration  every  one  of  us  pleased  the  flesh;  but 
when  our  eyes  are  opened  by  grace  we  see  the  folly,  mischief,  and 
unprofitableness  of  such  a  course,  and  therefore  can  the  better  brook 
another  service  which  will  be  more  comfortable  and  profitable  to  us. 
And  in  this  new  estate  we  do  as  little  service  for  sin  as  formerly  we 


.  14.]  BERMONS  UPON_2  COSINTHIANS  V.  191 

did  for  righteousness :  Kom.  vi.  20',  '  When  you  were  the  servants  of 
sin,  ye  were  free  from  righteousness;'  when  righteousness  had  no 
power,  and  dominion  over  you,  had  no  share  in  your  time,  strength, 
thoughts,  affections,  endeavours,  you  took  no  care,  made  no  conscience 
of  doing  that  which  was  truly  good.  You  must  now  as  strictly  ahstain 
from  sin  as  then  you  did  from  righteousness;  yea,  you  must  do  as 
much  for  grace  as  formerly  you  did  for  sin ;  ver.  19,  'As  you  have 
yielded  your  members  servants  unto  uncleanness,  and  to  iniquity  unto 
iniquity ;  so  now  yield  your  members  servants  to  righteousness  unto 
holiness ; '  as  watchful,  as  earnest,  as  industrious  to  perfect  holiness. 

The  next  place  is  that,  1  Peter  iv.  1,  'Forasmuch  then  as  Christ 
hath  suffered  for  us  in  the  flesh,  arm  yourselves  likewise  with  the 
same  mind ;  for  he  that  hath  suffered  in  the  flesh  hath  ceased  from 
sin.'  In  that  place  there  are  three  things  notable — 

(1.)  The  ground  and  foundation  of  the  apostle's  argument ;  (2.)  The 
exhortation  built  thereon;  (3.)  The  reason  connecting  and  joining 
both. 

1.  The  foundation  of  his  argument  is,  that  Christ  hath  suffered 
for  us  in  the  flesh, — that  is,  hath  in  our  name  and  nature  suffered  the 
wrath  due  to  us  for  sin.  • 

2.  The  inference  of  duty  built  thereon,  as  that  we  should  'arm 
yourselves  with  the  same  mind,' — that  is,  we  must  follow  and  imitate 
Christ  also  in  suffering  in  the  flesh ;  or,  which  is  all  one,  a  dying  unto 
sin.     This  should  be  armour  of  proof  to  us  against  all  temptations. 
If  we  had  the  same  mind  that  he  had,  or  could  put  on  the  same 
resolution, — to  wit,  to  suffer  in  the  flesh,  or  crucify  our  carnal  nature, 
lusts  and  passions.     Strongly  resolve  to  desist  from  sin,  for  which 
Christ  hath  suffered,  how  pleasant  soever  it  be  to  our  flesh. 

3.  The  reason  which  joineth  both  the  argument  and  inference  of 
duty  together, — '  For  he  that  hath  suffered  in  the  flesh  hath  ceased 
from  sin/     This  last  clause  cannot  be  understood  of  Christ,  who  never 
sinned,  but  of  the  believer.     How  shall  we  understand  it  of  him  ?  how 
hath  he  suffered  in  the  flesh,  and  so  ceased  from  sin  ?     There  are  two 
expositions  of  it: — 

[1.]  Thus,  one  '  that  hath  suffered  in  the  flesh,' — that  is,  is  crucified 
in  his  carnal  nature,  hath  mortified  his  flesh ;  it  hath  not  respect  to 
suffering  afflictions,  but  mortifying  of  sin,  Treiravrai  apaprias  '  hath 
ceased  from  sin,'  no  more  to  serve  it  henceforward ;  that  '  he  should 
no  longer  live  the  rest  of  his  time  in  the  lusts  of  the  flesh,  but  accord 
ing  to  the  will  of  God/  This  exposition  inferreth  it  from  Christ's 
sufferings  for  us,  that  our  mortification  is  in  correspondence  and  con 
formity  to  Christ's  death,  and  as  necessarily  flowing  from  the  virtue  of 
his  cross,  and  the  obligation  left  thereby  on  all  believers ;  but  the 
second  exposition  maketh  it  clearer ;  thus — 

[2.]  The  believer  is  reckoned  a  sufferer  in  Christ:  he  hath 
1  suffered  in  the  flesh '  when  Christ  suffered  judicially,  in  his  surety. 
Whatever  sufferings  were  inflicted  on  Christ,  the  same  are  reckoned 
as  inflicted  on  believers ;  and  so  to  have  ceased  from  sin,  in  regard  of 
Christ's  undertaking  to  make  him  cease  from  it,  and  the  obligation 
which  Christ  suffering  in  his  room,  putteth  upon  him  to  mortify  it, 
the  matter  is  as  certain  as  if  it  were  already  done. 


192  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXVIII. 

Another  place  is  that,  Gal.  ii.  20, '  I  am  crucified  with  Christ.'  There 
are  three  propositions  included  in  that  short  speech:  that  Christ  is  cruci 
fied  ;  that  we  are  crucified  ;  that  we  are  crucified  with  Christ.  It  doth 
not  imply  any  fellowship  with  him  in  the  act  of  his  mediation :  there 
he  was  only  taken,  but  we  are  spared,  as  Isaac  was  dismissed  when  the 
ram  was  taken  for  an  offering,  Gen.  xxii. ;  and  God  saith,  Job.  xxxiii. 
24,  'Deliver  him  from  going  down  to  the  pit,  for  I  have  found  a 
ransom ;  '  or,  as  Christ  told  his  persecutors,  John  xviii.  8,  '  If  there 
fore  ye  seek  me,  let  these  go  their  way.'  His  offering  himself  in  that 
sort  was  a  pledge  of  his  offering  himself  to  the  curse  of  the  law  and 
punishment  due  to  sin,  to  exempt  us  from  it.  What  then,  doth  our 
being  crucified  with  Christ  signify  ?  It  implieth  our  participation  of 
the  benefits  of  his  mediation,  as  if  we  were  crucified  in  our  own 
persons. 

Four  considerations  will  clear  it  to  you. 

[1.]  That  Christ  in  dying  did  not  stand  as  a  private,  but  public 
person,  in  the  place  and  room  of  all  the  elect ;  for  he  is  their  surety. 

[2.]  That  the   benefits  which  are  purchased  in  his    cross    and 
passion  are  thereby  made  ours,  as  if  we  had  been  crucified  in  our  own 
.persons.     We  are  really  made   partakers  of  the  fruits  of  Christ's 
death. 

[3.]  The  great  benefit  of  his  cross  or  sacrifice  of  himself  was  to  put 
away  sin,  Heb.  ix.  26. 

[4.]  Sin  is  put  away,  either  as  to  the  removal  of  the  guilt  of  it : 
Mat.  xxvi.  28,  '  This  is  the  blood  of  the  new  testament,  which  was  shed 
for  many,  for  the  remission  of  sins ; '  or  for  subduing  the  strength  of 
it :  1  Peter  ii.  24,  '  He  bore  our  sins  in  his  own  body  upon  the  tree, 
that  we,  being  dead  unto  sin,  might  live  unto  righteousness/  He 
died  not  only  to  obtain  forgiveness  of  sins  and  reconciliation  with 
God,  but  that  we  might  die  unto  sin ;  so  that  his  redeemed  ones  are 
strictly  urged  to  mortify  sin,  because  the  old  man  of  indwelling  corrup 
tion  did  receive  the  stroke  of  death  by  his  death ;  so  that  either  in 
point  of  justification,  when  justice  challengeth  us  for  sins,  we  may 
send  it  to  Christ,  who  died  one  for  all,  and  may  plead,  I  am  crucified 
in  Christ,  he  hath  satisfied  for  me ;  or,  in  point  of  sanctification,  we 
may,  in  the  way  which  God  hath  appointed,  expect  the  subduing  of 
sin,  as  if  we  had  merited  this  grace  ourselves.  It  is  a  great  advantage 
when  we  can  say,  '  I  am  crucified  with  Christ/ 

The  next  place  is  that ;  Col.  iii.  3-5, '  Ye  are  dead,  therefore  mortify/ 
It  is  spoken  as  a  thing  done  already  ;  ye  are  dead  ;  yet  there  is  a  thjng  to 
be  further  done,  therefore  mortify.  But  how  are  we  dead  ?  partly  in 
regard  of  the  certainty,  to  assure  us  it  shall  be  done,  and  partly  to  oblige 
us  the  more  strongly  to  endeavour  it,  and  partly,  because  we  have  con 
sented  to  this  obligation  in  baptism.  All  the  members  of  the  church 
have  engaged  themselves  to  employ  the  death  and  strength  of  Christ  for 
the  subduing  of  sin ;  they  are  dead,  as  they  have  upon  this  encourage 
ment  undertaken  its  death,  and  in  part  already  begun  it. 

Secondly,  How  all  can  be  said  to  be  dead  when  Christ  died,  since 
most  of  the  elect  were  not  then  born,  or  yet  in  being. 

Ans.  1.  When  Christ  was  upon  the  cross  he  sustained  the  relation  of 
our  head  or  common  person.  It  was  not  in  his  own  name  that  he 


VKR.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  193 

appeared  before  God's  tribunal,  but  in  ours,  not  as  a  private,  but  as  a 
public  person  ;  so  that  when  he  was  crucified  all  believers  were  crucified 
in  him  ;  for  the  act  of  a  common  person  is  the  act  of  every  particular 
person  represented  by  him,  as  a  knight  or  burgess  in  parliament  serveth 
for  his  whole  borough  and  county.  Now  that  Christ  was  such  a 
common  person  appeareth  plainly  by  this,  that  Christ  was  that  to  us 
in  grace  what  Adam  was  to  us  in  nature  or  sin.  The  first  Adam  was 
said  to  be  TUTTO?  rov  //AAoz/To?,  Bom.  v.  14,  'The  figure  of  him 
that  was  to  come ; '  and  Christ  is  called  the  second  Adam,  1  Cor.  xv. 
45,  the  second  common  person ;  so  that  as  we  had  a  death  in  sin 
from  the  first  Adam,  so  a  death  to  sin  from  the  second ;  as  we  stood 
in  Adam  in  paradise,  so  we  stood  in  Christ  upon  the  cross.  Adam's 
act  in  paradise  was  in  effect  ours :  in  Adam,  we  all  died,  1  Cor.  xv. 
21  ;  so  Christ's  act  was  in  effect  ours ;  in  Christ  we  all  died  spiritually, 
and  mystically.  Adam  did,  as  it  were,  lend  his  body  in  paradise  :  we 
saw  the  forbidden  fruit  with  his  eyes,  gathered  it  with  his  hands,  ate 
it  with  his  mouth — that  is,  we  were  ruined  by  these  things,  as  if  we 
had  been  by  and  actually  consented  to  his  sin.  So  in  Christ's  repre 
sentation  on  the  cross,  all  believers  are  concerned  as  if  they  had  been 
by  and  actually  present,  and  had  been  crucified  in  their  own  persons, 
and  borne  the  punishment  of  their  own  sins  ;  for  all  this  was  done  in 
their  name  and  stead,  that  they  might  have  the  benefit. 

2.  Christ  was  on  the  cross,  not  only  as  a  common  person,  but  as  a 
surety  and  undertaker.  I  say,  in  his  death  there  was  not  only  a  satis 
faction  for  sin,  but  an  obligation  to  destroy  it ;  there  was  an  undergoing 
and  an  undertaking.  As  he  is  set  out  in  the  scripture  under  the  notion 
of  a  second  Adam  ;  so  also  of  a  surety :  Heb.  vii.  22,  Christ  is  called 
'  the  surety  of  a  better  testament.'  Now  he  was  a  surety  mutually,  on 
God's  part  and  ours.  First,  He  was  to  engage  for  us  to  God,  and  in  the 
name  of  God  engaged  himself  to  us.  The  tenor  of  both  engagements 
is  in  Kom.  vi.  6,  '  That  the  body  of  death  should  be  destroyed,  that 
we  should  from  thenceforth  no  longer  serve  sin.'  As  soon  as  we  con 
sent  to  this  stipulation,  this  taketh  effect.  On  God's  part,  Christ 
undertook  to  destroy  the  body  of  sin  by  the  power  of  his  Spirit,  which 
should  be  given  to  us,  to  become  a  principle  of  life  in  us,  and  of  death 
to  our  old  man,  Titus  iii.  5.  More  particularly,  we  mortify  the  deeds 
of  the  body  by  the  help  of  the  Spirit,  Kom.  viii.  13.  The  Holy  Ghost, 
when  he  reneweth  the  heart,  puts  into  it  a  principle  and  seed  of  enmity 
against  sin :  1  John  iii.  9,  '  He  cannot  sin,  because  the  seed  abideth  in 
him  ; '  and  as  that  is  cherished  and  obeyed,  sin  is  resisted  and  morti 
fied  ;  and  he  actuateth  and  quickeneth  it  yet  more  and  more,  that  it 
may  prevail  against  the  sin  which  dwelleth  in  us.  Secondly,  As  our 
surety  he  undertook  that  we  should  no  longer  serve  sin,  that  we  should 
not  willingly  indulge  any  presumptuous  acts,  nor  slavishly  lie  down 
in  any  habit  or  course  of  sin,  or  under  the  power  of  any  carnal  dis 
temper,  but  also  should  use  all  godly  endeavours  for  the  preventing, 
weakening,  or  subduing  it.  Christ's  act  being  the  act  of  a  surety,  he 
did  oblige  all  the  parties  interested  ;  he  purchased  grace  at  God's  hands, 
and  bound  us  to  use  all  holy  means  of  watching,  striving,  humiliation,  cut 
ting  off  the  provisions  of  the  flesh,  avoiding  occasions,  weaning  the  heart 
from  earthly  things,  which  are  the  bait  and  fuel  of  sin  that  keep  it  alive. 

VOL.  XIII.  N 


194  SERMONS  UPON  2  CORINTHIANS  V.          [$ER.   XXVIII. 

3.  Our  consent  to  this  engagement  is  actually  given  when  we  are 
converted,  and  solemnly  ratified  in  baptism. 

[1.]  It  is  actually  given  when  we  are  converted:  Rom.  vi.  13.  'As 
those  that  are  alive  from  the  dead,  yield  yourselves  to  God,  and  your 
members  as  instruments  of  righteousness  to  God ; '  oVXa,  weapons ; 
we  then  give  up  ourselves  to  work,  and  first  as  to  do  his  work,  so  to 
war  in  his  warfare  against  the  devil,  the  world,  and  the  flesh.  Till 
the  merit  of  Christ's  death  be  applied  by  faith  to  the  hearts  of  sinners, 
they  are  alive  to  sin,  but  dead  to  righteousness ;  but  then  they  are  dead 
to  sin,  and  alive  to  righteousness,  and  as  alive  from  the  dead,  and  then 
yield  up  themselves  to  serve  and  please  God  in  all  things. 

[2.]  That  this  is  solemnly  done  or  implied  in  baptism  ;  for  when  we 
were  baptized  into  Christ  we  were  baptized  into  his  death,  Rom.  vi. 
3-5.  In  baptism  we  did,  by  solemn  vow  and  profession,  bind  ourselves 
to  look  after  the  effects  of  Christ's  death,  to  mortify  the  deeds  of  the 
body,  or,  which  is  all  one,  renounce  the  devil,  the  world,  and  the  flesh  ; 
the  devil,  as  the  great  architect  and  principle  of  all  wickedness ;  the 
world,  as  the  great  bait  and  snare  ;  the  flesh,  as  the  rebelling  principle. 
Our  baptism  is  certainly  an  avowed  death  to  sin ;  it  implieth  a  renun 
ciation  by  way  of  vow,  for  it  is  the  answer  of  a  good  conscience  towards 
God :  and  the  ancient  covenants  were  made  by  way  of  question  and 
answer,  1  Peter  iii.  21.  The  very  washing  implieth  it ;  washing  is  a 
purifying,  and  after  purifying  we  must  not  return  to  this  mire  again  ; 
2  Peter  i.  19,  '  He  hath  forgotten  he  was  purged  from  his  old  sins.' 
We  promised  to  give  over  our  old  sins ;  or  as  it  is  our  first  engrafting 
and  implanting  into  Christ  and  his  death,  if  when  we  are  baptized, 
we  are  reckoned  to  be  dead.  The  death  of  Christ  was  mainly  to  put 
away  sin,  and  to  take  away  sin,  1  John  iii.  5 ;  and  Heb.  ix.  26.  Now 
sins  were  not  taken  away,  that  men  may  resume  and  take  them  up 
again.  The  great  condemnation  of  the  Christian  world  is,  that  when 
Christ  would  take  away  their  sins,  they  will  not  part  with  their  sins. 

[3.]  How  they  can  be  dead  to  sin  and  the  world,  since  after  conver 
sion  they  feel  so  many  carnal  motions. 

Am.  1.  By  consenting  to  Christ's  engagement  they  have  bound 
themselves  to  die  unto  sin.  When  we  gave  up  our  names  to  Christ, 
we  promised  to  cast  off  sin,  and  therefore  we  are  to  reckon  ourselves  as 
dead  to  sin  by  our  own  vow  and  obligation,  and  accordingly  to  behave 
ourselves ;  Rom.  vi.  2,  '  How  shall  we,  that  are  dead  to  sin,  live  any 
longer  therein  ?'  It  is  an  argument  not  so  much  ab  impossibili  as  ab 
incongruo  ;  '  and  ye  are  dead,  therefore  mortify  your  members  that  are 
upon  earth/  Col.  iii.  3-5.  If  dead  already,  why  should  they  mortify  ? 
Dead,  that  is,  bound  to  be  dead.  So  a  sinner,  when  he  giveth  up  him 
self  to  God,  doth  honestly  resolve  and  firmly  bind  himself  to  subdue 
corruption,  root  and  branch,  and  to  depart  from  all  known  sin. 

2.  When  the  work  is  begun,  corruption  is  wounded  to  the  very 
heart.  And  the  dominion  and  reign  of  sin  being  shaken  off,  Rom. 
vi.  14,  '  Sin  shall  not  have  dominion  over  you,  for  ye  are  not  under  the 
law,  but  under  grace.'  Sin  is  dead  where  it  doth  not  extinguish  the 
life  of  grace,  but  the  life  of  grace  doth  more  and  more  extinguish  sin ; 
there  its  dominion  is  taken  away,  though  its  life  be  prolonged  for  a 
season. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  Y.  195 

[3.]  The  work  is  carried  on  by  degrees,  and  the  strength  of  sin  is 
weakened  by  the  power  of  grace,  though  not  totally  subdued  :  Gal.  v. 
17,  '  Ye  cannot  do  the  things  ye  would.'  They  are  not  so  active  in 
sin,  nor  delighted  in  it ;  sin  dieth  when  the  love  of  it  dieth,  and  the 
pleasure  of  it  is  gone.  Now  the  love  of  sin  is  weakened  in  their  hearts  ; 
they  hate  it,  though  sometimes  they  fall  into  it :  Rom.  vii.  15,  '  What 
I  hate  that  I  do ; '  it  is  enabling  a  Christian  to  die  to  sin  and  the  world 
every  day. 

[4.]  Christ  hath  undertaken  to  subdue  it  wholly  in  them  ;  and  at 
length  the  soul  shall  be  without  spot,  blemish,  or  wrinkle,  Eph.  v.  27. 
We  and  corruption  die  together ;  when  Christ  removeth  the  veil  of  the 
flesh,  and  taketh  home  the  soul  to  heaven,  it  is  without  spot ;  the 
glorified  saints  have  not  one  fleshly  thought  or  carnal  motion,  but  are 
wholly  swallowed  up  in  the  love  of  God.  Therefore  let  Christ  alone 
with  his  work ;  he  will  not  cease  till  sin  be  wholly  abolished.  The 
foolish  builder  began,  but  was  not  able  to  make  an  end.  It  cannot 
be  said  so  of  our  Redeemer ;  '  He  that  hath  begun  a  good  work  will  per 
fect  it,'  Phil.  i.  6  ;  and  1  Thes.  v.  23, 24, '  The  very  God  of  peace  sanctify 
you  wholly :  and  I  pray  God  your  whole  spirit,  and  soul,  and  body,  be 
preserved  blameless  unto  the  coming  of  our  Lord  Jesus  Christ.'  When 
we  come  to  heaven  we  shall  not  complain  of  hard  hearts,  or  carnal 
affections,  or.  unruly  desires ;  as  Naomi  said  to  Ruth,  '  Sit  still,  my 
daughter ;  the  man  will  not  rest  till  he  have  finished.'  This  thing, 
God's  work,  now  is  but  half  done;  continue  with  patience  in  well 
doing,  and  in  time  it  will  come  to  perfection  ;  Christ  will  not  cease  till 
all  be  tfone. 

4.  What  use  the  death  of  Christ  hath  to  this  effect,  to  make  us  die 
unto  sin  and  the  world. 

[1.]  This  was  Christ's  end.  He  died  not  only  to  expiate  the  guilt 
of  sin,  but  also  to  take  away  its  strength  and  power,  1  John  iii.  8,  that 
the  interest  of  the  devil  may  be  destroyed  in  us,  and  the  interest  of 
God  set  up  with  more  glory  and  triumph.  Now  shall  we  make  void 
the  end  of  Christ's  death,  and  go  about  to  frustrate  his  intention, 
which  was  to  oppose,  weaken,  and  resist  sin  ?  shall  we  cherish  that 
which  he  came  to  destroy  ?  God  forbid.  There  are  some  that  abuse 
the  death  and  merits  of  Christ  for  a  quite  contrary  end  than  he 
intended,  namely,  to  feed  lusts,  not  to  suppress  them  ;  Christ  died  for 
sinners,  they  say,  and  they  resolve  to  be  sinners  still ;  these  crucify 
Christ  afresh,  Heb.  vi.  6 ;  they  are  not  crucified  with  him,  that  was 
his  end.  Nothing  maketh  the  devil  such  a  triumph,  as  when  he 
supposeth  God  is  beaten  with  his  own  weapon  ;  and  that  which  should 
prove  the  destruction  of  sin  proveth  the  great  promotion  of  it,  and  the 
great  hindrance  of  Christ  and  the  gospel,  when  poison  is  conveyed  by 
this  perfume.  The  apostle  never  mentioneth  this  abuse  of  grace 
without  abhorrence  :  Rom.  vi.  1,  '  Shall  we  continue  in  sin  that  grace 
may  abound?  /u,?;  yevoiro  ;'  and,  Rom.  vi.  15,  '  Shall  we  sin  because 
we  are  not  under  the  law,  but  under  grace  ?  //,?)  yevoiTo  : '  and  Gal. 
ii.  17,  'Shall  I  make  Christ  the  minister  of  sin?  fiy  7«/otTo;'  dbsit 
a  vobis  hcec  cogitatio,  Calvin.  Christians  should  abominate  the 
thought  of  it,  as  blasphemy  and  absurd.  But  again  others  reflect 
upon  Christ's  death  only  for  the  comfort  of  it;  that  is  but  half  the 


196  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXVIII. 

end ;  you  should  prize  the  virtue,  as  well  as  the  comfort.  Paul  desired 
not  his  righteousness  only,  but  his  power,  Phil.  iii.  9,  10.  Lusts 
trouble  us  as  much  as  guilty  fears.  This  being  Christ's  end,  we 
should  comply  with  it.  Paul  gloried  in  the  cross,  as  by  it  crucified 
to  the  world,  Gal.  vi.  14. 

[2.]  By  way  of  representation,  the  death  and  agonies  of  Christ  do 
set  forth  the  heinousness  and  hatefulness  of  sin.  It  is  the  best  glass 
to  discover  it  to  us ;  in  its  own  colours  it  smileth  upon  the  soul  with  a 
pleasing  aspect ;  but  if  you  would  know  the  right  complexion  of  it,  go 
to  Golgotha,  and  as  you  like  the  agonies  of  the  garden,  and  the  sorrows 
of  his  cross,  so  you  may  continue  your  dalliance  with  sin,  and  indul 
gence  to  carnal  pleasures.  It  is  a  sport  to  us  to  do  evil,  but  it  was  no 
sport  to  Christ  to  surfer  for  it,  it  made  his  soul  heavy  unto  death. 
Never  believe  the  enticing  blandishments  whereby  it  would  inveigle 
you  ;  think  of  the  drops  of  blood,  the  tears  and  fears  and  strong  cries 
of  Jesus  Christ,  the  rending  of  the  rocks,  the  darkening  of  the  sun, 
the  frowns  of  an  angry  God,  Christ's  desertion,  the  burden  he  felt 
when  he  bore  our  sins.  Christ  was  the  Son  of  God,  knew  his  sufferings 
short,  and  a  prospect  of  the  glory  which  was  to  ensue,  had  no  inherent 
guilt,  knew  not  what  it  wras  to  commit  sin.  '  He  knew  no  sin,'  2  Cor. 
iv.  21,  though  he  knew  what  it  was  to  suffer  for  sin.  Cast  in  the  dear 
affection  that  was  between  God  and  Christ,  and  it  will  make  you 
tremble,  to  consider  what  he  endured ;  '  it  pleased  the  Father  to  bruise 
him/  Oh !  know  what  an  evil  and  bitter  thing  it  is,  what  it  will  bring 
upon  you,  if  you  allow  it. 

[3.]  It  worketh  on  love.  It  should  make  sin  hateful,  to  consider 
what  it  did  to  Christ,  our  dearest  Lord  and  Redeemer.  Surely  we 
should  not  think  it  fit  to  go  on  in  that  course  which  brought  such 
sufferings  upon  Christ.  By  his  love  manifested  in  his  sufferings,  he 
hath  powerfully  constrained  us,  not  to  take  pleasure  in  what  put  him 
to  such  pain  and  grief.  We  gush  at  the  sight  of  one  that  hath 
murdered  a  friend  of  ours.  When  the  prophet  saw  Hazael,  he  wept, 
and  said,  Thou  art  the  murderer.  We  hate  the  Jews,  and  detest  the 
memory  of  Judas ;  the  worst  enemy  is  in  our  own  bosoms ;  it  is  sin 
hath  slain  the  Lord  of  glory ;  the  Jews  were  the  instruments,  but  sin 
was  the  meritorious  cause.  In  this  sense  we  made  him  serve  with  our 
sins,  Isa.  xliii.  24. 

[4.]  By  way  of  merit.  Christ  shed  his  blood  not  only  to  redeem  us 
from  the  displeasure  of  God  and  the  rigour  of  the  law,  but  from  all 
iniquity,  Titus  ii.  14 ;  from  a  vain  conversation,  1  Peter  i.  18 ;  from 
this  present  evil  world,  Gal.  i.  4.  Our  dying  to  sin  is  a  part  of 
Christ's  purchase,  as  well  as  pardon ;  he  purchased  a  virtue  and  a 
power  to  mortify  sin,  bought  sanctification  as  well  as  other  privileges, 
paid  down  a  full  price  to  provoked  justice,  to  deliver  us  from  the  slavery 
of  sin,  and  that  the  word  and  sacraments  might  be  sanctified  to 
convey  and  apply  this  grace  to  us,  Eph.  v.  26,  that  we  might  be 
encouraged. 

[5.]  By  way  of  pattern.  Christ  hath  taught  us  how  to  die  to  sin 
by  the  example  of  his  own  death,  that  is,  he  denied  himself  for  us, 
that  we  might  deny  ourselves  for  him,  and  suffered  pain  for  us,  that 
we  might  the  more  willingly  digest  the  trouble  of  mortification. 


VER.  14.]  SERMONS  UPON  2  CORINTHIANS  v.  197 

When  Christ  pleased  not  himself,  will  you  make  it  your  business  to 
please  the  flesh  and  gratify  the  flesh  ?•  When  he  loved  you,  and  gave 
himself  for  you,  will  not  you  give  up  your  lusts,  which  are  not  worth 
the  keeping  ?  It  is  true  our  sinful  nature  is  not  extinguished  without 
grief,  and  pain,  and  trouble ;  but  was  not  Christ's  death  a  death  of 
sorrow  and  trouble,  of  all  deaths  most  painful  and  shameful  ?  Shall 
we  wallow  in  fleshly  delights,  when  Christ  was  a  man  of  sorrows  ? 
The  world  must  be  crucified,  Gal.  vi.  14 ;  a-nd  the  flesh  crucified, 
Gal.  v.  24 — that  is,  it  is  to  be  put  to  death.  It  implieth  crucifixion 
with  grief  and  shame ;  as  sin  is  rooted  in  self-love,  and  a  love  of 
pleasure,  so  it  must  be  mortified  by  self-denial  and  godly  sorrow.  If 
nature  shrink  and  cannot  brook  this  discipline,  remember  Christ's 
agonies. 

Use  1.  To  press  us  to  make  use  of  Christ's  death  for  the  mortifying 
of  sin.  It  is  useful  two  ways  especially. 

1.  By  way  of    obligation   and    engagement.      As    Christ    dying 
bound  all  those  that  profess  union  with  him  to  die  also ;  to  die  to  sin, 
as  he  died  for  sin ;  which  obligation  we  consented  to  in  baptism ; 
therefore  unless  we  mean  to  disclaim  all  union  with  Christ,  to  rescind 
and  disannul  our  baptismal  vow,  or  make  it  a  mere  mockery,  we  are 
strongly  engaged  to  oppose,  resist,  and  set  about  the  mortification  of 
sin,  in  which  the  spectacle  of  Christ's  hanging  and  dying  upon  a  cross 
will  be  a  great  help  to  us,  and  his  love  showed  therein  strengthen  the 
obligation,  and  his  self-denial  and  not  pleasing  himself,  a  notable 
pattern  for  us  to  write  after  him.     Christ  undertook  that  serious 
worshippers  should  serve  him  ;  it  was  a  part  of  his  stipulation  on  the 
cross.    We  that  are  baptized  into  Christ  have  put  on  Christ,  consented 
to  his  engagement,  and  count  ourselves  dead  in  his  death ;  therefore 
we  should  cast  away  sin  with  indignation :  Hos.  xiv.  8,  '  What  have  I 
any  more  to  do  with  idols  ? '     But  because  it  is  not  done  in  act,  as 
soon  as  it  is  done  in  vow  and  resolution,  therefore  let  us  every  day 
grow  more  sensible  of  the  evil  of  it,  Jer.  xxxi.  18 ;  more  careful  to 
eschew  the  occasions  of  it:  Job  xxxi.  1,  'I  made  a  covenant  with 
mine  eyes,'     Let  us  use  all  the  means  which  tend  to  the  subduing  of 
it  by  prayer.     '  For  this  I  sought  the  Lord  thrice,'  2  Cor.  xii.  8  ;  and, 
Col.  iii.  5,  'Mortify  your  members  which  are  upon  earth.'     Let  us 
weaken  the  root  of  it,  which  is  an  inordinate  love  of  the  world,  and 
hear  the  word  with  this  end,  that  sin  may  be  laid  aside,  and  we  grow 
in  mortification,  as  well  as  vivification,  1  Peter  ii.  1,  2.     Let  us  deal 
with  it  as  the  Jews  served  Christ,  and  let  this  be  our  daily  task. 

2.  By  way  of  encouragement.      Depend  on  the  virtue  and  grace 
purchased  by  his  blood  and  sufferings.     There  is  a  double  encourage 
ment  in  this  work. 

[1.]  Because  of  the  great  virtue  purchased ;  and  strength  and 
assistance  vouchsafed :  Phil.  iv.  13,  '  I  can  do  all  things  through 
Christ  that  strengthens  me.' 

[2.]  The  certainty  of  the  event.  It  is  secured  to  the  serious 
Christian,  and  therefore  the  scripture  speaketh  of  it  as  done  already : 
'  We  are  dead,  your  old  man  is  crucified  with  Christ.'  '  I  am  crucified 
with  Christ/  which  giveth  great  strength  and  courage  in  our  conflicts 
with  sin  ;  we  may  triumph  before  the  victory. 


198  SERMONS  UPON  2  CORINTHIANS  V.  [SEU.  XXIX. 

SERMON  XXIX. 
But  to  him  that  died,  and  rose  again. — 2  COR.  v.  15. 

FROM  these  words  we  have  the  second  fruit  of  Christ's  death  and 
purchase,  he  died  that  we  might  die  in  conformity  unto  his  death,  and 
he  died  that  we  might  live  with  a  respect  to  his  resurrection  ;  and 
therefore,  as  I  have  spoken  of  our  dying  by  the  death  of  Christ,  so 
must  I  speak  now  of  our  living  in  the  life  and  in  the  resurrection  of 
Christ.  His  death  is  the  merit  of  it,  but  his  resurrection  is  the  pattern 
and  fountain  of  it.  His  death  is  the  merit  of  it,  for  it  is  repeated  here 
again.  He  did  not  only  die  that  we  might  die,  but  he  died  that  we 
might  live — '  He  died  for  all,  that  they  which  live  should  not  hence 
forth  live  unto  themselves,'  <fcc.  But  then  his  resurrection  is  the 
pattern  and  the  fountain  of  it ;  for  therefore  is  the  clause  inserted, 
That  they  might  live  to  him  that  died  for  them,  and  rose  again.' 
Now  in  this  verse  there  are  two  things. 

1.  The  fruit  itself — the  new  life,  with  respect  to  the  resurrection  of 
Christ :  And  he  died  for  all,  that  they  might  live. 

2.  The  aim,  tendency,  and  ordination  of  that  life,  which  is  to  refer 
all  our  actions  to  God's  glory,  and  to  guide  them  by  God's  will:  That 
they  should  from  henceforth  live  not  to  themselves,  &c. 

Now  this  end,  aim,  and  tendency  of  the  new  life,  it  is  propounded 
negatively :  '  Not  unto  themselves.'  This  is  mentioned  because  a  man 
cannot  live  to  God  till  he  hath  denied  himself.  Spiritual  life  is  but  a 
recovery  out  of  self-love.  Before  the  fall  there  was  no  such  thing  as 
self,  contrary  to,  or  distinct  from  God,  set  up  either  in  an  opposite  or 
divided  sense  from  God ;  but  when  man  fell  from  God,  self  interposed 
as  the  next  heir,  as  an  idol,  not  God ;  therefore  the  great  work  and 
care  of  religion  is  to  draw  us  from  self  to  God.  '  Not  to  themselves/ 
that  is,  not  to  their  own  wills,  ends,  and  interests.  But  it  is  positively 
expressed  too,  that  they  should  live  according  to  the  will,  and  for  the 
glory  of  God. 

For  the  first  of  these,  the  fruit  itself.  I  shall  speak  of  the  life  itself, 
that  we  have  by  virtue  of  Christ's  resurrection  ;  '  That  they  which 
live,'  that  is,  spiritually.  Some,  indeed,  expound  it  judicially ;  they 
that  live  in  a  law  sense,  they  are  freed  from  death,  to  which  they  were 
obliged  by  Adam,  and  which  they  deserved  by  the  merit  of  their  own 
sins.  But  though  that  be  included,  it  is  not  the  full  and  formal 
meaning  of  the  clause ;  for  as  the  death  mentioned  in  the  former  verse 
is  to  be  interpreted  of  the  mystical  death,  so  by  consequence  this  living 
is  to  be  interpreted  of  the  spiritual  life,  by  bestowing  of  the  Holy 
Ghost  upon  us.  Of  this  I  shall  speak  under  this  point,  namely,' — 

Doct.  That  by  virtue  of  Christ's  death  and  resurrection  Christians 
obtain  the  grace  of  a  new  life. 

In  opening  of  this,  I  shall — 

1.  Show  that  there  is  a  spiritual  life,  and  what  it  is. 

2.  The  respect  that  it  hath  to  the  resurrection   of  Christ,  as  the 
spiritual  death  hath  to  his  death. 

First,  That  there  is  a  spiritual  life.     There  is  a  natural  and  human 


VEE.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  199 

life,  and  there  is  a  spiritual  and  heavenly  life.  The  natural  and  human 
life  is  nothing  but  the  civil  and  orderly  use  of  sense  and  reason  ;  and 
there  is  a  spiritual  and  heavenly  life,  which  is  nothing  but  supernatural 
grace,  framing  and  disposing  the  whole  man  to  live  unto  God.  It  is 
supernatural  grace,  because  we  have  it  by  virtue  of  our  union  with  Christ: 
John  vl  57, '  As  I  live  by  the  Father,  so  he  that  eateth  me  shall  live  by 
me.'  Mark,  when  we  have  eaten  Christ,  when  we  are  united  to  Christ 
(that  is,  take  it  out  of  the  metaphor),  as  our  food  becomes  one  with  our 
substance  ;  so  when  we  are  united  to  Christ  so  as  to  become  one  spirit, 
then  we  live  by  the  influence  and  virtue  of  his  Spirit.  In  the  life  of 
nature  we  live  by  the  influence  of  his  general  providence,  but  in  the 
life  of  grace  by  the  power  of  the  Holy  Ghost ;  therefore  it  is  called, 
'  The  life  of  God,'  Eph.  iv.  18  :  '  Being  alienated  from  the  life  of  God ; ' 
that  is  to  say,  that  life  which  God  worketh  in  us  by  the  communica 
tion  of  his  Spirit.  Now  by  this  supernatural  grace,  this  gift  of  the 
Spirit,  we  are  framed  to  live  unto  God.  For  this  life,  as  it  hath 
another  principle  distinct  from  that  of  the  natural  life,  so  it  hath 
another  end ;  the  operations  of  the  creature  are  sublimated  and  raised 
to  a  higher  end.  Here,  in  the  text,  the  apostle  shows  !  the  ordination 
and  tendency  of  this  life,  that  it  is  '  not  to  ourselves/  but  it  is  '  to  him 
that  died  for  us,  and  rose  again  ; '  and  Gal.  ii.  19,  'I  am  dead  to  the 
law,  that  I  might  live  unto  God.'  It  is  a  life  whereby  a  man  is 
enabled  to  act  and  move  towards  God,  and  for  God,  as  his  utmost  end 
and  his  chief  good.  The  natural  life  is  to  itself,  as  water  riseth  not 
beyond  its  fountain ;  and  that  which  is  born  of  the  flesh  can  go  no 
higher  than  as  fleshly  inclinations  carry  it.  But  the  spiritual  life  is  a 
power  enabling  us  to  live  unto  God :  Bom.  xiv.  8,  '  Whether  we  live 
\ve  live  unto  God,'  &c.  When  we  only  mind  self-interest,  and  act  for 
the  conveniences,  and  interests,  and  supports  of  the  outward  life,  then 
we  do  but  'walk  as  men,'  1  Cor.  iii.  3;  this  is,  but  according  to  the 
motions  and  to  the  bent  of  a  natural  principle.  But  if  we  would  live 
as  Christians,  or  as  new  men,  then  we  must  live  at  a  higher  rate  ;  God 
must  be  at  the  end  of  every  action.  Thus  you  see  what  it  is. 
Now  because  of  the  term  life,  I  shall  show — 

1.  The  correspondence, 

2.  The  difference,  between  it  and  the  common  life. 

1.  The  correspondence  and  likeness  that  is  between  the  common  life 
that  other  men  live  and  this  life  of  grace,  that  Christ  died  for  us  that  we 
might  live,  and  is  wrought  in  us  in  conformity  to  his  resurrection,  for 
therefore  they  go  under  the  same  name.  They  are  alike  in  many  things. 

[1.]  The  natural  life  supposes  generation,  so  does  the  spiritual, 
which  is  therefore  expressed  by  regeneration,  or  by  being  'born  again,' 
John  iii.  3,  and  1  John  ii.  27.  Now  look,  as  in  natural  generation  we 
are  first  begotten  and  then  born,  so  here  there  is  an  act  qua  regene- 
ramur,  by  which  we  are  begotten  again,  and  qua  renascimur,  by  which 
we  are  born  again.  There  is  an  act  of  God,  by  which  we  are  begotten 
again — viz.,  by  the  powerful  influence  of  grace  upon  our  hearts ; 
accompanying  the  word,  James  i.  18;  and  there  is  an  act  of  God,  by 
which  we  are  born  again — viz.,  when  the  new  creature  is  formed  in  us, 
and  begins  to  discover  itself — '  Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible.'  Effectual  calling  and  sanctification  are 


200  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXIX. 

these  two  acts ;  by  the  one  we  are  begotten,  by  the  other  born  ;  the 
one  may  be  called  our  passive,  the  other  our  active  regeneration.  And 
as  in  generation,  that  which  begets  produces  the  same  life  that  is  in 
himself — a  beast  communicates  the  life  of  a  beast,  and  a  man  of  a 
man  ;  so  it  is  the  life  of  God  that  we  receive  when  we  are  formed  for 
his  use  by  the  power  of  his  grace.  It  is  called  the  life  of  God  and  the 
divine  nature,  spiritual  qualities  being  infused,  whereby  we  resemble 
God.  And  herein,  again,  it  agrees  with  common  life.  Life  consists 
in  the  union  of  the  matter  with  the  principle  of  life ;  as  when  there  is 
union  between  the  body  and  soul,  then  there  is  life,  without  which  the 
body  is  but  a  dead  and  an  inactive  lump.  As  Adam's  body,  when  it 
was  organised  and  framed,  until  God  infused  the  breath  of  life  in  it, 
lay  as  a  dead  lump  ;  so  this  life  is  begun  by  a  union  between  us  and 
Christ:  he  lives  in  us  by  his  Spirit,  and  we  live  in  him  by  faith,  Gal. 
ii.  20.  The  Spirit  is  the  principle  of  life,  and  faith  is  the  means  to 
receive  it ;  and  therefore  we  are  said,  Rom.  vi.  5,  '  to  be  planted  into 
the  likeness  of  Christ's  resurrection.'  Planting  notes  a  union  ;  as  a 
bud  that  is  put  into  a  stock  becomes  one  with  the  stock,  and  bears 
fruit  by  virtue  of  the  life  of  the  stock ;  we  no  sooner  are  planted  into 
Christ  but  we  feel  the  power  of  his  life  and  virtue  of  his  resurrection  ; 
he  begins  to  live  in  us,  and  we  in  him,  as  the  graft  in  the  stock,  and 
as  the  stock  in  the  graft. 

[2.]  Where  there  is  life,  there  is  Sense  and  feeling,  especially  if 
wrong  and  violence  be  offered  to  it.  A  living  member  is  sensible  of 
the  smallest  prick  and  pain ;  and  so  is  the  spiritual  life  bewrayed  by 
the  tenderness  of  the  heart,  and  the  sense  that  we  have  of  the  interest 
of  God.  Stupid  and  insensible  spirits  show  they  have  no  life ;  and 
therefore  those  that  are  '  alienated  from  the  life  of  God,'  are  said  to 
be  '  past  feeling,'  Eph.  iv.  18,  19.  As  long  as  there  is  life  there  is 
feeling.  We  may  lose  other  senses,  yet  there  may  be  life.  The  eye 
may  be  closed  up,  and  sight  lost ;  and  the  ear  may  be  deaf,  and  lose 
its  use,  but  yet  life  may  remain  still.  But  feeling  is  dispersed  through 
out  the  whole  body,  and  we  do  not  lose  our  feeling  till  we  are  quite 
dead  ;  therefore  this  is  the  character  of  them  that  are  alienated  from 
the  life  of  God,  that  they  have  no  feeling.  •  Now  the  children  of  God, 
the  regenerate,  are  sensible  of  the  injuries  done  to  the  spiritual  life  by 
sin,  and  of  the  decays  of  that  life  they  have,  and  of  the  comforts  of  it. 
What  consciences  have  they  that  can  live  in  carnal  pleasures,  and  sin 
freely  in  thought,  and  foully  in  act,  and  yet  never  groan  under  it,  never 
be  sensible  of  it  ?  Paul  was  sensible  of  the  first  stirrings  and  risings 
of  sin :  Kom.  vii.  24,  '  0  wretched  man  that  I  am  !  who  shall  deliver 
me  from  this  body  of  death  ? '  Now  where  there  is  no  sense  of  this, 
it  shows  such  have  no  life,  who  are  neither  sensible  of  the  injuries  done 
to  the  life  they  have,  nor  of  the  decays  of  it  by  God's  absence.  When 
the  bridegroom  is  gone,  sensible  hearts  will  mourn,  Mat.  ix.  15 ;  when 
they  have  lost  Christ,  when  they  feel  any  abatements  of  the  influences 
of  his  grace.  Carnal  men  that  sleep  in  their  filthiness,  have  no  sense 
of  God's  favours  or  frowns,  of  his  absence  or  presence,  because  they 
are  quite  dead ;  they  do  not  take  notice  of  God's  dealings  with  them 
either  in  mercy  or  judgment,  therefore  are  touched  with  no  remorse 
for  the  one  or  thankfulness  for  the  other,  but  are  careless  and  stupid, 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  201 

and  past  feeling.  And  can  a  man  be  alive  and  not  feel  it  ?  And  can 
you  have  the  life  of  grace,  and  not  feel  the  decays  and  interruptions 
pf  it,  and  neither  be  sensible  of  comforts  or  injuries? 

[3.]  Where  there  is  life  there  is  an  appetite  joined  with  it,  an  earnest 
desire  after  that  which  may  feed,  maintain,  and  support  this  life. 
What  makes  the  brute-creatures  to  run  to  the  teats  of  the  dam  as 
soon  as  they  are  born,  but  instinct  of  nature  ?  Appetite  is  the  immediate 
effect  of  life.  Where  there  is  life  it  must  have  some  supports  ;  it  hath 
its  tastes  and  relishes ;  as  1  Peter  ii.  2,  '  As  new-born  babes,  desire 
the  sincere  milk  of  the  word,  that  ye  may  grow  thereby.'  I  say,  where 
there  is  a  new  birth  there  will  be  an  appetite  after  spiritual  unmixed 
milk.  The  new  nature  hath  its  proper  supports  ;  and  there  will  be 
something  relished  and  savoured  besides  meats,  drinks,  and  bodily 
pleasures,  and  such  things  as  gratify  the  animal  life.  As  Jesus  Christ 
said,  John  iv.  32,  '  I  have  meat  to  eat  that  ye  know  not  of  ; '  so  spiritual 
life  hath  inward  consolations,  it  hath  hidden  manna,  whereby  it  is 
supported  and  maintained — 'Meat  that  perisheth  not,'  John  vi.  27. 
Painted  fire  needs  no  fuel ;  those  that  do  not  live  they  have  no  appetite, 
there  is  no  need  of  nourishment.  But  where  there  is  life  there  will 
be  a  desire,  an  appetite  that  carrieth  us  to  that  which  is  food  to  the 
soul,  to  Christ  Jesus  especially,  and  to  the  ordinances  in  which  he  is 
exhibited  to  us.  And  therefore,  where  there  is  no  desire  to  meet  with 
God  in  these  ordinances,  where  Christ  may  be  food  to  our  souls,  it  is 
to  be  feared  there  is  no  life.  Wicked  men  may  desire  ordinances  some 
times,  but  not  to  strengthen  the  spiritual  life,  but  out  of  carnal  ends 
and  reasons.  They  are  loth  to  be  left  out  of  the  worship  that  is  in 
esteem  in  the  place  where  they  live ;  as  the  Pharisees  submitted  to 
John's  baptism,  though  they  hated  the  Lord  Christ ;  it  was  then  in 
esteem ;  therefore  he  calls  them  '  a  generation  of  vipers,'  Mat.  iii.  7. 
And  partly  because  they  trust  in  the  work  wrought.  There  is  some 
what  to  pacify  natural  conscience  by  the  bare  external  performance  of 
a  duty;  and  carnal  men  rest  in  the  sacraments  or  visible  ordinances. 
It  is  natural  to  us  to  be  led  by  sensible  things  ;  and  the  external  action 
being  easy,  they  choke  their  consciences  with  these  things.  How  usual 
is  it  in  this  sense  to  see  many  that  tear  the  bond,  yet  prize  the  seal : 
that  is  to  say,  they  contemn  the  bond  of  the  covenant,  and  the  duty  of 
the  covenant,  yet  dote  upon  the  Lord's  supper,  which  is  a  seal  oif  it. 
But  a  true  appetite  desires  these  ordinances,  that  we  may  meet  with 
God  in  them.  This  is  a  sign  of  life. 

[4.]  Where  there  is  life  there  will  be  growth;  especially  in  vegetables, 
there  life  is  always  growing  and  increasing  till  they  come  to  their  full 
stature  ;  so  do  the  children  of  God  grow  in  grace.  Our  Lord  himself, 
though  he  had  the  Spirit  without  measure,  yet  '  he  grew  in  wisdom 
and  favour  with  God,'  Luke  ii.  40  ;  not  in  show,  but  in  reality  ;  he  grew 
in  wisdom  as  he  grew  in  stature.  Though  his  human  nature  in  his 
infancy  was  taken  into  the  unity  of  his  divine  person,  yet  the  capacity 
of  his  human  nature  was  enlarged  by  degrees,  for  his  human  nature 
was  still  to  carry  a  proportion  with  ours ;  and  therefore  he  grew  in 
wisdom  and  in  favour  with  God.  And  so  all  that  are  Christ's,  they 
grow.  '  The  trees  planted  in  the  courts  of  God  flourish  there/  Ps.  xcii. 
13.  There  is  more  room  made  for  the  new  nature  by  degrees  to  exert 
and  put  forth  itself.  Corruption  is  still  a-dying,  and  they  grow  more 


202  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXIX. 

humble,  more  holy,  more  solid,  more  rational,  more  wise  in  the  spiritual 
life,  more  resolved  for  God,  more  heavenly-minded,  that  they  may  be 
at  more  liberty  for  God.  They  may  lose  somewhat  in  liveliness  of  gifts 
and  vigour  of  affections  (for  these  things  come  and  go),  but  they  are 
more  spiritual,  and  more  steadfast,  and  more  solid,  and  seriously  set 
to  seek  after  God ;  as  an  old  tree,  that  puts  forth  fewer  leaves  and 
blossoms,  but  is  more  deeply  rooted.  But  now  hypocrites  do  not  grow 
beyond  their  first  blaze ;  yea,  they  wither  every  day,  lose  their  zeal  and 
their  forwardness,  out  of  carnal  ease  or  affection  to'pleasures,  honours,  or 
greatness  of  the  world ;  they  lose  the  seeming  grace  that  they  had  before. 

[5.]  Where  there  is  life  there  are  vital  operations,  for  life  is  active 
and  stirring.  So  spiritual  life  hath  its  operations  ;  it  cannot  well  be 
hid,  it  will  bewray  itself  in  a  zealous  and  in  a  constant  and  uniform 
practice  of  godliness.  They  are  idols  that  have  feet,  and  walk  not : 
Kev.  iii.  1,  Some  only  '  have  a  name  to  live,  and  are  dead.'  They  that 
make  a  naked  profession,  but  are  not  excited  to  live,  and  bring  forth 
fruit  to  God, '  they  have  a  form  of  godliness,  but  deny  the  power  thereof; ' 
2  Tim.  iii.  5,  that  is,  the  power  that  should  change  their  hearts,  and 
direct  and  order  all  their  actions.  They  that  are  governed  by  the  Spirit, 
they  feel  this  power ;  they  are  enabled  to  bring  forth  the  fruits  of 
righteousness  to  the  praise  and  glory  of  God.  Look,  as  a  worldly  man, 
by  virtue  of  the  worldly  spirit  that  is  in  him,  is  dexterous  in  all  his 
affairs — his  worldly  principle  puts  a  life  into  him,  Luke  xvi.  9  ;  their 
employment  is  suitable  to  their  life  ;  so  a  spiritual  man,  that  hath  not 
the  spirit  of  the  world,  or  a  disposition  that  makes  him  eager  upon 
worldly  things,  but  the  Spirit  of  God  dwelling  and  working  in  him, 
here  is  not  the  sphere  of  his  activity  ;  his  cares,  thoughts,  and  endeavours 
are  turned  into  another  channel ;  he  is  quickened  and  raised  to  new 
ness  of  life,  Rom.  vi.  4.  The  man  is  more  earnest,  more  thoroughly 
set  for  heaven,  and  the  worldly  life  is  more  overruled  and  mastered  in 
him,  and  the  heavenly  and  divine  life  prevails  in  him,  and  sets  him  a- 
work  more  and  more.  Thus  I  have,  by  comparing  these  two  lives,  a 
little  showed  you  what  is  that  life  that  we  have  by  Christ ;  it  is  a  life 
that  flows  from  regeneration  ;  that  is  begun  by  union  with  Christ ;  that 
begets  a  sense,  so  that  a  Christian  feels  the  annoyances  of  those 
things  that  are  inconvenient  and  contrary  to  this  life  ;  and  begets  an 
appetite  after  the  supports  that  should  maintain  it,  and  discovers  itself 
by  growth  ;  this  life  is  increased  in  them  more  and  more  ;  and  also  it 
discovers  itself  by  its  activity,  by  making  them  fruitful  towards  God. 
Thus  you  see  wherein  they  agree. 

2.  Let  us  a  little  see  wherein  they  differ. 

[1.]  They  differ  in  the  state  of  them  both ;  for  this  spiritual  life  is 
a  life  that  is  consistent  with  some  degree  of  death.  Even  then  when 
we  live,  we  are  troubled  with  a  body  of  death.  Paul  complains  of  it, 
though  grace  hath  the  upper  hand  in  the  soul,  yet  corruption  cleaves 
to  us  still.  Outwardly  a  man  cannot  be  .said  to  be  dead  and  alive 
together ;  but  a  Christian  yet  hath  sin  dwelling  in  him,  and  is  dying 
to  sin  every  day,  that  he  may  live  unto  God.  And  as  sin  decays,  so 
the  spiritual  life  takes  place  ;  for  mortification  makes  way  for  vivifica- 
tion  ;  and  according  to  the  degrees  of  the  one,  so  are  the  degrees  of 
the  other.  The  more  we  die  to  sin,  the  more  we  are  alive  to  righteous 
ness,  1  Peter  ii.  24. 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  203 

[2.]  There  is  a  difference  in  the  dignity  of  this  life.  Natural  life, 
what  is  it  ?  A  benefit  vouchsafed  to  us  by  God,  that  we  may  have 
time  for  repentance  ;  but  yet  it  is  but  a  '  wind  '  that  is  soon  blown  over, 
and  passeth  away,  Job  vii.  7 ;  and  a  suitable  expression  you  have, 
James  iv.  14,  for  this  life  is  but  as  a  '  vapour.'  This  life  is  a  little 
warm  breath  turned  in  and  out  by  the  nostrils,  soon  gone.  It  is  indeed 
a  continued  sicjmess;  and  our  food  is  as  it  were  constant  medicine 
to  repair  and  remedy  the  decays  of  the  natural  life.  Oh,  but  this  is  a 
life  that  flows  from  God  himself,  and  is  a  more  worthy  thing,  it  is  the 
life  of  God  ;  and  as  Christ  liveth  in.  the  Father,  so  we  in  him  by  the 
Spirit.  This  was  a  life  bought  at  a  dearer  rate  than  the  life  of  nature : 
John  vi.  51, '  My  flesh  which  I  give  for  the  life  of  the  world.'  Nothing 
less  than  the  death  of  the  Son  of  God  would  serve  the  turn;  and 
therefore  it  is  more  noble  than  the  other  life,  which  is  called  '  the 
life  of  our  hands,'  Isa.  Ivii.  10,  because  it  costs  us  hard  labour  to 
maintain  it. 

[3.]  As  it  differs  in  the  dignity  and  value,  so  in  the  original.  The 
natural  life  is  traduced  and  brought  down  unto  us  by  many  successions 
of  generations  from  the  '  first  Adam ; '  he  was  '  a  living  soul,'  but  the 
'  last  Adam  was  a  quickening  spirit,'  1  Cor.  xv.  45.  We  have  a  living 
soul  by  virtue  of  our  .descending  from  the  first  Adam  ;  all  that  our 
parents  could  do  was  to  make  way  for  the  union  of  soul  and  body 
together.  But  by  this  life  we  and  Christ  are  united  together,  and  he 
becomes  a  life-making  spirit  unto  us. 

[4.]  There  is  a  difference  in  the  duration.  Grace  is  an  immortal 
flame,  a  spark  that  cannot  be  quenched.  All  our  labour  and  toil  here 
in  the  world  is  to  maintain  a  dying  life,  a  lamp  that  soon  goes  out,  or 
to  prop  up  a  tabernacle  that  is  always  falling ;  when  we  have  made 
the  best  provision  for  it,  it  is  taken  away — '  Thou  fool,  this  night,'  &c. 
This  life  is  in  the  power  of  every  ruffian  and  assassinate  that  values 
not  his  own.  Oh,  but  the  spiritual  life  is  a  life  that  begins  in  grace 
and  ends  in  glory;  the  foundation  of  it  was  laid  in  justification,  that 
took  off  the  sentence  of  death  ;  sanctification  is  the  beginning  of  it,  the 
which  by  degrees  is  carried  on  till  it  end  in  glory,  where  we  shall  be 
never  weary  of  living  it.  The  outward  life,  though  short,  yet  we  soon 
grow  weary  of  it ;  the  shortest  life  is  long  enough  to  be  numbered 
with  a  thousand  miseries.  If  we  live  to  old  age,  age  is  a  burthen  to 
itself,  Eccles.  xii.  1.  Life  itself  may  become  a  burthen,  for  some  have 
wished  and  requested  for  themselves  that  they  might  die.  But  no 
man  ever  wished  for  the  end  of  this  spiritual  life.  Who  ever  cursed 
the  day  of  his  new  birth  ?  This  is  life  indeed ;  then  we  begin  to  live 
in  good  earnest,  we  may  reckon  from  that  day  forward  that  we  live. 
The  seed  of  eternal  life  was  laid  as  soon  as  grace  was  infused  into  the 
soul,  and  you  may  '  take  hold  of  eternal  life,'  1  Tim.  iv.  20,  before  you 
enter  into  it.  Maintain  this  life,  and  it  will  end  in  eternal  glory. 
Thus  I  have  despatched  my  first  question,  namely,  What  is  this  life 
that  Christ  hath  purchased  for  us?  A  spiritual  death,  that  we 
might  die  to  sin,  and  also  a  spiritual  life,  that  we  might  live  unto  God. 

Secondly,  We  come  to  speak  of  the  respect  that  is  between  this 
life  and  Christ's  resurrection. 

I  Answer,  Christ's  resurrection  is — (1.)  An  example  and  pattern 
of  it ;  (2.)  a  pledge  of  it ;  (3.)  a  cause  of  it 


204  SERMONS  UPON  2  CORINTHIANS  V.  [SEIl.  XXIX. 

1.  An  example  of  it.  There  is  great  likeness  and  correspondence  be 
tween  Christ's  rising  from  the  grave,  and  a  Christian's  resurrection  from 
the  death  of  sin. 

[1.]  Christ  died  before  he  rose,  and  usually  God  killeth  us  before  he 
maketh  us  alive.  First  we  find  the  word  a  killing  letter  before  we  find 
it  a  word  of  life.  This  is  God's  method.  Paul  saith,  Bom.  vii.  9, 
'  The  commandment  came,  and  sin  revived,  and  I  died.'  A  man  is 
broken  in  heart  with  an  apprehension  of  sin  and  God's  eternal  wrath, 
before  he  is  made  alive  by  Christ :  Gal.  ii.  19,  '  I  through  the  law  am 
dead  to  the  law,  that  I  might  live  unto  God/  He  must  be  himself  a 
dead  man.  The  law  must  do  the  law  work  before  the  gospel  doth  the 
the  gospel  work  ;  so  Rom.  viii.  2,  '  But  the  spirit  of  life  in  Christ  Jesus 
hath  made  me  free  from  the  law  of  sin  and  death.'  He  is  under  the 
law  of  death  and  sin,  as  it  convinceth  of  sin  and  bindeth  over  to 
death. 

[2.]  The  same  Spirit  of  holiness,  or  power  of  God,  that  quickened 
Christ,  quickeneth  us.  It  is  said,  Rom.  vi.  4, '  That  as  Christ  was  raised 
from  the  dead  by  the  glory  of  the  Father,  even  so  should  we  be  raised 
to  newness  of  life ; '  that  is,  by  his  glorious  power :  2  Cor.  xiii.  4,  '  For 
though  he  was  crucified  through  weakness,  yet  he  liveth  by  the  power 
of  God.'  What  is  there  said  to  be  done  by  the  power  of  God  is  said 
elsewhere  to  be  done  by  the  Spirit  of  sanctification :  Rom.  i.  4,  '  And 
declared  to  be  the  Son  of  God  with  power,  according  to  the  Spirit  of 
holiness,  by  the  resurrection  from  the  dead.'  So  are  believers  quickened 
by  the  same  Spirit :  Rom.  viii.  11,  '  If  the  Spirit  of  him  that  raised 
up  Jesus  from  the  dead  dwell  in  you,  he  that  raised  up  Jesus  from 
the  dead  shall  also  quicken  your  mortal  bodies  by  his  Spirit  that 
dwelleth  in  you.'  Christ  will  quicken  us  by  his  grace,  as  he  did  his 
own  dead  body.  The  same  quickening  Spirit  that  is  in  Jesus  Christ 
doth  also  quicken  us. 

[3.]  Again ;  Christ,  being  raised  from  the  dead,  dieth  no  more  ;  as  the 
apostle  telleth  you :  Rom.  vi.  9,  '  Knowing  that  Christ,  being  raised 
from  the  dead,  dieth  no  more ;  death  hath  no  more  dominion  over 
him.'  His  resurrrection  instated  him  in  an  eternal  life,  never  more 
to  come  under  the  power  of  death  again.  He  might  have  been  said 
to  be  alive  after  death  if  he  had  performed  but  one  single  act  of  life, 
or  lived  only  for  a  while ;  but  he  rose  to  an  immortal,  endless  life,  a 
life  co-eternal  with  the  Father.  So  is  a  Christian  put  into  an 
unchangeable  state :  sin  hath  no  more  dominion  over  him, — should 
not,  shall  not,  as  the  apostle  proveth  there,  applying  it  to  the  Christian. 
When  Christ  telleth  he  is  the  resurrection  and  the  life,  he  asserts  two 
things :  John  xi.  25,  26,  '  That  he  that  believeth  on  him,  though  he 
were  dead,  yet  shall  he  live,  and  shall  never  die  !  '  Though  formerly 
dead  in  sin,  he  shall  live  the  life  of  grace,  and  when  he  liveth  it  once, 
shall  never  die  spiritually  and  eternally ;  otherwise  how  shall  we  make 
good  Christ's  speech  ? 

Christ,  in  that  he  liveth,  he  liveth  with  God,  and  liveth  unto  God, 
Rom.  vi  10,  that  is,  with  God,  at  his  right  hand ;  and  to  God,  that 
is,  referring  all  things  to  his  glory  ;  for,  Phil.  ii.  10,  11,  all  that  Jesus 
Christ  doth  as  mediator  is  to  the  glory  of  God  the  Father.  So  a 
Christian  liveth  with  God  and  unto  God ;  with  God,  not  at  his  right 
hand  now,  but  vet  in  a  state  of  communion  with  him :  1  John  i.  3. 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  205 

'And  truly  our  fellowship  is  with  the  Father,  and  his  Son  Josus 
Christ.'  And  he  liveth  to  God,  as  in  the  text — 'Not  to  our 
selves,  but  to  him  that  died  for  us,  and  rose  again;'  that  is,  no 
longer  to  our  own  lusts  and  desires,  nor  for  our  own  ease,  profit  and 
honour,  but  according  to  the  will  and  for  the  service  and  honour  of 
God  ;  as  more  fully  hereafter.  Well  then,  that  new  state,  into  which 
Christ  was  inaugurated  at  his  resurrection,  is  a  pattern  and  example 
of  our  new  spiritual  life. 

2.  How  it  is  a  pledge  of  it.     Christ  was  our  common  person,  and  we 
make  one  mystical  body  with  him ;  and  therefore  his  resurrection  and 
life  was  not  for  his  own  person  and  single  self  alone,  but  for  all  those 
that  have  interest  in  him.     As  he  died,  so  he  rose  again  in  our  name 
and  in  our  stead,  as  one  that  had  satisfied  the  justice  of  God,  and  pro 
cured  all  manner  of  grace  for  us,  and  as  a  conqueror  over  all  our 
spiritual  enemies.     And  therefore  he  is  called  the  first-fruits  from  the 
dead,  1  Cor.  xv.  20 :  as  a  little  handful  of  the  first-fruits  blessed  the 
whole  harvest,  and  sanctified  it  unto  God  ;   it  blessed  not  the  darnel 
and  the  cockle,  but  blessed  and  sanctified  the  corn.     Christ's  quicken 
ing  after  death  was  a  sure  pledge  that  every  one  who  in  time  belongeth 
to  him  shall  in  his  time  be  quickened  also  ;  first  Christ,  and  then  they 
that  are  Christ's,  every  one  in  their  own  order.     We  must  not  think 
that   when   Christ  was  raised  it  was  no  more  than  if   Lazarus  or 
any  other  single  person  was  raised.     No  ;  his  resurrection  was  in  our 
name  ;  therefore  we  are  said  to  be  raised  with  Christ,    Col.  iii.  1  ; 
and  not  only  so,  but  quickened  together  with  Christ,  Col.  ii.  13,  and 
Eph.  ii.  4,  5.     Though  we  were  quickened  a  long  time  after  Christ's 
resurrection,  yet  then  was  the  pledge  of  it.     It  was  agreed  between 
God  and  Christ  that  his  resurrection  should  be  in  effect  ours,  and  in 
the  moment  of  our  regeneration  the  virtue  of  it  should  be  communi 
cated  to  us.     The  right  was  before  faith  to  all  the  elect ;  but  when 
faith  is  wrought,  the  right  is  applied  by  virtue  of  the  covenant  of 
redemption.     He  rose  in  the  name  of  all  the  redeemed,  and  they  are 
counted  to  rise  in  him,  and  we  are  actually  instated  in  this  benefit, 
when  converted  to  God. 

3.  It  is  a  cause  of  it.     That  Spirit  of  power  by  which  Christ  was 
raised  out  of  the  grave,  is  the  very  efficient  cause  of  our  being  raised 
and  quickened,  or  of  our  new  birth ;   for  the  virtue  purchased  by 
Christ's  death  is  then  applied  to  us  by  him  who  is  now  alive,  and 
liveth  for  evermore  for  that  end  and  purpose.     Therefore  it  is  said, 
1  Peter  i.  3,  '  That  God  hath  begotten  us  to  a  lively  hope,  by  the 
resurrection  of  Christ ' — by  virtue  of  that  power  which  he  now  hath,  as 
risen  from  the  dead ;  and  Eph  i.  19  ,  20,  '  And  what  is  the  exceeding 
greatness   of  his  power  to  us-ward  who  believe,  according  to  the 
working  of  his  mighty  power,  which  he  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  and  set  him  at  his  own  right  hand  in 
heavenly  places.'      The   same   power   worketh   in  believers,   which 
wrought  in  Christ  when  he  raised  him  from  the  dead.     The  same 
power  which  wrought  in  and  towards  Christ's  exaltation,  is  engaged 
for  believers  to  work  grace,  and  carry  on  the  work  of  grace  in  them. 
Christ  risen  and  living  in  heaven  is  the  fountain  of  life  in  all  new 
creatures.     He  is  the  great  receptacle  of  grace,  and  sendeth  it  out  by 
his  Spirit, — a  vital  influence  to  all  such  as  belong  to  him.     And  there- 


206  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXIX. 

fore  our  life  is  made  dependent  upon  his  :  John  xiv.  19, '  Because  I  live, 
ye  shall  live  also.'  The  life  of  believers  is  derived  from  Christ's  life, 
who  is  our  quickening  head,  communicating  virtue  to  all  his  members. 
There  is  a  virtue  in  his  life  to  quicken  us  ;  so  that  we  do  not  live  so 
much  as  Christ  liveth  in  us  :  Gal.  ii.  20,  '  I  live,  yet  not  I,  but  Christ 
liveth  in  me;'  as  the  root  in  the  branches,  and  the  head  in  the 
members. 

Use  1.   Information.     It   teacheth  us  three    things  in  point  of 
use. 

1.  The  suitableness  between  Christ  and  believers.     Consider  him  as 
God,  or  mediator.     As  God,  Christ  hath  life  communicated  to  him 
by  eternal  generation ;   so  by  regeneration  we  are  made  partakers  of 
the  divine  nature.     As  mediator,  he  subsists  in  his  life  as  man,  by 
virtue  of  the  personal  union  with  the  Godhead.     So  do  we  live  by 
virtue  of  the  mystical  inhabitation  or  union  with  Christ  by  his  Spirit ; 
for  our  spiritual  life  floweth  from  the  gracious  presence  of  God  in  us 
by  his  Spirit.     Christ  as  man  had  first  a  frail  life,  subject  to  hunger, 
cold,  and  sufferings ;  so  have  believers  a  spiritual  life,  consistent  with 
many  weaknesses  and  infirmities.     But  now  Christ  liveth  gloriously 
at  the  Father's  right  hand ;  so  we  shall  one  day  bear  the  image  of 
the  heavenly,  and  be  one  day  freed  from  all  weaknesses.     Thus 
are   we  conformed  unto   Christ,  and  partake  of  the  same  life  he 
doth. 

2.  It  informeth  us  in  what  way  this  life  is  conveyed  and  continued  to 
us.     By  virtue  of   Christ's  death  and  resurrection,   by  the   Spirit 
through  faith ;  his  death  is  at  the  bottom  of  it,  for  he  died  that  we 
should  live  together  with  him ;  1  Thes.  vi.  10,  '  Who  died  for  us,  that 
whether  we  wake  or  sleep,  we  should  live  together  with  him.'     His 
resurrection  is  the  pattern,  pledge,  and  cause  of  it ;  for,  Rom.  vi.  10, 
'If  we  were  reconciled  by  his  death,  much  more,  being  reconciled, 
shall  we  be  saved  by  his  life.'    After  he  had  rescued  us  from  the  power 
and  danger  of  our  sins  by  his  rising  from  the  dead,  he  is  in  a  greater 
capacity  to  send  out  that  Spirit  by  which  he  was  raised  to  raise  us  up 
to  a  new  life.     Then  the  Spirit  is  the  immediate  worker  of  it,  for 
Christ  maketh  his  first  entry,  and  dwelleth  in  the  hearts  of  believers, 
by  his  Spirit;  for  we  are  renewed  and  born  again  by  the  Spirit: 
John  iii.  5.  '  That  which  is  born  of  flesh  is  flesh ;   and  that  which  is 
born  of  the  Spirit  is  spirit,'  without  which  we  are  not  capable  of  it. 
The  Spirit  worketh  faith,  and  then  there  is  a  habitation  fit  for  Christ 
in  the  soul :  Eph.  iii.  17,  '  That  he  may  dwell  in  your  hearts  by  faith.' 
Then  he  liveth  in  us,  as  the  head  in  the  members,  Col.  ii  19  ;  and  the 
root  in  the  branches,  John  xv.  1.     It  is  by  faith  that  the  union  is 
completed :  John  i.  12,  '  To  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God.'     And  then  a  virtue  and  power 
floweth  from  this  union,  to  enable  us  to  do  those  things  which  are 
spiritually  good  and  acceptable  to  God,  which  is  nothing  but  that 
which  we  call  life.     Without  him  we  can  do  nothing,  John  xv.  5 ; 
with  him,  and  by  him,  all  things:  Phil.  iv.  13,  'I  can  do  all  things 
through  Christ  which  .strengthened  me,' — namely  by  the  influence  of 
his  Spirit  received  by  faith. 

3.  It  informeth  us,  it  is  not  enough  to  believe  that  Christ  died  for 
you,  unless  also  you  permit  Christ  to  live  in  you.     It  is  not  enough 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  207 

for  your  faith,  it  is  not  enough  for  your  love ;  the  apostle  mentions 
both,  and  we  must  look  after  both.  As  to  have  our  old  offences 
expiated,  so  to  live  a  new  life  in  Christ :  Rom.  vi.  5,  '  For  if  we  have 
been  planted  together  into  the  likeness  of  his  death,  we  shall  be  also 
in  the  likeness  of  his  resurrection.'  We  are  branches  of  that  tree 
whereof  Christ  is  the  root.  We  must  have  communion  with  Christ 
living,  as  well  as  with  Christ  dying,  and  not  only  freed  from  the 
damning  power  of  sin,  but  quickened  to  a  new  life. 

Use  2.  Is  exhortation  ;  to  press  you  to  several  duties. 

1.  To  believe  that  there  is  such  a  life.  It  is  matter  of  faith ;  for 
when  Christ  had  said,  John  xi.  26,  '  Whosoever  liveth,  and  believeth 
in  me,  shall  never  die,'  he  presently  addeth,  'Belie vest  thou  this?' 
Few  mind  and  regard  it.  The  general  faith  concerning  life  by  Christ 
must  go  before  the  special  application.  Besides,  it  is  a  hidden  thing  : 
'  your  life  is  hidden  with  Christ  in  God/  Col.  iii.  3.  It  is  not  visible  to 
sense ;  and  invisible  things  are  only  seen  by  faith.  It  is  hidden  from 
sense,  and  therefore  it  must  be  believed.  It  is  hidden  from  the  carnal 
world,  as  colours  are  from  a  blind  man,  because  they  have  no  eyes  to 
see  it.  The  natural  man  cannot  see  things  that  must  be  spiritually 
discerned,  1  Cor.  ii.  14.  Besides,  the  spiritual  life'  is  hidden  under 
the  natural :  Gal.  ii.  20,  '  The  life  that  I  live  in  the  flesh  I  live  by  the 
faith  of  the  Son  of  God.'  They  live  in  the  flesh,  but  they  do  not  live 
after  the  flesh.  It  is  a  life  within  a  life.  The  spiritual  life  is  nothing 
else  but  the  natural  life  sublimated  and  overruled  to  higher  and 
nobler  ends.  Spiritual  men  eat,  and  drink,  and  sleep,  and  trade,  and 
marry,  and  give  in  marriage,  as  others  do,  for  they  have  not  divested 
themselves  of  the  interests  and  concernments  of  flesh  and  blood  ;  but 
all  these  things  are  governed  by  grace,  and  are  carried  on  to  holy  and 
eternal  ends.  Besides,  it  is  hidden,  because  there  is  upon  it  the  veil 
and  covering  of  afflictions  and  outward  meanness  and  abasement ;  as 
it  was  said  of  some,  '  of  whom  tlie  world  was  not  worthy,  that  they 
wandered  about  in  sheep-skins  and  goat-skins/  Heb.  xi.  37,  38.  Who 
would  think  so  much  worth  should  lie  under  such  a  base  outside  ? 
Their  glory  is  darkened  and  obscured  by  their  condition.  Besides,  too, 
this  life  is  often  hidden  by  reproaches,  and  censures,  and  calumnies. 
The  people  of  God  are  represented  as  strange  sort  of  people  unto  the 
world :  2  Cor.  VL  8,  '  As  deceivers,  and  yet  true.'  They  are  reputed 
as  a  company  of  hypocrites  and  dissemblers;  all  their  experiences 
questioned  and  scoffed  at.  Profane  and  wanton  wits  will  be  spitting 
out  their  venom  in  every  age,  and  God's  people  will  be  judged 
according  to  men  in  the  flesh,  though  they  live  to  God  in  the  spirit, 
1  Peter  iv.  6.  God  permitteth  it ;  reproach  is  the  soil  and  dung 
whereby  he  maketh,  his  heritage  fruitful.  But  yet  this  is  a  hiding 
and  disguising  the  spiritual  life.  Lastly,  it  is  hidden  under  manifold 
weaknesses  and  infirmities.  The  best  have  their  blemishes,  and  the 
most  of  Christians  show  forth  too  much  of  Adam  and  too  little  of 
Jesus  ;  and  so  the  spiritual  life  is  carried  on  darkly,  and  in  a  riddle. 
Though  the  old  man  of  corruption  doth  not  bear  sway  in  their  hearts, 
to  command,  direct,  and  order  all  their  actions,  as  formerly  it  did, 
yet  sin  is  not  wholly  gone ;  they  feel  a  law  warring  in  their  members, 
Rom.  vii.  33.  And  it  is  not  only  warring,  but  sometimes  prevailing, 


20S  SERMONS  UPON  2  CORINTHIANS  V.  [§ER.  XXIX. 

that  they  themselves  can  feel  little  of  the  holy  life.  There  are  some 
question  the  life  of  grace,  others  scorn  and  scoff  at  it.  Yet  believe  it, 
for  it  is  the  great  truth  revealed  in  the  scriptures,  and  it  is  in  some 
measure  felt  by  sense ;  yea,  the  rays  of  this  hidden  and  rejected  life 
are  often  discovered  to  the  world.  For  there  are  some  who  by  their 
practices  condemn  the  world,  live  in  counter-motion  to  the  corrupt  sort 
of  men,  walk  as  those  that  have  another  spirit  than  the  spirit  of  the 
world,  1  Cor.  ii.  12,  and  as  those  that  look  for  a  happiness  elsewhere. 
Therefore  believe  that  there  is  such  a  life. 

2.  Value  and  esteem  it  according  to  its  worth  and  excellency ;  I 
mean,  with  a  practical  esteem,  as  Paul  doth,  counting  all  things  but 
dung  and  dross  in  comparison  of  the  excellency  of  the  knowledge  of 
Christ.     What  would  he  know  in  him  ?  Phil.  iii.  10,  '  That  I  may 
know  him,  and  the  power  of  his  resurrection  ; '  or  the  virtue  of  raising 
him  out  of  sin  to  the  life  of  grace.     Oh!  that  is  an  excellent  thing 
indeed.     It  is  more  to  be  advanced  to  this  life  than  to  the  highest 
honour  in  the  world.    This  is  to  live  in  God,  to  God  ;  to  have  miracles 
of  grace  wrought  in  us  every  day.      It  is  the  divine  power  that  giveth 
us  '  all  things  that  pertain  to  life  and  godliness,'  2  Peter  i.  3 ;   not 
begun  nor  carried  on  without  a  daily  miracle,  or  a  work  exceeding  the 
power  of  nature  or  the  force  of  the  creature.     Life  ennobleth  all 
things :  a  living  dog  is  better  than  a  dead  lion  ;  to  be  alive  to  God, 
when  others  are  dead  in  sin,  what  a  great  privilege  is  that  ? 

3.  Deal  with  Christ  about  it.     Come  to  him,  he  purchased  it  by  his 
death  :  John  vL  51,  '  This  is  my  flesh,  which  I  have  given  for  the  life 
of  the  world ' — to  God  in  sacrifice,  to  us  for  food.     Look  upon  him  as 
one  that  is  possessed  of  the  fulness  of  the  Spirit,  to  work  it  in  all  those 
that  come  to  God  by  him  :  Heb.  vii.  25,  '  He  is  able  to  save  to  the 
uttermost  all  those  that  come  to  God  by  him,  for  he  liveth  for  ever  to 
make  intercession  for  them ; '  that  is,  penitent  believers,  for  by  faith 
and  repentance  we  come  to  God  by  Christ.     He  is  angry  that  we  will 
not  come  to  him  for  this  benefit :  John  v.  40,  '  Ye  will  not  come  to 
me,  that  ye  may  have  life/    If  you  have  a  pressing  need,  why  should 
you  keep  away  from  him  ?     That  is  his  quarrel  against  us,  that  we 
will  not  make  use  of  him  for  this  benefit.     He  is  best  pleased  when 
we  have  most  of  it :  John  x.  10,  '  I  am  come  that  they  might  have 
life,  and  have  it  more  abundantly.'     He  would  have  us  not  only  living 
Christians,  but  lively.     He  hath  appointed  ordinances  to  convey  it  to 
us.     The  word :  Isa.  Iv.  3,  '  Hear,  and  your  souls  shall  live.'     The 
sacraments :  Ps.  xxii.  26,  '  The  meek  shall  eat  and  be  satisfied  :  they 
shall  praise  the  Lord  that  seek  him  :  your  heart  shall  live  for  ever.' 
Prayer :  that  we  cry  earnestly,  and  express  our  desires  of  this  benefit : 
Ps.  xxxvi.  9,  *  For  with  thee  is  the  fountain  of  life :  in  thy  light  shall 
we  see  light.'     David  often  called  upon  God  as  the  God  of  his  life. 
Well,  when  we  go  to  God,  he  remitteth  us  to  Christ,  Christ  to  the 
Spirit,  and  the  Spirit  to  the  ordinances ;  there  we  should  observe  his 
drawings,  and  obey  his  sanctifying  motions,  when  he  saith,  '  Arise  from 
the  dead,  and  Christ  shall  give  thee  light/  Eph.  v.  14.     When  more 
awakened  than  at  another  time. 

4.  When  we  have  this  life,  let  us  improve  it,  and  act  grace  in  all 
holy  obedience  unto  God :  Eph.  v.  25,  '  If  we  live  in  the  Spirit,  let  us 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  203 

walk  in  the  Spirit.'     If  partakers  of  the  new  life  of  grace,  we  must  show 
it  in  our  conversations,  for  newness  of  heart  is  seen  in  newness  of  life. 

Use  3  is  to  put  us  upon  self-reflection  and  self-examination.     Have 
we  a  new  life  communicated  to  us  ? 

1.  If  it  be  so,  then  there  is  a  great  change  wrought  in  us.     It  is 
said  of  Christ,  '  he  was  dead,  and  is  alive,'  Rev.  i.  18.     To  him  we  are 
conformed :  Luke  xv.  24,  '  This  my  son  was  dead,  and  is  alive  again ; 
he  was  lost,  and  is  found ; '  so  Eph.  ii.  1, '  You  that  were  sometimes  dead 
in  trespasses  and  sins,  yet  now  hath  he  quickened/     Surely  when  a  man 
is  translated  from  death  to  life,  that  should  be  a  sensible  change,  as  if 
another  soul  dwelt  in  the  same  body ;  he  is  another  man  to  God,  hath 
holy  breathings  after  him,  delights  frequently  to  converse  with  him  in 
prayer  :  Acts  ix.  11,  'Arise,  and  go  into  the  street  called  Straight,  and 
inquire  in  the  house  of  Judas  for  one  Saul  of  Tarsus,  for  behold  he 
prayeth ; '  and  Zech.  xii.  10,  '  I  will  pour  upon  the  house  of  David  and 
the  inhabitants  of  Jerusalem,  the  spirit  of  grace  and  supplication.' 
He  hath  a  childlike  love  to  God  as  a  father :  Gal.  iv.  6,  '  And  because 
ye  are  sons,  he  hath  sent  forth  the  Spirit  of  his  Son  into  your  heart, 
crying,  Abba,  Father.'     Have  a  childlike  reverence  to  him :  Eph.  v. 
1,  '  Be  ye  followers  of  God,  as  dear  children.'     Illustrate  it  by  that, 
Jer.  xxxv.  6,  when  they  set  pots  of  wine  before  them  to  drink,  '  We 
dare  not ;  Jonadab,  our  father,  commanded  us,  saying,  Ye  shall  drink 
no  wine.'     And  a  childlike  dependence  upon  him :  Mat.  vi.  32, '  Your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these  things.'     A 
childlike  hope  from  him :  1  Peter  i.  3,  '  Who  hath  begotten  us  to  a 
lively  hope,  by  the  resurrection  of  Jesus  Christ  from  the  dead.'     Zeal 
for  him :  2  Cor.  v.  10,  '  Knowing  the  terror  of  the  Lord,  we  persuade 
men.'     He  is  another  man  to  his  neighbour  ;  he  carrieth  it  justly  and 
righteously  to  all,  both  as  to  person,  name,  and  estate ;  and  this  not 
by  compulsion  of  conscience,  but  inclination  of  heart,  which  the 
scripture  expresseth  by  loving  our  neighbour  as  ourselves,  seeking 
their  good  as  our  own,  rejoicing  in  their  good  as  our  own,  mourning 
for  their  evil  as  our  own.     Such  a  justice  as  groweth  out  of  love : 
Eom.  xiii.  8,  '  Owe  no  man  anything,  but  to  love  one  another ;  for  he 
that  loveth  another  hath  fulfilled  the  law.'     But  to  our  fellow-saints 
and  everlasting  companions  a  Christ-like  love :  2  Pet.  i.  7,  '  Add  to 
godliness     brotherly-kindness,   and    to   brotherly-kindness     charity.' 
Another  man  in  his  special  relations :  Philem.  11,  '  Which  in  times 
past  was  unprofitable,  but  now  profitable  to  thee  and  me.'     That  is 
the  sphere  of  our  activity.     In  the  government  of  himself  he  doth 
exercise  a  greater  command  over  his  passions  and  affections  :  Gal.  v. 
24,  '  They  that  are  Christ's  have  crucified  the  flesh,  with  the  affections 
and  lusts  thereof ; '  alloweth  no  bosom  sin :  Ps.  xviii.   23,  '  I  was 
upright  before  thee,  and  kept  myself  from  mine  iniquity  ; '  and  still 
a  constant  carefulness  to  please  God :  Heb.  xiii.  18,  'For  we  trust  we 
have  a  good  conscience,  in  all  things  willing  to  live  honestly.' 

2.  If  so,  there  will  be  a  solemn  dedication  of  ourselves  to  God : 
Rom.  vi.  13,  'But  yield  yourselves  to  God,  as  those  that  are  alive 
from  the  dead.'     The  reason  is,  because  the  great  effect  of  grace  is  a 
tendency  towards  God,  and  that  tendency  produceth  a  setting  apart  of 

VOL.  XIIL  o 


210  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXX. 

ourselves  for  God's  use  and  service ;  and  the  reality  of  this  is  seen  in 
using  ourselves  for  God. 

3.  Where  there  is  life  there  will  be  vital  operations.  For  life  is 
active  and  stirring  ;  it  cannot  be  hidden,  but  will  bewray  itself  in  all 
that  we  do,  though  not  at  all  times  in  a  like  measure.  Our  prayers 
will  be  the  prayers  of  a  living  man  ;  our  conferences  and  discourses 
such  as  come  from  those  that  have  life  in  them  ;  our  whole  service  of 
God  such  as  hath  warmth  and  zeal  in  it:  James  v.  16,  '  The  fervent, 
effectual  prayer  of  a  righteous  man;'  and  Kom.  xii.  11,  'Not  slothful 
in  business,  fervent  in  spirit,  serving  the  Lord ; '  our  addresses  to  God, 
such  as  become  feeling  of  wants,  an  appetite  after  and  savour  of 
spiritual  things.  And  if  Christians  do  not  feel  this  life  (for  sometimes 
it  is  weak  and  obstructed),  they  cannot  be  satisfied,  nor  rest  in  this 
frame.  When  dull  of  hearing,  or  cold  in  prayer,  they  rouse  up  and 
stir  up  themselves  :  Isa.  Ixiv.  7,  '  There  is  none  that  calleth  upon  thy 
name,  that  stirreth  up  himself  to  take  hold  of  thee.'  What  is  wanting 
in  fervour  is  made  up  in  sense  and  feeling  and  bemoaning  their  con 
dition  ;  so  that  the  heart  is  alive,  because  it  is  sensible  of  its  deadness, 
living  though  not  lively.  But  the  chief  note  is  a  sincere  desire  to 
please,  honour,  and  glorify  God;  and  that  by  virtue  of  Christ's 
resurrection  Christians  obtain  the  grace  of  a  new  life. 


SERMON  XXX. 

That  they  which  live  should  not  henceforth  live  to  themselves,  but  to 
him  that  died  for  them,  and  rose  again. — 2  COR.  v.  15. 

WE  are  still  upon  the  second  fruit  of  Christ's  purchase — he  died 
that  we  might  die  in  a  conformity  to  his  death,  and  he  died  that  we 
might  live  with  a  respect  to  his  resurrection.  His  death  is  the  merit 
of  it,  but  his  resurrection  is  the  pattern,  pledge,  and  fountain  of  this 
new  life.  I  propounded  to  speak — 

1.  Of  the  fruit  itself ;  the  grace  of  the  new  life  wrought  in  us,  in 
conformity  to  Christ's  resurrection. 

2.  The  aim  and  tendency  of  that  life;  which  is  to  refer  all  our 
actions  to  God,  '  that  they  which  live  should  not  henceforth  live  to 
themselves,  but  to  him  that  died  for  them,  and  rose  again.'     The  aim 
is  propounded— 

[1.]  Negatively — Not  to  themselves. 

[2.]  Affirmatively — But  to  him  that  died  for  them,  and  rose  again. 

[1.]  Negatively — '  Not  to  themselves :'  to  their  own  ease,  honour, 
and  profit,  their  own  wills,  own  interests,  and  own  ends. 

[2.]  Positively — 'To  him:'  according  to  his  will,  for  his  honour 
and  glory. 

Doct.  The  duty  and  property  of  the  spiritual  life  is  to  refer  all  our 
actions,  not  to  self,  but  to  God. 

1.  For  proof  of  the  point,  take  one  place  for  both :  Rom.  xiv.  7,  8, 
'  For  none  of  us  liveth  to  himself,  and  no  man  dieth  to  himself.  For 
whether  we  live,  we  live  unto  God ;  or  whether  we  die,  we  die  unto  the 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  211 

Lord  ;  for  whether  we  live  or  die,  we  are  the  Lord's.'  A  Christian  is 
not  his  own  man,  and  therefore  liveth  not  to  himself,  but  he  is  the 
Lord's  in  his  person,  all  his  relations,  enjoyments,  conditions,  interests ; 
he  is  the  Lord's  by  every  kind  of  right  and  title,  and  hath  not  power 
over  the  least  action  that  he  doth,  or  comfort  he  enjoyeth :  if  health, 
wealth,  uses  it  for  God ;  if  children,  loves  them  in  order  to  God ;  and 
therefore  referreth  all  to  God.  In  the  text  the  apostle  saith,  None  of  us 
— none  of  those  that  are  in  Christ.  The  apostle  speaketh  of  weak  and 
strong  Christians,  they  all  agree  in  this ;  and  he  shrewdly  implieth  that 
he  that  liveth  to  himself  is  none  of  Christ's.  Now — 

[1.]  Not  to  self,  for  self-denial  is  required  as  our  first  lesson : 
Mat.  xvi.  24,  '  If  any  man  will  come  after  me,  let  him  deny 
himself.'  Christ  telleth  us  the  worst  at  first.  So  see  how  per 
emptory  Christ  is :  Luke  xiv.  26,  '  If  any  man  come  to  me,  and 
hate  not  father  and  mother,  wife  and  children,  brethren  and 
sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple.'  It 
is  too  late  for  the  vote  of  man  and  foolish  reason  to  interpose, 
out  of  hope  to  get  this  law  repealed.  No,  it  is  unalterably 
stated  that  no  interest  of  ours,  no,  not  life  itself,  which  maketh  us 
capable  of  enjoying  all  other  worldly  interests,  can  be  pleaded  in  bar 
to  our  duty,  or  by  way  of  exception  or  reservation  in  our  subjection  to 
Christ.  Now,  if  self  mast  be  denied,  and  all  the  interests  of  it  renounced, 
certainly  we  must  not  live  to  ourselves.  God  taxeth  his  people  for  their 
self-seeking  and  self-aiming :  Hos.  x.  1,  '  Israel  is  an  empty  vine,  that 
bringeth  forth  fruit  to  himself ; '  as  a  vine  that  only  maketh  a  shift  to 
live,  and  to  draw  sap  to  itself,  but  bringeth  forth  no  fruit  to  the  owner. 
Certainly,  as  in  the  spiritual  we  receive  all  from  Christ,  we  use  all  for 
him ;  as  rivers  run  into  the  sea,  from  whence  their  channels  are  filled. 
They  do  not  live  in  Christ  that  do  not  live  to  Christ.  Visible,  nominal 
Christians  are  as  the  ivy  that  closeth  about  the  bark,  but  bringeth  forth 
no  berries  by  virtue  of  its  own  root ;  but  these  really  engrafted  into 
Christ  do  bring  forth  fruit  to  Christ. 

[2.]  To  God :  Gal.  ii.  19, '  I  through  the  law  am  dead  to  the  law, 
that  I  may  live  to  God.'  There  the  apostle  showeth  the  ordination  of 
the  spiritual  life.  As  soon  as  we  are  alive  by  grace,  we  are  alive  unto 
God,  and  the  stream  of  our  affections,  respects,  and  endeavours,  is 
turned  into  a  new  channel ;  so  Rom.  vii.  4, '  Married  to  Christ,  that  we 
may  bring  forth  fruit  unto  God.'  This  '  unto  God,'  is  explained,  Col. 
i.  10,  '  That  we  may  walk  worthy  of  God  unto  all  pleasing ; '  that  is, 
agreeable  to  his  will  or  word,  wherein  he  hath  declared  his  pleasure, 
and  stated  the  rule  of  our  actions.  So  1  Cor.  x.  31, '  Whether  ye  eat  or 
drink,  or  whatever  you  do,  do  all  to  the  glory  of  God.'  That  is  the 
end  and  aim  of  all  our  actions,  sacred  or  civil,  spiritual  or  natural. 
God  is  the  beginning,  and  must  be  the  end  of  all  things ;  he  is  the  ab 
solute  Lord,  and  the  infinite  and  inestimable  good,  in  the  enjoyment 
of  whom  our  happiness  lieth. 

I  shall  observe  something  from  the  text,  and  as  the  point  is  delivered 
in  this  place. 

1.  I  observe,  that  this  end  of  the  new  life  is  propounded  disjunc 
tively,  for  a  man  cannot  do  both :  he  cannot  live  to  himself  and  God 
too.  A  man  cannot  live  to  God  till  he  has  denied  himself.  Before 


212  SERMONS  UPON  2  CORINTHIANS  V.  [SflR.  XXX. 

the  fall  there  was  no  such  thing  as  self,  opposite  to  God  and  separate 
from  him.  But  when  man  forsook  God  as  his  chief  good  and  last  end, 
then  self  was  set  up  as  an  idol  in  the  place  of  God  ;  for,  lay  aside  God, 
and  self  interposeth  as  the  next  heir.  And  what  kind  of  self  do  we  set 
up  hut  carnal  self — the  pleasing  of  the  flesh,  or  the  advancement  of  a 
kind  of  carnal  felicity  to  ourselves,  in  opposition  to  God,  and  in  disjunction 
from  him  ?  Thence  we  are  bidden  to  deny  ungodliness  and  worldly 
lusts,  before  we  can  give  up  ourselves  to  the  service  of  God,  Titus  ii. 
12.  Mark  the  two  things  to  be  denied — '  ungodliness  and  worldly  lust/ 
For  when  we  fall  from  God,  we  fall  to  the  world,  or  some  inferior  good 
thing,  wherewith  we  please  the  flesh,  and  so  make  the  earthly  life,  and 
the  pleasure  we  expect  therein,  to  be  our  chief  good  and  ultimate  end, 
and  bestow  all  our  time  and  care  upon  it.  Thence  that  dissuasive,  Horn, 
xiii.  14,  '  Make  not  provision  for  the  flesh,  to  fulfil  the  lusts  thereof." 
The  unrenewedpart  of  mankind  do  altogether  spend  their  time  in  provid 
ing  for  the  flesh,  and  seeking  the  happiness  of  the  animal  and  earthly 
life,  apart  from  God,  or  in  opposition  to  him.  Now  this  disposition 
must  be  mortified  and  cured  before  we  can  live  unto  God.  We  must 
not  live  to  ourselves ;  self  is  only  to  be  regarded  in  a  pure  subordina 
tion  to  God,  not  as  opposite  to  him,  not  as  separated  and  divided  from 
him  only,  as  self-respects  would  tempt  us  not  only  to  disobey  God,  but 
also  to  forget  and  neglect  God.  Most  will  grant  that  we  are  not  to 
mind  self  in  opposition  to  God,  but  few  consider  that  we  are  not  to 
mind  self  apart  from  him,  but  God  must  be  at  the  end  of  all  our 
desires,  motions,  actions,  enjoyments ;  though  this  latter  be  as  evident  a 
truth  as  the  former.  Natural  self  is  to  be  denied  as  well  as  corrupt 
self,  as  appeareth  by  the  example  of  Christ,  who  had  no  corrupt  self 
to  deny,  and  yet  it  is  said,  Kom.  xv.  3,  '  He  pleased  not  himself.' 
Christ  had  an  innocent  natural  will,  by  which  he  loved  his  natural  life 
and  peace — '  Father,  let  this  cup  pass ; '  but  he  submitted  it  to  God — 
'  Not  my  will,  but  thine  be  done,'  Mat.  xxvi.  39.  Therefore  we  also 
must  not  only  deny  self  as  corrupted  by  sin,  but  self  as  separate  from 
God.  How  else  shall  we  submit  to  God  in  these  things  wherein  he 
may  lay  a  restraint  upon  us,  or  put  us  to  trial  about  them,  whether  we 
love  them  in  order  to  him,  they  being  things  which  otherwise  we  may 
affect  ?  And  besides,  to  love  anything  apart  from  God,  and  to  seek  it 
apart  from  God,  and  rejoice  in  it  apart  from  God,  without  any  reverence 
and  respect  to  God,  is  to  make  the  creature  the  last  end  in  which  the 
action  terminateth,  which  is  an  invading  of  God's  prerogative.  But  if 
these  things  be  so,  who  then  can  be  saved  ?  For  do  not  all  love  them 
selves,  and  please  themselves,  and  seek  their  own  things  ?  If  they  do  not 
love  the  creature  so  as  to  fall  into  gluttony,  drunkenness,  adultery, 
oppression,  and  the  like,  yet  in  the  temperate  and  lawful  use  of  the 
creature,  who  looks  to  God  ?  I  answer,  All  the  godly  should,  or  else 
they  are  not  godly ;  for  there  is  no  living  to  God  and  ourselves  in  an 
equal  or  violent  degree,  as  a  man  cannot  go  two  ways  at  once.  But  yet 
there  is  self  in  the  faithful  in  a  remiss  degree,  even  self  inordinately 
affected,  that  is  either  in  opposition  to  God  or  apart  from  him  in  some 
particular  acts,  but  the  main  drift  and  course  of  their  lives  is  to  God 
and  for  God.  Living  to  God  or  self  must  be  determined  by  what  the 
man  is  principally  set  to  maintain,  promote,  and  gratify ;  the  end  which 


VKR.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  213 

lie  doth  principally  design  and  endeavour  after  ;  what  his  heart  is  most 
set  upon,  what  he  seeketh  in  the  first  place,  Mat  vi.  33  ;  the  pleasing  or 
glorifying  of  God,  or  the  pleasing  and  glorifying  of  the  flesh,  in  some 
inferior  good  thing.  What  is  it  they  live  for  ?  So  nothing  in  the 
world  is  so  dear  to  you  but  you  can  leave  it  for  God ;  nothing  you  love  so 
well  but  you  love  God  better,  and  can  part  with  it  for  his  sake,  and  lay 
it  at  his  feet ;  nothing  you  would  use  and  do  but  in  order  to  God.  But 
on  the  other  side  you  give  God  a  little  respect,  such  as  the  flesh  can 
spare,  with  the  fragments  and  scraps  of  the  table,  when  the  flesh  is  full 
and  is  satisfied  ;  some  crumbs  of  your  estate,  time,  strength,  but  your 
life  and  love  is  employed  about  other  things ;  not  careful  to  live  to  God. 
to  serve  him  in  all  your  affairs,  to  eat,  and  drink,  and  trade  to  his  glory, 
and  to  redeem  your  time  to  attend  upon  him  :  this  they  understand 
not,  mind  not,  and  therefore  still  live  to  themselves. 

2.  I  observe  that  which  is  spoken  of  is  living  to  self  and  living  to 
God.      Living  doth  not  note  one  single  action,  but  the  trade,  course, 
and  strain  of  our  conversations,  whether  it  be  referred  to  self  or  God. 
Every  single  act  of  inordinate  self-love  is  a  sin,  but  living  to  ourselves 
is  a  state  of  sin.     A  man  lives  to  self  when  self  is  his  principle,  his 
rule,  and  his  end,  the  governing  principle  that  sets  him  on  work,  or 
the  spring  that  sets  all  the  wheels  a-going — the  great  end  they  aim 
at,  and  the  rule  by  which  they  are  guided  and  measure  all  things.     If 
it  be  for  themselves,  they  have  a  life  in  the  work ;  so  the  apostle : 
Phil.  ii.  21,  '  All  seek  their  own  things,  and  not  the  things  of  Jesus 
Christ.'     '  Their  own  things '  are  their  worldly  ease,  and  profit,  and 
credit ;   when  the  things  wherein  Christ's  honour  and  kingdom  are 
concerned  are  neglected.     Any  interest  of  their  own  maketh  them 
ready,  industrious,  zealous,  it  may  be,  for  Christ,  when  there  are  out 
ward  encouragements  to  a  duty  ;  but  when  no  encouragements,  rather 
the  contrary  ;  then  cold  and  slack.  So,  on  the  other  side,  we  live  to  God 
when  his  grace,  or  the  new  nature  in  us.  is  our  principle,  his  service 
our  work,  or  the  business  of  our  lives,  and  his  glory  our  great  end  and 
scope;     when  we  have  nothing,  and  can  do   nothing,  but  as  from 
God,  and  by  him,  and  for  him:  Phil.  i.  11,  'Being  filled  with  the 
fruits  of  righteousness,  which  are  by  Jesus  Christ,  to  the  praise  and 
glory  of  God.' 

3.  That  love  to  God  is  the  great  principle  that  draweth   us   off 
from  self  to  God  ;  for  it  is  said,  '  The  love  of  Christ  constraineth  us.' 
That  is  the  beginning  of  all  this  discourse:    such  as  a  man's  love, 
inclination,  and  nature  is,  such  will  be  the  drift  of  his  life.      And 
therefore  self-denial  is   never   powerful  and  thorough   unless  it  be 
caused  by  the  love  of  God.     But  when  a  man  once  heartily  loveth 
God,  he  can  lay  all  things  at  God's  feet,  and  suffer  all  things  and 
endure  all  things  for  God's  sake.     Men  will  not  be  frightened  from 
self-love ;  it  must  be  another  more  powerful  love  which  must  draw 
them  from  it ;   as  one  nail  driveth  out  another.      Now  what  can  be 
more  powerful  than  the  love  of  God,  which  is  as  strong  as  death  ? 
Many  waters  cannot  quench  it,  nor  will  it  be  bribed,  Cant.  viii.  7. 
This  overcometh  our  natural  self-love ;    so  that  not  only  time,  and 
strength,  and  estate,  but  life  and  all  shall  go  for  his  glory  :     Rev.  xii. 
11,  '  They  loved  not  their  lives  to  the  death.'      Self-love  is  so  deeply 


214  SERMONS  UPON  2  CORINTHIANS  V.  [SEU.  XXX. 

rooted  in  us,  especially  love  of  life,  that  it  must  be  something  strong 
and  powerful  that  must  overcome  it.  What  is  nearer  to  us  than 
ourselves  ?  This  is  Christ's  love.  None  deserveth  their  love  so  much 
as  Christ.  I  know  no  happiness  but  to  enjoy  his  love  and  glory  ;  this 
prevaileth  beyond  their  natural  inclination. 

4.  The  great  thing  which  breedeth  and  feedeth  this  love  is 
Christ's  dying,  that  we  might  be  dead  to  sin  and  the  world,  and  might 
also  be  alive  to  God.  The  object  of  love  is  goodness.  Now  such 
goodness  as  this  should  beget  love  to  Christ.  This  may  be  con 
sidered, — 

[1.]  As  to  the  intention  of  the  Kedeemer.  Surely  if  he  aimed  at 
this — the  love  and  service  of  his  redeemed  ones — it  is  fit  that  he 
should  obtain  this  end.  Now  this  was  Christ's  end :  Rom.  xiv.  9, 
'  For  this  end  Christ  died,  and  rose  again,  and  revived,  that  he  might 
be  lord  of  dead  and  living.'  Christ  had  this  in  his  eye,  a  power  and 
dominion  over  us  all,  that  he  might  rule  us  and  govern  us,  and  bring 
us  into  a  perfect  obedience  of  his  will ;  that  none  of  us  might  do  what 
liketh  him  best,  but  what  is  most  acceptable  to  Christ. 

[2.]  The  grace  and  help  merited.  He  obtained  a  new  life  for  us, 
that  we  might  be  made  capable  to  live,  not  to  ourselves,  but  unto 
him.  If  he  had  obliged  us  only  in  point  of  duty  to  live  unto  God, 
and  not  obtained  necessary  grace  to  enable  us  to  perform  it,  the  love 
had  not  been  so  great.  No,  he  hath  obtained  for  us  the  gift  of  the 
Spirit,  and  the  great  work  of  the  Holy  Ghost  is,  by  sanctifying  grace, 
to  bring  off  the  soul  from  self  to  God :  John  xvi.  14,  '  He  shall  take  of 
mine,  and  glorify  me.'  This  grace  is  not  given  us  to  exalt  or  extol 
any  other  thing  but  Christ  alone,  as  Christ  his  Father,  John  xv.  8. 
That  grace  we  have  from  Christ,  and  the  Spirit  inclineth  us  to  make 
God  our  end  and  scope. 

[3.]  The  obligation  left  on  the  creature  by  this  great  and  won 
derful  act  of  mercy  and  kindness  doth  persuade  us  to  surrender  and 
give  up  ourselves  to  the  Lord's  use  :  Horn.  xii.  1,  '  I  beseech  you  there 
fore,  brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies  a 
living  sacrifice,  holy,  acceptable  to  God,  which  is  your  reasonable  ser 
vice/  Take  the  argument  either  from  the  greatness  of  his  sufferings, 
or  the  greatness  of  the  benefits  purchased ;  still  the  argument  and 
motive  is  exceeding  strong  and  prevailing.  Shall  the  Son  of  God 
come  and  die  such  a  painful,  shameful  death  for  us,  and  shall  not  \ve 
give  up  ourselves  to  him,  and  love  him  and  serve  him  all  our  days  ?t 

2.  I  shall  prove  it  by  reasons. 

[1.]  The  title  that  God  hath  to  us.  We  are  not  our  own,  and 
therefore  we  must  not  live  to  ourselves ;  but  we  are  God's,  and  there 
fore  we  must  live  unto  God.  This  reason  is  urged  :  1  Cor.  vi.  19,  20, 
'  What !  know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost, 
which  is  in  you,  which  ye  have  of  God  ;  and  ye  are  not  your  own,  for 
ye  are  bought  with  a  price  ;  therefore  glorify  God  in  your  body,  and 
in  your  spirit,  which  are  God's.'  How  are  we  God's  ?  By  creation, 
redemption,  regeneration, and  consecration  ;  in  all  which  respects  God  is 
more  truly  owner  of  you  than  you  are  of  anything  you  have  in  the  world. 

(1.)  We  are  his  by  creation — 'It  is  he  that  made  us,  not  we  our 
selves/  Ps.  c.  3.  What  one  member  was  made  at  our  direction  or 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  215 

request,  much  less  by  our  help  and  assistance  ?  No,  God  framed  us 
in  the  secret  parts  of  the  belly.  Now  if  the  husbandman  may  call  the 
vine  his  own  which  he  hath  planted,  God  may  much  more  call  the 
creature  his  own  which  he  hath  made.  God  made  us  out  of  nothing. 
The  husbandman  cannot  make  a  vine,  he  doth  only  set  it  and  dress  it ; 
but  God  made  us,  and  not  we  ourselves.  The  creature  is  wholly  and 
solely  of  him  and  from  him,  and  nothing  else ;  therefore  it  should  be 
wholly  and  solely  to  him  and  for  him.  Self-love  is  God's  prerogative ; 
he  alone  can  love  himself  and  seek  himself,  because  he  alone  is  from 
himself,  and  without  dependence  on  any  other ;  but  we  that  are 
creatures,  and  depend  upon  God  every  moment  for  his  providential 
assistance  and  supportation,  are  under  the  dominion  and  rule  of  him 
upon  whom  we  do  depend.  And  every  motion  and  inclination  of  ours 
is  under  a  rule.  If  we  could  any  moment  be  exempt  from  the  influ 
ence  of  his  providence,  we  might  be  supposed  to  be  exempted  in  that 
moment  from  his  jurisdiction  and  government;  but  man  wholly 
depending  upon  God  for  being  and  preservation,  cannot  lay  claim  or 
title  to  himself,  or  anything  that  is  his,  no,  not  for  a  moment.  They 
were  rebels  against  God's  government  who  said,  Ps.  xii.  4,  'Our 
tongues  are  our  own ;  who  is  lord  over  us  ? '  By  what  right  can  we 
call  our  tongue  our  own  ?  We  neither  made  it  nor  can  keep  it  longer 
than  God  will ;  he  is  the  maker  of  all  things,  and  therefore  should  be 
the  governor  and  end  of  all  things.  It  is  robbery  and  usurpation  of 
God's  right  when  you  divert  your  respects  from  him,  and  set  up  self 
in  his  place. 

(2.)  By  redemption.  That  right  is  pleaded :  1  Cor.  vi.  20,  '  Ye 
are  bought  with  a  price,  therefore  glorify  God  with  your  bodies  and 
souls,  which  are  God's.'  By  creation  we  owe  ourselves  to  God  ;  but 
by  redemption  we  owe  ourselves  to  him  by  a  double  and  a  more  com 
fortable  right  and  title.  A  man  bought  with  another's  money,  if  he 
died  by  his  stripes,  if  he  continued  a  day  or  two,  his  friends  had  no 
plea  against  his  master.  The  law  giveth  this  reason,  for  he  is  his 
money,  Exod.  xxi.  21 ;  that  is,  his  own  purchase  by  money.  But  God 
hath  bought  us  at  a  higher  rate — with  the  blood  of  his  Son :  1  Peter 
i.  18,  '  The  precious  blood  of  Christ/  Therefore  the  redeemed  are 
bound  to  serve  him  that  ransomed  them.  If  a  man  had  bought 
another  out  of  captivity,  or  he  had  sold  himself,  all  his  strength,  and 
time,  and  service,  belonged  to  the  buyer.  Christ  hath  bought  us  from 
the  worst  slavery,  and  with  the  greatest  price.  No  thraldom  so  bad  as 
the  bondage  of  sin  and  Satan ;  no  prison  so  black  as  hell ;  and  no 
ransom  so  precious  as  the  blood  of  the  Son  of  God.  And  he  bought 
us  to  this  end,  that  we  might  live  to  God,  not  to  ourselves.  And 
therefore,  unless  we  mean  to  defraud  Christ  of  his  purchase,  we  should 
mind  this  more  than  we  do. 

(3.)  By  regeneration.  Whereby  we  are  brought  actually  into 
Christ's  possession,  and  fitted  for  his  use ;  taken  into  his  possession,  for 
there  is  a  spiritual  union  and  conjunction  between  us  and  Christ ;  see 
1  Cor.  vi.  15-17,  '  Know  ye  not  that  your  bodies  are  the  members  of 
Christ  ?  Shall  I  take  the  members  of  Christ  and  make  them  the 
members  of  a  harlot  ?  God  forbid  !  Know  ye  not  that  ho  that  is 
joined  to  a  harlot  is  one  body?  For  two,  saith  he,  shall  be 


216  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXX. 

one  flesh.  What!  but  he  that  is  joined  to  the  Lord  is  one  spirit.' 
Mark  there  the  grounds  of  the  apostle's  reasoning  :  he  that  is  joined 
to  a  harlot  is  one  flesh,  and  he  that  is  joined  to  the  Lord  is  one 
spirit.  What  shall  we  conclude  thence  ?  That  all  that  is  ours 
is  Christ's:  ver.  15,  'Shall  I  take  the  members  of  Christ,  and  make 
them  the  members  of  an  harlot  ?  God  forbid  !'  Christ  hath  a  right  in 
all  and  everything  that  is  a  Christian's.  Members  belong  more  to  their 
head  than  slaves  to  their  master,  because  of  their  near  conjunction; 
and  from  thence  they  receive  life,  strength,  and  motion.  Being 
engrafted  into  Christ,  we  must  submit  to  be  guided  and  quickened  by 
his  spirit ;  as  fitted  for  his  use,  the  new  creature  is  fitted  for  the  opera 
tions  which  belong  to  it ;  the  withered  branch  is  again  quickened,  that 
it  may  bring  forth  fruit  unto  God.  God's  best  gifts  would  lie  idle  if 
this  were  not :  Kom.  vii.  4, '  Married  to  Christ,  that  we  may  bring  forth 
fruit  to  God.' 

(4.)  By  voluntary  contract  and  resignation.  When  we  first  enter 
into  covenant  with  God,  God  giveth  Christ,  and  all  things  with  him, 
and  we  give  up  ourselves,  and  every  interest  of  ours,  unto  God  :  Cant, 
ii.  16,  '  I  am  my  beloved's,  and  he  is  mine.'  So  that  to  alienate  our 
selves,  and  use  ourselves  for  ourselves,  it  is  not  only  robbery,  but 
treachery  and  breach  of  covenant,  because  by  our  own  solemn  consent 
we  owned  and  acknowledged  God's  right  in  us,  and  yielded  up  our 
selves  to  the  Lord,  to  be  employed,  ordered,  and  disposed  by  him  at 
his  own  will  and  pleasure:  Rom.  vi.  13,  'But  yield  yourselves  unto 
God,  as  those  that  are  alive  from  the  dead.' 

[2.]  The  danger  which  will  come  by  it,  if  we  should  live  to  our 
selves,  and  not  to  God. 

(1.)  The  creature  doth  not  only  withdraw  itself  from  God.  but  sets 
up  another  god  ;  and  so  the  crown  is  taken  from  God's  head,  and  set 
upon  the  object  of  our  own  lust.  The  world  is  god,  Mat.  vi.  24 ;  or 
the  belly  is  god,  Phil.  iii.  19.  We  leave  the  true  God  but  a  name,  and 
set  up  ourselves  as  our  own  end,  and  the  pleasing  of  ourselves  as  our 
chief  good,  and  use  all  creatures  to  this  end,  and  love  the  present  life 
and  prosperity  more  than  God,  and  set  up  our  own  will  in  contradic 
tion  to  God's ;  all  our  labour  and  travail  is  to  please  ourselves  and 
satisfy  ourselves,  and  to  break  the  bonds  and  cast  off  the  yoke,  and 
would  be  lords  of  ourselves  and  our  own  actions,  and  enjoy  honours, 
and  riches,  and  pleasures  to  ourselves. 

(2.)  There  cannot  a  worse  mischief  befal  us  than  to  l;e  given  over 
to  our  own  selves  ;  or,  this  is  the  sorest  plague  :  Ps.  Ixxxi.  12.  '  So  I 
gave  them  over  to  their  hearts'  lusts,  and  they  walked  in  their  own 
counsels.'  There  is  nothing  maketh  us  more  miserable  than  to  be 
given  over  to  our  own  choices.  And  he  said  well  that  made  this 
prayer  to  God — Libera  me  a  malo  homine,  a  me  ipso.  For  pride, 
sensuality,  and  worldliness  will  necessarily  bear  rule  where  a  man  is 
given  over  to  himself  ;  we  have  not  a  worse  enemy  than  ourselves.  It 
is  self  that  depriveth  us  of  heaven,  that  maketh  us  neglect  and  slight 
the  grace  of  our  Redeemer.  Man's  own  will  is  the  cause  of  his  own 
misery,  and  thou  offendest  thyself  more  than  all  the  world  can  do 
besides.  Therefore  a  man  hath  more  cause  to  hate  himself  than  other 
things. 


VER.  15.]  SERMONS  UPON  2  CORINTHIANS  v.  217 

Use  of  all  is  to  press  us  to  this  weighty  duty  of  living  to  God,  and 
not  to  ourselves.  Not  to  our  own  will  and  interest,  but  according  to 
the  will  and  for  the  glory  of  God. 

Motives — 

1.  Christ's  self-denial,  who  came  from  heaven,  not  only  to  expiate 
our  offences,  but  to  give  us  an  example.    And  wherein  was  the  example  ? 
He  telleth  us  he  came  not  to  do  his  own  will,  but  the  will  of  him  that 
sent  him,  John  vi.  38  ;  and  to  promote  his  Father's  glory:  John  viii. 
50,  '  I  seek  not  my  own  glory.'  He  was  still  guided  by  his  Father's  will, 
and  had  his  orders  from  heaven,  for  all  that  he  did.     Now  how  did  he 
do  the  will  of  God,  and  seek  the  glory  of  God  ?    He  did  it  with  delight ; 
John  iv.  34,  '  It  was  meat  and  drink  to  him  to  do  his  Father's  will.'     A 
will  wedded  to  itself,  and  his  own  honour,  and  ease,  and  credit,  is  most 
unlike  Christ.    And  he  did  it  with  much  patience  and  self-denial :  Bom. 
xv.  3,  '  He  pleased  not  himself ; '  thatjs,  sought  not  the  interests  of  that 
life  he  had  assumed,  but  contradicted  them  by  his  fastings,  temptations, 
sufferings,  through  the  reproaches  and  ingratitude  of  men,  and  outward 
meanness  and  poverty  of  his  condition.     And  especially  by  his  death 
and  passion,  there  he  humbled  himself,  and  made  himself  of  no  reputa 
tion,  Phil.  ii.  4-8  ;  that  the  same  mind  might  be  in  us ;  that  we  might 
learn  that  life,  and  all  the  comforts  of  life,  should  not  be  so  dear  to  us 
as  the  love  of  God  and  everlasting  life ;  for  Christ  loved  not  his  life  in 
comparison  of  love  to  his  Father  and  his  church.     He  preferred  the 
pleasing  of  his  Father  in  the  work  of  redemption  before  his  own  life. 
Christ  emptied  himself  that  God  might  be  glorified.     How  unwilling 
are  ye  to  go  back  two  or  three  degrees  in  your  pomp,  or  pleasure,  or 
profit,  for  God's  sake,  when  the  sun  of  righteousness  went  back  ten 
degrees ! 

2.  We  cannot  be  miserable  while  we  are  wholly  his,  and  devote  our 
selves  to  his  service :  Ps.  cxix.  94,  '  I  am  thine,  save  me.'     Paul's 
speech :  Acts  xxvii.  23,'  The  God  whose  I  am,  and  whom  I  serve.' 
Paul  was  confident  of  his  help,  1  Cor.  iii.  22,  23.     There  is  no  truer 
self-seeking  than  to  deny  all  for  God  ;  if  the  happiness  of  man  were  in 
himself  or  any  other  creature,  he  needed  not  to  have  to  do  with  God. 

3.  What  a  poor  account  can  men  make  to  God  at  the  last  day,  that 
spend  their  lives  in  carnal  pursuits  !     There  is  a  time  coming  when 
God  will  take  an  account :  Luke  xix.  23, '  That  at  my  coming  I  might 
have  required  mine  own  with  usury.'     A  factor  that  hath  embezzled 
his  estate,  what  account  can  he  give  of  it?     A  workman  that  hath 
loitered  all  diiy,  how  can  he  demand  his  wages  at  night  ?     An  ambass 
ador  that  hath  neglected  his  public  business,  and  spent  his  time  in 
play  or  courtships,  what  account  can  he  give  to  his  prince  that  sent 
him  ?     How  comfortable  will  it  be  when  you  can  say,  as  Christ]:  John 
xvii.  4, '  I  have  glorified  thee  on  the  earth,  I  have  finished  the  work 
thou  gavest  me  to  do.' 

4.  We  have  lived  to  ourselves  too  long  already.     In  the  text  it  is 
'henceforth  ;'  and  1  Peter  iv.  3,  '  That  he  should  no  longer  live  the 
rest  of  his  time  to  the  lusts  of  men,  but  to  the  will  of  God.'     Too 
much  of  our  time  already  is  employed  in  the  service  of  our  lusts  ;  we 
may  with  grief  look  back  upon  the  time  we  have  spent  as  very  long — 
too  long — in  pleasing  the  flesh.     We  have  been  long  enough  dishon- 


218  SERMONS  UPON  2  CORINTHIANS  V.      [SER.  XXX. 

curing  God  and  destroying  our  own  souls,  having  so  little  time  left, 
and  so  small  strength  and  vigour  left,  to  bestow  upon  God. 
Directions — 

1.  Entirely  and  unreservedly  devote  yourselves  to  God.     You  must 
not  reserve  so  much  as  your  very  lives,  but  resolve  to  resign  up  all  to 
God.     We  have  no  interest  of  our  own  but  what  is  derived  from  him, 
and  subservient  to  him  ;  own  his  right  by  your  own  consent  and  free 
resignation.     If  hitherto  you  have  walked  contrary  to  God,  and  oppo 
site  to  him,  come,  lay  down  the  bucklers ;  say  as  Paul,  Acts  ix.  6, 
'  Lord,  what  wilt  thou  have  me  to  do  ? '  Deliver  up  the  keys  of  your 
heart,  that  he  may  come  and  take  possession.     If  formerly  you  have 
given  up  yourselves  to  God,  confirm  the  grant,  Horn.  xii.  1.    Enter 
anew  into  the  bond  of  the  holy  oath. 

2.  Being  devoted  to  God  in  the  whole  course  of  your  conversations, 
you  must  prefer  his  interest  before  your  own.     And  when  any  interest 
of  your  own  riseth  up  against  the  interest  and  will  of  God,  care  not 
for  yourselves ;  set  light  by  it,  as  if  it  were  nothing  worth ;  and  let  no 
self-respects  tempt  you  to   disobey  God,  though  never  so  powerful. 
Let  no  hire  tempt  you  to  the  smallest  sin,  no  danger  fright  you  from 
your  duty :  Dan.  iii.  17,  18,  '  We  are  not  careful  to  answer  thee  in 
this  matter.     Our  God  is  able  to  deliver  us  ;  if  not,  we  will  not  wor 
ship  the  golden  image  which  thou  hast  set  up ; '  so  Acts  xx.  24,  '  I 
count  not  my  life  dear  to  me.'      If  we  can  but  forget  ourselves  and 
remember  God,  he  will  remember  us  better  than  if  we  had  remem 
bered  ourselves.     Take  care  of  your  duty,  and  God  will  take  care  of 
your  safety ;  we  secure  our  stock  by  putting  it  all  into  God's  hands, 
and  vending  it  in  his  service. 

3.  We  are  to  use  all  the  creatures,  and  all  our  enjoyments  for 
God.     Naturally  a  man  useth  and  loveth  the  creature  only  for  him 
self,  but  then  he  liveth  to  himself ;  but  when  he  loves  it  and  useth  it 
for  God,  he  liveth  to  God,  1  Cor.  x.  31,  and  1  Tim.  iv.  4,  5.     Though 
men  are  speculatively  convinced  all  is  God's,  yet  they  love  it  and  use 
it  as  their  own. 

4.  Being  given  up  to  God,  we  must  study  God's  will :  Horn.  xii.  2, 
'  That  ye  may  prove  what  is  that  good,  and  acceptable,  and  perfect 
will  of  God  ; '  Ps.  i.  2,  '  But  his  delight  is  in  the  law  of  God.'     We 
must  practise  what  we  know,  and  still  search  that  we  may  know  more. 
Gross  negligence  and  willing  ignorance  showeth  we  have  a  mind  to 
excuse  and  exempt  ourselves  in  some  kind  of  subjection  from  God ; 
and  his  will  should  be  reason  enough  to  persuade  us  to  what  he  hath 
required  :  1  Thes.  iv.  3,  '  This  is  the  will  of  God,  even  your  sanctifica- 
tion  ; '  1  Thes.  v.  18,  '  For  this  is  the  will  of  God  concerning  you  ; ' 
1  Peter,  ii.  15,  '  For  this  is  the  will  of  God,  that  with  well-doing  ye 
put  to  silence  the  ignorance  of  foolish  men.' 

5.  We  must  take  heed  of  carnal  motives.     Many  such  services  we 
perform  to  God.     There  may  be  such  as  they  that  followed  Christ  for 
the  loaves,  John  vi.  26.  Some  preached  the  gospel  out  of  envy,  as 
others  out  of  good-will,  Phil.  i.  15.  A  man  may  seek  himself  carnally 
in  a  religious  way  ;  for  a  selfish  man  loves  God,  and  all  things  else, 
for  his  carnal  pleasure,  and  is  serving  himself  in  serving  of  God — an 
argument  of  a  base  and  unworthy  spirit.     This  was  the  devil's  allega- 


VER.  16.]  SERMONS  UPON  2  CORINTHIANS  v.  219 

tion  against  Job,  chaps,  i.  9-11,  and  ii.  4,  5 ;  it  is  not  thee  they  seek,  but 
themselves ;  their  own  commodity  rather  than  thy  glory.  There  is  no 
man  to  seek  this  accusation,  but  to  be  faithful  with  God  when  he 
crosseth  his  self-interest,  and  to  be  as  zealous  for  him  when  secular 
motives  are  gone  as  he  was  before. 

6.  In  every  duty  we  must  come  farther  home  to  God ;  for  all  Chris 
tianity  is  a  coming  to  God  by  Christ.  Now  we  get  farther  home  to 
God  as  the  divine  nature  doth  prevail  in  us,  and  the  carnal,  self- 
seeking  nature  is  subdued  :  2  Cor.  v.  16,  '  Wherefore  henceforth 
know  we  no  man  after  the  flesh ;  yea,  though  we  have  known  Christ 
after  the  flesh,  yet  now  henceforth  know  we  him  no  more.' 


SERMON  XXXI. 

Wherefore  henceforth  know  we  no  man  after  the  flesh  ;  yea,  though  we 
have  known  Christ  after  the  flesh,  yet  now  henceforth  ice  know 
him  no  more. — 2  COR.  v.  16. 

THERE  were  false  apostles  at  Corinth,  who  gloried  much  in  outward 
things :  not  only  birth,  wealth,  abilities  of  speech,  but  such  outward 
things  as  had  a  nearer  connection  with  and  respect  to  religion ;  as  their 
acquaintance  with  Christ,  that  they  had  known  him  in  the  flesh,  and 
owned  him  when  yet  alive,  and  therefore  are  supposed  to  be  intended 
in  that  expression,  'I  am  of  Christ,'  1  Cor.  i.  12.  As  others  received 
the  doctrine  of  life  from  Peter,  Paul,  Apollos,  they  immediately  from 
Christ  himself.  Now  this  boasting  these  Corinthian  doctors  used,  as  to 
keep  up  their  own  fame  among  the  people,  so  to  lessen  and  weaken  the 
credit  of  Paul's  apostleship;  for  this  objection  lay  against  him,  that  he 
had  not,  as  other  disciples,  conversed  with  our  Lord  Jesus  Christ  on 
earth.  Now  Paul,  that  he  might  give  the  Corinthians  occasion  to 
glory  in  his  behalf,  and  furnish  them  with  an  answer  that  gloried,  eV 
Trpoa-aiTra)  Kav^ofievov^,  ver.  12,  in  external  privileges,  though  they 
knew  in  their  consciences  they  had  little  reason  so  to  do,  he  had  more 
valuable  things  to  boast  of — namely,  that  he  was  much  in  spirit,  much 
in  labours,  much  in  afflictions  for  the  honour  of  the  gospel,  and  to  all 
which  he  was  carried  out  by  the  hopes  of  eternal  life,  the  terror  of 
the  Lord  at  the  day  of  judgment,  'and  the  love  of  Christ  constraining 
him/  This  was  the  threefold  cord :  hope  of  reward,  fear  of  punishment, 
and  the  love  of  Christ;  and  these  were  more  valuable  considerations 
whereupon  to  esteem  of  any  one  than  external  privileges  could  be.  In 
their  outward  privileges  he  could  vie  with  them;  for  though  he  was 
none  of  Christ's  followers  here  upon  earth,  yet  he  was  equal  to  them, 
by  seeing  and  having  been  spoken  to  by  Christ  out  of  heaven :  1  Cor. 
ix.  1.  '  Am  not  I  an  apostle  ?  have  not  I  seen  Jesus  Christ  the  Lord  ? ' 
But  Paul  did  not  seek  his  esteem  merely  for  his  vision  of  Christ,  and 
that  ecstasy  which  befell  him  at  his  first  conversion,  but  for  the  faithful 
discharge  of  his  work,  upon  the  ground  afore-mentioned,  that  he  would 


220  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXI. 

not  glory  ev  Trpoa-wTrw,  as  those  others  did.  Mortified  Christians,  or 
those  that  have  seriously  given  up  themselves  to  the  Lord's  use,  should 
more  mind  that,  and  esteem  themselves  and  others  for  true  and  real 
worth,  rather  than  such  an  external  privilege — '  Wherefore  know  we  no 
man  after  the  flesh,'  &c. 
In  the  words  we  have — 

1.  A  general  conclusion  inferred  against  the  boasting  of  the  Corin 
thian  doctors — Henceforth  we  know  no  man  after  the  flesh:  we  own 
no  carnal  respect  to  any  man  living,  and  do  not  value  any  by  outward 
acquaintance  with  Christ,  but  according  to  the  spiritual  power  that  is 
in  him,  and  taught  by  him. 

2.  The  conclusion  restrained  unto  the  instance  of  Christ — Tea, 
though  ive  have  known  Christ  after  the  flesh.     Where  there  is — 

[1.]  A  supposition — '  Though  we  have  known  Christ  after  the  flesh.' 

[2.]  An  assertion — 'Yet  henceforth  know  we  him  no  more;'  that 
is,  as  a  friend  conversing  with  us  upon  earth  in  an  outward  way;  but 
as  a  king  and  law-giver  of  the  church,  that  is  ascended  up  to  heaven, 
there  to  govern  the  church  by  his  Spirit  and  laws,  offering  and  design 
ing  to  us  eternal  life  upon  our  obedience  and  fidelity  to  him.  Well 
then,  to  know  Christ  after  the  flesh  is  not  forbidden  with  intent  to 
deny  his  humanity,  or  to  exclude  the  comfort  thence  resulting,  so  we 
must  still  know  him  after  the  flesh  ;  his  human  nature  is  the  ground 
of  our  comfort ;  but  that  we  should  not  esteem  and  judge  of  persons  by 
their  outward  conversing  with  him,  but  their  loyalty  and  obedience  to 
him.  This  I  think  to  be  the  most  proper  meaning  of  the  words,  though 
some,  with  probability,  carry  them  another  way,  thus — '  Henceforth 
know  we  know  no  man  after  the  flesh  ; '  that  is,  we  do  not  value  men  for 
their  wealth,  honour,  nobility  ;  and  though  we  have  known  Christ  after 
the  flesh,  alluding  to  his  esteem,  when  a  Pharisee.  According  to  the 
humour  of  that  sect,  he  looked  for  a  pompous  Messiah,  but  now  owned 
him  as  a  glorified  Saviour,  sitting  at  the  right  hand  of  God  in  the 
heavens. 

First,  The  general  truth — '  Henceforth  know  we  no  man  after  the 
flesh.'  This  knowledge  is  a  knowledge  of  approbation  :  to  know  is  to 
admire  and  esteem;  as  we  ourselves  should  not  seek  our  own  esteem 
thereby,  so  not  esteem  others,  Kara  adptca,  for  some  external  thing, 
which  seemeth  glorious  in  the  judgment  of  the  flesh. 

Doct.  I.  A  Christian  should  not  religiously  value  others  for  external 
and  carnal  things. 

Let  us  state  it  a  little,  how  far  we  are  to  know  no  man  after  the 
flesh. 

1.     Negatively;  and  there — 

[1.]  It  is  not  to  deny  civil  respect  and  honour  to  the  wicked  and 
carnal;  for  that  would  destroy  all  government  and  order  in  the  world: 
Horn.  xiii.  7,  '  Render  therefore  to  all  their  dues  :  tribute  to  whom 
tribute  is  du<?;  and  custom  to  whom  custom  ;  fear  to  whom  fear ;  and 
honour  to  whom  honour.'  We  are  to  own  parents,  magistrates,  persons 
of  rank  and  eminency,  with  that  respect  which  is  due  to  their  rank  and 
quality,  though  they  should  be  carnal ;  for  the  wickedness  of  the 
person  doth  not  discharge  us  of  our  duty,  or  make  void  civil  or  natural 
differences  and  respects  due  to  them. 


VER.  16.]  SERMONS  UPON  2  CORINTHIANS  v.  221 

[2.]  Not  to  deny  the  gifts  bestowed  upon  them,  though  common, 
gifts  ;  for  your  eye  should  not  be  evil,  because  God's  is  good,  Mat.  xx. 

[3.]  You  may  love  them  the  better  when  religion  is  accompanied 
with  these  external  advantages :  Eccl.  vii.  11,  '  Wisdom  with  an  inher 
itance  is  good.'  Religious  and  noble,  religious  and  beautiful,  religious 
and  learned,  religious  and  rich ;  when  grace  and  outward  excellency 
meet,  it  maketh  the  person  more  lovely  and  amiable. 

2.     Positively. 

[1.]  We  must  not  gild  a  potsherd,  or  esteem  them  to  be  the  servants 
of  Christ  because  of  their  carnal  excellences,  and  value  them  religiously, 
and  prefer  them  before  others  who  are  more  useful,  and  who  have  the 
image  of  God  impressed  upon  them.  This  is  to  know  men  after  the  flesh, 
and  to  value  men  upon  carnal  respects.  We  do  not  judge  so  of  a 
horse,  by  the  saddle  and  trappings,  but  by  his  strength  and  swiftness. 
Solomon  telleth  us,  Prov.  xii.  26,  '  That  the  righteous  is  more  excel 
lent  than  his  neighbour;'  and  explaineth  himself,  Prov.  xix.  1,  '  Bet 
ter  is  the  poor  that  walketh '  in  his  integrity,  than  he  that  is  perverse 
in  his  lips,  and  is  a  fool.'  Grace  should  make  persons  more  lovely  in. 
our  eyes  than  carnal  honour  and  glory. 

[2.]  The  cause  of  God  must  not  be  burdened  or  abandoned  because 
those  of  the  other  side  have  more  outward  advantages.  This  was  the 
case  between  the  apostle  and  the  Desp.1  And  this  is  clearly  to  know 
men  after  the  flesh,  and  such  a  course  will  justify  the  Pharisee's  plea, 
John  vii.  48,  49,  'Have  any  of  the  rulers  and  Pharisees  believed 
on  him  ?  but  this  people  which  knoweth  not  the  law  are  cursed.'  The 
truth  is  not  to  be  forsaken  because  there  is  eminency,  pomp,  worldly 
countenance,  repute  for  learning,  on  the  other  side.  To  this  head  may 
be  referred  the  plea  between  the  protestants  and  the  papists  about 
succession.  Suppose  it  true  that  there  were  no  gaps  in  their  succes 
sion,  that  ours  as  to  a  series  of  persons  cannot  be  justified,  yet  the  plea 
is  naught ;  for  this  is  to  know  men  after  the  flesh,  and  to  determine  of 
truth  by  external  advantages.  So  if  we  should  contemn  the  truths  of 
God  because  of  the  persons  that  bring  them  to  us ;  as  usually  we 
regard  the  man  more  than  the  matter,  and  not  the  golden  treasure  so 
much  as  the  earthen  vessel ;  it  was  the  prejudice  cast  upon  Christ, 
'Was  not  this  the  carpenter's  son?'  Matheo  Langi,  Archbishop  of 
Salzburg,  told  every  one  that  the  reformation  of  the  mass  was  need 
ful,  the  liberty  of  meats  convenient,  to  be  disburdened  of  so  many 
commands  of  man  concerning  days  just ;  but  that  a  poor  monk  should 
reform  all  was  not  to  be  endured — meaning  Luther. 

[3.]  We  should  not  prefer  these,  to  the  despising  and  wrong  of  others : 
1  Cor.  xi.  22,  every  one  took  his  own  supper,  but  despised  the  church  of 
God,  that  is,  excluded  the  poor,  who  were  of  the  church  as  well  as  they. 

[4.]  To  value  others  for  carnal  advantages,  so  as  it  should  be  a  snare 
or  matter  of  envy  to  us :  Prov.  iii.  31,  32,  '  Envy  not  the  oppressor, 
and  choose  none  of  his  ways ;  for  the  froward  is  an  abomination  to  the 
Lord,  but  his  secret  is  with  the  righteous.' 

[5.]  Know  no  man  after  the  flesh,  so  as  to  forbear  Christian  duties 
to  them,  of  admonition  or  reproof,  or  to  accommodate  God's  truths  to 
their  liking :  Mark  xii.  14, '  Master,  we  know  that  thou  art  true,  and 

1  So  in  original  edition.     Probably  for  'clesputers.' — ED. 


222  SERMONS  UPON  2  CORINTHIANS  V.  [&ER,  XXXI. 

carcut  for  no  man?  for  tliou  regardest  not  the  person  of  men,  but 
teachest  the  way  of  God  in  truth.' 

[6.]  Not  to  comply  with  carnal  men  for  our  own  gain  and  advantage, 
Jude  16,  '  Having  men's  persons  in  admiration,  because  of  advan 
tage  ; '  to  soothe  people  in  their  errors  or  sins. 

The  reason  is  taken  from  the  posture  of  the  words  in  the  context ; 
this  disposition,  whatever  it  be,  is  an  effect  of  the  new  nature,  of  the 
love  of  Christ,  and  a  branch  of  not  living  to  ourselves. 

(1.)  The  new  nature:  ver.  17,  'If  any  man  be  in  Christ,  he  is  a 
new  creature.'  A  new  creature  hath  a  new  judgment  of  things  ;  when 
a  man  is  changed,  his  judgment  of  things  is  altered. 

(2.)  Of  the  love  of  Christ,  ver.  14.  He  that  loveth  Christ  as  Christ, 
will  love  Christ  in  any  dress  of  doctrine,  plain  and  comely,  or  learned 
or  eloquent,  in  any  condition  of  life  in  the  world,  high  or  low ;  is  not 
swayed  by  external  advantages. 

(3.)  A  branch  of  the  spiritual  life,  ver.  15.  The  faithful,  being  born 
again  of  the  Spirit,  do  live  a  new  and  spiritual  life.  Now  this  is  one 
part  of  this  life,  not  to  know  any  man  after  the  flesh  ;  to  be  dead  to 
things  of  a  carnal  interest,  not  moved  with  what  is  external  and  pleas 
ing  to  the  flesh.  Let  the  carnal  part  of  the  world  please  themselves 
with  these  vain  things — pomp  of  living,  external  rank,  possession  of 
the  power  of  the  church,  &c. 

Use  is  that  of  the  apostle  ;  James  iv.  1,  'My  brethren,  have  not  the 
faith  of  our  Lord  Jesus  Christ,  the  Lord  of  glory,  with  respect  of 
persons ; '  that  is,  do  not  esteem  things  that  are  religious  for  those 
things  which  have  no  affinity  with  or  pertinency  to  religion.  His 
reason  is  couched  in  the  exhortation.  Christ  is  the  Lord  of  glory,  and 
puts  an  honour  upon  all  things  which  do  belong  to  him,  how  despic 
able  soever  otherwise  in  the  world's  eye ;  not  external  things,  but 
religion,  should  be  the  reason  and  ground  of  our  affection. 

Secondly,  We  come  to  the  conclusion  restrained  to  the  instance  of 
Christ — '  Yea,  though  we  have  known  Christ  after  the  flesh,  yet  now 
henceforth  know  we  him  no  more.' 

Doct.  2.  A  mere  knowing  of  Christ  after  the  flesh  ought  to  cease 
among  Christians  that  have  given  up  themselves  to  live  to  him,  as 
dying  and  rising  again  for  their  sakes. 

1.  I  shall  prove  to  you  that  knowing  Christ  after  the  flesh  was  not 
that  respect  that  he  looked  for  when  he  was  most  capable  of  receiving 
love  in  this  kind,  namely,  during  his  personal  abode  in  the  world. 
Even  then  an  outward,  ceremonious  respect  to  his  person  was  not  so 
pleasing  to  him  as  a  serious  attention  to  his  doctrine  and  counsel,  and 
ever  met  with  a  correction  and  reproof  from  Christ,  rather  than  appro 
bation  and  acceptance  with  him ;  at  least,  Christ  aimed  at  some  higher 
thing,  which  was  of  more  value  and  esteem  with  him.  Search  all  his 
life.  You  read  of  some  that  desired  to  see  him,  John  xii.  20-23 ; 
some  Greeks  that  had  a  curiosity  to  see  his  person,  and  be  more 
familiarly  acquainted  with  him.  Now  Christ  teacheth  that  the  true 
means  to  know  him  to  salvation  was  not  to  see  with  the  eyes  of  the 
body,  but  by  faith,  in  the  spirit,  as  lifted  up  to  glory.  They  impar 
tially  propound  the  matter  to  Philip,  and  he  consults  with  Andrew, 
and  both  of  them  present  their  request  to  Christ ;  but  he  diverts  to 


VER.  1G.]  SERMONS  UPON  2  CORINTHIANS  v.  223 

the  doctrine  of  the  cross,  and  the  glory  that  should  ensue,  to  teach  them 
to  lay  aside  doting  on  his  bodily  presence,  and  to  think  of  communion 
with  him  in  his  sufferings,  and  the  duty  that  belonged  to  his  exalta 
tion.  They  came  to  see  a  man  lately  cried  up  by  popular  applause,  and 
to  gaze  on  him  who  was  made  so  famous  in  the  late  triumph.  So  when 
some  depended  upon  their  hearing  of  him,  and  resort  to  his  doctrine, 
he  telleth  them  this  would  not  do  without  other  things :  Luke  xiii.  26, 
'  Then  shall  ye  begin  to  say,  We  have  eaten  and  drunk  in  thy  presence, 
and  thou  hast  taught  in  our  streets/  Yet  if  there  be  no  more  but 
kind  converse,  or  an  outward  resort  to  his  ministry  as  to  an  ordinary 
man — '  I  know  you  not ; '  this  acquaintance  is  disclaimed.  Some  that 
not  only  heard,  but  commended  him,  as  that  forward  woman :  Luke 
xi.  27,  28,  '  And  a  certain  woman  lift  up  her  voice,  and  said  unto  him, 
Blessed  is  the  womb  that  bare  thee,  and  the  paps  which  thou  hast 
sucked.  But  he  said,  Yea,  rather,  blessed  are  they  that  hear  the  word 
of  God,  and  keep  it.'  Yea,  rather ;  it  is  a  reproof.  Oh  no,  woman  ; 
that  is  a  blesssd  thing  to  hear  the  word  of  God,  and  keep  it ;  that  is 
not  the  use  to  applaud  the  person,  but  obey  the  doctrine.  Still  he 
calleth  for  a  more  spiritual  respect.  When  they  told  him  that  his 
kindred,  his  mother  and  brethren,  stood  without  to  speak  with  him,  Mat. 
xii.  47-50,  Christ  saith,  '  Whosoever  doth  the  will  of  my  Father  which 
is  in  heaven,  the  same  is  my  brother,  sister,  and  mother.'  Believing 
in  Christ,  and  obeying  God's  will,  rendereth  us  more  acceptable  than 
if  we  did  touch  him  in  blood  and  kindred.  Augustine  saith  of  the 
Virgin  Mary,  Beatior  Maria  percipiendo  fidem  Christi  quam  concipi- 
endo  carnem  Christi  ;  Materna  propinquitas,  &c. — that  she  was  more 
happy  in  carrying  Christ  in  her  heart  than  conceiving  of  him  in  her 
womb.  So  Mark  v.  18, 19,  when  Christ  had  cured  a  man  that  was  pos 
sessed  of  a  whole  legion  of  devils,  '  he  prayed  him  that  he  might  be 
with  him.  Howbeit,  Jesus  suffered  him  not,  but  bid  him  go  home  to 
his  friends,  and  tell  them  how  great  things  the  Lord  hath  done  for 
thee,  and  hath  had  compassion  on  thee.'  Our  love  to  Christ  is  better 
shown,  not  in  our  human  and  passionate  affections  to  his  bodily  pre 
sence,  but  in  performance  of  those  religious  services  he  requireth  of  us ; 
he  lingered  after  his  bodily  presence,  but  Christ  expected  not  the  offices 
of  human  conversation,  but  duty  and  obedience  to  his  commands  from 
him.  So  there  is  a  famous  instance  of  Christ's  entertainment  at 
Bethany,  Mark  x.  38-52.  There  were  two  sisters,  severally  employed ; 
Martha  busied  in  the  ministries  and  services  of  the  outward  entertain 
ment,  '  but  Mary  sat  at  Christ's  feet  (the  posture  of  disciples)  and 
heard  his  word ; '  the  one  careful  to  entertain  Christ  in  her  heart,  the 
other  into  her  house.  Christ,  wherever  he  came,  was  willing  to 
improve  the  opportunity,  and  to  leave  some  spiritual  blessing  behind 
him.  He  came  not  to  be  feasted,  but  to  refresh  souls.  Martha  com- 
plaineth  of  Mary,  as  if  her  devotion  had  been  unseasonable,  to  leave 
the  burden  of  the  household  affairs  to  her  alone ;  but  Christ  showeth 
Mary's  respect  was  more  pleasing  to  him  than  Martha's,  hearkening  to 
his  word  rather  than  making  provisions  for  his  person.  Many  would 
seem  to  gratify  Christ  with  an  outward  and  carnal  respect,  but  do  not 
hearken  to  his  gracious  words.  So  in  other  things ;  weeping  for  him 
when  he  went  to  suffer :  Luke  xxiii.  28,  '  Weep  not  for  me,  ye  daughters 


224  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXI. 

of  Jerusalem,  but  weep  for  yourselves  and  children.'  That  would  nob 
comport  with  the  end  of  the  death  of  Christ,  which  was  not  to  be 
looked  upon  as  a  spectacle  of  human  calamity,  but  as  a  mystery  of 
higher  consideration,  and  God  looked  for  more  noble  and  spiritual 
motions  than  this  passionate  condoling.  So  to  fight  for  him ;  Peter 
was  in  a  rage  when  they  came  to  attack  Christ,  and  therefore  draweth 
on  a  whole  troop:  John  xviii.  11,  'Put  up  thy  sword  in  thy  sheath, 
Peter.  The  cup  which  my  Father  hath  put  into  my  hand,  shall  I  not 
drink  of  it  ? '  Peter's  act  seemed  to  express  much  zeal  and  affection 
to  Christ's  person,  but  Christ  showeth  that  he  was  appointed  for  a 
higher  purpose,  and  checketh  Peter  for  his  rashness.  Nay,  the  disciples 
languishing  for  the  comforts  of  his  bodily  presence,  then  Christ  told 
them,  John  xiv.  15,  'If  ye  love  me,  keep  my  commandments.'  When 
a  man  is  ready  at  our  command,  and  willing  to  do  what  we  would  have 
him  to  do,  it  is  a  sign  of  his  love ;  to  be  up  and  be  doing  is  a  sure 
manifestation  of  obedience  ;  so  John  xx.  27,  '  Touch  me  not,  for  I  am 
not  yet  ascended  to  my  Father ;  but  go  to  my  brethren,  and  say  unto 
them,  I  ascend.'  Mary  Magdalene  was  now  fallen  at  Christ's  feet,  and 
embraced  them,  Mat.  xxviii.  9.  They  came  and  held  him  by  the  feet, 
and  worshipped  him.  In  a  humble  and  affectionate  devotion,  she 
hangeth  about  our  Saviour  ;  but  Christ  forbids  this  embracing — '  Touch 
me  not ; '  it  comes  of  human  affection,  out  of  a  compliment ;  but  Christ 
rejects  this  testimony  of  her  love,  and  directs  her  to  a  more  acceptable 
service, — to  carry  tidings  to  his  brethren  of  his  resurrection.  And  it 
is  more  acceptable  and  pleasing  to  him  to  be  about  our  service,  and 
doing  good  in  our  station,  than  to  be  performing  these  offices  of  human, 
love,  and  kindness  to  his  person,  entertaining  him,  seeing,  hearing  him, 
weeping  for  him,  defending  him.  Otherwhiles  he  bids  them  come  to 
him  :  Luke  xxiv.  39,  '  Handle,  and  see,  for  a  spirit  hath  not  flesh  and 
bones,  as  ye  see  me  have ; '  for  a  confirmation  of  their  faith. 

2.  There  is  a  knowing  Christ  after  the  flesh  since  his  ascension  into 
heaven. 

[1.]  By  a  naked  profession  of  his  name,  without  conformity  to  his 
laws.  There  are  disciples  in  name,  and  disciples  in  deed  :  John  viii. 
31,  'If  ye  continue  in  my  word,  then  are  ye  my  disciples  indeed/ 
Christ  hath  some  disciples  who  are  so  in  reality,  and  others  who  are 
so  in  show  only ;  there  is  no  true  ground  of  solid  comfort  but  in  being 
real  disciples.  Others  are  but  Christians  in  the  letter,  not  in  tho 
spirit.  Those  that  are  in  the  letter  have  notions  of  God  and  Christ, 
and  heaven  and  hell ;  but  they  have  but  names  and  notions  of  these 
things,  but  feel  nothing  of  the  power  and  life  that  accompanieth  these 
things.  A  man  may  profess  himself  a  Christian,  and  yet  perish  with 
unbelievers ;  yea,  be  as  great  an  enemy  to  Christ  as  the  Jews  that 
crucified  him,  and  the  heathens  that  worshipped  other  gods.  A 
grieving  of  his  Spirit,  a  despising  the  fruits  of  his  purchase,  a  refusal 
of  his  holy  ordinances,  and  a  hatred  of  his  servants,  is  no  less  offensive 
to  him,  and  may  argue  as  little  affection  in  us,  as  either  the  spite  of 
the  Jews  or  idolatry  of  the  heathens  did  in  them  to  Christ.  I  call 
this  profession  of  careless,  lawless  Christians,  a  knowing  Christ  after 
the  flesh,  because  it  is  a  mere  carnal,  human,  natural  respect  to  Christ's 
memory,  such  as  a  man  beareth  to  his  famous  ancestors,  or  the 


VER.  16.]  SERMONS  UPON  2  CORINTHIANS  v.  225 

deceased  heroes  of  his  country,  not  befitting  him  who  is  our  mediator, 
and  lord  of  all  things,  who  is  best  remembered  when  our  hearts  are 
converted  to  him,  and  when  his  laws  are  obeyed ;  such  as  the  Jews 
did  bear  to  Abraham,  the  founder  of  their  nation,  or  Moses  the  law 
giver  of  their  country.  Surely  Abraham  and  Moses  were  as  dear  to 
the  carnal  Jews  as  Christ  can  be  to  us ;  but  Christ  telleth  them,  '  It' 
you  were  Abraham's  seed,  you  would  do  the  works  of  Abraham,'  John 
viii.  39  ;  and  John  v.  46,  '  If  ye  had  believed  Moses,  ye  would  have 
believed  me/  They  were  Abraham's  seed  after  the  flesh,  not  after 
the  spirit;  they  were  Abraham's  seed  after  the  flesh,  but  that  did 
avail  them  nothing,  since  they  did  not  follow  his  example,  but  sought 
to  kill  him,  which  was  far  from  Abraham's  spirit  and  temper.  A 
little  of  men's  practice  is  a  surer  rule  to  try  by  than  all  their  fair 
language  and  complimental  respect :  John  ix.  28,  29,  '  Then  they 
reviled  him,  and  said,  Thou  art  his  disciple ;  we  are  Moses'  disciples. 
We  know  that  God  spake  to  Moses  :  but  as  for  this  fellow,  we  know 
not  whence  he  is.'  However  he,  or  such  as  he,  were  so  fully  resolved 
to  become  disciples  to  Christ,  yet  they  would  cleave  to  Moses,  John 
ix.  28.  Thus  are  the  best  of  men  mistaken  and  abused  by  their  carnal 
successors  :  they  made  use  of  Moses'  name  to  excuse  their  disobedience 
to  Christ.  It  is  an  old  trick  of  degenerate  men  to  cry  up  the  names 
of  pious  ancestors,  and  externally  to  adore  the  memory  of  saints 
departed ;  but  such  motives  of  love  are  but  carnal,  when  there  is  an 
apparent  inconformity  between  you  and  the  persons  whom  you  would 
magnify.  We  detest  the  memory  of  Annas  and  Caiaphas,  Judas,  and 
such  others  as  conspired  to  take  away  the  life  of  Christ;  so  did  they 
of  Korah,  Dathan,  and  Abiram.  Ahab  was  accounted  as  wicked  by 
them  as  Pilate  by  us;  therefore  to  rest  in  a  naked,  historical  belief, 
and  mere  profession  of  the  name  of  Christ,  when  there  is  such  an 
apparent  insubjection  to  his  laws,  it  is  but  a  knowing  Christ  after  the 
flesh,  owning  him  as  the  God  of  the  country  upon  custom  and  tradition. 
Well  then,  Christ  is  never  rightly  entertained  but  when  his  doctrine 
is  received  and  entertained  by  faith ;  though  there  should  be  a  hatred 
of  his  persecutors,  a  quarrelling  for  his  religion,  you  put  him  to  more 
shame  in  your  conversations,  and  crucify  him  afresh  every  day  :  Heb. 
vi.  6,  '  Seeing  they  have  crucified  to  themselves  the  Son  of  God  afresh, 
and  put  him  to  open  shame/  A  quarrelling  ruffian  may  be  ready  to 
fly  in  the  face  of  him  that  shall  speak  a  disgraceful  word  against  his 
father,  when  his  own  dissolute  and  ungracious  wicked  courses  grieve  his 
father's  spirit,  and  shame  him  more  than  all  their  reproaches;  so 
many  will  pretend  much  love  to  Christ,  and  in  a  heat  and  quarrel 
be  ready  to  venture  their  lives  for  their  religion.  No  man  would  have 
his  religion  despised  ;  but  yet  he  shameth  and  bringeth  it  most  into 
contempt  that  matcheth  it  with  disproportionate  practices;  as  those 
are  called  enemies  to  the  cross  of  Christ  that  preached  Christ,  but  yet 
lived  in  a  sensual  and  earthly  manner,  Phil.  iii.  19. 

[2.]  By  acts  of  sensitive  affection  in  the  reading  or  meditating  on 
the  story  of  Christ's  sufferings,  or  when  you  hear  his  passion  laid  open 
in  a  rhetorical  fashion.  Men,  at  such  occasions,  find  that  there  is 
stirred  up  in  themselves  some  fond  pity  at  his  sufferings,  and  indigna 
tion  at  the  Jews,  and  are  ready  to  fly  in  the  face  of  Judas  that  betrayed 

VOL.  XIII.  1' 


226  SERMONS  UPON  2  CORINTHIANS  V.  [SfiU.  XXXI. 

him,  and  the  rulers  and  those  that  put  him  to  death.  All  this  is  hut 
a  human  natural  respect,  such  as  we  will  find  in  ourselves  at  any 
tragical  representation,  true  or  false.  Let  a  man  but  read  the  sad 
preparation  of  Abraham,  when  he  went  to  sacrifice  his  son  Isaac ;  or 
the  pitiful  words  and  moans  of  Jacob,  when  they  told  him  that  some 
beast  had  devoured  Joseph,  and  showed  him  his  coat ;  the  sacking  of 
Jerusalem  by  the  Babylonians,  or  how  they  handled  that  miserable 
king  Zedekiah,  when  they  had  first  slain  his  children  before  his  face, 
and  then  put  out  his  eyes ;  or  the  lamentations  of  Dido  for  .ZEneas, 
when  she  slew  herself.  These  stories  will  draw  as  many  tears  from  our 
eyes  as  the  story  of  Christ's  sufferings ;  things  of  small  importance, 
well  represented  to  the  fancy,  may  thus  affect  us.  And  besides,  these 
light  affections  do  not  comply  with  God's  end  in  the  mystery  of 
redemption.  We  are  not  to  reflect  upon  the  death  of  Christ  as  a 
tragical  accident  or  sad  story,  but  as  a  well-spring  of  salvation ;  and 
God  looketh  for  more  noble  and  spiritual  motions — namely,  that  we 
should  be  affected  with  the  horror  of  our  sins  that  crucified  the  Lord 
of  glory,  and  the  terror  of  that  dreadful  severity  which  God  manifested 
on  his  own  Son  when  he  took  our  burden  upon  him,  and  the  admira 
tion  of  his  incomparable  wisdom,  which  could  join  his  mercy  with  his 
justice,  the  unspeakable  joy  of  salvation,  which  is  derived  thence  to 
us,  and  the  ardent  love  which  we  should  bear  to  the  Father,  who  hath 
given  his  Son  to  die  for  us.  These  are  the  true  resentments  of  the 
death  of  Christ ;  even  that  we  may  raise  our  hopes  of  mercy  upon  the 
foundation  of  his  merit  and  satisfaction  as  the  price  of  our  blessings, 
and  engage  ourselves  to  God  in  a  way  of  thankfulness  for  his  great 
love  and  mercy,  and  increase  our  hatred  of  sin,  having  such  a  glass 
wherein  to  view  our  hatefulness.  Now  these  are  spiritual  respects  ;  the 
other  are  but  carnal,  such  as  we  would  show  to  man  pitifully  handled. 

[3.]  By  expressing  our  respects  more  in  the  pomp  and  pageantry  of 
outward  compliments,  rather  than  serious  devotion,  or  a  hearty, 
obedience  to  his  laws,  or  worshipping  him  in  spirit  and  in  truth.  This 
is  also  a  knowing  Christ  after  the  flesh,  or  a  carving  out  a  respect  to 
him  that  rather  suiteth  with  our  carnal  minds  than  his  glorious  estate 
now  in  heaven.  The  whole  genius  of  the  popish  religion  runneth  this 
way,  where  the  worship  of  Christ  is  turned  into  a  theatrical  pomp,  and 
the  simplicity  of  the  gospel  is  changed  into  weak  and  silly  observances 
and  beggarly  rudiments,  which  betray  it  to  the  contempt  and  scorn  of 
all  considering  men,  and  is  no  more  pleasing  to  Christ  than  the 
mockage  of  the  Jews  and  soldiers  that  put  a  purple  robe  upon  Christ, 
and  cried,  Hail,  king  of  the  Jews !  when  they  spit  upon  him,  and 
buffeted  him.  In  Christians  it  is  but  to  compliment  Christ,  to  feast  and 
make  mirth  for  his  memory,  and  deck  our  bodies  and  houses,  whilst 
we  look  not  after  rejoicing  in  the  spirit;  to  be  all  for  sumptuous 
temples,  and  costly  furniture,  and  rich  altar-cloths  and  vestments, 
while  bis  laws  are  trampled  underfoot;  and  those  that  would  sincerely 
worship  Christ,  and  make  it  their  business  to  go  to  heaven,  are  despised 
and  maligned,  and  it  may  be  condemned  to  the  fires.  It  is  not  the 
pomp  of  ceremonies,  but  faith  and  brokeuness  of  heart,  and  diligence 
in  his  service,  and  living  in  the  Spirit,  that  Christ  mainly  looketh  after. 
Religion  looketh  more  like  a  worldly  thing  in  a  carnal  dress,  but  the 


VEB.  16.]  SERMONS  UPON  2  CORINTHIANS  v.  227 

king's  daughter  is  glorious  within,  Ps.  xlv.  13.  The  glory  of  the  true 
church,  and  every  member  thereof,  is  in  things  spiritual,  as  knowledge, 
faith,  love,  hope,  courage,  zeal,  sobriety,  patience,  humility  ;  these  are 
the  true  glories  of  the  saints,  not  golden  images,  and  rich  accommoda 
tions,  and  outward  triumph,  and  carnal  revellings.  And  the  great  thing 
Christ  hath  commended  to  us  in  his  doctrine  is  a  holy  heart  and  a  holy 
life  :  Ps.  xciii.  5,  '  Holiness  become th  thy  house,  0  Lord,  for  ever ; ' 
not  pomp  and  gaudry  of  worship,  but  purity  and  holiness,  that  is  a 
standing  ornament. 

[4  ]  By  herding  with  a  stricter  party,  whilst  yet  our  hearts  are  not, 
subdued  to  God.  There  are  three  places  prove  this :  Gal.  vi.  15, '  For 
in  Christ  Jesus  neither  circumcision  nor  uncircumcision  availeth  any 
thing,  but  a  new  creature ; '  Gal.  v.  6, '  For  in  Christ  Jesus  neither  cir 
cumcision  nor  uncircomcision  availeth  anything,  but  faith  that  worketh 
by  love;'  and  1  Cor.  vii.  19,  'Circumcision  is  nothing,  and  uncir 
cumcision  is  nothing,  but  keeping  the  commandments  of  God.'  Men 
hug  others  because  they  are  of  their  party  and  fellowship  ;  it  is  religion 
enough  to  be  one  of  them,  of  such  a  party  and  denomination  as  obtains 
the  vogue,  and  is  of  most  esteem  among  Christians  in  that  age.  Yet 
how  strict  soever  our  party  be,  if  our  hearts  be  not  subdued  to  Christ, 
all  is  as  nothing  in  the  sight  of  God ;  till  a  man  be  a  new  creature,  it 
is  but  a  fleshly  knowing  of  Christ.  A  man  may  change  his  party,  as 
a  piece  of  lead  will  receive  any  impression,  either  angel  or  devil,  or 
what  you  stamp  upon  it. 

3.  This  knowing  Christ  after  the  flesh  will  do  us  no  good,  be  of  no 
comfort  and  use  to  us  as  to  the  salvation  of  our  souls. 

[1.]  Because  God  is  no  respecter  of  persons :  1  Peter  i.  17,  '  If  you 
call  him  father,  who  without  respect  of  persons  judgeth  every  man 
according  to  his  works.'  The  TrpoacoTroX.Tj-^ria  is  the  outward 
appearance,  but  God  is  dTrpoatoXT/TTTO)?  icpivovTa,  one  that  doth 
not  judge  by  outward  respects.  The  prosopon  of  the  Jew  was 
his  knowledge  of  the  law,  and  enjoying  the  ordinances  of  God ;  the 
prosopon  of  the  Christian  is  his  profession  of  respect  to  Christ  and 
esteem  of  him.  But  God  judgeth  not  by  the  appearance,  but  by  the 
internal  habit  and  constitution  of  the  heart,  manifested  by  an  uniform 
obedience  to  his  whole  will ;  otherwise  circumcision  may  become 
uncircumcision,  or  Christianity  as  paganism.  Therefore  it  is  not 
enough  to  profess  you  are  for  Christ,  of  his  faction  and  party ;  for 
there  is  a  faction  of  cbrustians  as  well  as  a  religion.  They  are  of  the 
faction  of  Christians,  whose  interest  and  education  leadeth  them  to 
profess  love  to  Christ,  without  any  change  of  heart,  or  serious  bent  of 
soul  towards  him.  Now  this  is  the  prosopon  according  to  which  God 
may  be  supposed  to  judge  ;  for  you  do  not  think  riches  or  poverty,  fear 
or  love,  can  so  much  as  be  supposed  to  be  in  God,  but  profession  or 
not  profession  is  that  he  looks  to. 

[2.]  Because  Christ  hath  put  us  upon  another  trial  than  a  fond 
affection  to  his  outward  person  and  memory,  namely,  by  our  respect  to 
his  commandments:  John  xiv.  21,  'He  that  hath  my  commandments, 
and  keepeth.  them,  he  it  is  that  loveth  me/  There  is  the  main  ;  other 
things  will  not  pass  for  love,  though  they  be  taken  for  such  in  the 
world.  And  John  xv.  14,  'Ye  are  my  friends,  if  ye  do  whatsoever  I 


228  SERMONS  UPON  2  CORINTHIANS  V.  [SEE.  XXXI. 

command  you.'  Perfect  friendship  consists  in  harmony,  or  an 
agreement  in  mind  and  will.  If  you  have  any  true  love  to  Christ,  it 
will  make  the  soul  hate  everything  which  it  knoweth  to  be  contrary 
to  his  nature  and  will :  Ps.  xcvii.  10,  '  Ye  that  love  the  Lord,  hate 
evil ; '  and  constraineth  the  soul  to  set  about  everything  which  it 
knoweth  will  please  and  honour  him  :  2  Cor.  v.  14,  '  The  love  of  Christ 
constraineth  us  ; '  if  we  do  but  love  him,  and  be  sensible  of  the  obliga 
tion  he  hath  left  upon  us.  So  it  will  be  in  a  real  spiritual  love. 

[3.]  Because  they  cannot  truly  challenge  the  name  of  Christians 
that  do  only  know  Christ  after  the  flesh.  Christ,  being  now  exalted, 
requireth  a  spiritual  converse  with  him.  When  Christ  hath  laid 
aside  his  mortal  life,  we  should  lay  aside  our  carnal  conceits 
and  affections.  There  were  some  Jewish  imposters  that  Eusebius 
writeth  of,  mongrel  Christians,  Chocabites  and  Nazarites,  who  called 
themselves  the  Lord's  kinsmen  ;  a  sort  of  cozening  and  heretical 
companions  they  were,  who,  for  their  own  purposes,  foraged  the 
country  up  and  down,  as  the  gipsies  now  do,  amusing  the  world 
with  genealogies,  and  drawing  the  vulgar  after  them,  with  many  vain 
fancies,  denied  the  resurrection,  interpreting  all  said  about  it  of  the 
new  creature,  pretending  belief  in  Christ,  but  observing  the  law  of 
Moses,  against  whom  the  Epistle  to  the  Galatians  is  supposed  to  be 
written.  And  there  were  some  that  knew  Moses  after  the  flesh,  and 
seemed  to  pretend  much  zeal  to  the  law  of  Moses.  Now  the  apostle 
saith  they  deserved  to  be  called  the  concision  rather  than  the  circum 
cision,  whereof  they  gave  out  themselves  to  be  patrons  and  defenders. 
The  true  believers  had  right  to  that  title,  because  they  had  the  thing 
signified  by  circumcision,  worshipping  God  with  the  inward  and  spiritual 
affection  of  a  renewed  heart,  and  trusting  in  Christ  alone  for  salvation, 
who  was  the  substance  of  the  shadows,  and  renouncing  confidence  in 
fleshly  privileges,  worship  God  in  the  spirit,  and  rejoice  in  Christ  Jesus. 
So  for  Christians  glorying  in  externals  is  scarce  worthy  the  name  of 
Christianity,  if  they  have  the  name,  not  the  reality. 

[4.]  Because  this  knowing  Christ  after  the  flesh  is  inconsistent  with 
his  glorious  estate  in  heaven.  It  pleased  him  not  in  the  days  of  his 
Hesh.  A  divine  spiritual  affection  doth  only  befit  the  state  of  glory 
to  which  he  is  exalted.  Now  he  is  ascended  into  heaven,  he  is  to  be 
known  in  faith  and  worshipped  in  spirit ;  his  body  is  above  all  kind 
ness,  and  his  memory  is  to  be  respected  not  as  the  memory  of  an  hon 
ourable  man,  but  as  one  who  is  Lord  of  the  church,  and  governeth  it 
by  his  Spirit  to  the  end  of  the  world,  Phil.  ii.  10,  11  ;  not,  '  Lord, 
Lord,'  but  obedience,  Mat.  vii.  22. 

Use  1.  Is  reproof  of  those  that  please  themselves  with  that  deceit  of 
heart,  that  if  they  had  lived  in  the  days  of  Christ,  conversed  with  our 
Saviour,  and  heard  his  doctrine,  and  seen  his  miracles  and  holy  life, 
they  would  not  have  used  him  as  the  Jews  did,  but  expressed  kindness 
and  love  to  his  person.  Now  to  these  let  me  say — 

1.  That  it  is  an  old  deceit  of  heart.  We  usually  translate  the  scene  of 
our  duty  to  former  times,  and  lay  aside  at  the  present  that  work  and 
expression  of  love  which  God  hath  called  us  to.  God  knoweth  in  what 
age  to  cast  you,  and  what  means  and  dispensations  are  fittest  for  you  ; 
he  that  doth  not  improve  present  meang  will  not  improve  any : 


VEIL  1G.J  SERMONS  UPON  2  CORINTHIANS  v.  229 

1  Peter,  i.  8,  '  Whom  having  not  seen,  we  love ;  in  whom,  though 
now  you  see  him  not,  yet,  believing,  ye  rejoice  with  joy  unspeakable,  and 
full  of  glory.'  If  ye  receive  his  doctrine,  obey  his  laws,  believe  in  him, 
love  him,  rejoice  in  the  midst  of  afflictions,  you  express  your  love  to 
Christ. 

2.  It  is  not  likely  you  would  do  otherwise,  having  the  same  temper 
and  constitution  of  soul  which  they  had  that  opposed  Christ,  the  same 
root  of  bitterness  in  you.     You  hate  those  in  whom  there  is  the  image 
of  Christ,  and  some  representation  of  his  holiness  and  meekness.     We 
read  of  those,  Mat.  xxiii.  29,  30,  '  Who  build  the  tombs  of  the  prophets, 
and  garnish  the  sepulchres  of  the  righteous,  and  say,  If  we  had  been  in 
the  days  of  our  fathers,  we  would  not  have  been  partakers  with  them  in 
the  blood  of  the  prophets,'  who  yet  persecuted  Christ ;  as  many  will 
condemn  the  former  adversaries  of  the  martyrs,  Bonner  and  Gardiner. 
Christ  taught  no  other  doctrine  than  that  which  the  prophets   and 
martyrs  had  done ;    but  dead  saints   do  not  exasperate.     And  what 
entertainment  would  a  rude,  dissolute  sort  of  people  give  to  such  a  mean 
but  holy  person  as  Christ  was,  that  was  so  free  in  his  reproofs  ? — '  Ye 
are  of  your  father  the  devil,  and  the  lusts  of  your  father  ye  will  do/ 
John  viii.  44.     He  that  now  showeth  a  spiteful  and  malicious  mind 
against  the  truth  and  servants  of  God  shall  never  make  me  think  other 
wise,  but  if  he  had  lived  in  Christ's  da)7s  he  would  have  been  as  ready 
and  forward  to  persecute  him  as  the  worst.     Certainly  a  Herod  and  a 
Herodias  to  John  Baptist  would  have  been  an  Ahab  and  a  Jezebel  to 
Elijah  ;  ask  them  what  they  thought  of  Ahab  and  Jezebel,  they  would 
have  made  many  great  protestations  that  they  would  have  done  far  other 
wise,  but  they  did  the  same  things  to  him  that  came  in  the  spirit  and 
power  of  Elias.     No  miscreant  but  will  cry  out  on  the  treachery  of 
Judas,  the  envy  and  malice  of  the  high  priests,  the  fury  of  Jews  ;  yet 
the  same  thing  is  done  by  them  whilst  godliness  is  persecuted  ;  they  are 
still  desirous  to  break  this  vessel  where  this  treasure  lieth ;  dead  saints 
are  out  of  sight,  no  eyesore  to  them,  no  way  offensive  to  their  ears. 

3.  If  you  should,  this  would  not  save  you,  without  conversion  to 
God.     The  same  laws  were  in  force  then  that  are  now;  knowing  Christ 
after  the  flesh  would  do  you  no  good,  but  a  spiritual  and  true  affection 
to  him.     The  reward  was  still  promised  to   true  disciples :  John  xii. 
26,  '  If  any  man  serve  me,  let  him  follow  me ;  and  where  I  am,  there 
shall  also  my  servant  be.     If  any  man  serve  me,  him  will  my  Father 
honour.'    When  some  came  to  see  him,  he  exhorted  to  imitation  of  his 
example  and  subjection  to  his  laws.     It  is  but  an  outside  appearance, 
unless  we  humbly  engage  in  his  service,  and  have  a  desire  to  please  him. 
in  all  things.     Oh  !  therefore  let  us  make  this  use  of  the  love  of  Christ, 
and  the  sense  of  our  engagements  to  him,  as  to  know  Christ,  not  after 
the  flesh,  but  so  as  to  love  him  and  serve  him,  and  subject  ourselves  to 
his  laws.  ,    . 

Use  2.  Have  we  a  better  knowledge  of  Christ  ?  Do  we  know  him 
after  the  flesh,  or  after  the  spirit? 

1.  The  ground  of  our  knowledge,  what  is  it? — common  tradition, 
human  credulity,  or  the  illumination  of  the  Holy  Ghost  ?  The  same 
truths  work  differently,  as  represented  in  a  different  light.  Common 
report  begets  a  cold  Christianity,  Mat.  xvi.  16,  17;  1  John  v.  4,5; 


230  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XXXI. 

1  Cor.  ii.  4.  Hearsay  is  an  advantage,  yet  not  to  be  rested  in.  We 
stand  upon  higher  ground  than  heathens,  yet  are  not  taller  men  : 
John  iv.  42,  '  Now  we  believe,  not  because  of  thy  saying,  for  we  have 
heard  him  ourselves,  and  know  that  this  is  indeed  the  Christ,  the 
saviour  of  the  world.'  We  ourselves  should  be  acquainted  with  Christ ; 
then  we  know  the  truth  with  more  efficacy :  John  viii.  32,  '  Ye  shall 
know  the  truth,  and  the  truth  shall  make  you  free ;'  with  more  clearness 
and  certainty  :  John  xvii.  8,  'They  have  known  surely — aX^^w? — that 
I  came  out  from  thee';  Acts  ii.  36,  '  Therefore  let  all  the  house  of  Israel 
know  assuredly — aX^&w? — that  God  hath  made  that  same  Jesus,  whom 
ye  have  crucified,  both  Lord  and  Christ.'  You  may  venture  safely  upon 
it,  build  on  it  as  a  sure  foundation  ;  the  other  is  but  a  dead  and 
weak  thing,  it  vanquisheth  no  temptations,  subdueth  no  carnal  affec 
tions. 

2.  The  fruits  and  effects  of  our  knowledge. 

[1.]  It  is  a  transforming  knowledge:  2  Cor.  iii.  18,  'We  all,  with 
open  face,  beholding  as  in  a  glass  the  glory  of  the  Lord,  are  changed 
into  the  same  image  from  glory  to  gloiy.'  Such  a  knowledge  as  begets 
union  with  Christ,  and  a  thorough  change,  so  as  to  be  converted  to 
him  ;  for  it  follows  in  the  next  verse  to  the  text — '  Therefore,  if  any 
man  be  in  Christ,  he  is  a  new  creature.'  Christ  liveth  a  new  kind  of 
life  in  heaven,  so  should  we  upon  earth  ;  he  hath  laid  aside  his  mortal 
life,  so  should  we  our  carnal  life,  live  to  God  in  the  spirit — '  Know 
him,  and  the  power  of  his  resurrection,'  Phil.  iii.  10.  Christians  are 
to  be  esteemed  by  their  profiting  in  godliness  ;  that  is,  knowing  him 
after  the  spirit.  When  we  know  that  spiritual  power  which  is  in 
him,  and  feel  it  in  ourselves,  renewing  and  changing  the  heart,  we  find 
the  power  of  his  resurrection  raising  us  from  the  death  of  sin  to  the 
life  of  grace,  if  we  are  planted  into  Christ  as  living  members  of  his 
mystical  body. 

[2.]  It  is  a  knowledge  that  obscureth  the  splendour  of  all  outward 
excellences  in  our  opinion,  estimation,  and  affecaon  :  1  Cor.  ii.  2,  '  For 
I  determined  not  to  know  anything  among  you,  save  Jesus  Christ  and 
him  crucified  ; '  Phil.  iii.  8,  'Yea,  doubtless,  and  I  count  all  things  but 
loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my  Lord,  for 
whom  I  have  suffered  the  loss  of  all  things,  and  do  count  them  but 
dung  that  I  may  win  Christ.'  All  is  nothing  to  this. 

[3.]  It  weaneth  the  heart  from  outward  observances  and  bodily 
exercises  to  solid  godliness,  or  looking  after  the  life  and  power  of  them. 
The  ordinances  of  the  law,  though  of  God's  own  institution,  are  called 
carnal :  Heb.  vii.  16, '  Not  after  the  law  of  a  carnal  commandment ; '  the 
worship  of  the  gospel,  spirit  and  truth  :  John  iv.  23,  24.  '  The  hour  is 
coming,  and  now  is,  when  the  true  worshippers  shall  worship  the  Father 
in  spirit  and  in  truth  ;  for  the  Father  seeketh  such  to  worship  him. 
God  is  a  spirit,  and  they  that  worship  him  must  worship  him  in  spirit 
and  in  truth.'  The  more  true  knowledge  of  the  gospel  the  more  of 
this.  As  the  apostle  distinguisheth  the  "rrepiro^r)  from  the  /caraTo//.?), 
Phil.  iii.  2,  3  ;  and  the  apostle  speaketh  of  the  Jew,  Rom.  ii.  28, 29,  '  For 
he  is  not  a  Jew  which  is  one  outwardly,  neither  is  that  circumcision 
which  is  outward  in  the  flesh ;  but  he  is  a  Jew  which  is  one  inwardly, 
and  circumcision  is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter. 


VER.  17.]  SERMONS  UPON  2  CORINTHIANS  v.  231 

whose  praise  is  not  of  men  but  of  God.'  So  it  is  with  better  reason 
true  of  the  Christian,  the  worship  of  the  gospel  consisting  little  of 
externals,  but  being  rational  spiritual  worship:  1  Peter  iii.  21,  'The 
like  figure  whereuuto  even  baptism  doth  also  now  save  us  (not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good  con 
science  towards  God),  by  the  resurrection  of  Jesus  Christ ;'  Col.  ii.  6, 
'  As  ye  have  received  the  Lord  Jesus  Christ,  so  walk  ye  in  him  ' — we 
receive  his  Spirit.  That  is  a  sorry  zeal,  and  hath  little  of  a  Christian 
spirit,  that  runneth  altogether  upon  outward  things.  Christianity  first 
degenerated  by  this  means,  and  the  life  and  power  of  it  was  extinguished 
when  it  began  to  run  out  altogether  in  form,  and  men  out  of  a  natural 
devotion  grew  excessive  that  way.  A  Christian,  in  obedience  to  God, 
is  to  use  his  instituted  externals,  but  his  heart  is  upon  the  spirit  and 
soul  of  duties.  Multiplying  rites  and  ceremonies  has  eaten  out  the 
life  and  heart  of  religion.  The  more  spiritual  and  substantial  worship 
is  the  better,  if  there  be  humble  and  affectionate  reverence,  a  ready 
subjection  and  submission  to  him  flowing  from  grace,  engaging  the 
heart  to  God,  and  animated  by  the  influence  and  breathing  of  his  Spirit. 


SERMON  XXXII. 

Therefore  if  any  man  be  in  Christ,  he  is  a  new  creature  ;  old  things 
are  passed  away;  behold,  all  things  are  become  new. — 
2  COR.  v.  17. 

THIS  is  an  inference  out  of  the  former  doctrine.  Two  things  the 
apostle  had  said — '  Henceforth  we  no  more  live  to  ourselves/  ver.  15, 
and,  '  Henceforth  know  we  him  no  more/  ver.  16.  There  is  a  change 
wrought  in  us — a  change  of  life,  and  a  change  of  judgment ;  a  new 
life,  because  there  is  a  new  judgment.  Now  in  the  text  he  showeth  a 
reason  why  he  changed  his  judgment  and  life,  and  lived  and  judged 
otherwise  than  he  did  before,  because  there  is  such  a  change  wrought 
in  all  that  belong  to  Christ,  that  they  are,  as  it  were,  other  persons  than 
they  were.  As  when  Saul  prophesied  :  1  Kings  x.  6,  '  The  Spirit  of 
the  Lord  shall  come  upon  thee,  and  thou  shalt  be  turned  into  another 
man/  not  in  respect  of  person,  or  in  regard  of  substance,  but  some 
gifts  and  graces.  So  these  should  be  as  other  creatures,  as  new 
creatures.  Now  these  things  should  only  be  in  esteem  with  Christians 
which  belong  to  the  new  creature  or  regeneration.  '  Therefore  if  any 
man  be  in  Christ/  &c. 

In  the  words  we  have  a  proposition — (1.)  Asserted  ;  (2)  Explained. 

1.  The  proposition  asserted  is  hypothetical,  in  which  there  is — (1.) 
An  hypothesis  or  proposition — If  any  man  be  in  Christ ;    (2.)  The 
assertion  built  thereon — He  is  a  new  weature — xaivrj  KTIO-K;,  a  new 
creation.      The  act  of  creation  is  signified  by  this  form  of  speech,  as 
well  as  the  thing  created. 

2.  The  proposition  explained  ;  for  there  is — (1.)  A  destructive  work, 
or  a  pulling  down  of  the  old  house — Old  things  are  passed  away  ; 


232  SERMONS  UPON  2  CORINTHIANS  V.  [SKU.  XXXII. 

(2.)  An  adstructive  work,  or  raising  of  the  new  fabric — All  things  are 
become  new.  The  words  are  originally  taken  out  of  Isa.  Ixv.  17,  and 
Isa.  Ixvi.  22,  where  God  promiseth  a  new  heaven  and  a  new  earth ; 
that  is,  a  new  world  or  a  new  state  of  things.  Which  promises  had  a 
threefold  accomplishment. 

[1.]  These  promises  should  have  some  accomplishment  at  their 
return  from  Babylon,  which  was  a  new  world  to  the  ruined  and  exiled 
state  of  the  church  of  the  Jews. 

[2.]  These  promises  were  fulfilled  to  all  believers  in  their  regenera 
tion,  which  is  as  a  new  world  to  sinners. 

[3.]  They  shall  be  accomplished  most  fully  in  the  life  to  come,  for 
the  apostle  telleth  us,  2  Peter  iii.  19,  '  We  look  for  new  heavens  and 
a  new  earth,  wherein  dwelleth  righteousness.'  Here  it  signifieth  then 
that  all  things  which  belong  to  the  old  man  shall  be  abolished,  and 
the  new  man,  and  its  interests  and  inclinations,  cherished. 

Doct.  All  those  that  are  united  to  Christ  are,  and  ought  to  be,  new 
creatures. 

Here  I  shall  inquire — (1.)  What  it  is  to  be  new  creatures.  (2.)  In 
what  sense  we  are  said  to  be  united  to  Christ.  (3.)  How  the  new 
creation  floweth  from  our  union  with  Christ. 

First.  What  it  is  to  be  new  creatures,     It  implieth — 

1.  That  there  must  be  a  change  wrought  in  us,  so  that  we  are  as  it 
were  other  men  and  women  than  we  were  before ;  as  if  another  soul 
came  to  dwell  in  our  body.     This  change  is  represented  in  such  terms 
in  scripture  as  do  imply  such  a  broad  and  sensible  difference  as  is 
between  light  and  darkness,  Eph.  v.  8;  life  and  death,  1  John.  iii.  14; 
the  new  man  and  the  old,  Eph.  iv.  22-24.    The  vicious  qualities  must 
be  subdued  and  mortified,  and  contrary  qualities  and  graces  planted  in 
their  stead.    A  man  is  so  changed  in  his  nature  as  if  a  lion  were  turned 
into  a  lamb,  as  the  prophet  says  when  he  sets  forth  the  strange  effects 
of  Christ's  powerful  government  over  the  souls  of  those  who  by  the 
ministry  of  the  word  are  subdued  to  him :  Isa.  xi.  6.— 8,  '  The  wolf  also 
shall  dwell  with  the  lamb,  and  the  leopard  shall  lie  down  with  the 
kid  ;  and  the  calf  and  the  young  lion  and  the  falling  together  ;  and  a 
young  child  shall  lead  them.     And  the  cow  and  the  bear  shall  feed ; 
their  young  ones  shall  lie  down  together  :  and  the  lion  shall  eat  straw 
with  the  ox.    And  the  sucking  child  shall  play  on  the  hole  of  the  asp, 
and  the  weaned  child  shall  put  his  hand  on  the  cockatrice'  den.'    They 
shall  be  so  inwardly  and  thoroughly  changed  that  they  shall  seem  new 
creatures,  transformed  out  of  beasts  into  men;  and  instead  of  a  hurtful, 
they  should  have  an  innocent  and  harmless  disposition.     Without  a 
metaphor  this  is  represented:  1  Cor.  vi.  11,  'And  such  were  some  of 
you ;  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified  in 
the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God.'  An  instance 
we  have,  Philem.  11,  in  Onesimus, '  which  in  time  past  was  unprofitable, 
now  profitable  both  to  thee  and  me.' 

2.  This  change  must  be  such  as  may  amount  to  a  new  creation. 
There  are  some  changes  which  do  not  go  so  far  ;  as — 

[1.]  A  moral  change  :  from  profaneness  to  a  more  sober  course  of 
life.  There  are  some  sins  which  nature  discovereth,  which  may  be  pre 
vented  by  such  reasons  and  arguments  as  nature  suggesteth  :  Rom.  ii. 


VEK.  17.]  SERMONS  UPON  2  CORINTHIANS  v.  233 

14,  '  For  the  Gentiles  which  have  not  the  law  do  by  nature  the  things 
contained  in  the  law  ;  these  having  not  the  law,  are  a  law  unto  them 
selves.'     This  may  be  done  by  philosophical  institution,  without  an 
interest  in  Christ,  or  the  power  of  the  Holy  Ghost,  or  knowledge  of  the 
scriptures.     Men  may  a  little  fashion  their  outward  behaviour  into  an 
handsomer  mode  and  dress  ;  but  the  new  creature  signifieth  such  a 
change  that  not  only  of  vicious  he  becometh  virtuous,  but  of  carnal  he 
becometh  spiritual.     I  gather  that  from  John  iii.  6, '  That  which  is 
born  of  flesh  is  flesh,  and  that  which  is  born  of  Spirit  is  spirit/     A 
man  by  nature  is  carnal,  yea,  very  flesh  itself.     He  is  so  when  he 
inclineth  to  things  pleasing  to  the  flesh,  seeketh  them  only,  favoureth 
them  only,  affecteth  them  only,  inclineth  to  them  only.     They  that  are 
guided  by  sense,  and  not  by  faith,  by  the  interests  and  inclinations  of 
the  flesh,  and  not  the  spirit,  are  natural  men,  whatever  change  is 
wrought  in  them:  Jude  19,  'Sensual,  having  not  the  Spirit ; '  and 
1  Cor.  ii.  14, '  The  natural  man  discerneth  not  the  things  of  God  ; '  he 
acteth  but  as  a  nobler  and  better-natured  animal  or  living  creature. 
The  flesh  may  be  pleased  in  a  cleanly  as  well  as  in  a  grosser  manner  ; 
and  though  men  live  plausibly,  yet  still  they  may  live  to  themselves,  and 
only  live  the  animal  life,  not  only  common  to  us  and  other  men,  but 
us  and  beasts ;  their  thoughts,  ends,  cares  run  that  way ;  and  being 
void  of  spiritual  life,  are  ignorant,  mindless  of  another  world,  or  the 
way  that  leadeth  thither,  and  desire  it  not.     Now  these,  though  they 
are  not  profane,  do  not  wallow  in  gross  sins  and  wickedness,  whereby 
others  dishonour  human  nature,  yet  because  they  do  not  look  after  a 
better  life,  have  no  desire  of  better  things  fixed  upon  their  minds,  they 
are  carnal.     That  is  the  true  change,  and  they  only  are  new  creatures 
who  before  sought  carnal  things  with  the  greatest  earnestness,  breathed 
after  carnal  delights,  contented  themselves  with  this  lower  happiness, 
but  afterwards  desire  spiritual  and  heavenly  things,  and  really  en 
deavour  to  get  them,  which  mere  human  nature  can  never  bring  them, 
unto ;  for  flesh  riseth  no  higher  than  a  fleshy  inclination  can  move  it. 
Others  are  but  as  a  sow  washed ;  a  sow  washed  is  a  sow  still.     So  is  a 
carnal  man  well  fashioned. 

[2.]  Not  some  sudden  turn  into  a  religious  frame,  and  as  soon  worn 
off.  A  man  may  have  some  devout  pangs  and  fits,  such  as  Ahab  had 
in  his  humiliations,  when  he  went  mournfully  and  softly,  1  Kings  xxi. 
27 ;  or  as  those  that  howled  upon  their  beds  for  corn  and  wine  and  oil, 
and  were  frightened  into  a  little  religiousness  in  their  straits  and  neces 
sities,  Hos.  vii.  14  ;  or  those  whom  the  prophet  speaketh  of  :  Jer.  xxxiv. 

15,  '  And  ye  were  now  turned,  and  had  done  right  in  my  sight ;  but 
ye  returned  again,  and  polluted  my  name/     A  people  may  be  changed 
from  evil  to  good,  but  then  they  may  change  again  from  good  to  evil. 
This  change  doth  not  amount  to  the  new  creature,  for  that  is  a  durable 
thing:    1    John  iii.    9,    cnrepua  pevov,  'Whosoever  is  born  of  God 
doth  not  commit  sin  ;  for  his  seed  remaineth  in  him,  and  he  cannot  sin. 
because  he  is  born  of  God/     To  be  good  for  a  day,  a  week,  or  month, 
is  but  a  violent  enforcing  themselves  into  a  religious  frame,  on  some 
great  judgment,  distress,  powerful  conviction,  or  solemn  covenanting 
with  God :  Deut.  v.  29,  '  Oh  that  there  were  an  heart  in  them,  that  they 
would  fear  me,  and  keep  my  commandments/ 


234  SEUMONS  UPON  2  CORINTHIANS  V.  [SEU.  XXXII. 

[3.]  A  change  of  outward  form  without  a  change  of  heart ;  as  when 
a  man  changeth  parties  in  religion,  and  from  an  opposer  becometh  a 
professor  of  a  stricter  way.  No,  the  scripture  opposeth  this  to  the  new 
cre.-iture  :  Gal.  vi.  15, '  For  in  Jesus  Christ  neither  circumcision  availeth 
anything  nor  uncircumcision,  but  a  new  creature.'  A  Christian 
is  not  to  be  esteemed  by  any  prerogative  in  the  flesh,  but  by  a  real 
regeneration  ;  if  we  have  not  the  effect  and  power  of  our  profession,  it 
will  do  us  no  good  to  come  under  the  form  of  it.  The  new  creature 
lieth  more  in  a  new  mind,  new  will,  and  new  affections,  than  in  a  new 
tongue,  or  a  new  form,  or  a  new  name.  And  usually  in  the  regenerate 
there  is  a  change,  as  from  profaneness  to  profession,  so  from  profes 
sion  and  formality  to  a  deep  reality  and  godly  sincerity.  Sometimes 
they  may  go  together,  but  that  is  in  those  that  are  religiously  bred  up. 
Commonly  it  is  otherwise;  and  therefore  when  converted  there  is  a  new 
faith  and  a  new  repentance,  and  they  serve  God  after  a  new  manner, 
and  pray  and  hear  otherwise  than  they  were  wont  to  do.  Therefore 
certainly  it  is  not  being  of  this  or  that  party  or  opinion,  though  some  more 
strict  than  others,  or  doing  this  or  that  particular  thing,  or  submitting 
to  this  or  that  particular  ordinance,  nor  a  bare  praying  or  hearing,  or 
some  kind  of  repenting  or  believing,  that  will  evidence  our  being  in 
Christ,  but  the  doing  all  these  things  in  a  new  state  and  nature,  and 
with  that  life  and  seriousness  which  becometh  new  creatures. 

[4]  Not  a  partial  change.  It  is  not  enough  to  be  altered  in  this  or 
that  particular,  but  the  whole  nature  must  be  turned.  Men  from  pas 
sionate  may  grow  meek,  from  negligent  they  may  be  more  frequent  in 
duties  of  religion  ;  but  the  old  nature  still  continueth.  There  may  be 
some  transient  acts  of  holiness  which  the  Holy  Ghost  worketh  in  us 
as  a  passenger,  not  as  an  inhabitant  ;  some  good  inclinations  in  some 
few  things,  like  a  new  piece  in  an  old  garment,  there  is  no  suitableness; 
and  so  their  returning  to  sinning  is  worse  than  their  first  sinning,  and 
for  the  present  one  part  of  their  lives  is  a  contradiction  and  a  reproach 
to  another.  In  the  text  '  all  old  things  are  passed  away,  and  all  things 
are  become  new ; '  not  a  few  only.  There  are  new  thoughts,  new 
affections,  new  desires,  new  hopes,  new  loves,  new  delights,  new  pas 
sions,  new  discourses,  new  conversations.  This  work  new  mouldeth 
the  heart,  and  stampeth  all  our  actions,  so  that  we  drive  a  new  trade 
for  another  world,  and  set  up  another  work  to  which  we  were  utter 
strangers  before,  and  have  new  solaces,  new  comforts,  new  motives. 
The  new  creature  is  entire,  not  half  new  and  half  old.  This  is  the 
difference  between  the  new  birth  and  the  old:  in  the  natural  birth  a 
creature  may  come  forth  maimed,  wanting  an  arm,  a  leg  or  a  hand  ; 
but  in  the  new  creation  there  is  a  perfection  of  parts,  though  not  of 
degrees,  for  a  defect  of  parts  cannot  be  supplied  by  an  after-growth. 
A  new  creature  is  made  all  new  ;  there  is  a  universality  in  the  change. 
God  worketh  not  his  work  by  halves ;  no  man  had  ever  his  heart  half 
new  and  half  old.  No,  though  his  work  be  not  perfect,  yet  it  is  growing 
to  its  perfection.  If  any  one  corruption  remain  unmortified,  or  unbroken 
or  allowed  in  the  soul,  it  keepeth  afoot  the  devil's  interest,  and  will  in 
time  spoil  all  the  good  qualities  we  have. 

3.  No  change  amounteth  to  the  new  creature  but  what  introduceth 
the  life  of  God  and  likeness  to  God. 


VER.  17.]  SERMONS  UPON  2  CORINTHIANS  v.  235 

[1.]  Where  the  new  creation  obtaineth,  there  is  life,  called  sometimes 
the  life  of  God,  Eph.  iv.  18,  because  it  came  from  God,  and  tendeth  to 
him  ;  sometimes  spiritual  life,  Gal.  v.  25,  and  1  Peter,  iv.  6,  because 
the  Spirit  is  the  author  of  this  change ;  sometimes  a  scriptural  life,  be 
cause  the  word  of  God  is  the  rule  and  food  of  it,  Phil  ii.  16,  '  Holding 
forth  the  word  of  life;'  sometimes  a  heavenly  life,  because  of  its  end 
and  tendency  :  Phil.  iii.  20,  '  But  our  conversation  is  in  heaven.'  But 
call  it  what  you  will,  a  life  there  is  :  the  soul  that  was  dead  in  sin  be- 
cometh  alive  to  God,  yea,  the  Spirit  itself  becometh  a  principle  of  life 
in  us;  so  that  they  are  really  alive  to  God,  and  dead  to  sin  and  the  world. 
Now  would  you  know  whether  a  man  be  alive  or  dead  ?  Observe  him 
in  his  desires  and  endeavours  after  God,  and  there  you  shall  see  by  his 
actions  and  earnestness  that  he  is  alive.  But  if  you  would  try  whether 
a  carnal  man  be  alive  or  dead,  you  must  see  by  his  desires  and  endea 
vours  after  the  flesh  that  he  is  alive,  for  by  any  that  he  hath  after  God 
you  cannot  see  it.  Sense,  motion,  and  affection  are  the  fruits  of  life. 
Stirrings,  and  activity,  and  sensible  feelings  are  uncertain  things  to 
judge  by  ;  but  the  scope,  tendency,  and  drift  of  our  endeavours  will  more 
certainly  discover  it.  He  that  is  regenerated  by  the  power  and  Spirit  of 
Christ  doth  no  more  seek  his  happiness  in  carnal  things  ,  but  the  bent, 
drift  and  stream  of  his  life  and  love  doth  carry  his  love  another  way. 

[2.]  Where  the  new  creation  obtaineth  there  is  likeness ;  and  to  be 
new  creatures  is  to  be  made  like  God,  or  to  have  the  soul  renewed  to 
God's  image  :  2  Cor.  iii.  18,  '  Beholding  as  in  a  glass  the  glory  of  the 
Lord,  we  are  changed  into  the  same  image  from  glory  to  glory;' 
'  Christ  is  formed  in  you,'  Gal.  iv.  19  ;  made  '  partakers  of  the  divine 
nature,'  2  Peter,  i.  4.  It  is  for  the  honour  of  Christ  that  his  people 
should  bear  his  image  and  superscription,  that  he  should  do  as  much  for 
the  renovation  of  the  soul,  and  the  restitution  of  God's  image,  as  Adam, 
did  for  the  deformation  of  the  soul,  and  the  forfeiture  of  it ;  therefore 
in  the  new  creation  his  great  work  is  to  make  us  holy,  as  God  is  holy. 
The  Spirit  is  sent  by  him  from  the  Father  to  stamp  God's  image  upon 
the  heirs  of  promise,  whereby  they  are  sealed  and  marked  out  for  God's 
peculiar  ones  ;  they  are  sanctified  and  cleansed,  and  made  more  like 
God  and  Christ,  and  are  in  the  world  such  as  he  was  in  the  world. 
Nothing  under  heaven  so  like  God  as  a  holy  soul. 

4.  This  new  state  of  life  and  likeness  to  God  is  fitly  called  a  new 
creature  ;  partly  to  show  that  it  is  God's  work,  for  he  only  can  create, 
and  therefore  in  scripture  always  ascribed  to  him :  Eph.  ii.  10,  'We 
are  his  workmanship  in  Christ  Jesus,  created  unto  good  works ; '  so, 
Eph.  iv.  24,  'Put  on  the  new  man,  which  is  created  after  God;'  so, 
James  i.  18,  '  He  hath  begotten  us  by  the  word  of  truth,  that  we  should 
be  a  kind  of  first-fruits  among  his  creatures.'  We  are  so  far  dead  in 
trespasses  and  sins,  that  only  an  almighty,  creating  power  is  requisite 
to  work  this  change  in  us ,  nothing  less  will  serve  the  turn.  And 
partly  because  this  change  thus  wrought  in  us  doth  reach  the  whole 
man,  the  soul  and  all  the  faculties  thereof,  the  body  and  all  the 
members  thereof  are  also  renewed  and  changed:  1  Thes.  v.  23,  'I  pray 
God  sanctify  your  whole  body,  spirit  and  soul.'  A  man  hath  a  new 
judgment,  esteeming  all  things  as  they  tend  to  promote  God's  glory 
and  our  eternal  happiness  ;  a  new  will  and  affections,  inclining  to  and 


236  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXII. 

desiring  all  things  to  this  end,  that  we  may  please,  glorify,  and  enjoy 
God ;  and  the  body  is  more  ready  to  be  employed  to  a  gracious  use 
and  purpose.  There  is  a  change  wrought  in  our  whole  man,  and  the 
inclination  and  bent  of  our  lives  is  turned  another  way;  so  that  the 
good  we  once  hated  we  now  love,  and  the  sin  that  we  loved  we  now 
hate,  the  duty  that  was  tedious  is  now  delightful. 

Secondly.  How  are  we  united  to  Christ  ?  '  If  a  man  be  in  Christ/  it 
is  said  in  the  text.  In  the  scripture  Christ  is  sometimes  said  to  be  in 
us  :  Col.  i.  27,  '  Christ  in  you,  the  hope  of  glory/  Sometimes  we  are 
said  to  be  in  him,  as  here,  as  he  is  also  said  to  live  in  us,  and  we  in 
him,  Gal.  ii.  20.  Being  in  Christ  noteth  our  union  with  him,  and 
interest  in  him.  Now  a  man  is  united  to  Christ  two  ways — 

1.  Externally. 

2.  Internally. 

1.  Externally,  by  baptism   and  profession:    John  xv.  2,    'Every 
branch  in  me  that  beareth  not  fruit,  he  taketh  away/     These  branches 
are  in  him  only  by  external  covenanting,  and  professing  relation  to 
him,  and  visible  communion  with  him  in  the  ordinances. 

2.  Internally ;    when  we  are  ingrafted  into  the   mystical   body  of 
Christ  by  his  Spirit,  and  have  the  real  effect  of  our  baptism  and  pro 
fession  :    1  Cor.  xii.  13,  '  By  one  Spirit  we  are  all  baptized  into  one 
body.'     These  two  unions  may  be  resembled  by  the  ivy,  that  adhereth 
to  the  oak,  and  the  branches  of  the  oak  itself,  which  live  in  their  root ; 
the  ivy  hath  a  kind  of  life  from  the  oak  by  external  adhesion,  but 
bringeth  forth  fruit  of  its  own ;  the  branches  grow  out  of  the  root,  and 
bear  fruit  proper  to  the  tree.     All   that   are  in   Christ  by  external 
adhesion  are  bound  de  jure  to  be  new  creatures  ;  but  those  that  are 
in  Christ  by  mystical  implantation,  not  only  ought  to  be,  but  are,  new 
creatures. 

Thirdly.  How  the  new  creation  floweth  from  our  union  with  Christ. 

1.  They  that  are  ingrafted  into  Christ  are  made  partakers  of  his 
Spirit.  And  therefore  by  that  Spirit  they  are  renewed,  and  have 
another  nature  put  into  them :  Titus  iii.  5,  6,  'Not  by  works  of  right 
eousness  which  we  have  done,  but  according  to  his  mercy,  he  saved  us, 
by  the  washing  of  regeneration,  and  the  renewing  of  the  Holy  Ghost, 
which  he  shed  on  us  abundantly  through  Jesus  Christ  our  Saviour ; '  are 
fitted  to  live  a  new  life.  It  is  not  meet  the  Spirit  of  Christ  should 
work  no  otherwise  than  the  bare  spirit  of  a  man.  If  one  had  power 
to  put  the  spirit  of  man  into  a  brute  beast,  that  brute  beast  would 
discourse  rationally.  All  that  are  united  to  Christ  partake  of  his 
divine  Spirit,  who  doth  sanctify  the  souls  of  his  people,  and  doth  mor 
tify  and  master  the  strongest  corruptions,  and  raise  them  to  those 
inclinations  and  affections  to  which  nature  is  an  utter  stranger.  The 
impressions  left  upon  the  soul  by  the  Spirit  may  be  seen  in  the  three 
theological  graces  which  constitute  the  new  creature,  mentioned  1  Cor. 
xiii.  13,  '  But  now  abideth  faith,  hope,  and  charity  ; '  and  1  Thes. 
v.  8,  '  Putting  on  the  breast-plate  of  faith  and  love,  and  for  an  helmet 
the  hope  of  salvation ; '  and  elsewhere,  '  Faith,  love,  and  hope.'  Now 
the  operations  of  all  these  graces  imply  a  new  and  strange  nature  put 
into  us. 

[1.]  Faith,  which  convinceth  us  of  things  unseen,  and  to  live  in  the 


VEIL  17.]  SERMONS  UPON  2  CORINTHIANS  v.  237 

delightful  forethought  of  a  world  to  come  :  2  Cor.  iv.  16-18,  '  For  this 
cause  we  faint  not ;  but  though  our  outward  man  perish,  yet  the  inward 
man  is  renewed  day  by  day.  For  our  light  afflictions,  which  are  but 
for  a  moment,  work  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory  ;  while  we  look  not  to  the  things  which  are  seen,  but  at  the  things 
which  are  not  seen  ;  for  the  things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal.'  Now  will  there  not  be  a 
manifest  difference  between  a  man  that  is  governed  by  sense,  and  one 
guided  and  influenced  by  faith  ?  Certainly,  more  than  there  is  in  a 
man  that  delighteth  in  ordering  the  affairs  of  commonwealths,  and  a 
child  that  delighteth  in  moulding  clay  pies.  So  for  love  :  a  child  of 
God  is  so  affected  with  the  goodness  that  is  in  God,  and  the  goodness, 
that  floweth  from  God  in  the  wonders  of  his  love  by  Christ,  and  the 
goodness  we  hope  for  when  all  the  promises  are  fulfilled,  that  all  their 
delights,  desires,  and  endeavours  are  after  God  ;  not  to  be  great  in  the 
world,  but  to  enjoy  God :  Ps.  Ixxiii.  25,  '  Whom  have  I  in  heaven  but 
thee  ?  And  there  is  none  upon  earth  I  desire  besides  thee  ; '  and 
therefore  can  easily  overcome  fleshly  and  worldly  lusts,  and  such  in 
clinations  as  the  rest  of  the  world  are  mastered  with.  Well  then,  a 
Christian  ingrafted  into  Christ  loseth  all  property  in  himself,  and  is 
freed  from  self-love,  and  that  carnal  vanity  to  which  it  is  addicted.  Then 
for  hope,  the  strong  and  constant  hope  of  a  glorious  estate  in  the  other 
world  will  make  us  deny  the  flesh,  go  through  all  sufferings  and 
difficulties  to  attain  it :  Acts.  xxvi.  6,  7,  '  And  now  I  stand  and  am 
judged  for  the  hope  of  the  promise  made  of  God  unto  our  fathers, 
unto  which  promise  our  twelve  tribes,  instantly  serving  God  day  and 
night,  hope  to  come.'  And  so  by  consequence  a  man  acteth  like 
another  kind  of  creature  than  the  rest  of  men  are,  or  than  he  himself 
was  before. 

2.  The   state  of  the  gospel  calleth  for  it ;    for  it  is  a  change  of 
everything   from  what  it  was   before.      All  things  are  new  in   the 
kingdom  of  Christ,  and  therefore  we  should  be  new  creatures  also.     In 
the  gospel  there  is  a  new  Adam,  which  is  Jesus  Christ,  a  new  covenant, 
a  new  paradise  (not  that  where  Adam  enjoyed  God  among  the  beasts, 
but  where  the  blessed  enjoy  God  among  the  angels  ),  a  new  ministry, 
new  ordinances  ;   and  therefore  we  also  should  be  new  creatures,  and 
serve  God,  '  not  in  the  oldness  of  the  letter,  but  the  newness  of  the 
spirit,'  Rom.  vii.  6.     We  are  both  obliged  and  fitted  by  this  new  state. 
Since  we  have  a  new  lord,  a  new  law,  all  is  new,  there  must  be  also  a 
new  creation ;   for  as  the  general  state  of  the  church  is  renewed  by 
Christ,  so  every  particular  believer  ought  to  participate  of  this  new 
estate. 

3.  The  third  argument  shall  be  taken  from  the  necessity  of  the 
new  creation : — 

[1.]  In  order  to  our  present  communion  with  God.  The  new  crea 
ture  is  necessary  to  converse  with  a  holy  and  invisible  God,  earnestly, 
frequently,  reverently,  and  delightfully ;  for  the  effects  of  the  new  crea 
ture  are  life  and  likeness.  Those  that  do  not  live  the  life  of  God  are 
estranged  from  him,  Eph.  iv.  18.  Adam  was  alone,  though  compassed 
about  with  multitude  of  creatures,  beasts,  and  plants ;  there  was  none 
to  converse  with  him,  because  they  did  not  live  his  life.  Trees  cannot 


238  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXII 

converse  with  beasts,  nor  beasts  with  men,  nor  men  with  God,  till  they 
have  somewhat  of  the  same  nature  and  life.  Sense  fits  the  plants, 
reason  the  beasts,  so  grace  fits  men.  So  for  likeness,  conformity  is  the 
ground  of  communion :  Amos  iii.  3,  '  How  can  two  walk  together, 
except  they  are  agreed  ?'  Our  old  course  made  the  breach  between 
God  and  us :  Isa.  lix.  2,  '  But  your  iniquities  have  separated  between 
you  and  your  God,  and  your  sins  have  hid  his  face  from  you,  that  he 
will  not  hear.'  And  our  new  life  and  likeness  qualifieth  for  communion 
with  him:  1  John.  i.  6,  7,  'If  we  say  we  have  fellowship  with  him, 
and  walk  in  darkness,  we  lie,  and  do  not  the  truth  ;  but  it'  we  walk  in 
the  light,  as  he  is  in  the  light,  we  have  fellowship  one  with  another.' 
A  holy  creature  may  sweetly  come  and  converse  with  a  holy  God. 

[2.]  In  order  to  our  service  and  obedience  to  God.  Man  is  unfit  for 
God's  use  till  he  be  new-moulded  and  framed  again.  Observe  two 
places  :  Eph.  ii.  10,  '  We  are  his  workmanship  in  Christ  Jesus,  created 
unto  good  works.'  Every  creature  hath  faculties  suitable  to  those  opera 
tions  which  belong  to  that  creature.  So  man  must  be  new  created  and 
new  formed,  that  he  may  be  prepared,  fitted,  and  made  ready  for  the 
Lord.  You  cannot  expect  new  operations  till  there  be  a  new  life. 
The  other  place  is,  2  Tim.  ii.  21,  '  If  a  man  purge  himself  from  these, 
he  shall  be  a  vessel  of  honour,  sanctified  and  meet  for  the  master's  use, 
and  prepared  unto  every  good  work.'  There  is  a  mass  of  corruption 
which  remaineth  as  a  clog  upon  us,  which  maketh  us  averse  and  indis 
posed  for  the  work  of  God  ;  and  the  soul  must  be  purged  from  these 
lusts  and  inclinations  to  the  vanities  of  the  world,  before  it  is  meet, 
prepared,  and  made  ready  for  the  acts  of  holiness.  Here  must  be  our 
first  care,  to  get  the  heart  renewed.  Many  are  troubled  about  this  or 
that  duty,  or  particular  branches  of  the  spiritual  life  :  first  get  life  it 
self,  for  there  must  be  principles  before  there  can  be  operations,  and  in 
vain  do  we  expect  strengthening  grace  before  we  have  received  renew 
ing  grace.  This  is  like  little  children,  who  attempt  to  run  before  they 
can  go.  Many  complain  of  this  and  that  corruption,  but  they  do  not 
groan  under  the  burden  of  a  corrupt  nature,  as  suppose  wandering 
thoughts  in  prayer,  when  at  the  same  time  the  heart  is  habitually 
averse  and  estranged  from  God  ;  as  if  a  man  should  complain  of  an 
aching  tooth,  when  a  mortal  disease  hath  seized  upon  his  vitals ;  of  a 
cut  finger,  when  at  the  same  time  he  is  wounded  at  the  heart ;  of 
deadness  in  duty,  and  want  of  quickening  grace,  when  they  want 
converting  grace,  as  if  we  would  have  the  Spirit  blow  to  a  dead 
coal ;  complain  of  infirmities  and  incident  weaknesses,  when  our 
habitual  aversation  from  God  is  not  yet  cured,  and  of  our  unpre- 
paredness  for  service,  when  we  have  not  the  general  and  most 
necessary  preparation,  are  not  yet  come  out  of  the  carnal  estate. 

[3.]  In  order  to  our  future  enjoyment  of  God,  and  that  glory  and 
blessedness  which  we  expect  in  his  heavenly  kingdom.  None  but  new 
creatures  are  fit  to  enter  into  the  new  Jerusalem.  It  is  said,  John  iii. 
3,  '  Except  a  man  be  born  again,  he  shall  not  see  the  kingdom  of  God.' 
Seeing  is  put  for  enjoying.  He  shall  not  be  suffered  to  look  within 
the  veil,  much  less  to  enter.  Man  neither  knoweth  his  true  happi 
ness  nor  careth  for  it,  but  followeth  after  his  old  lusts  till  he  be  new 
moulded  and  framed.  By  nature  men  are  opposite  to  the  kingdom  of 


VER.  17.]  SERMONS  UPON  2  CORINTHIANS  v.  239 

God,  it  being  invisible,  future,  spiritual,  mostly  for  the  soul.  Now 
men  are  for  things  seen,  present,  and  bodily  ;  the  interest  of  the  flesh 
governeth  them  in  all  their  choices  and  inclinations;  and  how  unmeet 
are  those  for  heaven  !  In  short,  our  frail  bodies  must  be  changed 
before  they  can  be  brought  to  heaven — '  We  shall  not  all  die,  but  we 
shall  all  be  changed/  saith  the  apostle.  If  thy  body  must  be  changed, 
how  much  more  thy  soul  ?  if  that  which  is  frail,  much  more  that 
which  is  filthy.  If  bare  flesh  and  blood  cannot  enter  into  heaven  till 
it  be  freed  from  its  corruptible  qualities,  certainly  a  guilty  soul  cannot 
enter  into  heaven  till  it  be  freed  from  its  sinful  qualities. 
Use  1.  To  inform  us — 

1.  How  ill  they  can  make  out  their  interest  in  Christ  that  are  not 
sensible  of  any  change  wrought  in  them.    They  have  the  old  thoughts 
and  old  discourses,  and  the  old  passions,  and  the  old  affections,  and  old 
conversations  still ;  the  old  darkness  and  blindness  which  was  upon 
their  minds ;  the  old  stupidity,  dullness,  deadness,  carelessness  upon 
their  hearts,  knowing  nothing,  regarding  nothing  of  God  ;  the  old  end 
and  scope  governeth  them,  to  which  they  formerly  referred  all  things  ; 
if  there  be  a  change  there  is  some  hope  the  Kedeemer  hath   been 
at  work   in  our  hearts.      You    can  remember  how  little  favour  you 
had  once  for  the  things  of  the  Spirit ;  how  little  mind  to  Christ  or 
holiness  ;  how  wholly  given  up  to  the  pleasures  of  the  flesh  or  profits 
of  the  world.     What  a  mastery  your  lusts  had  then  over  you,  and 
what  a  hard  servitude  you  then  were  in :  Titus  iii.  3,  '  Serving  divers 
lusts  and  pleasures.'  Is  the  case  altered  with  you  now  ?  If  it  be,  your 
gust  to  fleshly  delights  is  deadened,  and  your  soul  will  be  more  taken 
up  with  the  affairs  of  another  world.     The  drift,  aim,  and  bent  of  your 
lives  is  now  for  God  and  your  salvation  ;  and  your  great  business  is 
now  the  pleasing  of  God  and  the  saving  of  your  souls,  and  now  you 
are  not  servants  to  your  fleshly  appetites  and  senses,  or  things  here 
below,  but  masters,  lords,  and  conquerors  over  them.     But  in  most 
that  profess  and  pretend  to  an  interest  in  Christ,  there1  is  no  such 
change  to  be  seen ;  you  may  find  their  old  sins  and  their  old  lusts, 
and  the  old  things  of  ungodliness,  are  not  yet  cast  off.     Such  rubbish 
and  rotten  building  should  not  be  left  standing  with  the  new ;  old 
leaves  in  autumn  fall  off  in  the  spring. 

2.  It  informeth  us  in  what  manner  we  should  check  sin  ;  by  remem 
bering  it  is  an  old  thing  to  be  done  away,  and  how  ill  it  becometh  our 
new  state  by  Christ :  2  Peter  i.  9,  '  Hath  forgotten  that  he  was  purged 
from  his  old  sins.'  Former  sins  ought  to  be  esteemed  as  rags  that  are 
cast  off,  or  vomit  never  to  be  licked  up  again.     If  we  are  and  do  pro 
fess  or  esteem  ourselves  to  be  pardoned,  we  should  never  build  again 
what  we  have  destroyed,  and  tear  open  our  old  wounds  ;  so  1  Peter  i. 
14.  '  Not  fashioning  yourselves  to  the  former  lusts  of  your  ignorance.' 
We  should  not  return  to  our  old  bondage  and  slavery  :  so  1  Cor.  v.  7, 
;  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a  new  lump.'  The 
unsuitableness  of  it  to  our  present  state  stirreth  up  our  indignation : 
'  What  have  I  any  more  to  do  with  idols  ?  '  Hosea  xiv.  8.     Worldly 
things  are  pleasing  to  the  old  man. 

Use  2.     Have  we  this  evidence  of  eur  being  in  Christ,  that  we  are 
made  new  creatures  ? 


240  SERMONS  UPON  2  CORINTHIANS  V.          [SER.  XXXII. 

1.  Have  we  a  new  mind  ?  A  new  creature  hath  a  new  sight  of 
things,  looketh  upon  all  things  with  a  new  eye,  seeth  more  odiousness 
in  sin,  more  excellency  in  Christ,  more  beauty  in  holiness,  more  vanity 
in  the  world  than  ever  before.  Knowing  things  after  the  flesh  bringeth 
in  this  discourse  about  the  new  creature  in  the  text.     A   new  value 
and  esteem  of  things  doth  much  discover  the  temper  of  the  heart :  if 
thou  esteemest  the  reproach  of  Christ,  Heb.  xi.  26  ;    esteemest  the 
decay  of  the  outward  man,  to  be  abundantly  recompensed  by  the 
renewing  of  the  inward,  2  Cor.  iv.  16.    A  new  creature  is  not  only 
changed  himself,  but  all  things  about  him  are  changed  ;  heaven  is 
another   thing,  and  earth  is  another  thing  than  it  was  before;    he 
looketh  upon  his  body  and  soul  with  another  eye. 

2.  As  he  hath   a  new  mind   and  judgment,  so  the  heart  is  new 
moulded.     The  great  blessing  of  the  covenant  is  a  new  heart.     Now 
the  heart  is  new  when  we  are  inclined  to  the  ways  of  God,  and 
enabled  to  walk  in  them.     There  is — 

[1.]  A  new  inclination,  poise  or  weight  upon  the  soul,  bending  it 
to  holy  and  heavenly  things.  This  David  prayeth  for:  Ps.  cxix.  36, 
'Incline  my  heart  to  thy  testimonies,  and  not  to  covetousness.'  And 
is  that  preparedness  and  readiness  for  every  good  work  which  the 
scripture  speaketh  of. 

[2.]  The  heart  is  enabled  :  Ezek.  xxxvi.  27, '  I  will  put  a  new  spirit 
into  you,  and  cause  you  to  walk  in  my  ways.'  Wherefore  is  a  new  heart 
and  a  new  strength  of  grace  given,  but  to  serve  God  acceptably,  with 
reverence  and  godly  fear  ?  Heb.  xii.  28,  '  For  the  kingdom  of  God 
standeth  not  in  word,  but  power.' 

[3.]  New  actions  or  a  new  conversation,  called  '  walking  in  newness 
of  life,'  Bom.  vii.  4.  A  Christian  is  another  man.  There  is  not  only  a 
difference  between  him  and  others,  but  him  and  himself.  He  must 
needs  be  so ;  for  he  hath  (1.)  A  new  principle — the  Spirit  of  God. 
As  their  own  flesh  before,  John  iii.  6,  now  his  heart  is  suited  to  the 
law  of  God :  Heb.  viii.  10,  '  I  will  put  my  law  into  their  minds,  and 
write  them  on  their  hearts ; '  and  Eph.  iv.  '24,  '  And  that  ye  put  on  the 
new  man,  which  after  God  is  created  in  righteousness  and  true 
holiness.'  (2.)  A  new  rule;  and  therefore  there  must  be  a  new  way 
and  course  :  Gal.  vi.  15,  16, '  For  in  Christ  Jesus  neither  circumcision 
availeth  anything,  nor  uncircumcision,  but  a  new  creature.  And  as 
many  as  walk  according  to  this  rule,  peace  be  on  them,  and  mercy, 
and  upon  the  Israel  of  God  ; '  and  Ps.  i.  2,  '  But  his  delight  is  in  the 
law  of  God  ;  and  in  that  law  doth  he  meditate  day  and  night.'  As 
their  internal  principle  of  operation  is  different,  so  the  external  rule  of 
their  conversations  is  different.  Others  walk  according  to  the  course 
of  this  world,  or  their  own  lusts  :  Bom  xii.  2,  '  And  be  not  conformed 
to  this  world,  but  be  ye  transformed  by  the  renewing  of  your  minds.' 
(3.)  A  new  design  and  end :  are  taken  off  from  carnal  and  earthly 
things  to  spiritual  and  heavenly  things,  to  seek  after  God  and  their 
own  salvation.  The  renewed,  being  called  to  the  hope  of  eternal 
life,  look  after  God  and  heaven,  to  serve,  please  and  glorify  God. 


VER.  18.]  SERMONS  UPON  2  CORINTHIANS  v.  24.1 


SERMON  XXXIII. 

And  all  things  are  of  God,  who  hath  reconciled  us  to  himself  by  Jesus 
Christ,  and  hath  given  to  us  the  ministry  of  reconciliation. — 
2  COR.  v.  18. 

IN  this  verse  the  doctrine  of  the  new  creature  is  further  prosecuted 
with  respect  to  the  apostle's  scope,  which  is  to  assert  his  fidelity  in  the 
ministry.  For  here  are  three  things  laid  down — 

1.  The  efficient  cause  of  all  is  God. 

2.  The  meritorious  cause  is  Jesus  Christ. 

3.  The  instrumental  cause  is  the  word. 

[1.]  The  original  author  of  all  gospel  grace — '  And  all  things  are  of 
God  ; '  ra  Se  Trdvra,  all  these  things.  He  doth  not  speak  of  universal 
creation,  but  of  the  peculiar  grace  of  regeneration.  It  is  God  that 
maketh  all  things  new  in  the  church,  and  formeth  his  people  after  his 
own  image. 

[2.]  The  meritorious  cause ;  how  cometh  God  to  be  so  kind  to  us  ? 
We  were  his  enemies.  The  apostle  telleth  us  here,  as  elsewhere,  he 
hath  reconciled  us  to  himself  by  Jesus  Christ :  Rom.  v.  10, '  When  we 
were  enemies,  we  were  reconciled  by  the  death  of  his  Son.'  So 
that  we  have  the  new  creature  by  virtue  of  our  reconciliation  with  God, 
as  pacified  in  Christ  towards  the  elect,  when  our  cause  was  desperate,- 
there  was  no  other  way  to  recover  us. 

[3.]  The  instrumental  cause,  or  means  of  application,  is  the  ministry 
of  reconciliation,  which  was  given  to  the  apostles  and  other  preachers 
of  the  gospel.  God  is  the  author  of  grace,  and  Christ  is  the  means  to 
bring  us  and  God  together,  and  the  ministers  have  an  office,  power, 
and  commission  to  bring  us  and  Christ  together.  And  so  Paul  had 
a  double  obligation  to  constancy  and  fidelity  in  his  office :  his 
personal  reconciliation,  which  was  common  to  him  with  other 
Christians ;  and  a  ministerial  delegation  and  trust  to  reconcile  others 
to  Christ. 

Two  points  will  be  discoursed  in  this  verse — 

1.  That  God  is  the  original  author  of  the  new  creature,  and  all 
things  which  belong  thereunto. 

2.  That  God  is  the  author  of  the  new  creature,  as  reconciled  to  us 
by  Christ. 

First,  Let  me  insist  upon  the  first  point,  and  prove  to  you  that 
renovation  is  the  proper  work  of  God,  and  the  sole  effect  of  his  Spirit. 
That  will  appear — 

1.  From  the  state  of  the  person  who  is  to  be  reconciled  and 
renewed.  The  object  of  this  renovation  is  a  sinner  lying  in  a  state  of 
defection  from  God,  and  under  a  loss  of  original  righteousness,  averse 
from  God,  yea,  an  enemy  to  him,  prone  to  all  evil,  weak,  yea,  dead  to 
all  spiritual  good  ;  and  how  can  such  an  one  renew  and  convert  him 
self  to  God  ?  It  is  true  man  hath  some  reason  left,  and  may  have 
some  confused  notions  and  general  apprehensions  of  things  good  and 
evil,  pleasing  and  displeasing  to  God,  but  the  very  apprehensions  are 
maimed  and  imperfect,  and  they  often  call  good  evil,  and  evil  good, 

VOL.  XIII.  Q 


242  SERMONS  UPON  2  CORINTHIANS  V.         [SfiR.  XXXIII. 

and  put  light  for  darkness,  and  darkness  for  light,  Isa.  v.  10.  However, 
to  choose  the  one  and  leave  the  other,  that  is  not  in  their  power. 
They  may  have  loose  desires  of  spiritual  favours,  especially  as  appre 
hended  under  the  quality  of  a  natural  good,  or  as  separate  from  the 
means:  Num.  xxiii.  10,  '  Oh  that  I  may  die  the  death  of  the  righteous  ! ' 
They  may  long  for  the  death  of  the  righteous,  though  loath  to  live  their 
life.  That  excellency  which  they  discover  in  spiritual  things  is  appre 
hended  in  a  natural  way  :  John  vi.  36, '  And  they  said  unto  him,  Lord, 
evermore  give  us  this  bread.'  But  these  desires  are  neither  truly 
spiritual,  nor  serious,  nor  constant,  nor  laborious.  So  that  to  appre 
hend  or  seek  after  spiritual  things  in  a  spiritual  manner  is  above  their 
reach  and  power.  Neither  if  we  consider  what  man  is  in  his  natural 
estate  ;  this  work  must  needs  come  of  God.  Man  is  blind  in  his  mind, 
perverse  in  his  will,  rebellious  in  his  affections ;  what  sound  part  is 
there  in  us  left  to  mend  the  rest  ?  Will  a  nature  that  is  carnal  resist 
and  overcome  flesh  ?  No ;  our  Lord  telleth  you,  John  iii.  6,  '  That 
which  is  born  of  flesh  is  flesh  ; '  and  his  apostle,  Rom.  viii.  5,  '  They 
that  are  after  the  flesh  do  mind  the  things  of  the  flesh/  Can  a  man 
by  his  own  mere  strength  be  brought  to  abhor  what  he  dearly  loveth  ? 
and  he  that  '  drinketh  in  iniquity  like  water,'  Job  xv.  16,  of  his  own 
accord  be  brought  to  loathe  sin,  and  expel  and  drive  it  from  him  ?  On 
the  other  side,  will  he  be  ever  brought  to  love  what  he  abhorreth  ? 
Rom.  viii.  7,  '  Because  the  carnal  mind  is  enmity  to  God,  and  is  not 
subject  to  the  law,  neither  indeed  can  be.'  There  is  enmity  in  an  unre- 
newed  heart,  till  grace  remove  it.  Can  we  that  are  worldly,  wholly  led 
by  sense,  look  for  all  our  happiness  in  an  unseen  world,  till  we  receive 
another  spirit  ?  The  scripture  will  tell  you  no  :  1  Cor.  ii.  14,  '  But 
the  natural  man  receiveth  not  the  things  of  the  Spirit ; '  and  2  Peter 
i.  9, '  He  that  lacketh  these  things  (viz.,  faith  and  other  graces)  is  blind, 
and  cannot  see  afar  off.'  What  man  of  his  own  accord  will  deny 
present  things,  and  lay  up  his  hopes  in  heaven  ?  Let  that  rare 
phoenix  be  once  produced;  and  then  we  may  think  of  changing  our 
opinion,  and  lay  aside  the  doctrine  of  supernatural  grace.  Can  a  stony 
heart  of  itself  become  tender  ?  Ezek.  xxxvi.  26 ;  or  a  dead  heart 
quicken  itself  ?  Eph.  ii.  5.  Then  there  were  no  need  of  putting  our 
selves  to  the  pains  and  trouble  of  seeking  all  from  above,  and  waiting 
upon  God  with  such  seriousness  and  care. 

2:  From  the  nature  of  this  work.  It  is  called  a  new  creation  in  the 
17th  verse,  and  Eph.  ii.  10,  and  elsewhere.  Now,  creation  is  a  work 
of  omnipotency,  and  proper  to  God.  There  is  a. twofold  creation. 
In  the  beginning  God  made  some  things  out  of  nothing,  and  some 
things  ex  mhabiii  materia — out  of  foregoing  matter  ;  but  such  as  was 
wholly  unfit  and  indisposed  for  those  things  which  were  made  of  it ; 
as  when  God  made  Adam  out  of  the  dust  of  the  ground,  and  Eve  out 
of  the  rib  of  man.  Now  take  the  notion  in  the  former  and  latter 
sense,  and  you  will  see  that  God  only  can  create.  If  in  the  former 
sense,  something  and  nothing  have  an  infinite  distance,  and  he  only 
that  calleth  the  things  that  are  not  as  though  they  were,  can  only 
raise  the  one  out  of  the  other,  he  indeed  can  speak  light  out  of  dark- 
n&ss,  2  Cor.  iv.  6 ;  life  out  of  death,  something  out  of  nothing, 
2  Peter  i.  3.  By  the  divine  power  all  things  are  given  to  us,  which 


VER.  18.]  SERMONS  UPON  2  CORINTHIANS  v.  243 

are  necessary  to  life  and  godliness.  He  challeugeth  this  work  as  his 
own,  as  belonging  to  his  infinite  power,  to  give  grace  to  a  graceless 
soul.  Or,  if  you  will  take  the  latter  notion,  creation  out  of  unfit 
matter ;  he  maketh  those  that  were  wholly  indisposed  to  good,  averse 
from  it,  perverse  resisters  of  what  would  bring  them  to  it,  tx_  be  lovers 
of  holiness  and  godliness,  and  followers  of  it.  God  that  made  man  at 
first  must  renew  him,  and  restore  him  to  that  image  he  lost :  Col.  iii. 
10,  '  Eestored  to  the  image  of  him  that  created  him,'  and  Eph.  iv.  24, 
'  Created  after  God/  His  work  must  be  acknowledged  in  it,  and 
looked  upon  as  a  great  work,  not  as  a  low,  natural,  or  common 
thing,  otherwise  you  disparage  the  great  benefit  of  the  new  creation. 

3.  From  its  connection  with  reconciliation.     We  can  no  more  con 
vert  ourselves  than  reconcile  ourselves  to  God.     Kenewing  and  recon 
ciling  grace  are  often  spoken  of  together,  as  in  the  text,  and  often 
folded  up  in  the  same  expression,  as  going  pari passu  :  1  Peter  iii.  18. 
'  Bring  us  to  God/  as  being  obtained  both  together ;  Acts  v.  31,  '  Him 
hath  God  exalted  with  his  right  hand  to  be  a  prince  and  a  saviour,  to 
give  repentance  to  Israel  and  remission  of  sins  ;'  and  1  Cor.  vi.  11, 
'  And  such  were  some  of  you  ;  but  ye  are  washed,  but  ye  are  sanctified, 
but  ye  are  justified,  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God.'     And  both  are  received  from  the  same  hand  by  virtue  of 
the  same  merit.     Well  then,  there  must  be  a  supernatural  work  upon 
us,  to  cure  our  unholiness,  as  well  as  a  supernatural  work  without  us, 
to  overcome  our  guiltiness.     The  same  person  that  merited  the  one  by 
the  value  of  his  blood  and  sufferings,  must  apply  the  other  by  the 
almighty  power  of  his  grace.     And  we  needed  the  Son  of  God  to  be  a 
fountain  of  life,  as  well  as  the  ransom  for  our  souls  ;    and  it  is  for  the 
honour  of  our  Kedeemer  that  our  whole  and  entire  recovery  should  be 
ascribed  to  him,  not  part  only,  as  the  freedom  from  guilt,  but  the 
whole  freedom  from  the  power  of  sin  ;  and  that  he  might  be  a  complete 
saviour  to  us.     It  is  not  sufficient  only  that  he  be  a  prophet  or  a 
lawgiver,  to   give   sufficient  precepts,  directions,  and  rules  for   the 
sanctification  and  renovation  of  our  natures,  and  propound  sufficient 
encouragements  and  motives  in  the  promise  of  eternal  life  ;  nor  that 
he  should  be  priest  only  to  offer  a  sacrifice  for  the  expiation  of  our 
sin ;  but  also  be  a  fountain  of  light  and  grace,  to  renew  God's  image 
upon  the  soul.     As  none  but  Christ  is  able  to  satisfy  God's  justice  for 
us,  so  none  but  Christ  is  able  to  change  the  heart  of  man  :  Job  xiv.  4, 
'  Who  can  bring  a  clean  thing  out  of  an  unclean  ?     Not  one/     This 
work  would  cease  for  ever,  as  well  as  the  other  part  of  the  ransom  and 
redemption  of  our  souls.     He  had  this  in  his  eye  when  he  died  for  us : 
Eph.  v.  25,  26,  '  Christ  loved  the  church,  and  gave  himself  for  it,  that 
he  might  sanctify  and  cleanse  it  with  the  washing  of  water  by  the 
word  ;'   and  Titus  ii.  14,  'Who  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify  unto  himself  a  peculiar  people 
zealous  of  good  works.'     And  he  purchased  this  power  into  his  own 
hands,  not  into  another's,  and   sendeth    forth   his   conquering  and 
prevailing  Spirit  to   bring   back   the   souls  of  men   to   God.     And 
therefore,  if   this  part  of  our  salvation  be  not   ascribed   to   Christ, 
you  rob  him  of  his  choicest  glory  ;   for  to  sanctify  is  more  than  to 
pardon. 


244  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXXIII. 

4.  From  the  effect  of  this  renovation,  which  is  the  implantation  of 
the  three  graces,  faith,  hope,  and  love,  which  are  our  light,  life,  and 
power.  In  the  new  nature  faith  is  our  light,  because  by  it  we  see 
things  otherwise  than  we  did  before.  We  see  God :  Heb.  xi.  26,  '  By 
faith  he  forsook  Egypt,  not  fearing  the  wrath  of  the  king ;  he  endured 
as  seeing  him  who  is  invisible.'  We  see  Christ:  John  vi.  40,  'That 
every  one  that  seeth  the  Son,  and  believeth  on  him/  They  see  such 
an  excellency  in  him  that  all  other  things  are  but  dung  and  dross  in 
comparison  of  him.  They  see  heaven  and  spiritual  things,  and  things 
to  come  :  Heb.  xi.  1,  '  Now  faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen  ;'  and  Eph.  i.  18,  '  The  eyes  of  your 
understanding  being  enlightened,  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the  glory  of  his  inheritance  in 
the  saints.'  Faith  is  the  eye  of  the  new  creature  that  giveth  us 
another  sight  of  things  than  we  had  before.  Without  it  we  can 
not  see  these  things,  2  Peter  i.  9.  We  understand  what  is  good 
for  back  and  belly ;  we  see  things  at  hand,  but  cannot  see  things  afar 
off.  Then  love  is  as  it  were  the  heart  of  the  new  creature,  the  seat  of 
life,  or  wherein  the  new  bent  and  inclination  to  what  is  good  and 
holy  doth  most  discover  itself.  We  are  never  converted  till  God  hath 
our  love ;  for  grace  is  a  victorious  suavity  or  complacency.  God  in 
conversion  acteth  so  powerfully,  that  his  purpose  is  accomplished.  He 
nets  upon  the  will  of  man  with  so  much  energy  that  he  mastereth  it, 
and  yet  with  so  much  sweetness  that  his  power  maketh  us  a  willing 
people,  Ps.  ex.  3.  That  is,  he  gaineth  our  love,  and  then  nothing  he 
doth  or  saith  is  grievous,  1  John  v.  3.  Healing  grace  worketh  mainly 
by  shedding  abroad  the  love  of  God  in  our  hearts,  and  causing  us  to 
love  him  again.  The  sensitive  delectation,  which  formerly  captivated 
the  will,  is  subdued,  and  the  soul  is  brought  to  delight  in  God  as  our 
chief  good  ;  so  that  grace,  which  is  light  in  the  understanding,  is  plea 
sure  in  the  will.  There  is  a  powerful  love  which  maketh  our  duty 
easy  and  agreeable  to  us.  Then  hope  that  is  our  strength,  for  the  sense 
of  the  other  world,  where  we  shall  have  what  we  believe  and  desire  at 
the  fullest  rate  of  enjoyment,  doth  fortify  the  heart  against  present  temp 
tations,  the  sorrows  of  the  world,  and  the  delights  of  sense.  The  soul 
is  weak  when  our  expectation  is  cold  and  languid  ;  strong,  when  the 
heart  is  most  in  heaven  ;  our  moral  and  spiritual  strength  lieth  in  the 
heavenly  mind.  It  is  our  anchor  and  helmet.  Now  all  these  graces 
are  of  God.  The  scripture  is  express  both  for  faith,  which  giveth  us  a 
new  sight  of  things  :  Eph.  ii.  8,  '  By  grace  ye  are  saved,  through  faith  ; 
and  that  not  of  yourselves,  it  is  the  gift  of  God  ; '  and  love,  which 
giveth  us  a  new  bent  and  inclination,  or  that  victorious  suavity  which 
gently  mastereth  the  will  by  its  affectionate  allurements,  or  pleasingly 
ravisheth  the  heart :  1  John  iv.  7, '  Let  us  love  one  another,  for  love  is 
of  God.'  This  holy  fire  is  only  kindled  by  a  sunbeam  ;  and  hope  is 
of  the  same  extract  and  original :  Horn.  xv.  13,  '  The  God  of  hope  fill 
you  with  all  joy  and  peace  in  believing,  that  you  may  abound  in  hope, 
through  the  power  of  the  Holy  Ghost.'  That  heavenly  frame  that 
maintaineth  comfort  in  our  souls  in  the  midst  of  the  tumults  and  con 
fusions  of  the  present  world,  it  is  wrought  in  us  by  the  Spirit :  these 
graces,  as  they  are  created  after  God,  so  created  by  God.  After  God  ; 


VER.  18.1  SERMONS  UPON  2  CORINTHIANS  v.  245 

after  his  image.  Wisdom,  power  and  goodness  are  the  three  great 
attributes  to  which  answer  light,  life  and  power,  or,  which  is  all  one, 
faith,  hope  and  love ;  faith  as  the  eye,  and  love  as  the  heart.  This 
life  is  received  by  faith,  and  acted  in  love.  Hope  as  the  strength  ;  and 
reason  showeth  it  as  well  as  scripture.  Faith  we  cannot  have  of  our 
selves,  for  by  sense  we  only  see  things  that  are  before  us.  By  reason 
things  future,  as  they  are  contained  in  their  causes,  may  be  seen,  if 
nothing  hinder,  but  things  spiritual,  invisible,  and  wholly  future,  can 
not  be  seen  with  any  certainty,  but  in  God's  light,  as  he  revealeth  the 
object  and  openeth  the  faculty.  Love  we  cannot  have  of  ourselves, 
for  man  being  a  fleshly  creature,  his  love  accommodateth  itself  to  the 
interests  of  his  flesh.  Suppose  it  to  be  placed  like  a  needle  between 
two  loadstones,  between  God  and  the  world,  surely  it  will  be  drawn 
away  by  what  is  strongest  and  nearest.  Self-love,  being  guided  by 
concupiscence,  tendeth  towards  the  creature,  till  it  be  mastered  by 
grace.  Those  pleasures  which  enter  into  the  soul  by  the  gate  of  the 
senses  will  corrupt  our  love,  till  an  higher  pleasure,  let  in  by  the  un 
derstanding  divinely  enlightened,  and  into  the  will,  draw  it  another 
way ;  for  before  the  understanding  is  dazzled  with  false  light,  or  ob 
scured  by  real  darkness,  that  it  can  hardly  discern  good  from  evil. 
Such  is  the  treachery  of  the  senses,  and  revolt  of  the  passions ;  and  the 
will,  perverted  by  concupiscence,  hath  no  inclination  but  to  what  is 
evil.  Hope  which  floweth  from  love  that  cannot  be ;  for  till  God  be 
our  chiefest  good,  how  shall  we  seek  and  long  for  the  time  when  we 
shall  fully  enjoy  him,  with  any  life,  seriousness  and  comfort  ? 

5.  All  things  belonging  to  the  new  creature  the  scripture  ascribeth 
to  God.  Take  that  noted  place,  Phil.  ii.  13,  '  For  God  worketh  in  us 
both  to  will  and  to  do  of  his  good  pleasure  ; '  all  that  we  will  and  all 
that  we  do  in  the  spiritual  life  is  of  God.  Mark  here — 

[1.]  He  did  not  only  give  us  the  natural  faculties  at  first.  God,  as 
the  author  of  nature,  must  be  distinguished  from  God  as  the  author  of 
grace  ;  that  is  another  sphere  and  order  of  beings  ;  it  is  one  thing  to 
make  us  men,  another  thing  to  make  us  saints  or  Christians.  We  have 
understanding,  will,  and  affections,  and  senses,  as  men,  but  we  are 
sanctified  as  Christians :  1  John  v.  20,  '  He  hath  given  us  an  under 
standing,  that  we  may  know  him  that  is  true.' 

[2.]  God  doth  not  only  concur  to  the  exercise  of  these  faculties,  as  a 
general  cause,  as  he  doth  to  all  the  creatures,  Acts  xvii.  28.  We  cannot 
stir  nor  move  without  him  ;  general  providential  assistance  is  necessary 
to  all  things,  or  else  they  could  not  subsist ;  as  the  fire  could  not  burn 
the  three  children,  though  he  did  not  destroy  the  being  or  property  of 
it,  only  suspend  his  influence.  So  God  is  said  to  give  the  seeing  eye 
and  the  hearing  ear ;  not  only  the  rational  faculty,  but  the  exercise  ; 
but  this  is  not  enough  ;  as  the  act  is  from  God,  so  the  graciousness  of 
the  act. 

[3.]  To  come  more  closely  to  the  thing  in  hand.  God  doth  not 
only  work  merely  by  helping  the  will,  but  giving  us  the  will,  not  by 
curing  the  weakness  of  it,  but  by  sanctifying  it,  and  taking  away  the 
sinfulness  of  it,  and  sweetly  drawing  it  to  himself.  If  the  will  were 
only  in  a  swoon  and  languishment,  a  little  excitation,  outward  or  in 
ward,  would  serve  the  turn  ;  but  it  is  stark  dead  ;  they  do  but  flatter 


246  SERMONS  UPON  2  CORINTHIANS  V.        [$ER.  XXXIII. 

nature  that  say  of  it  as  Christ  of  the  damsel — '  She  is  not  dead  but 
sleepeth/  God  s  grace  is  not  only  necessary  for  facilitation,  that  we 
may  more  easily  choose  and  pursue  that  which  is  good ;  as  a  horse  is 
requisite,  that  a  man  may  pass  over  his  journey  more  easily,  which 
otherwise  he  might  do  on  foot  with  difficulty.  No,  it  is  impossible,  as 
well  as  difficult,  till  God  giveth  us  the  will  and  the  deed. 

[4.]  God  doth  not  only  give  a  power  to  will  if  we  please,  or  a  power 
to  do  if  we  please,  but  he  giveth  to  will  and  to  do,  the  act  of  willing 
and  doing.  Adam  had  posse  quod  vellei,  but  we  have  velle  quod  pos- 
simus — he  had  a  power  to  avoid  sin  if  he  would,  but  we  have  the  will 
itself ;  but  he  worketh  powerfully  and  efficaciously,  that  is  to  say,  the 
effect  succeedeth  :  Ezek.  xxxvi.  27,  '  A  new  heart  will  I  give  to  you, 
and  a  new  spirit  will  I  put  into  you,  and  cause  you  to  walk  in  my 
ways.'  If  this  were  all  the  grace  given  to  us  for  Christ's  sake,  that 
we  might  be  converted  if  we  would,  divers  absurdities  would  follow. 

(1.)  That  Christ  died  at  uncertainties,  and  it  is  in  the  power  and 
pleasure  of  man's  will  to  ratify  and  frustrate  the  end  of  his  death  ;  for 
it  is  a  contingent  thing  whether  a  man  will  turn  to  God,  yea  or  no. 
No,  it  is  not  so  left ;  it  doth  not  depend  upon  man's  mutable  will : 
John  vi.  37,  '  All  that  the  Father  giveth  me  shall  come  to  me.' 

(2.)  Man  would  be  the  principal  cause  of  his  own  conversion,  and 
so  would  rob  God  of  the  glory  of  his  free  grace,  and  put  the  honour  of 
it  on  the  liberty  of  man's  will ;  for  grace  giveth  an  indifferency,  he 
may  or  he  may  not ;  but  free  will  hath  the  casting  voice.  A  power  to 
repent  or  believe  he  hath  from  God,  but  the  determining  act  is  from 
himself,  which  is  more  noble ;  for  he  doth  more  that  doth  will  and 
work,  than  he  that  giveth  a  power  to  will  and  work ;  as  it  is  a  more 
perfect  thing  to  understand  than  to  be  able  to  understand  ;  the  act  is 
more  perfect  than  the  power  ;  actus  secundus  est  nobilior  quam  primus. 
We  should  then  expect  from  God  no  other  grace  but  a  power  to  repent 
and  believe ;  but  it  is  left  to  our  wills  to  make  it  effectual  or  frustrate  ; 
is  this  all  ?  No  ;  God  doth  not  only  give  a  power  to  believe,  but  faith ; 
a  power  to  repent,  but  repentance  itself ;  not  such  grace  as  is  effectual 
only  as  man's  will  is  pleased  to  use  it,  or  not  to  use  it,  but  victorious 
grace,  such  as  conquereth  the  heart  of  man,  and  sweetly  subdueth  it 
to  God. 

(3.)  Look  to  the  prayers  of  the  faithful  dispersed  everywhere  in  the 
holy  scriptures,  and  they  understand  this  of  effectual  grace :  '  Create 
in  me  a  clean  heart,'  saith  David,  Ps.  li.  10 ;  and  Paul  prayed,  Heb. 
xiii.  21,  '  The  Lord  make  you  perfect  in  every  good  work,  to  do  his 
will,  working  in  you  that  which  is  pleasing  in  his  sight.'  Grace  effectual 
by  itself  is  prayed  for,  not  a  grace  that  giveth  the  possibility  only,  but 
the  effect ;  not  only  such  as  doth  invite  and  solicit  us  to  good,  but 
such  as  doth  incline  and  determine  us  to  good. 

(4.)  This  grace  we  give  thanks  for ;  not  for  a  power  to  repent  and 
believe,  but  for  repentance  and  faith  itself  to  be  wrought  in  us.  Put 
it  into  the  instance  of  Peter  and  Judas.  For  otherwise  God  would  do  no 
more  for  Peter  than  for  Judas,  if  God  did  only  give  a  power  to  will,  if 
we  please  to  do  it,  so  man  would  difference  himself,  1  Cor.  iv.  7. 
Then  Peter  no  more  than  Judas,  and  Judas  as  much  as  Peter  ;  Lord, 
I  thank  thee  that  thou  hast  given  me  some  supernatural  help,  namely, 


VER.  18.]  SERMONS  UPON  2  CORINTHIANS  v.  247 

a  power  to  return  to  thee,  if  I  will.  And  the  like  help  thou  hast  given 
to  my  fellow  disciple  Judas,  but  this  I  have  added  of  mine  own  accord, 
a  will  to  return  and  be  converted.  And  though  I  have  received  no 
more  than  he,  yet  I  have  done  more  than  he,  since  I  have  accepted 
grace,  and  he  remaineth  in  sin.  I  owe  no  more  to  thy  grace  than  Judas 
did  ;  but  I  have  done  more  for  thy  glory  than  Judas  did. 

(5.)  Our  first  choice  and  willing  the  things  of  God,  is  not  only  given 
us,  but  our  willing  and  working  when  we  are  converted.  Grace  is  no 
less  necessary  to  finish  than  to  begin ;  and  the  new  state  dependeth 
absolutely  on  its  influence  from  first  to  last — 'He  worketh  all  our 
works  for  us.' 

There  is  not  one  individual  act  of  grace  but  God  is  interested  in  it, 
as  the  soul  is  in  every  member  ;  there  is  not  only  a  constant  union  by 
virtue  of  their  subsistence  in  the  body,  but  there  is  a  constant  anima 
tion  and  influence,  and  the  members  of  the  body  have  no  power  to 
move,  but  as  they  are  moved  and  acted  by  the  soul.  So  grace  is  two 
fold  ;  habitual,  which  giveth  the  Christian  his  supernatural  being: 
2  Peter  i.  4,  '  Who  hath  made  us  partakers  of  the  divine  nature  ; '  and 
actual,  which  raiseth  and  quickeneth  them  in  their  operations.  To 
this  sense  must  these  places  be  interpreted:  John  xv.  5,  '  He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth  forth  much  fruit,  for 
without  me  ye  can  do  nothing ; '  and  2  Cor.  iii.  5,  '  Not  that  we  are 
sufficient  of  ourselves  to  think  anything,  but  our  sufficiency  is  of  God.' 
You  will  say  then,  What  difference  is  there  between  the  regenerate 
and  unregenerate.  a  natural  man  and  a  new  creature  ? 

I  answer,  there  is  somewhat  in  them  which  may  be  called  a  new  life, 
and  a  new  nature,  somewhat  distinct  from  Christ,  or  the  Spirit  of  Christ 
that  worketh  in  them  ;  there  is  the  habits  of  grace,  or  the  seed  of  God, 
1  John  iii.  9  ;  which  cannot  be  Christ,  or  the  Spirit,  for  it  is  a  created 
gift :  Ps.  li.  10,  '  Create  in  me  a  clean  heart.'  This  is  called  some 
times  the  divine  nature,  sometimes  the  new  creature,  sometimes  the 
inward  man,  sometimes  the  good  treasure,  Mat.  xii.  35 ;  a  stock  of 
grace  which  may  be  increased :  2  Peter  iii.  18,  '  But  grow  in  grace, 
and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ.'  All 
which  are  not  compatible  to  the  Spirit,  so  that  when  the  Spirit 
worketh  on  us,  it  is  in  another  manner  than  on  the  regenerate.  At 
first  conversion  we  are  mere  objects  of  grace,  but  afterwards  instru 
ments  of  grace ;  first  upon  us,  and  then  by  us.  He  worketh  in  the 
regenerate  and  unregenerate  in  a  different  manner ;  he  works  on  the 
unregenerate  while  they  do  nothing  that  is  good,  yea  the  contrary ; 
the  regenerate  he  helpeth  not  unless  working,  striving,  labouring; 
there  is  an  inclination  towards  God  and  holy  things  which  he 
quickeneth  and  raiseth  up. 

(6.)  In  the  same  action,  unless  God  continueth  his  assistance,  we 
fail  and  wax  faint,  for  God  doth  not  only  give  us  the  will,  that  is,  the 
desire  and  purpose,  but  the  grace  by  which  we  do  that  good  which  we 
will  and  purpose  to  do;  these  two  are  distinct,  to  will  and  to  do. 
And  we  may  have  assistance  in  one  kind,  and  not  in  another;  willing 
and  doing  are  different ;  for  Paul  saith,  Eom.  vii.  18,  '  To  will  is 
present  with  me,  but  how  to  perform  that  which  is  good  I  find  not' 
There  needeth  grace  for  that  also.  To  will  is  more  than  to  think,  and 


248  SERMONS  UPON  2  CORINTHIANS  V.         [SfiR.  XXXIII. 

to  exert  our  will  into  action  is  more  than  both ;  in  all  we  need  God's 
help.  We  cannot  think  a  good  thought,  nor  conceive  a  holy  purpose, 
much  less  perform  a  good  action;  so  that  we  need  renewed  strength 
every  moment.  The  heart  of  man  is  very  mutable  in  the  same  duty, 
and  we  can  keep  up  our  affections  no  longer  than  God  is  pleased  to 
hold  them  up.  While  the  influence  of  grace  is  strong  upon  us,  the 
heart  is  kept  in  a  warm,  holy  frame ;  but  as  that  abateth,  the  heart 
swerveth,  and  returneth  to  sin  and  vanity  ;  instance  in  Peter,  se  posse 
putabat  quod  se  velle  sentiebat. 

Use  1.  Let  us  apply  this. 

1.  Take  heed  of  an  abuse  of  this  doctrine.  Let  it  not  lull  us  asleep 
in  idleness,  because  God  must  do  all,  we  must  do  nothing  ;  this  is  an 
abuse  ;  the  Spirit  of  God  reasoneth  otherwise:  Phil.  ii.  12, 13,  'Work 
out  your  salvation  with  fear  and  trembling,  for  it  is  God  which 
worketh  in  you  both  to  will  and  to  do.'  Work,  for  God  worketh ; 
it  cannot  be  a  ground  of  looseness  or  laziness  to  the  regenerate  or 
unregenerate. 

[l.j  Not  to  the  unregenerate ;  their  impotency  doth  not  dissolve 
their  obligation.  A  drunken  servant  is  a  servant,  and  bound  to  do  his 
work,  though  he  hath  disabled  himself;  it  is  no  reason  the  master 
should  lose  his  right  by  the  servant's  default.  Again,  God's  doing  all 
is  an  engagement  to  us  to  wait  upon  him  in  the  use  of  means,  that  we 
meet  with  God  in  his  way,  and  he  may  meet  with  us  in  our  way. 

(1.)  That  we  may  meet  with  God  in  his  way,  God  hath  appointed 
certain  duties  to  convey  and  apply  his  grace.  We  are  to  lie  at  the 
pool  till  the  waters  be  stirred,  to  continue  our  attendance  till  God 
giveth  grace :  Mark  iv.  24,  '  Take  heed  what  ye  hear.  With  what 
measure  ye  mete,  it  shall  be  measured  to  you.'  As  you  measure  to 
God  in  duties,  so  will  God  measure  to  you  in  blessings. 

(2.)  That  God  may  meet  with  us  in  our  way,  God  influenceth  all 
things  according  to  their  natural  inclination.  God  enlighteneth  with 
the  sun,  burneth  with  the  fire,  reasoneth  with  man,  acts  necessarily 
•with  necessary  causes,  and  freely  with  free  causes ;  he  doth  not  oppress 
the  liberty  of  the  creature,  but  preserveth  the  nature  and  interest  of 
his  workmanship,  draweth  men  with  the  cords  of  a  man,  Hos.  xi.  4. 
He  propoundeth  reasons,  which  we  consider,  and  so  betake  ourselves  to 
a  godly  course.  The  object  of  regeneration  is  a  reasonable  creature, 
upon  whom  he  worketh  not  as  upon  a  stock  or  a  stone,  and  maketh 
use  of  the  faculties  which  they  have,  showing  us  our  lost  estate,  and 
the  possibility  of  salvation  by  Christ,  sweetly  inviting  us  to  accept  of 
Christ's  grace,  that  he  may  pardon  our  sins,  sanctify  our  natures,  and 
lead  us  in  the  way  of  holiness  unto  eternal  life.  Now  these  means  we 
are  to  attend  upon. 

[2.]  Not  to  the  regenerate.  Partly  because  they  have  some  princi 
ples  of  operation,  there  is  life  in  them  ;  and  where  there  is  life,  there  is 
a  principle  and  power  to  act,  or  else  God's  most  precious  gifts  would 
be  in  vain  ;  and  therefore  it  is  their  duty  to  rouse  and  quicken 
themselves:  2  Tim.  i.  6.  '  That  thou  stir  up  the  gift  of  God  which  is 
in  thee ;'  and  Isa.  Ixiv.  7,  'No  man  stirreth  up  himself  to  seek  after 
God.'  We  have  understanding  and  memory  sanctified  and  planted 
with  a  stock  of  divine  knowledge,  to  revive  truths  upon  the  conscience. 


VER.  18.]  SERMONS  UPON  2  CORINTHIANS  v.  249 

And  partly,  because  God's  children  are  never  so  deserted  but  that  there 
is  some  help  from  God.  There  are  auxilia  necessaria.  Some  liberal 
and  plentiful  aids  of  grace  which  may  be  suspended.  But  that  grace 
which  is  simply  and  absolutely  necessary  is  still  vouchsafed.  Therefore 
they  are  more  inexcusable.  If  the  wicked  man  that  had  but  one 
talent  be  taxed  for  being  a  lazy  and  slothful  servant,  Mat.  xxv,  much 
more  the  regenerate  that  hath  three  talents — a  reasonable  nature, 
grace  habitual,  and  such  actual  help  as  is  absolutely  necessary.  And 
partly,  because  to  neglect  duty  is  to  resist  grace,  and  run  away  from 
our  strength.  God  hath  promised  to  be  with  us  whilst  we  are  doing  : 
1  Chron.  xxii.  6,  '  Up  and  be  doing,  and  the  Lord  be  with  you.' 
David's  silence,  and  keeping  off  from  God,  did  him  no  good.  When 
the  eunuch  was  reading,  and  knew  not  what  to  make  of  it,  God  sent 
him  an  interpreter,  Acts  viii. 

2.  It  is  an  abuse  to  think  the  exhortation  in  vain,  to  press  people 
to  become  new  creatures.  It  is  not  in  vain : — 

[1.]  That  man  may  own  his  duty,  and  be  sensible  of  the  necessity 
of  the  change  of  his  estate,  who  would  otherwise  be  altogether  careless 
and  mindless  of  such  a  thing,  a  duty  which  must  be  speedily  and 
earnestly  gone  about,  if  they  mean  to  be  saved.  The  exhortation  is  a 
demanding  of  God's  right,  and  maketh  the  creature  sensible  of  his  own 
obligation,  that  he  may  take  care  of  this  work  as  well  as  he  can  ;  at 
least,  that  he  may  acknowledge  the  debt,  and  confessing  our  impotency, 
beg  grace. 

[2.]  God  requireth  it  of  us,  that  he  may  work  it  in  us ;  he  worketb 
by  requiring,  for  evangelical  exhortations  carry  their  own  blessing  with 
them  :  John  xi.  43,  '  Lazarus,  come  forth  ; '  there  went  a  power  and 
efficacy  with  the  words  to  raise  him  from  the  dead.  So  Mat.  xii.  13, 
'  Stretch  forth  thine  hand ; '  there  was  the  difficulty,  but  the  man 
found  help  in  stretching  forth  his  hand. 

[3.]  The  exhortation  is  not  in  vain,  because  there  are  some  things 
to  be  done  before  this  ;  renovation  is  in  order  thereunto,  as  wood  is 
dried  before  it  is  kindled.  There  are  some  preparations  to  conversion, 
and  we  are  to  be  active  about  them,  as  that  we  should  rouse  up  our 
selves  :  Ps.  xxii.  27,  '  The  ends  of  the  world  shall  remember,  and  turn 
to  the  Lord ; '  and  Ps.  cxix.  59,  '  I  thought  on  my  ways,  and  turned 
my  feet  unto  thy  testimonies.'  Man  is  very  inconsiderate,  his  soul  is 
asleep  till  consideration  awakens  it,  he  is  to  try  his  own  estate  whether 
good  or  bad  :  Lam.  iii.  40,  '  Search  and  try  your  ways,  and  turn  unto 
the  Lord.'  To  set  himself  to  seek  after  God  in  the  best  fashion  he 
can,  Hos.  v.  4.  They  will  not  frame  their  doings,  nor  think  of  recover 
ing  themselves,  nor  bending  their  course  that  way. 

[4.]  The  exhortation  is  not  in  vain,  that  men  may  not  hinder  God's 
work,  and  obstruct  their  own  mercies,  and  render  themselves  more 
unapt  to  be  changed.  God  taketh  notice  they  would  not  observe  his 
checks  :  Prov.  i.  23,  '  They  set  at  nought  my  counsel,  and  would  not 
turn  at  my  reproofs.'  Sometimes  conscience  boggleth,  either  as  excited 
by  the  word — '  Felix  trembled,'  Acts  xxiv.  25  ;  or  some  notable  afflic 
tion  or  strait,  Gen.  xlii.  21.  By  one  means  or  other  the  waters  are 
stirred  ;  great  helps  are  vouchsafed  to  us ;  not  to  observe  these  seasons 
is  a  great  loss. 


250  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXXIIL 

Use  2.  What  is  the  true  use  to  be  made  of  this  doctrine  ? 

1.  To  make  us  sensible  that  it  is  a  hard  task  to  get  the  change  of 
the  new  creature.    If  you  have  mean  thoughts  of  this  work,  you  lessen 
your  obligation  to  God  for  your  cure  by  the  grace  of  your  Redeemer ; 
believing  your  disease   light,  you  think  your  remedy  easy,  and  so 
cannot  be  thankful  for  your  recovery,  if  you  lessen  your  sickness.    And 
besides,  it  will  lessen  your  care,  and  make  you  vain  and  negligent ;  you 
will  not  beg  it  of  God  so  heartily,  if  you  do  not  think  this  work  to.be 
what  it  is.    Therefore,  in  the  first  place,  you  must  be  convinced  of  the 
difficulty  of  it. 

2.  To  check  despair.    Many  when  they  hear  they  must  be  new  men 
in  all  things,  conceit  they  shall  never  be  able  to  reach  it.     Surely 
Christ  can  change  thy  heart,  Mat.  xix.  26  ;   he  can  make  thee  a  new 
creature ;  he  that  can  turn  water  into  wine  can  also  turn  lions  into 
lambs. 

3.  To  keep  us  humble — '  For  all  things  are  of  God.     What  have 
we  that  we  have  not  received  ? '  1  Cor.  iv.  7.     We  have  all  by  gift, 
and  if  we  be  proud,  it  is  that  we  are  more  in  debt  than  others.     Let  us 
not  intercept  God's  honour. 

4.  To  make  us  thankful.     Give  God  the  praise  of  changing  thy 
nature,  if  from  a  bad  man  thou  art  become  good.     He  looketh  for  it, 
for  his  great  end  is  to  exalt  the   glory  of  his  grace.      Now  let  us 
ascribe  all  to  him  ;  it  was  he  at  first  that  gave  us  those  permanent 
and  fixed  habits  which  constitute  the  new  nature,  he  fnrnisheth  us 
with  those  daily  supplies  by  which  the  spiritual  life  is  maintained  in 
us.     It  is  he  that  exciteth  and  perfecteth  our  actions ;  therefore  put 
the  crown  still  upon  grace's  head :   Luke  xix.  16, '  Thy  pound  hath 
gained  ten  pounds  ; '  Gal.  ii.  20,  '  Not  I,  but  Christ  that  Hveth  in  me  ;' 
1  Cor.  xv.  10,  '  Not  I,  but  the  grace  of  God  which  was  in  me/     When 
we  have  done  and  suffered  most,  we  must  say,  Of  thine  own  have  we 
given  thee. 

5.  If  all  things  are  from  God,  let  us  love  God  in  Christ  the  more, 
and  live  to  him  ;  it  worketh  upon  our  love,  when  we  see  how  much  we 
are  beholden  to  him,  and  our  love  should  direct  all  things  to  his  glory : 
Rom.  xi.  36,  '  For  all  things  are  of  him,  and  through  him,  and  to 
him.'     What  is  from  him  must  be  used  for  him.     Our  new  being 
should  be  to  the  praise  of  his  glorious  grace,  Eph.  i.  12.     Glorify 
him  in  deed  as  well  as  word. 

6.  Live  in  a  cheerful  and  continual  dependence  upon  God  for  that 
grace  which  is  necessary,  for  our  continual  dependence  doth  engage  us 
to  constant  communion  with  God.    If  we  did  keep  the  stock  ourselves, 
God  and  we  would  soon  grow  strange ;  as  the  prodigal,  when  he  had 
his  portion  in  his  own  hands,  goeth  away  from  his  father  ;  the  throne 
of  grace  would  lie  neglected  and  unfrequented,  and  God  wQuld  seldom 
hear  from  us.     Therefore  God  would  keep  grace  in  his  own  hands,  to 
oblige  us  to  a  continual  intercourse  with  him.     A  cheerful  dependence ; 
for  God  is  able  and  ready  to  help  the  waiting  soul,  and  hath  engaged 
his  faithfulness  to  give  us  necessary  and  effectual  grace  to  preserve 
the  new  life :  1  Cor.  i.  9,  '  God  is  faithful,  by  whom  ye  are  called  to 
the  fellowship  of  his  Son  Jesus  Christ  our  Lord  ; '  1  Thes.  v.  24.     I 
will  conclude  with  the  words  of  Austin — Job  in  stercore,  &c. — Job  was 


VER.  18.]  SERMONS  UPON  2  CORINTHIANS  v.  251 

more  happy  in  his  miser}7  than  Adam  in  his  innocency ;  he  was  victori 
ous  on  the  dunghill,  when  the  other  was  defeated  on  the  throne  ;  he 
gave  no  ear  to  the  evil  counsel  of  his  wife,  when  the  woman  seduced 
Adam.  He  despised  the  assaults  of  Satan,  when  the  other  suffered 
himself  to  be  worsted  at  the  first  temptation.  He  preserved  his 
righteousness  in  the  midst  of  his  sorrows,  when  the  other  lost  his  inno 
cence  in  the  midst  of  paradise.  Therefore  let  us  comfort  ourselves  in 
the  grace  we  have  by  Christ  in  the  new  covenant. 

Secondly,  That  God  is  the  author  of  the  new  creature,  as  reconciled 
to  us  in  Christ. 

1.  He  would  not  give  this  benefit  till  justice  be  satisfied ;  not  set  up 
man  with  a  new  stock  till  there  was  satisfaction  made  for  the  breach 
of  the  old.     Christ  hath  pacified  God  for  us,  and  all  grace  floweth 
from  this,  that  God  is  become  a  God  of  peace  to  us :  Heb.  xiii.  20, 
'  The  God  of  peace  make  you  perfect ; '  so  1  Thes.  v.  23,  '  The  God  of 
peace  sanctify  you  throughout.'     While  God  is  angry,  there  is  no  hope 
to  receive  any  gift  of  grace  from  him.     The  Holy  Spirit  is  the  gift  of 
his  love,  the  fruit  of  his  peace  and  reconciliation ;  God  is  only  the  God 
of  peace,  as  satisfied  by  Christ's  death — '  The  chastisement  of  our  peace 
was  upon  him,'  Isa.  liii.  5. 

2.  God  is  never  actually  reconciled  to  us,  nor  we  to  him,  till  he  give 
us  the  regenerating  Spirit ;  that  is  receiving  the  atonement,  Rom.  v. 
11.     Nothing  but  the  new  creature  will  evidence  his  special  favour. 
Therefore  it  is  said,  Rom.  v.  5,  '  Because  the  love  of  God  is  shed  abroad 
in  our  hearts  by  the  Holy  Ghost  given  unto  us.'     Other  things  may 
be  given  us  during  his  anger,  yea,  they  may  be  given  in  anger,  but  the 
regenerating  Spirit  is  never  given  in  anger. 

3.  We  are  so  far  renewed  by  this  reconciliation,  that  in  some  respects 
we  are  upon  better  terms  than  we  were  in  innocency,  before  the  breach  ; 
namely,  as  God  giveth  us  effectual  grace,  not  only  such  grace  to  stand 
if  we  will,  or  obey  if  we  will,  but  whereby  we  are  effectually  enabled 
to  obey  and  persevere. 

Use.  1.  Let  us  seek  after  this  reconciliation  with  God  by  Christ ; 
then  we  may  comfortably  look  to  obtain  every  good  thing  at  his  hands. 
Sense  of  guilt  is  our  first  motive  on  our  parts,  and  reconciliation 
beginneth  all  on  God's  part.  Surely  God  is  willing  to  be  reconciled, 
because  he  hath  laid  such  a  foundation  for  it  in  the  death  of  Christ ; 
why  else  hath  he  appointed  a  ministry  of  reconciliation,  but  to  call 
upon  us  to  cast  away  the  weapons  of  our  defiance,  and  to  enter  into 
his  peace? 

2.  It  showeth  us  how  much  we  are  obliged  to  Jesus  Christ,  who  by 
his  death  hath  satisfied  God's  justice,  and  merited  all  the  mercies 
promised ;  the  promises  themselves ;  for  he  is  given  for  a  covenant, 
that  is,  the  foundation  of  it,  the  terms  and  conditions,  the  power  to 
perform  them,  the  ministry  by  which  this  peace  is  conveyed  to  us ;  he 
first  preached  peace  :  Eph.  ii.  7,  '  Having  slain  enmity  by  his  cross.' 

3.  Let  no  breach  fall  out  between  God  and  you,  lest  it  stop  grace ; 
the  continual  sanctification  and  perfection  of  man  once  regenerate, 
cometh  from  the  God  of  peace,  dependeth  upon  this  reconciliation,  as 
well  as  the  first  renovation,  God's  sanctifying  power,  and  the  abode  of 
his  Spirit,  is  still  necessary  to  renew  us  more  and  more. 


252  SERMONS  UPON  2  CORINTHIANS  V.          [SfiR.  XXXIV. 


SERMON  XXXIV. 

To  wit,  that  God  was  in  Christ  reconciling  the  world  to  himself,  not 
imputing  their  trespasses  to  them,  and  hath  committed  to  us  the 
word  of  reconciliation. — 2  COR.  v.  19. 

THE  apostle,  having  mentioned  reconciliation  in  the  former  verse, 
doth  now  enforce,  amplify,  and  explain  it,  and  insist  upon  it  in  this 
and  the  following  verses.  Here  you  have  three  things — 

1.  The  sum  and  substance  of  the  gospel,  or  the  way  on  God's  part 
— God  was  in  Christ  reconciling  the  world  to  himself. 

2.  The  fruit  of  this  reconciliation — Not  imputing  their  trespasses 
to  them. 

3.  The  means  of  application,  or  bringing  it  about  on  man's  part — 

s  ev  rjfjiiv,  'placed  in  us.' 

For  the  first  clause,  '  God  was  in  Christ  reconciling  the  world  to 
himself ; '  this  is  the  sum  of  the  whole  gospel.  There  is  more  glory  in 
this  one  line,  than  in  the  great  volume  of  the  whole  creation  ;  there  we 
may  read  God  infinite  and  glorious  in  his  majesty  and  power,  but  here 
in  his  wisdom  and  grace.  A  God  reconciled  should  be  welcome  news 
to  the  fallen  creature.  Reconciliation  is  good  in  any  case.  The 
misery  of  the  world  cometh  from  the  differences  and  disappointments 
which  are  in  the  world.  How  happy  were  we,  if  all  differences  were 
taken  up  between  man  and  man,  much  more  between  God  and  man  ; 
if  heaven  and  earth  were  once  at  an  agreement.  We  are  at  a  loss 
how  to  make  up  our  breaches  with  one  another  ;  it  is  easy  to  open  the 
flood-gates,  and  let  out  the  waters  of  strife ;  but  to  set  things  at  rights 
again,  and  to  reduce  every  stream  into  its  proper  channel,  who  hath 
the  skill  to  do  that  ?  If  we  could  once  compose  our  own  differences 
by  compromise,  yet  to  take  up  the  quarrel  between  us  and  God  is  not 
so  easy ;  though  men  and  angels  had  joined  in  consultation  about  a 
way  and  project  how  to  bring  it  to  pass,  we  had  still  been  to  seek  ;  but 
when  man  was  at  an  utter  loss,  '  God  was  in  Christ  reconciling  the 
world  to  himself.' 

In  the  words  observe — 

[1.]  A  privilege — Reconciliation,  which  is  a  returning  to  grace  and 
favour  after  a  breach. 

[2.]  The  author  of  the  design — God  the  Father,  who  in  the  mystery 
of  redemption  is  the  highest  judge  and  wronged  party.  '  God  was  iu 
Christ  reconciling  the  world  to  himself.' 

[3.]  The  means — In  Christ.  Reconciliation  is  considerable  either 
as  to  the  purchase  or  application  of  it.  As  to  the  purchase,  '  God 
was  in  Christ  reconciling ; '  God  hath  used  Christ  as  a  means  to  make 
peace  between  him  and  us,  Col.  i.  20.  The  application,  God  is  in 
Christ  reconciling  by  virtue  of  our  union  with  him ;  in  Christ,  God 
that  was  formerly  far  from  us  is  come  nigh  to  us,  and  in  Christ  we 
draw  nigh  to  God ;  in  him  we  meet,  and  we  in  him,  and  he  is  in  us. 

[4.]  The  parties  interested — on  the  one  hand,  the  world ;  on  the 
other — To  himself. 

(1.)  '  The  world.'     The  expression  is  used  indefinitely,  though  not 


.  ID.]  SERMONS  UPON  2  CORINTHIANS  V.  253 

universally — First,  the  world,  to  show  that  men,  and  not  angels,  2  Peter 
ii.  4 ;  the  sinning  angels  had  no  mediator  nor  reconciler.  Secondly,  to 
note  which  is  the  ground  of  the  gospel  tendry ;  John  iii.  16,  '  God  so 
loved  the  world,  that  whosoever  believfeth  in  him  should  not  perish, 
but  have  eternal  life.'  Thirdly,  to  represent  the  freeness  of  God's  grace  : 
1  John  v.  19,  '  And,  we  know  that  we  are  of  God,  and  the  whole  world 
lieth  in  wickedness  ; ' — this  world,  that  lay  in  sin  was,  God  reconciling. 
In  themselves,  God's  elect  differ  nothing  from  the  rest  of  the  world  till 
grace  prevent  them  ;  they  were  as  bad  as  any  in  the  world,  of  the  same 
race  of  cursed  mankind,  not  only  living  in  the  world,  but  after  the 
fashions  of  the  world  ;  '  dead  in  trespasses  and  sins/  and  obnoxious  to 
the  curse  and  wrath  of  God.  Fourthly,  to  show  the  amplitude  of 
God's  grace,  the  greater  and  worse  part  of  the  world,  the  Gentiles  as 
well  as  the  Jews :  Rom.  xi.  15,  'If  the  casting  away  of  them  be  the 
reconciling  the  world ; '  so  1  John  ii.  2,  '  And  he  is  the  propitiation  for 
our  sins,  and  not  for  ours  only,  but  also  for  the  sins  of  the  whole  world.' 
Fifthly,  to  awaken  all  that  are  concerned  to  look  after  this  privilege, 
which  is  common  to  all  nations ;  the  offer  is  made  indifferently  to  all 
sorts  of  persons  where  the  gospel  cometh ;  and  this  grace  is  effectually 
applied  to  all  the  elect  of  all  nations,  and  all  sorts  and  conditions  and 
ranks  of  persons  in  the  world.  If  thou  art  a  member  of  the  world, 
thou  shouldst  not  receive  this  grace  in  vain. 

(2.)  The  other  party  concerned  is  the  great  God,  '  to  himself.'  To 
be  reconciled  to  one  another,  when  we  have  smarted  sufficiently  under 
the  fruits  of  our  differences,  will  be  found  an  especial  blessing,  much 
more  to  be  reconciled  to  God.  This  is  the  comfort  here  propounded, 
'to  himself/  of  whom  we  stand  so  much  in  dread,  1  Sam.  ii.  15 :  '  If 
one  man  sin  against  another,  the  judge  shall  judge  him;  but  if  a  man 
sin  against  God,  who  shall  plead  for  him  ? '  A  fit  umpire  and  mediator 
may  be  found  out  in  matters  of  difference  and  plea  between  man  and 
man,  but  who  shall  arbitrate  and  take  up  the  difference  between  us  and 
God  ?  Here,  first,  the  greatness  of  the  privilege,  That  God  will  recon 
cile  us  to  himself. 

Doct.  There  is  a  reconciliation  made  in  and  by  Jesus  Christ  between 
God  and  man. 

First.  I  shall  premise  three  things  in  general — 

First.  That  to  reconcile  is  to  bring  into  favour  and  friendship  after 
some  breach  made  and  offence  taken ;  as  Luke  xxiii.  12,  'The  same 
day  Herod  and  Pilate  were  made  friends,  for  before  they  were  at  enmity 
between  themselves/  So  Joseph  and  his  brethren  were  made  friends  ; 
and  the  woman  faulty  is  said  to  be  reconciled  to  her  husband,  1  Cor. 
vii.  11  ;  so  Mat.  v.  23,  24,  '  If  thou  bringest  thy  gift  to  the  altar,  and 
there  rememberest  that  thy  brother  hath  aught  against  thee,  go  thy 
way  and  be  reconciled  to  thy  brother/  All  which  places  prove  the 
natural  notion  of  the  word  ;  and  so  it  is  fitly  used  for  our  recovery  and 
returning  into  grace  and  favour  with  God  after  a  breach. 

Secondly.  That  the  reconciliation  is  mutual ;  God  is  reconciled  to 
us,  and  we  to  God.  Many  will  not  hear  that  God  is  reconciled  to  us, 
but  only  that  we  are  reconciled  to  God  ;  but  certainly  there  roust  be 
both  ;  God  was  angry  with  us,  and  we  hated  God  ;  the  alienation  was 
mutual,  and  therefore  the  reconciliation  must  be  so.  The  scripture 


254  SERMONS  UPON  2  CORINTHIANS  V.          [SER.  XXXIV. 

speaketh  not  only  of  an  enmity  and  hatred  on  man's  part :  Rom.  v.  10, 
'  For  when  we  were  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son  ; '  but  also  of  wrath  on  God's  part,  not  only  against  sin  but  the 
sinner :  Eph.  ii.  3,  '  Being  children  of  wrath  by  nature.'  Certainly 
God  doth  not  only  hate  sin,  but  is  angry  with  the  wicked  because  of  it : 
Ps  vii.  11,  '  God  is  angry  with  the  wicked  every  day.'  And  we  must 
distinguish  between  the  work  of  Christ  in  order  to  God,  and  the  work 
of  the  minister,  and  Christ  by  the  ministry,  in  order  to  men.  The 
work  of  Christ  in  order  to  God,  which  is  to  appease  the  wrath  of  God  ; 
therefore  it  is  said  ;  Heb.  ii.  17, '  That  he  is  a  merciful  and  faithful  high 
priest,  to  make  reconciliation  for  the  sins  of  the  people,'  i\ua-/cea6ai. 
Surely  there  God's  being  reconciled  to  us  is  intended  by  Christ's  sacrifice 
and  intercession  ;  for  Christ  as  an  high  priest  hath  to  deal  with  us  as 
God's  apostle  with  men  :  Heb.  iii.  1,  '  We  in  Christ's  stead  pray  you  to 
be  reconciled,'  ver.  20;  besides,  our  reconciliation  is  made  the  fruit  of 
Christ's  death,  in  contradiction  to  his  life,  Rom.  v.  10.  The  death  of 
Christ  mainly  respected  the  appeasing  of  the  wrath  of  God  ;  whereas, 
if  it  only  implied  the  changing  of  our  natures,  it  might  as  well  be 
ascribed  to  his  life  in  heaven  as  his  death  upon  earth.  Again,  the 
scripture  maketh  this  reconciliation  to  be  a  great  instance  of  God's  love 
to  us.  Now,  if  it  did  only  consist  in  laying  aside  our  enmity  to  God, 
it  would  rather  be  an  instance  of  our  love  to  God  than  his  love  to  us. 
Once  more,  the  text  is  plain  that  God's  reconciling  the  world  to  him. 
self  did  consist  in  not  imputing  our  trespasses  to  us,  his  laying  aside 
his  suit  and  just  plea  he  had  against  us ;  so  that  it  relateth  to  him. 
Therefore  upon  the  whole  we  may  pronounce  that  God  is  recon 
ciled  to  us,  as  well  as  we  to  God.  Indeed,  the  scriptures  do  more 
generally  insist  upon  our  being  reconciled  to  God  than  God's 
being  reconciled  to  us ;  for  two  reasons — 1.  Because  we  are  in  a 
fault.  It  is  the  usual  way  of  speaking  amongst  men ;  he  that 
offendeth  is  said  to  be  reconciled,  because  he  was  the  cause  of  the 
breach ;  he  needeth  to  reconcile  himself  and  to  appease  him  whom 
he  hath  offended,  which  the  innocent  party  needeth  not — he  needeth 
only  to  forgive,  and  to  lay  aside  his  just  anger.  We  offended  God, 
not  he  us;  therefore  the  scripture  usually  saith,  We  are  reconciled 
to  God.  2.  We  have  the  benefit.  It  is  no  profit  to  God  that 
the  creature  enters  into  his  peace  ;  he  is  happy  within  himself  with 
out  our  love  or  service,  only  we  are  undone  if  we  are  not  upon  good 
terms  with  him.  If  any  believe  not,  'the  wrath  of  God  abidelh 
upon  him/  John  iii.  36  ;  and  that  is  enough  to  make  us  eternally 
miserable. 

Thirdly,  That  reconciliation  in  scripture  is  sometimes  ascribed  to 
God  the  Father,  sometimes  to  Christ  as  mediator,  sometimes  to 
believers  themselves — 

1.  To  God  the  Father,  as  in  the  text,  '  God  was  in  Christ,  reconcil 
ing  the  world  to  himself ;'  and  in  the  verse  before  the  text, '  Who  hath 
reconciled  us  to  himself ; '  and  Col.  i.  20,  '  Having  made  peace  by  the 
blood  of  his  cross,  by  him  to  reconcile  all  things  to  himself,'  to  God 
the  Father,  as  the  primary  cause  of  our  reconciliation.  He  found  out 
and  appointed  the  means,  as  he  decreed  from  everlasting  to  restore 
the  elect  fallen  into  sin  unto  grace  and  favour,  and  prepared  whatever 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  255 

was  necessary  to  compose  and  take  up  the  difference  between  him  and 
sinners. 

2.  Christ  is  said  to  reconcile,  Eph.  ii.  16 :  '  That  he  might  reconcile 
both  unto  God  in  one  body  by  the  cross;'  and  Col.  i.  21,  'Yet  now 
hath  he  reconciled ; '   not  as  the  primary,  but  meritorious  cause  of 
reconciliation,  which  respects  both  God  and  us  ;  chiefly  God,  as  he  was 
appeased  by  the  merit  of  his  sacrifice,  as  he  procured  the  Spirit,  that 
same  Spirit  whereby  our  enmity  might  be  overcome,  and  we  might  yield 
up  ourselves  to  God,  to  love  and  serve  and  please  him,  for  we  by  his 
blood  '  are  purged  from  dead  works,  that  we  might  serve  the  living 
God/  Heb.  ix.  14. 

3.  Believers  are  said  to  reconcile  themselves  to  God  :  2  Cor.  v.  20, 
'  We  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God  ; '   as  they 
do   embrace   the   offered   benefit,  and   lay  aside   their   enmity,   and 
love  God  that  loveth  them,  and   devote   themselves  to  his  use  and 
service. 

Secondly,  More  particularly,  I  shall  do  three  things — (1.)  State  the 
foregoing  breach.  (2.)  Show  you  the  nature  of  this  reconciliation. 
(3.)  Show  you  how  Christ  is  concerned  in  it. 

1,    To  state  the  foregoing  breach,  take  these  propositions. 

[1.]  God  and  man  were  once  near  friends.  Adam  was  the  Lord's 
favourite.  You  know  till  man  was  made,  it  is  said  of  every  rank  and 
species  of  the  creature,  '  God  saw  that  it  was  good.'  But  when  man 
was  made  in  his  day:  Gen.  i.  31,  '  God  saw  what  he  had  made,  and 
behold,  it  was  very  good.'  An  object  of  special  love,  God  expressed 
more  of  his  favour  to  him  than  to  any  other  creature,  except  the 
angels — '  Man  was  made  after  his  image,'  Gen.  i.  26.  When  you 
make  the  image  or  picture  of  a  man,  you  do  not  draw  his  feet  or  his 
hands,  but  his  face  ;  his  tract  or  footprint  may  be  found  among  the 
creatures,  but  his  image  and  express  resemblance  with  man  ;  and  so 
he  was  fitted  to  live  in  delightful  communion  with  his  creator.  Man 
was  his  viceroy,  Gen.  i.  27.  God  entrusted  him  with  the  care,  charge, 
and  dominion  over  all  the  creatures  ;  yea,  he  was  capable  of  loving, 
knowing,  or  enjoying  God.  Other  creatures  were  capable  of  glorifying 
God,  of  setting  forth  his  power,  wisdom,  and  goodness,  objectively 
and  passively  ;  but  man,  of  glorifying  God  actively,  as  being  appointed 
to  be  the  mouth  of  the  creation. 

[2.]  Man  gets  out  of  God's  favour  by  conspiring  with  God's  grand 
enemy.  His  condition  was  happy  but  mutable,  before  Satan  by 
insinuating  with  him  draweth  him  into  rebellion  against  God ;  and 
upon  this  rebellion  he  forfeiteth  all  his  privileges,  God's  image,  favour, 
and  fellowship.  God  would  deal  with  him  in  the  way  of  a  covenant: 
Gen.  ii.  17, '  In  the  day  that  thou  eatest  thereof  thou  shalt  surely  die ; ' 
do  and  live,  sin  and  die.  The  comminatory  part  is  only  expressed, 
because  that  only  took  place ;  so  that  by  this  rebellion  he  lost  the 
integrity  of  his  nature,  and  all  his  happiness;  he  first  ran  away  from 
God,  and  then  God  drove  him  away ;  he  was  first  a  fugitive,  and  then 
an  exile. 

[3.]  Man  fallen  draweth  all  his  posterity  along  with  him  ;  for  God 
dealt  not  with  him  as  a  single  but  as  a  public  person  :  Rom.  v.  13, 
'  Whereas  by  one  man  sin  entered  into  the  world,  and  death  by  sin , 


256  SERMONS  UPON  2  COK1NTHIANS  V.          [SfiR.  XXXIV. 

and  so  death  passed  upon  all,  for  that  all  have  sinned ; '  and  1  Cor. 
xv.  47,  '  The  first  man  is  of  the  earth,  earthly ;  the  second  man  is  the 
Lord  from  heaven.'  There  is  a  first  man  and  a  second  man,  nos  omnes 
eramus  in  illo  unus  homo.  Adam  and  Jesus  are  the  two  great 
institutions,  the  one  consistent  with  the  wisdom  and  justice  of  God,  as 
the  other  with  the  wisdom  and  grace  of  God ;  so  that  Adtim  begets 
enemies  to  God :  Gen.  v.  3,  '  Adam  begat  a  son  in  his  own  likeness  ; ' 
and  1  Cor.  xv.  49,  we  read  of  the  image  of  '  the  earthly  one.'  Every 
man  is  born  an  enemy  to  God — his  nature  opposite,  his  ways  contrary 
to  God ;  and  so  is  eternally  lost  and  undone,  unless  God  make  some 
other  provision  for  him. 

[4.]  The  condition  of  every  man  by  nature  is  to  be  a  stranger  and  an 
enemy  to  God :  Col.  i.  21,  '  And  you  that  were  sometimes  alienated, 
and  enemies  in  your  minds/  That  double  notion  is  to  be  considered. 
Strangers,  there  is  no  communion  between  God  and  us,  we  cannot 
delight  in  God  nor  God  in  us,  till  there  be  a  greater  suitableness,  or  a 
divine  nature  put  into  us.  If  that  be  too  soft  a  notion,  the  next  will 
help  it — we  are  enemies.  There  is  a  perfect  contrariety,  we  are  perfectly 
opposite  to  God  in  nature  and  ways ;  we  are  enemies  directly  or  for 
mally,  and  in  effect  or  by  interpretation.  Formally  men  are  enemies, 
open  or  secret ;  open  are  those  that  bid  open  defiance  to  him,  as  pagans 
and  infidels,  and  idolaters  ;  secret,  so  are  all  sinners  ;  their  hopes  and 
desires  are  '  that  there  were  no  God ; '  they  would  fain  have  God  out 
of  their  way ;  rather  than  part  with  their  lusts,  they  would  part  with 
their  God :  Ps.  xiv.  1,  '  The  fool  hath  said  in  his  heart,  There  is  no 
God.'  It  is  a  pleasing  thought  and  supposition  that  there  were  no 
God.  In  effect  and  by  interpretation,  they  do  things  or  leave  things 
undone,  contrary  to  God's  will,  and  take  part  with  their  sins  against 
him  ;  as  love  is  a  love  of  duty  and  subjection,  so  hatred  is  a  refusal  of 
obedience — 'Love  me  and  keep  my  commandments/  Exod.  xx.  6. 
They  are  angry  with  those  who  would  plead  God's  interests  with 
them.  But  how  can  men  hate  God,  who  is  summum  bonum  et  fons 
boni  ?  The  schoolmen  put  the  question.  We  hate  him  not  as  a  creator 
and  preserver,  but  as  a  law-giver  and  judge  :  as  a  law-giver,  because 
we  cannot  enjoy  our  lusts  with  that  freedom  and  security  by  reason  of 
his  restraint.  God  hath  interposed  by  his  law  against  our  desires: 
Horn.  viii.  7,  '  Because  the  carnal  mind  is  enmity  to  God,  for  it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be/  As  a  judge  and 
avenger  of  sin  ;  not  only  desire  of  carnal  liberty,  but  slavish  fear  is  the 
oause  of  this  enmity.  Men  hate  those  whom  they  fear.  We  have 
wronged  God  exceedingly,  and  we  know  that  he  will  call  us  to  an 
account ;  we  are  his  debtors,  and  cannot  answer  the  demands  of  his 
justice,  and  therefore  we  hate  him.  What  comfort  is  it  to  a  guilty 
prisoner  to  tell  him  that  his  judge  is  a  discreet  person,  or  of  a  staid 
judgment?  he  is  one  that  will  condemn  him.  A  condemning  God  can 
•never  be  loved  by  a  guilty  creature,  as  barely  apprehended  under  that 
notion. 

[5.]  God  hateth  sinners  as  they  hate  him ;  for  we  are  children  of 
wrath  from  the  womb,  Eph.  ii.  3  ;  and  that  wrath  abideth  on  us  till  we 
enter  into  God's  peace,  John  iii.  36  ;  and  the  more  wicked  we  are,  the 
more  we  incur  God's  wrath  :  Fs.  vii.  11,  '  He  is  angry  with  the  wicked 


VEU.  19.]         SERMONS  UPON  2  CORINTHIANS  V.  257 

every  day  ; '  '  They  are  under  his  curse/  Gal.  iii.  10.     Whatever  be  the 
secret  purposes  of  his  grace,  yet  so  they  are  by  the  sentence  of  his  law, 
and  according  to  that  we  must  judge  of  our  condition. 
Secondly,  The  nature  of  this  reconciliation. 

1.  As  the  enmity  is  mutual,  so  is  the  reconciliation  ;  God  is  recon 
ciled  to  us,  and  we  to  God.     On  God's  part,  his  wrath  is  appeased  ;  and 
our  wicked  disposition  is  taken  away  by  regeneration,  for  there  are  the 
causes  of  the  difference  between  him  and  us, — his  justice  and  our  sin. 
His  justice  is  satisfied  in  Christ,  so  that  he  is  willing  to  offer  us  a  new 
covenant:  Mat.  iii.  17,  'This  is  my  beloved  Son,  in  whom  I  am  well 
pleased.'     He  is  satisfied  in  Christ,  that  he  is  willing  to  forgive  the 
offences  done  to  him  ;  for  the  text  saith,  '  God  was  in  Christ  recon 
ciling  the  world  to  himself,  not  imputing  their  trespasses  to  them.' 
And  our  wicked  disposition  is  done  away,  and  our  hearts  are  converted 
and  turned  to  the  Lord  :  Acts  ix.  6, '  And  he,  trembling  and  astonished, 
said,  Lord,  what  wilt  thou  have  me  to  do  ? '  and  2  Chron.  xxx.  8, 
'But  yield  yourselves  unto  the  Lord,  and  enter  into  his  sanctuary, 
which  he  hath  sanctified  for  ever,  and  serve  the  Lord  your  God,  that 
the  fierceness  of  his  wrath  may  be  turned  from  you.'     And  we  are 
drawn  to  enter  into  covenant  with  the  Lord,  even  that  new  covenant 
which  is  called  the  covenant  of  his  peace,  Isa.  liv.  10  ;  and  so  of  enemies 
we  are  made  friends,  as  Abraham,  because  of  his  covenant  relation,  is 
called  '  The  friend  of  God,'  James  ii.  23.     In  the  new  covenant  God 
offereth  pardon,  and  requireth  repentance.     When  we  accept  the  offer, 
the  pardon  procured  for  us  by  Christ,  and  submit  to  the  conditions,  lay 
down  the  weapons  of  our  defiance,  and  give  the  hand  to  the  Lord,  to 
walk  with  him  in  all  new  obedience,  then  are  we  reconciled. 

2.  This  reconciliation  is  as  firm  and  strong  as  our  estate  in  inno- 
cency,  as  if  there  had  been  no  foregoing  breach ;  and  in  some  consider 
ations  better,  especially  when  we  look  to  the  full  effect  of  it ;  as  good 
as  if  the  first  covenant  had  never  been  broken ;  for  God  doth  not  only 
put  away  his  anger,  but  loveth  us  as  if  we  never  had  been  in  hatred  ; 
he  doth  not  only  pardon  sinners,  but  delight  in  them  when  they  repent. 
Men  may  forgive  a  fault,  but  they  do  not  forget  it ;  the  person  liveth 
in  umbrage  and  suspicion  with  them  still.     Absalom  was  pardoned — 
'  But  not  to  see  the  king's  face,'  2  Sam.  xiv.  28.     Shimei  had  a  lease 
of  his  life,  but  lived  always  as  a  hated  and  a  suspected  man,  1  Kings 
ii.  8.     But  now  it  is  otherwise  here  ;  we  find  not  only  mercy  with  God, 
but  are  as  firmly  instated  into  his  love  as  ever — '  Our  sins  are  cast 
into  the  depths  of  the  sea,'  Hosea  vii.  19 ;  and  Hosea  xiv.  4,  '  I  will 
love  them  freely ; '  and  Horn.  ix.  25,  '  And  her  beloved,  which  was  not 
beloved.'     He  not  only  passeth  by  the  injury,  but  calls  her  beloved. 
Breaches  between  man  and  man  are  like  deep  wounds ;  though  healed 
the  scars  remain,  something  sticketh,  or  like  a  vessel  soldered,  weak  in 
the  crack ;  but  here,  beloved,  delighted  in — '  The  Lord  delighteth  in 
thee/  Isa.  Ixii.  4,  and  '  he  will  rest  in  his  love.'    In  some  sort  it  is  more 
sure ;  it  is  not  committed  to  us  and  the  freedom  of  our  wills     A  bone 
well   set   is   strongest  where   broken.      Adam  was  happy,  but  not 
established. 

3.  This  active  reconciliation  draweth  many  blessings  along  with  it. 
[1.]  Peace  with  God:  Horn.  v.  1,  '  Being  justified  by  faith,  we  have 

VOL.  XIII.  B 


1258  SERMONS  UPON  2  CORINTHIANS  V.          [&ER.  XXXIV. 

peace  with  God.'  To  have  God  an  enemy  is  to  have  a  sharp  sword 
always  hanging  over  our  heads  hy  a  slender  thread.  How  can  we  look 
him  in  the  face,  lift  up  our  heads  to  heaven,  think  of  him  without 
trembling  ?  There  is  a  God,  but  he  is  our  enemy ;  how  can  we  eat, 
drink,  or  sleep,  while  God  is  our  enemy  ?  Did  we  know  what  it  is  to 
have  God  our  enemy,  we  should  soon  know  that  he  cannot  want  instru 
ments  of  revenge ;  death  may  waylay  us  in  every  place.  If  we  eat, 
our  meat  may  poison  or  choke  us  ;  if  we  go  abroad,  God  may  cast  us 
into  hell  before  we  come  home  again ;  if  we  sleep,  his  wrath  may  take 
us  napping — '  For  our  damnation  slumbereth  not,'  2  Peter  ii.  3. 
Surely  it  is  such  a  dreadful  thing  to  be  at  enmity  with  God,  that  we 
should  not  continue  in  that  estate  for  a  moment ;  but  when  once  you 
are  at  peace  with  God,  you  stop  all  evil  at  the  fountain-head. 

[2.]  Access  to  God  with  boldness  and  free  trade  into  heaven:  Eom. 
v.  2, '  By  whom  we  have  access  by  faith ; '  and  Eph.  ii.  18, '  For  through 
him  we  have  both  access  by  one  Spirit  unto  the  Father.'  When  a 
peace  is  made  between  two  warring  nations,  trading  is  revived ;  when 
you  have  occasion  to  make  use  of  God,  you  may  go  to  him  as  your 
reconciled  Father;  there  is  no  flaming  sword  to  keep  you  out  of 
paradise. 

[3.]  Acceptance  both  of  your  persons  and  performances.  Your 
persons  are  accepted  :  Eph.  i.  6,  '  He  hath  accepted  us  in  the  beloved, 
to  the  praise  of  his  glorious  grace.*  You  are  looked  upon  as  members 
of  Christ,  favourites  of  heaven  ;  your  duties  and  actions  are  accepted : 
Heb.  xi.  4,  '  By  faith  Abel  offered  a  more  excellent  sacrifice  than  Cain.' 
The  sinful  failings  of  our  best  actions  are  hid  and  covered  ;  they  are 
not  examined  by  a  severe  judge,  but  accepted  by  a  loving  Father. 

[4.]  All  the  graces  of  the  Spirit  are  fruits  of  our  reconciliation  with 
God :  Eom.  v.  11,  '  We  joy  in  God  through  our  Lord  Jesus  Christ,  by 
whom  we  have  received  the  atonement ; '  jewels  of  the  covenant, 
wherewith  the  spouse  of  Christ  is  decked.  Christ  prayed,  that  we 
might  be  loved  as  he  was  loved,  John  xvii.,  not  for  degree,  but  kind, 
John  iii.  34.  These  are  given  as  tokens  and  evidences  of  his  love. 
The  privilege  is  so  great,  that  we  cannot  believe  it  without  some  real 
demonstration  of  God's  heart  towards  us.  When  Jacob  heard  that 
Joseph  was  alive  and  governor  of  Egypt,  he  would  not  believe  it ;  but 
when  he  saw  the  waggons  which  Joseph  sent  to  carry  him,  Gen.  xlv. 
27,  28,  '  Then  his  spirit  revived  within  him ; '  so  here,  1  Thes.  i.  5, 
'  For  our  gospel  came  not  to  you  in  word  only,  but  in  power,  and  in 
the  Holy  Ghost,  and  in  much  assurance.' 

[5.]  All  outward  blessings  are  sanctified,  especially  the  enjoyment 
of  them,  which  we  have  by  another  right  and  tenure.  Surely  one  that 
is  reconciled  to  God  cannot  be  miserable,  'for  all  things  are  his,'  1 
Cor.  iii.  23.  Whatsoever  falleth  to  his  share,  comfort  and  cross  cometh 
with  a  blessing — '  And  all  worketh  for  good,'  Horn.  viii.  28.  God's 
enmity  is  declared  by  raining  snares,  Ps.  xi.  6.  There  is  a  secret  war 
against  the  soul ;  but  his  love,  that  always  worketh  for  good.  Out  of 
what  corner  soever  the  wind  bloweth,  it  always  bloweth  for  good  to 
his  people. 

[6.]  It  is  a  pledge  of  heaven :  Bom.  v.  10,  '  For  if,  when  we  were 
enemies,  we  were  reconciled  by  his  death,  much  more,  being  reconciled, 


VER.  19.]  SKRMONS  UPON  2  CORINTHIANS  v.  259 

we  shall  be  saved  by  his  life.'  The  glorifying  of  a  saint  is  a  more  easy 
thing  than  the  reconciling  of  a  sinner ;  suppose  the  one,  and  you  may 
suppose  the  other.  If  God  would  pardon  us  and  take  us  with  all  our 
faults,  he  will  much  more  glorify  us  when  we  are  reconciled  and 
sanctified. 

[7.]  Our  right  to  this  privilege  beginneth  as  soon  as  we  do  believe 
in  Christ,  for  upon  these  terms  God  hath  set  forth  Christ :  Rom.  iii. 
24,  '  Being  justified  freely  by  his  grace,  through  the  redemption  that  is 
in  Jesus  Christ.'  When  our  hearts  are  drawn  to  receive  Christ  upon, 
these  terms,  we  are  legally  capable  of  his  favour.  Now  faith  is  nothing 
else  but  a  broken-hearted  and  thankful  acceptance  of  Christ,  with 
a  resolution  to  give  up  ourselves  to  God  by  him.  The  true  notion 
of  Christ's  death  is  the  sacrifice  of  atonement.  Now  in  the  sacrifices 
of  atonement,  they  were  to  come  with  brokenness  of  heart,  confessing 
sin  over  the  head  of  the  beast,  Ps.  li.  17,  owning  the  Messiah  to  come, 
and  a  stipulation  of  obedience  :  Ps.  1.  5, '  Gather  my  saints  together, 
that  make  a  covenant  with  me  by  sacrifice.'  Well  then,  when  in  a 
broken-hearted  manner  we  make  our  claim  by  Christ,  thankfully 
acknowledging  our  Redeemer's  grace,  and  sue  out  our  release  and  dis 
charge  in  his  name,  and  devote  ourselves  to  God,  then  our  right  is 
begun.  The  evidence  of  this  right  is  when  faith  is  made  fruitful  in 
holiness.  God  is  a  holy  God,  and  Christ  came  not  to  make  God  less 
holy.  He  may  be  reconciled  to  our  persons,  but  never  to  our  sins.  Sin 
ever  was,  and  ever,  will  be,  the  make-bate  between  God  and  us :  Isa. 
lix.  2,  '  Your  sins  have  separated  between  you  and  me.'  There  must 
be  a  zealous  renouncing  of  all  things  that  have  bred  estrangement 
between  us  and  God.  Everything  in  this  reconciliation  implieth  holi 
ness  ;  the  party  with  whom  we  do  reconcile,  God ;  and  he  must  not 
lightly  be  offended,  but  pleased :  Col.  i.  10,  '  That  ye  might  walk  worthy 
of  the  Lord  unto  all  pleasing ' — tender  of  offending  God.  The  nature 
of  the  reconciliation  is  mutual ;  we  with  God,  as  well  as  God  with  us. 
A  real  change  goeth  along  with  the  relative,  or  else  we  are  taken  for 
enemies  still,  Ps.  Ixviii.  21.  The  covenant  is  a  league  offensive  and 
defensive.  Pax  noslra  'helium .  contra  Satanam.  We  cannot  be  at 
peace  with  God,  till,  fallen  out  with  sin,  we  resolve  to  war  against  the 
devil,  the  world,  and  the  flesh  ;  you  must  not  make  him  a  patron  and 
panderer  to  your  lusts :  Exod.  xxiii.  20-22, '  Behold,  I  send  an  angel  be 
fore  thee,  to  keep  thee  in  the  way,  and  to  bring  thee  into  the  place  which 
I  have  prepared.  Beware  of  him,  and  obey  his  voice,  provoke  him  not ; 
for  he  will  not  pardon  your  transgressions :  for  my  name  is  in  him. 
But  if  thou  shalt  indeed  obey  his  voice,  and  do  all  that  I  speak  ;  then 
I  will  be  an  enemy  unto  thine  enemies,  and  an  adversary  unto  thine 
adversaries.'  We  must  carry  ourselves  with  great  reverence  to  the 
angel  of  the  covenant,  1  Cor.  x.  9.  The  sanctifying  grace  of  the  Spirit ; 
for  the  application  of  the  merit  of  Christ,  and  the  gift  of  the  Spirit, 
are  inseparable.  God  will  not  pardon  our  sins  while  we  remain  in 
them ;  we  must  be  sanctified  and  justified,  and  then  we  shall  have 
peace  and  comfort.  '  What !  peace  as  long  as  the  whoredom  of  thy 
mother  Jezebel  remaineth  ? '  Men  that  sin  freely  know  not  what  peace 
with  God  meaneth.  This  holy  friendship,  which  resulteth  from  the 
covenant,  implieth  an  indignation  against  sin :  Hosea  xiv.  8,  '  What 


260  SERMONS  UPON  2  CORINTHIANS  V.          [fc>ER.    XXX IV. 

have  I  any  more  to  do  with  idols  ? '  and  Isa.  xxx.  22,  '  Thou  shalt  cast 
them  away  as  a  menstruous  cloth  ;  thou  shalt  say  unto  it,  Get  ye  hence.' 
Thirdly,  How  far  Christ  is  concerned  in  it,  and  why. 

1.  God  was  resolved  to  lose  no  honour  by  the  fall  of  man,  but  to  keep 
up  a  sense  of  his  justice,  goodness,  and  truth. 

[1.]  His  justice.  It  was  not  fit  that  anypf  his  attributes  should  fall 
to  the  ground,  especially  his  justice,  the  sense  of  which  is  so  necessary 
for  the  government  of  the  world  :  Horn.  iii.  5,  6,  '  Is  God  unrighteous 
that  taketh  vengeance  ?  God  forbid.  How  then  shall  God  judge  the 
world?'  If  God  be  not  known  for  a  just  God,  we  cannot  know  him 
for  the  governor  of  the  world.  Well  then,  there  was  a  condescendency 
in  it,  that  mercy  should  be  dispensed,  so  that  justice  should  be  no  loser. 
Now,  God  saw  that  men  could  not  keep  up  the  honour  of  his  justice ; 
our  prayers,  tears,  repentance,  will  not  do  the  deed  without  something 
else.  If  the  devils  were  supposed  to  be  sorrowful  for  their  sins,  they 
would  not  be  reconciled,  because  they  had  no  surety  to  die  for  them  and 
repair  the  honour  of  God's  justice.  In  pity,  God  would  not  destroy 
all  mankind,  therefore  findeth  out  a  surety ;  if  they  had  suffered,  they 
would  only  be  satisfying,  rather  than  to  satisfy  and  have  satisfied. 
'  But  now  Christ  hath  declared  his  righteousness/  Horn.  iii.  24,  25,  '  for 
the  remission  of  sins/ 

[2.]  His  holiness,  which  is  the  pattern  of  the  creature's  perfection. 
Such  was  God's  hatred  of  sin  that  he  would  not  let  it  go  without  a 
mark  or  brand  ;  he  would  be  known  to  be  an  holy  God,  and  that  it  is 
not  an  easy  thing  to  regain  his  favour  if  we  yield  to  sin.  People  are 
apt  to  look  upon  it  as  a  matter  of  nothing.  It  is  an  easy  matter  to  sin  ; 
every  fool  can  do  that ;  but  when  the  breach  is  made,  it  is  not  easy  to 
reconcile  again ;  none  but  the  Son  of  God  can  do  that.  God  stood 
upon  a  valuable  compensation  :  1  Peter,  i.  18,  'We  are  not  redeemed 
with  corruptible  things,  such  as  silver  and  gold  ;  but  by  the  precious 
blood  of  the  Son  of  God.'  The  Son  of  God,  by  the  highest  act  of  obedi 
ence  and  self-denial,  must  bring  it  about  for  a  caution  to  us,  that  we  might 
not  lightly  break  the  law,  or  have  favourable  thoughts  of  sin  any  more. 

[3.]  His  truth.  God  made  a  covenant  with  Adam — 'In  the  day 
thou  eatest  thereof  thou  shalt  surely  die/  Adam's  sin  was  mainly  the 
sin  of  unbelief,  and  presumption  of  impunity  is  very  natural  to  us  all ; 
therefore  the  law  must  have  death  to  keep  up  its  authority,  lest  the 
threatening  should  seem  a  vain  scarecrow,  either  from  the  sinner  him 
self,  or  from  his  surety. 

2.  Christ  was  a  fit  mediator. 

[1.]  Because  of  his  mutual  interest  in  God  and  us,  Job  ix.  33.  He  is 
beloved  of  the  Father,  and  hath  a  brotherly  compassion  to  us.  He 
did  partake  of  the  nature  of  both  parties  ;  he  was  man  to  undertake 
it  in  our  name,  God  to  perform  it  in  his  own  strength. 

[2.]  He  is  able  to  satisfy.  All  the  angels  in  heaven  could  not  lay 
down  a  valuable  consideration,  but  '  he  is  able  to  save  to  the  uttermost/ 
Heb.  vii.  26.  Christ  undertaketh  to  pacify  God's  wrath,  and  to  take 
away  our  enmity  also,  and  so  to  bring  us  to  God. 

Use  1.  Let  us  admire  the  mercy  and  grace  of  God — '  God  was  in 
Christ  reconciling  the  world  to  himself/  To  this  end  consider — 

1.  This  is  an  ancient  mercy  of  an  old  standing:  Eph.  i.  4, '  He  hath 


VEK.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  261 

chosen  us  in  Christ  before  the  foundation  of  the  world  ; '  and  1  Peter 
i.  20,  '  Who  verily  was  fore-ordained  before  the  foundation  of  the  world, 
but  manifested  in  these  last  times  for  you/  And  who  are  we,  that  the 
thoughts  of  God  should  be  taken  up  about  us  so  long  ago  ?  Nothing 
went  before  creation,  but  mere  and  naked  eternity  ;  then  was  this  busi 
ness  transacted  between  the  Father  and  the  Son,  the  result  of  God's 
eternal  thoughts. 

2.  God   is  first  in  the  design,  he  who  is  the  wronged  party,  the 
highest  judge,  of  whose  vengeance  we  stand  in  dread,  of  whom  we  beg 
pardon;  we  were  first  in  the  breach,  but  God  in  the  design  of  love. 
The  motion  of  sending  a  saviour  and  redeemer  into  the  world  was  first 
bred  in  God's  heart :  1  John  iv.  19,  '  We  love  him,  because  he  loved  us 
first/ 

3.  This  love  is  the  more  amplified  by  the  worthlessness  of  the  persons 
for  whom  all  this  is  done  ;  the  world  that  lay  in  wickedness  and  rebel 
lion  against  God,  the  sinful  race  of  apostatised  Adam.   At  our  best,  how 
little  service  and  honour  can  we  bring  to  him.     But  he  considered  us 
as  lying  in  the  corrupt  mass  of  polluted  mankind  ;  yet  this  world  would 
God  reconcile  to  himself,  and  not  angels.     God  would  not  so  much  as 
enter  into  a  parley  with  them ;  as  if  a  king  should  take  rustics  and 
scullions  into  his  favour,  and  pass  by  nobles  and  princes.     There  lay  no 
bond  at  all  to  show  mercy  to  us,  more  than  to  them ;  we  had  cast  him  off 
and  rebelled  against  him  as  well  as  they. 

4.  And  this  done  by  Jesus  Christ,  that  so  costly  a  remedy  should  be 
provided  for  us :  Rom  viii.  32, '  God  spared  not  his  own   Son,  but 
delivered  him  up  for  us  all/     God  may  be  said  to  spare,  either  in  a  way 
of  impartial  justice,  or  in  a  way  of  bountiful  and  condescending  love ; 
the  first  hath  its  use,  this  latter  is  the  case  there.     We  are  sparing  of 
what  is  precious,  of  what  we   value ;  but  though  Christ  was  his  dear 
Son,  yet  he  spared  not  him  :  it  is  the  folly  of  man  to  part  with  things  of 
worth  and  value  for  trifles. 

5.  The  benefit  itself,  that  he  would  reconcile  us  to  himself.  (1.)  In 
laying  aside  his  own  just  wrath,  which  is  our  great  terror :  Isa.  xxvii.  4, 
'  Fury  is  not  in  me,'  he  being  pacified  in  Christ.     (2.)  That  he  would 
take  away  the  enmity  that  is  in  the  hearts  of  men,  by  his  converting  and 
healing  grace,  which  is  our  great   burden :    Ps.    ex.  3,  '  Thy  people 
shall  be  a  willing  people  in  the  day  of  thy  power/  (3.)  That  he  will  enter 
into  league  and  covenant  with  us,  God  with  us  and  we  with  God : 
Heb.  viii.  10,  '  I  will  put  my  laws  into  their  minds,  and  write  them  upon 
their  hearts  ;  and  I  will  be  to  them  a  God,  and  they  shall  be  to  me  a 
people/    (4.)  That  from  hence  there  floweth  an  entire  friendship :  John 
xv.  15,  '  Henceforth  I  call  you  not  servants,  but  friends  ;  for  all  that  I 
have  heard  of  my  Father  I  have  made  known  unto  you/     (5.)  This 
friendship  produceth  most  gracious  fruits  and  effects,  especially  free 
commerce  with  him  here,  till  we  are  admitted  into  his  immediate  pre 
sence  :  Heb.  x.  22,  '  Let  us  draw  nigh  with  a  true  heart,  in  full  assur 
ance  .of  faith,  having  our  hearts  sprinkled  from  an  evil  conscience,  and 
our  bodies  washed  with  pure  water/ 

Use  2.  Let  us  consider  seriously  the  mystery  of  Christ's  death,  which 
is  the  sacrifice  of  our  atonement ;  it  is  full  of  riddles,  it  is  a  spectacle 
which  represents  to  you  the  highest  mercy  in  God's  sparing  sinners,  and 


2G2  SERMONS  UPON  2  CORINTHIANS  V.  [SEU.  XXXV. 

calling  out  his  own  Son  to  die  in  our  stead  ;  and  the  highest  justice  in 
punishing  sin,  though  transacted  upon  Christ.  '  If  this  be  done  to  the 
green  tree,  what  shall  be  done  to  the  dry  ? '  Here  you  have  Christ  made 
sin,  and  yet  at  the  same  time  the  fountain  of  holiness,  2  Cor.  v.  21,  and 
John  i.  16,  '  Out  of  his  fulness  we  receive  grace  for  grace ; '  so  again,  the 
fountain  of  blessedness  made  a  curse  for  all  the  world,  Gal.  iii.  13.  In 
man's  account,  never  more  weakness  and  foolishness  shown,  yet  never 
more  wisdom  and  power :  1  Cor.  i.  25, '  The  foolishness  of  God  is  wiser 
than  men,  and  the  weakness  of  God  stronger  than  men.'  He  had  said 
before  that  Christ  was  the '  wisdom  of  God,  and  the  power  of  God.'  The 
devil  never  seemed  to  triumph  more,  yet  never  more  foiled,  Luke  xxii. 
53  (compare  with  Col.  ii.  15 ;)  Christ  is  the  true  Samson,  destroyed 
more  at  his  death  than  in  all  his  life.  The  cross  was  not  a  gibbet  of 
shame  and  infamy,  but  a  chariot  of  triumph.  This  was  the  holiest 
work  and  the  greatest  act  of  obedience  that  ever  was,  or  can,  or  will  be, 
performed,  and  yet  the  wickedest  work  that  ever  the  sun  beheld  ;  on 
Christ's  part,  an  high  act  of  obedience  and  self-denial,  Phil.  ii.  7 ;  on 
man's  part,  the  greatest  act  of  villany  and  wickedness':  Acts  ii.  23, 
'  Who  by  wicked  hands  have  crucified  and  slain,'  the  highest  act  of 
meekness  and  violence  ;  the  truest  glass  wherein  we  see  the  greatness 
and  smallness  of  sin.  The  heinousness  of  sin  is  seen  in  his  agonies  and 
bloody  sufferings ;  the  nothingness  of  it  in  the  merit  of  them.  Christ's 
death  is  the  reason  of  the  great  judgment  fallen  upon  the  Jews,  1  Thes. 
ii.  15,  16,  and  yet  the  ground  upon  which  we  expect  mercy,  both  for 
ourselves  and  them,  Eph.  ii.  16.  In  short,  here  is  life  rising  out  of  death, 
glory  out  of  ignominy,  blessedness  out  of  the  curse ;  from  the  abasement 
of  the  Son  of  God,  joy,  liberty,  and  confidence  to  us. 


SERMON  XXXV. 
Not  imputing  their  trespasses  to  them. — 2  COR.  v.  19. 

Docl.  One  great  branch  or  fruit  of  our  reconciliation  with  God 
through  Christ  is  the  pardon  or  non-imputation  of  sin. 

Here  I  shall  show — (1.)  The  nature  and  worth  of  the  privilege ; 
(2.)  The  manner,  how  it  is  brought  about ;  (3.)  That  it  is  a  branch 
or  fruit  of  our  reconciliation  with  God. 

First.  The  nature  and  worth  of  the  privilege,  not  imputing.  The 
phrase  is  elsewhere  used  :  Rom.  iv.  8,  '  Blessed  is  the  man  to  whom 
the  Lord  will  not  impute  sin  ; '  so  2  Tim.  iv.  16,  /*r;  \oyiaOeir),  '  All 
men  forsook  me ;  I  pray  God  it  be  not  laid  to  their  charge,'  or  reck 
oned  to  their  account.  It  is  a  metaphor  taken  from  those  who  cast 
up  their  accounts  ;  and  so — 

1.  It  supposeth  that  sin  is  a  debt,   Mat.  vi.  12,— !^<£e?  rjiuv  ra 
ofaiXrHia-ra  rjjjLwv,  '  and  forgive  us  our  debts.' 

2.  That  God  will  one  day  call  sinners  to  an  account,  and  charge  such 
and  such  debts  upon  them  :  Mat.  xxv.  19,  '  After  a  long  time  the  lord 


VEIL  19.]  SERMONS  UPON  2  CORINTHIANS  v.  263 

of  those  servants  cometh,  and  reckoneth  with  them.'  For  a  while  men 
live  jollily  and  in  great  security,  care  for  nothing  ;  but  a  day  of  reck 
oning  will  come. 

3.  In  this  day  of  accounts,  God  will  not  impute  the  trespasses  of 
those  who  are  reconciled  to  him  by  Christ,  and  have  taken  sanctuary 
at  the  grace  of  the  new  covenant,  to  their  condemnation,  nor  use  them 
as  they  deserve.  Every  one  deserves  wrath  and  eternal  death,  and  sin 
obligeth  us  thereunto,  but  God  will  not  lay  it  to  our  charge ;  and  so  it 
is  said  :  Ps.  xxxii.  2, '  Blessed  is  the  man  to  whom  the  Lord  imputeth 
not  iniquity.'  Now  this  is  an  act  of  great  grace  on  God's  part,  and  of 
great  privilege  and  blessedness  to  the  creature. 

[1.]  An  act  of  great  grace  and  favour  on  God's  part.  (1.)  Partly 
because  every  one  is  become  '  guilty  before  God,'  and  obnoxious  to  the 
process  of  his  righteous  judgment :  Rom.  iii.  19 — vTroSucos  rS>  @e<£, 
'  and  all  the  world  may  become  guilty  before  God.'  There  is  sin 
enough  to  impute ;  and  the  reason  of  this  non-imputation  is  not  our 
innocency,  but  God's  mercy.  Among  men  imputations  are  often  unjust 
and  slanderous,  as  David  complaineth  that  they  imputed  and  'laid 
things  to  his  charge  that  he  was  not  guilty  of,'  or  never  did  ;  but  we 
are  all  guilty.  (2.)  Partly  that  he  would  not  prosecute  his  right 
against  us  as  a  revenging  and  just  judge,  calling  us  to  a  strict  account, 
and  punishing  us  according  to  our  demerits,  which  would  have  been 
our  utter  undoing :  Ps.  cxxx.  3,  '  If  thou  shouldest  mark  iniquity,  O 
Lord,  who  could  stand  ? '  Ps.  cxliii.  2,  '  Enter  not  into  judgment  with 
thy  servant,  for  in  thy  sight  shall  no  flesh  be  justified.'  There  is  not 
a  man  found  which  hath  not  faults  and  failings  enough,  and  if  God 
should  proceed  with  him  in  his  just  severity,  he  would  be  utterly 
incapable  of  any  favour.  (3.)  Partly,  because  he  found  out  the  way 
how  to  recompense  the  wrong  done  by  sin  unto  his  majesty,  and  sent 
his  Son  to  make  this  recompense  for  us, '  who  was  made  sin  for  us,  that 
we  might  be  made  the  righteousness  of  God  in  him.'  '  Our  iniquities 
were  laid  on  him,'  Isa,  liii.  4 ;  '  and  his  righteousness  imputed  to  us,' 
Rom.  iv.  11.  (4.)  And  partly,  that  he  did  this  out  of  his  mere  love, 
which  seta-work  all  the  causes  which  concurred  in  the  business  of  our 
redemption :  John  iii.  16,  '  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life.'  The  external  moving  cause  was  only  our 
misery;  the  internal  moving  cause  was  his  own  grace  and  mercy. 
And  this  love  was  not  excited  by  any  love  on  our  parts  :  Rom.  iii.  24. 
'  Justified  freely  by  his  grace ; '  that  is,  by  his  grace  working  of  its 
own  accord.  (5.)  And  partly,  that  this  negative  or  non-imputation  is 
heightened  by  the  positive  imputation — there  is  a  non-imputing  of  sin 
and  an  acceptance  of  us  as  righteous  in  Christ ;  his  merits  are  reck 
oned  and  adjudged  to  us ;  that  is,  we  have  the  effect  of  his  sufferings — 
as  if  we  had  suffered  in  person :  Christ  is  become  to  us  '  the  end  of  the 
law  for  righteousness,'  Rom.  x.  4. 

[2.]  It  is  matter  of  great  privilege  and  blessedness  to  the  creature, 
if  so  be  the  Lord  will  not  impute  our  sins  to  us,  and  account  them  to 
our  score.'  This  will  appear, — 

(1.)  If  we  consider  the  evil  we  are  freed  from ;  guilt  is  an  obligation 
to  punishment,  and  pardon  is  the  dissolving  and  loosening  this  obliga- 


264  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXV. 

tion.  Now  the  punishment  of  sin  is  exceeding  great ;  what  maketh 
hell  and  damnation,  but  not-forgiveness  ?  Hell  is  not  a  mere  scarecrow, 
nor  heaven  a  May-game  ;  it  is  eternity  maketh  everything  truly  groat, 
an  everlasting  exile  and  separation  from  the  comfortable  presence  of 
the  Lord,  which  is  the  pcrna  damni:  Mat.  xxv.  41,  '  Go,  ye  cursed;' 
and  Luke  xiii.  27,  '  Depart  from  me,  ye  workers  of  iniquity  ; '  they  are 
shut  out,  and  thrust  out  from  the  presence  of  the  Lord.  When  God 
turned  Adam  out  of  paradise,  his  case  was  very  sad,  but  nothing  com 
parable  to  this  ;  God  took  care  of  him  in  his  exile,  and  made  coats  of 
skins  for  him.  God  gave  him  a  day  of  patience  afterwards,  promised 
the  seed  of  the  woman,  intimated  hopes  of  a  better  paradise ;  but 
instead  of  all  comforts,  how  sad  is  it  to  be  sent  into  an  endless  state  of 
misery !  which  is  the  pcena  sensus :  Mark  ix.  44,  '  The  worm  that 
never  dieth,  and  the  fire  that  shall  never  be  quenched ' — the  worm  of 
conscience,  when  we  think  of  our  folly,  imprudence,  disobedience  to 
God.  A  man  may  run  away  from  his  conscience  now,  by  sleeping, 
running,  riding,  walking,  working,  drinking,  distract  his  mind  by  a 
clatter  of  business,  but  then  not  a  thought  free.  The  soul  will  be 
always  thinking  of  slighted  means,  abused  comforts,  wasted  time,  and 
of  the  course  wherein  we  have  involved  ourselves.  Then  our  repen 
tance  will  be  fruitless.  Our  sorrows  now  are  curing,  then  tormenting, 
when  under  the  wrath  of  God ;  you  coldly  now  entertain  the  offer  of 
a  pardon  ;  then,  oh  for  a  little  mitigation,  a  drop  to  cool  your  tongue ! 

(2.)  Because  of  the  good  depending  upon  it  in  this  life  and  the 
next. 

(1st.)  In  this  life — Partly,  because~we  are  not  fitted  to  serve  God  till 
sin  be  pardoned  :  Heb.  ix.  14,  '  How  much  more  shall  the  blood  of 
Christ,  who  through  the  eternal  Spirit  offered  himself  without  spot  to 
God,  purge  your  consciences  from  dead  works,  to  serve  the  living 
God  ?  '  God  pardoneth,  that  he  may  further  sanctify  us  and  fit  us  for 
his  own  use.  The  end  of  forgiveness  is,  that  God  may  have  his  own 
again  which  was  lost,  and  we  might  be  engaged  to  love  him  and  live 
to  him.  Forgiveness  tends  to  holiness,  as  the  means  to  the  end ;  and 
so  there  is  way  made  for  our  thankfulness  and  love  to  our  Kedeemer, 
which  is  the  predominant  ruling  affection  in  the  kingdom  of  grace, 
and  the  main  motive  of  obedience.  Partly,  because  we  cannot  please 
God  till  sin  be  pardoned  ;  for  God  will  not  accept  our  actual  service, 
till  our  guilt  be  removed — till  pardoning  grace  cover  our  defects. 
Whence  should  we  hope  for  acceptance?  From  the  worth  of  our 
persons  ?  that  is  none  at  all.  From  the  integrity  of  the  work  ?  Alas, 
after  grace  received,  we  are  maimed  in  our  principles  and  operations ; 
much  more  before  :  Heb.  xi.  6,  '  Without  faith  no  man  can  please 
God : '  Horn.  viii.  8,  '  They  that  are  in  the  flesh  cannot  please  God.' 
Till  we  are  adopted,  reconciled,  absolved,  neither  our  persons  nor  our 
actions  can  find  acceptance  with  him.  And  partly,  because  we  have  no 
sound  comfort  and  rejoicing  in  ourselves  till  we  obtain  the  pardon  of 
our  sins,  and  be  in  such  an  estate  that  God  will  not  impute  our  tres 
passes  to  us ;  for  while  sin  remaineth  unpardoned,  and  the  sentence  of 
the  law  not  reversed,  the  soul  is  still  in  doubt  or  fear  ;  if  riot,  it  pro- 
ceedeth  from  our  security  and  forgetfulness,  -which  will  do  us  no  good  ; 
for  we  do  but  put  off  the  evil,  rather  than  put  it  away,  and  deal  as  a 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  265 

malefactor  that  keepeth  himself  drunk  till  he  cometh  to  execution. 
In  scripture  a  pardon  is  made  the  solid  ground  of  comfort :  Isa,  xl.  1, 
2,  '  Comfort  ye,  comfort  ye,  my  people,  saith  your  God  ;  speak  ye  com 
fortably  to  Jerusalem,  and  cry  unto  her,  that  her  warfare  is  accom 
plished,  that  her  iniquity  is  pardoned.'  When  God's  wrath  is  pacified 
and  appeased,  then  there  is  ground  of  comfort  indeed ;  when  God  for 
Christ's  sake  hath  forgiven  and  forgotten  all  our  transgressions,  and 
accepted  a  ransom  for  us ;  so  Mat.  ix.  2,  '  Son,  be  of  good  cheer ;  thy 
sins  be  forgiven  thee.'  Aye,  then  misery  is  stopped  at  the  fountain- 
head,  our  great  trouble  is  over;  but  till  then  all  our  comforts  are 
soured  by  our  fears  :  when  the  sun  by  its  bright  beams  appeareth,  it 
dispel  leth.  mists  and  clouds. 

(2c%.)  In  the  next  life  we  are  not  capable  of  enjoying  God,  and  being 
made  happy  for  evermore  in  his  love,  till  we  be  in  such  an  estate  that 
God  will  not  impute  our  trespasses  to  us  ;  for  till  we  escape  wrath  we 
cannot  enjoy  happiness,  nor  till  his  anger  be  pacified  can  we  have  any 
interest  in  his  love  :  Horn.  v.  18,  '  The  free  gift  came  upon  all  men 
unto  justification  of  life.'  Now  our  right  beginneth  when  sin  is  taken 
out  of  the  way ;  and  hereafter  our  impunity  in  heaven  is  a  means  to 
our  perfect  enjoying,  pleasing,  and  glorifying  of  God,  Acts  xxvi.  18, 
when  we  are  made  capable  of  the  blessed  inheritance. 

Secondly.  The  manner  how  this  privilege  is  brought  about  and 
applied  to  us  by  these  steps. 

1.  The  first  stone  in  this  building  was  laid  in  God's  eternal  decree 
and  purpose  to  reconcile  sinners  to  himself  by  Christ,  not  imputing 
their  trespasses   to   them.     I   cannot  pass   over   this   consideration, 
because  it  is  of  principal  importance  in  this  place :  '  God  was  in  Christ 
reconciling  the  world  to  himself,  not  imputing   their  trespasses  to 
them.'     Then  he  was  thinking  of  a  sufficient  sacrifice,  ransom,  and 
satisfaction  for  all  the  world  of  sinners,  and  that  he  would  not  deal 
with  them  according  to  the  desert  of  their  sin,  but  in  mercy,  and 
provided  a  sufficient  remedy  for  the  pardon  of  sin  for  all  those  who 
would   or  should  accept  of  it  in  time.     The   covenant  of  grace  is 
founded  upon  the  covenant  of  redemption,  Isa.  liii.  10,  11 ;  and  the 
plot  and  design  for  our  reconciliation,  pardon,  and  adoption,  was  then 
laid  according  to  the  terms  agreed  upon  between  the  Father  and  the 
Son — what  the  Redeemer  should  do  for  the  satisfying  of  his  wrath,  what 
sinners  should  do  that  they  may  have  pardon  in  the  method  which 
God  -  hath  appointed ;  and  so  God  should  be  actually  reconciled  to  us, 
and  sinners  actually  pardoned  in  time  when  we  submit  to  the  terms 

2.  The  second  step  towards  this  blessed  effect  was,  when  Christ  was 
actually  exhibited  in  the  flesh,  and  paid  our  ransom  for  us ;  for  then 
he  came  to  take  away  sin :  1  John  iii.  5,  '  The  Son  of  God  was  mani 
fested  to  take  away  sin,  and  in  him  was  no  sin  ; '  so  John  i.  29,  '  Behold 
the  Lamb  of  God,  which  taketh  away  the  sins  of  the  world  ; '  and  it  is 
said,  Heb.  i.  3,  '  When  he  had  by  himself  purged  our  sins,  he  sat 
down  on  the  right  hand  of  majesty  ; '  and  Heb.  x.  14,  '  By  one  offering 
he  hath  perfected  for  ever  them  that  are  sanctified.'     There  needed  no 
more  to  be  done  by  way  of  merit,  and  satisfaction,  and  sacrifice.     We 
must    carefully   distinguish   between    impetration    and    application, 
Christ's  acquiring  and  our  applying ;  as  also  between  God's  purposing 


266  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXV. 

and  our  enjoying  pardon,  or  actual  interest  in  it.  God  purposed  it 
from  all  eternity,  but  we  are  not  actually  reconciled  and  pardoned 
from  all  eternity,  no  more  than  we  were  actually  created,  sanctified, 
and  glorified  from  all  eternity.  So  Christ  purchased  it,  when  he  died ; 
and  therefore  the  apostle  saith,  '  we  were  reconciled  by  the  death  of 
his  Son/  Horn.  v.  10 ;  then  all  was  done  on  Christ's  part  which  was 
necessary  to  our  reconciliation  and  pardon ;  by  virtue  of  the  satisfac 
tion  made  by  Christ,  he  was  pleased  to  profess  to  us  free  and  easy 
conditions  of  mercy  in  the  gospel,  by  which  it  might  be  actually 
applied  to  us. 

3.  The  next  step  was,  when  Christ  rose  from  the  dead ;  for  then  we 
had  a  visible  evidence  of  the  sufficiency  of  the  ransom,  sacrifice,  and 
satisfaction  which  he  made  for  us ;  therefore  it  is  said,  Kom.  v.  25, 
4  That  he  died  for  our  offences,  and  rose  again  for  our  justification.' 
As  he  died  for  our  release  and  pardon,  and  to  make  expiation  for  our 
sins,  so  he  rose  again  to  convince  the  unbelieving  world  by  that 
supreme  act  of  his  power,  that  all  was  finished  which  was  necessary  to 
our  pardon  and  reconciliation  with  God ;  for  Christ's  resurrection  was 
the  acquittance  of  our  surety,  Kom.  viii.  34,  '  Yea  rather  that  is  risen 
again.'     God  hath  received  a  sufficient  ransom  for  sins,  and  all  that 
believe  in  him  shall  find  the  benefit  and  comfort  of  it. 

4.  We  are  actually  justified,  pardoned,  and  reconciled,  when  we 
repent  and  believe.     Whatever  thoughts  and  purposes  of  grace  God 
in  Christ  may  have  towards  us  from  all  eternity,  yet  we  are  under  the 
fruits  of  sin,  till  we  become  penitent  believers  ;  for  we  must  distinguish 
between  God's  looking  upon  the  elect  in  the  purposes  of  his  grace,  and 
in  the  sentence  of  his  law ;  in  the  purposes  of  his  grace,  so  he  loved 
the  elect  with  the  love  of  good- will ;  in  the  sentence  of  his  law,  so  we 
were  under  wrath,  Eph.  ii.  3,  and  John  iii.  18,  '  Condemned  already,' 
and  wrath  remaineth  on  us,  till  believing  and  repenting.     That  these 
are  conditions  which  only  make  us  capable  of  pardon  is  evident. 

[1.]  Kepentance:  Acts  v.  31,  'Him  hath  God  exalted  with  his 
right  hand  to  be  a  prince  and  a  saviour,  to  give  repentance  and 
remission  of  sins.'  Christ  purchased  pardon  and  absolution  into  his 
own  hands,  as  king  and  judge,  or  head  of  the  renewed  state,  to  be 
dispensed  according  to  the  laws  of  his  mediatorial  kingdom ;  and  so 
he  giveth  both  these  together.  So  he  grants  pardon  by  his  new  law, 
by  which  he  requireth  and  giveth  repentance  and  remission  of  sin ;  so 
he  sent  forth  his  messengers  into  the  world :  Luke  xxiv.  47,  '  And  that 
repentance  and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations.'  Well  then,  none  but  the  penitent  are  capable. 

[2.]  Faith :  Acts  x.  43,  '  To  him  gave  all  the  prophets  witness,  that 
through  his  name  whosoever  believeth  on  him  shall  receive  remission 
of  sins  ; '  and  Acts  xiii.  38,  39,  'Be  it  known  unto  you,  therefore,  men 
and  brethren,  that  through  this  man  is  preached  unto  you  the  for 
giveness  of  sins ; '  and,  'by  him  all  that  believe  are  justified  from  all 
things,  from  which  ye  could  not  be  justified  by  the  law  of  Moses.' 
It  belongeth  to  the  power  and  office  of  our  Lord  Jesus  to  forgive  sin  ; 
and  it  must  be  forgiven  according  to  the  terms  of  his  new  covenant  or 
law;  and  that  is,  when  men  obediently  receive  his  doctrine,  and  by 
their  prayers  offered  in  his  name,  do  in  a  broken-hearted  manner  sue 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  267 

out  their  pardon,  and  remission  of  their  sins,  they  are  justified  and 
accepted  with  God,  and  freed  from  his  wrath  and  punishment  which 
attend  sin  in  another  world.  Well  then,  none  are  actually  and  per 
sonally  pardoned,  but  penitent  believers.  This  benefit  is  bestowed 
upon  sinners,  but  sinners  repenting  and  believing ;  a  person  abiding 
in  his  sins  and  persisting  in  his  rebellion,  cannot  be  made  partaker  of 
this  privilege ;  repentance  qualifieth  the  subject,  faith  immediately 
receiveth  it,  as  having  a  special  aptitude  that  way.  That  I  may  not 
nakedly  assert  this  truth,  but  explain  it  for  your  edification,  I  shall 
suggest  two  things. 

(1.)  As  to  the  nature  of  these  graces,  that  the  reference  of  repentance 
is  towards  God,  and  faith  doth  especially  respect  the  mediator ;  so  I 
find  them  distinguished :  Acts  xx.  21,  '  Eepentance  towards  God, 
and  faith  in  our  Lord  Jesus  Christ.'  All  Christianity  is  a  coming  to 
God  by  him,  Heb.  vii.  25.  Eepentance  towards  God  noteth  a  willing 
ness  to  return  to  the  duty,  love,  and  service,  which  we  owe  to  our 
Creator,  from  whence  we  have  fallen  by  our  folly  and  sin.  This  must 
be,  for  Christ  died  not  to  reconcile  God  to  our  sins,  or,  which  is  all 
one,  to  pardon  our  sins  while  we  remain  in  them ;  but  to  bring  us  back 
again  to  the  service,  love,  and  enjoyment  of  God.  Faith  respects  the 
Redeemer ;  for  by  dependence  upon  his  merit,  and  the  sufficiency  of 
his  sacrifice,  and  the  power  of  his  Spirit,  we  come  to  God,  and  by  a 
thankful  sense  of  his  love,  we  are  encouraged  and  enabled  to  do  our 
duty.  Well  then,  when  in  a  broken-hearted  manner  we  confess  our 
sins,  and  own  our  Redeemer,  and  devote  ourselves  to  God,  and  resolve 
to  walk  in  Christ's  prescribed  way,  then  are  sins  pardoned,  and  we 
accepted  with  God. 

(2.)  This  faith  and  repentance  is  wrought  in  us  by  the  word,  and 
mainly  acted  in  prayer.  First,  It  is  wrought  in  us  by  the  word, 
wherein  God  is  pleased  to  propound  free  and  easy  conditions  of  pardon 
and  mercy,  praying  us  to  be  reconciled,  and  to  cast  away  the  weapons 
of  our  rebellion,  and  submit  to  the  law  of  grace ;  for  here  in  verses 
18-20,  he  doth  not  only  reveal  the  mystery,  but  beseecheth  us  to  enter 
into  covenant  with  him,  and  to  yield  up  ourselves  to  his  service. 
Secondly,  Prayer,  by  which  in  the  name  of  Christ  we  sue  out  this 
benefit.  This  is  the  means  appointed  both  for  regenerate  and  unre- 
generate;  the'unregenerate :  Acts  viii.  22,  'Repent  therefore  of  thy 
wickedness,  and  pray  God,  if  perhaps  the  thought  of  thine  heart  be 
forgiven  thee ; '  the  regenerate :  1  John  i.  9,  '  If  we  confess  our  sins, 
he  is  just  and  faithful  to  forgive  us  our  sins.'  Believing,  broken 
hearted  prayer  doth  notably  prevail ;  the  publican  had  no  other  suit 
but,  'Lord,  be  merciful  to  me  a  sinner,'  Luke  xviii.  13.  The  Lord 
describeth  the  poor  sinners  that  came  to  him  for  pardon,  Jer.  xxxi.  9, 
'  They  shall  come  with  weeping  and  supplications.' 

5.  We  are  sensibly  pardoned,  as  well  as  actually,  when  the  Lord 
giveth  peace  and  joy  in  believing,  '  and  sheddeth  abroad  his  love  in  our 
hearts  by  the  Spirit/  We  must  distinguish  between  the  grant  and  the 
sense ;  sometimes  a  pardon  may  be  granted,  when  we  have  not  the 
sense  and  comfort  of  it.  We  may  hold  a  precious  jewel  with  a 
trembling  hand,  as  the  waves  roll  after  a  storm  when  the  wind  is 
ceased.  God  may  keep  his  people  humble,  a's  a  prince  may  grant  a 


268  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XXXV. 

pardon  to  a  condemned  malefactor,  but  he  will  not  have  him  know  so 
much  till  he  come  even  to  the  place  of  execution.  David's  heart  was 
to  Absalom,  yet  he  would  not  let  him  see  his  face.  There  are  two 
courts,  the  court  of  heaven  and  the  court  of  conscience.  The  pardon 
may  be  passed  in  the  one,  and  not  in  the  other ;  and  a  man  may  have 
peace  with  God,  when  he  hath  not  peace  of  conscience.  To  assure 
our  hearts  before  him,  and  know  our  sincerity,  1  John  iii.  9,  is  a  thing 
distinct  from  being  sincere ;  and  a  man  may  be  safe,  though  not  com 
fortable.  Every  one  that  believeth  cannot  make  the  bold  challenge  of 
faith,  and  say,  '  Who  shall  condemn  ?  '  Horn.  viii.  33. 

6.  The  last  step  is  when  we  have  a  complete  and  full  absolution  of 
sin — that  is,  at  the  day  of  judgment :  Acts  iii.  19,  '  Your  sins  shall  be 
blotted  out  when  days  of  refreshment  shall  come  from  the  presence  of 
the  Lord  ;'  when  the  judge,  pro  tribunali,  shall  sententionally,  and  in 
the  audience  of  all  the  world,  pronounce  our  pardon.  To  make  title 
to  pardon  by  law  is  comfortable,  but  then  we  shall  have  it  from  our 
Judge's  own  mouth.  Here  we  are  continually  subject  to  new  guilt, 
and  so  to  new  sins,  whereby  arise  new  fears  ;  so  till  our  final  absolution 
we  are  not  fully  perfect,  not  till  the  day  of  redemption,  Eph.  iv.  30. 
When  the  evils  of  sin  do  fully  cease,  then  is  our  adoption  full,  Rom. 
viii.  23 ;  then  will  our  regeneration  be  full,  Mat.  xix.  28  ;  then  all 
the  effects  of  sin  will  cease.  Death  upon  the  body  will  be  no  inter 
ruption  of  pardon  ;  we  shall  be  fully  acquitted,  and  never  sin  more. 

Thirdly.  That  it  is  a  branch  and  fruit  of  our  reconciliation  with 
God ;  the  other  is  the  gift  of  the  Spirit,  or  all  things  that  belong  to 
the  new  nature  ;  for  God  giveth  sanctifying  grace  as  the  God  of  peace. 
But  this  also  is  a  notable  branch  and  fruit  of  reconciliation. 

1.  Because  when  God  releaseth  us  from  the  punishment  of  sin,  it  is 
a  sign  his  anger  and  wrath  is  appeased  and  now  over :    Isa.  xxiv.  7, 
'  Fury  is  jiot  in  me.'      God  hath  been  angry  for  a  little  moment,  but 
when  he  pardoneth  sin  then  he  is  pacified,  for  sin  is  the  make-bate 
between  us  and  God. 

2.  That  which  is  the  ground  of  reconciliation  is  the  ground  of 
pardon  of  sin :    Eph.  i.  7,  '  In  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the  riches  of  his  grace  ; '  viz. 
the  price  paid  by  the  mediator  to  his  father's  justice  ;   and  therefore  a 
principal  part  of  our  reconciliation  and  redemption  is  remission  of  sins 
in  justification. 

3.  That  which  is  the  fruit  of  reconciliation  is  obtained  and  promoted 
by  pardon  of  sin,  and  that  is  fellowship  with  God  and  delightful  com 
munion  with  him  in  a  course  of  obedience  and  subjection  to  him: 
Heb.  x.  22,  'Let  us  draw  near  with  a  true  heart,  in  full  assurance  of 
faith,  having  our  hearts  sprinkled  from  an  evil  conscience,  and  our 
bodies  washed  with  pure  water.'     Our  general  pardon  at  first  is  to  put 
us  into  a  state  of  new  obedience,  our  particular  pardon  engageth  us  to 
continue  in  a  course  of  acceptable  obedience,  that  we  may  maintain  a 
holy  commerce  with  God  :    1  John  i.  7, '  If  we  walk  in  the  light  as  he 
is  in  the  light,  we  have  fellowship  one  with  another,  and  the  blood  of 
Jesus  Christ  his  Son  cleanseth  us  from  all  sin.' 

Use  1.  Is  to  inform  us,  that  all  those  that  seek  after  reconciliation 
with  God,  or  would  take  themselves  to  be  reconciled  to  him,  should  be 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  269 

dealing  with  God  about  the  pardon  of  sins,  and  suing  out  this  privi 
lege,  which  is  of  such  use  in  their  commerce  with  God. 

But  here  ariseth  a  doubt ;  what  need  have  those  that  are  reconciled 
to  God  to  beg  pardon  ? 

Ans.  Very  great,  Mat.  vi.  12.  Our  Lord  hath  taught  us  so  ;  we 
pray  for  daily  pardon  and  daily  grace  against  temptations,  as  well  as 
for  daily  bread.  I  prove  it, — 

1.  From  the  condition  of  God's  people  here  in  the  world.     We  are 
not  so  fully  sanctified  here  .in  the  world,  but  there  is  some  sin  found  in 
us  ;  original  sin  remaineth  with  us  to  the  last,  and  we  have  our  actual 
slips.     Paul  complaineth  of  the  body  of  death,  Rom.  vii.  23  ;    and  the 
apostle  telleth  us :    1  John  i.  8,  '  If  we  say  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us ; '    and  ver.  10,  '  If  we   say, 
that  we  have  not  sinned,  we  make  him  a  liar,  and  his  word  is  not  in 
us ; '    and  Eccl.  vii.  20,  '  There  is  not  a  just  man  upon  earth,  that 
doeth  good,  and  sinnethnot ;'  either  omitting  good  or  committing  evil. 
They  do  not  love  God  with  that  purity  and  fervency,  nor  serve  him 
with  that  liberty,  delight,  and  reverence,  that  he  hath  required.      It  is 
the  happiness  of  the  church  triumphant,  that  they  have  no  sin  ;  of  the 
church  militant,  that  their  sin  is  forgiven.      Sometimes  we  sin  out  of 
ignorance ;   sometimes  out  of  imprudence  and  inconsideration ;    some 
times  we  are  overtaken,  and  sometimes  overborne  ;    now  these  things 
must  be  heartily  bewailed  to  God.      While  a  ship  is  leaking  water  we 
must  use  the  pump  ;  and  the  room  that  is  continually  gathering  soil 
must  be  daily  swept;    the  stomach  that  is  still  breeding  ill  humours 
must  have  new  physic.     We  still  make  work  for  pardoning  mercy, 
and  therefore  for  repentance  and  faith. 

2.  From  the  several  things  which  we  ask  in  asking  a  pardon. 

[1.]  For  the  grant,  that  God  would  accept  of  the  satisfaction  of 
Christ  for  our  sins,  and  of  us  for  his  sake.  Christ  was  to  ask  and  sue 
out  the  fruits  of  his  mediation,  Ps.  ii.  8.  And  we  are  humbly  to  sue 
out  our  right ;  for  notwithstanding  the  condescensions  of  his  grace, 
God  dealeth  with  us  as  a  sovereign,  and  doth  require  submission  on 
our  part :  Jer.  iii.  13,  '  Only  acknowledge  thine  iniquities,  that  thou 
hast  transgressed  against  the  Lord  thy  God.'  The  debt  is  humbly  to 
be  acknowledged  by  the  creature,  though  God  hath  found  out  a  means 
to  pardon  it. 

[2.]  We  beg  the  continuance  of  a  pardon  ;  as  in  daily  bread,  though 
we  have  it  by  us,  we  beg  the  continuance  and  use  of  it ;  so  in 
sanctification,  we  beg  the  continuance  of  sanctification,  as  well  as  the 
increase,  because  of  the  relics  of  corruption.  God  may  for  our  exercise 
make  us  feel  the  smart  of  old  sins,  as  an  old  bruise,  though  it  be 
healed,  yet  ever  and  anon  we  feel  it  upon  change  of  weather  ;  accusa 
tions  of  conscience  may  return  for  sins  already  pardoned :  Job.  xiii.  26, 
*  Thou  writest  bitter  things  against  me,  and  makest  me  possess  the 
sins  of  my  youth.'  Sins  of  youth  may  trouble  a  man  that  is  reconciled 
to  God,  and  hath  obtained  pardon  of  them.  God's  children  may  have 
their  guilt  raked  out  of  its  grave,  and  the  appearance  of  it  may  be  as 
frightful,  as  a  ghost  or  one  risen  from  the  dead ;  the  wounds  of  an 
healed  conscience  may  bleed  afresh.  Therefore  we  need  beg  as  David : 
Ps.  xxv.  6,  7,  '  Remember  thy  mercies  which  have  been  of  old ;  re- 


270  SERMONS  UPON  2  CORINTHIANS  V.          [SfiU.  XXXV. 

member  not  the  sins  of  my  youth,  nor  my  transgressions.'  When  we 
are  unthankful,  unwatchful,  or  negligent,  God  may  permit  it  for  our 
humiliation. 

[3.]  The  sense  and  manifestation.  Few  believers  have  assurance  of 
their  own  sincerity ;  God  may  blot  sins  out  of  his  book,  when  he  doth 
not  blot  them  out  of  our  consciences  ;  God  blotteth  them  out  of  the 
book  of  his  remembrance,  as  soon  as  we  repent  and  believe ;  but  he 
blotteth  them  out  of  our  consciences,  when  the  worm  of  conscience  is 
killed  by  the  application  of  the  blood  of  Christ  through  the  Spirit : 
Heb.  x.  22,  '  Sprinkled  from  an  evil  conscience.'  David  beggeth  the 
sense,  when  Nathan  had  told  him  of  the  grant:  Ps.  li.  12,  .'Restore 
unto  me  the  joy  of  thy  salvation,'  forgive  it  in  our  sense  and  feeling. 

[4.]  The  increase  of  our  sense ;  for  it  is  not  given  out  in  such  a 
degree,  as  to  shut  out  all  fear  and  doubt :  1  John  iv.  18,  '  There  is  no 
fear  in  love,  but  perfect  love  casteth  out  fear,  because  fear  hath  tor 
ment  ;  he  that  feareth  is  not  made  perfect  in  love.' 

[5.]  The  effects  of  pardon,  or  freedom  from  those  evils,  which  are 
the  fruits  of  sin.  We  would  have  God  to  pardon  us,  as  we  pardon 
others,  fully  and  entirely ;  forgive,  and  forget ;  that  he  would  not 
execute  upon  us  the  temporal  punishment,  farther  than  is  necessary  for 
our  good ;  compare  2  Kings  xxiii.  26,  with  Ezek.  xxxiii.  12-14.  Either 
he  will  not  chastise  us,  or,  if  he  doth,  he  will  sanctify  our  afflictions. 
When  God  remits  the  eternal  punishment,  yet  he  inflicteth  temporal 
evil,  not  to  complete  our  justification,  but  to  further  our  sanctification. 
If  we  knew  only  the  sweetness  of  sin  and  not  the  bitterness,  we  would 
not  be  so  shy  of  it :  Jer.  ii.  19,  '  Know  therefore  and  see  that  it  is  an 
evil  and  bitter  thing,  that  thou  hast  forsaken  the  Lord  thy  God,  and 
that  my  fear  is  not  in  thee,  saith  the  Lord  God  of  hosts ; '  1  Cor.  xi.  32, 
'  Chastened  of  the  Lord,  that  we  may  not  be  condemned.' 

[6.]  A  renewed  pardon  for  every  renewed  sin  which  we  commit  •, 
1  John  ii.  1,  '  My  little  children,  these  things  write  I  unto  you,  that 
ye  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with  the  Father, 
Jesus  Christ  the  righteous ; '  and  1  John  i.  9,  '  If  we  confess  our  sins, 
he  is  faithful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.'  As  soon  as  we  repent  and  believe  there  is  a 
general  pardon,  the  state  of  the  person  is  changed,  he  is  made  a  child 
of  God  :  John  i.  12,  '  To  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  as  many  as  believe  in  his 
name ; '  John  xiii.  10,  '  He  that  is  washed  needeth  not  to  wash,  save 
his  feet;'  because  by  going  up  and  down  in  the  world  we  contract 
new  defilement.  He  is  translated  from  a  state  of  wrath  to  a  state  of 
grace ;  all  sins  past  are  remitted.  God  doth  not  pardon  some,  and 
leave  others,  though  God's  pardon  be  not  antedated;  Rom.  iii.  25, 
'  Whom  God  hath  set  forth  to  be  a  propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness  for  the  remission  of  sins  that  are 
past.'  And  such  an  one  hath  free  leave  to  sue  out  pardon  for  future 
sins,  and  so  have  a  greater  holdfast  upon  God ;  they  have  a  present 
certain  effectual  remedy  at  hand  for  their  pardon,  that  is,  the  merit  of 
Christ's  blood,  the  covenant  of  grace  in  which  they  have  an  interest, 
Christ's  intercession  and  the  Spirit  to  excite  them  to  faith  and  repent 
ance.  Well  then,  let  us  fly  to  Christ  for  daily  pardon;  as  under  the 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  271 

law  there  were  daily  sacrifices  to  be  offered  up,  Num.  xxviii.  3. 
God  came  to  Adam  in  the  cool  of  the  day,  Gen.  iii.  8.  Reconciliation 
with  man  is  to  be  sought  speedily :  Eph.  iv.  26,  '  Let  not  the  sun  go 
down  on  your  wrath.'  The  unclean  person  was  to  wash  his  clothes 
before  the  evening.  Our  hearts  should  be  humbled  within  us  to  think 
that  God  is  displeased. 

[7.]  We  pray  for  our  pardon  and  acceptance  with  Christ  at  the 
last  day  of  general  judgment:  Luke  xxi.  36,  'Watch  and  pray,  that 
ye  may  be  accounted  worthy  to  stand  before  the  Son  of  man.'  Some 
effect  of  sin  remaineth  till  then,  as  death  on  the  body ;  so  that  whilst 
any  penal  evil  introduced  by  sin  remaineth,  .we  pray  that  God  will 
not  repent  of  his  mercy. 

Use  2.  It  showeth  how  much  we  should  prize  pardon,  as  a  special 
fruit  of  the  love  of  God  and  Christ :  Kev.  i.  5,  '  To  him  that  loved  us, 
and  washed  us  from  our  sins  in  his  blood ; '  1  John  iv.  9,  10,  '  In  this 
was  manifested  the  love  of  God  towards  us,  because  that  God  sent  his 
only-begotten  Son  into  the  world,  that  we  might  live  through  him. 
Herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and  sent 
his  Son  to  be  the  propitiation  for  our  sins/  If  we  be  serious  we  will 
do  so.  Those  that  have  felt  anything  of  the  burden  of  sin  will  enter 
tain  the  offer  of  pardon  with  great  thankfulness;  it  is  a  privilege 
welcome  to  distressed  consciences.  What  man  in  chains  would  not 
be  glad  of  liberty  ?  what  debtor  would  not  be  discharged  ?  how  glad  is 
an  honest  man  to  be  out  of  debt  ?  what  guilty  malefactor  would  not 
be  acquitted  ?  Oh,  let  it  not  seem  a  light  thing  in  your  eye !  we  have 
lost  our  spiritual  relish  if  it  do.  Oh,  prize  a  pardon,  apprehend  it  as 
a  great  benefit,  sweeter  than  the  honey  and  honeycomb. 

Use  3.  It  should  engage  us  to  love  God :  Luke  vii.  47,  '  Her  sins, 
which  are  many,  are  forgiven,  for  she  loved  much ;  but  to  whom  little 
is  forgiven,  the  same  loveth  little.' 


SEBMON  XXXVI. 

Not  imputing  their  trespasses  unto  them  ;  and  hath  committed  to  us 
the  word  of  reconciliation. — 2  COR.  v.  19. 

Doct.  One  great  branch  and  fruit  of  our  reconciliation  with  God  is  the 
pardon  of  sins. 

Reasons — 

First.  Because  reconciliation  implieth  in  its  own  nature  a  release  of 
the  punishment  of  sin,  or,  on  God's  part,  a  laying  aside  of  his  wrath 
and  anger ;  as  on  ours  a  laying  aside  of  our  enmity  and  disobedience  : 
Isa.  xxvii.  4,  '  Fury  is  not  in  me.'  Anger  in  God  is  nothing  else  but 
his  justice  appointing  the  punishment  of  sin ;  and  he  is  said  to  be 
reconciled  or  pacified,  when  he  hath  no  will  to  punish,  or  doth  not 
purpose  to  punish,  and  therefore  fitly  is  this  part  of  the  reconciliation 
expressed  by  not  imputing  our  trespasses;  especially  because  our 


272  SERMONS  UPON  2  CORINTHIANS  V.         [Sfill.  XXXVI. 

reconciliation  with  God  is  not  the  reconciliation  of  private  persons  or 
of  equals,  but  such  as  is  between  superiors  and  inferiors,  a  prince  and 
his  rebellious  subjects,  parents  and  their  disobedient  children,  the 
governor  and  judge  of  the  world  and  sinning  mankind,  and  therefore 
not  to  be  ended  by  way  of  agreement  and  composition,  but  by  way  of 
satisfaction,  humiliation,  and  pardon ;  satisfaction  on  Christ's  part, 
humiliation  on  our  part,  pardon  on  God's.  When  persons  fall  out  that 
are  in  a  private  capacity,  the  difference  may  be  ended  by  composition ; 
they  may  quit  the  sense  of  the  wrong  done  to  them,  but  the  case  is 
different  here  ;  God  is  not  reconciled  to  us  merely  as  the  party  offended, 
but  as  the  governor  of  the  world.  A  private  man,  as  the  party 
offended,  may  easily  remit  a  wrong  done  to  him  without  requiring 
satisfaction  or  submission,  according  to  his  own  pleasure,  as  Joseph 
was  reconciled  to  his  brethren ;  but  here  God  is  not  considered  as  the 
party  offended  merely,  but  as  the  supreme  judge,  who  is  to  proceed 
according  to  law.  When  the  magistrate  forgiveth,  there  must  be  a 
stated  pardon  ;  and  so  God  is  to  find  out  a  way  how  the  law  is  to  be 
satisfied,  and  the  offender  saved,  by  releasing  the  punishment  in  such 
a  way  as  the  law  may  not  fall  to  the  ground,  and  that  is  not  without 
the  satisfaction  of  Christ,  and  the  submission  of  the  sinner,  and  the 
solemn  grant  of  a  pardon.  A  private  man  may  do  in  his  own  case  as 
pleaseth  him,but  there  is  a  difference  in  a  public  person.  The  right  of 
passing  by  a  wrong,  and  the  right  of  releasing  a  punishment,  are  dif 
ferent  things,  because  punishment  is  a  common  interest,  and  is  referred 
to  the  common  good,  to  preserve  order  and  for  an  example  to  others. 

Secondly.  This  branch  is  mentioned,  because  this  was  the  most 
inviting  motive  to  bring  the  creature  to  submission,  and  to  comply 
with  God's  other  ends.  To  understand  this  reason,  consider — 

1.  Among  the  benefits  which  we  have  by  Christ,  some  concern  our 
felicity,  others  our  duty;  some  concern  our  privileges,  others  our 
service,  qualities,  rights.  The  internal  qualities  and  graces  are  con 
veyed  and  wrought  in  us  by  the  sanctifying  Spirit ;  the  rights  and 
privileges  are  conveyed  to  us  by  deed  of  gift,  by  the  covenant  of 
grace,  or  new  testament  charter  or  gospel  grant.  As  the  one  frees  us 
from  a  moral  evil,  which  is  sin  ;  the  other  from  a  natural  evil,  which  is 
misery.  Of  the  one  sort  is  holiness,  and  all  those  divine  qualities  which 
constitute  the  new  nature,  inherent  graces ;  of  the  other  sort  are  pardon 
of  sins,  adoption,  right  to  glory,  adherent  rights  and  privileges.  Now  God 
offereth  the  one  to  invite  us  to  the  other  by  the  gospel  as  a  deed  of  gift, 
or  special  act  of  grace  ;  God  offereth  the  one  upon  condition  we  will 
seek  after  the  other,  which  deed  of  gift  cannot  take  effect  till  we  fulfil  the 
condition ;  we  cannot  have  remission  of  sins  till  we  have  repentance.  It 
is  true  he  giveth  the  qualification  as  well  as  the  privilege,  repentance 
as  well  as  remission  of  sins,  Acts  v.  31  ;  but  he  giveth  it  this  way ;  he 
giveth  repentance  offering  remission ;  that  is  the  natural  way  of 
God's  working,  the  appointed  means  to  draw  man's  heart  to  the  per 
formance  of  the  condition.  As  the  Spirit  doth  work  powerfully  within, 
so  he  useth  the  word  without.  Well  then,  if  we  would  have  the 
benefits  by  Christ,  we  must  have  all  or  none — repentance  as  well  as 
remission,  faith  as  well  as  adoption,  and  justification  and  holiness  as 
well  as  a  right  to  glory;  for  Christ  in  all  the  dispensations  of  his  grace 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  273 

iooketh  at  God's  glory,  as  well  as  our  interest ;  therefore  if  we  come 
rightly  to  the  covenant,  and  expect  grace  by  our  Redeemer,  we  must 
'  come  with  a  true  heart,  in  full  assurance  of  faith,'  Heb.  x.  22. 

2.  The  one  is  the  first  inviting  and  powerful  motive  to  the  other. 
Partly,  our  desires  of  happiness,  which  even  corrupt  nature  is  not 
against,  are  made  use  of,  and  apt  to  gain  upon  us  to  a  desire  of  happi 
ness.     God  would  leave  some  inclination  and  desires  to  happiness  in 
the  heart  of  man,  that  might  direct  us  in  some  sort  to  seek  after  him 
self:  Acts  xvii.  27,  'That  they  should  seek  the  Lord,  if  haply  they 
might  feel  after  him,  and  find  him.'     Nature  catcheth  at  felicity ;  we 
would  have  impunity,  peace,  comfort,  glory  ;  we  are  willing  as  to  our 
own  benefit  to  be  pardoned  and  freed  from  the  curse  of  the  law,  and 
the  flames   of   hell ;   we  are  naturally  willing  of  justification,  but 
naturally  unwilling  to  deny  the  flesh,  and  to  renounce  the  credit, 
profit,  or  pleasure  of  sin,  and  to  grow  dead  to  the  world  and  worldly 
things  ;  but  these  other  suit  with  our  desires  of  happiness ;  therefore 
God  would,  in  reconciling  the  creature,  go  to  work  this  way ;  promise 
that  which  we  desire,  on  condition  that  we  will  submit  to  those  things 
which  we  are  against.     As  we  sweeten  pills  to  children,  that  they  may 
swallow  them  down  the  better;  they  love  the  sugar,  though  they 
loathe  the  aloes ;  so  here,  God  would  invite  us  to  our  duty  by  our 
interest,  and  therefore  in  reconciling  the  world  to  himself,  he  would 
first  be  discovered  as  not  imputing  their  trespasses  to  them.     Partly, 
because  of  our  fears,  as  well  as  our  desires  of  happiness,  God  taketh 
this  way.     The  grand  scruple  which  haunteth,  the  creature  is,  how 
God  shall  be  appeased,  and  quit  his  controversy  against  us  by  reason 
of  sin :  Micah  v.  6,  '  Wherewith  will  he  be  appeased,  and  what  shall 
I  give  for  the  sin  of  my  soul  ? '     There  is  a  fear  of  death  and  punish 
ment,  which  ariseth  from  these  natural  sentiments  which  we  have  of 
God:  Rom.  i.  32,  'Knowing  the  judgment  of  God,  that  they  which 
commit  such  things  are  worthy  of  death.'     The  dread  of  a  God  angry 
for  sin  is  natural  to  us,  and  the  ground  of  all  our  trouble.     Man  is 
afraid  of  death,  and  some  misery  after  death  which  is  likely  to  come 
upon  him,  Heb.  ii.  14;   and  till  the  forgiveness  of  sin  be  procured 
for  us,  this  bondage  sticketh  close  to  us,  and  we  know  not  how  to  get 
off  it.     God  is  an  holy  God,  and  cannot  endure  iniquity,  and  by  his  law 
will  not  suffer  the  guilty  to  go  free.      The  justice  of  the  supreme 
governor  of  all  the  world  requireth  that  sin  should  be  punished ;  all 
mankind  have  a  general  presumption  that  death  is  penal ;  these  fears 
make  pardon  a  very  inviting  motive  to  them.     These  fears  may  be  a 
while  stifled  in  men,  but   they  easily  return  arid  can  no  way  be 
appeased,  but  by  pardon  and  reconciliation  with  God,  carried  on  in 
such  a  way,  as  they  may  bo  exempted  from  these  fears;  therefore 
'God  was  in  Christ  reconciling  the  world  to  himself,  not  imputing 
their  trespasses  to  them.' 

3.  Pardon  of  sins  is  very  necessary  to  the  end  of  reconciliation,  which 
is  living  in  a  course  of  holy  amity  and  state  of  friendship  with  God 
till  we  live  with  him  for  ever  in  heavenly  glory.     Here  I  am  to  prove 
three  things : — (1.)  That  the  end  of  reconciliation  is  walking  in  a 
course  of  holiness;    (2.)  That  this  holiness  is  carried  on  in  a  state  of 

VOL.  XIII.  S 


274  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXXYI. 

love  and  friendship  between  God  and  us  ;  (3.)  That  pardon  is  the  fittest 
way  to  breed  this  holiness  and  increase  it. 

[1.]  That  the  end  of  reconciliation  is  walking  in  a  course  of  holiness  ; 
for  Christ  died  not  to  reconcile  God  to  our  sins,  but  that,  reconciling 
our  persons,  we  might  quit  our  sins,  and  walk  as  those  that  are  at 
good  accord  with  him  :  Amos  iii.  3,  '  Can  two  walk  together,  except 
they  be  agreed  ? '  and  1  John  ii.  7, '  If  we  walk  in  the  light,  as  he  is  in  the 
light,  we  have  fellowship  one  with  another.'  Now  pardon  of  sin  hath 
a  mighty  influence  upon  holy  walking  ;  justification  and  sanctification 
are  distinct  privileges,  but  they  always  go  together,  and  the  one  doth 
exceedingly  suit  with  the  other.  These  two  privileges,  pardon  and 
holiness,  the  one  freeth  us  from  the  guilt,  the  other  from  the  stain  of 
sin.  The  one  concerneth  God's  interest,  our  subjection  to  him;  the 
other  our  own  comfort.  The  one  is  the  end,  the  other  the  means ; 
pardon  is  the  means  to  holiness,  and  holiness  is  the  end  of  pardon ; 
our  general  pardon  is  to  put  us  into  a  state  of  acceptable  obedience, 
our  particular  pardon  to  encourage  us  in  it,  and  quicken  us  and  excite 
us  anew.  The  conditional  and  offered  pardon  is  the  means  to  work 
regeneration,  and  regeneration  qualifieth  for  actual  pardon  :  Titus  iii. 
7,  '  That  being  justified  by  his  grace,  we  should  be  made  heirs  accord 
ing  to  the  hope  of  eternal  life ; '  and  Heb.  viii.  10-12,  '  For  this  is  the 
covenant  that  I  will  make  with  the  house  of  Israel  after  those  days, 
saith  the  Lord  ;  I  will  put  my  laws  into  their  mind,  and  write  them 
in  their  hearts  ;  and  I  will  be  to  them  a  God,  and  they  shall  be  to  me 
a  people ;  and  they  shall  not  teach  every  man  his  neighbour,  and  every 
man  his  brother,  saying,  Know  the  Lord,  for  all  shall  know  me  from 
the  least  to  the  greatest ;  for  I  will  be  merciful  to  their  unrighteous 
ness,  and  their  sins  and  their  iniquities  will  I  remember  no  more ; ' 
and  Acts  xxvi.  18,  'To  open  their  eyes,  and  to  turn  them  from  dark 
ness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they  may 
receive  forgiveness  of  sins,  and  an  inheritance  among  them  which  are 
sanctified  by  faith.'  And  then  actual  pardon  quickeneth  us  by  love, 
to  carry  on  that  holiness  of  heart  and  life  which  God  requireth  ;  for 
this  mercy  is  the  powerful  motive  to  persuade  us  to  obedience.  Because 
he  hath  loved  us,  and  washed  us  from  our  sins  in  his  blood,  therefore 
we  must  love  him  and  serve  him  all  our  days  ;  Luke  i.  74,  75,  '  That 
we,  being  delivered  out  of  the  hands  of  our  enemies,  might  serve  him 
without  fear,  in  holiness  and  righteousness  before  him,  all  the  days  of 
our  life ; '  2  Cor.  v.  14,  15,  '  For  the  love  of  Christ  constraineth  us ; 
because  we  thus  judge,  that  if  one  died  for  all,  then  were  all  dead, 
that  they  which  live  should  not  henceforth  live  to  themselves,  but  to- 
him  that  died  for  them  ; '  Titus  ii.  11  12,  '  For  the  grace  of  God  that 
bringeth  salvation  hath  appeared  unto  all  men,  teaching  us,  that, 
denying  all  ungodliness  and  worldly  lusts,  we  should  live  soberly,  right 
eously,  and  godly  in  this  present  world ; '  Korn.  xii.  1,  '  I  beseech  you, 
brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  unto  God,  which  is  your  reasonable  service.' 
His  pardoning  mercy  and  justification  by  Christ  is  the  great  enforc 
ing  argument.  Those  who  are  fetched  up  even  from  the  gates  of  hell, 
and  delivered  from  under  the  sentence  of  the  law,  and  called  into  the 
state  of  God's  children,  should  thankfully  accept  the  benefit,  acknow- 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  275 

ledge  the  benefactor,  live  in  love  to  God  and  holiness,  hate  that  sin  they 
have  repented  of,  and  which  hath  been  pardoned  to  them,  and  still  hold 
on  their  course  in  a  way  of  obedience,  till  their  full  recovery  in  the 
everlasting  estate. 

[2.]  That  this  holiness  is  carried  on  in  a  state  of  love  and  friendship 
between  God  and  us.  Love  beareth  rule  in  the  spiritual  life,  and 
pardon  is  the  great  ground  of  love  :  Luke  vii.  47, '  She  loved  much, 
because  much  was  forgiven  her.'  The  great  business  of  religion  is  to 
love  God  above  all ;  and  a  man  that  is  uncertain  whether  there  be  any 
such  thing  as  pardon,  how  can  he  love  God  above  himself  and  all 
other  things  ?  Self-love  is  very  hardly  cured,  for  what  is  nearer  to  us 
than  ourselves  ?  Therefore  self-love  is  very  deeply  rooted  in  us,  especially 
love  of  life,  that  it  must  be  some  very  strong  and  powerful  thing  which 
can  subdue  it.  Now  nothing  will  do  it,  but  the  love  of  God.  Propound 
the  terrors  of  the  Lord ;  that  will  not  do  it,  men  will  not  be  frightened 
out  of  self-love.  It  must  be  a  powerful  love  that  must  divert  us  from 
it ;  as  one  nail  driveth  out  another,  so  doth  one  love  drive  out  another. 
Now  what  can  be  more  powerful  than  the  love  of  God  ?  '  It  is  as  strong 
as  death ;  many  waters  cannot  quench  it/  Cant.  viii.  7.  This  prevail- 
eth  over  our  natural  inclination,  so  that  we  shall  not  only  forsake  the 
sins  and  vanities  which  we  now  love, but  also  life  itself:  Rev.  xii.  11, 
'  They  loved  not  their  lives  unto  the  death.'  This  prevaileth  over  our 
natural  inclination,  so  that  we  can  lay  all  things  at  God's  feet,  and 
suffer  all  things,  and  endure  all  things  for  God's  sake,  yea,  even  life 
itself  for  his  glory. 

[3.]  Pardoning  mercy  in  Christ  is  the  great  argument  which 
breedeth  and  feedeth  this  love.  How  can  I  love  a  God  which  I  think 
will  damn  me,  and  may  propably  do  it  ?  Our  turning  to  God  must 
be  by  love,  and  our  living  to  God  and  for  God  is  carried  on  by  love ; 
but  how  can  I  come  to  him  who  seemeth  so  unlovely  to  me  ?  Therefore 
God,  to  draw  us  into  this  amity  and  holy  friendship,  will  be  represented 
as  willing  to  pardon  and  save  us,  and  that  in  such  an  astonishing  way, 
that  more  cannot  be  done  to  express  his  love :  Eom.  v.  8, '  Herein  God 
commended  his  love  to  us,  that,  while  we  were  yet  sinners,  Christ  died 
for  the  ungodly.'  See  at  what  an  high  rate  he  is  content  to  pardon 
and  save  us,  that  he  may  draw  our  love  and  attract  our  hearts,  which, 
under  the  terrors  of  guilt  and  condemning  justice,  would  never  have 
been  brought  to  love  him. 

4.  The  forgiveness  of  sins  is  that  which  is  most  expressly,  directly, 
and  formally  eyed  in  the  death  of  Christ :  Eph.  i.  7,  '  In  whom  we 
have  redemption  through  his  blood,  even  the  forgiveness  of  sins ; '  so 
Mat.  xxvi.  28,  '  This  is  my  blood  which  was  shed  for  the  remission  of 
sins ; '  so  Heb.  ix.  22,  'Without  the  shedding  of  blood  there  is  no  remis 
sion  of  sins.'  Why  is  not  sanctification  mentioned  ?  it  was  purchased  by 
his  blood  as  well  as  remission.  It  was  guilt  made  his  blood  necessary 
for  our  recovery,  and  the  depravation  of  the  heart  of  man  is  part  of 
the  punishment,  spiritual  death  as  well  as  temporal  and  eternal.  And 
to  be  polluted  is  our  punishment  as  well  as  our  sin,  and  the  guilt  of 
sin  stoppeth  our  mercies,  cuts  off  the  intercourse  between  God  and  us : 
Isa.  lix  2, '  Your  iniquities  have  separated  between  you  and  your  God  ; ' 
and  Eom.  iii.  23,  '  For  all  have  sinned,  and  are  come  short  of  the  glory 


276  SERMONS  UPON  2  CORINTHIANS  V.         [SEU.  XXXVI. 

of  God.'  And  when  the  obstruction  is  removed,  and  the  offence  given 
by  our  sins  pardoned,  the  sanctifying  of  our  nature  followeth.  If 
there  had  been  nothing  to  do  but  to  renew  us  by  repentance  and 
sanctification,  that  might  have  been  done  without  the  blood  of  the  Son 
of  God,  as  God  at  first  gave  his  image  freely ;  but  his  governing  justice 
required,  that  before  man  was  set  up  with  a  new  stock  of  grace,  there 
should  be  so  great  a  price  paid.  Well  then,  this  is  mentioned  as  the 
great  way  of  our  reconciliation,  '  God  was  in  Christ  reconciling  the 
world  to  himself.' 

5.  This  was  the  great  difficulty,  how,  when  sin  was  once  entered, 
it  might  be  remitted.     Sin  was  the  great  make-bate  between  God  and 
us  ;  and  it  is  not  so  slightly  done  away  as  most  do  imagine.    The  great 
mystery  and  design  of  grace  was,  how  lapsed  man,  who  was  under  the 
guilt  of  sin  and  the  desert  of  punishment,  should  be  restored  to  favour, 
the  honour  of  God  be  safe,  and  the  government  of  the  world  secured ; 
or  to  make  the  pardon  of  man's  sin,  a  thing  convenient  for  the  righteous 
and  holy  God  to  bestow  without  any  impeachment  of  the  honour  of 
his  wisdom,  holiness,  and  justice  ;    for  there  being  a  sentence  of  the 
law  against  us,  by  which  we  are  condemned,  John  iii.  18,  it  would  not 
seem  to  become  the  wisdom  of  God,  that  he  should  wholly  quit  his 
law,  as  if  it  were  made  in  vain.     His  servant  was  loath  to  be  found  in 
a  double  mind,  that  his  word  should  be  yea  and  nay,  2  Cor.  i.  18. 
Levity  is  an  imputation  which  he  seeketh  earnestly  to  avoid  there. 
Nor  the  holiness  of  God  to  be  too  favourable  to  sinners,  Hab.  i.  13, 
'  He  is  of  purer  eyes  than  to  behold  iniquity.'     Nor  his  justice  ;  laws 
must  not  seem  a  vain,  scarecrow.     In  short,  there  must  not  be  yea  and 
nay  with  God ;   he  must  be  demonstrated  to  us  in  his  own  divine  per 
fections,  and  must  not  permit  his  laws  and  government  to  be  despised 
or  broken  by  a  rebel  world,  without  being  executed  upon  them  accord 
ing  to  their  true  intent  and  meaning,  or  some  equivalent  demonstration 
of  his  justice,  such  as  might  vindicate  both  law  and  lawgiver  from 
contempt.    Well  then,  this  was  the  great  mystery  and  wonder  of  grace, 
'  that  God  was  in  Christ  reconciling  the  world  to  himself,  not  imputing 
their  trespasses  to  them  ; '   that  his  wisdom  found  out  a  way  to  exer 
cise  pardoning,  saving   mercy,  without  any  injury  to  his  governing 
justice  and  truth,  or  giving  any  leave  to  sinners  to  flatter  and  embolden 
themselves  in  their  sins  with  the  thoughts  of  impunity,  which  are  so 
natural  to  us.    Therefore  well  might  the  apostle  mention  this  privilege, 
as  a  special  branch  of  our  reconciliation  with  God. 

6.  This  is  the  proper  privilege  of  the  new  covenant,  or  covenant  of 
grace,  and  the  difference  between  it  and  the  law ;  the  law  knew  no 
way  but  saving  the  innocent,  but  the  gospel  discovered  a  way  of  saving 
the  penitent.     The  law  was  fitted  only  to  our  innocency,  and  required 
us  to  continue  as  God  left  us,  but  the  offer  of  pardon  of  sins  suiteth 
with  our  lapsed,  guilty  estate;  there  God  revealeth  himself  to  the 
apostate  world  in  that  way  which  was  fit  for  their  recovery.     The  law 
knew  no  such  thing  as  the  forgiveness  of  sin  ;  the  fallen  creature  had 
thereby  no  hope,  for  the  tenor  there  was,  Do,  and  live ;  sin,  and  die ; 
here  a  way  is  found  out  how  our  trespasses  may  not  be  imputed  to  us, 
and  the  edge  of  the  curse  abated,  and  God  represented  as  pacified ; 
and  so  this  privilege  was  fitly  mentioned  by  the  apostle. 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  277 

Use  1.  Is  to  press  us  to  enter  into  God's  peace  by  looking  after  the 
pardon  of  sins.  I  shall  only  urge  three  things — (1.)  The  necessity; 
(2.)  The  readiness  of  God  to  bestow  this  benefit;  (3.)  The  excellency 
of  the  privilege. 

1.  The  necessity  of  obtaining  this  benefit.  There  are  three  notions, 
which  press  it  upon  sleepy  sinners — law,  judge,  conscience  :  there  is  the 
law  broken,  the  judge  to  whom  we  are  responsible,  conscience  which 
raiseth  fears  in  us  because  of  the  breach. 

[1.]  Kemember  there  is  a  righteous  law  broken,  and  the  sentence  of 
it  standeth  unrepealed  against  you,  till,  in  a  broken-hearted  manner, 
you  sue  out  your  pardon  in  the  name  of  your  mediator ;  condemned, 
though  not  executed,  John  iii.  18;  and  condemned  to  what?  Bom. 
ii.  9,  '  Tribulation  and  anguish,  and  wrath  upon  every  soul  of  man  that 
doth  evil ; '  and  this  will  be  executed,  James  ii.  13.  The  law  is  in 
force  against  those  that  refuse  the  gospel ;  therefore  you  must  change 
copy,  get  this  sentence  reversed,  or  you  are  undone  for  ever.  You 
have  but  a  little  time  wherein  to  make  your  peace ;  there  is  but  the 
slender  thread  of  a  frail  life  between  you  and  execution ;  it  is  peace 
upon  earth,  Luke  ii.  14.  You  are  but  reprieved  during  pleasure  ;  that 
is  the  true  notion  of  the  present  life  :  better  never  born,  if  you  do  not 
get  off  this  curse.  0  Christians,  do  you  know  what  it  is  to  have  God 
an  enemy  ?  to  be  liable  to  his  righteous  wrath,  to  bear  the  burden  of 
your  own  sins,  to  be  answerable  for  his  violated  law  ? 

[2.]  The  second  awakening  notion  is  that  of  a  judge.  I  observe  in 
scripture  it  is  usually  mentioned  to  quicken  us  to  seek  after  repentance, 
and  the  pardon  of  sins.  It  is  said,  Acts  x.  42,  43,  '  He  hath  commanded 
us  to  testify  and  preach  to  the  people,  that  he  it  is  who  was  ordained 
of  God  to  be  the  judge  of  the  quick  and  the  dead  ;  to  him  gave  all  the 
prophets  witness,  that  through  his  name  whosoever  believeth  in  him 
shall  receive  remission  of  sins ; '  and,  Acts  xvii.  30,  '  He  commandeth 
all  men  to  repent,  because  he  hath  appointed  a  day  wherein  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he  hath  ordained; ' 
and  Acts  iii.  19-21.  '  Eepent  therefore  and  be  converted,  that  your  sins 
may  be  blotted  out,  when  the  times  of  refreshing  shall  come  from  the 
presence  of  the  Lord  ;  and  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you,  whom  the  heavens  must  receive  until  the  times  of 
restitution  of  all  things.'  Why  doth  the  scripture  suggest  this  medi 
tation  ?  Partly,  because  our  pardon  is  not  complete  till  that  day  ;  now 
we  have  it  under  his  hand  in  the  word,  under  his  seal  by  the  Spirit, 
then  from  his  mouth.  And  partly,  because  of  the  strictness  of  that  day, 
now  to  consider  that  our  case  must  be  reviewed,  that  by  our  works 
and  words  we  must  be  justified  or  condemned,  Mat.  xii.  36,  37. 
Surely  we  should  make  our  peace,  and  be  more  watchful  and  serious 
for  the  future.  And  partly,  considering  who  is  judge,  it  is  a  strong 
motive  to  press  us  to  receive  his  person,  embrace  his  doctrine,  and  to 
put  ourselves  under  the  conduct  of  his  Spirit ;  and  depending  upon  the 
merit  of  his  sacrifice,  to  use  the  appointed  means  in  order  to  our  full 
recovery  and  return  to  God. 

[3.]  The  third  working  consideration  is  conscience,  which  anticipateth 
the  judgment,  and  taketh  God's  part  within  us,  rebuking  us  for  sin — 
a  secret  spy  that  is  in  our  bosoms,  which  handleth  us  as  we  handle  it, 


278  SERMONS  UPON  2  CO1UNTHIANS  V.        [SfiU.  XXXVI. 

Kom.  ii.  14, 15.  Before  the  action,  conscience  showeth  us  what  is  to 
be  done ;  in  the  act,  it  correcteth  ;  after,  alloweth  or  disalloweth.  As 
a  man  acts,  so  he  is  a  party;  as  he  censureth  the  action,  so  a  judge. 
After  the  act,  the  force  of  conscience  is  most  usually  seen,  more  than 
before  the  fact,  or  in  the  fact ;  because,  before,  or  in  the  action,  the 
judgment  of  reason  is  not  so  clear  and  strong,  the  affections  raising 
mists  and  clouds  to  darken  the  mind,  and  trouble  it,  and  draw  it  on 
their  side  by  their  pleasing  violence  ;  but  after  the  action,  the  violence 
of  these  things  ceaseth,  and  is  by  little  and  little  allayed.  Guilt  flusheth 
in  the  face  of  conscience ;  Judas,  Mat.  xxvii.  4,  said,  '  I  have  sinned 
in  betraying  innocent  blood.'  Keason  hath  the  greater  force,  doth 
more  affect  the  mind  with  grief  and  fear.  When  a  man  hath  sinned 
against  his  conscience,  when  the  act  is  over,  and  the  affection  satisfied, 
and  giveth  place  to  reason,  that  was  before  contemned,  when  it  recov 
ereth  the  throne,  it  striketh  through  the  heart  of  man  with  a  sharp 
reproof  for  obeying  appetite  before  itself,  bringeth  in  terror  and  contest 
unto  the  mind,  and  the  soul  sits  uneasy.  Now  then,  because  of  this 
conscience  of  sin,  let  us  sue  out  our  pardon  and  discharge.  Conscience 
may  be  choked  and  smothered,  but  the  flame  will  break  forth  again  ; 
it  is  not  quietly  settled  but  by  reconciliation  with  Jesus  Christ ;  they 
shun  it  all  that  they  can,  but  cannot  get  rid  of  it :  1  John  iii.  20, '  For 
if  our  hearts  condemn  us,'  &c.  There  is  a  hidden  fear  in  the  heart  of 
man  not  always  felt,  but  soon  awakened  ;  usually  it  spftaketh  out  men's 
condition  to  them,  when  their  hearts  are  unsound  with  God:  Job 
xxvii.  6,  '  My  heart  shall  not  reproach  me  all  my  days.'  The  heart 
hath  a  reproaching,  condemning  power  against  a  man  when  he  goeth 
wrong.  None  of  us  but  feel  these  heart-smitings  and  checks ;  there 
fore  we  should  consider  of  them.  Now  these  should  be  noted,  partly, 
because  to  smother  and  stifle  checks  of  conscience  produceth  hardness 
of  heart,  if  not  downright  atheism ;  and  partly,  because  conscience,  if 
it  speaketh  not,  it  writeth ;  and  where  it  is  not  a  witness,  it  is  a  regi 
ster  :  and  partly,  because  it  is  God's  deputy,  1  John  iii.  20,  21  ;  and 
partly,  because  heaven  and  hell  is  often  begun  in  conscience  ;  heaven, 
in  our  peace  and  joy,  which  is  unspeakable  and  glorious,  1  Peter  i.  8, 
and  2  Cor.  i.  12, '  This  is  our  rejoicing,  the  testimony  of  our  conscience.' 
Sometimes  hell,  in  our  grief  and  fears  as  appeareth  in  Judas :  Mat. 
xxvi.,  4,  5,  '  I  have  sinned  in  betraying  innocent  blood ;  and  he  went 
forth  and  hanged  himself.'  A  good  conscience  is  sweet  company,  as  a 
bad  is  a  great  wound  and  burden.  Well  then,  be  settled  upon  sound 
terms,  if  you.  will  not  have  your  consciences  upbraid  you.  Thus  to  the 
sleepy  sinner. 

2.  To  the  broken-hearted  I  shall  speak  of  God's  readiness  to  pardon 
and  to  forgive.  It  is  his  name,  Neh.  ix.  17,  '  But  thou  art  a  God 
ready  to  pardon/  It  is  his  glory,  Exod.  xxxiii.  18,  compared  with 
Exod.  xxxiv.  7.  It  is  his  delight,  Micah  vii.  18.  The  case  of  any  sin 
ner  is  not  desperate ;  a  pardon  may  be  had,  Isa.  Iv.  7,  8,  '  Let  the 
wicked  forsake  his  way,  and  the  unrighteous  man  his  thoughts,  and 
let  him  return  unto  the  Lord,  and  he  will  have  mercy  upon  him,  and 
to  our  God,  for  he  will  abundantly  pardon ;  for  my  thoughts  are  not 
as  your  thoughts,  nor  my  ways  as  your  ways,  saith  the  Lord.'  A 
sensible  sinner,  his  condition  is  hopeful,  Mat.  ix.  13,  with  28,  '  Christ 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  279 

came  not  to  call  the  righteous,  but  sinners  to  repentance  ; '  and,  '  Come 
unto  me,  all  ye  that  are  weary  and  heavy  laden,  and  I  will  give  you 
rest.'  To  a  repenting  sinner  it  is  conditionally  certain,  1  John  i.  9, 
'  If  we  confess  and  forsake  our  sins,  he  is  just  and  faithful  to  forgive 
us  our  sins.'  To  those  who  seriously  address  themselves  to  this  work, 
God  sometimes  vouchsafeth  notable  experiences,  Ps.  xxxii.  5.  To  those 
who  have  verified  the  sincerity  of  their  faith  and  repentance,  it  is  act 
ually  certain,  evident  and  comfortable :  Prov.  xxviii.  13,  '  He  that 
confesseth  and  forsaketh  his  sins  shall  have  mercy.'  If  they  fulfil 
their  covenant  consent,  confess  sin  so  as  to  hate  it  and  leave  it,  it  is 
certain  to  them  in  foro  cceli,  and  in  foro  conscientice  ;  and  the  more 
they  come  to  God  by  Christ,  and  acquaint  themselves  with  him,  it 
groweth  more  firm :  Job.  xxii.  1,  '  For  I  know  that  my  redeemer 
liveth; '  and  Rom.  v.  1,  '  Being  justified  by  faith,  we  have  peace  with 
God.'  Then  their  reconciliation  is  secured  to  them  by  renewed  evi 
dences  and  assurances ;  habitual  and  familiar  converse  with  him,  as 
one  friend  doth  with  another,  maketh  it  grow  up  into  an  holy  security 
and  peace ;  for  the  good  and  advantage  of  waiting  upon  God  is  better 
discerned  when  men  have  persevered  in  it,  than  when  they  first  began. 

3.  The  excellency  of  the  privilege.  Let  me  speak  to  the  actually  par 
doned  to  admire  the  privilege,  and  get  their  hearts  more  affected  with  it. 

[1.]  In  the  general :  This  way  of  reconciling  us  by  Christ  that  our 
trespasses  may  not  be  imputed  to  us,  was  the  product  of  God's  eternal 
wisdom  and  goodness.  As  when  there  was  a  search  for  wisdom,  '  The 
depth  saith,  It  is  not  in  me ;  the  sea  saith,  It  is  not  with  me,'  Job 
xxviii.  14  ;  so  when  there  is  an  inquiry  for  a  satisfactory  way  of  recon 
ciling  the  creatures  to  God,  so  as  may  suit  with  G  -I's  honour,  and 
appease  our  guilty  fears,  go  to  the  light  of  nature :  i'u  ~aith,  It  is  not  in 
me  ;  to  the  law,  It  is  not  in  me  ;  only  the  gospel  revealeth  it,  and  there 
it  is  learned  and  discovered.  The  light  of  nature  apprehendeth  God 
placable,  for  he  doth  continue  many  forfeited  mercies  to  us,  and  doth 
not  presently  put  us  into  our  final  estate,  as  the  fallen  angels  are  in 
termino  presently,  upon  the  fall.  It  apprehendeth  that  God  is  to  be 
appeased  by  some  satisfaction  ;  hence  those  many  inventions  of  lancing 
and  cutting  themselves,  and  offering  their  children,  et  solo  sanguine 
humano  iram  deorum  immorialium  placari  posse.  The  law  that 
discovered  our  misery,  but  not  our  remedy,  it  showeth  us  our  sin,  but 
no  way  of  deliverance  from  sin  and  acceptance  with  God.  The  law 
can  do  nothing  for  sinners,  but  only  for  the  innocent ;  it  doth  only 
discover  sin,  but  exact  obedience,  and  drive  and  compel  men  to  seek 
after  some  other  thing,  that  may  save  them  from  sin,  and  afford  them 
a  righteousness  unto  salvation ;  when  man  was  once  a  sinner,  the  law 
became  insufficient  for  those  ends:  Eom.  viii.  3,  'It  became  weak 
through  our  flesh/  It  was  able  to  continue  our  acceptance  with  God 
in  that  condition  in  which  we  were  first  created,  but  after  that  man  by 
sin  became  flesh,  and  had  a  principle  of  enmity  in  him  against  God, 
the  law  stood  aside  as  weakened,  and  insufficient  to  help  and  save  such 
an  one.  But  then,  the  gospel  yieldeth  full  relief,  propounding  such  a 
way  wherein  God  is  glorified  and  the  creature  humbled,  and  due 
provision  made  for  our  comfort  without  infringing  our  duty,  that  we 
might  be  in  a  capacity  comfortably  to  serve  and  enjoy  God,  who 


280  SERMONS  UPON  2  CORINTHIANS  V.         [$ER.  XXXVI. 

otherwise  had  neither  had  a  mind  to  serve  him,  nor  a  heart  to  love 
him.  Thus  mercy  and  justice  shine  with  an  equal  glory;  so  do  also 
his  wisdom  and  holiness.  Our  necessity  is  thoroughly  remedied,  and 
God's  love  fully  expressed.  When  we  were  lost  children  of  wrath, 
under  the  curse,  and  no  hand  that  could  help  us,  then  he  set  his  hand 
to  that  work  which  none  could  touch,  and  put  his  shoulders  under  that 
burden  which  none  else  could  bear.  If  John  mourned  when  none  was 
found  worthy  in  heaven  or  earth  to  open  the  book  of  visions,  and 
unloose  the  seals  thereof,  how  justly  might  the  whole  creation  mourn, 
because  none  was  found  worthy  in  heaven  or  in  earth  to  repair  this 
disorder,  till  the  Son  of  God  undertook  it,  and  made  himself  an  offer 
ing  for  sin.  Oh !  Let  us  give  due  acceptance  and  entertainment  to 
this  wonderful  love  and  blessed  privilege.- 

[2.]  The  happiness  of  being  actually  pardoned  is  exceeding  great. 
This  is  notably  set  forth  by  the  psalmist :  Ps.  xxxii.  1,  '  Blessed  is  he 
whose  transgression  is  forgiven,  whose  sin  is  covered ;  blessed  is  the 
man  to  whom  the  Lord  imputeth  not  iniquity,  in  whose  spirit  there  is 
no  guile.'  The  privilege  of  the  pardoned  sinner  is  here  set  forth  by 
three  expressions :  forgiving  iniquity,  covering  sin,  and  not  imputing 
transgression ;  and  the  manner  of  delivery  is  vehement  and  full  of 
vigour — oh,  the  blessedness  of  the  man !  And  it  is  repeated  over  and 
over  again.  Let  us  a  little  view  the  phrase ;  the  Hebrew  is,  who  is 
eased  of  his  transgression.  Junius  ;  qui  levatur  a  defectione.  It 
compareth  sin  to  a  burden  too  heavy  for  us  to  bear.  The  same  meta 
phor  is  used,  Mat.  xi.  28,  '  Come  to  me,  all  ye  that  are  weary  and 
heavy  laden.'  The  second  expression  relateth  to  the  covering  of  filth, 
or  the  removing  that  which  is  offensive  out  of  sight ;  as  the  Israelites 
were  to  march  \villi  a  paddle  tied  to  their  arms,  that  when  they  went 
to  ease  themselves,  they  might  dig  and  cover  that  that  came  from 
them.  Deut.  xxiii.  14,  you  have  the  law,  and  the  reason  of  it :  '  For 
the  Lord  thy  God  walketh  in  the  midst  of  the  camp,  therefore  shall 
thy  camp  be  holy,  that  he  see  no  unclean  thing  in  thee.'  The  third 
expression  is,  '  To  whom  the  Lord  imputeth  not  sin,'  that  is,  doth  not 
put  sin  to  their  account ;  where  sin  is  compared  to  a  debt,  as  it  is  also : 
Mat.  vi.  12,  '  Forgive  us  our  debts,  as  we  forgive  our  debtors.'  So 
that  sin  is  a  burden,  of  which  we  should  seek  to  be  eased  ;  filthiness, 
which  we  should  get  to  be  covered ;  debts,  which  we  should  get  to  be 
discharged.  Oh,  blessed  we  when  it  is  so,  when  God  lifts  off  from  our 
shoulders  the  burden  of  the  guilt  of  sin,  covereth  this  noisome  filthi 
ness  which  maketh  us  so  loathsome  to  him,  and  quits  the  debt  and 
plea  which  he  had  in  law  against  us.  This  forgiving  or  lifting  of  the 
burden  is  with  respect  to  Christ's  merit,  on  whom  God  laid  the 
iniquities  of  us  all,  Isa.  liii.  6 ;  this  covering  is  with  respect  to  the 
adjudication  of  Christ's  righteousness  to  us,  which  is  a  covering  which 
is  not  too  short ;  this  not  imputing  is  with  respect  to  Christ's  media 
tion  or  intercession,  which  in  effect  speaketh  thus,  What  they  owe,  I 
have  paid.  Oh,  the  blessedness  of  the  man !  You  will  apprehend  it 
to  be  so.  What  a  burden  sin  is  when  it  is  not  pardoned  !  Carnal  men 
feel  it  not  for  the  present,  but  they  shall  hereafter  feel  it.  Now  two 
sorts  of  conscience  feel  the  burden  of  sin,  a  tender  conscience,  and  a 
wounded  conscience.  It  is  grievous  to  a  tender  heart,  that  valueth 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  281 

the  love  of  God,  to  lie  under  the  guilt  of  sin:  Ps.  xxxviii.  4,  'Mine 
iniquities  are  gone  over  my  head,  as  a  burden  too  heavy  for  me.' 
Broken  bones  are  sensible  of  the  least  weight :  so  Ps.  xl.  12,  '  Innum 
erable  evils  have  compassed  me  about ;  mine  iniquities  have  taken 
hold  of  me.'  What  kind  of  hearts  have  they  who  can  sin  freely  and 
without  remorse  ?  Is  it  nothing  to  have  grieved  the  Spirit  of  God, 
and  violated  his  law,  and  rendered  ourselves  obnoxious  to  his  wrath  ? 
A  wounded  conscience  feeleth  it  also.  There  is  a  domestic  tribunal 
which  we  carry  about  with  us  wherever  we  go,  as  the  devils  carry 
their  own  hell  about  with  them,  though  not  now  in  the  place  of 
torments :  Prov.  xviii.  14,  '  The  spirit  of  a  man  will  sustain  his 
infirmity ;  but  a  wounded  spirit  who  can  bear  ? '  Natural  courage 
will  bear  up  under  common  distresses  which  lie  more  without  us,  but 
when  the  spirit  itself  is  wounded,  what  support  under  so  great  a 
burden  ?  Ask  Cain  and  Judas  what  it  is  to  feel  the  burden  of  sin. 
All  sinners  are  subject  to  this,  and  this  bondage  may  be  easily  revived 
in  them ;  a  close  touch  of  the  word  will  do  it,  a  sad  thought,  a  pressing 
misery,  a  scandalous  sin,  a  grievous  sickness,  a  disappointment  in  the 
world.  There  needs  not  much  ado  to  put  a  sinner  in  the  stocks  of 
conscience  ;  as  Belshazzar,  that  saw  but  a  few  words  written  on  the 
wall,  and  '  his  countenance  was  changed,  and  his  thoughts  troubled 
him,  so  that  the  joints  of  his  loins  were  loosed,  and  his  knees  smote 
one  against  the  other.'  Again,  it  is  filthiness  which  rendereth  you 
odious  in  the  sight  of  God  ;  we  ourselves  cannot  endure  ourselves, 
when  serious,  John  iii.  20 ;  it  maketh  us  shy  of  God's  presence.  Once 
more,  it  is  a  debt  which  bindeth  us  over  to  everlasting  punishment ; 
and  if  we  be  not  pardoned,  the  judge  will  give  order  to  the  jailer,  and 
the  jailer  will  cast  us  into  the  prison,  '  till  we  have  paid  the  utmost 
farthing,'  Luke  xii.,  last  verse ;  and  that  will  never  be.  How  doleful 
is  their  case  who  are  bound  hand  and  foot  and  cast  into  hell,  there  to 
remain  for  ever  and  ever !  Now  put  all  together  :  certainly  if  you  had 
ever  been  in  bondage,  and  felt  the  sting  of  death,  the  curse  of  the  law, 
or  been  acquainted  with  the  fiery  darts  of  Satan,  or  scorched  with  the 
wrath  of  God,  or  known  the  terrors  of  those,  of  whom  God  hath 
exacted  this  debt  in  hell,  surely  you  would  say,  Blessed  is  the  man ! 
happy  are  those  whose  sins  are  pardoned !  Those  that  mind  their 
work,  that  know  what  it  is  to  look  God  in  the  face  with  comfort,  that 
have  this  chain  broken,  the  judge  turned  into  a  father,  the  tribunal  of 
justice  into  a  throne  of  grace,  and  punishment  into  a  pardon,  will  say, 
Blessed  is  the  man ! 


SERMON  XXXVII. 
And  hath  committed  to  us  the  word  of  reconciliation. — 2  COR.  v.  19. 

WE  come  now  to  the  third  thing,  the  means  of  application  or  bringing 
about  this  reconciliation  on  man's  part :  0e/i«>o5  eV  f]fuv — hath  placed 
in  us.  In  which  observe  two  things — 


282  SERMONS  UPON  2  CORINTHIANS  V.       [SfiR.  XXXVII. 

1.  The  matter  of  the  charge,  trust  or  thing  entrusted — The  word 
of  reconciliation ;  called  also,  ver.  18,  the  ministry  of  reconciliation, 
that  is,  the  gospel  which  revealeth  the  way  of  making  peace  with 
God,  and  is  the  charter  and  grant  of  Christ,  and  all  his  benefits  from 
God,  unto  every  one  that  will  receive   him.     Now  the  gospel  may  be 
considered  as  written  or  preached ;  as  written,  so  it  is  properly  called 
the  word  of  reconciliation ;  as  preached,  so,  the  ministry  of  reconcilia 
tion.  The  one  serveth  to  inform,  the  other  to  excite ;  by  the  one  the  door 
of  mercy  is  set  open  by  discovering  the  admirable  methods  of  grace  in 
reclaiming  the  world  ;  by  the  other,  men  are  called  upon,  persuaded, 
and  exhorted,  to  accept  of  the  remedy  offered. 

2.  The  persons  to  whom  he  hath  committed — He  hatJi  put  in  us, 
the  apostles  and  their  successors.      (1.)    The  apostles  are  of  chief 
consideration,  for  these,  as  master-builders,  were  to  lay  the  foundation, 
1  Cor.  iii.  10 ;  and  Eph.  ii.  20, '  And  are  built  upon  the  foundation  of 
the  apostles  and  prophets,  Jesus  Christ  being  the  corner-stone.'    They 
were  infallibly  assisted  and  to  be  absolutely  trusted  in  what  they 
wrote :  had  the  power  of  miracles,  to  evidence  their  mission  and  call ; 
they  were  confined  to  no  certain  charge  and  country ;  therefore,  this 
trust  did  belong  to  the  apostles  in  all  respects,  chiefly  in  some  respects 
to  them  only.    (2.)  Ordinary  ministers  are  not  to  be  excluded  because 
they  agree  with  the  apostles  as  to  the  substance  of  their  commission, 
which  is  to  reconcile  men  to  God,  or  to  preach  the  gospel.     The 
ordinary  ministerial  teaching  is  Christ's  institution,  as  well  as  that  of 
the  apostles:  Bph.  iv.  11,  '  He  gave  some  apostles,  and  some  prophets, 
and  some  evangelists,   and  some  pastors  and  teachers.'      He  that 
appointed  prophets  and  apostles  to  write  scripture,  hath  also  appointed 
pastors  and  teachers  to  explain  and  apply  scripture.    This  is  done 
plenojure:  Mat.  xxviii.  19,20,  'All  power  is  given  me  in  heaven  and 
earth ;  go  ye  therefore  and  teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  teaching 
them  to  observe  all  things  whatever  I  have  commanded  you ;  and  lo ! 
I  am  with  you  to  the  end  of  the  world.'     By  virtue  of  that  authority 
given  him  by  God,  they  are  in  the  same  commission,  and  have  a 
promise  of  the  same  presence  and  Spirit.      So  also  1  Cor.  iii.  5,  '  Who 
then  is  Paul,  and  who  is  Apollos,  but  ministers  by  whom  ye  believed  ?' 
As  to  the  substance  of  the  work,  they  do  the  same  thing ;  as  to  the 
substance  of  the  blessing,  they  are  accompanied  with  the  same  Spirit. 
In  both,  as  their  ministry,  for  the  matter  of  it,  is  the  ministry  of 
reconciliation,  so  for  the  power  of  it,  it  is  the  ministration  of  the  Spirit 
unto  life ;  only  the  one  are  immediately  called,  miraculously  gifted, 
infallibly  assisted,  sent  out  to  all  the  world ;  the  other  have  an  ordinary 
call,  a  limited  place,  but  yet  do  the  same  work,  in  the  same  name,  and 
are  assisted  by  the  same  Spirit. 

Doct.  That  much  of  the  wisdom  and  goodness  of  God  is  seen  in  the 
course  he  hath  taken  for  the  applying  of  reconciliation. 

In  the  merit,  or  way  of^  procuring,  in  the  branches,  the  restitution  of 
his  favour  and  image,  we  have  seen  already ;  now  the  way  of  applying 
that  will  appear. 

1.  God  would  not  do  us  good  without  our  knowledge,  and  therefore 
first  or  last  he  must  give  us  notice  ;  it  is  everywhere  made  as  an  act  of 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  283 

God's  goodness  to  reveal  the  way  of  reconciliation.  When  the  psalmist 
had  discoursed  of  the  pardon  of  sins,  he  presently  addeth,  Ps.  ciii., '  He 
made  known  his  ways  unto  Moses,  his  acts  unto  the  children  of  Israel ; ' 
and  Ps.  cxlvii.  19,  20,  'He  hath  showed  his  word  unto  Jacob,  and  his 
judgments  unto  Israel ;  he  hath  not  dealt  so  with  every  nation  ;  as  for  his 
judgments,  they  have  not  known  him ;'  and  Micah  vi.  8, '  He  hath  showed 
thee,  0  man,  what  is  good ; '  but  especially  in  the  new  administration  of 
the  covenant,  Heb.  viii.  10, 11,  '  I  will  put  my  laws  in  their  minds,  and 
write  them  in  their  hearts,  and  I  will  be  to  them  a  God,  and  they  shall  be 
to  me  a  people,  and  they  shall  not  teach  every  man  his  neighbour,  nor 
every  man  his  brother,  saying,  Know  the  Lord,  for  all  shall  know  me  from 
the  least  to  the  greatest ; '  and  Isa.  liii.  2,  '  By  his  knowledge  shall  my 
righteous  servant  justify  many.'  Those  places  show,  that  as  it  is  a  great 
favour,  that  the  way  of  reconciliation  was  found  out,  so  this  is  a  new 
favour,  that  the  way  is  so  clearly  revealed,  that  it  is  not  left  to  our  blind 
guesses.  If  God  had  intended  to  do  us  good,  but  would  not  tell  us  how, 
there  would  not  have  been  due  provision  made  for  the  comfort  and  duty 
of  the  creature  :  not  for  our  comfort,  for  an  unknown  benefit  intended 
to  us  can  yield  us  no  comfort.  Christ's  prophetical  office  is  as  neces 
sary  for  our  comfort  as  his  sacerdotal :  Heb.  iii.  1,  '  Consider  the 
apostle  and  high-priest  of  our  profession,  Jesus  Christ.'  We  could  take 
little  comfort  in  him  as  an  high  priest,  if  he  had  not  been  also  an  apostle. 
The  highest  office  in  both  the  testaments  was  necessary  to  our  comfort 
and  peace.  In  the  old  testament,  all  the  business  of  that  dispensation 
was  to  represent  him  an  high  priest ;  so  in  the  new,  as  an  apostle,  that 
was  to  open  the  mind  and  heart  of  God  to  us,  and  show  us  how  to  be 
happy  in  the  love  and  enjoyment  of  God.  Nor  could  we  understand  our 
duty :  all  parties  interested  in  the  reconciliation  must  be  acquainted 
with  the  way  of  it ;  and  therefore  man  must  understand,  what  course 
God  would  take  to  bring  about  this  peace.  How  else  should  he  give  his 
consent,  or  seek  after  the  benefit,  in  such  a  solemn  and  humble  manner, 
as  is  necessary  ?  And  how  else  can  we  be  sensible  of  our  obligation,  and 
be  thankful,  and  live  in  the  sense  of  so  great  a  love  ?  John  iv.  10,  '  If 
thou  knewest  the  gift,'  &c. 

2.  As    God  will   not  do  us  good  without  our  knowledge,   so 
not  against  our  will  and  consent,  and  force  us  to  be  reconciled  and  saved, 
whether  we  will  or  no.     Man  is  a  reasonable  creature,  a  free  agent,  and 
God  governeth  all  his  creatures  according  to  their  receptivity.     With 
necessary  agents,  he  worketh  necessarily;  with  free  agents,  freely;  a  will 
is  required  on  our  parts :  Kev.  xxii.  17,  '  Whosoever  will ; '  and  Ps.  ex.  3, 
'  His  people  shall  be  a  willing  people  in  the  day  of  his  power.'     Their 
hearts  are  effectually  inclined  to  accept  of  what  God  offereth.   All  that 
receive  the  faith  of  Christ,  receive  it  most  willingly,  and  forsake  all  to 
follow  him  :  Acts  ii.  41,  '  They  gladly  received  his  word ;'  then  was  that 
prophecy  in  part  verified. 

3.  God  will  not  work  this  will  and  consent  by  an  imposing  force,  but 
by  persuasion,  because  he  will  draw  us  '  with  the  cords  of  a  man,'  Hosea 
iv.  14 ;  that  is,  in  such  a  way  and  upon  such  terms  as  are  proper  and  fit 
ting  for  men.     God  dealeth  with  beasts  by  a  strong  hand  of  absolute 
power,  but  with  man  in  the  way  of  counsel,  entreaties  and  persuasions, 
as  he  acted  the  tongue  of  Balaam's  ass,  to  strike  the  sound  of  those  words 


284  SERMONS  UPON  2  CORINTHIANS  V.       [SER.  XXXVII. 

in  the  air,  not  infusing  discourse  and  reason  :  therefore  it  is  said,  Num. 
xxii.  28, '  He  opened  the  mouth  of  the  ass ; '  but  when  he  dealeth  with 
man  he  is  said  '  to  open  the  heart,'  Acts  xvi.  14 ;  as  inwardly  by  a 
secret  power,  so  outwardly  by  the  word  so  offered,  that  they  attended. 
That  is  a  rational  way  of  proceeding,  so  to  mind  as  to  choose,  so  to 
choose  as  to  pursue ;  men  is  drawn  to  God  in  a  way  suitable  to  his 
nature : — 

.4.  To  gain  this  consent  the  word  is  a  most  accommodate  instrument. 
I  prove  it  by  two  arguments. 

[1.]  From  the  way  of  God's  working,  physically,  morally,  powerfully, 
sapientially.  The  physical  operation  is  by  the  infusion  of  life ;  the 
moral  operation  is  by  reason  and  argument.  Both  these  ways  are 
necessary  in  a  condescension  to  our  capacities ;  fortiter  pro  te,  Domine, 
suaviter  pro  me;  God  worketh  strongly,  like  himself,  and  sweetly,  that 
he  may  attemper  his  work  to  our  natures  and  suit  the  key  to  the  wards 
of  the  lock.  Both  these  ways  are  often  spoken  of  in  scripture  :  John  vi. 
44, 45,  '  No  man  can  come  unto  me  except  the  Father  draw  him  ;  as  it 
is  written  in  the  prophets,  And  they  shall  all  be  taught  of  God.'  They 
are  taught  and  drawn,  so  taught  that  they  are  also  drawn  and 
inclined  ;  and  so  drawn,  as  also  taught,  as  it  becometh  God  to  deal  with 
men.  Therefore  sometimes  God  is  said  to  create  in  us  a  new  heart, 
making  it  a  work  of  power ;  Ps.  li.  10,  '  And  we  are  his  workmanship 
created  to  good  works,'  Eph.  ii.  10.  Sometimes  to  persuade  and  allure  ; 
Hosea  ii.  15, '  I  will  allure  her  into  the  wilderness,  and  speak  comfortably 
unto  her;'  Gen.  ix.  27,' The  Lord  shall  persuade  Japhet,'  by  fair  and  kind 
entreaties,  draw  them  to  a  liking  of  his  ways.  The  soul  of  man  is  deter 
mined  to  God,  by  an  object  without  and  a  quality  within.  The  object 
is  propounded  by  all  its  qualifications,  that  the  understanding  may  be 
informed  and  convinced,  and  the  will  and  affections  persuaded  in  a 
potent  and  high  way  of  reasoning ;  but  this  is  not  enough  to  determine 
man's  heart  without  an  internal  quality  or  grace  infused,  which  is  his 
physical  work  upon  the  soul.  There  is  not  only  a  propounding  of  reason 
and  arguments,  but  a  powerful  inclination  of  the  heart,  and  so  we  are 
by  strong  hand  plucked  out  of  the  snares  of  death.  Both  are  necessary ; 
the  power,  without  the  word  or  persuasion,  would  be  a  brutish  force,  and 
so  offer  violence  to  our  faculties.  Now  God  doth  not  oppress  the  liberty 
of  the  creature,  but  preserve  the  nature  and  interest  of  his  workmanship; 
on  the  other  side,  the  persuasion,  offers  of  a  blessed  estate  without  power, 
will  not  work ;  for  if  the  word  of  God  cometh  to  us  in  word  only,  but 
not  in  power,  the  creature  remaineth,  as  it  was,  dead  and  stupid. 

[2.]  If  we  consider  the  impediments  on  man's  part.  The  word  is 
suited  as  a  proper  cure  for  the  diseases  of  men's  souls.  Now  these  are 
ignorance,  slightness,  and  impotency. 

(1.)  Ignorance  is  the  first  disease  set  forth  by  the  notions  of  darkness 
and  blindness,  Eph.  v.  8  ;  2  Peter,  i.  9.  We  are  so  to  spiritual  and 
heavenly  things.  Though  men  have  the  natural  power  of  understand 
ing,  yet  no  spiritual  discerning,  so  as  to  be  affected  with,  or  transformed 
by,  what  they  know,  1  Cor.  ii.  14 ;  no  saving  knowledge  of  the  things 
which  pertain  to  the  kingdom  of  God,  or  their  everlasting  happiness. 
This  is  the  great  disease  of  human  nature;  worse  than  bodily  blindness, 
because  they  are  not  sensible  of  it :  Kev.  iii.  17,  '  Thou  thoughtest  that 
thou  wast  rich,  and  increased  with  goods,  and  knowest  not  that  thou  art 


VER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  285 

wretched,  and  miserable,  and  poor,  and  blind,  and  naked  ; '  because  they 
seek  not  fit  guides  to  lead  them. 

(2.)  Slightiness.  They  will  not  mind  these  things,  nor  exercise  their 
thoughts  about  them :  Mat.  xxii.  5,  'And  they  made  light  of  it/  would  not 
let  it  enter  into  their  care  and  thoughts ;  Heb.  ii.  3,  '  How  shall  we 
escape  if  we  neglect  so  great  salvation  ?  '  Non-attendency  is  the  great 
bane  of  men's  souls ;  it  is  a  long  time  to  bring  them  to  ask,  '  What  shall 
I  do  to  be  saved  ? ' 

(3.)  Impotency  and  weakness,  which  lieth  in  the  wilfulness  and  hard 
ness  of  their  hearts ;  our  non  posse  is  non  velle  ;  Ps.  Iviii.  4,  5,  '  They 
arejlike  the  deaf  adder  which  stoppeth  her  ear,  and  will  not  hearken  to  the 
voice  of  the  charmer,  charm  he  never 'so  wisely;'  and  Mat.  xxiii.  37, 
'  How  often  would  I  have  gathered  thy  children  together,  as  a  hen 
gathereth  her  chickens  under  her  wings,  but  ye  would  not  ?  '  and 
Luke  xix.  14,  '  We  will  not  have  this  man  to  rule  over  us  ; '  John  v.  40, 
'  They  will  not  come  unto  me  that  they  may  have  life; '  Ps.  Ixxxi.  11, 
'  Israel  would  have  none  of  me ; '  Prov.  i.  29, '  But  they  hated  knowledge, 
and  did  not  choose  the  fear  of  the  Lord.'  You  cannot,  because  you  will 
not,  the  will  and  affections  being  engaged  to  other  things.  You  have 
the  grant  and  offer  of  mercy  from  God,  but  you  have  not  an  heart  to 
make  a  right  choice.  If  you  could  say,  I  am  willing  but  cannot,  that 
were  another  matter ;  but  I  cannot  apply  myself  to  seek  reconciliation 
with  God  by  Christ,  is,  in  true  interpretation,  '  I  will  not,'  because  your 
blinded  minds  and  sensual  inclinations  have  misled  and  perverted  your 
will ;  your  obstinate  and  carnal  wilfulness  is  your  true  impotency. 

Now  what  proper  cure  is  there  for  all  these  evils  but  the  word  of 
God  ?  Teaching  is  the  proper  means  to  cure  ignorance,  for  men  have 
a  natural  understanding.  Warning  us  of  our  danger,  and  minding  us 
of  our  duty,  is  the  proper  means  to  cure  slightness,  and  to  remove  their 
impotency,  which  lieth  in  their  obstinacy  and  wilfulness.  There  is  no 
such  means  as  to  besiege  them  with  constant  persuasion,  and  the 
renewed  offers  of  a  better  estate  by  Christ,  for  the  impotency  is 
rather  moral  than  natural ;  we  do  not  use  to  reason  men  out  of  their 
natural  impotency,  to  bid  a  lame  man  walk,  or  a  blind  man  see,  or  a 
dead  man  live ;  but  to  make  men  willing  of  the  good  they  have  neglected 
or  rejected,  we  must  persuade  them  to  a  better  choice.  In  short,  to 
inform  the  judgment,  to  awaken  the  conscience,  to  persuade  the  will, 
this  is  the  work  and  office  of  the  word  by  its  precepts,  promises,  and 
rewards.  It  is  true  the  bare  means  will  not  do  it  without  God's  con 
currence,  the  influence  and  power  of  his  Spirit ;  but  it  is  an  encourage 
ment  to  use  the  means,  because  they  are  fitted  to  the  end,  and  God 
would  not  appoint  us  means  which  should  be  altogether  vain. 

5.  That  it  is  not  enough  that  the  word  be  written,  but  preached  by 
those  who  are  deputed  thereunto  for  several  reason's — 

[1.]  Partly  because  scripture  may  possibly  lie  by,  as  a  neglected 
thing.  The  Lord  complaineth,  Hos.  viii.  12,  '  I  have  written  to  them 
the  great  things  of  my  law,  but  they  were  counted  as  a  strange  thing.' 
Men  slighted  the  word  written,  as  of  little  importance  or  concernment 
to  them,  are  little  conversant  in  it ;  therefore  some  are  appointed  that 
shall  be  sure  to  call  upon  us,  and  put  us  in  mind  of  our  eternal  con 
dition  ;  that  may  bring  the  word  nigh  to  us,  lay  it  at  our  doors,  bring 
a  special  message  of  God  to  our  souls :  Acts  xiii.  26,  '  To  you  is  the 


28()  SERMONS  UPON  2  CORINTHIANS  V,        [Slill.  XXXVII. 

word  of  salvation  sent.'  lie  speaketb  to  all  the  world  by  his  word,  to 
you  in  particular  by  the  special  messages  his  servants  bring  you.  It 
is  sent  to  you,  there  is  much  of  God  in  it ;  the  word  written  hath  its 
use  to  prevent  delusions  and  mistakes,  and  the  word  preached  hath 
also  its  use  to  excite  and  stir  up  every  man  to  look  after  the  remedy 
offered,  as  he  will  answer  it  to  God  another  day, 

[2.]  Partly  because  the  word  written  may  not  be  so  clearly  under 
stood,  therefore  God  hath  left  gifts  in  the  church,  authorised  some  to 
interpret :  as  the  eunuch  was  rea  ding,  and  God  sent  him  an  inter 
preter  :  '  Philip  said  unto  him,  Understandest  thou  what  thou  readest  ? 
And  he  said,  How  can  I,  except  somebody  guide  me  ?  '  Acts  viii.  30,  31. 
The  scripture  is  clear  in  itself,  but  there  is  a  covering  of  natural  blind 
ness  upon  our  eyes,  which  the  guides  of  the  church  are  appointed  and 
qualified  to  remove :  Job  xxxiii.  23,  '  If  there  be  a  messenger  with 
him,  an  interpreter,  one  of  a  thousand,  to  show  a  man  his  uprightness.' 
There  are  messengers  from  God  authorised  to  speak  in  his  name,  to 
relieve  poor  souls,  that  they  may  soundly  explain,  forcibly  express,  and 
closely  apply  the  truths  of  the  word,  that  what  is  briefly  expressed 
there  by  earnest  and  copious  exhortations  may  be  inculcated  upon 
them,  and  the  arrow  may  be  drawn  to  the  head,  and  they  may  more 
effectually  deal  with  sinners,  and  convince  them  of  their  duty,  and 
rouse  them  up  to  seek  after  the  favour  of  God  in  Christ.  Look,  as  darts 
that  are  cast  forth  out  of  engines  by  art,  and  fitted  with  feathers,  are 
more  apt  to  fly  faster,  and  pierce  deeper,  than  those  that  are  thrown 
casually,  and  fall  by  their  own  weight ;  so,  though  the  word  of  God  is 
still  the  word  of  God,  and  hath  its  proper  power  and  force,  whether 
read  or  preached,  yet  when  it  is  well  and  properly  enforced  with  dis 
tinctness  of  language,  vehemency  and  vigour  of  spirit,  and  with  prudent 
application,  it  is  more  conducible  to  its  end. 

[3.]  Because  God  would  observe  a  congruity  and  decency.  As  death 
entered  by  the  ear,  so  doth  life  and  peace  :  Horn.  x.  14,  15,  '  How  shall 
they  call  on  him  in  whom  they  have  not  believed  ?  and  how  shall  they 
believe  in  him  of  whom  they  have  not  heard  ?  and  how  shall  they  hear 
without  a  preacher  ?  and  how  shall  they  preach  except  they  be  sent  ?  ' 
By  the  same  sense  by  which  we  received  our  venom  and  poison,  God 
will  send  in  our  blessings,  work  faith  and  repentance  in  us  by  the 
ministry  of  reconciliation.  Besides,  as  vision  and  seeing  are  exercised 
in  heaven,  so  hearing  in  the  church ;  it  is  a  more  imperfect  way  of 
apprehension,  but  such  as  is  competent  to  the  present  state :  Job  xlii. 
5,  '  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but  now  mine  eye 
seeth  thee,'  speaking  of  his  extraordinary  vision  of  God,  which  is  a 
glimpse  of  heaven.  Now  we  have  a  report  of  God,  and  his  grace ; 
satisfying  ocular  inspection  is  reserved  for  heaven ;  but  now  we  must 
be  contented  with  the  one  without  the  other. 

G.  That  to  preach  the  word  to  us,  God  hath  appointed  men  of  the 
same  mould  with  ourselves,  and  entrusted  them  with  the  ministry  of 
reconciliation.  As  the  fowler  catcheth  many  birds  by  one  decoy,  a  bird 
of  the  same  feather  ;  so  God  dealeth  with  us  by  men  of  the  same  nature 
and  affections,  and  subject  to  the  law  of  the  same  duties,  who  are  con 
cerned  in  the  message  they  bring  to  us  as  much  as  we  are — men  that 
know  the  heart  of  man  by  experience,  our  prejudices  and  temptations, 


YER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  287 

for  the  heart  of  man  answereth  to  heart  as  the  face  in  the  waters,  Prov. 
xxvii.  19 ;  and  so  know  all  the  wards  of  the  lock,  and  what  key  will 
fit  them.  Now  the  love  and  wisdom  of  God  appeareth  herein, — 

[1.]  Because  God  will  try  the  world  by  his  ordinary  messengers : 
Col.  i.  21,  '  It  pleased  God  by  the  foolishness  of  preaching  to  save 
them  that  believe.'  We  now  live  by  faith  and  not  by  sight,  and  there 
fore  he  will  not  discover  his  own  majesty,  and  send  us  nuncios  and 
messengers  out  of  the  other  world,  or  deal  with  us  in  an  extraordinary 
way  to  lead  us  to  faith  and  repentance,  but  send  mean  creatures  like 
ourselves,  in  his  name,  who,  by  the  manifestation  of  the  truth,  shall 
commend  themselves  to  every  man's  conscience,  to  see  if  they  will  sub 
mit  to  this  ordinary  stated  course.  We  would  have  visions,  oracles, 
miracles,  apparitions,  one  come  from  the  dead,  but  Christ  referreth  us 
to  ordinary  means ;  if  they  work  not,  extraordinary  means  will  do  us 
no  good :  Luke  xvi.  30,  31,  'And  he  said,  Nay,  father  Abraham,  but 
if  one  went  from  the  dead,  they  will  repent ;  and  he  said  unto  him,  If 
they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead.'  When  God  used  extraordinary  ways, 
man  was  man  still :  Ps.  Ixxviii.  22-24,  '  Because  they  believed  not  in 
God,  and  trusted  not  in  his  salvation,  though  he  had  commanded  the 
clouds  from  above,  and  opened  the  doors  of  heaven,  and  had  rained 
down  manna  upon  them  to  eat,  and  had  given  them  the  corn  of 
heaven.'  They  had  their  meat  and  drink  from  heaven,  and  yet  they 
were  rebels  against  God  and  unbelievers.  Their  victuals  came  out  of 
the  clouds,  their  water  out  of  the  rock ;  so  that  miracles  will  not  con 
vert,  nor  beget  saving  faith  in  them  with  whom  ordinary  means  do 
not  prevail.  An  oracle  ;  Samuel  thought  Eli  called  him,  when  it  was 
the  Lord :  2  Peter  i.  19. — fiefiaiorepov  \6yov,  '  We  have  a  more  sure 
word  of  prophecy.'  Or  one  from  the  dead.  Christianity  is  the  tes 
timony  of  one  that  came  from  the  dead,  Jesus  Christ.  There  can  be 
no  better  doctrine,  no  more  powerful  persuasion,  nor  stronger  confirm 
ation,  or  greater  cooperation.  God  trieth  us  now ;  but  we  would  have 
all  things  subjected  to  the  view  of  sense. 

[2.]  He  magnifieth  his  own  power,  and  useth  a  weaker  instrument, 
that  we  might  not  look  to  the  next  hand,  and  gaze  upon  them,  as  if 
they,  by  their  own  power  and  holiness  did  make  the  dead  live,  or  the 
deaf  hear,  or  convert  the  sinner  to  God  :  2  Cor.  iv.  7,  '  We  haye  this 
treasure  in  earthen  vessels,  that  the  excellency  of  the  power  may  be  of 
God,  and  not  of  us ; '  that  the  efficacy  of  the  gospel  may  be  known  to 
be  from  God  alone,  and  not  of  men.  He  can  blow  down  the  walls  of 
Jericho  by  a  ram's-horn,  by  weak  men  bring  mighty  things  to  pass. 
Treasure  in  an  earthen  vessel  is  supposed  to  allude  to  Gideon's  strata 
gem  of  a  lamp  in  a  pitcher,  Judges  vii.  16.  What  was  that  to  fight 
against  the  numerous  host  of  Midian  ?  They  brake  their  pitchers,  and 
cried,  '  The  sword  of  the  Lord  and  Gideon ! '  So  we  have  this  light  in 
an  earthen  vessel ;  '  the  weapons  of  our  warfare  are  not  carnal,  but 
mighty  through  God,"  2  Cor.  x.  4.  God  chose  TO,  yJt]  ovra,  1  Cor,  i. 
28,  '  foolish  things  to  confound  the  wise,  and  weak  things  to  confound 
the  mighty,  and  things  which  are  not,  to  bring  to  nought  things  that 
are.'  God's  ordinances  are  simple  in  appearance,  but  full  of  power. 

[3.]  God  dealeth  more  familiarly  with  us  in  this  way,  conveying  his 


288  SERMONS  UPON  2  CORINTHIANS  V.        [SfiR.  XXXVII. 

niind  to  us  by  our  brethren,  who  are  flesh  of  our  flesh  and  bone  of  our 
bone  ;  such  with  whom  we  have  ordinary  and  visible  commerce.  We 
read,  Exod.  xx.  18,  19,  that  the  people  when  they  heard  the  thunder- 
ings,  they  stood  afar  off,  and  said  unto  Moses,  '  Speak  thou  unto  us  and 
we  will  hear  ;  but  let  not  God  speak  to  us,  lest  we  die.'  It  is  a  great 
mercy  to  man,  that  seeing  he  cannot  endure  that  God  should  in  glori 
ous  majesty  speak  to  him,  that  he  will  depute  men  in  his  stead :  Deut. 
xviii.  15,  '  The  Lord  thy  God  will  raise  up  unto  thee  a  prophet  from 
the  midst  of  thee,  of  thy  brethren,  like  unto  me ;  unto  him  shall  ye 
hearken  ;  according  to  all  that  thou  desiredst  of  the  Lord  thy  God  in 
Horeb,  in  the  day  of  the  assembly,  saying,  Let  me  not  hear  again  the 
voice  of  the  Lord  my  God,  neither  let  me  see  this  great  fire  any  more, 
that  I  die  not ; '  that  is,  Christ  principally,  and  all  those  sent  in  his 
name,  and  come  in  his  stead.  Nay,  we  are  not  able  to  bear  the  glori 
ous  ministry  of  the  angels  ;  they  would  affright  us,  rather  than  draw 
to  God.  As  Elihu  saith  to  Job,  chap,  xxxiii.  6,  7,  '  I  that  am  formed 
out  of  the  clay,  am  come  to  thee  in  God's  stead  ;  my  terror  shall  not 
make  thee  afraid  ; '  so  may  the  ministers  of  the  gospel  say,  We  that  are 
of  the  same  mould  and  making,  we  are  ambassadors  in  God's  stead, 
come  to  pray  you  to  be  reconciled  to  God.  You  need  not  be  afraid  of 
us  nor  shy  of  us. 

[4.]  There  is  more  certainty  this  way,  because  by  those  whose 
fidelity  in  other  things  is  approved  to  us,  who  cannot  deceive  us  but 
they  must  deceive  their  own  souls  ;  they  know  the  desert  of  sin,  and 
the  danger  by  reason  of  it;  those  who  have  had  experience  of  the 
grace  they  preach  ;  as  Paul  was  an  instance  of  the  gospel,  as  well  as  a 
preacher  of  it,  1  Tim.  i.  17 ;  and  he  saith,  '  He  did  comfort  others 
with  the  comforts  wherewith  he  himself  was  comforted  of  God,'  2  Cor. 
i.  4 ;  spake  from  a  sense  and  taste,  commended  his  apostleship  from 
his  own  knowledge  ;  who  come  not  with  a  report  of  a  report,  who  con 
firm  their  doctrines  by  their  practice  ;  for  they  are  to  be  examples  to 
the  flock  ;  and  sometimes  by  their  blood  and  sufferings,  if  need  be,  it 
is  their  duty  at  least — would  these  deceive  us?  There  are  more 
rational,  inducing  grounds  of  probability  in  this  way,  than  any  extra 
ordinary  course  that  can  be  taken. 

Use  1.  Let  us  respect  God's  institution  the  more.  We  see  the 
reason  of  it,  and  the  love  and  wisdom  which  God  hath  showed  in  it, 
and  especially  regard  the  way  of  reconciliation.  Peace  and  life  are 
tendered  in  his  name  to  self-condemning  and  penitent  sinners,  through 
the  mediation  of  Jesus  Christ.  This  circumstance  of  the  means 
teacheth  us  several  things. 

1.  That  it  is  not  enough  to  look  to  the  purchase,  price,  and  ransom, 
that  was  given  for  our  peace,  but  also  the  application  of  it ;    for  the 
apostle  doth  not  only  insist  upon  the  giving  of  Christ,  but  also  on  the 
word  of  reconciliation  by  which  it  is  offered  to  us.      In  the  18th  ver., 
this  text  and  the  20  ver.,  '  God  may  be  in  Christ  reconciling  the  world 
to  himself,'  and  yet  we  perish  for  ever,  unless  we  be  reconciled  to  God ; 
and  therefore  the  means  of  application  must  be  regarded,  as  well  as 
the  means  of  impetration ;   and  as  we  bless  God  for  Christ,  so  also 
for  the  ministry  and  ordinances. 

2.  It  showeth  that  God  hath  not  only  a  good  will  to  us,  but  this 


YER.  19.]  SERMONS  UPON  2  CORINTHIANS  v.  289 

good  will  is  carried  on  with  great  care  and  solicitude,  that  it  may  not 
miscarry  at  last.  Here  is  wisdom  mixed  with  love.  As  God  was 
careful  in  laying  a  foundation  of  it  by  Christ,  so  you  see  with  what 
wisdom  the  means  are  appointed,  that  this  peace  may  be  dispensed  to 
us  in  the  most  taking  way.  Now  God  hath  travailed  so  much  in  this 
matter,  shall  the  gospel  be  cast  away  upon  you  ?  He  hath  set  up  an 
ordinance  on  purpose  to  treat  with  sinners. 

3.  That  those  things  which  God  hath  joined  must  not  be  separated, 
nor  any  part  dispersed — Christ,  Spirit,  ministry.      Christ  purchaseth 
all,  the  Spirit  applieth  all,  the  ministry  offereth  all  by  the  word.      If 
we  go  to  God  for  grace,  if  it  were  not  for  Christ,  he  would  not  look 
towards  us  ;   he  sendeth  us  therefore  to  Christ,  who  is  the  golden  pipe 
through  which  all  the  fatherly  goodness  of  God  passeth  out  unto  us.  If 
we  go  to  Christ,  he  accomplisheth  all  by  his  Spirit ;  it  is  the  Spirit  that 
by  his  powerful  illumination  must  enlighten  our  minds,  and  open  our 
hearts,  and  effectually  renew  and  change  the  soul,  Tit.  iii.  5,  6.     If  we 
look  to  the  Spirit,  he  sendeth  us  to  the  ordinances ;    there  we  shall 
hear  of  him  in  the  word  written  and  preached.    Despise  that  course, 
and  all  stoppeth ;  therefore  you  must  be  meditating  on  his  word,  which 
is  the  seed  of  life ;  '  be  swift  to  hear ; '  make  more  conscience  to  attend 
seriously  to  the  dispensation  of  it.       This  last  is  most  likely  to  be  de 
spised  ;  men  will  pretend  a  love  to  Christ  and  the  Spirit,  a  reverence 
to  the  word  written,  but  despise  the  ministry,  because  they  are  men 
of  like  passions  with  ourselves.      No  ;  it  is  God's  condescension  to  our 
weakness,  which  cannot  admit  of  other  messengers,  to  employ  such  ; 
therefore  receive  them  as  messengers  of  Christ :    they  work  together 
with  God,  1  Cor.  iii.  9,  they  are  labourers  together  with  God :  2  Cor. 
vi.  1,  '  As  workers  together  with  God,  we  beseech  you,  receive  not  this 
grace  in  vain  ; '  and  Christ  saith, '  he  that  despiseth  you  despiseth  me, 
and  he  that  despiseth  me  despiseth  him  that  sent  me,'  Luke  x.  16. 
What  is  done  to  a  man's  apostle  is  done  to  himself;   and  Mat.  x.  40, 
*  He  that  receiveth  you  receiveth  me.'     Christ  meant  not  to  stay  upon 
earth  visibly  and  personally  to  teach  men  himself ;  therefore  he  com 
mitted  this  dispensation  to  others,  left  it  with  faithful  men,  who  are  to 
manage  it  in  his  name. 

4.  Those  who  are  enemies  of  the  ministry  of  the  word  are  enemies 
to  the  glory  of  God,  and  the  comfort  and  salvation  of  God's  people. 
The  glory  of  God  :  2  Cor.  i.  20,  '  For  all  the  promises  of  God  in  him 
are  yea  and  amen,  unto  the  glory  of  God  by  us ; '    and  the  comfort  of 
God's  people,  ver.  24, '  Not  for  that  we  have  dominion  over  your  faith, 
but  are  helpers  of  your  joy.'     And  their  too  much  preaching  is  their 
too  much  converting  souls  to  God,  and  reconciling  souls  to  God. 

You  hear  not  the  word  aright,  unless  it  be  a  word  of  reconciliation  to 
you,  a  means  of  bringing  God  and  you  nearer  together,  to  humble  you 
for  sin,  which  is  the  cause  of  breach  and  distance :  or  to  revive  thy 
wounded  spirit,  or  to  make  you  prize  and  esteem  the  grace  of  the 
Redeemer,  or  more  earnestly  to  seek  after  God  by  a  uniform  and 
constant  obedience. 


VOL.  XIII. 


290  SERMONS  UPON  2  CORINTHIANS  V.      [SER.  XXXVIII. 


SERMON  XXXVIII. 

Noio  then  we  are  ambassadors  for  Christ,  as  though  God  did  beseecJi 
you  by  us  ;  we  pray  you  in  Christ's  stead,  be  reconciled  to  God. 
—2  COR.  v.  20. 

IN  these  words  you  have  the  practical  use  and  inference  of  the  fore 
going  clause.     Observe  here — 

1.  An  office  put  on  those  to  whom  the  word  of  reconciliation  is 
entrusted. 

2.  The  value  and  authority  of  this  office — As  if  God  did  beseech 
you  by  us. 

3.  The  manner  how  this  office  is  to  be  executed — Pray  you  in 
Christ's  stead. 

4.  The  matter  or  message  about  which  they  are  sent — Be  ye  recon 
ciled  to  God. 

Doct.  God  hath  authorised  the  ministers  of  the  gospel  in  his  own 
name  and  stead  affectionately  to  invite  sinners  to  a  reconciliation  with 
himself. 

First,  The  office — '  We  are  ambassadors  for  Christ ; '  that  is  the 
nature  of  our  employment ;  and  sent  by  God  on  purpose  for  this  end, 
Eph.  vi.  20,  '  For  which  I  am  an  ambassador  in  bonds.' 

1.  Ambassadors  are  messengers ;  so  are  the  ministry  sent :  John  xvii. 
18,  'As  thou  hast  sent  me  into  the  world,  so  also  have  I  sent  them 
into  the  world.'     'How  can  they  preach  except  they  be  sent?'  Kom. 
x.  15. 

2.  There  is  not  only  a  mission,  but  a  commission ;  they  are  not  only 
posts,  and  letter-carriers,  but  authorised  messengers.    Ambassadors  do 
in  a  singular  manner  represent  the  person  of  the  prince  who  sendeth 
them,  and  are  clothed  with  authority  from  him  ;   and  so  we  have  an 
authority  for  edification,  and  not  for  destruction,  2  Cor.  x.  8.      They 
are  sent  with  great  power  to  bind  or  loose  out  of  the  word,  to  pass 
sentence  upon  men's  eternal  condition — of  damnation  on  the  impenitent, 
of  life  and  salvation  on  them  that  repent  and  believe  the  gospel. 

3.  They  are  sent  from  princes  to  other  princes.      On  the  one  side, 
it  holdeth  good ;    they  come  from  the  greatest  prince  that  ever  was, 
even  from  the  prince  of  all  the  kings  of  the  earth,  Eev.  i.  3.     But  to 
us  poor  worms  they  are  sent,  unworthy  that  God  should  look  upon  us, 
or  think  a  thought  of  us  ;  we  were  revolted  from  our  obedience  to  him, 
but  he  treateth  not,  and  dealeth  not  with  us  as  traitors  and  rebels,  but 
as  persons  of  dignity  and  respect,  that  thereby  we  may  be  more  in 
duced  to  accept  his  offers.     Ambassadors  to  obscure  and  private  persons 
were  never  heard  of,  but  such  honour  would  he  put  upon  us. 

4.  Ambassadors  are  not  sent  about  trifles,  but  about  matters  of  the 
highest  concernment ;    so  they  are  sent  to  treat  about  the  greatest 
matters  upon  earth — the  making  up  peace  and  friendship  between  God 
and  sinners  :  Isa.  lii.  7. '  How  beautiful  are  the  feet  of  those  that  bring 
glad  tidings  of  peace  !  '     We  are  to  publish  the  glad  tidings  of  recon 
ciliation  with  God.     God  might  have  sent  heralds  to  proclaim  war, 
but  he  hath  sent  ambassadors  of  peace.     He  might  have  sent  them  as 


VER.  20.]  SERMONS  UPON  2  CORINTHIANS  v.  291 

he  sent  Noah  to  the  old  world,  to  warn  them  of  their  destruction,  or 
Jonah  to  Nineveh,  but  they  came  with  an  olive-branch  in  their  mouths, 
to  tell  the  world  of  God  reconciled.  Well  then,  we  must  regard  the 
weight  of  the  message ;  God's  love  and  hatred  are  not  such  inconsider 
able  things,  as  that  we  should  not  trouble  ourselves  about  them ;  it  is 
his  wrath  maketh  us  miserable,  and  his  love  happy.  Oh,  how  welcome 
to  us  should  a  message  of  love  and  peace  with  God  be  ! 

5.  As  to  their  duty :    an  ambassador  and  messenger  must  be  faith 
ful,  keeping  close  to  their  commission  as  to  the  matter  of  their  message, 
and  be  sincere  and  true  as  to  the  end  of  it :  2  Cor.  ii.  17, '  For  we  are 
not  as  many  which  corrupt  the  word  of  God ;  but  as  of  sincerity,  as  of 
God,  in  the  sight  of  God,  speak  we  in  Christ.'     We  are  for  another, 
not  for  ourselves  ;  our  employment  is  to  be  proxies  and  negotiators  for 
Christ,  and  this  with  all  diligence,  courage,  and  boldness :  Eph.  vi.  20, 
'  For  which  I  am  an  ambassador  in  bonds,  that  I  may  speak  boldly  as 
I  ought  to  speak ; '    as  becometh  a  zeal  for  Christ's  honour  and  the 
good  of  souls,  the  excellency  of  the  message,  and  the  gravity  of  our 
office,  owning  the  truth  in  the  face  of  dangers. 

6.  As  to  their  reception  and  entertainment.     Negatively — 

[1.]  They  must  not  be  wronged.  Ambassadors  are  inviolable  by  the 
law  of  nations ;  but  such  is  the  ingratitude  of  the  world,  who  are 
enemies  to  their  own  mercies,  that  they  slight  his  message,  use  his 
ambassadors  disgracefully,  as  Abner  did  David's,  contrary  to  the  law 
and  the  practice  of  all  nations ;  as  Paul  was  an  ambassador  in  bonds, 
eV  aXycret,  in  a  chain  by  which  he  was  tied  to  his  keeper ;  but  God 
will  not  endure  this,  Ps.  cv.  15.  He  hath  given  charge,  '  Do  my 
prophets  no  harm ; '  his  judgments  in  his  providence  come  for  wrong 
done  to  his  ministers,  2  Chron.  xxxvi.  16.  They  misused  his  prophets, 
and  the  wrath  of  the  Lord  arose  against  the  people,  till  there  was  no 
remedy.  But  the  negative  is  not  enough,  not  to  wrong  them  ;  you 
ought  to  respect  them,  and  receive  them  in  the  name  of  the  Lord : 
1  Cor.  iv.  1,  '  Let  a  man  so  account  of  us  as  the  ministers  of  Christ, 
and  stewards  of  the  mysteries  of  God  ; '  and  Gal.  iv.  14, '  They  received 
him  as  an  angel  of  God,  even  as  Christ  Jesus.'  Surely  it  is  meant 
with  respect  to  the  truth  he  preached ;  they  received  it  with  as  much 
reverence  and  obedience  as  if  delivered  by  Christ  himself  in  person ; 
otherwise  he  would  not  have  mentioned  that  respect  without  detesta 
tion.  Acts  xiv.  14,  the  apostles  rent  their  clothes  when  they  would 
have  given  them  divine  honour.  Well  then,  attention,  credit,  and 
obedience,  is  due  to  their  message. 

Secondly,  The  value  and  authority  of  this  office.  They  sustain  the 
person  of  God,  and  supply  the  place  of  Christ  upon  earth — '  As  though 
God  did  beseech  you  by  us,  and  in  Christ's  stead.'  This  is  added  to 
bespeak  credit  and  respect  to  their  message. 

1.  Credit.  Salvation  is  a  weighty  thing,  and  .we  had  need  be  upon 
sure  grounds,  and  not  only  have  man's  word  but  God's  for  it.  Man's 
word  breedeth  but  human  credulity,  and  that  is  a  cold  thing ;  it  is  faith 
actuateth,  and  enliveneth  our  notions  and  opinions  in  religion,  and 
maketh  them  operative :  1  Thes.  ii.  13,  '  The  word  of  God  which  ye 
heard  of  us,  ye  received  it,  not  as  the  word  of  men,  but  as  it  is  in  truth 
the  word  of  God,  which  effectually  worketh  also  in  you  that  believe/ 


292  SERMONS  UPON  2  CORINTHIANS  V.      [SER.  XXXVIII. 

The  apostles'  word,  as  it  concerned  them,  was  evidenced  to  be  of  God. 
Partly,  by  the  evidence  of  the  doctrine  itself,  which  had  God's  impress 
and  stamp  upon  it ;  and  to  minds  unprejudiced  did  commend  itself  to 
their  consciences,  2  Cor.  iv.  2-4  ;  and  partly,  by  the  power  and  presence 
of  God  with  them,  Acts  v.  31,  32,  and  1  Cor.  ii.  4,  5  ;  per  modum  effi- 
cientis  causes  et  per  modum  argumenti,  enlightening  the  mind,  per 
suading  the  heart,  outwardly  by  miracles,  inwardly  by  the  operation 
of  the  Holy  Ghost.  The  objective  testimony  was  made  up  of  both, 
the  internal  sanctifying  work  and  the  external  confirmation  by  mir 
acles  ;  for  it  is  said,  2  Cor.  iii.  3,  '  They  were  the  epistle  of  Christ 
prepared  by  their  ministry,  written  not  with  ink,  but  the  Spirit  of  the 
living  God.'  He  writeth  the  law  upon  the  heart,  Heb.  viii.  10,  and 
Jer.  xxxi.  33  ;  as  it  was  the  ministration  of  the  Spirit,  and  carried  a 
sanctifying  virtue  along  with  it,  that  their  faith  might  be  grounded 
upon  the  authority  of  God,  opening  their  heart  to  receive  the  word, 
Acts  xvi.  14.  Now  the  ordinary  ministers,  the  truth  of  their  doctrine 
is  evidenced  by  its  conformity  to  the  direction  of  the  prophets  and 
apostles :  Isa.  viii.  20, '  To  the  law  and  to  the  testimony,  if  they  speak 
not  according  to  this  word,  there  is  no  light  in  them.'  That  is  the 
standard  and  measure  by  which  all  doctrines  must  be  tried  to  prevent 
the  obstructions  of  error.  Well  then,  though  other  doctrine  be  brought 
to  us  by  men,  yet  our  faith  standeth  not  in  the  wisdom  of  men,  but  in 
the  power  of  God ;  it  must  be  resolved  into  a  divine  testimony ; 
though  men  bring  it,  yet  God  is  the  author ;  what  the  ambassador 
saith,  the  king  saith,  if  he  be  true  to  his  commission  ;  and  therefore 
this  word  of  reconciliation  must  be  received  as  the  word  of  God. 
When  you  come  to  an  ordinance,  the  awe  of  God  must  be  upon  your 
hearts  :  Acts  x.  33,  '  We  are  all  here  before  thee,  to  hear  all  things 
commanded  thee  of  God.' 

2.  Eespect.  They  speak  in  God's  name,  and  in  God's  stead,  as  if 
God  were  beseeching,  and  Christ  calling  upon  you :  Luke  x.  16,  '  He 
that  despiseth  you  despiseth  me ;  and  he  that  despiseth  me  despiseth 
him  that  sent  me ; '  it  is  Christ  maketh  the  request  for  your  hearts  ; 
the  Father  sent  him,  and  he  us.  It  is  a  wonder,  that  after  so  much 
evidence  of  the  Christian  faith,  and  the  world  hath  had  such  sufficient 
trial  of  its  goodness,  efficacy,  and  power,  any  should  suspect  the  voice 
of  God  speaking  in  the  scriptures ;  but  it  is  a  greater  wonder,  that 
believing  the  scriptures  to  be  the  voice  of  God,  and  the  testimony  of 
God,  we  should  so  slight  it,  and  carry  ourselves  so  neglectfully  in  a 
business  of  such  importance ;  as  if  either  we  suspected  what  we  profess 
to  believe,  or  the  hatred  and  love  of  God  were  such  inconsiderable 
things,  that  we  did  not  much  consider  the  one  nor  the  other.  If  an 
oracle  from  heaven  should  warn  you  of  danger,  bid  you  seek  the  peace 
of  God,  or  you  are  undone  for  ever,  would  not  you  seriously  address 
yourselves  to  this  business?  God  doth  by  us  beseech  you,  we  in 
Christ's  stead  pray  you  to  be  reconciled.  It  is  God's  word  that  we 
hear  and  God's  message  that  is  sent  to  you.  As  Peter  prescribeth 
ministers  to  speak  as  the  oracles  of  God,  1  Peter  iv.  11 ;  so  you  must 
hear  as  the  word  of  God  ought  to  be  heard,  with  reverence,  and  atten 
tion,  and  serious  regard,  as  if  God  and  Christ  himself  had  spoken  to 
you  to  press  you  to  it.  This  word  which  you  hear  slightly,  as  it  is 


VER:  20.]  SERMONS  UPON  2  CORINTHIANS  v.  293 

the  testimony  of  God  to  you,  so  one  day  it  will  be  the  testimony  of 
God  against  you ;  this  word  shall  judge  you,  John  xii.  48.  It  doth 
not  fall  to  the  ground,  but  will  be  produced  as  a  witness  against  your 
negligence  and  carelessness. 

Thirdly,  The  manner.  Here  is  beseeching  and  praying  in  and  by 
his  ministry  which  God  hath  instituted  ;  God  cometh  down  from  the 
throne  of  his  sovereignty,  and  speaketh  supplications.  We  must  treat 
with  men  after  the  manner  of  Christ,  when  he  was  here  upon  earth, 
calling  sinners  to  repentance  with  all  the  affectionate  importunity 
imaginable. 

1.  With  love  and  sweetness ;  the  manner  must  suit  with  the  matter. 
We  have  an  authority  to  exhort,  yet  in  regard  of  the  rich  grace  we 
offer,  we  must  beseech  and  entreat  with  all  gentleness  and  importunity. 
Paul  in  a  like  case  doth  the  like  elsewhere  :  Rom.  xii.  1, '  I  beseech  you, 
brethren,  by  the  mercies  of  God,  that  ye  present  your  bodies  a  living 
sacrifice.'  Church  power  and  civil  power  differ  much.  They  go 
altogether  by  way  of  injunction  and  command,  we  must  beseech ;  they 
compel,  we  must  persuade.  The  power  of  Christ's  ambassadors  is  a 
ministry  not  a  domination  ;  we  are  to  deal  with  the  will  and  the  affec 
tions  of  men,  which  may  be  moved  and  inclined,  but  not  constrained. 
Again,  there  is  a  difference  between  the  law  and  the  gospel ;  the  law 
doth  not  beseech,  but  only  command  and  threaten :  '  You  shall  have 
no  other  gods  before  me  :  '  Thou  shalt  not  make  to  thyself  any  graven 
image,  &c.' ;  but  we,  as  in  Christ's  stead,  pray  you  to  be  reconciled.  The 
law  is  peremptory,  '  I  am  the  Lord ; '  the  gospel  wooeth  before  it 
winneth,  and  reasoneth  with  us.  The  gospel  being  a  charter  of  God's 
love,  we  must  use  a  dispensation  suitable,  invite  men  to  God  in  a  loving 
sweet  way ;  and  surely,  if  men  despise  God's  still  voice,  their  condem 
nation  will  be  very  just.  When  Nabal  slighted  David's  kind  message, 
he  marched  against  him  in  fury,  1  Sam.  xxv.  13, 14,  to  cut  off  all  that 
belonged  to  him.  If  we  despise  the  still  voice,  we  must  expect  the 
whirlwind,  '  I  stretched  out  my  hands,  and  no  man  regarded,'  Prov.  i. 
24,  '  I  will  laugh  at  their  calamity.'  How  can  we  expect  that  God 
should  hear  our  prayers,  if  we  be  deaf  to  his  requests ;  and  when  we  in 
his  stead  pray  you  to  be  reconciled,  and  still  you  refuse  to  hear  ? 

2.  Meekness  and  patience.  Praying  and  beseeching  doth  not  only 
note  meekness  in  the  proposal,  but  perseverance  also,  notwithstanding 
the  many  delays  and  repulses,  yea  rough  entertainment,  that  we  meet 
with  at  the  hands  of  sinners  :  2  Tim.  ii.  25,  '  In  meekness  instructing 
those  that  oppose  themselves,  if  peradventure  God  will  give  them  re 
pentance  to  the  acknowledgment  of  the  truth,  that  they  may  recover 
themselves  out  of  the  snare  of  the  devil.'  One  reason  why  God  will 
make  use  of  the  ministry  of  men  is  because  they  know  the  heart  of 
man,  how  much  he  is  wedded  to  his  folly,  how  angry  he  is  to  be  put 
out  of  his  fool's  paradise,  and  to  be  disturbed  in  his  carnal  happiness  : 
Titus  iii.  2,  3,  '  Showing  meekness  to  all  men,  for  we  ourselves  were 
sometimes  foolish  and  disobedient,  serving  divers  lusts  and  pleasures.' 
And  therefore  we  must  wait,  exhort,  warn,  and  still  behave  ourselves 
with  much  love  and  gentleness,  that  compassion  to  souls  may  bear  the 
chief  rule  in  our  dealing  with  them. 

Fourthly,  The  matter:  'Be  reconciled  to  God.'    We  have  heard 


294  SERMONS  UPON  2  CORINTHIANS  V.      [SER.  XXXVIII. 

much  of  the  way  of  God's  reconciliation  with  us ;  now  let  us  speak  of 
our  reconciliation  with  God,  what  is  to  be  done  on  man's  part. 

1.  Let  us  accept  of  the  reconciliation  offered  by  God.     Our  great 
business  is  to  receive  this  grace  so  freely  tendered  to  us :  2  Cor.  vi.  1, 
'  We,  as  workers  together  with  him,  beseech  you  not  to  receive  this 
grace  in  vain,'  that  is,  by  a  firm  assent,  believing  the  truth  of  it ;  1 
Tim.  i.  15,  '  This  is  a  true  and  faithful  saying,  and  worthy  of  all 
acceptation/  and  Eph.  i.  13 ;  '  For  God  hath  sent  forth  Christ  to  be  a 
propitiation  through  faith  in  his  blood/  Rom.  iii.  25.    And  thankfully 
esteeming  and  prizing  the  benefit,  for  our  acceptance  is  an  election  and 
choice :  Phil.  iii.  8,  9,  '  I  count  all  things  to  be  dung  and  dross  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my  Lord ; '  Mat.  xiii.  45, 
46,  '  And  having  found  one  goodly  pearl  of  great  price,  he  sold  all  and 
bought  it/  depending  upon  the  merit,  worth,  and  value  of  it ;  2  Tim.  i. 
12,  '  I  know  in  whom  I  have  believed/     And  venturing  our  souls  and 
our  eternal  interests  in  this  bottom,  sue  out  this  grace  with  this  con 
fidence,  Ps.  xxvii.  3, '  One  thing  have  I  desired  of  the  Lord,  and  that 
I  will  seek  after,  that  I  may  dwell  in  the  house  of  God  for  ever.' 

2.  We  must  accept  it  in  the  way  God  hath  appointed,  by  performing 
the  duties  required  on  our  part.     What  are  they  ?     Repentance  is  the 
general  word,  as  faith  is  our  acceptance.    In  it  there  is  included — 

[1.]  An  humble  confession  of  our  former  sinfulness  and  rebellion 
against  God.  I  have  been  a  grievous  sinner,  a  rebel,  and  an  enemy  to 
God,  and  this  to  the  grief  and  shame  of  his  heart :  Jer.  iii.  13,  '  I  am 
merciful,  and  will  not  keep  anger  for  ever ;  only  acknowledge  thine 
iniquity  which  thou  hast  transgressed  against  the  Lord  thy  God,  and 
disobeyed  my  voice,  saith  the  Lord  ; '  and  1  John  i.  9,  '  If  we  confess 
nnd  forsake  our  sins,  he  is  just  and  faithful  to  forgive  us  our  sins.' 
When  they  begged  the  favour  of  the  king  of  Israel,  they  came  with 
ropes  about  their  necks,  1  Kings  xx.  31.  The  creature  must  return 
to  his  duty  to  God,  in  a  posture  of  humiliation  and  unfeigned  sorrow 
for  former  offences. 

[2.]  We  must  lay  aside  our  enmity,  and  resolve  to  abstain  from  all 
offences  which  may  alienate  God  from  us.  If  we  have  any  reserve,  we 
draw  nigh  to  God  with  a  treacherous  heart,  to  live  like  rebels  under  a 
pretence  of  a  friendship :  Heb.  x.  22,  '  Let  us  draw  nigh  with  a  true 
heart,  in  full  assurance  of  faith,  having  our  hearts  sprinkled  from  an 
evil  conscience,  and  our  bodies  washed  with  pure  water ; '  and  Job 
xxxiv.  31,  32,  '  Surely  it  is  meet  to  be  said  unto  God,  I  have  borne 
chastisement,  I  will  not  offend  any  more.  That  which  I  see  not  teach 
thou  me ;  if  I  have  done  iniquity,  I  will  do  so  no  more.'  Unless  you 
put  away  the  evil  of  your  doings,  the  anger  continueth  ;  and  it  is  in 
consistent  with  a  gracious  estate  to  continue  in  any  known  sin  without 
serious  endeavours  against  it.  '  What  peace  as  long  as  the  whoredoms 
of  thy  mother  Jezebel  remaineth  ?  ' 

[3.]  We  must  enter  into  covenant  with  God,  and  devote  ourselves  to 
become  his :  2  Chron.  xxx.  8,  '  Yield  yourselves  unto  the  Lord  ; '  and 
Rom.  vi.  13,  '  But  yield  yourselves  unto  God.'  There  must  be  an 
entire  resignation  and  giving  up  ourselves  to  be  governed  and  ordered 
by  him  at  his  will  and  pleasure :  Acts  ix.  6,  '  Lord,  what  wilt  thou 
have  me  to  do  ?  '  Give  up  the  keys  of  the  heart,  renouncing  all 


VER.  20.]  SERMONS  TTPON  2  CORINTHIANS  v.  295 

beloved  sins.  We  then,  depending  upon  the  merit  of  his  sacrifice,  put 
ourselves  under  the  conduct  of  his  word  and  Spirit,  and  resolve  to  use 
all  the  appointed  means  in  order  to  our  full  recovery  and  return  to 
God. 

3.  Our  being  reconciled  to  God  implieth  our  loving  God,  who  loved 
us  first,  1  John  iv.  19.  For  the  reconciliation  is  never  perfect,  till 
there  be  a  hearty  love  to  God  ;  there  is  a  grudge  still  remaining  with 
us  ;  faith  begets  love,  Gal.  v.  6.  Eepentance  is  the  first  expression  of 
our  love ;  the  sorrowing,  humbling  part  of  it  is  mourning  love ;  the 
covenanting  part,  either  in  renouncing,  is  love,  abhorring  that  which  is 
contrary  to  our  friendship,  into  which  we  are  entered  with  God ;  the 
devoting  part  is  love,  aiming  at  the  glory  of  him  who  hath  been  so 
good.  All  our  after-carriage  is  love,  endeavouring  to  please.  You 
will  never  have  rest  for  your  souls  till  you  submit  to  this  course,  and 
be  in  this  manner  at  peace  with  God:  Mat.  xi.  28,  29,  ' Take  my  yoke 
upon  you,  and  learn  of  me,  for  I  am  meek  and  lowly,  and  you  shall 
find  rest  for  your  souls ;  for  my  yoke  is  easy,  and  my  burden  is  light.' 
God  complaineth  of  his  people  by  the  prophet,  that  '  they  forget  their 
resting-place,'  Jer.  1.  6.  Men  seek  peace  where  it  is  not  to  be  found, 
try  this  creature  and  that,  but  still  meet  with  vanity  and  vexation  of 
spirit ;  like  feverish  persons,  who  seek  ease  in  the  change  of  their 
beds. 


SERMON  XXXIX. 

Noiu  then,  we  are  ambassadors  for  Christ,  as  iliougli  God  did  beseecJi 
you  by  us  :  we  pi-ay  you  in  Christ's  stead,  be  reconciled  to  God. 
—2  COR.  v.  20. 

Doct.  The  great  business  of  the  ministers  of  the  gospel  is  to  persuade 
men  to  reconciliation  with  God. 

Use.  Let  me  enter  upon  this  work  now — (1.)  To  sinners.  (2.)  To 
those  reconciled  already,  as  these  were  to  whom  he  wrote ;  he  presseth 
them  further  to  reconcile  themselves  to  God. 

First,  To  sinners. 

Will  you  be  reconciled  to  God,  sinners  ?  Here  I  shall  show  you — 
(1.)  The  necessity  of  reconciliation.  (2.)  God's  condescension  in  this 
business.  (3.)  The  value  and  worth  of  the  privilege.  (4.)  The  great 
dishonour  we  do  to  God  in  refusing  it. 

1.  The  first  motive  is  the  necessity  of  being  reconciled,  by  reason  of 
the  enmity  between  God  and  us :  Col.  i.  21, '  And  you  that  were  some 
times  alienated,  and  enemies  in  your  minds  by  wicked  works,  yet  now 
hath  he  reconciled.'  We  are  enemies  to  God,  and  God  is  an  enemy  to 
us.  I  shall  prove  both :  the  one  to  convince,  the  other  to  excite  and 
rouse  us  up.  By  sin  man  is  an  enemy  to  God,  and  hateth  him.  As  to 
the  punishment,  God  is  an  enemy  to  man,  and  will  avenge  himself  upon 
him.  What  greater  sin  than  to  be  enemies  to  God  ?  What  greater 
misery  than  that  God  should  be  an  enemy  to  us  ?  Surely  where  both 


296  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXXIX. 

these  are  joined,  it  should  awaken  us,  and  we  should  get  out  of  this 
condition  as  fast  as  we  can. 

[1.]  We  are  enemies  and  rebels  to  God.  In  our  natural  estate,  we 
are  all  so ;  we  will  not  own  this,  and  are  ready  to  defy  any  that  should 
say  we  are  God's  enemies  or  haters  of  God ;  we  count  him  to  be  a 
most  profligate  and  forlorn  wretch,  that  should  profess  himself  to  be 
so.  That  little  spark  of  conscience,  that  is  left  in  corrupt  nature,  will 
not  suffer  men  openly  to  own  themselves  to  be  so ;  they  are  ready  to 
say  as  Hazael,  '  Is  thy  servant  a  dog,  that  I  should  do  this  thing  ? ' 
Yet  the  matter  is  clear ;  we  are  in  our  natural  estate  enemies  to  God. 

(1.)  It  is  possible  that  human  nature  may  be  so  far  forsaken,  as  that 
among  men  there  should  be  found  haters  of  God  and  enemies  to  him  : 
Bom.  i.  30,  OeoaTvyeis,  '  Haters  of  God ; '  and  Ps.  cxxxix.  21, 
'  Do  not  I  hate  them,  0  Lord,  that  hate  thee  ? '  There  are  an  opposite 
party  to  God  in  the  world,  some  that  hate  him,  as  well  as  some  that 
love  him  ;  some  that  walk  contrary  to  him,  that  oppose  his  interest, 
oppress  his  servants :  Ps.  Ixxxiii.  2,  '  They  that  hate  thee  are  risen 
up  against  us  without  a  cause.'  The  thing  is  possible  then  ;  all  the 
business  is  to  find  who  they  are. 

(2.)  There  are  open  enemies  to  God,  and  secret  enemies.  The  open 
enemies  are  such  as  bid  defiance  to  him,  blaspheming  his  name  and 
breaking  his  laws,  opposing  his  interests  and  oppressing  his  servants. 
The  open  enmity  is  declared  ;  the  secret  is  carried  on  under  a  pretence 
of  friendship,  by  their  living  in  the  church,  and  having  a  form  of 
godliness,  and  a  blind  zeal,  John  xvi.  2.  Not  only  Turks,  and  infidels, 
and  apostates,  but  also  profane  wretches,  though  they  live  within  the 
verge  of  the  church,  yet  if  they  go  on  still  in  their  trespasses,  Ps.  Ixviii. 
21,  '  But  God  shall  wound  the  head  of  his  enemies,  and  the  hairy  scalp 
of  all  those  that  go  on  in  their  trespasses ; '  if  they  oppose  whatsoever 
of  God  is  set  a-foot  in  their  days,  they  are  Oeopaxpi,  Acts  v,  39, 
*  Fighters  against  God  ; '  and  Acts  xxiii.  9,  '  Let  us  not  fight  against 
God/  Or  if  they  oppose  his  servants,  if  they  be  not  lovers  of  those 
which  are  good,  2  Tim.  iii.  3,  a^Ouiyadot,,  'despisers  of  thoso 
which  are  good.'  God  and  his  people  have  one  common  interest. 
Those  that  malign  his  servants  hate  him ;  for  they  hate  his  image, 
Prov.  xxix.  27,  '  The  upright  in  his  way  is  an  abomination  to  the 
wicked/  There  is  a  secret  rising  of  heart  against  those  that  are 
stricter,  and  have  more  of  the  image  of  God,  than  they ;  there  is  an  old 
enmity  between  the  seeds,  as  between  the  raven  and  the  dove,  the 
wolf  and  the  lamb  ;  now  this  is  enmity  against  God. 

(3.)  There  are  enemies  to  God  directly  and  formally ;  and  implicitly 
and  by  interpretation.  Directly  and  formally,  where  there  is  a  positive 
enmity  against  God,  whether  secret  or  open.  The  expressions  of  the 
open  enmity  against  God  have  been  already  mentioned,  a  hatred  of  his 
ways  and  a  rage  against  his  servants ;  the  secret  positive  enmity  is 
seen  in  the  effect  of  slavish  fear,  which  only  apprehended  God  as  an 
avenger  of  sin ;  and  so  men  hate  those  whom  they  fear.  We  have 
wronged  God  exceedingly,  and  know  that  he  will  call  us  to  an  account ; 
and  being  sensible  of  a  revenge,  we  hate  him.  All  that  are  afraid  of 
God,  with  such  a  fear  as  hath  torment  in  it,  aut  extinction  Deum 
cupiunt,  aut  cxarmatum  ;  it  is  a  pleasing  thought  to  them  if  no  God, 


VER.  20.]  SERMONS  UPON  2  CORINTHIANS  v.  297 

Ps.  xiv.  1,  'The  fool  hath  said  in  his  heart,  There  is  no  God.'  As  the 
devils  tremble  at  their  own  thoughts  of  God,  it  would  be  welcome 
news  to  them,  if  there  were  none  ;  these  are  enemies  directly  and  for 
mally.  But  now  by  interpretation,  that  will  make  us  more  work ; 
certainly  there  is  such  a  thing  as  hatred  by  interpretation,  as  appeareth,. 
Prov.  viii.  36,  '  He  that  sinneth  against  me  wrongeth  his  own  soul : 
all  that  hate  me  love  death.'  So  where  it  is  said,  '  He  that  spareth 
the  rod  hateth  his  son,'  Prov.  xiii.  24.  His  fault  is  fond  indulgencer 
but  a  wrong  love  is  an  interpretative  hatred.  Now  apply  it  to  the  case 
between  us  and  God ;  and  those  that  pretend  no  such  thing  can  be 
charged  upon  them,  may  yet  hate  God.  Three  ways  we  may  be  guilty 
of  this  interpretative  hatred  and  enmity. 

(1st.)  If  we  love  not  God  at  all ;  for  not  to  love  is  to  hate.  In  things 
worthy  to  be  loved  there  is  no  medium  ;  for  he  that  is  not  with  God 
is  against  him,  Mat.  xii.  30  ;  and  he  that  loveth  him  not  hateth  him. 
To  be  a  neuter  is  to  be  a  rebel ;  and  you  speak  all  manner  of  misery 
to  that  man  of  whom  you  may  say,  '  that  he  loveth  not  God.'  So 
Christ  brandeth  his  enemies :  John  v.  42,  '  But  I  know  you,  that  ye 
have  not  the  love  of  God  in  you.'  They  pleaded  zeal  for  the  sabbath  r 
and  opposed  Christ  for  working  a  miracle  on  that  day.  Men  are  in  a 
woful  condition  if  they  be  void  of  the  true  love  of  God,  love  being  the 
fountain  of  desiring  communion  with  God,  and  the  root  of  all  sound 
obedience  to  him  ;  and  certainly  if  men  love  not  God,  being  so  deeply 
engaged,  and  God  so  deserving  their  love,  they  hate  him  and  are 
enemies  to  him,  there  being  no  neutral  or  middle  estate :  1  Cor.  xvi. 
22,  '  If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  Anathema 
Maranatha.'  It  is  danger  enough  not  to  love  him,  though  we  break 
not  out  into  open  opposition  against  his  ways. 

(2c%.)  If  we  love  him  not  so  much  as  we  ought  to  do,  or  not  so  much 
as  we  love  some  other  thing ;  for  a  lesser  love  is  hatred  in  the  sacred 
dialect,  as  we  see  in  the  law  of  the  hated  wife,  not  that  the  one  was 
not  loved  at  all  or  absolutely  hated,  but  not  loved  so  much  as  the  others, 
Deut.  xxi.  15,  16 ;  so  in  that  proverb,  Prov.  xiv.  20,  '  The  poor  is 
hated  even  of  his  own  neighbour,  but  the  rich  hath  many  friends.' 
There  hatred  is  taken  for  slighting,  or  a  less  degree  of  love;  so  in  this 
case  between  us  and  God,  Mat.  x.  37,  '  He  that  loveth  father  or  mother 
more  than  me  is  not  worthy  of  me ; '  in  Luke  it  is  said,  Luke  xiv.  26, 
'  If  any  man  hate  not  father  and  mother,  and  brother  and  sisters,  he 
cannot  be  my  disciple.'  Here  to  love  less  is  to  hate ;  so  Mat.  vi.  24, 
'  No  man  can  serve  two  masters,  for  either  he  will  hate  the  one,  and 
love  the  other,  or  he  will  hold  to  the  one,  and  despise  the  other ;  ye 
cannot  serve  God  and  mammon/  God  is  of  that  excellent  nature,  that 
to  esteem  anything  above  him  or  equal  with  him  is  to  hate  him.  Now 
because  men  love  the  world,  and  the  things  of  the  world  as  well,  yea 
more  than  God,  they  hate  him,  and  are  enemies  to  him.  Now  all  car 
nal  men  are  guilty  of  this,  2  Tim.  iii.  4,  '  Lovers  of  pleasure  more  than 
lovers  of  God,'  <j>t\r)Sovat,  pa\\ov  rj  <f>t\60eoi ;  and  therefore  it  is 
positively  said,  James  iv.  4,  '  That  the  friendship  of  the  world  is  enmity 
with  God  ;  and  whosoever  is  a  friend  of  the  world  is  an  enemy  to  God.' 
Oh !  that  men  would  look  upon  things  as  the  scripture  expresseth 
them ;  that  the  love  of  the  world  is  the  highest  contempt  and  affront 


298  SERMONS  UPON  2  CORINTHIANS  V.        [SER.  XXXIX. 

which  can  be  offered  to  God.  In  comparison  of  our  love  to  him,  all  the 
pleasures  and  contentments  of  the  world  should  be  hated,  rather  than 
loved.  So  far  as  we  set  our  hearts  upon  these  things,  so  far  they  are 
deadened  and  estranged  from  God,  and  God  is  easily  parted  with  for 
the  world's  sake.  If  a  father  should  come  to  a  child  and  say,  If  you 
love  such  a  young  man  or  woman,  you  cannot  love  me,  and  I  shall  take 
you  for  my  utter  enemy,  would  not  any  ingenuous  child,  rather  than 
be  an  enemy  to  his  father,  part  with  his  vain  and  enticing  company  ? 

(3c%.)  By  interpretation  still  we  are  said  to  hate  God  and  to  be 
enemies  to  him,  if  we  rebel  against  his  laws,  and  love  what  God  hateth  : 
so,  '  The  carnal  mind  is  said  to  be  enmity  to  God,  because  it  is  not  sub 
ject  to  the  law  of  God,'  Rom.  viii.  7.  Love  is  determined  by  obedience, 
1  John  v.  3,  and  hatred  by  disobedience  :  '  That  hate  me,  and  keep  not 
my  commandments.'  We  apprehend  God  standeth  in  the  way  of  our 
desires,  because  we  cannot  enjoy  our  lusts  with  that  freedom  and 
security,  as  we  might  otherwise,  were  it  not  for  his  law  ;  we  hate  God, 
because  he  commandeth  that  which  we  cannot  and  will  not  do  ;  there 
fore  an  impenitent^  person  and  an  enemy  to  God  are  equivalent 
expressions. 

(4.)  There  is  a  twofold  hatred:  Odium  abominationis  and  odium 
inimicitice,  the  hatred  of  abomination  and  the  hatred  of  enmity ;  the 
one  is  opposite  to  the  love  of  goodwill,  the  other  to  the  love  of  com 
placency  :  Prov.  xxix.  27,  '  The  wicked  is  an  abomination  to  the 
righteous.'  He  hateth  not  his  neighbour  with  the  hatred  of  enmity,  so 
as  to  seek  his  destruction,  but  with  the  hatred  of  offence,  so  as  not  to 
delight  in  him  as  wicked.  In  opposition  to  the  love  of  complacency, 
we  may  hate  our  sinful  neighbour,  as  we  must  ourselves  much  more  ; 
but  in  opposition  to  the  love  of  benevolence,  we  must  neither  hate  our 
neighbour,  nor  our  enemy,  nor  ourselves.  Apply  this  now  to  the  case 
between  God  and  us  :  it  will  be  hard  to  excuse  any  carnal  men  from 
either  hatred,  certainly  not  from  the  hatred  of  offence  or  abomination, 
there  being  such  an  unsuitableness  and  dissimilitude  between  God  and 
them.  In  pure  nature  we  were  created  after  his  image,  and  then  we 
delighted  in  him,  but  when  we  lost  our  first  nature,  we  lost  our  first 
love,  for  love  is  grounded  upon  likeness :  $i\ov  KaXov^ev  OJJLOIOV  o/Wo> 
/car'  aperrjv ;  we  love  those  that  have  like  affections,  especially  in  a 
good  thing.  Now  there  being  such  a  dissimilitude  between  God  and 
us,  we  love  what  he  hateth,  and  hate  what  he  loveth ;  therefore  how 
can  there  choose  but  be  hatred  between  us  ?  How  can  we  delight  in 
a  holy  God,  and  a  God  of  pure  eyes  delight  in  filthy  creatures  ?  What 
can  carnal  man  see  lovely  in  God  ?  Zech.  xi.  8,  '  My  soul  loathed  them, 
and  their  soul  abhorred  me.'  And  therefore  from  this  hatred  of  loath 
ing,  offence,  and  abomination,  none  can  excuse  them.  Till  they  come 
to  hate  what  God  hateth,  and  love  what  God  loveth,  there  is  still  the 
hatred  of  offence :  Prov.  viii.  13,  '  The  fear  of  the  Lord  is  to  hate  evil,' 
<fec.  And  for  the  hatred  of  enmity,  which  is  an  endeavour  to  do  mis 
chief,  and  seeketh  the  destruction  of  the  thing  hated,  we  cannot  excuse 
the  wicked  from  that  neither,  for  there  is  a  secret  positive  enmity,  as 
you  have  heard  before. 

(5.)  God's  enemies  carry  on  a  twofold  war  against  God,  offensive 
and  defensive. 


VER.  20.]  SERMONS  UPON  2  CORINTHIANS  v.  299 

(1st.)  The  offensive  war  is  when  men  rebel  against  God's  laws,  and 
seek  to  beat  down  his  interest  in  the  world,  and  employ  their  faculties, 
mercies,  and  comforts  as  weapons  of  unrighteousness  against  God : 
Kom.  vi.  13,  '  Yield  not  your  members  as  instruments  of  unrighteous 
ness  unto  sin,  oVXa,  or  weapons,  but  yield  yourselves  unto  God,  as 
those  that  are  alive  from  the  dead,  and  your  members  as  weapons  of 
righteousness  unto  God,'  Our  faculties,  talents,  interests,  are  employed 
either  as  armour  of  light  for  God,  or  as  weapons  of  unrighteousness 
against  God.  And  warring  Satan's  warfare  I  call  the  offensive  war 
against  God. 

(2dly.)  The  defensive  war  is  when  we  slight  his  word,  and  resist  the 
motions  of  his  Spirit,  Acts  vii.  51 .  When  God  bringeth  his  spiritual 
artillery  to  batter  down  all  that  lifteth  up  itself  against  the  obedience 
of  Christ,  2  Cor.  x.  4,  5,  he  layeth  siege  to  their  hearts,  and  battereth 
them  daily  by  the  rebukes,  and  the  motions  of  his  Spirit ;  yet  men  will 
not  yield  the  fortress,  but  stand  it  out  to  the  last,  and  delight  to  go  on 
in  their  natural  corruption,  and  will  not  have  Christ  to  reign  over 
them ;  and  so  they  increase  their  enmity,  and  double  their  misery,  by 
a  resistance  of  grace.  So  that  they  are  rebels  not  only  against  the  law, 
but  the  gospel,  and  stand  out  against  their  own  mercies  ;  as  they  are 
enemies  to  an  earthly  prince,  that  not  only  molest  him  with  continual 
inroads  and  incursions,  but  those  also  that  keep  his  towns  against  him. 
Well  then,  all  this  that  is  said  showeth;  that  though  men  do  not  break 
out  into  open  acts  of  hostility  against  God,  yet  they  may  hate  him,  be 
enemies  to  him.  Though  they  may  not  be  professed  infidels,  yet  secret 
enemies,  under  a  show  of  respect  to  his  religion,  enemies  by  interpre 
tation,  as  they  love  him  not,  or  love  him  less,  or  impenitently  continue 
in  a  course  of  disobedience.  If  they  seek  not  the  destruction  of  God's 
interest  in  the  world,  yet  their  soul  loatheth  God ;  the  thoughts  of  his 
being  are  a  trouble  to  them  ;  and  they  do  not  walk  in  his  ways,  nor  will 
not  be  reclaimed  from  their  folly  by  any  of  his  entreaties. 

[2.]  Now  let  me  prove,  that  God  is  an  enemy  to  a  carnal  man  or 
man  defiled  with  sin.  He  is  so,  though  he  doth  not  stir  up  all  his 
wrath,  though  he  bestoweth  many  favours  upon  us  in  the  blessings  of 
this  life  ;  he  is  so,  though  he  useth  much  patience  towards  us ;  he  is 
so,  though  he  vouchsafeth  us  many  tenders  of  grace  to  reclaim  us. 
All  these  things  may  consist  with  the  wrath  of  God  ;  he  is  so,  what 
ever  purposes  of  grace,  or  secret  good-will  he  may  bear  to  any  of  us 
from  everlasting ;  for  our  condition  is  to  be  determined  by  the  sentence 
of  his  law,  and  there  we  are  children  of  wrath  even  as  others,  Eph.  vi. 
3 ;  liable  to  the  stroke  of  his  eternal  vengeance :  Ps.  v.  5, '  Thou  hatest 
all  the  workers  of  iniquity.'  They  can  look  upon  themselves  as  only 
objects  of  his  wrath  and  hatred.  Now  this  hatred  and  enmity  of  God 
is  seen,  partly  as  all  commerce  is  cut  off  between  God  and  them ; 
Isa.  lix.  2,  '  Your  iniquities  have  separated  between  you  and  your  God, 
and  your  sins  have  hid  his  face  from  you,  that  he  will  not  hear ; '  so 
that  he  will  not  hold  communion  with  us  in  the  Spirit.  Partly,  in 
that  he  doth  often  declare  his  displeasure  against  our  sins  :  Rom.  i.  18, 
'  For  the  wrath  of  God  is  revealed  from  heaven  against  all  ungodliness 
and  unrighteousness  of  men,  who  hold  the  truth  in  unrighteousness  ; ' 
and  Heb.  ii.  2,  '  Every  transgression,  and  every  disobedience  received 


300  SERMONS  UPON  2  CORINTHIANS  V.         [SER.  XXXIX. 

a  just  recompense  of  reward.'  Every  commandment  hath  its  trophies, 
to  show  that  God  hath  gotten  the  best  of  sinners ;  some  are  smitten 
because  they  love  not  God,  and  put  not  their  trust  in  him  ;  some,  for 
false  worship ;  some,  for  blaspheming  his  name,  and  profaning  his 
day.  Sometimes  he  maketh  inquisition  for  blood,  sometimes  for 
disobedience  to  parents  and  governors ;  by  these  instances  God 
showeth,  that  he  is  at  war  with  sinners.  It  may  be  the  greatest 
expression  of  God's  auger,  if  he  doth  not  check  us  and  suffer  us  to  go 
on  in  our  sins :  Hosea  iv.  17,  '  Ephraim  is  joined  to  idols,  let  him 
alone  ; '  word,  providence,  conscience,  let  him  alone :  Ps.  Ixxxi.  12, '  So 
I  gave  them  up  to  their  own  hearts'  lusts,  and  they  walked  in  their 
own  counsels.'  It  is  the  greatest  misery  of  all  to  be  left  to  our  own 
choices ;  but  however  it  be,  whether  God  strike  or  forbear,  the  Lord 
is  already  in  battle  array,  proclaiming  the  war  against  us :  Ps.  vii. 
11,  12,  'God  is  angry  with  the  wicked  every  day;  if  he  turn  not,  he 
will  whet  his  sword  ;  he  hath  bent  his  bow,  and  will  make  it  ready : 
He  hath  also  prepared  for  him  the  instruments  of  death.  He  hath 
ordained  his  arrows  against  the  persecutors.'  God's  justice,  though  it 
doth  for  a  while  spare  the  wicked,  yet  it  doth  not  lie  idle;  every  day 
they  are  a-preparing  and  a-fatting.  As  all  things  work  together  for 
good  to  them  that  love  God ;  so  all  things  are  working  for  the  final 
perdition  of  the  obstinately  impenitent:  God  can  deal  with  them 
eminus,  at  a  distance,  he  hath  his  arrows ;  cominus,  hand  to  hand, 
he  hath  his  sword ;  he  is  bending  his  bow,  whetting  his  sword.  Now 
when  God  falleth  upon  us,  what  shall  we  do  ?  Can  we  come  and 
make  good  our  party  against  him  ?  Alas,  how  soon  is  a  poor  creature 
overwhelmed,  if  the  Lord  of  hosts  arm  the  humours  of  our  own 
bodies,  or  our  thoughts  against  us  ?  If  a  spark  of  his  wrath  light 
into  the  conscience,  how  soon  is  a  man  made  a  burden  and  a  terror 
to  himself  ?  God  will  surely  be  too  hard  for  us :  Job  ix.  4,  '  Who 
ever  hardened  his  heart  against  God  and  prospered  ? '  What  can  we 
get  by  contending  with  the  Lord  ?  One  frown  of  his  is  enough  to 
undo  us  to  all  eternity.  Can  Satan  benefit  you?  The  devil  that 
giveth  you  counsel  against  God,  can  he  secure  you  against  the 
strokes  of  his  vengeance  ?  No,  he  himself  is  fallen  under  the  weight 
of  God's  displeasure  and  holden  in  chains  of  darkness  unto  the 
judgment  of  the  great  day;  therefore  think  of  it  while  God  is  but 
bending  his  bow,  and  whetting  his  sword.  The  arrows  are  not  yet 
shot  out  of  the  terrible  bow,  the  sword  is  but  yet  a-whetting,  it  is 
not  brandished  against  us ;  after  these  fair  and  treatable  warnings 
we  are  undone  for  ever,  if  we  turn  not  speedily ;  it  is  no  time  to  dally 
with  God.  We  read,  Luke  xiv.  31,  of  a  king  that  had  but  ten 
thousand,  and  another  coming  against  him  with  twenty  thousand : 
what  doth  he  do  ?  '  While  he  is  yet  a  great  way  off,  he  sendeth  an 
embassy,  and  desireth  conditions  of  peace.'  You  are  no  match  for 
God  ;  it  is  no  time  to  dally  or  tarry,  till  the  judgment  tread  upon  our 
heels,  or  the  storm  and  tempest  of  his  wrath  break  out  upon  us.  The 
time  of  his  patience  will  not  always  last,  and  we  are  every  day  a  step 
nearer  to  eternity.  How  can  a  man  sleep  in  his  sins,  that  is  upon  the 
very  brink  of  hell  and  everlasting  destruction  ?  Certainly  a  change 
must  come,  and  in  the  ordinary  course  of  nature  we  have  but  a  little 


VER.  20.]  SERMONS  UPON  2  CORINTHIANS  v.  301 

time  to  spend  in  the  world ;  therefore  since  the  avenger  of  blood  is  at 
our  heels,  let  us  take  sanctuary  at  the  Lord's  grace,  and  run  for  refuge 
to  the  hope  of  the  gospel,  Heb.  vi.  18,  and  make  our  peace  ere  it  be  too 
late.  Cry,  Quarter,  as  to  one  that  is  ready  to  strike :  Isa.  xxvii.  5, 
'  Let  him  take  hold  of  my  strength,  that  he  may  make  peace  with  me, 
and  he  shall  make  peace  with  me.'  This  is  the  first  motive. 
2.  God's  condescension  in  this  business. 

[1.]  That  he  being  so  glorious,  the  person  offended,  who  hath  no 
need  of  us,  should  seek  reconciliation  :  it  is  such  a  wonder  for  God  to 
offer,  that  it  should  be  the  more  shame  for  us  to  deny.  For  us  to  sue 
for  reconciliation,  or  ask  conditions  of  peace,  that  is  no  wonder,  no 
more  than  it  is  for  a  condemned  malefactor  to  beg  a  pardon  ;  but  for 
God  to  begin,  there  is  the  wonder.  If  God  hath  been  in  Christ  recon 
ciling  the  world  to  himself,  then  we  may  pray  you  to  be  reconciled. 
And  surely  you  should  not  refuse  the  motion  ;  we  did  the  wrong,  and 
God  is  our  superior,  and  hath  no  need  of  us.  Men  will  submit,  when 
their  interest  leadeth  them  to  it,  Acts  xii.  20,  '  They  desired  peace, 
because  their  country  was  nourished  by  the  king's  country.'  We 
should  make  the  motion,  for  we  cannot  subsist  without  him.  What 
is  there  in  man,  that  God  should  regard  his  enmity,  or  seek  his 
friendship?  He  suffereth  no  loss  by  the  fallen  creature,  angels,  or 
men ;  why  then  is  there  so  much  ado  about  us  ?  He  was  happy 
enough  before  there  was  any  creature,  and  would  still  be  happy  with 
out  them.  Surely  thy  enmity  or  amity  is  nothing  to  God ;  surely  for 
us  to  be  cross,  and  not  to  mind  this,  is  a  strange  obstinacy.  Men  treat 
when  their  force  is  broken,  when  they  can  carry  out  their  opposition 
no  longer,  but  God,  who  is  so  powerful,  so  little  concerned  in  what 
we  do,  he  prayeth  you  to  be  reconciled. 

[2.]  In  that  he  would  lay  the  foundation  of  this  treaty  in  the  death 
of  his  Son:  Col.  i.  21,  'lie  hath  reconciled  us  in  the  body  of  his 
flesh  through  death ; '  therefore,  '  we  pray  you  to  be  reconciled/  God, 
to  secure  his  own  honour,  to  make  it  more  comfortable  to  us,  would 
not  be  appeased  without  satisfaction.  Though  his  nature  inclined  him 
to  mercy,  yet  he  would  not  hear  of  it  till  his  justice  were  answered, 
that  we  might  have  nothing  to  perplex  our  consolation,  and  that  we 
might  have  an  incomparable  demonstration  of  his  hatred  against  sin, 
and  so  an  help  to  sanctification.  He  would  have  our  satisfaction  and 
debt  paid  by  him  who  could  not  but  pay  it  with  overplus.  Since  he 
hath  not  spared  his  only  Son,  we  know  how  much  he  loveth  us,  and 
hateth  sin.  Oh !  woe  unto  us  if  now,  after  God  hath  been  at  such  a 
great  deal  of  cost,  we  should  slight  the  motion ;  angels  wonder  at  what 
you  slight,  1  Peter  i.  12.  Shall  the  blood  of  Christ  run  a-wasting  ? 
Mind  the  business  I  pray  you.  God  hath  laid  out  all  his  wisdom 
upon  it,  and  will  not  you  take  it  into  your  thoughts  ?  God's  heart  was 
much  set  upon  it,  or  else  he  would  never  have  given  his  Son  to  bring 
it  about.  It  is  the  folly  of  man  to  part  with  things  of  worth  for 
trifles ;  as  Esau  sold  his  birthright  for  a  mess  of  pottage,  Lysimachus 
his  kingdom  for  a  draught  of  water.  Surely  we  cannot  imagine  this 
of  the  wise  God ;  when  he  hath  been  at  such  expense,  it  is  not  for  a 
matter  of  nothing ;  therefore  we  should  the  more  regard  it. 

[3.]  In  that  he  hath  appointed  a  ministry  of  reconciliation,  and 


302  SERMONS  UPON  2  CORINTHIANS  V.         [SER.  XXXIX. 

authorised  some  as  solemn  messengers  to  tender  this  grace  to  us  in 
his  name ;  therefore,  '  as  ambassadors  for  Christ,  we  pray  you  in 
Christ's  stead,  he  ye  reconciled  to  God.'  God  might  have  contented 
himself  with  putting  his  thoughts  into  scripture,  and  given  us  the 
word  and  doctrine  of  reconciliation  only ;  and  truly  that  is  a  great 
mercy.  Heathens  are  left  to  the  puzzle  and  distraction  of  their  own 
thoughts,  and  know  not  how  God  shall  be  appeased ;  but  because  that 
blessed  book  may  possibly  lie  by  as  a  neglected  thing,  he  will  have 
some  that  shall  put  us  in  mind  daily  of  his  design  of  saving  the  world 
by  Christ.  If  he  would  send  messengers,  he  might  have  sent  heralds 
to  proclaim  war,  but  he  hath  sent  ambassadors  of  peace.  Surely  upon 
this  account  we  should  be  welcome  to  you :  Isa.  Hi.  7,  '  How  beautiful 
upon  the  mountains  are  the  feet  of  him  that  bringeth  good  tidings, 
that  publisheth  peace,  that  bringeth  good  tidings  of  good,  that  pub- 
lisheth  salvation,  that  saith  unto  Zion,  Thy  God  reigneth ; '  how  dirty 
soever  their  feet  be  with  the  journey.  Our  message  is  not  to  require 
satisfaction  for  the  wrongs  done  to  the  crown  of  heaven  or  to  denounce 
war,  but  a  matter  of  peace ;  not  only  to  beg  a  correspondency  of  traffic, 
but  a  treaty  about  marriage,  and  so  to  enter  into  the  strictest  amity 
with  God ;  '  Even  that  you  may  be  married  unto  Christ,  to  bring 
forth  fruit  unto  God/  Bom.  vii.  4.  Yet  farther, 

[4.]  These  messengers  are  under  a  charge  to  manage  God's  message 
with  all  wisdom  and  faithfulness,  and  diligence,  Mark  xvi.  15,  16,  to 
preach  the  gospel  to  every  creature,  to  rich  and  poor,  learned  and  un 
learned.  And  woe  be  to  them  if  they  be  not  diligent,  warning  every  man, 
and  teaching  every  man,  that  they  may  present  every  man  perfect  in 
Christ  Jesus,  Col.  i.  28.  Christ  hath  conjured  them  by  all  their  love  to  his 
person  to  do  it,  John  xxi.  15, 16, '  Feed  my  sheep,  feed  my  lambs.'  If 
we  have  any  respect  to  our  Lord,  we  must  be  diligent  in  offering  peace  to 
all  that  are  willing  to  repent  and  believe.  This  work  is  seriously 
commended  to  us ;  ye  profess  to  be  my  servants,  and  therefore  by  all 
the  love  you  have  to  me,  I  conjure  you,  I  shall  not  take  it  that  you 
love  me,  if  you  have  not  a  care  of  my  sheep  and  my  lambs.  You 
know  the  temptations,  prejudices,  and  hatred  of  those  you  have  to  do 
with ;  therefore  pray  them  to  be  reconciled.  And 

[5.]  Consider  the  terms  which  God  requireth,  which  are  only  that  we 
we  should  render  ourselves  capable  of  his  favour,  by  entering  into  cove 
nant  with  him.  On  God's  part  all  things  are  ready  ;  now  we  pray  you  to 
be  reconciled  ;  that  is,  do  you  enter  into  covenant  with  him.  God  in  the 
covenant  is  our  friend.  Abraham  is  called  the  friend  of  God,  James  ii. 
23  ;  2  Chron.  xx.  7,  '  Thou  gavest  it  to  the  seed  of  Abraham  thy  friend 
for  ever  ; '  Isa.  xli.  8, '  The  seed  of  Abraham  my  friend.'  Abraham  was 
God's  confederate,  and  they  loved  entirely,  as  one  friend  doth  another. 
In  the  covenant  you  take  God  for  your  God,  and  God  taketh  you  for 
his  people ;  you  enter  into  a  league  offensive  and  defensive,  to  hate 
what  God  hateth,  and  to  love  what  God  loveth ;  God  promiseth  and 
engageth  to  bless,  and  you  to  obey. 

3.  The  value  of  this  privilege  ;  it  is  worth  the  having.  What  do  we 
plead  with  you  about,  but  the  favour  of  God  and  reconciliation  with 
him  by  Christ?  God  found  out  the  way  ;  Christ  purchased  it ;  the 
angels  first  published  it,  Luke  ii.  14.  There  are  many  privileges 


VEK.  20.]  SERMONS  UPON  2  CORINTHIANS  v.  303 

depend  upon  it,  as  ;  (1.)  Sanctifying  grace.  God,  being  propitiated  in 
Christ,  giveth  us  the  first  grace,  and  causeth  us  to  repent  and  believe 
in  Christ ;  for  on  the  behalf  of  Christ,  it  is  given  us  to  believe,  Phil, 
i.  29,  and  the  regenerating  Spirit  is  shed  upon  us  by  Christ.  Now 
when  we  repent  and  believe,  we  are  made  capable  of  more  of  the 
sanctifying  Spirit,  Acts  ii.  38.  The  Holy  Ghost  is  given  to  them  that 
obey :  Acts  iii.  32,  '  And  we  are  witnesses  of  these  things,  and  so  is 
also  the  Holy  Ghost,  whom  God  hath  given  to  them  that  obey  him.'  And 
a  farther  measure  of  grace  upon  our  actual  reconciliation :  Gal.  iv.  6, 
'  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
your  hearts,  crying,  Abba,  Father.'  (2.)  The  pardon  of  sins.  When 
we  are  regenerated,  our  sins  are  actually  pardoned :  Acts  xxvi.  18,  '  To 
open  their  eyes,  and  to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God,  that  they  may  receive  forgiveness  of  sins,  and 
inheritance  among  them  which  are  sanctified  by  faith  that  is  in  me ; ' 
Heb.  viii.  10-12.  We  are  released  frcin  the  eternal  punishment,  and 
God  quits  his  controversy  against  us.  (3.)  Communion  with  God, 
favour,  image,  and  fellowship,  go  still  together ;  they  were  lost  together. 
Before  we  could  not  look  God  in  the  face,  or  lift  up  the  head  to  him,  or 
think  of  him  without  trembling  ;  there  is  a  God,  but  he  is  my  enemy  ; 
every  prayer  revived  our  guilt ;  but  now  we  have  access  with  boldness,  and 
confidence  of  welcome  and  audience,  whenever  we  have  occasion  to  make 
use  of  God,  Heb.  iv.  16.  When  David  heard  that  Saul  was  pacified 
towards  him,  he  was  in  his  presence  as  in  times  past,  1  Sam.  xix.  7. 
The  flaming  sword,  which  kept  the  way  to  the  tree  of  life,  is  removed. 
In  our  falls,  in  our  distresses,  in  our  dangers,  in  our  wants,  in  death 
itself  we  have  a  God  to  go  to,  to  move  for  relief,  to  whom  to  commit 
our  souls.  (4.)  We  have  solid  consolation,  rest,  and  peace  in  ourselves, 
for  the  chief  cause  of  our  fear  and  sorrow  is  done-  away ;  our  sin  is 
pardoned  and  subdued,  and  the  eternal  punishment  released.  Till  this 
be,  you  can  never  have  any  rest  for  your  souls  ;  till  you  are  at  peace 
with  God,  and  submit  to  the  course  prescribed  by  him  for  your  recon 
ciliation,  Mat.  xi.  28,  29.  One  great  fanlt  of  man  is  that  he  doth  not 
take  a  right  course  to  quiet  his  soul  God  cornplaineth  of  his  people 
by  the  prophet,  'That  they  had  forgotten  their  resting-place,'  Jer.  1. 
6  ;  that  is,  they  had  forgotten  God,  their  only  trust.  Men  seek  peace 
where  it  is  not  to  be  found,  in  this  creature  and  that,  but  still  meet  with 
vanity  and  vexation  of  spirit,  like  feverish  persons  who  seek  ease  in  the 
change  of  their  beds.  (5.)  The  fruition  of  God.  Be  reconciled  to  him, 
and  in  time  you  shall  be  admitted  to  see  his  face.  This  is  the  end  of 
all ;  for  this  end  Christ  died,  for  this  end  we  are  sanctified  and  justified, 
and  adopted  into  God's  family,  and  for  this  end  we  believe  and  hope, 
and  labour  and  suffer,  and  deny  ourselves,  and  renounce  the  world.  It 
is  Christ's  end,  Col.  i.  21,  22  ;  and  it  is  our  end,  1  Peter  i.  9  ;  and  will 
certainly  be  the  fruit  of  our  reconciliation  :  Bom.  v.  11,  '  For  if  when  we 
were  enemies,  we  were  reconciled  to  God  by  the  death  of  his  Son,  much 
more  being  reconciled,  shall  we  be  saved  by  his  life.' 

4.  The  fourth  motive  is,  the  great  dishonour  we  do  to  God  in  refus 
ing  it.  You  despise  two  things,  which  men  cannot  endure  should  be 
despised,  their  anger  and  love.  For  anger  Nebuchadnezzar  is  an 
instance,  who  commanded  to  heat  the  furnace  seven  times  hotter,  Dan. 


304  SERMONS  UPON  2  CORINTHIANS  V.        [SfiR.  XXXIX. 

iii.  19  ;  for  love  David,  when  Nabal  despised  his  courteous  message, 
Now  you  despise  the  love  and  wrath  of  God,  as  if  they  were  incon 
siderable  things  not  to  be  stood  upon. 

First,  The  terror  of  his  wrath,  as  if  not  to  be  stood  upon.  But  do 
you  know  the  power  of  his  anger,  and  what  a  dreadful  thing  it  is  to 
fall  into  the  hands  of  the  living  God  ?  Can  you  think  of  an  eternity 
of  misery  without  horror  ?  One  that  hath  been  a  little  scorched  in  the 
flames  of  God's  wrath  dareth  not  have  slight  thoughts  of  it.  Oh ! 
Christians,  as  you  would  escape  this  blackness  of  darkness,  eternal 
fire,  and  the  horrible  tempest  which  is  reserved  for  the  wicked,  flee 
from  wrath  to  come.  Secondly,  His  love.  Thou  despisest  his  Christ,  as  if 
his  purchase  were  nothing  worth ;  thou  despisest  his  institutions, 
which  are  ordered  with  such  care  for  thy  good.  Oh !  what  horrible 
contempt  of  God  is  this,  that  thou  refusest  to  be  friends  with  him. 
after  all  his  intreaties  and  condescension !  How  will  you  answer  it  at 
the  last  day  ?  In  hell  thy  heart  will  reproach  thee  for  it. 

Secondly,  To  those  that  have  been  reconciled  with  God  before.  Be 
yet  more  reconciled  to  God ;  get  more  testimonies  of  his  favour,  lay 
aside  more  of  your  enmity.  I  have  four  things  to  press  upon  them. 

1.  To  renew  your  covenant  with  God  by  going  over  the  first  work 
of  faith  and  repentance  again  and  again,  from  '  faith  to  faith,'  Horn, 
i.  17 ;  not  questioning  your  estate,  but  bewailing  your  offences,  Job 
xiii.  10 ;  and  renewing  your  dedication  to  God.     The  covenant  is  the 
covenant  of  God's  peace,  Isa.  liv.  10.     This  covenant  needeth  to  be 
renewed,  partly  because  of  our  frequent  breaches.     It  is  not  a  work 
that  must  be  once  done  and  no  more,  but  often.    We  have  hearts  that 
love  to  wander,  and  need  tie  upon  tie ;  therefore  renew  the  oath  of 
your  allegiance  unto  God.     We  are  apt  to  break  with  him  every  day. 
Partly,  that  you  may  give  Christ  a  new  and  hearty  welcome  into  your 
souls.     We  are  baptized  but  once,  but  we  receive  the  Lord's  supper 
often,  oo-a/u9  implieth  TroXXa/a?.  That  is  our  business  there,  to  make  the 
bond  of  our  duty  more  strong,  and  to  tie  it  the  faster  upon  our  souls. 

2.  To  increase  your  love  to  God  ;  that  is  reconciliation  on  our  part: 
Mat.  xxii.  37,  '  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  all  thy  soul,  and  all  thy  mind  ; '  Luke  x.  27,  'With  all  thy  strength,' 
some  add,  '  might.'    Now  we  grow  up  into  this  by  degrees  ;  '  Love  with 
all  thy  mind.'  The  mind  and  thoughts  are  more  taken  up  with  God. 
Of  the  wicked  it  is  said,  Ps.  x.  4,  '  The  wicked,  through  the  pride  of 
his  countenance,  will  not  seek  after   God ;   God  is  not  in  all  his 
thoughts ; '   and  Job  xxi.  14,  '  They  say  unto  God,  Depart  from  us ; 
for  we  desire  not  the  knowledge  of  thy  ways.'     Now  it  must  be  other 
wise  with  you :  Ps.  civ.  34,  '  My  meditation  of  him  shall  be  sweet :  I 
•will  be  glad  in  the  Lord.'    You  must  still  be  remembering  God  ;  '  Love 
with  all  the  heart'     Let  will  and  affections  be  more  carried  out  to 
Ood  that  your  desires  may  be  after  him,  your  delights  in  him,  and 
valuing  the  light  of  his  countenance  more  than  all  things,  Ps.  Ivi.  7. 
Prizing  communion  with  him.    An  hypocrite  doth  not  delight  himself 
in  God,  but  a  sincere  Christian  will :  Ps.  xxvii.  4,'  One  thing  have  I 
desired  of  the  Lord,  that  will  I  seek  after ;  that  I  may  dwell  in  the  house 
of  the  Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the  Lord,  and 
to  inquire  in  histemple;'  Ps.  xxxvii.  4,  'Delight  thyself  also  in  the  Lord, 


VER.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  305 

and  he  shall  give  thee  the  desire  of  thy  heart '  and  testify  it  by  con 
versing  much  with  him  and  thirsting  after  him,  when  they  cannot 
enjoy  him  :  Ps.  Ixiii.  1,  2,  '  0  Lord,  thou  art  my  God,  early  will  I  seek 
thee ;  my  soul  thirsteth  for  thee,  my  flesh  longeth  for  thee  in  a  dry 
and  thirsty  land  where  no  water  is  ;  to  see  thy  power  and  thy  glory,  so 
as  I  have  seen  thee  in  the  sanctuary.'  '  With  all  thy  strength,'  that  is 
you  are  to  glorify  him  and  serve  him  with  all  the  power  and  capacities 
that  you  have ;  with  body,  time,  estate,  tongue,  pleading  for  him,  acting 
for  him,  not  begrudging  pains  and  labours,  not  serving  him  without  cost. 

3.  A  third  thing  is  keeping  covenant.     The  scriptures  that  speak 
of  making  covenant  speak  also  of  keeping  covenant :  Ps.  xxv.  10,  '  All 
the  paths  of  the  Lord  are  mercy  and  truth,  to  such  as  keep  his  covenant 
and  his  testimonies : '  and  Ps.  ciii.  17, 18, '  The  mercy  of  the  Lord  is  from 
everlasting  to  everlasting  upon  them  that  fear  him,  and  his  righteousness 
to  children's  children,  to   such  as    keep  his   covenant,  and  to  those 
that  remember  his  commandments  to  do  them.' 

4.  A  thankful  sense  of  the  love  of  God  in  our  reconciliation,  glorying 
in  grace,  admiring  of  grace ;  to  preserve  this  is  the  great  duty  of  a 
Christian.     This  keepeth  alive  his  love  and  obedience :  1  John  iii.  1, 
'  Behold  what  manner  of  love  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God : '  Bom.  v.  8,  '  God  commendeth 
his  love  towards  us,  in  that  while  we  were  yet  sinners  Christ  died  for 
us/ 


SERMON  XL. 

For  he  hath  made  him  to  be  sin  for  us,  ivho  knew  no  sin,  that  we  might 
be  the  righteousness  of  God  in  him. — 2  COR.  v.  21. 

HERE  he  amplifieth  that  mystery  which  was  formerly  briefly  delivered 
concerning  the  way  of  our  reconciliation  on  God's  part — namely,  '  that 
God  was  in  Christ  reconciling  the  world  to  himself,  not  imputing  their 
trespasses  to  them  ; '  by  showing  what  was  done  by  God  in  Christ, 
and  the  benefit  thence  resulting  to  us.  Here  is  factum  and  finis 
facti. 

1.  Factum  ;  and  there  take  notice — 

[1.]  What  Christ  is  in  himself — He  knew  no  sin. 
[2.]  What  by  the  ordination  of  God — He  hath  made  him  to  be  sin 
for  its. 

2.  Finis  facti;  and  there  observe — 

[1 .]  The  benefit  intended  to  us — That  we  might  be  the  righteousness 
of  God. 

[2.]  When  we  are  made  partakers  of  this  benefit — In  him,  when 
actually  united  to  Christ. 

Let  us  explain  these  circumstances. 

First,  What  was  done  in  order  to  our  reconciliation ;  and  there — 

1.  The  innocency  of  Christ  as  mediator — '  He  knew  no  sin,'  that  is, 
practically  and  experimentally,  but  was  an  innocent,  pure  and  sinless 

VOL.  XIIT.  u 


306  SERMONS  UPON  2  CORINTHIANS  V.  [SEK.  XL. 

person  ;  otherwise  theoretic  and  speculative,  he  knew  what  sin  was  in 
its  nature,  and  what  it  will  be  in  its  effects  and  fruits.  The  innocency 
of  Christ  is  elsewhere  asserted  :  John  viii.  46, '  Who  convinceth  me  of 
sin  ? '  and  1  Peter  ii.  22,  '  He  did  no  evil,  neither  was  guile  found  in 
his  mouth/  Jesus  Christ,  our  mediator,  was  free  of  the  least  trans 
gression  of  the  law  of  God,  or  any  defect  or  inconforrnity  thereunto,  for 
he  was  completely  obedient  to  the  whole  will  of  God  both  in  heart  and 
practice  ;  Mat.  iii.  15, '  For  thus  it  becometh  us  to  fulfil  all  righteous 
ness.'  By  his  miraculous  conception  he  was  exempted  from  the  con 
tagion  of  original  sin  ;  others  are  defiled  with  it :  Job  xiv.  4,  '  Who 
can  bring  a  clean  thing  out  of  an  unclean  ?  No,  not  one.'  But  Christ 
was  exempted:  Luke  i.  31,  '  The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  highest  shall  overshadow  thee ;  therefore  that 
holy  thing  which  shall  be  born  of  thee  shall  be  called  Jesus.'  And  from 
all  actual  transgressions  ;  though  the  strongest  of  Satan's  fiery  darts 
were  shot  at  him,  yet  there  was  nothing  to  befriend  a  temptation : 
John  xiv.  30,  '  The  prince  of  this  world  cometh,  and  hath  nothing  in 
me.'  And  it  was  needful  our  Redeemer  should  be  so,  that  he  might  be 
lovely  to  God  :  Ps.  xiv  7, '  Thou  lovest  righteousness,  and  hatest  wick 
edness  ;  therefore  God,  thy  God,  hath  anointed  thee  with  the  oil  of 
gladness  above  thy  fellows  ; '  and  to  all  the  saints,  Cant.  v.  16,  'His 
mouth  is  most  sweet,  yea  he  is  altogether  lovely/  Christ's  innocency 
hath  a  double  use.  It  serveth  for  satisfaction  and  for  example.  For 
satisfaction,  that  we  might  know  that  he  did  not  endure  these  suffer 
ings  as  a  punishment  of  his  own  sin  ;  '  he  knew  no  sin,'  that  is,  with  an 
experimental,  approbative  knowledge.-  To  know  signifieth  in  the 
Hebrew  dialect,  to  love,  to  act,  to  like.  He  knew  what  it  was  to  suffer 
for  sin,  but  he  knew  not  what  it  was  to  commit  sin ;  he  suffered  for 
sin,  'the  just  for  the  unjust,  to  bring  us  to  God,'  1  Peter  iii. '18. 
There  was  a  necessity  of  his  holiness,  both  as  priest  and  sacrifice : 
Heb.  vii.  26,  27,  '  Such  an  high  priest  became  us,  who  is  holy,  harm 
less,  undefiled,  separate  from  sinners/  And  as  a  sacrifice,  that  he 
might  be  completely  lovely  and  acceptable  to  God,  as  being  represented 
by  all  those  spotless  lambs,  which  as  types  of  him  were  offered  under 
the  law  :  John  i.  29,  '  Behold  the  Lamb  of  God  that  taketh  away  the 
sins  of  the  world ; '  and,  1  Peter  i.  19, '  But  with  the  precious  blood  of 
Christ,  as  of  a  lamb  without  blemish  and  without  spot/  In  short  our 
high  priest  must  be  without  sin,  and  he  must  offer  an  unspotted 
sacrifice,  that  he  may  satisfy  God's  justice,  merit  his  favour,  and  enter 
heaven,  and  by  his  intercession  procure  the  actual  remission  of  sins 
and  our  full  and  everlasting  salvation.  So,  for  example,  that  he 
might  be  a  perfect  pattern  of  holiness  to  all  his  followers,  that  they 
may  purify  '  themselves  as  Christ  is  pure/  1  John  iii.  3.  Not  for 
example  only  I  confess,  for  then  Christ  needed  not  to  be  made  sin, 
that  is,  a  sin-offering,  or  to  bear  the  punishment  of  sin ;  but  yet  for 
example,  as  well  as  expiation,  '  For  we  must  be  holy,  as  he  that  hath 
called  us  was  holy,'  1  Peter  i.  15  ;  and  we  are  to  walk  as  he 
walked,  1  John  ii.  6.  Head  and  members  must  be  all  of  a  piece, 
or  else  the  mystical  body  of  Christ  would  be  monstrous  and  dispro 
portionate. 

Secondly,  The  second  thing  is  the  ordination  of  God — 'He  hath 


VER.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  307 

made  him  to  be  sin  for  us.'      Two  expressions  must  be  explained, 
sin  and  made. 

1.  Sin.   Mark ;  it  is  not  said  that  God  made  Christ  a  sinner,  but  he 
hath  made  him  sin  ;  which  I  note  to  prevent  bold  and  daring  glosses, 
for  wit  will  play  the  wanton  with  such  expressions.     Some  have  said 
that  Christ  was  maximus  peccator,  because  he  stood  in  the  room  of  all 
the  rest ;  but  this  is  harsh,  and  of  an  ill  sound.    Here  is  enough  in  the 
expression  itself;  we   need  not  strain   it  higher.     Sin   is  taken  in 
scripture,  sometimes   for  the   punishment  of  sin,   sometimes  for  a 
sacrifice  for  sin,  or  a  sin-offering.    (1.)  By  a  metonymy  of  the  cause  for 
the  effect,  sin  is  put  for  the  punishment  of  sin,  as  Gen.  iv.  13,  '  My 
sin  is  greater   than  I   can   bear/  he  meaneth  pcena  peccati,   the 
punishment.      And  ver.  7,  '  Sin  lieth  at  the  door,'  the  punishment 
is  at  hand,  and  will  certainly  come  on.      So   Heb.  ix.   28,   '  Christ 
will  come  without  sin  ; '  not  only  free  from  its  blot,  for  so  he  was  ever, 
holy,  harmless,  separate  from  sinners  ;  but  from  its  guilt  and  punish 
ment,  which  he  took  upon  him  in  our  name.     (2.)  By  a  metonymy  of 
the  adjunct  for  the  subject,  sin  is  put  for  a  sin-offering,  or  a  sacrifice 
for  sin  ;  piaculum  in  Latin  is  both  a  sin  and  a  sacrifice  for  sin. 
So  the  priests  are  said  to  eat  the  sins  of  the  people,  Hos.  iv.  8,  that  is, 
the  sacrifices  for  sin,  minding  nothing  but  to  glut  themselves  with  the 
fat  of  the  offerings,  a  part  of  which  fell  to  the  priests'  portion  ;  and  so 
it  must  be  understood  here;   he  was  made  sin  for  us,  that  is,  an 
expiatory  sacrifice  for  our  sin.       So  Paul  applieth  it  in  these  two 
senses  to  Christ,  Eom.  viii.  3,  '  God  by  sending  his  Son  in  the  simili 
tude  of  sinful  flesh,  by  sin  hath  condemned  sin  in  the  flesh  ; '  that  is, 
by  the  sacrifice,  abolished  sin  or  the  punishment,  put  an  everlasting 
brand  upon  it  to  make  it  hateful  to  the  saints. 

2.  The  word  made  is  to  be  explained  ;   for  here  is  no  word  but 
what  is  emphatical  and  hath  its  weight.    That  signifieth  God's  solemn 
ordination  and  appointment  for  to  make  is  to  ordain,  as  Mark  iii.  14. 
eVoMjo-e,  made  or  'ordained  twelve 'disciples;  and  Acts  ii.  36,  'Made  to 
be  Lord  and  Christ ; '  which  is  not  referred  to  his  nature  and  sub 
stance,  but  to  his  estate  and  condition ;  so  God  made  him,  that  is, 
ordered  him  to  bear  the  punishment  of  sin,  or  to  become  a  sacrifice 
for  sin.     In  other  places  it  is  said,  Isa.  liii.  6,  '  The  Lord  laid  upon 
him  the  iniquities  of  us  all.'     So  Isa.  liii.  10, '  It  pleased  the  Father  to 
bruise  him  ;  he  put  him  to  grief.'      The  punishment  and  curse  of  sin 
was  imposed  upon  him  ;  so  that  our  Saviour  had  all  the  sins'  of  the  elect 
upon  him  by  imputation,  bearing  the  punishment  of  them  himself. 

Thirdly,  The  end  of  what  was  done  about  Christ.  Where  (1.) 
The  benefit  intended — '  That  we  might  be  made  the  righteousness  of 
God,'  that  is,  that  we  might  be  just  with  that  righteousness  which 
God  giveth,  imputeth,  and  approveth.  Mark  here  four  things. 

1.  Eighteousness  is  the  word  used,  and  it  is  here  taken  in  a  legal 
and  judicial  sense,  not  for  a  disposition  of  mind  or  heart,  but  for  a  state 
of  acceptation,  or  the  ground  of  a  plea  before  the  tribunal  of  God. 
So,  also  it  is  taken,  Eom.  v.  19,  '  As  by  one  man's  disobedience  many 
were  made  sinners,  so  by  the  obedience  of  one  many  shall  be  made 
righteous,'  that  is,  deemed  and  accounted  so,  accepted  as  such.  In 
short,  sanctification  is  not  here  intended,  but  justification.  Now  this 


308  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XL. 

forensical  or  court  righteousness  may  be  interpreted  either  with  rela 
tion  to  the  precept  or  sanction. 

[!."]  With  respect  to  the  precept  of  the  law ;  so  it  is  said,  Kom.  ii. 
13,  '  For  not  the  hearers  of  the  law  are  just  before  God,  but  the  doers 
of  the  law  shall  be  justified.'  A  man  that  exactly  fulfilleth  the  law  of 
works  is  righteous,  but  so,  '  by  the  deeds  of  the  law  no  flesh  shall  be 
justified  in  his  sight,'  Kom.  iii.  20.  Let  me  instance  in  this  kind  of 
righteousness  with  respect  to  the  law  of  grace,  1  John  iii.  7,  '  He  that 
doth  righteousness  is  righteous,'  that  is,  evangelically,  whilst  he  doth 
it  sincerely,  though  not  perfectly.  The  legal  righteousness  is  opposite 
to  reatus  culpce,  to  the  fault ;  if  that  could  be,  we  might  say,  he  that 
fulfilleth  the  law  is  righteous,  that  is,  he  is  not  faulty. 

[2.]  There  is  a  righteousness  with  respect  to  the  sanction,  and  so  with 
respect  either  to  the  commination  or  the  promise.  (1.)  With  respect  to 
the  commination — so  legal  righteousness  is  not  dueness  of  punishment ; 
he  is  righteous  who  is  freed  from  the  obligation  to  punishment.  This 
righteousness  is  opposite  to  reatus  pcence  ;  and  so  a  man  is  said  to  be 
justified  or  made  righteous,  when  he  is  freed  from  the  eternal  punish 
ment  threatened  by  God.  And  thus  by  the  righteouness  of  Christ  we 
are  'justified  from  all  things  from  which  we  could  not  be  justified  by  the 
law  of  Moses,'  Acts  xiii.  39  ;  or  rather  see  that  place,  Rom.  i.  17, 18, '  For 
therein  is  the  righteousness  of  God  revealed  from  faith  to  faith,  as  it  is 
written,  the  just  shall  live  by  faith.  For  the  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and  unrighteousness  of  men,  who 
hold  the  truth  in  unrighteousness.'  But  before  I  go  off  in  the  commina 
tion,  two  things  are  considerable,  sentence  and  execution.  From  the 
commination,  as  it  importeth  a  sentence  or  respects  a  sentence  ;  so  we  are 
justified,  or  made  righteous,  when  we  are  not  liable  to  condemnation, 
as  Rom.  viii.  1,  '  There  is  no  condemnation/  &c  ;  and  Rom.  v.  18,  '  As 
by  the  offence  of  one,  judgment  came  upon  all  to  condemnation,  so  by 
the  righteousness  of  one,  the  free  gift  came  upon  all  men,  unto  justifi 
cation  of  life.'  But  as  the  commination  respects  the  execution,  so  to  be 
justified  or  made  righteous  is  not  to  be  liable  to  punishment.  So  it  is 
said.  Rom.  v.  9,  '  Being  justified  by  his  blood,  we  shall  be  saved  from 
wrath  though  him.'  Now  this  exemption  is  sometimes  founded  on  the 
innocency  of  the  person,  but  that  is  not  our  case  ;  sometimes  it  cometh 
to  pass  through  free  pardon,  as  when  the  law  is  suspended,  or  penalty 
remitted  by  mere  bounty,  as  Joseph  forgave  his  brethren,  or  David, 
Absalom ;  but  that  is  not  our  case  neither ;  sometimes  by  satisfaction 
made,  as  Paul  would  pay  Onesimus  his  debt ;  or  by  free  pardon  and 
satisfaction  both  together,  which  was  certainly  our  case,  '  For  we  are 
justified  freely  by  his  grace  through  the  redemption  of  Jesus  Christ,'  Rom. 
iii.  24.  There  is  free  pardon  and  a  full  compensation  made  to  divine 
justice,  to  satisfy  for  the  breaches  of  the  law.  And  so  we  are  '  made  the 
righteousness  of  God  in  him;'  freely,  and  by  God's  grace  finding  out 
the  remedy,  and  yet  securing  the  authority  of  his  law,  and  the  honour 
of  his  justice,  upon  the  account  of  Christ's  satisfaction,  or  his  being  sin 
for  us,  that  is,  freed  from  the  sentence  and  execution  of  the  law,  or  the 
eternal  wrath  of  God.  (2.)  The  other  part  of  the  sanction  is  the 
promise.  And  so  our  judicial,  or  legal  righteousness,  is  nothing  else  but 
our  right  to  the  reward,  gift,  or  benefits  founded,  not  in  any  merit  of 


VEB.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  309 

our  own,  nor  yet  in  the  bare  gift  of  another,  but  in  the  merit  of 
another  conjoined  with  his  free  gift.  So  by  Christ's  being  made  sin  for 
us,  we  have  not  only  freedom  from  the  curse,  but  title  to  glory,  1  Thes. 
v.  9,  10.  And  our  estate  in  heaven  is  called  redemption:  Eph.  i. 
14,  '  Until  the  redemption  of  the  purchased  possession.'  Christ's  people 
are  purchased  by  his  blood,  and  are  his  possession,  and  his  peculiar 
people  ;  and  they  shall  at  length  come  to  their  full  and  final  deliverance, 
which  is  there  called  redemption  ;  as  also,  Eph.  iv.  16,  chiefly  because 
it  is  a  fruit  of  Christ's  death,  and  something  that  accrueth  to  us  by 
virtue  of  his  laying  down  his  soul  as  an  offering  for  sin. 

2.  The  abstract  is  used  concerning  our  privileges,  as  well  as  con 
cerning  Christ's  sufferings.    He  made  sin,  we  made  righteousness,  not 
only  accounted,  or  accepted  as  righteous;  but  made  righteousness,  which 
isiuore  emphatical,  and  doth  heighten  our  thoughts  in  the  apprehension 
of  the  privilege,  as  Christ's  being  made  sin  doth  in  the  greatness  of  his 
sufferings. 

3.  Observe,  this  is  called  the  righteousness  of  God.     Why  ? 

[1.]  Because  it  is  the  righteousness  of  that  person  who  is  God  :  Jer. 
xxiii.  6,  'The  Lord  our  righteousness.'  There  is  an  essential  righteous 
ness,  which  Christ  as  God  hath  in  common  with  the  Father  and  the 
Spirit,  and  is  incommunicable  either  as  to  men  or  angels,  no  more 
than  God  can  communicate  to  his  creatures  any  other  of  his  essential 
attributes,  omnipotency  and  eternity.  But  the  righteousness  of  Christ, 
God-man,  is  conditionary  and  surety  righteousness,  which  he  performed 
in  our  stead  ;  his  doing  and  suffering  in  our  stead,  this  may  be  com 
municated  to  us,  and  is  the  ground  of  our  acceptance  with  God,  and 
may  be  called  the  righteousness  of  God,  because  the  person  that  pro 
cured  it  is  God. 

[2.]  It  may  be  called  the  righteousness  of  God,  because  the  only  wise 
God  found  it  out,  and  appointed  it.  It  was  not  the  device  of  man,  but 
the  result  of  his  eternal  counsels,  Col.  i.  19,  20.  So  when  the  apostle 
had  proved  that  Jews  and  Gentiles  were  under  a  deep  guilt,  vTroSifcos 
Sea,  Kom.  iii.  19,  liable  to  the  challenges  of  the  law,  and  the  process  of 
his  revenging  justice,  and  therefore  needed  a  righteousness  to  render 
them  acceptable  to  God.  The  light  of  nature,  and  the  law  of  Moses, 
could  give  them  no  remedy,  but  rather  rendered  them  more  miserable, 
discovering  sin,  and  affording  them  no  help  against  it,  but  left  them 
under  uncertainty,  bondage  and  horrors  of  conscience  ;  what  should  the 
fallen  creature  do  ?  The  Lord  in  his  mercy  found  out  a  righteousness, 
'  Even  the  righteousness  of  God,  which  is  by  faith  of  Jesus  Christ  unto 
all,  and  upon  all  them  that  believe,  for  there  is  no  difference,'  Kom.  iii. 
21,  22,  &c. 

[3.]  Because  it  is  accepted  by  God — a  righteousness  wherein  God 
acquiesceth,  and  which  he  accepteth  for  our  absolution,  Mat.  iii.  17. 
God  is  satisfied  with  Christ's  obedience,  as  a  perfect  ransom  for  us,  and 
is  well  pleased  with  those  who  make  use  of  it  and  apply  it  in  the  ap 
pointed  way  by  the  subordinate  new  testament  righteousness.  Now,  as 
it  is  the  righteousness  of  God,  it  is  a  great  comfort,  for  the  righteousness 
of  God  is  better  than  the  righteousness  of  a  mere  creature.  With  the 
righteousness  of  God,  we  may  appear  before  God,  with  all  confidence, 
and  look  for  all  manner  of  blessings  from  him.  The  law  which  con- 


310  SERMONS  UPON  2  CORINTHIANS  V.  [SER.  XL. 

dernneth  us  is  the  law  of  God ;  the  wrath  and  punishment  which  we 
fear  is  the  wrath  of  God  ;  the  glory  which  we  expect  is  the  glory  of  God  ; 
the  presence  into  which  we  come  is  the  presence  of  God  ;  and  to  suit, 
with  it,  the  righteousness  upon  which  we  stand  is  the  righteousness  of 
God,  which  is  a  great  support  to  us. 

4.  Mark  again,  how  the  business  is  carried  on  by  way  of  exchange  ; 
Christ  made  sin,  and  we  righteousness.  Christ  is  dealt  with  as  the  sin 
ner  in  law,  and  we  are  pronounced  as  righteous  before  God ;  our  surety 
is  to  bear  our  punishment,  and  is  to  be  accepted  as  pleasing  and  ac 
ceptable  to  God  ;  thus  by  a  wonderful  exchange  he  taketh  our  evil  things 
upon  himself,  that  he  might  bestow  his  good  things  upon  us.  He  took 
from  us  misery,  that  he  might  convey  to  us  mercy  ;  he  was  made  a  curse 
for  us,  that  the  blessing  of  Abraham  might  come  upon  us  by  faith,  Gal. 
iii.  13, 14 ;  he  suffered  death  that  he  might  convey  life ;  took  our  sin  upon 
himself,  that  he  might  impart  to  us  his  righteousness.  This  exchange 
agreeth  in  this,  that,  on  both  sides,  something  not  merited  by  the  person 
himself  is  transferred  upon  them.  What  more  averse  from  the  holy  nature 
of  Christ  than  sin  ?  '  He  knew  no  sin,'  and  yet  is  made  sin.  What  more 
alien  and  strange  on  our  part  than  righteousness,  who  are  so  many  ways 
culpable  ?  yet  we  are  made  the  righteousness  of  God  in  him.  This  is 
by  no  error  of  judgment,  but  the  wise  contrivance,  ordination,  and  ap 
pointment  of  God,  that  by  something  done  by  another  it  should  be  im 
puted  and  esteemed  to  that  other,  as  if  done  in  his  own  person.  So,  for 
our  sin  was  death  imposed  upon  Christ,  as  if  he  had  been  the  sinner  ; 
and  for  Christ's  righteousness,  life  and  the  heavenly  inheritance  is  be 
stowed  upon  us,  as  if  we  had  fulfilled  the  law,  and  satisfied  it  in  our  own 
person.  But  here  is  the  difference,  our  sins  are  imputed  to  Christ  out 
of  God's  justice,  he  being  our  surety ;  his  righteousness  is  imputed  to  us 
out  of  God's  mercy.  Our  sin  was  transferred  upon  him,  that  he  might 
abolish  it  or  take  it  away  ;  for  he  came  to  take  away  sin,  1  John  iii.  5. 
His  righteousness  was  imputed  to  us,  that  it  might  continue  as  an  ever 
lasting  ground  of  our  acceptance  with  God,  therefore  he  is  said  to  '  finish 
transgression,  and  to  make  an  end  of  sin,  and  to  make  reconciliation  for 
iniquity,  and  to  bring  in  an  everlasting  righteousness.'  The  virtue  of 
his  righteousness  is  never  spent,  it  abideth  for  ever.  He  was  made  a 
curse  for  us,  that  this  curse  might  be  dissolved  and  swallowed  up,  but 
his  blessing  is  derived  to  us,  that  it  may  abide  and  continue  with  us  to 
all  eternity.  He  took  our  filthy  rags,  that  he  might  throw  them  into 
the  depth  of  the  sea ;  but  we  have  the  garment  of  our  elder  brother,  that 
we  might  put  it  on,  and  minister  in  it  before  the  Lord,  and  find  grace  in 
his  sight.  Hence  is  it,  that  though  we  may  be  said  truly  to  be  right 
eous,  and  the  children  of  God,  yet  Christ  cannot  be  said  to  be  a  sinner 
or  the  child  of  wrath,  because  he  had  no  sin  of  his  own,  and  the  wrath 
of  God  did  not  remain  on  him,  but  only  pass  over  him. 

Fourthly,  There  is  but  one  thing  remaining  in  the  text — '  in  him : ' 
ev  avro) ;  and  that  noteth  the  time  when,  and  the  manner  how,  we  are 
actually  interested  in  this  benefit.  When  we  are  in  him  we  are  by  faith 
grafted  into  Christ  before  this  righteousness  is  made  ours  upon  this  union. 
This  righteousness  is  adjudged  to  us :  1  Cor.  i.  30,  '  But  of  him,  are  ye 
in  Christ  Jesus,  who  of  God  is  made  to  us  wisdom,  righteousness,  and 
sanctification,  and  redemption.'  First  in  him  by  a  lively  faith,  then  it 


VER.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  311 

is  imputed  to  us.  And  as  we  abide  in  his  love  by  a  constant  obedience, 
so  it  is  continued  to  us.  This  righteousness  is  revealed  from  faith  to 
faith,  Rom.  i.  17  ;  and  it  is  by  faith  unto  all  and  upon  all  that  believe, 
Rom.  iii.  22.  So  that  we  must  look  to  this  also,  how  we  come  to  be 
possessed  of  it,  as  well  as  how  it  is  brought  about  on  Christ's  part ;  as 
sin  or  sins  could  not  be  imputed  to  Christ,  but  by  the  common  bond  of 
the  same  nature,  and  unless  he  had  been  united  to  us  by  his  voluntary 
suretyship  and  undertaking ;  so  neither  could  the  righteousness  of  Christ 
have  been  imputed  to  us,  unless  we  had  become  one  with  him  in  the 
same  mystical  body;  so  that  we  believing  in  Christ  and  abiding  in  him, 
are  made  partakers  of  his  righteousness,  and  so  are  pleasing  and  accept 
able  to  God.  The  price  was  paid  when  Christ  died;  our  actual  posses 
sion  and  admission  into  the  privilege  is,  when  we  are  planted  into  Christ 
by  a  lively  faith. 

Doct.  That  Christ  being  made  sin  for  us  is  the  meritorious  cause  and 
way  of  our  being  the  righteousness  of  God  in  him  :  Isa.  liii.  11,  '  By 
his  knowledge  shall  my  righteous  servant  justify  many,  for  he  shall 
bear  their  iniquities.'  So  that  his  bearing  of  our  iniquities  is  the  cause 
of  our  being  accepted  as  righteous  through  faith  in  him.  So  Rom.  v. 
18,  19, '  Therefore  as  by  the  offence  of  one  judgment  came  upon  all  men 
to  condemnation ;  even  so  by  the  righteousness  of  one,  the  free  gift 
came  upon  all  men  unoo  justification  of  life  ;  for  as  by  one  man's  diso 
bedience  many  were  made  sinners,  so  by  the  obedience  of  one  shall 
many  be  made  righteous.'  On  this  foundation  hath  the  Lord  established 
for  the  saints  an  unchangeable  rule  of  justification. 

I  shall  give  you  the  sum  of  this  point  in  these  propositions. 

1.  The  first  covenant  requireth  of  us  perfect  obedience  upon  pain  of 
eternal  death  if  we  perform  it  not ;  for  the  tenor  of  it  is,  do  and  live,  sin 
and  die.    The  least  sin  according  to  that  covenant  merits  eternal  death  : 
Gal.  iii.  10, '  Cursed  is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them.' 

2.  All  mankind  have  sinned,  and  so  are  liable  to  that  death  :  Rom. 
iii.  23,  '  For  all  have  sinned  and  come  short  of  the  glory  of  God: '  and, 
Rom.  v.  12,  '  Wherefore  as  by  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,  for  that  all  have  sinned/ 

3.  Christ  became  the  mediator,  and  stepped  between  us  and  the  full 
execution  of  it,  and  took  the  penalties  upon  himself,  and  became  a 
sacrifice  to  offended  justice,  and  a  ransom  for  the  sinners.     So  that 
his  sufferings  were  satisfactory  to  his  Father's  justice,  and  expiatory  of 
our  sins.     The  two  solemn  notions  of  Christ's  death  are  ransom  and 
sacrifice  :  1  Tim.  ii.  6,  '  Who  gave  himself  a  ransom  for  all ; '  and 
Eph.  v.  2,  '  And  hath  given  himself  for  us  an  offering  and  a  sacrifice  to 
God  for  a  sweet  smelling  savour  ; '  and  this  ransom  and  sacrifice  was 
paid  with  respect  to  the  curse  of  the  law,  to  free  us  from  the  penalty  of 
the  old  covenant. 

4.  Upon  this  death,  Christ  hath  acquired  a  new  right  of  dominion  and 
empire  over  the  world,  to  be  their  lord  and  saviour,  to  rule  them  and 
save  them  upon  his  own  terms  :  Rom.  xiv.  9,  '  For  this  end  Christ  both 
died,  and  rose  again,  and  revived,  that  he  might  be  lord  of  dead  and 
living ; '  so  Phil.  ii.  8-11,  '  He  became  obedient  unto  death,  even  the 
death  of  the  cross  ;  wherefore  God  also  hath  highly  exalted  him,  and 


312  SERMONS  UPON  2  COKINTHIANS  V.        [SER.  XL. 

given  him  a  name  above  every  name,  that  at  the  name  of  Jesus  every 
knee  should  bow,  of  things  in  heaven,  and  things  in  earth,  and  things 
under  the  earth  ;  and  that  every  tongue  should  confess  that  Jesus  Christ 
is  lord,  to  the  glory  of  God  the  Father.'  God  hath  made  this  God-man 
the  supreme  prince  of  his  church,  and  given  hini  all  power  in  heaven 
and  earth,  that  all  rational  creatures  should  pay  him  all  manner  of  sub 
jection  and  acknowledgment,  and  his  doctrine  and  faith  be  embraced 
by  all  nations  in  the  world. 

5.  Our  Redeemer,  being  possessed  of  this  lordship  and  dominion,  hath 
made  a  new  law  of  grace,  which  is  propounded  as  a  remedy  for  the 
recovering  and  restoring  of  the  lapsed  world  of  mankind,  unto  the  grace 
and  favour  of  God  by  offering,  and  granting  them  their  free  pardon, 
justification,  adoption,  and  right  to  glory,  to  all  that  will  sincerely  repent 
and  believe  in  him  ;  but  sentencing  them  anew  to  death,  that  will  not. 
That  this  is  the  sum  of  the  gospel  appeareth  in  many  places  of  scripture : 
Mark  xvi.  16,  'He  that  believeth  and  is  baptized  shall  be  saved,  but  he 
that  believeth  not  shall  be  damned ; '  and  John  iii.  16-19,  '  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life ;  for  God  sent  not 
his  Son  into  the  world  to  condemn  the  world :  but  that  the  world  through 
him  might  be  saved.     He  that  believeth  on  him  is  not  condemned :  but 
he  that  believeth  not  is  condemned  already,  because  he  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God/  &c. 

6.  This  repenting  and  believing  is  such  a  hearty  assent  to  the  truth 
of  the  gospel  as  causeth  us  thankfully,  and   broken-heartedly  and 
fiducially,  to  accept  the  Lord  Jesus  as  he  is  offered  to  us,  and  to  give 
up  ourselves  to  God  by  him.    An  assent  to  the  truth  of  the  gospel  there 
must  be,  for  the  general  faith  goeth  before  the  particular  ;  a  belief  of 
the  gospel  before  our  commerce  with  Christ.     This  assent  must  produce 
acceptance,  because  the  gospel  is  an  offer  of  a  blessedness  suitable  to  our 
necessities  and  desires,  and  our  great  work  is  receiving  Christ :  John  i. 
12,  '  But  as  many  as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God,  even  to  them  that  believe  on  his  name.'     A  broken 
hearted  acceptance  it  is,  because  Christ  and  his  benefits  are  a  free  gift 
to  us,  and  we  come  to  accept  this  grace  as  condemned  sinners,  with 
confession  of  our  undeservings  and  ill  deservings ;  with  confession  that 
eternal  wrath  might  justly  be  our  portion.     For  God  lets  none  go  out 
of  the  first  covenant  till  they  have  subscribed  to  the  justice  of  it,  felt 
sin,  and  know  what  is  the  smart  of  it.    And  then  a  thankful  acceptance 
it  is.    For  so  great  a  benefit  as  pardon  and  life  should  not  be  entertained 
but  with  a  grateful  consent,  and  a  deep  sense  of  his  love  who  doth  so 
freely  save  us.     Surely  Christ  cannot,  should  not,  be  received  into  the 
heart  without  a  hearty  welcome  and  cordial  embracings.     And  it  is  a 
fiducial  consent,  such  as  is  joined  with  some  confidence  ;  for  there  is 
confidence  or  trust  in  the  nature  of  faith,  and  cannot  be  separated  from 
it ;  and  without  it  we  are  not  satisfied  with  the  truth  of  the  offer,  nor 
can  depend  upon  God's  word,  Eph.  i.  13.     And  this  is  joined  with 
a  giving  up  ourselves  to  him,  or  to  God  by  him ;  for  he  is  our  sovereign 
and  lord  as  well  as  our  saviour ;  Col.  ii.  6 ;  Acts  v.  31,  '  Him  hath  God 
exalted  to  be  a  prince,  and  saviour,  for  to  give  repentance  to  Israel  and 
forgiveness  of  sins : '  2  Peter  iii.  2,  'The  apostles  of  our  Lord  and  Saviour,' 


VEB.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  313 

and  we  must  be  contented  to  be  conducted  to  the  unseen  glory  in  his 
own  way.  Besides,  in  this  remedying  law  of  grace,  he  cometh  to  us  as 
the  physician  of  our  souls,  and  we  must  own  him  as  such,  and  rest  upon 
his  skill,  and  suffer  him  to  apply  his  sharpest  plasters,  and  take  his  bit 
terest  medicines,  which  are  most  ungrateful  to  flesh  and  blood.  Lastly, 
it  is  a  return  to  God  to  enjoy,  please,  and  glorify  him,  which  is  our  main 
business,  and  therefore  we  must  yield  up  ourselves  to  the  Lord  with  a 
hearty  consent  of  subjection,  to  be  guided,  ruled,  and  ordered  by  him. 

7.  All  those  that  repent  and  believe  have  remission  and  justification, 
by  Christ's  satisfaction  and  merit  given  to  them ;  so  that  they  are 
become  acceptable  and  pleasing  unto  God.  *  For  Christ  is  the  end  of 
the  law  for  righteousness  to  every  one  that  believeth,'  Rom.  x.  4.  And 
God  having  by  a  sin-offering  condemned  sin  in  the  flesh,  the  righteous 
ness  of  the  law  is  fulfilled  in  us,  that  is,  such  a  righteousness  as 
satisfieth  the  law,  so  that  we  shall  be  able  to  stand  in  the  judgment, 
without  which  we  could  not :  Ps.  cxxx.  3,  4,  '  If  thou,  Lord,  shouldst 
mark  iniquities,  0  Lord,  who  shall  stand  ?  But  there  is  forgiveness 
with  thee,  that  thou  mayest  be  feared  ; '  Ps.  cxliii.  2,  '  Enter  not  into 
judgment  with  thy  servant,  for  in  thy  sight  shall  no  man  living  be 
justified.'  But  why  ?  Upon  a  twofold  account ;  you  have  a  righteous 
ness  to  plead,  to  exempt  you  from  the  penalties  of  the  law ;  and  you 
have  the  conditions  of  the  new  covenant  to  plead,  to  entitle  you  to  the 
privileges  of  the  gospel, — Christ's  merits  and  satisfaction  as  a  sinner 
impleaded,  and  faith  and  repentance  as  the  condition. 

Use  1.  Let  us  propound  this  to  our  faith,  '  That  Christ  was  made 
sin  for  us,  that  we  might  be  the  righteousness  of  God  in  him.'  It  was 
agreed  between  the  Father  and  the  Son,  that  if  he  would  be  sin,  or  a 
sacrifice  for  sin,  we  should  be  made  free  from  sin  and  death,  and  live 
by  him.  See  Isa.  liii.  10,  '  When  thou  shalt  make  his  soul  an  offering 
for  sin,  he  shall  see  his  seed,  he  shall  prolong  his  days,  and  the  pleasure 
of  the  Lord  shall  prosper  in  his  hand.'  By  this  one  offering  Christ 
hath  restored  as  much  honour  to  God  as  our  sin  took  from  him ;  and 
therefore  now,  justice  being  satisfied,  grace  hath  a  free  course.  There 
fore  this  should  comfort  us  against  the  guilt  of  sin  ;  Christ's  sacrifice 
is  sufficiently  expiatory  ;  Christ  hath  suffered  those  punishments  which 
are  due  to  us,  that  which  is  equivalent  to  what  we  should  have  suffered. 
He  hath  suffered  all  kinds  of  punishment.  In  his  body,  1  Peter  ii.  24, 
'  Who  his  own  self  bare  our  sins  in  his  own  body  on  the  tree,  that  we, 
being  dead  to  sin,  should  live  unto  righteousness ;  by  whose  stripes 
ye  were  healed.'  In  his  soul,  in  his  agonies ;  '  His  soul  was  heavy  to 
death,'  Mat.  xxvi.  38.  As  a  little  before  the  shower  falls,  there  is  a 
gloominess  and  blackness,  so  in  Christ's  spirit,  he  suffered  privative 
evils,  or  pcena  damni,  in  his  desertion  ;  positive  evils,  or  pcena  sensus, 
when  he  sent  forth  '  tears  and  strong  cries  unto  him  that  was  able  to 
save  him  from  death,  and  was  heard  in  that  he  feared ;  though  he 
were  a  Son,  yet  learned  he  obedience  by  the  things  which  he  suffered/ 
Heb.  v.  7,  8.  He  hath  suffered  from  all  by  whom  evil  could  be 
inflicted — men,'  Jews  and  Gentiles  ;  strangers  and  his  own  disciples  ; 
the  powers  of  darkness,  who  were  the  authors  of  all  those  evils  which 
Christ  suffered  from  their  instruments,  Luke  xxii.  53.  He  suffered 
from  God  himself,  the  full  cup  of  whose  wrath  he  drunk  off.  Such  a 


314  SERMONS  UPON  2  CORINTHIANS  V.  [SfiR.  XL. 

broad  foundation  hath  God  laid  for  our  peace.  He  suffered  in  every 
part,  sorrows  being  poured  in  upon  him  by  the  conduit  of  every  sense, 
hunger,  thirst,  nakedness,  spittings,  stripes;  they  pierced  his  hands 
and  feet. 

2.  Propound  it  to  your  love. 

[1.]  How  much  we  are  bound  to  acknowledge  the  unspeakable 
mercy  of  God,  who,  knowing  our  sad  condition,  pitied  us,  and  resolved 
to  save  us,  and  to  reconcile  us  to  himself,  by  such  a  priest  and  sacri 
fice  as  was  convenient  for  us.  But  we,  unworthy  wretches,  being 
ignorant  and  senseless  of  our  sin,  guilt,  and  misery,  do  not  understand 
what  need  we  have  of  Christ,  nor  praise  God  for  his  great  love  in 
providing  him  for  us.  Our  condition  was  sinful,  and  so  miserable. 
We  are  guilty,  polluted  with  sin,  and  liable  to  death,  can  have  no 
access  to  God,  nor  eternal  life  ;  and,  which  is  worst  of  all,  are  senseless 
of  this  sad  condition  ;  and  if  we  once  know  it,  we  are  hopeless,  helpless, 
and  so  should  have  perished  utterly,  if  the  Lord  had  not  found  out  a 
remedy  and  a  ransom  for  us,  Rom.  viii.  32. 

[2.]  How  miserable  would  it  have  been,  if  every  man  should  bear 
his  own  burden;  how  light  soever  any  sins  seem,  when  they  are 
committed,  yet  they  will  not  be  found  light,  when  they  come  to 
reckon  with  God  for  them.  Sin  to  a  waking  conscience  is  one  of  the 
heaviest  burdens  that  ever  was  felt.  If  God  had  laid  sins  upon  us,  as 
he  laid  them  all  upon  Christ,  they  would  have  sunk  us  all  to  hell. 
The  little  finger  of  sin  is  heavier  than  the  loins  of  any  other  sorrow,  if 
God  give  but  a  touch  of  it:  Ps.  xxxix.  11,  'When  thou  with  rebukes 
dost  correct  man  for  iniquity,  thou  makest  his  beauty  to  consume  away 
like  a  moth.'  The  rod,  if  it  be  dipped  in  guilt,  smarts  sorely.  If  a 
spark  of  his  wrath  light  into  your  consciences,  what  a  combustion  doth 
it  make  there  !  Ps.  xxxviii.  4,  'My  iniquities  are  gone  over  my  head, 
they  are  a  burden  too  heavy  for  me.'  As  soon  as  we  do  but  taste  of 
this  cup,  we  cry  out  presently,  My  heart  faileth.  You  may  know  what 
it  is,  partly,  by  what  Christ  felt.  He  lost  his  wonted  comforts,  he  was 
putfinto  strange  agonies  and  a  bloody  sweat.  Now  if  this  be  done  in 
the  green  tree,  what  shall  be  done  in  the  dry?  If  his  soul  were 
exceeding  sad,  how  soon  shall  we  be  dismayed?  Partly,  in  the  saints ; 
when  they  feel  the  weight  of  God's  little  finger,  all  life  and  power  is 
gone,  if  God  set  home  but  one  sin  upon  the  conscience :  Ps.  xl.  12, 
'  Mine  iniquities  have  taken  hold  upon  me,  therefore  my  heart  faileth.' 
Job  saith,  'The  arrows  of  the  Lord  like  poison  did  drink  up  his 
spirit,'  Job.  vi.  4.  Partly,  by  your  own  experience.  When  the  con 
science  of  sin  is  a  little  revived  in  you,  what  horrors  and  disquiets  do 
you  feel  in  yourselves !  Prov.  xviii.  15,  '  The  spirit  of  a  man  will 
sustain  his  infirmity,  but  a  wounded  spirit  who  can  bear  ? '  Then 
thousands  of  rams,  and  rivers  of  oil,  anything  for  the  sin  of  the  soul. 
Partly,  by  the  state  of  the  reprobate  in  the  world  to  come,  and  what 
the  threatenings  of  the  word  say  concerning  those  who  die  in  their  sins  : 
Heb.  x.  31,  '  It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living 
God  ;'  and  Mark  ix.  44,  '  Where  their  worm  dieth  not,  and  their  fire  is 
not  quenched.'  This  is  the  portion  of  them  that  bear  their  own 
burden,  and  their  own  transgression. 

[3.]  The  happiness  which  redoundeth  to  us  by  Christ's  bearing  it 


VER.  21.]  SERMONS  UPON  2  CORINTHIANS  v.  315 

for  us.  It  is  not  a  thing  inconsiderable,  or  a  matter  of  lesser  moment 
to  be  made  '  the  righteousness  of  God  in  him.'  Our  whole  welfare  and 
happiness  dependeth  upon  it,  our  freedom  from  the  curse,  our  title  to 
glory. 

(1)  Freedom  from  the  curse ;  for  this  is  such  a  righteousness  as 
giveth  us  exemption  from  the  penalty  threatened  in  the  law.  We 
have  the  comfort  of  it  for  the  present,  a  freedom  from  the  sentence  of 
condemnation  :  Horn.  viii.  1,  '  There  is  no  condemnation  to  them  that 
are  in  Christ  Jesus,'  &c ;  so  that  we  may  go  cheerfully  about  our 
service.  But  much  more  shall  we  have  the  comfort  of  it  when  the 
great  God  of  recompenses  cometh  to  execute  the  threatening.  In  the 
general  judgment  there  is  no  appearing  before  God  in  that  great  day 
with  safety  and  comfort,  without  some  righteousness  of  one  sort  or 
another,  our  own  or  our  surety's.  Now  no  righteousness  of  ours  can 
secure  us  from  the  dint  of  God's  anger,  and  the  just  strokes  of  the 
law-covenant.  Blessed  are  they  that  are  found  in  Christ,  not  having 
their  own  righteousness. 

(2.)  Our  title  to  glory,  as  it  qualifieth  us  for  the  reward.  There 
is  no  getting  the  blessing  but  in  the  garments  of  our  elder  brother. 
We  have  holiness  given  us  upon  the  account  of  this  righteousness, 
1  Peter  ii.  24  ;  we  are  sanctified,  made  personally  holy  and  righteous. 
We  have  faith  given  us  by  virtue  of  this  righteousness,  2  Peter  i.  1. 
All  progress  in  grace  is  given  us  by  virtue  of  the  everlasting  covenant, 
Heb.  xiii.  20,  21 ;  and  at  length  glory :  Eph.  v.  27,  '  That  he  might 
present  it  to  himself  a  glorious  church,  not  having  spot,  or  wrinkle,  or 
any  such  thing,  but  that  it  should  be  holy  and  without  blemish.' 

3.  Let  us  prize  it  and  desire  it,  Phil.  iii.  8,  9.  Every  man  is  prone 
to  set  up  a  righteousness  of  his  own,  Luke  xviii.  9.  Partly,  because 
naturally  the  law  is  written  upon  our  hearts ;  and  therefore  moral 
strains  are  more  welcome  than  evangelical  doctrine.  Every  man  is 
born  under  a  covenant  of  works.  Partly,  out  of  pride.  Every  man 
would  be  avTetyvcrios,  all  for  personal  merit.  A  russet  coat  of  our 
own  is  valued  more  than  a  silken  one  that  is  borrowed :  Kom.  x  3, 
'  For  they,  being  ignorant  of  God's  righteousness,  and  going  about  to 
establish  their  own  righteousness,  have  not  submitted  themselves  to  the 
righteousness  of  God.'  But  these  do  not  consider  the  strictness  of  the 
law-covenant,  nor  the  purity  of  God,  nor  themselves,  or  their  own 
defects.  A  broken-hearted  sense  of  sin  would  make  us  prize  Christ, 
1  Cor.  iv.  4,  '  I  know  nothing  by  myself,  yet  am  I  not  thereby  justified, 
but  he  that  judge th  me  is  the  Lord.' 


SERMONS 


ELEVENTH  CHAPTER  OF  HEBREWS. 


THE  EPISTLE  DEDICATORY, 


To  the  High  and  Mighty  Prince  WILLIAM,  By  the  Grace  of  God, 
King  of  England,  France  and  Ireland,  &c. 

MAY  IT  PLEASE  YOUR  MAJESTY, — 

THIS  relict  of  the  worthy  deceased  author  was  long  since  intended, 
when  you  were  at  a  greater  distance,  to  be  sent  abroad  under  the 
patronage  of  your  great  name.  His  own  name  indeed  hath  long  been, 
and  still  continues,  so  bright  and  fragrant  in  England  that  your 
Majesty's  condescending  goodness  will  count  it  no  indignity  to  yours 
to  impart  some  of  its  more  diffused  beams  and  odours  to  it.  However, 
if  what  there  was  of  presumption  in  that  first  intention  can  be  par 
doned,  no  reason  can  be  apprehended  of  altering  it  upon  your  nearer 
and  most  happy  approach  unto  us. 

The  kind  design  and  blessed  effect  whereof,  compared  with  the 
scope  and  design  of  this  excellent  work,  do  much  the  more  urgently 
invite  to  it ;  for  as  you  come  to  us  with  the  compassionate  design  of  a 
deliverer,  and  the  wonderful  blessing  of  heaven  hath  rendered  you  also 
a  victor  and  a  successful  deliverer,  the  design  of  this  book  is  to  repre 
sent  that  faith  which  is  the  peculiar  and  most  appropriate  principle  of 
what  is  (like  your  own)  the  most  glorious  of  all  victories.  You  have 
overcome,  not  by  the  power  of  your  arms,  but  by  the  sound  of  your 
name,  and  by  your  goodness  and  kindness,  which  so  effectually  first 
conquered  minds  as  to  leave  you  no  opportunity  of  using  the  other 
more  harsh  and  rugged  means  of  conquest.  Yea,  and  your  success  is 
owing  to  a  greater  name  than  yours  ;  our  case,  and  the  truth  of  the 
thing,  allow  and  oblige  us  in  a  low  and  humble  subordination  to  apply 
those  sacred  words,  '  Blessed  is  he  that  cometh  to  us  in  the  name  of 
the  Lord,'  the  power  of  which  glorious  name  is  wont  to  be  exerted 
•  according  as  a  trust  is  placed  in  it.  We  acknowledge  and  adore  a 
most  conspicuous  divine  presence  with  you  in  this  undertaking  of  yours, 
which  is  not  otherwise  to  be  engaged  than  by  that  faith  of  which  the 
apostle  and  this  author  do  here  treat.  This  faith,  we  are  elsewhere 
told,  overcomes  this  world  ;  and  are  told  here  in  what  way — by  repre 
senting  another,  with  the  invisible  Lord  of  both  worlds,  being  the 
substance  of  what  we  hope  for,  and  the  evidence  of  what  we  see  not, 
and  whereby  we  see  him  who  is  invisible.  This  world  is  not  otherwise 
to  be  conquered  than  as  it  is  an  enemy ;  it  is  an  enemy  by  the  vanities, 
lusts,  and  impurities  of  it.  That  faith  which  foresees  the  end  of  this 
world,  which  beholds  it  as  a  vanishing  thing,  passing  away  with  all 
the  lusts  of  it, — which  looks  through  all  time,  and  contemplates  all 
the  affairs  and  events  of  this  temporary  state  as  under  the  conduct  and 
management  of  an  all-wise  and  almighty  invisible  Ruler, — which 
penetrates  into  eternity,  and  discovers  another  world  and  state  of  things 
which  shall  be  unchangeable  and  of  everlasting  permanency,  and  there- 


THE  EPISTLE  DEDICATOR!'.  319 

in  beholds  the  same  invisible  glorious  Lord,  as  a  most  gracious  and 
bountiful  rewarder  of  such  as  serve  and  obey  him  with  sincere  fidelity 
in  this  state  of  trial  and  temptation  here  on  earth, — such  a  faith  cannot 
but  be  victorious  over  all  the  lusts,  vanities,  impurities,  and  sensualities 
of  this  present  evil  world.  Such  a  faith,  working  by  love  to  God  and 
good  men,  and  all  mankind,  and  being  thereupon  fruitful  in  the  good 
works  of  piety,  sobriety,  righteousness  and  charity,  will  be  the  great 
reformer  of  the  world,  conquer  its  malignity,  reduce  its  disorders,  and 
infer  a  universal  harmony  and  peace. 

Even  among  us  the  noblest  part  of  your  Majesty's  conquest  is  yet 
behind.  It  cannot  but  have  been  observed,  that  for  many  years  by-past 
a,  design  hath  been  industriously  driven  that  we  might  be  made  papists, 
to  make  us  slaves ;  and  for  the  enslaving  us,  to  debauch  us,  and  plunge 
us  into  all  manner  of  sensuality,  from  a  true  apprehension,  that  brute 
and  slave  are  nearest  akin,  and  that  there  is  a  sort  of  men  so  vile  and 
abject  (as  the  ingenious  expression  of  a  great  man  among  the  Komans 
once  was)  quos  non  decet  esse  nisi  servos — to  whom  liberty  were  an 
indecency,  and  who  should  be  treated  unbecomingly  if  they  were  not 
made  slaves,  that  we  should  be  fit  to  serve  the  lusts  and  humours  of  any 
other  man,  when  once  we  were  become  servile  to  our  own.  And  next, 
that  the  religion  might  easily  be  wrested  away  from  us  which  was  be 
come  so  weak  and  impotent  as  not  to  be  able  to  govern  us ;  and  that 
if  humanity  were  eradicated,  the  principles  and  privileges  that  belong 
to  our  nature  torn  from  us,  easy  work  would  be  made  with  our  Chris 
tianity  and  religion.  What  hath  been  effected  among  us  by  so 
laboured  a  design,  through  a  long  tract  of  time,  is  before  you  as  the 
matter  of  your  remaining  victory,  which,  as  on  our  part,  will  be  the 
more  difficult,  where  the  pernicious  humour  is  inveterate.  So  your 
majesty's  part  herein  will  be  most  easy,  your  great  example  being, 
under  the  supreme  power,  the  mover,  the  potent  engine  which  is  to 
effect  the  hoped  redress,  and  your  more  principal  contribution  here 
unto  consisting  but  in  being  yourself,  in  expressing  the  virtue, 
prudence,  goodness,  and  piety,  which  God  hath  wrought  into  your 
temper.  The  design  of  saying  this  is  not  flattery,  but  excitation. 
Give  me  leave  to  lay  before  your  Majesty  somewhat  that  occurs  in  a 
book  written  twenty-seven  years  ago,  not  by  way  of  prophecy,  but  pro 
bable  conjecture  of  the  way  wherein  a  blessed  state  of  things  in  these 
parts  of  the  world  is  likely  to  be  brought  about : — 

'  God  will  stir  up  some  happy  king  or  governor,  in  some  country  of 
Christendom,  endued  with  wisdom  and  consideration,  who  shall  discern 
the  true  nature  of  godliness  and  Christianity,  and  the  necessity  and 
excellency  of  serious  religion,  and  shall  place  his  honour  and  felicity 
in  pleasing  God  and  doing  good,  and  attaining  everlasting  happiness, 
and  shall  subject  all  worldly  respects  unto  these  high  and  glorious 
ends;  shall  know  that  godliness  and  justice  have  the  most  precious 
name  on  earth,  and  prepare  for  the  most  glorious  reward  in  heaven,'  &c. 

With  how  great  hopes  and  joy  must  it  fill  every  upright  heart  daily 
(as  they  do)  to  behold  in  your  Majesty  and  in  your  Eoyal  Consort, 
(whom  a  divine  hand  hath  so  happily  placed  with  you  on  the  same 
throne)  the  same  lively  characters  of  this  exemplified  idea !  It  can 
not  but  inspire  us  with  such  pleasant  thoughts  that  winter  is  well-nigh 


320  THE  EPISTLE  DEDICATORY. 

gone,  and  the  time  of  singing  of  birds  approaches  ;  the  night  is  far 
spent  and  the  day  is  at  hand, — a  bright  and  glorious  morning  triumphs 
over  the  darkness  of  a  foul,  tempestuous  night.  The  sober,  serious 
age  now  commences,  when  sensuality,  falsehood,  cruelty,  oppression, 
the  contempt  of  God  and  religion  are  going  out  of  fashion ;  to  be  a 
noted  debauchee  of  a  vicious  life  and  dishonest  mind,  capable  of  being 
swayed  to  serve  ill  purposes  without  hesitation,  will  no  longer  be 
thought  a  man's  praise,  or  a  qualification  for  trusts.  It  shall  be  no 
disreputable  thing  to  profess  the  fear  of  God  and  the  belief  of  a  life 
to  come.  A  scenical,  unserious  religion,  a  spurious,  adulterated  Chris 
tianity,  made  up  of  doctrines  repugnant  to  the  sacred  oracles,  to  sound 
reason,  and  even  to  common  sense,  with  idolatrous  and  ludicrous  for 
malities,  and  which  hates  the  light,  shall  vanish  before  it.  There  shall 
be  no  more  strife  about  unnecessary  circumstances  ;  grave  decencies  in 
the  worship  of  God  that  shall  be  self-recommending,  and  command  a 
veneration  in  every  conscience,  shall  take  place.  There  shall  be  no  con 
tention  amongst  Christians ;  but  who  shall  most  honour  God  and  our 
Redeemer,  do  most  good  in  the  world,  and  most  entirely  love  and 
effectually  befriend  and  serve  one  another,  which  are  all  things  most 
connatural  to  that  vivid  realising,  victorious  faith  here  treated  of. 

Nor  are  other  victories  alien  to  it,  over  the  armed  powers  of  God's 
visible  enemies  in  the  world,  such  as  he  may  yet  call  your  Majesty 
with  glorious  success  to  encounter  in  his  name,  and  for  the  sake  of  it. 
In  some  following  verses  of  this  chapter  (wherein  the  line  of  the 
apostle's  discourse  went  beyond  that  of  this  worthy  author's  life)  this 
is  represented  as  the  powerful  instrument  which  those  great  heroes 
employed  in  their  high  achievements  of  subduing  kingdoms,  working 
righteousness,  or  executing  God's  just  revenges  upon  his  unyielding 
enemies,  obtaining  promises,  stopping  the  mouths  of  lions,  quenching 
the  violence  of  fire,  escaping  the  edge  of  the  sword,  whereby  out  of 
weakness  they  were  made  strong,  waxed  valiant  in  fight,  turned  to 
flight  the  armies  of  the  aliens.  By  this  faith  they  (in  the  prophet's 
lofty  style,  Isa.  xxxiv.  5),  as  it  were,  bathed  their  sword  in  heaven, 
gave  it  a  celestial  tincture,  made  it  resistless  and  penetrating.  This 
is  the  true  way,  wherein,  according  to  the  divinest  philosophy,  the 
spirit  of  a  man  may  draw  into  consent  with  itself  the  universal 
almighty  Spirit.  And  if  the  glorious  Lord  of  Hosts  shall  assign  to 
your  Majesty  a  further  part  in  the  employments  of  this  noble  kind, 
may  he  gird  you  with  might  unto  the  battle  ;  may  your  bow  abide  in 
strength,  and  the  arms  of  your  hands  be  made  strong  by  the  hands  of 
the  mighty  God  of  Jacob,  even  by  the  God  of  your  fathers,  who  shall 
help  you,  and  by  the  Almighty  who  shall  bless  you  ;  and  may  he  most 
abundantly  bless  you  with  blessings  of  heaven  above,  blessings  of  the 
deep  that  lieth  under,  blessings  of  the  breasts  and  of  the  womb.  May 
he  cover  your  head  in  fight,  and  crown  it  with  victory  and  glory,  and 
grant  you  to  know,  by  use  and  trial,  the  power  of  that  faith,  in  all  its 
operations,  which  unites  God  with  man,  and  can  render,  in  a  true  and 
sober  sense,  and  to  all  his  own  purposes,  an  human  arm  omnipotent. 
"Which  is  the  serious  prayer  of 

Your  Majesty's  most  devoted  and  most  humble  servant  and  subject, 

JOHN  HOWE. 


TO  THE  READEK. 


THOU  art  here  presented  with  a  third  volume  of  the  works  of  the  late 
reverend  and  learned  Dr  Thomas  Manton,  whose  great  name  is  suffici 
ent  to  recommend  it  to  thy  perusal,  when  thou  art  assured  it  is  his 
own.  These  sermons  and  treatises  were  either  written  from  his  own 
notes,  or  carefully  compared  verbatim  with  them,  and  amended  by 
them  ;  and  whosoever  were  acquainted  with  the  spirit  and  preaching 
of  the  author  will  find  he  hath  no  cause  to  suspect  being  imposed  on 
herein.  His  copious  invention,  clear  and  succinct  opening  of  gospel 
mysteries,  close  application  to  the  conscience,  with  that  admirable 
variety  of  handling  the  same  subject  which  sometimes  occurs,  are  scarce 
imitable  by  any.  It  were  needless  to  add  anything  to  the  testimonies 
that  have  been  given  him  by  those  who  have  published  his  former 
works. 

What  the  author's  opinion  about  publishing  posthumous  works  was 
may  justify  what  of  this  kind  hath  been  already  done  and  is  now  ten 
dered  to  thee,  which  I  shall  give  you  in  his  own  words  in  his  epistle 
before  Dr  Sibb's  '  Comment  on  the  1st.  Chapter  of  the  2d  Epistle  to 
the  Corinthians  : ' — '  Let  it  not  stumble  thee  that  the  work  is  posthume, 
and  cometh  out  so  long  after  the  author's  death ;  it  were  to  be  wished 
that  those  that  excel  in  public  gifts  would  during  life  publish  their 
own  labours,  to  prevent  spurious  obtrusions  upon  the  world,  and  give 
them  their  last  hand  and  polishment ;  as  the  apostle  Peter  was  careful 
to  write  before  his  decease,  2  Peter  i.  12-14 ;  but  usually  the  church's 
treasure  is  most  increased  by  legacies.  As  Elijah  let  fall  his  mantle 
when  he  was  taken  up  into  heaven  ;  so  God's  eminent  servants,  when 
their  persons  could  no  longer  remain  in  the  world,  have  left  behind 
them  some  worthy  pieces  as  a  monument  of  their  graces  and  zeal  for 
the  public  welfare,  whether  it  be  out  of  a  modest  sense  of  their  own  en 
deavours,  as  being  loath  upon  choice,  or  of  their  own  accord,  to  venture 
abroad  into  the  world,  or  whether  it  be  that  being  occupied  and  taken 
up  with  other  labours,  or  whether  it  be  in  a  conformity  to  Christ,  who 
would  not  leave  his  Spirit  till  his  departure,  or  whether  it  be  out  of  a 
hope  that  their  works  would  find  a  more  kindly  reception  after  their 
death,  the  living  being  more  liable  to  envy  and  reproach ;  but  when 
the  author  is  in  heaven,  the  work  is  more  esteemed  upon  earth. 
Whether  for  this  or  that  cause,  usually  it  is  that  not  only  the  life,  but 
the  death,  of  God's  servants  hath  been  profitable  to  his  church,  by  that 
means  many  useful  treatises  being  freed  from  that  privacy  and  obscure- 
ness  to  which  by  the  modesty  of  the  author  they  were  formerly  con 
fined.' 

To  all  this  may  be  added  that  not  many  days  before  the  author 
VOL.  xnr.  x 


322  TO  THE  READER. 

departed  this  life  he  declared  his  intentions  of  publishing  something 
himself  but  his  sudden  death  prevented  him. 

And  let  none  wonder  that  in  the  author's  so  constant  course  of  preach 
ing  the  same  matter  may  sometimes  recur.  In  some  places  thou  wilt 
find  notes  of  reference  ;  in  others  the  same  matter  is  handled  with 
such  variety  as  to  prevent  tediousness,  in  which  the  author  had  a  sin 
gular  excellency.  However,  repetitions  of  the  same  truths  have  their 
use.  'To  write  the  same  things  to  you,'  saith  the  apostle,  '  to  me  is 
not  grievous,  for  you  it  is  safe/  Phil.  iii.  1.  Our  knowledge  is  imper 
fect,  and  needs  a  continual  increase ;  our  memories  are  slippery  and 
frail,  and  need  to  be  refreshed  ;  our  attention  is  dull,  and  many  truths 
slip  by  us  at  the  first  hearing  without  regard ;  our  hearts  are  back 
ward  to  our  duty,  and  we  need  frequently  to  be  excited.  We  more 
blame  a  dull  horse  than  the  rider,  who  frequently  quickens  him  with 
a  spur.  It  savours  too  much  of  pride  of  knowledge,  and  a  curious  itch 
of  novelty,  when  we  cannot  endure  to  hear  more  than  once  of  the  same 
truths ;  and  such  a  humour  is  not  to  be  gratified,  but  mortified.1  But 
though  some  may  quarrel,  I  doubt  not  but  the  serious  Christian  will 
receive  benefit  by  what  is  here  offered,  which,  that  it  may  be  thy  lot, 
is  the  earnest  prayer  of 

Thy  affectionate  servant  in  the  work  of  the  gospel, 

WILLIAM  TAYLOR. 

1  See  the  Author's  Twenty-fifth  Sermon  on  John  xvii. 


SEBMON  I. 

Now  faith  is  ilie  substance  of  tilings  hoped  for,  the  evidence  of  things 
not  seen.  HEB.  xi.  1. 

IN  the  close  of  the  former  chapter  the  apostle  had  spoken  of  living  by 
faith,  and  thereupon  taketh  occasion  to  show  what  faith  is.  He  that 
would  live  by  faith  had  need  search  out  the  nature  of  it ;  an  unknown 
instrument  is  of  little  use.  It  is  true,  a  man  may  act  faith  that  can 
not  describe  it  artificially,  as  an  infant  may  live,  that  doth  not  know 
what  life  is  ;  but  however,  it  is  more  comfortable  when  our  thoughts 
are  distinct,  explicit,  and  clear,  concerning  the  nature  of  those  graces 
that  are  so  necessary  for  us,  and  the  Christian  life  is  much  more  orderly, 
and  less  at  random  and  peradventure.  And  therefore  the  apostle,  to 
teach  them  this  holy  art  of  exercising  faith,  and  living  by  faith  to 
more  advantage,  he  gives  them  here  an  excellent  description  of  it, 
'  Now  faith  is  the  substance/  &c. 

In  the  words  there  is  the  thing  described,  and  the  description  itself. 
The  thing  described  is  Faith ;  the  description  is  this, '  It  is  the  substance 
of  things  hoped  for,'  &c.  The  description  is  proper,  according  to  the 
rules  of  art,  Habitus  distinguuntur  per  actus,  et  actus  per  propria 
objecta,  habits  are  described  by  their  formal  acts,  and  acts  restrained 
to  their  proper  objects  ;  so  faith  is  here  described  by  its  primary  and 
formal  acts,  which  are  referred  to  their  distinct  objects.  The  acts  of 
faith  are  two  ;  it  is  the  substance,  it  is  the  evidence.  Think  it  not 
strange  that  I  call  them  acts,  for  that  is  it  the  apostle  intends,  there 
fore  Beza  says,  in  rendering  this  place,  he  had  rather  paraphrase  the 
text,  than  obscure  the  scope ;  and  he  interpreteth  it  thus — Faith  sub 
stantiates  or  gives  a  subsistence  to  our  hopes,  and  demonstrates  things 
not  seen.  There  is  a  great  deal  of  difference  between  the  acts  of  faith, 
and  the  effects  of  faith.  The  effects  of  faith  are  reckoned  up  throughout 
this  chapter  ;  the  formal  acts  of  faith  are  in  this  verse.  These  acts  are 
suited  with  their  objects.  As  the  matters  of  belief  are  yet  to  come, 
faith  gives  them  a  substance,  a  being,  as  they  are  hidden  from  the  eyes 
of  sense  and  carnal  reason  ;  so  faith  gives  them  an  evidence,  and  doth 
convince  men  of  the  worth  of  them  ;  so  that  one  of  these  acts  belongs 
to  the  understanding,  the  other  to  the  will.  By  the  one  faith  is  a  con 
vincing  demonstration,  and  by  the  other  a  practical  application.  By 
the  one  act  it  turns  hope  into  some  kind  of  present  fruition  and  by  the 


324  SERMONS  UPON  HEBREWS  XL  [SfiR.  I. 

other  things  altogether  invisible  are  represented  to  the  soul  with  clear 
ness  and  certainty.  In  short,  by  faith  things  hoped  for  have  a  being ; 
things  not  seen  have  an  evidence. 

I  shall  discuss  the  parts  of  the  text  as  they  lie  in  order. 

First,  I  begin  with  the  first  act  and  object,  'Faith  is  the  substance 
of  things  hoped  for.' 

1.  Let  me  open  the  phrases.  Faith  is  sometimes  taken  for  the 
doctrine  of  faith,  and  sometimes  for  the  grace  of  faith.  Some  take 
liberty  to  expound  it  of  the  former,  the  doctrine  of  faith,  that  is,  the 
substance  of  things  hoped  for.  I  confess  the  words  agree  well,  but  not 
the  scope  ;  the  doctrine  of  faith,  Fides  quce  creditur,  is  the  substance 
of  things  hoped  for  ;  the  word  and  faith  do  come  under  one  description. 
But  the  apostle's  drift  here  is  to  show,  not  what  we  do  believe,  but 
how  we  live  by  faith ;  therefore  the  grace  is  here  understood,  not  the 
doctrine.  Now  the  grace  of  faith  is  considered  here,  not  as  it  justifies 
but  rather  as  it  sanctifies,  as  it  is  an  instrument  in  the  spiritual  life. 
He  speaketh  of  those  acts  which  faith  discovereth  most  in  its  use  and 
exercise  to  baffle  temptations,  and  to  make  us  stand  our  ground  under 
sore  assaults,  troubles,  and  persecutions. 

Now  this  faith  is  the  '  substance,'  vTrocrraa-^ ;  that  is,  the  word. 
Some  difference  there  is  about  the  rendering  of  it ;  the  most  usual 
significations  of  it  are  confidence  and  substance.  Sometimes  it  is  put 
for  confidence,  and  for  a  firm  and  resolved  expectation  ;  as  Heb.  iii.  14, 
'  We  are  made  partakers  of  Christ,  if  we  hold  the  beginning  of  our 
confidence  firm,  or  steadfast  unto  the  end,'  ap^rjv  rrjs  viroa-Tdo-ea><;,  it 
is  the  same  word  ;  but  there  we  render  it  confidence ;  and  it  seems  to 
be  parallel  with  ver.  6,  '  If  we  hold  fast  the  confidence,  and  the  rejoicing 
of  the  hope,  firm  unto  the  end.'  So  2  Cor.  ix.  4,  '  In  this  confident 
boasting,'  VTroa-rda-ei  ravrrj  r^  /cav^a-eax;,  it  is  the  same  word. 
And  thus  the  Septuagint  translates  the  Hebrew  word,  which  they 
render  sometimes  by  spes,  sometimes  by  hypostasis  ;  and  so  in  profane 
authors,  Plutarch  calls  those  that  stand  out  after  the  field  is  won, 
v<f>i<TTafj.evov<>,  because  of  their  great  confidence.  Polybius  calleth 
the  valorous  resistance  of  Horatius  Codes,  vTroa-raaiv,  which  use  of 
the  word  is  proper  to  the  original  of  it,  vfyicrracrOai,  firmiter  stare. 
.  2.  The  second  explication  is  the  substance.  The  word  signifies  sub 
stance  or  subsistence  ;  because  confident  expectation  gives  our  hopes  a 
kind  of  present  or  actual  being,  and  apprehends  things  to  come  as  present 
and  subsisting,  and  causes  them  to  work,  as  if  they  were  already  enjoyed ; 
therefore  our  translators,  fitly  I  conceive,  render  it  here  substance, 
saith  the  Greek  scholist,  TO,  ev  eXTria-iv,  &c.  Though  things  in 
hope  are  absent  and  to  come,  yet  in  the  certain  firm  expectation  and 
persuasion  of  the  believer,  they  are  present  and  real;  so  that  the 
meaning  is,  faith  doth  not  only  look  out  with  cold  thoughts  about  things 
to  come,  but  causes  them  to  work  as  if  they  had  already  a  being,  and 
the  believer  were  in  the  possession  and  enjoyment  of  them.  And  in 
this  sense  it  is  the  substance  of  things  hoped  for ;  it  gives  them  a 
being,  while  it  beholds  them  in  their  original  fountain,  which  is  the 
word  of  promise  ;  and  while  it  unites  and  joins  the  soul  to  them  by 
earnest  hope,  which  is  as  it  were  an  anticipation  of  our  blessedness, 
and  a  pre-occupation  of  the  joys  of  the  world  to  come,  faith  causeth 


VER.  1.]  SERMONS  UPON  HEBREWS  XL  325 

such  a  subsistence  and  fiducial  presence  of  the  things  hoped  for  in  the 
mind  of  a  believer,  as  that  he  concludes  not  only  that  they  may  be,  or 
shall  be,  but  that  they  already  are.  Faith  is  the  substance,  and  that 
'  of  things  hoped  for ; '  so  he  calls  all  the  blessings  of  the  covenant 
which  are  not  yet  enjoyed.  Many  things  indeed  were  hoped-  for  by  the 
patriarchs,  and  believers  of  the  old  testament,  which  are  now  past, 
which  are  matters  of  mere  belief,  and  not  of  hope  to  us,  and  so  come 
under  the  latter  description  of  faith,  the  evidence  of  things  not  seen, 
as  the  incarnation  of  Christ :  yet  their  faith  made  those  things  present 
to  theni :  John  viii.  56,  '  Your  father  Abraham  rejoiced  to  see  my  day/ 
Abraham  saw  that  day,  and  had  a  distinct  view  of  it,  though  they 
were  to  them  things  hoped  for  ;  yet  we  believe  them,  though  we  do  not 
see  them.  But  there  are  other  things  which  are  only  promised  by  God, 
and  not  yet  enjoyed,  that  are  simple  matters  of  hope — as  the  general 
resurrection,  the  happiness  of  the  glorified  estate.  Now  faith  doth  as 
it  were  give  a  real  being  to  them  as  if  they  were  present.  But  then, 
there  are  other  things  that  may  be  enjoyed  in  this  world,  though  not 
for  the  present,  yet  in  some  season  ;  as  the  gracious  presence  of  God, 
and  his  favourable  returns  after  absence,  and  some  estrangement,  and 
deep  affliction ;  these  things  may  also  be  comprised  in  this  expression, 
being  things  we  hope  for  according  to  promise,  and  though  they  be 
absent,  faith  gives  them  a  being  and  presence.  You  will  find  faith  to 
be  a  kind  of  prophetic  grace  ;  for  to  faith,  when  God  is  absent,  yet  then 
he  is  present ;  when  he  hides  his  face,  faith  can  look  behind  the  veil, 
and  there  see  fatherly  love,  and  a  God  of  mercy.  And  in  scripture 
upon  this  account  the  children  of  God  answer  themselves,  and  antedate 
their  praises.  When  they  ask  anything  of  God  in  prayer,  faith  asks 
and  answers  itself;  it  makes  the  help  and  mercy  present  which  we  ask 
according  to  God's  will :  Ps.  vi.  4,  '  Keturn,  0  Lord,  deliver  my  soul ; ' 
then  he  answers  himself,  ver.  8,  9,  '  The  Lord  hath  heard  the  voice  of 
my  weeping ;  the  Lord  hath  heard  my  supplication.'  But  chiefly  the 
expression  reflects  upon  and  is  meant  of  those  blessings  which  are  only 
in  expectation,  and  never  in  actual  and  complete  enjoyment  in  this 
world,  as  heaven  and  the  gtbry  of  the  everlasting  state  ;  faith  gives  a 
being  and  real  subsistence  in  the  soul  to  the  glory  that  is  yet  to  be 
revealed. 

Obj.  I  have  done  with  the  exposition,  only  here  is  a  doubt ;  does 
not  this  confound  faith  and  hope,  to  make  things  hoped  for  to  be  the 
object  of  faith,  for  graces  differ  in  their  objects  ? 

Sol.  I  answer,  There  is  a  link  between  the  graces,  but  no  confusion  ; 
they  are  akin,  but  not  confounded  one  with  another.  Blessedness  to 
come  is  an  object  of  faith,  and  an  object  of  hope  ;  it  is  an  object  of 
faith  as  it  is  present  in  the  promises,  or  present  in  our  hearts  ;  and  an 
object  of  hope  in  regard  of  its  futurity,  as  it  is  yet  to  come.  Faith  is 
the  ground  of  hope.  Faith  believeth,  and  hope  expecteth.  Faith 
first  closeth  with  verbum  Dei,  the  word  of  God,  that  assures  us  of  such 
a  blessedness  ;  then  hope  is  carried  out  towards  rem  verbi,  the  thing 
promised.  Faith  makes  all  things  certain,  and  in  a  sort  already  pre 
sent  ;  but  hope  looks  out  for  a  full  accomplishment.  Faith  gives  us  a 
right,  and  persuades  us  of  the  truth  of  things  promised,  and  hope  looks 
after  the  manifestation  of  them  in  possession.  Faith  is  the  hand,  and 


320  SERMON'S  UPON  HEBREWS  XL  [SER.  I. 

hope  is  the  eye  of  the  soul.  Faith  lays  hold  upon  the  promise,  and 
hope  looks  out  after  the  things  promised.  Faith  awakens  hope,  and 
hope  cherishes  faith,  bringing  in  constant  support  to  it. 

Out  of  this  first  clause  let  me  observe — 

Doct.  That  a  lively  faith  doth  give  such  a  reality,  certainty,  and 
present  heing  to  things  hoped  for  and  yet  to  come,  as  if  they  were 
already  actually  enjoyed. 

And  thus  it  is  said  of  Abraham,  John  viii.  56,  that '  he  saw  Christ's 
day.'  Though  there  were  many  successions  of  ages  between  Christ  and 
Abraham,  yet  faith  made  it  present,  represented  it  as  if  it  were  before 
his  eyes ;  '  he  saw  my  day,'  not  by  a  naked  supposition  but  by  real 
prospect,  such  as  wrought  upon  his  heart,  and  '  he  was  glad/  and  leaped 
for  joy.  And  so  in  this  sense  a  believer  is  said  to  have  eternal  life, 
John  iii.  36.  He  is  not  only  sure  of  it  when  he  dies,  but  hath  it  here 
in  some  sense :  Heb.  xi.  13,  '  These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off .'  Without  faith  we  can 
not  see  things  at  a  distance.  Here  I  shall  show — 

1.  How  faith  doth  this. 

2.  The  benefit  and  advantage  of  this  property  of  faith  in  the  whole 
business  of  the  spiritual  life,  how  this  is  the  great  ground  of  our  living 
by  faith. 

First.  How  does  faith  give  a  subsistence  or  present  being  to  things 
hoped  for  ?  How  can  we  be  said  to  have  that  happiness  which  we  do 
but  expect  ? 

I  answer :  Faith  takes  possession  four  ways — (1.)  Spe,  by  hope.  (2.) 
•Promissis,  in  the  promises.  (3.)  Capite,  in  our  head.  (4.)  Primitiis, 
in  the  first-fruits. 

1.  Spe.  By  a  lively  hope  it  doth  as  it  were  sip  of  the  cup  of  blessing, 
and  preoccupy  and  foretaste  those  eternal  and  excellent  delights  which 
God  hath  prepared  for  us,  and  affects  the  heart  with  the  certain  expec 
tation  of  them,  as  if  they  were  enjoyed.  It  appears  by  the  effect  of  this 
hope,  which  is  rejoicing  with  joy  unspeakable  and  full  of  glory,  1  Peter 
i.  8.  Joy  is  proper  to  fruition  and  enjoyment.  We  delight  in  a  thing 
when  we  have  it,  and  we  delight  in  a  thing  when  we  hope  for  it  ;  for 
a  Christian's  hope  being  built  upon  certain  and  unerring  grounds,  it 
causeth  the  same  effect  also.  Natural  hope  is  the  flower  of  pleasure 
and  foretaste  of  happiness ;  so  spiritual  hope  is  the  harbinger  and  fore 
runner  of  those  eternal  and  unmixed  delights  which  the  Lord  hath 
prepared  for  us.  Hope  must  needs  make  things  present ;  for  mark,  it 
is  more  than  supposition  and  conceit.  Heaven  in  the  thoughts  differs 
very  much  from  heaven  in  our  hope,  as  much  as  taste  doth  from  sight, 
or  longing  from  looking.  Hope  causeth  rejoicing — an  affection  proper 
to  present  possession.  Where  it  is  anything  strong,  it  diverts  the  mind 
from  present  wants  and  miseries  and  comforts  us,  and  doth  us  good 
with  the  evidence  of  a  future  blessed  estate  reserved  for  us  in  the 
heavens.  Hope  is  not  a  presumptuous  conceit,  like  the  supposition  of 
a  beggar  imagining  himself  to  be  a  king,  and  how  much  power  and 
glory  it  will  bring  to  him  when  he  is  arrived  to  it ;  but  like  the  expec 
tation  of  a  prince  who  is  the  undoubted  heir  of  a  crown,  and  knows 
that  one  day  he  shall  possess  it.  There  is  not  only  a  naked  supposal, 
but  a  real  certainty  and  expectation ;  therefore  it  must  needs  cause 


YER.  1.]  SERMONS  UPON  HEBREWS  xi.  327 

some  present  joy.  Bare  contemplation  works  a  kind  of  union.  There 
is  a  union  between  the  thoughts  and  the  object,  as  there  is  between  the 
star  and  the  eye ;  it  is  present  in  my  eye,  though  the  star  be  a  thousand 
miles  distant :  so  there  is  a  kind  of  union  between  the  thought  and 
the  thing  thought  of ;  but  much  more  a  union  between  hope  and  the 
thing  hoped  for :  for  the  soul  doth  as  it  were  sally  out  by  desire,  and 
the  effect  of  hope  is  far  more  real  than  the  effects  of  naked  and  fond 
imagination.  It  filleth  the  soul  with  lively  comfort :  '  Kejoice  in  hope,' 
saith  the  apostle,  Rom.  xii.  12.  Joy  or  delight  is  the  effect  of  fruition 
or  present  enjoyment,  yet  delight  is  given  to  hope  ;  for  delighting  is 
the  complacency  of  the  soul  in  a  thing  obtained  ;  now  hope,  where  it 
is  strong,  gives  us  a  sweet  contentment  and  joy  from  the  evidence  of  a 
future  blessed  estate :  Heb.  iii.  6, '  Whose  house  are  we,  if  we  hold  fast 
the  confidence  and  rejoicing  of  hope  firm  unto  the  end  ; '  and  Rom.  v.  2, 
'  We  rejoice  in  hope  of  the  glory  of  God.'  Hope,  by  a  mystery,  and 
spiritual  kind  of  magic,  fetcheth  heaven  from  heaven,  and  makes  it 
exist  in  the  heart  of  a  believer.  It  doth  not  only,  like  the  spies,  bring 
us  tidings,  and  a  glorious  report  of  that  heaven,  but  makes  heaven  to 
stoop  and  earth  to  ascend,  and  brings  the  believer  into  the  company  of 
the  blessed,  and  brings  down  the  joys  of  the  Spirit  into  the  heart  of  a 
believer.  We  cannot  hope  for  anything,  but  we  must  in  part  possess 
the  thing  hoped  for ;  much  more  in  spiritual  things.  Faith  doth  not 
only  unite  you  to  Christ,  but  puts  Christ  and  heaven  into  the  soul  by 
hope.  There  is  the  Lamb,  the  white  throne,  the  glorified  spirits,  the 
upper  paradise,  and  the  tree  of  life  in  the  soul,  made  really  present  to 
us  by  faith  through  a  lively  and  watchful  hope. 

2.  Faith  takes  possession,  and  gives  a  being  to  the  things  hoped 
for — •promissis,  in  the  promises.  There  is  not  only  the  union  of  hope, 
but  a  clear  right  and  title ;  God  hath  passed  over  all  those  things  to  us 
in  the  covenant  of  grace.  When  we  take  hold  of  the  promises,  we  take 
hold  of  the  blessing  promised  by  the  root  of  it,  until  it  flows  up  to  full 
satisfaction.  Hence  those  expressions,  believers  are  said  '  to  lay  hold 
of  eternal  life,'  1  Tim.  vi.  12-19,  by  which  their  right  is  secured  to 
them ;  '  And  he  that  heareth  my  words,  and  believeth  in  me,  hath 
eternal  life,'  John  v.  24.  Christ  doth  not  only  say,  He  shall  have 
eternal  life,  but,  jus  habet,  he  hath  a  clear  right  and  title  to  it,  which  is 
as  sure  as  sense,  though  not  as  sweet.  Faith  gives  us  heaven,  because 
in  the  promise  it  gives  us  a  title  to  heaven ;  we  are  sure  to  have  that 
to  which  we  have  a  title ;  a  right  is  enough,  though  there  be  not 
always  an  actual  feeling ;  he  hath  a  grant,  God's  word  to  assure  him 
of  it.  He  is  said  to  have  an  estate  that  hath  the  conveyance  of  it, 
but  it  is  not  necessary  he  should  carry  his  land  upon  his  back.  The  fee 
of  heaven  is  made  over  to  us  in  law  though  not  in  deed ;  it  is  ours 
before  we  possess  it,  because  God  hath  passed  his  word  that  we  shall 
have  it.  And  we  hold  it  by  covenant  right,  though  we  have  it  not  by 
actual  possession.  It  is  not  only  prepared  for  us  in  the  designment 
of  God,  but  given  in  respect  of  the  indefeasableness  of  our  right  and 
property :  Luke  xxii.  29,  '  I  appoint  unto  you  a  kingdom.'  Now  faith 
receives  the  kingdom.  We  take  hold  of  the  thing  promised  by  the 
root  of  it,  and  then  we  are  sure  of  it ;  the  promise  is  not  a  dry  root, 
and  the  hand  of  faith  is  not  a  barren  soil ;  but  when  once  the  hand  of 


328  SERMONS  UPON  HEBREWS  XI.  [SER.  I. 

faith  takes  hold  of  the  promise,  your  interest  will  grow  up  into  stalk 
and  bud,  and  flower,  and  bring  forth  the  fruit  of  full  contentment. 
Now  this  contents  a  believer  for  the  present,  because  faith  considers 
what  the  promises  are,  and  whose  they  are. 

[1.]  What  are  the  promises  ? 

(1.)  Partly  thus  :  They  are  the  eruptions  and  overflows  of  God's 
grace  and  love.  God's  heart  is  so  big  with  love  to  the  saints  that  he 
cannot  stay  till  the  accomplishment  of  things,  but  he  must  acquaint 
us  beforehand  what  he  means  to  do  for  us :  '  Before  they  spring  forth,' 
saith  God,  '  I  tell  you  of  them,'  Isa.  xlii.  9.  God's  purposes  of 
grace  are  like  a  sealed  fountain,  but  his  promises  like  a  fountain  broken 
open  ;  before  his  purposes  be  brought  to  pass,  he  will  tell  us  of  them. 
The  Lord  might  have  done  us  good,  and  given  us  never  a  promise ;  but 
love  concealed  would  not  have  been  so  much  for  our  comfort.  Now 
faith,  seeing  the  testimony  of  God's  love,  counts  itself  bound  to  rest  on 
the  promise,  and  doth  in  effect  say  to  the  soul,  as  Naomi  to  Ruth,  '  Sit 
still,  my  daughter,  until  thou  know  how  the  matter  will  fall ;  for  the 
man  will  not  be  in  rest,  until  he  have  finished  the  thing,'  Ruth  iii.  18. 
So  faith  saith  to  the  soul,  Sit  still,  until  thou  know  how  the  matter  will 
be ;  for  God  will  not  be  at  rest  till  he  hath  accomplished  all  that  he 
hath  spoken  to  thee.  God  accounts  our  purposes  to  be  obedience, 
because  they  are  the  first  issues  of  our  love :  Ps.  xxxii.  5,  '  I  said  I  will 
confess  my  sin  unto  the  Lord,  and  thou  forgavest  mine  iniquity  ; '  and 
Heb.  XL  17,  '  By  faith  Abraham  offered  Isaac/  because  he  did  it  in 
vow  and  purpose  ;  much  more  should  we  accept  promises  which  are 
the  declarations  of  God's  purposes  as  performances  :  it  will  in  time 
come  to  pass. 

(2.)  Faith  looks  upon  them  as  the  rule  and  warrant  of  our  certainty. 
They  show  how  far  God  is  to  be  trusted,  even  so  far  as  he  is  engaged  ; 
promittendo  sefacit  debiiorem,  God  hath  entered  into  bonds,  and  made 
himself  a  debtor  to  his  creatures  by  his  promises.  The  purposes  of 
God  are  unchangeable ;  but  now  when  his  purposes  are  declared  in 
his  promises,  you  have  a  further  holdfast  upon  him.  God  will  try 
our  faith,  and  see  what  credit  he  hath  with  men,  whether  they  will 
depend  upon  him  when  there  is  security  put  into  our  hands.  Well 
then,  faith  takes  hold  of  the  blessing,  the  promise ;  why  ?  God  hath 
passed  his  word,  the  word  is  gone  out  of  his  lips,  and  he  cannot  in 
honour  recall  it,'  Ps.  Ixxxix.  34  ;  we  may  challenge  him  by  his  promise. 
Saitli  Austin  of  his  mother,  '  Lord,  she  was  wont  to  throw  thee  in  thy 
hand- writing ; '  '  she  was  wont  to  plead  promises.  God  hath  entered 
into  bonds,  and  you  may  come  and  plead,  and  put  those  bonds  in  suit  i 
Ps.  cxix.  49,  '  Remember  the  word  unto  thy  servant,  upon  which  thou 
hast  caused  me  to  hope/  An  usurer  thinks  himself  rich,  though  he  hath 
little  money  in  the  house,  because  he  hath  bonds  and  good  security. 
He  that  hath  a  thousand  pounds  in  good  security  is  in  a  better  case 
than  he  that  hath  only  a  hundred  pounds  in  ready  money.  A  Christian 
accounts  God's  promises  to  be  his  estate  and  patrimony,  to  be  his  sub 
stance  and  inheritance. 

(3.)  The  promise  is  a  pawn  of  the  thing  promised,  and  must  be 
kept  till  performance  comes.  God's  truth  and  holiness  are  left  at 
pledge  with  the  creature,  and  he  will  set  them  free  ;  his  honour  lies  at 


VER.  1.]  SERMONS  UPON  HEBREWS  XL  329 

stake,  and  you  may  tell  him  of  it :  '  Lord,  for  thy  mercy  and  truth's 
sake/  Ps.  cxv.  1.  God  is  interested  to  vindicate  his  name  from 
calumny  and  reproach.  Well  then,  faith,  looking  upon  the  promises 
as  the  eruptions  of  God's  love,  flowing  from  God's  eternal  love,  as  so 
many  bonds  and  holdfasts  upon  God,  and  looking  upon  them  as  a 
pawn  left  us  till  the  blessing  come,  upon  all  these  advantages  it  serves 
instead  of  fruition ;  it  entertains  things  to  come  with  like  certainty  as 
if  they  were  .accomplished. 

[2.]  Faith  considers  whose  the  promises  are ;  they  are  God's,  who 
is  faithful  and  able.  The  faithful  and  almighty  God,  he  cannot  say 
and  unsay.  We  have  it  under  assurance  enough  if  we  have  it  under 
his  word.  There  is  both  Sarah's  and  Abraham's  faith  commended  to 
us  in  scripture;  Sarah's,  'because  she  judged  him  faithful  who  had 
promised/  Heb.  xi.  11.  That  God  who  cannot  lie,  that  God  who  hath 
been  ever  tender  of  his  word,  that  God  who  will  destroy  heaven  and 
earth  rather  than  one  iota  of  his  word  shall  pass  away,  he  hath  left 
us  promises,  and  is  not  this  as  good  as  payment  ?  Then  faith  looks 
upon  God's  almightiness.  This  was  Abraham's  faith  :  Rom.  iv.  21, 
'  Being  fully  persuaded  that  what  he  had  promised  he  was  also  able  to 
perform.'  It  is  a  difficult  thing  to  see  how  we  shall  be  secured  from 
so  many  temporal  dangers,  and  brought  safe  to  eternal  happiness. 
Aye,  but  God  is  able,  and  we  have  his  word  ;  his  saying  is  doing  ;  '  God 
spake  the  word,  and  it  was  done/  Ps.  xxxiii.  9.  What  can  let  the  all- 
sufficient  God  ?  His  promises  are  performances. 

3.  We  have  it  in  capite,  in  our  head.  That  is  a  Christian's  tenure  ; 
he  holds  all  in  his  head  by  Christ.  Though  he  be  not  glorified  in  his 
own  person,  he  is  glorified  in  his  head,  in  Jesus  Christ.  When  Christ 
was  glorified,  we  were  glorified  ;  he  seized  upon  heaven  in  our  right : 
John  xiv.  2,  '  I  go  to  prepare  a  place  for  you.'  Christ  is  gone  to  hea 
ven  in  our  name,  to  possess  it  in  our  stead ;  therefore  a  believer  is 
assured  he  shall  share  therein.  Therefore  as  Christ's  glorification  is 
past,  so  in  a  sense  a  believer's  glorification  is  past ;  the  head  cannot 
rise,  and  ascend,  and  be  glorified  without  the  members  :  Eph.  ii.  6, 
1  And  hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly 
places  in  Christ  Jesus.'  The  apostle  speaks  of  it  as  a  thing  past.  He 
doth  not  say,  We  shall  rise,  shall  sit  down  with  him  ;  but  we  are  risen, 
and  are  ascended,  and  are  sat  down  with  him  in  heavenly  places.  ID. 
the  right,  and  by  virtue  of  the  head,  all  of  us  are  already  glorified — an 
expression  which  implies  greater  certainty  than  a  single  prediction  and 
promise  ;  and  all  this  that  our  comfort  might  be  more  abounding,  and 
our  courage  more  strong  against  dangers,  death,  difficulties,  and  all 
that  may  befal  us  in  the  way  to  heaven.  Look,  as  we  say  of  an  old 
decrepit  man,  such  an  one  hath  one  foot  in  the  grave,  a  believer  hath 
more  than  one  foot  in  heaven  ;  his  head  is  there ;  we  have  taken  pos 
session  of  it  in  Christ,  or  rather  he  hath  taken  possession  of 
it  in  our  name ;  and  as  soon  as  we  are  united  to  Christ  we  are 
interested  in  this  comfort,  even  whilst  we  lie  groaning  under  pres 
sures  and  miseries.  Nothing  but  faith  can  unriddle  this  mystery,  that 
a  believer  should  be  on  earth,  and  yet  in  heaven  ;  converse  with  sinners, 
and  yet  be  in  the  company  of  glorified  saints ;  or  humbled  with  the 
pressures  and  inconveniences  of  the  present  state,  yet  be  ascended  and 
sit  down  with  Christ  in  heavenly  places.  Faith  gives  you  an  actual 


330  SERMONS  UPON  HEBREWS  XI.  [$ER.  1. 

right  and  investiture  in  regard  of  your  head.  As  soon  as  we  are 
sanctified  we  are  in  a  manner  glorified  also,  and  have  not  only  a  title 
and  right  in  ourselves,  but  an  actual  possession  in  our  head.  As  the 
head  is  crowned  to  reflect  a  glory  and  honour  upon  the  whole  body, 
so  Jesus  Christ  is  crowned,  and  we  are  glorified  with  him  ;  and  this 
makes  the  right  more  strong ;  for  nothing  on  earth  can  take  that 
happiness  from  me  which  Christ  keeps  for  me  in  heaven. 

4.  Faith  gives  being  inprimitiis,  in  the  first-fruits.  The  Israelites 
had  not  only  a  right  to  Canaan  given  them  by  God,  but  had  livery 
and  seizin  of  Canaan,  where  the  spies  did  not  only  make  report  of  the 
goodness  of  the  land,  but  brought  the  clusters  of  grapes  with  them, 
not  only  to  encourage  them  to  conquer,  but  actually  to  instate  them  in 
the  possession  of  the  land ;  so  doth  God  deal  with  a  believing  soul, 
not  only  give  it  a  right,  but  give  it  some  first-fruits ;  there  is  not  only 
a  report  and  promise,  but  God  hath  as  it  were  given  us  livery  and 
seizin  of  heaven.  A  believing  soul  hath  the  beginnings  of  that  estate 
which  it  hopes  for ;  some  clusters  of  Eschol  by  way  of  foretaste  in  the 
midst  of  present  miseries  and  difficulties.  This  is  the  great  love  of 
God  to  us,  that  he  would  give  us  something  of  heaven  here  upon  earth, 
that  he  will  make  us  enter  upon  our  happiness  by  degrees.  Saith  the 
apostle,  1  Cor.  xiii.  13,  'Now  abideth  faith,  hope,  charity.'  Belief  in 
this  life  is  instead  of  intuition  :  by  faith  we  begin  our  glory,  and  here 
after  it  is  perfected,  and  made  up  in  sight  and  vision.  We  have  some 
thing  by  way  of  advance  and  foretaste,  in  our  wants  and  present 
dangers.  In  nature  things  do  not  arrive  at  once  to  their  last  perfection  ; 
so  it  is  in  grace,  God  carrieth  us  on  by  degrees  to  heaven's  glory  and 
happiness.  We  have  something  by  way  of  essay  and  prelibation, 
before  we  possess  and  enjoy  the  sovereign  good,  and  those  riches  and 
treasures,  and  that  fulness  of  eternal  glory  which  God  hath  provided 
for  us.  But  what  are  these  first-fruits  ?  They  are  three — union  with 
Christ,  the  joys  of  the  Spirit,  and  grace. 

[1.]  Union  with  Christ.  There  is  some  enjoyment  of  God  in  Christ 
here,  this  is  the  chiefest  part  of  eternal  life.  What  is  heaven  but  the 
eternal  enjoyment  of  God  in  Christ  ?  And  it  is  in  a  sort  begun  here. 
Union  makes  way  for  presence ;  though  we  are  not  present  with  Christ, 
yet  we  are  united  to  Christ ;  and  faith  makes  way  for  fruition.  Then 
it  will  be  '  God  all  in  all/  1  Cor.  xv.  28  ;  now  it  is  '  Christ  in  us  the 
hope  of  glory,'  Col.  i.  27.  Now  he  comes  to  dwell  in  our  hearts  by 
way  of  pledge,  that  once  the  soul  shall  come  to  be  filled  up  with  God  ; 
this  is  an  earnest  and  beginning  of  our  full  enjoyment  of  him.  And 
when  once  this  is  done,  then  we  may  be  certain  of  glory.  I  say,  eter 
nal  life  is  begun  when  we  are  united  to  Christ.  It  is  the  same  in 
substance,  though  not  in  degree,  with  the  life  of  heaven.  When  once 
we  are  united  to  Christ,  we  can  never  be  separated.  Christ  is  still  a 
head,  he  can  never  leave  his  old  mansion  and  dwelling-place.  Saith 
Luther,  '  You  can  as  soon  separate  the  leaven  from  the  dough,  when 
one  is  wrought  into  the  other,  as  you  may  separate  Christ  and  a  soul 
that  is  once  united  to  him :  '  1  John  v.  12,  '  He  that  hath  the  Son 
hath  life/  You  have  the  fairest  part  of  eternal  life  already  when  you 
have  Christ  in  you. 

[2.]  The  joys  of  the  Holy  Ghost.  When  a  man  hath  received  the 
consolations  of  the  Spirit,  he  is  in  the  skirts  and  suburbs  of  heaven,  he 


VER.  1.]  SERMONS  UPON  HEBREWS  XI.  331 

begins  to  enter  upon  his  country  and  inheritance.  Heaven  begins  in 
us,  when  the  Holy  Ghost  comes  with  peace,  confidence,  and  joy,  and 
doth  leave  a  sweet  sense  and  relish  upon  the  soul.  Fulness  of  joy,  that 
is  the  portion  of  the  life  to  come,  and  is  reserved  for  God's  right  hand  ; 
but  here  is  the  beginning  of  heaven ;  and  peace  of  conscience  and  joy 
in  the  Holy  Ghost  is  but  the  pledge  of  that  joy  which  the  blessed 
spirits  have.  And  therefore  the  comforts  of  the  Holy  Ghost  which  we 
have  here  in  this  world  are  called  'joy  unspeakable  and  full  of  glory/ 

1  Peter  i.  8,  because  it  tends  and  works  that  way  towards  our  glorious 
and  happy  estate  in  heaven.    As  the  odours  and  sweet  smells  of  Arabia 
are  carried  by  the  winds  and  air  into  the  neighbouring  provinces,  so 
that  before  travellers  come  thither  they  have  the  scent  of  that  aromatic 
country  ;  so  the  joys  of  heaven  are  by  the  sweet  breathings  and  gales 
of  the  Holy  Ghost  blown  into  the  hearts  of  believers,  and  the  sweet 
smells  of  the  upper  paradise  are  conveyed  into  the  gardens  of  the 
churches ;  those  joys  which  are  stirred  up  in  us  by  the  Spirit  before 
we  get  to  heaven  are  a  pledge  of  what  we  may  expect  hereafter.     God 
would  not  weary  our  hopes  by  expecting  too  much,  therefore  he  hath 
not  only  given  us  his  word,  but  he  gives  a  taste  and  earnest  here  as 
part  of  the  sum  which  shall  be  paid  us  in  heaven ;    by  these  sweet 
refreshments  of  the  Spirit  we  may  conceive  of  the  glory  of  the  ever 
lasting  state.     Look,  as  before  the  sun  ariseth,  there  are  some  forerun 
ning  beams  and  streaks  of  light  that  usher  it  in  ;    so  the  joys  of  the 
Holy  Ghost  are  but  the  morning  glances  of  the  daylight  of  glory,  and 
of  the  sun  of  happiness  that  shall  arise  upon  us  in  another  world. 

[3.]  There  is  grace  also  which  is  the  earnest  of  glory  ;  it  is  the  livery 
and  seizin,  the  turf  that  puts  us  into  possession  of  the  whole  field. 
Grace  is  the  beginning  of  glory,  and  glory  is  but  grace  perfected. 
Grace  is  glory  in  the  bud,  and  moulding,  and  making  ;  for  when  the 
apostle  would  express  our  whole  conformity  to  Christ,  he  only 
expresseth  it  thus. '  We  are  changed  into  his  image  from  glory  to  glory/ 

2  Cor  iii.  18,  that  is,  from  one  degree  of  grace  to  another.     It  is  called 
glory,  because  the  progress  of  holiness  never  ceaseth  till  it  comes  to 
the  perfection  of  glory  and  life  eternal.     The  first  degree  of  grace  is 
glory  begun,  and  the  final  consummation  is  glory  perfected.     All  the 
degrees  of  our  conformity  to  Christ  are  so  called.     It  is  a  bud  of  that 
sinless,  pure,  immaculate  estate  which  shall  be  without  spot  and 
wrinkle ;   the  seed  of  that  perfect  holiness  which  shall  be  bestowed 
upon  us  hereafter.     Thus  the  spiritual  life  is  described  in  its  whole 
flux ;  it  begins  in  grace,  and  ends  in  glory.     See  the  golden  chain : 
Rom.  viii.  30,  '  Whom  he  hath  called,  them  he  also  justified ;   and 
whom  he  justified,  them  he  also  glorified.'     There  is  no  mention  of 
sanctification,  for  that  is  included  in  glory.     Grace  is  but  young  glory, 
and  differs  from  glory  as  an  infant  doth  from  a  man ;   therefore  by 
degrees  the  Lord  will  have  you  enter  upon  your  everlasting  inheritance. 
As  the  heir  receives  his  estate  by  parcels,  so  do  we  ;  first  God  gives  us 
a  seed,  and  an  initial  fruition,  then  we  are  drawn  on  further  and 
further  to  a  full  enjoyment.      The  new  creature,  like  metal  in  the 
forge,  it  is  heaven  in  the  moulding  and  framing ;  and  God  gives  us  the 
draught  here  below,  which  glory  will  at  length  finish  above.     Upon 
all  these  grounds  faith  works  as  if  the  thing  were  enjoyed  ;  while  we 


332  SERMONS  UPON  HEBREWS  XI.  [SEB.  II. 

hope  and  have  a  certain  expectation,  it  doth  as  it  were  taste  the  bless 
ing  ;  and  whilst  it  looks  upon  them  in  the  sure  promises  of  God,  and 
in  our  head  ;  or  that  which  Christ  hath  done  for  us  in  the  first-fruits ; 
so  our  hopes  are  made  to  work  upon  us  as  if  they  were  already  accom 
plished  and  enjoyed. 


SERMON  II. 

Now  faith  is  the  substance  of  things  hoped  for. — HEB.  xi.  1. 

Secondly,  The  benefit  and  advantage  of  this  act,  and  the  use  of  faith  in 
the  spiritual  life. 

1.  It  is  very  necessary  we  should  have  such  a  faith  as  should  substan 
tiate  our  hopes,  to  check  sensuality,  for  we  find  the  corrupt  heart  of 
man  is  all  for  present  satisfaction.  And  though  the  pleasures  of  sin  be 
short  and  inconsiderable,  yet  because  they  are  near  at  hand,  they  take 
more  with  us  than  the  joys  of  heaven,  which  are  future  and  absent. 
A  man  would  wonder  at  the  folly  of  men  that  should  with  Esau  sell 
his  birthright  for  a  morsel  of  meat,  Heb.  xii.  16,  that  they  should  be 
so  profane  as  to  sell  their  Christ  and  glory,  and  those  excellent  things 
which  the  Christian  religion  discovers,  to  part  with  the  joys  of  Chris 
tianity  for  the  vilest  price.  When  lust  is  up  and  set  agog,  all  consider 
ations  of  eternal  glory  and  blessedness  are  laid  aside  to  give  it  satisfac 
tion.  A  little  pleasure,  a  little  gain,  a  little  conveniency  in  the  world 
will  make  men  part  with  all  that  is  honest  and  sacred.  A  man  would 
wonder  at  their  folly,  but  the  great  reason  is,  they  live  by  sense : 
'  Demas  hath  forsaken  me,  having  loved  this  present  world/  2  Tim. 
iv.  10 ;  there  lies  the  bait,  these  things  are  present  with  us ;  we 
can  taste  the  delights  of  the  creatures,  and  feel  the  pleasures  of 
the  flesh ;  but  the  happiness  of  the  world  to  come  is  a  thing  unseen 
and  unknown.  '  Let  us  eat  and  drink,  for  to-morrow  we  shall  die/ 
1  Cor.  xv.  32.  This  is  the  language  of  every  carnal  heart,  let  us  take 
up  with  present  things.  Who  will  venture  upon  the  practice  of  a  duty 
difficult  and  distasteful  to  his  affections,  and  forego  what  we  see  and 
enjoy  upon  the  uncertain  hopes  of  things  to  come  ?  Present  advan 
tages,  nay  vanities,  though  they  be  small  and  very  trifles,  yet  have 
more  power  to  pervert  us  than  good  things  at  a  distance,  nay,  than  all 
the  promises  of  God  to  allure  and  draw  in  our  hearts  to  God.  And 
here  lies  the  root  and  strength  of  all  temptations ;  the  inconveniences 
of  strictness  in  religion  are  present,  there  is  a  present  distaste  and 
present  trouble  to  the  flesh ;  and  the  rewards  are  future ;  here  is  the 
great  snare :  therefore  how  should  we  do  to  check  this  living  by  sense 
that  is  so  natural  to  us  ?  Why,  faith  substantiating  our  hopes  pro 
vides  a  remedy  ;  for  that  makes  things  to  come  to  work  as  if  they  were 
already  enjoyed ;  the  day  of  judgment  to  work  upon  us,  as  if  we  did  see 
Christ  upon  his  white  throne,  and  the  books  opened  and  heaven  as  if 
we  were  ready  now  to  enter  into  it.  Where  faith  is  lively  and  strong, 
and  is  the  evidence  of  things  not  seen,  it  baffles  and  defeats  all 


.  1.]  SERMONS  UPON  HEBREWS  XL  333 

temptations.  The  war  and  conflict  in  men's  hearts  is  carried  on  under 
these  two  captains,  faith  and  sense.  All  the  forces  of  the  spiritual  and 
regenerate  part  are  drawn  and  led  up  by  faith  ;  sense  on  the  other  side 
marshals  all  the  temptations  of  the  world  and  the  flesh ;  sense  is  all 
for  enjoyment  and  actual  possession.  Now  faith,  to  vanquish  it,  gives 
a  substance,  and  makes  things  to  come  present  to  us,  and  makes  us 
sensible  of  other  satisfactions  and  contentments,  which  are  far  better ; 
and  there  lies  the  strength  of  the  renewed  part ;  and  the  great  success 
of  the  spiritual  battle  is  in  the  liveliness  of  hope  and  in  the  certainty  of 
faith,  that  it  may  make  those  things  work  as  present  which  sense 
judgeth  absent  and  afar  off.  That  is  the  reason  why  faith  and  sense 
are  so  often  opposed  in  scripture  ;  faith  forestalls  the  joys  of  heaven,  and 
makes  them  to  be  in  the  mind  and  judgment,  and  upon  the  heart  of  a 
believer,  that  the  restraint  from  present  delights  may  seem  less  irk 
some  ;  if  it  be  laborious  and  difficult  to  serve  God,  yet  it  is  for  heaven. 
All  that  the  devil  can  plead,  who  works  by  sense,  is  the  enjoyment  of  a 
little  present  profit  and  pleasure ;  he  cannot  promise  heaven  and  glory, 
or  anything  hereafter ;  now  therein  he  thinks  he  hath  the  start  of  God — 
heaven  is  to  come,  but  the  delights  and  advantages  of  sin  are  at  hand. 
Faith,  to  baffle  the  temptation,  strongly  fixeth  the  heart  of  a  believer 
upon  things  to  come,  that  in  some  sort  it  doth  preunite  their  souls  and 
their  happiness  together,  and  by  giving  them  heaven  upon  earth  con 
firms  the  soul  in  a  belief  of  better  things  than  the  devil  or  the  world 
can  propose.  Thus  you  see  that  to  defeat  the  temptation  there  needs 
faith,  that  it  may  strongly  fix  the  heart  of  a  believer  upon  things  to 
come  and  put  him  within  the  company  of  the  blessed  ;  that  in  some 
sort  he  may  have  heaven  upon  earth,  and  such  a  certain  per 
suasion  of  better  things,  that  he  may  look  upon  all  that  the  devil, 
the  world  and  the  flesh  do  oppose  to  him  as  a  weak  and  paltry 
thing. 

2.  It  gives  strength  and  support  to  all  the  graces  of  the  spiritual 
life.  The  great  design  of  religion  is  to  bring  us  to  a  neglect  of  present 
happiness,  and  to  make  the  soul  to  look  after  a  felicity  yet  to  come ; 
and  the  great  instrument  of  religion,  by  which  it  promoteth  this 
design,  is  faith,  which  is  as  the  scaffold  and  ladder  to  the  spiritual 
building.  It  is  useful  to  all  the  other  graces,  whether  they  be  doing 
or  suffering  graces.  We  are  assaulted  on  every  side,  both  '  on  the  right 
hand  and  on  the  left,'  as  the  apostle  saith,  2  Cor.  vi.  7  ;  on  the  one 
side  by  the  pleasures  of  the  flesh,  on  the  other  side  by  the  frowns  of 
the  world ;  and  therefore  the  armour  of  righteousness  must  be  fitted 
on  both  sides,  that  we  may  be  strengthened  on  the  right  hand  against 
the  pleasures,  profits,  and  honours  of  the  world,  and  on  the  left  hand 
against  troubles,  disgraces,  and  bitter  persecutions.  If  we  would  stand 
our  ground,  and  be  faithful  in  the  business  of  our  heavenly  calling,  we 
must  look  for  these  two  things,  to  do  for  God,  and  to  suffer  for 
God ;  for  these  two  ways  a  Christian  approves  himself  to  God ; 
by  suffering  we  declare  our  loyalty,  by  doing  we  perform  our 
homage. 

Ques.  Indeed  it  is  a  pretty  question,  In  which  of  these  we  manifest 
most  love  to  God,  either  mortifying  our  lusts,  er  renouncing  our 
interests— to  which  the  chiefest  crown  of  honour  is  due  ?  whether  to 


334  SERMONS  UPON  HEBREWS  XL  [SfiR.  II. 

be  set  upon  the  head  of  the  suffering  faith,  or  the  active  or  doing 
faith  ? 

Sol  It  may  be  pleaded  on  the  one  side,  that  in  holiness,  or  the 
active  part  of  duty,  we  only  give  away  our  ill-being  for  Christ  by 
crucifying  our  lusts,  which  are  enemies  to  our  peace  as  well  as  to  the 
crown  of  heaven ;  but  by  suffering,  we  lose  being  and  well-being,  our 
lives  and  livelihood,  and  all  for  Christ ;  therefore  it  seems  there  should 
be  more  love  in  that.  But  on  the  other  side,  it  may  be  pleaded  thus, 
that  there  are  many  that  suffer  for  Christ,  who  sacrifice  a  stout  body 
to  a  stubborn  mind ;  and  because  they  are  engaged  they  will  suffer,  yet 
are  not  able  to  quit  a  lust  for  him.  And  it  may  be  pleaded,  the  victory 
is  less  over  outward  inconveniences,  than  inward  lusts  which  are  rooted 
in  our  nature,  and  so  more  hard  to  be  overcome ;  and  the  enduring 
trouble  and  hardship  is  more  easy  than  subduing  of  sin,  and  that  it  is 
the  sharpest  martyrdom  a  man  can  endure  to  tame  his  flesh,  majus  in 
castitate  vivere,  quam  pro  castitate  mori — it  is  a  harder  thingfto  be  a 
holy  person  than  to  be  a  martyr.  Thus  you  see  each  part  indeed  hath 
its  difficulties,  which  I  have  mentioned ;  partly  to  satisfy  them  that 
are  not  called  to  suffer,  yet  thou  hast  employment  enough  by  faith  to 
mortify  thy  lusts,  and  indeed  there  is  the  harder  work  ;  it  is  more  easy 
to  withstand  an  enemy  than  a  temptation.  When  we  conflict  with  an 
enemy,  we  do  but  conflict  with  an  arm  of  flesh  and  blood ;  but  when 
the  apostle  speaks  of  the  inward  warfare,  he  saith,  Ephes.  vi.  12,  '  We 
fight  not  with  flesh  and  blood,  but  with  principalities  and  powers.' 
And  partly  to  show,  that  there  are  inconveniences  on  both  hands,  and 
a  great  deal  of  difficulty,  and  there  is  need  of  all  the  strength  that 
possibly  we  can  have,  both  for  doing  and  suffering.  We  need  faith  on 
either  side,  that  we  might  be  holy  and  willing  to  do  for  God ;  and 
that  we  may  be  courageous  and  willing  to  die  for  God. 

But  why  should  I  debate  this  difference?  Let  me  compound  it 
rather ;  holiness  and  suffering  must  both  go  together,  for  no  one  can. 
suffer  for  Christ,  but  they  whose  hearts  are  drawn  forth  to  love  him 
above  all  things.  The  priests  under  the  law  were  to  search  the  burnt- 
offering,  and  if  it  were  scabby,  or  had  any  blemish  upon  it,  it  was  to 
be  laid  aside  and  not  offered.  The  Lord  doth  not  desire  a  scabbed 
carnal  man  should  suffer  for  him.  He  that  keeps  the  commandments 
is  best  able  to  suffer  for  them.  In  Mat.  v.,  first  Christ  saith,  '  Blessed 
are  the  pure  in  heart,'  ver.  8,  then,  '  Blessed  are  they  that  suffer  for 
righteousness'  sake,'  ver.  10.  The  blessing  of  martyrdom  is  put  in  the 
last  place,  implying  that  a  martyr  must  have  all  the  precedent  graces 
of  meekness,  humility,  poverty  of  spirit,  &c.  Therefore  we  must  look 
for  doing  the  will  of  God,  and  suffering  the  will  of  God,  before  these 
promises  be  accomplished,  and  the  things  we  hope  for  brought  about. 

[1.]  To  suffer  for  God.  It  is  oftentimes  a  crime  to  be  faithful  to 
Christ's  interests,  and  a  matter  of  danger  to  be  a  thorough  Christian ; 
when  men  are  exposed  to  affronts,  and  troubles,  and  disgraces,  they 
need  all  the  wisdom  and  grace  that  possibly  they  can  get  together. 
Now  faith  is  '  the  substance  of  things  hoped  for  ; '  there  will  be  our 
best  furniture;  why  ?  for  this  will  teach  us  to  counterbalance  our 
temptations  with  our  hopes.  It  puts  your  hopes  in  one  balance,  when 
the  devil  puts  the  world  with  all  terrors,  disgraces  and  losses  in  the 


VER.  1.]  SERMONS  UPON  HEBREWS  XL  335 

other ;  and  then  the  soul  triumphs,  and  says,  that  our  losses  are  no 
more  to  be  compared  with  our  gains,  than  a  feather  is  to  be  set 
against  a  talent  of  lead.     '  I  reckon/  saith  the  apostle,  Rom.  viii.  18, 
'  that  the  sufferings  of  this  present  time  are  not  worthy  to  be  compared 
with  the  glory  that  shall  be  revealed  in  us ; '  and  the  bitterness  of  the 
cross  is  allayed  and  sweetened  by  comparing  our  hopes  with  it.     Thus 
Moses  sets  the  recompense  of  reward  against  the  loss  of  the  pleasures, 
treasures,  and  honours  of  Egypt,  Heb.  xi.  24,  25.     And  those  forty 
martyrs  Basil  speaks  of  that  were  kept  naked  in  the  open  air  in  a  cold 
frosty  night,  and  to  be  burnt  the  next  day,  they  cried  out, '  Sharp  is  the 
cold,  but  sweet  is  paradise ;  troublesome  is  the  way,  pleasant  is  the  end 
of  the  journey  ;  let  us  endure  the  cold  for  the  present,  and  the  patri 
arch's  bosom  shall  soon  warm  us/  &c.     These  passages  will  truly  open 
the  meaning  of  the  apostle,  that  'faith  is  the  substance  of  things 
hoped  for/  &c.,  when  we  can  really  set  one  against  the  other,  and  bear 
the  hardest  lot  that  can  befal  us  upon  expectation  of  our  blessed  hopes. 
And  that  of  the  apostle  doth  notably  open  it,  2  Cor.  iv.  16,  '  For  this 
cause  we  faint  not/  &c.,  why?  ver.  18.  'While  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not  seen ;  for  the 
things  which  are  seen  are  temporal,  but  the  things  which  are  not  seen 
are  eternal ; '  that  is,  when  we  are  supported  and  fortified  by  a  remem 
brance  and  certain  expectation  of  our  blessed  hopes.     When  the  Jews 
were  full  of  fury  against  Stephen,  Act.  vii.  56,  'he  saw  the  heavens 
opened ; '  and  so  he  fortified  himself  against  the  anger,  and  shower  of 
stones  from  the  people.     There  was  somewhat  of  miracle  and  ecstasy 
in  that  vision,  the  glory  of  heaven  being  represented  not  only  to  his 
soul,  but  possibly  to  his  senses  by  some  external  representation.     But 
as  to  the  substance  of  the  comfort  itself,  it  is  that  which  falls  out 
ordinarily  in  a  way  of  believing  ;  faith  opens  heaven  to  a  believer,  and 
brings  him  to  the  company  of  the  blessed  ;  and  when  the  soul  is  taken 
up  with  the  thoughts  of  another  world,  it  can  better  digest  trouble 
here.     Faith  is  the  perspective  of  his  soul,  he  seeth  heaven  opened 
and  glory  prepared  for  him,  and  then  the  temptation  vanisheth.     This 
is  the  reason  believers  can  endure  plundering  '  and  spoiling  of  goods/ 
Heb.  x.  34.     '  Faith  is  the  substance  of  things  hoped  for.'     Let  goods 
go,  saith  a  believer,  so  he  may  keep  his  interest  in  the  better  and  more 
enduring  substance.     The  Christians  in  the  primitive  times  were  first 
exposed  to  the  rapine  and  malice  of  the  rude  people,  before  actions  at 
law  or  any  legal  process  was  formed  against  them  by  the  persecuting 
edicts  of  the  Roman  emperors  for  their  profession.     And  the  Jews 
were  most  fierce  against  Christians  in  that  kind  ;  they  would  spoil  them, 
and  they  could  have  no  advantage  against  them.    Now '  they  took  joy 
fully/  they  were  willing  to  part  with  them  as  Joseph  with  his  coat  to 
keep  his  conscience  ;  and  to  quit  all  worldly  possessions,  because  they 
had  an  assurance  of  a  better  and  a  more  enduring  substance.     So  that 
it  is  of  great  use  to  support  suffering  graces,  as  fortitude  and  self- 
denial. 

[2.]  To  do  for  God.  As  to  the  doing  part,  those  graces  serve  for 
doing  the  will  of  God,  which  is  our  constant  trial.  Look  to  the  several 
parts  of  our  duty. 

(1.)  For  the  destructive  part,  or  the  work  of  mortification.     When 


336  SERMONS  UPON  HEBREWS  XI.  [SfiR.  II. 

heaven  is  in  the  eye  and  heart  of  a  believer,  when  it  is  preoccupied  by 
his  faith,  sin  hath  less  power  upon  the  heart.  When  faith  gives  sub 
stance  and  being  to  your  hopes,  it  will  appear  in  your  lives  ;  you  will 
mortify  corruption,  and  study  holiness,  while  you  can  set  the  pleasures 
on  God's  right  hand  against  the  pleasures  of  sin  ;  and  you  can  reason 
thus,  Rom.  viii.  13,  'If  I  live  after  the  flesh,  I  shall  die;  but  if  I, 
through  the  Spirit,  mortify  the  deeds  of  the  body,  I  shall  live.'  You 
will  be  more  able  to  bear  with  the  difficulties  of  religion,  when  you  see 
you  do  not  act  upon  an  uncertain  futurity  ;  you  do  not  fight  as  those 
that  are  uncertain ;  as  the  apostle  speaks,  Heb.  x.  36,  '  That  after  ye 
have  done  the  will  of  God  ye  might  receive  the  promise.'  Nay,  before 
\ve  have  done  the  whole  will  of  God,  faith  receives  the  promise ;  we 
have  the  root,  though  not  the  blossom.  It  is  true,  Christ  calls  to  suffer 
unpleasing  austerities ;  aye,  but  heaven  makes  amends  for  them  all. 
Therefore  whenever  sensitive  desires  insinuate  themselves,  faith  can 
see  carnal  pleasures  are  base,  and  but  the  happiness  of  beasts ;  and 
they  are  short,  '  pleasures  of  sin  for  a  season,'  Heb.  xi.  25,  and  they 
issue  themselves  into  unspeakable  torments ;  '  they  shall  mourn  at  last,' 
Prov.  v.  11.  When  the  devil  would  make  you  faint  and  lazy  in  the 
work  of  the  Lord,  faith  can  represent  the  short  continuance  of  the 
present  difficulty ;  so  when  the  devil  would  beget  irksome  thoughts  of 
duty,  faith  can  represent  endless  delights  that  will  follow  ;  and  then  the 
believer  determines,  it  is  better  to  go  to  heaven  with  labour,  than  to 
hell  with  pleasure.  This  is  that  which  made  Moses,  who  had  an  eagle 
eye,  so  victorious :  Heb.  xi.  26,  'He  had  respect  to  the  recompense  of 
the  reward/  which  made  him  despise  the  pleasures,  and  treasures,  and 
honours  of  Egypt.  The  looking  upon  the  recompenses  makes  hope  to 
have  such  an  influence  on  the  life ;  for  those  views  and  foretastes  of 
heaven  will  beget  such  a  strong  persuasion  in  the  heart  of  a  believer, 
that  all  the  reasons  in  the  world  shall  not  alter,  or  break  the  force  of 
his  spiritual  purpose.  When  the  devil  tempts  to  filthiness,  unclean- 
ness,  wantonness,  faith  presents  hopes  of  being  consorts  and  followers 
of  the  unspotted  and  immaculate  Lamb.  When  we  are  tempted  to 
neglect  duty  for  worldly  advantages,  faith  doth  oppose  the  glory  of  our 
inheritance,  the  riches  of  the  new  Jerusalem,  and  what  is  the  hope  of 
our  high  calling,  and  the  good  treasure  God  hath  opened  to  us  in  the 
new  covenant.  If  we  are  tempted  to  hunt  after  worldly  honour,  faith 
proposeth  a  crown  of  righteousness  which  the  just  and  righteous  God 
will  give  us  at  that  day.  If  the  fear  of  disgrace  make  us  loosen  and 
slacken  our  duty,  faith  proposeth  the  confusion  of  face  wherewith  the 
wicked  shall  appear  before  the  throne  of  the  Lamb,  and  the  disgrace 
that  shall  fall  upon  the  wicked  at  the  great  day.  So  when  we  are 
tempted  to  murmuring  and  repining  under  the  cross,  faith  will  assure 
that  though  the  way  be  rough,  the  end  of  the  journey  will  be  sweet. 
So  that  the  promises  are  like  cordials  next  the  heart,  and  keep  the 
poison  from  seizing  upon  the  vital  spirits,  and  preserve  the  soul  in  a 
holy  generousness  and  bravery  for  God ;  they  tell  us  of  rivers  of  pleasure 
that  stream  out  of  the  heart  of  Jesus  Christ,  and  the  sweet  content  we 
ehall  enjoy  with  God  for  evermore. 

(2.)  For  diligence  and  seriousness  in  a  holy  life.     The  nearer  things 
are,  the  greater  and  the  more  they  work  upon  us,  and  the  further  off 


\TER.  1.]  SERMONS  UPON  HEBREWS  XI.  337 

the  less.  Those  never  thought  of  repentance  that  put  far  away  the 
evil  day,  Amos  vi.  3.  A  star  at  a  distance,  though  of  great  magnitude, 
seems -like  a  spark  or  spangle.  We  are  sensible  of  things  more,  the 
nearer  they  are ;  distance  doth  much  alter  our  apprehensions  of  things ; 
we  have  not  the  same  notions  of  eternity,  living  as  we  shall  have  when 
we  come  to  die.  Oh  !  when  time  begins  to  draw  to  an  end,  and  we  are 
going  into  the  other  world,  what  would  we  give  to  live  over  our  lives 
again  ?  Oh,  how  diligent,  watchful,  serious  should  we  be  if  we  had  the 
sense  of  eternity. upon  our  hearts!  Now  how  shall  we  do  to  make 
things  at  a  distance  to  be  near  to  us  ?  Thus,  faith  is  the  perspective 
of  the  soul.  As  by  a  perspective  glass  we  see  things  at  a  distance  as 
if  they  were  present  and  near  at  hand  ;  so  faith  apprehends  things  at 
a  distance,  and  makes  them  work  upon  us.  Certain  expectation  pro- 
duceth  industrious  prosecution  :  Phil.  iii.  14, '  I  press  on  to  the  mark,' 
saith  Paul,  '  for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus.' 
We  make  the  world  believe  that  heaven  and  hell  are  things  spoken  in 
jest,  whilst  we  are  so  careless  about  them ;  but  when  we  apprehend 
them  in  good  earnest,  and  have  a  true  sense  of  them,  then  we  fall  a- 
working  out  our  salvation  with  fear  and  trembling ;  we  see  that  all 
the  diligence  and  holy  care  we  can  use  is  little  enough  to  carry  away 
this  great  prize  of  the  eternal  enjoyment  of  God.  By  faith  you  look 
within  the  veil,  and  lift  up  the  heart  to  the  heavenly  joys,  and  this 
keeps  the  heart  watchful  over  the  blessed  hope.  It  is  the  description 
of  a  believer:  Jude  ver.  21,  'Looking  for  the  mercy  of  our  Lord 
Jesus  Christ  unto  eternal  life.'  Now  we  have  no  other  eye  but  faith, 
and  faith  stands  you  in  stead,  as  it  confirms  you  in  the  certainty  of 
your  hopes.  Heaven  is  in  the  heart  by  faith,  and  therefore  the  heart 
is  in  heaven  by  spiritual  meditation  ;  all  their  thoughts  are  about  their 
country  :  Phil.  iii.  20,  '  For  our  conversation  is  in  heaven  ; '  and  all  the 
business  of  their  lives  is  to  approach  nearer  to  their  hopes.  Paul  was 
taken  up  into  the  third  heaven.  Faith  giveth  you  a  temperate  and 
deliberate  view,  though  not  by  such  a  rapid  motion,  yet  by  serious  and 
solemn  thoughts,  and  so  keeps  the  soul  in  a  heavenly  frame  and 
expectation.  It  puts  your  head  above  the  clouds,  and  in  the  midst  of 
the  world  to  come.  The  apostle  biddeth  us  to  lay  up  in  store  for  our 
selves  a  good  foundation  against  the  time  to  come,  '  that  we  may  lay 
hold  of  eternal  life/  1  Tim.  vi.  19.  Now  faith  doth  not  only  lay  the 
first  stone,  but  the  whole  heap  is  increased,  the  work  of  holiness  is 
carried  on  by  the  help  and  assistance  of  faith,  which  keepeth  heaven 
and  eternal  life  in  the  view  of  the  soul,  and  so  ericourageth  heavenly 
motions  and  endeavours. 

(3.)  For  contentation,  that  is  a  necessary  part  of  the  holy  life. 
This  contentation  is  two-fold;  under  the  difficulties  and  inconveniences 
of  the  present  life,  and  under  the  want  and  distance  of  our  future 
comfort. 

(1st.)  Under  the  difficulties  and  inconveniences  of  the  present  life. 
Faith  sweetens  all  the  afflictions  of  this  life  by  presenting  the  advan 
tages  of  the  future,  and  balanceth  what  we  feel  with  what  we  do 
expect.  The  shortest  life  is  long  enough  to  be  sensible  of  incon 
veniences  and  many  calamities.  But  though  the  way  is  rough,  faith 
seeth  heaven  at  the  end  of  the  journey,  and  so  it  conveyeth  real  sup- 

VOL.   XIII.  Y 


338  SERMONS  UPON  HEBREWS  XI.  [SfiR.  II. 

port  and  comfort  into  the  soul  and  heart  of  a  believer.  A  Christian 
may  live  in  the  sweetness  of  tranquillity  in  the  midst  of  all  outward 
disturbances,  because  the  presence  of  his  hopes  makes  amends  for  all, 
and  giveth  him  a  happy  dedolency  that  he  feels  nothing ;  whereas 
when  faith  is  weak  we  soon  faint :  Ps.  cxix.  92,  '  Unless  thy  law  had 
been  my  delight,  I  had  perished  in  my  affliction/  There  is  such  a 
sweetness  in  the  word,  that  when  faith  takes  hold  of  it,  the  sense  of 
worldly  misery  is  overwhelmed  and  quenched.  Faith  is  like  a  cordial 
that  keeps  off  the  poison  of  affliction  from  the  vital  spirits,  and  the 
poison  of  the  encumbrances  of  the  present  life  from  the  soul :  Ps. 
xxvii.  13,  '  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of 
God  in  the  land  of  the  living,'  that  is,  without  the  sense  of  eternal 
happiness  I,  had  been  utterly  lost.  Heaven  is  properly  the  land  of  the 
living,  and  that  he  respecteth.  To  see  God  in  the  land  of  the  living 
is  as  much  as  to  enjoy  God  in  heaven ;  and  so  the  Chaldee  explaineth 
it,  in  the  land  of  life  eternal. 

(2dty.)  It  helps  us  to  contentation  under  the  want  and  distance  of 
our  future  comforts.  Let  it  not  seem  a  paradox,  that  here  the  conflict 
is  hardest.  It  is  easier  to  bear  the  evil  than  wait  for  the  promised 
good,  for  sorrows  are  better  and  sooner  allayed  than  desires.  Desires  are 
the  vigorous  bent  of  the  soul,  and  they  are  impatient  of  check,  chiefly 
when  they  are  drawn  forth  upon  reasons  of  religion,  and  usually  after 
much  mortification.  It  is  very  hard  to  tarry  the  Lord's  leisure  for  the 
enjoyment  of  their  hopes,  when  their  hearts  are  weaned  from  the  world ; 
their  pulse  then  beats  strongly  towards  Christ,  and  it  is  a  hard  matter 
to  cool  and  restrain  the  vehemency  of  their  desires,  especially  towards 
our  latter  end.  The  nearer  we  are  to  the  enjoyment  of  any  good,  the 
more  impatient  we  are  of  the  want  of  it ;  as  a  stone  moveth  faster, 
when  nearest  the  centre.  All  natural  motion  is  swifter  in  the  close ; 
so  a  Christian's  motions,  though  slow  in  the  beginning,  are  swift  in  the 
close  ;  therefore  their  hearts  beat  with  longing  desires,  ready  to  break 
within  them  for  the  enjoyment  of  Christ.  And  this  burden  is  the 
greater,  because  faith  gives  a  partial  enjoyment ;  but  the  same  faith, 
which  stirs  up  those  desires,  also  yields  the  remedy  against  the  vehe 
mency  of  them.  Desire  is  not  only  the  fruit  of  hope,  but  patience : 
2  Peter  iii,  12,  '  Looking  for,'  or  waiting  for,  and  yet '  hastening  to  the 
coming  of  the  Lord.'  The  word  in  the  original,  '  looking  for,'  notes  a 
patient  bearing:  now  these  two  words  seem  contrary,  waiting,  yet 
hastening.  This  is  the  disposition  of  the  people  of  God,  they  look  for, 
and  they  hasten  to  the  Lord's  coming.  They  covet  the  everlasting 
state,  and  yet  wait  God's  leisure.  There  is  a  vehemency  and  yet  a 
regularity  in  their  expectations,  and  both  are  promoted  by  this  act  of 
faith :  for  faith  gives  certainty,  and  that  quiets  the  soul,  though  there 
be  not  present  enjoyment.  The  first  effect  of  faith  is  a  present  interest 
and  title,  and  '  He  that  believeth  maketh  not  haste,'  Isa.  xxviii.  16. 
Those  prelibations  of  heaven  we  have  in  the  world,  the  scripture  gives 
us  under  a  double  notion ;  the  first-fruits,  and  earnest ;  the  first-fruits 
or  tastes  how  good ;  and  an  earnest  or  pledge,  how  sure.  Under  the 
quality  of  the  first-fruits,  so  they  do  awaken  desires  and  vehement 
longings :  Kom.  viii.  23,  '  We  that  have  the  first-fruits  of  the  Spirit, 
even  we  ourselves  groan  within  ourselves,  waiting  for  the  adoption,  to 


VER.  1.]         SERMONS  UPON  HEBREWS  xr.  339 

wit,  the  redemption  of  our  bodies.'  A  Christian  hath  tasted  how  sweet 
God  is  in  Christ,  therefore  he  groans  after  the  full  enjoyment  of  him. 
As  they  are  an  earnest,  2  Cor.  i.  22,  '  Who  hath  sealed  us,  and  given 
us  the  earnest  of  the  Spirit  in  our  hearts ; '  so  it  is  a  ground  of  waiting. 
We  may  trust  God  if  he  hath  given  us  an  earnest.  It  is  not  for  the 
comfort  of  a  man  to  carry  his  inheritance  at  his  back,  it  is  enough  that 
he  hath  a  right  and  title.  Faith  is  every  way  as  sure,  though  not  as 
sweet  as  sense;  and  therefore  a  believer  waits  as  long  as  God  hath 
anything  for  him  to  do  in  this  world  upon  this  security  of  faith.  It  is 
true,  he  is  in  a  strait,  his  desires  press  him,  yet  he  will  wait.  Thus 
St.  Paul,  Phil.  i.  23,  24, '  I  am  in  a  strait  between  two,  having  a  desire 
to  be  dissolved,  and  be  with  Christ ;  but  to  abide  in  the  flesh  is  more 
needful  for  you.'  A  Christian  is  thus  divided  between  his  own  profit 
and  God's  will,  and  God's  glory  ;  but  at  length  faith  casts  the  scales, 
and  brings  him  to  a  holy  contentation  with  the  pleasure  of  God.  The 
first-fruits  beget  longings ;  and  the  earnest  keeps  us  from  murmuring 
and  discontent ;  so  the  sureness  sweetens  the  pain  which  the  remote 
ness  occasions. 

Use  1.  To  examine  whether  you  have  this  kind  of  faith  or  no,  which 
is  the  substance  of  things  hoped  for.  To  discover  how  little  of  this 
faith  there  is  in  the  world,  consider — 

1.  Many  men  say  they  believe,  but  alas,  what  influence  have  their 
hopes  upon  them  ?     Do  they  affect  them  ?     Do  they  engage  them  as 
things  present  and  sensible  do  ?     Alas,  in  the  general,  things  temporal 
work  more  upon  us  than  things  eternal,  and  things  visible  than  things 
invisible.     A  small  matter  will  prove  a  temptation ;  a  little  pleasure 
and  profit,  how  doth  it  set  you  a- work?     We  have  not  half  that 
seriousness  in  spiritual  business  that  we  have  in  earthly.     Surely  men 
do  not  believe  heaven,    because  they  are  so  little  affected  with  it; 
because  they  mind  and  care  for  it  and  labour  for  it  so  little.     Alas ! 
they  live  as  if  they  never  heard  of  any  such  thing,  or  believe  not  what 
they  hear ;  every  toy  and  trifle  is  preferred  before  it.     If  a  poor  man 
understood  that  some  great  inheritance  was  bequeathed  to  him,  would 
not  he  often  think  of  it,  and  rejoice  in  it,  and  long  to  go  and  see  it,  and 
take  possession  of  it  ?     There  is  a  promise  of  eternal  life  left  with  us 
in  the  gospel,  but  who  puts  in  for  a  share  ?     Who  longs  for  it  ?     Who 
takes  hold  of  it  ?     Who  gives  all  diligence  to  make  it  sure  ?     Who 
desires  to  go  and  see  it  ?     Oh,  that  I  might  be  dissolved,  and  be  with 
Christ !     Because  these  hopes  have  so  little  influence  on  us,  it  is  a  sign 
we  do  not  make  them  exist  in  our  hearts. 

2.  You  may  discern  it  by  your  carriage  in  any  trial  and  temptation. 
When  heaven  and  the  world  come  in  competition,  can  you  deny  present 
carnal  advantages  upon  the  hopes  of  eternity  ?  do  you  forsake  all  as 
knowing  you  shall  have  a  thousand  times  better  in  another  world  ?     So 
did  Moses,  Heb.  xi.  24, 25  ;  the  reason  is  rendered — '  For  he  had  respect 
to  the  recompense  of  reward;  'then  is  the  best  time  to  judge  of  your 
spirit;  then  God  puts  you  to  it;  therefore  they  are  called  temptations  and 
trials.     Certainly  it  is  of  much  profit  to  observe  the  issue  and  result  of 
these  deliberate  debates  arid  conflicts  that  are  in  the  conscience.     Now 
where  faith  is  the  substance  of  things  hoped  for,  there  will  be  a  denial 
of  present  carnal  advantages ;  heaven  will  be  as  present  as  the  temptation, 


340  SERMONS  UPON  HEBREWS  XI.  [SER.  II. 

and  you  will  see  Jesus  Christ  outbidding  the  world  ;  nay,  that  momen 
tary  sufferings  are  not  meet  to  be  named  the  same  day  with  your  hopes. 
If  the  world  should  come  in  competition  with  glory,  to  violate  con 
science  for  a  present  satisfaction,  faith  comes  away  from  the  contest 
with  an  holy  disdain  and  indignation  at  such  a  comparison.  In  vain 
is  the  snare  laid  before  the  bird  that  is  of  so  high  and  so  noble  a  flight. 
The  servants  of  the  Lord  were  tortured,  Heb.  xi.  35  ;  in  the  original 
it  is  €Tv/ji(f)avL(T6ijarav,  they  were  stretched  Out  as  a  drum,  yet  they 
would  not  accept  of  deliverance,  that  they  might  obtain  a  better 
resurrection.  Will  you  be  taken  off  the  rack  ?  No.  The  world  offered 
them  a  release,  but  faith  offered  them  a  resurrection,  the  raising  of  the 
body  out  of  the  grave  to  the  glory  of  God.  The  world  suggests  earthly 
enjoyments,  present  advantages,  You  may  have  such  and  such  prefer 
ments  for  the  violating  of  conscience ;  then  faith  comes  with  the  treasures 
of  the  covenant.  We  are  put  to  our  choice  many  times  either  to  wrong 
conscience,  or  accept  of  the  world's  profits  ;  outward  conveniences  are 
put  into  one  scale,  faith  puts  your  hopes  into  the  other ;  one  is 
present,  the  other  is  absent.  Now  observe  the  workings  of  your  spirits 
in  such  cases.  I  confess  there  may  be  a  resistance  sometimes  out  of 
stubbornness,  but  if  there  be  faith,  it  will  work  thus,  by  presenting  your 
hopes,  and  casting  the  balance  by  an  exceeding  weight  of  glory.  We 
can  lose  nothing,  saith  faith,  but  we  shall  have  better  in  heaven ;  we 
can  gain  nothing,  but  Christ  will  be  more  advantage  to  us.  Upon  this 
a  believer  sells  all  to  purchase  the  pearl  of  price.  , 

3.  If  faith  do  substantiate  your  hopes,  though  you  do  not  receive  pre 
sent  satisfaction,  you  may  discern  it  by  this,  you  will  entertain  the 
promises  with  much  respect  and  delight.  Are  they  dear  and  precious 
to  you  ?  You  would  embrace  the  promises  if  you  looked  upon  them 
as  the  root  of  the  blessing.  It  is  said  of  the  patriarchs,  Heb.  xi.  13, 
that  'they  saw  the  promises  afar  off,  and  were  persuaded  of  them, 
and  embraced  them.'  When  they  were  to  go  out  of  the  world,  they  took 
their  leave  of  the  promises  with  embraces ;  though  they  came  not  to 
possession,  they  were  persuaded  of  the  possession ;  though  they  lived 
many  years  before  the  promises  concerning  the  Messiah  took  effect,  yet 
they  embraced  them.  Such  ceremonies  and  compliments  pass  between 
friends;  we  hug  them  and  commend  them  to  the  Lord  ;  so  faith  hugs 
the  promises,  and  commends  them  to  God's  power.  Oh  !  these  are  sweet 
promises ;  these  one  day  will  bring  a  Messiah,  and  yield  a  saviour  to 
the  world.  Old  Jacob,  when  he  took  leave  of  his  sons,  he  blessed  them ;  he 
saith  to  oner—'  His  bow  shaU  abide  in  strength/  Gen.  xlix.  24  ;  this  shall 
be  a  victorious  warrior ;  to  another,  so  and  so.  Or,  as  we  do,  when  we 
part  with  children  of  great  hopes,  just  so  did  these  holy  patriarchs  deal 
with  the  promises  when  God  had  given  them  but  an  obscure  significa 
tion  of  heaven  and  a  Christ ;  they  were  embracing  these  sayings  as  the 
comfort  and  strength  of  their  souls;  when  they  went  down  to  the  grave  ; 
they  could  not  with  Simeon  hold  Christ  in  their  arms,  yet  they  held  the 
promises  in  the  arms  of  their  faith.  So  it  will  be  with  you;  you  will 
rejoice  in  God  because  of  his  word,  Ps.  Ivi.  4.  When  you  take  hold 
of  the  promise,  you  have  the  blessing  by  the  root,  and  this  should  fill 
you  with  holy  joy,  oh,  these  are  great  and  precious  promises !  2  Peter  i. 
4.  Here  is  a  promise  that  will  yield  me  heaven  ;  this  complete  holiness, 


.  1.]  SERMONS  UPON  HEBREWS  XL  341 

this  the  fruition  of  God.  By  this  promise  I  can  expect  to  meet  the 
faithful  of  God  in  heaven ;  by  this  promise  I  can  expect  to  sit  down 
with  Abraham,  Isaac  and  Jacob  ;  by  this  promise  I  can  look  for  the 
abolition  of  sin  ;  by  this  for  the  bruising  of  Satan  under  my  feet ;  by 
this  for  a  freedom  from  all  temptations,  desertion  and  trouble.  And 
they  will  cherish  a  little  spark  of  grace  ;  here  is  a  bud  of  glory ;  here 
are  some  morning  glances,  some  forerunning  beams' of  the  light  that 
shall  shine  upon  us  in  heaven. 

4.  You  may  discern  it  by  this,  the  mind  will  often  run  upon  your 
hopes.  Where  the  thing  is  strongly  expected,  the  end  and  aim  of  your 
expectation  will  still  be  present  with  you.  Thoughts  are  the  spies  and 
messengers  of  the  soul.  Hope  sends  them  out  after  the  thing  expected, 
and  love  after  the  thing  beloved ;  therefore  it  stands  upon  you  to  see 
how  your  thoughts  and  principal  desires  are  fixed.  Where  the  thing 
is  strongly  expected  thoughts  are  wont  to  spend  themselves,  and  to  be 
set  a-work  in  creating  images  and  suppositions  of  the  happiness  we  shall 
have  in  the  enjoyment ;  and  so  the  future  condition  will  often  run  in 
your  mind,  and  be  present  with  you.  For  instance,  if  a  poor  man  were 
adopted  into  the  succession  of  a  crown,  he  would  please  himself  in  the 
supposition  of  the  honour  and  splendour  of  the  royal  and  kingly  state 
that  is  set  up  in  his  own  thoughts.  And  did  we  believe  we  are  heirs 
of  the  kingdom  of  heaven,  co-heirs  with  Christ,  we  would  often  think 
of  the  happy  time  when  we  shall  come  to  heaven,  and  see  Christ  in 
the  midst  of  his  blessed  ones ;  when  we  shall  see  Abraham,  Isaac,  and 
Jacob  in  the  kingdom  of  heaven,  that  are  sat  down  at  the  feast  of  God, 
and  see  Paul  with  his  crown  of  righteousness  upon  his  head.  But  alas ! 
it  may  be  said  of  many,  heaven  is  not  in  their  thoughts,  their  hearts 
dwell  in  this  world,  because  they  do  not  expect  a  better :  therefore  they 
are  always  transported  with  admiring  thoughts  of  worldly  greatness  ; 
always  thinking  what  it  is  to  enjoy  thousands,  and  to  have  no  complain 
ing  in  their  families;  thinking  of  pulling  down  barns,  and  raising 
greater,  and  advancing  their  posterity.  We  are  thinking  of  our  plea 
sures,  lusts,  profits.  These  are  the  pleasing  thoughts  wherewith  we 
feast  our  souls.  We  should  still  observe  what  it  is  we  meditate  upon 
most,  which  way  the  contrivances  and  deliberations  of  your  souls  do 
tend.  Are  your  thoughts  taken  up  with  these  carnal  projects  ?  with 
those  whose  character  it  is,  Phil.  iii.  19,  '  That  they  are  enemies  of 
the  cross  of  Christ,  who  mind  earthly  things  ? '  or  2  Peter  ii.  14,  '  A 
heart  exercised  with  covetous  practices,'  always  running  upon  some 
worldly  designs,  plotting  how  to  get  the  world  into  their  net  ?  Christ 
describes  the  worldly  person :  Luke  xii.  17,  18,  '  He  thought  within 
himself,'  &c.  He  created  images  and  suppositions  in  his  soul  of  barns, 
possessions,  and  heritages ;  for  that  is  the  Holy  Ghost's  word  of  the 
carnal  man,  BieXoyi^ero,  he  dialogised  and  discoursed  with  himself. 
But  on  the  other  side  heaven  will  be  more  in  the  eye  and  mind  of  a 
Christian ;  and  these  provisional  thoughts  are  the  spies  sent  out  to  wel 
come  our  hopes.  I  will  tell  you  what  such  an  one  is  doing  ;  he  is  framing 
suppositions  of  the  welcome  he  shall  receive  of  Jesus  Christ  at  his  first 
coming  to  glory;  he  is  thinking  of  the  joy  between  him  and  his  fellow- 
saints,  when  they  shall  meet  in  heaven ;  there  is  a  stage  set  up,  and  a 
sweet  representation  and  acting  over  of  heaven  in  their  thoughts. 


342  SERMONS  UPON  HEBREWS  XI.  [SER.  II. 

5.  You  may  discern  it,  by  your  weanedness  from  the  world.     They 
that  know  heaven  to  be  their  home,  reckon  the  world  a  strange  country. 
There  is  a  more  excellent  glory  sealed  up  to  them  in  Christ,  and  they 
do  the  less  care  for  worldly  advantages  ;  certainly  they  do  not  lay  out 
their  strength  and  their  care  upon  them.     Who  would  purchase  a 
rattle  with  the  same  price  that  would  buy  a  jewel  ?  or  dig  for  iron  with 
mattocks  of  gold  ?     They  will  not  wear  out  their  affections  on  carnal 
things;  faith  aquainteth  them  with  nobler  objects.     The  woman,  when 
she  knew  Christ,  left  her  pitcher,  John  iv.  28,  29.     When  Christ  told 
Zaccheus  that  '  salvation  was  come  to  his  house/  then '  Lord,  half  of  my 
goods  I  give  to  the  poor/  &c.  Luke  xix.  8,  9.     But  now  when  men  only 
relish  and  favour  earthly  things,  and  live  as  if  their  hopes  were  only  in 
this  world,  they  either  have  no  right  to  heaven,  or  believe  they  have 
none. 

6.  There  will  not  be  such  a  floating  and  instability  in  their  expecta 
tion.     You  have  already  blessedness  in  the  root,  in  the  promises  ;  and 
though  there  be  not  assurance,  there  will  be  an  affiance,  and  repose  of 
the  mind  upon  God  :  if  there  be  not  rest  in  your  souls,  yet  there  will 
be  a  resting  upon  God,  and  a  quiet  expectation  of  the  things  hoped  for. 
Faith  is  satisfied  with  the  promise,  and  quietly  hopes  for  the  perfor 
mance  of  it  in  God's  due  time  :  Lam.  iii.  26,  '  It  is  good  that  a  man 
should  both  hope,  and  quietly  wait  for  the  salvation  of  the  Lord.' 
Belief  is  often  intermixed  with  doubtings,  yet  there  will  be  the  patience 
of  hope,  that  is  the  least ;  we  should  not  entertain  jealousies  and  sus 
picions  of  God.    There  is  a  free  promise,  though  not  a  certain  evidence, 
and  there  will  be  longing,  where  there  is  not  comfort. 

Use  2.  To  exhort  you  to  work  up  faith  to  such  an  effect,  that  it 
may  be  the  substance  of  things  hoped  for. 

1.  Work  it  up  in  a  way  of  meditation.     Let  your  minds  be  exercised 
in  the  contemplation  of  your  hopes  :  Mat.  vi.  21,  '  Where  your  treasure 
is,  there  will  your  heart  be.'     There  is  nothing  that  you  prize  but 
your  minds  will  run  upon  it.     How,  freely  and  frequently  can  we  think 
of  other  things,  our  lusts,  our  pleasures,  our  ordinary  occasions!  and 
shall  we  have  never  a  thought  of  that  place  where  our  treasure  is  ?    Our 
God,  our  Christ,  our  happiness  is  there  ;  should  not  our  hearts  be  there 
too  ?  Oh !  take  a  turn  now  and  then  in  the  land  of  promise ;  see  what  is 
made  over  to  you  in  Christ,  think  of  the  beauty  and  glory  of  that  hap 
piness  ;  surely  if  we  did  believe  and  esteem  it,  we  would  have  freer 
thoughts  of  that  heaven,  and  that  happiness  God  hath  made  over  to  us. 

2.  Work  it  up  in  a  way  of  argumentation.     Faith  is  a  reasoning 
grace :  Heb.  xi.  19,  \oyia-dfjievos,  '  Accounting  that  God  was  able  to 
raise  him  even  from  the  dead.'     Eeason  with  yourselves  thus  :  Is  there 
not  a  blessed  estate  reserved  in  heaven  for  all  that  come  to  God  in 
Christ?  and  so  for  me  if  come  to  Christ  ?     Others  have  the  possession, 
and  thou  hast  the  grant ;  the  deed  is  sealed,  and  thou  hast  the  convey 
ances  to  show ;  hast  thou  it  not  under  God's  hand  and  seal  ?  hast  thou 
not  a  promise  made  to  all  that  believe  and  repent  of  their  sins,  and  are 
willing  to  walk  with  God,  and  are  fruitful  in  good  works?     Is  not 
heaven  made  over  to  such  ?  and  God's  promises  were  ever  made  good  : 
2  Cor.  i.  20,  '  All  the  promises  of  God  in  him  arc  yea,  and  in  him  amen/ 
Nay,  hath  not  Christ  seized  upon  heaven  in  the  name  of  all  such  as 


VER.  1.]  SERMONS  UPON  HEBREWS  XL  343 

come  to  God  by  him  ?  And  hast  thou  not  had  some  first-fruits,  0  my 
soul,  some  foretastes,  some  earnests  of  the  Spirit  ?  Hath  not  God 
given  thee  a  little  comfort,  a  little  grace,  as  an  earnest  to  assure  thee 
of  the  greater  sum  ? 

3.  Work  it  up  in  a  way  of  expectation.     Look  for  it,  long  for  it, 
wait  for  it :  Tit.  ii.  13,  '  Looking  for  the  blessed  hope : '  and  Jude,  ver. 
21,  '  Looking  for  the  mercy  of  God  unto  eternal  life.'   I  have  a  gracious 
God,  and  a  tender-hearted  Saviour  in  heaven ;  I  am  therefore  looking 
and  longing  till  I  am  called  up  to  the  enjoyment  of  them. 

4.  Work  it  up  in  a  way  of  supplication.     Put  in  thy  claim — Lord  ! 
I  take  hold  of  the  grace  offered  in  the  gospel ;  and  desire  the  Lord  to 
secure  thy  claim :  Ps.  Ixxiii.  24,  '  Thou  shalt  guide  me  with  thy  counsel, 
and  afterwards  receive  me  to  glory  ; '  and  Ps.  xliii.  3,  '  0  send  out  thy 
light,  and  thy  truth ;  let  them  lead  me,  let  them  bring  me  unto  thy 
holy  hill,  and  to  thy  tabernacle.' 

5.  Work  it  up  in  a  way  of  close  and  solemn  application.     In  the 
Lord's  supper,  there  thou  comest  by  some  solemn  rites  to  take  possession 
of  the  privileges  of  the  covenant,  and  by  these  rites  and  ceremonies 
which  God  hath  appointed,  to  enter  ourselves  heirs  to  all  the  benefits 
purchased  by  Christ,  and  conveyed  in  the  covenant,  especially  to  the 
glory  of  heaven :  there  you  come  to  take  the  cup  of  blessing  as  a  pledge 
of  the  '  New  wine  in  your  Father's  kingdom,'  Mat.  xxvi.  29.    God  here 
reacheth  out  to  us  by  deed,  or  instrument,  what  was  by  promise  due  to 
every  believing  sinner  before. 

6.  Work  it  up  in  your  conversations  by  constant  spiritual  diligence. 
Is  heaven  sure,  so  sure  as  if  we  had  it  already,  and  shall  I  be  idle  ? 
Oh  what  contriving,  carking,  striving,  fighting,  warring  is  there  to  get  a 
step  higher  in  the  world  !    How  insatiable  are  men  in  the  prosecution 
of  their  lusts !  and  shall  I  do  nothing  for  heaven,  and  show  no  diligence 
in  pursuing  my  great  happiness?    Oh,  let  me  '  work  out  my  salvation 
with  fear  and  trembling,'     Phil.  ii.  12.     Shall  men  rise  early,  and  go 
to  bed  late,  and  all  for  a  little  maintenance  to  support  a  frail  tabernacle 
that  is  ever  dropping  into  the  grave,  and  crumbling  to  dust  ?  and  shall 
I  do  nothing  for  my  God  and  everlasting  hopes  ?     Certainly  if  we  did 
believe  these  things,  we  should  be  more  industrious. 

Use  3.  To  press  you  to  get  this  faith.  There  are  some  means  and 
duties  that  have  a  tendency  hereunto. 

1.  There  must  be  a  serious  consideration  of  God's  truth,  as  it  is 
backed  with  his  absolute  power :  '  I  change  not,  therefore  you  are  not 
consumed,'  Mai.  iii.  6.  If  either  the  counsel  or  the  being  of  God  change, 
it  must  be  out  of  forgetfulness  or  weakness.  It  cannot  be  out  of  forget- 
fulness,  for  all  things  past  and  to  come  are  present  to  God;  it  cannot 
be  out  of  weakness,  for  his  truth  is  backed  with  an  absolute  power ; 
therefore  a  hope  founded  upon  his  promise  is  not  liable  to  distrust. 
Truth  cannot  deceive,  nor  be  deceived.  Princes  and  potentates  may 
often  break  their  word  out  of  weakness,  lightness,  or  imprudence,  they 
cannot  foresee  inconveniences ;  their  light  is  bounded  as  well  as  their 
power  ;  but  in  God  there  is  no  error  or  mistake ;  no  weakness  and 
therefore  no  change :  2  Tim.  i.  12,  '  I  know  whom  I  have  believed, 
and  I  am  persuaded  that  he  is  able  to  keep  that  which  I  have  committed 
unto  him  against  that  day.'  I  know  I  have  given  up  my  soul  to  an 


344  SERMONS  UPON  HEBREWS  XI.  [SER.  II. 

able  God ;  and  I  have  waited  for  the  accomplishment  of  the  will  of 
an  able  God ;  and  Jude,  ver.  24,  '  To  him  that  is  able  to  keep  you.' 
Faith  stands  upon  these  two  supports,  God's  truth  and  power;  his 
mercy  is  engaged  by  his  truth,  and  dispensed  by  his  power;  therefore 
take  this  truth  and  power  of  God,  and  cast  it  into  the  lap  of  the  soul 
by  faith ;  and  then  you  may  be  as  certain  of  the  event  as  if  it  were 
already  exhibited. 

2.  You  must  relieve  faith  by  experiences :  by  considering  what  is 
past  we  may  more  easily  believe  that  which  is  to  come. 

[1.]  Cast  in  experiences  of  what  is  past.  The  patriarchs  believed 
Christ's  coming  in  the  flesh,  as  we  believe  and  own :  John  viii.  56, 
'  Your  father  Abraham  saw  my  day ; '  and  one  miracle  doth  facilitate 
and  prepare  belief  for  another.  The  belief  of  our  future  greatness 
is  facilitated  by  the  example  of  his  own  abasement.  When  Christ 
was  apparelled  with  flesh,  we  may  easily  believe  we  shall  be  clothed 
•with  glory.  Our  misery  cannot  hinder  us  from  being  glorified  with 
God,  since  Christ's  glory  did  not  hinder  him  from  being  abased  with 
men.  If  Christ  could  die,  then  a  sinner  might  live.  If  he  can  suffer 
upon  a  cross,  then  we  may  reign  in  glory.  If  the  greatness  of  promises 
raise  any  doubt,  let  us  look  to  Christ ;  for,  lest  high  promises  should 
find  no  credit  with  our  understanding,  God  clears  up  faith  by  this 
wonderful  instance. 

[2.]  God  hath  taken  you  into  an  estate  of  grace  and  marvellous 
light;  it  is  a  wonderful  thing  that  God  should  call  poor  sinners. 
God  hath  given  us  not  only  promises,  but  assurances  ;  an  earnest  as 
well  as  his  word.  All  that  is  past  is  but  a  foundation  ;  he  that  spared 
you  will  much  more  save  you;  glory  and  pardon  issue  out  of  the 
womb  of  the  same  grace.  Nay,  glory  is  a  lesser  thing  than  reconcila- 
tion,  or  the  first  act  of  pardon.  The  apostle  puts  a  much  more  upon 
it:  Horn.  v.  10,  'For  if  when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  his  Son:  much  more  being  reconciled,  we  shall 
be  saved  by  his  life.'  When  a  sinner  comes  to  be  accepted  into  grace, 
there  is  the  greatest  conflict,  for  there  is  a  great  conflict  between  justice 
and  mercy :  therefore  it  is  harder  to  get  the  guilty  sinner  to  be 
absolved,  than  a  pardoned  sinner  to  be  blessed.  If  he  has  called  me, 
will  he  not  glorify  me  ?  As  among  men  it  is  easier  to  keep  a  pardoned 
man  from  execution,  than  to  get  a  guilty  man  to  be  pardoned  ;  so  the 
apostle  makes  it  an  easier  thing  to  give  glory,  than  it  is  to  give  grace 
and  pardon. 

[3.]  Compare  your  hopes  with  carnal  hopes.  When  you  look  upon 
your  own  hopes,  you  may  say  with  David,  Ps.  xxxi.  19, '  Oh,  how  great 
is  thy  goodness  which  thou  hast  laid  up  for  them  that  fear  thee !' 
We  may  say  we  have  a  great  deal  laid  up,  and  a  great  deal  laid  out ; 
somewhat  in  hand,  and  more  in  hope.  In  spiritual  matters  our  expec 
tation  comes  far  short  of  enjoyment,  but  in  carnal  matters  the  hope 
is  far  above  the  comfort ;  therefore  they  are  called  vanity  and  vexation 
of  spirit ;  we  expect  more,  and  therefore  are  vexed  with  disappoint 
ment.  Carnal  hopes  are  but  like  dreams  of  waking  men,  that  make 
way  for  fear  and  for  sorrow.  If  you  live  in  the  hope  of  much  from 
the  world  you  will  be  but  like  dreamers,  that  have  an  imaginary 
content  in  their  sleep,  but  they  meet  with  real  disappointment  when. 


VER.  1.]  SERMONS  UPON  HEBREWS  xi.  345 

they  awake ;  so  when  we  expect  much  from  the  creature,  we  meet 
with  nothing  but  burden,  vanity,  and  vexation. 

[4.]  Make  it  the  work  of  your  lives  to  get  your  own  title  confirmed, 
and  assured  to  the  conscience.  Christians  are  to  blame  for  continuing 
so  long  in  uncertainties,  because  they  do  not  get  their  own  title  con 
firmed  :  1  Tim.  vi.  20,  '  Laying  up  in  store  for  yourselves  a  good 
foundation  against  the  time  to  come,  that  you  may  lay  hold  of  eternal 
life.'  If  you  would  make  eternal  life  present  to  the  soul,  then  lay  up 
solid  evidences.  And  mark,  he  speaks  '  laying  up '  to  note  this  work 
is  always  a  doing ;  always  we  must  be  laying  this  foundation. 


SERMON  III. 
And  the  evidence  of  things  not  seen. — HEB.  xi.  1. 

I  come  now  to  the  second  part  of  the  description — '  And  the  evidence 
of  things  not  seen.'     In  which  you  have — 

1.  The  act — it  is  the  evidence. 

2.  The  object — of  things  not  seen. 

[1.]  The  act,  which  belongs  chiefly  to  the  understanding,  as  the 
other  doth  to  the  will.  By  the  first  act,  faith  is  the  hand  of  the  soul 
to  lay  hold  of  eternal  life  ;  by  this  act,  faith  is  the  eye  of  the  soul  to 
look  towards  it,  and  represent  it  to  us. 

[2.]  The  object — '  Things  not  seen :'  it  is  of  a  larger  extent  than 
the  former.  All  matters  of  faith  are  not  future,  and  the  objects  of 
hope,  'things  not  seen/  is  a  term  more  capacious  and  comprehensive 
than  '  things  hoped  for.'  We  believe  past  and  present  things  as  well 
as  future,  but  we  cannot  be  said  to  hope  for  them  ;  as  the  creation  of 
the  world,  the  deluge,  the  deliverance  of  the  church  out  of  Egypt  and 
Babylon  ;  Christ's  incarnation  and  passion,  his  glorious  ascension,  the 
effusion  of  the  Holy  Ghost  upon  the  apostles ;  all  these  things  are 
past,  and  cannot  be  called  things  hoped  for ;  but  are  here  in  a  more 
comprehensive  expression  said  to  be  'things  not  seen.'  Many  present 
things  we  believe,  as  God's  providence,  the  intercession  of  Christ,  the 
influences  of  his  grace  upon  the  hearts  of  believers,  pardoning  mercy ; 
these,  because  they  could  not  be  comprehended  in  the  former  '  things 
hoped  for,'  are  delivered  to  us  in  this  latter  expression,  '  things  not 
seen.' 

My  business  mainly  is  to  discourse  of  the  object,  '  Things  not  seen/ 
But  in  my  way, — 

First,  Concerning  the  act.  Faith  is  said  to  be  eXey^o^,  'the 
evidence.'  The  word  is  by  some  rendered  the  argument  of  things  not 
seen  ;  by  others  the  demonstration  ;  by  us  the  evidence,  and  that  not 
altogether  unfitly.  For  though  the  original  word  hath  a  special 
emphasis,  which  I  shall  open  by  and  by  ;  yet  this  word  '  evidence  '  is 
of  great  significancy.  Evidence  is  most  proper  to  objects  of  sight,  and 
notes  clear,  distinct,  and  full  apprehension  of  objects  present ;  there- 


346  SERMONS  UPON  HEBREWS  XL  [SER.  III. 

fore  the  testimony  of  eye-witnesses  in  matters  of  fact,  we  call  it  the 
evidence ;  and  hence  it  is  translated  to  signify  the  clear  sight  of  the 
mind ;  the  clear  and  satisfactory  apprehension  is  called  an  evidence, 
when  the  object  is  represented  so  as  the  desire  of  knowledge  is  fully 
satisfied  concerning  the  truth  and  worth  of  it ;  for  this  end  doth  faith 
serve  in  the  soul,  to  give  us  a  satisfactory  knowledge  of  truths  delivered 
in  the  word.  This  doth  somewhat  clear  the  text. 

But  we  must  a  little  examine  the  original  word :  eXey^o?  is  a 
term  of  art,  and  implies  a  conviction  by  way  of  argument  and  dis 
putation.  Aristotle  saith,  it  is  o-uXXoytoyio?  T^?  di/THjba<re&>9,  a  con 
vincing  argument  or  dispute,  which  infers  conclusions  contradictory 
to  those  which  we  held  before.  And  in  this  sense  it  is  said  in  scrip 
ture  :  John  xvi.  8,  '  The  Spirit  e'Xey^et  shall  convince/  or  reprove  ; 
so  that  eXey^o?  is  a  confutation  of  an  opinion  which  men  were 
possessed  of  before.  So  it  is  used  Titus  i.  9,  where,  speaking  of 
the  office  of  a  minister,  eXey^ewrov?  avTi\eyovra<;,  to  convince  gain- 
savers,  that  is,  confute  their  cavils  and  prejudices  against  the  truth. 
Again,  the  philosopher  describes  this  conviction  to  be  such  an  arguing 
by  which  we  prove  TO  fj,rj  Svvarov  aXXw?  e%eiv  dyy'  ovrcas  &>?  ^/iet? 
\eryojj,ev — the  thing  is  impossible  to  be  otherwise  than  we  represent. 
Therefore  this  was  a  fit  and  chosen  word  by  the  apostle,  to  show  it 
was  a  clear  or  infallible  demonstration  of  eternal  verities  delivered  in 
scripture,  that  the  man  to  whom  it  is  made  cannot  think  otherwise 
than  as  it  is  represented  to  him.  Out  of  all  which  we  may  gather 
that  there  is  in  conviction — 

1.  A  representation  of  clear  grounds. 

2.  These  drawn  forth  in  argument  and  discourse. 
2.  A  confutation  of  prejudices. 

4.  A  sweet  constraint  of  the  mind  to  assent  and  subscribe  to  the 
truths  delivered.  All  these  are  in  faith — 


[I- 

[2-] 
[3. 

[4-] 


A  clearness  and  perspicuity  of  light. 

A  seriousness  of  arguing  and  dispute. 

Confuting  of  prejudices. 

A  sweet  consent,  or  rational  enforcement  of  the  mind,  a  com 


pulsion  of  the  soul  by  reasons,  an  answerable  assent  to  the  truth  of 
religion  as  certain  and  worthy  ;  as  I  shall  declare  in  this  following 
discourse. 

I  shall  wind  up  all  in  this  doctrine, 

Doct.  That  true  faith  is  an  evidence  or  convincing  light  concerning 
eternal  verities.  Or  take  it  thus : — It  is  a  grace  that  representeth  the 
things  of  religion  with  such  clearness  and  perspicuity  of  argument, 
that  a  believer  is  compelled  to  subscribe  to  the  truth  and  worth  of 
them ;  as  a  man  yieldeth,  when  he  seeth  clear  evidence  to  the 
contrary. 

There  are  in  faith  four  things : — 

1.  A  clear  light  and  apprehension.  As  soon  as  God  converteth  the 
soul,  he  puts  light  into  it.  In  the  old  world  you  know  the  first  thing 
that  God  made  was  light;  so  in  the  new  creation,  when  he  comes  to 
convert  sinners  he  infuseth  light,  brings  in.  a  stock  and  frame  of 
knowledge  into  the  soul ;  therefore  it  is  said,  Heb.  viii.  10,  '  I  will  put 
my  laws  into  their  minds,  and  write  them  in  their  hearts' — the  first 


VEK.  1.]  SKUMOXS  ITPOX  HEBREWS  m.  347 

and  great  privilege  of  the  covenant.  There  is  a  double  allusion.  '  I 
will  put  my  law  into  their  minds ; '  that  alludes  to  the  ark,  as  the 
tables  were  kept  in  the  ark ;  '  I  will  write  it  upon  their  hearts ; '  as 
the  law  was  written  upon  the  tables,  so  God  writes  it  upon  their 
hearts ;  so  doth  God  do  at  first  conversion ;  and  therefore  wherever 
there  is  faith,  there  must  be  light.  It  is  true,  this  change  is  not  so 
sensible  ;  light  enters,  like  a  sunbeam,  gently  and  without  violence ; 
God  opens  the  window,  and  draws  the  curtain.  This  is  a  most  neces 
sary  act.  Yet  there  is  a  sensible  difference  afterwards :  Eph.  v.  8, 
'  Ye  were  sometimes  darkness,  but  now  are  ye  light  in  the  Lord/  The 
devil  carrieth  on  his  kingdom  by  blindness  and  darkness,  and  Christ 
governs  by  light.  The  devil  keeps  men  in  bondage  and  captivity  by 
blinding  their  eyes,  by  casting  a  veil  of  prejudices  before  their  eyes : 
2  Cor.  iv.  4,  '  The  God  of  this  world  hath  blinded  the  minds  of  them 
which  believe  not/  And  God  recovers  them  out  of  this  captivity  by 
opening  their  eyes:  Acts  xxvi.  18,  '  To  open  their  eyes,  to  turn  them 
from  darkness  to  light,  and  from  the  power  of  Satan  to  God/  There 
cannot  be  any  act  of  a  rational  soul  about  an  object  without  knowledge 
or  light.  And  therefore  when  God  would  draw  our  consent  to  his 
covenant,  he  begins  with  the  understanding,  and  the  light  of  the 
glorious  gospel  shines  in  upon  us.  That  which  is  unknown  is  neither 
believed,  nor  hoped  for,  nor  desired,  nor  laboured  after.  When  Christ 
saith  to  the  blind  man,  John  ix!  35,  36,  'Dost  thou  believe  in  the  Son 
of  God  ? '  he  answered, '  Who  is  he,  Lord,  that  I  might  believe  on  him  ? ' 
Certainly  that  which  we  believe  we  must  have  a  thorough  sight  of. 
I  say,  a  man  must  understand  things  before  he  will  close  with  them, 
and  receive  them.  And  therefore  the  first  thing  that  God  doth  is  to 
give  us  a  mind  to  know  him  :  1  John  v.  20,  '  And  we  know  that  the 
Son  of  God  is  come,  and  hath  given  us  an  understanding  that  we  may 
know  him  that  is  true : '  and  the  new  creature  is  created  in  knowledge, 
Col.  iii.  10,  that  so  it  may  be  able  to  act  with  reason  and  judgment 
towards  objects  proper  for  it :  for,  according  as  things  are  known,  so 
they  powerfully  draw  and  attract  the  heart.  The  understanding  is  the 
great  wheel  of  the  soul,  and  guide  of  the  whole  man  ;  therefore  there 
must  be  something  done  to  satisfy  that ;  grace  will  begin  there,  and 
there  the  Lord  sets  up  the  light  of  faith.  As  sense  is  the  light  of 
beasts,  and  reason  the  light  of  men,  so  faith  is  the  light  of  Christians. 
And  as  there  is  a  distinct  light,  so  there  is  much  argument  and  dis 
course.  God  lays  up  principles,  and  faith  lays  them  out;  it  is  a 
prudent  steward  and  dispenser  of  the  knowledge  which  God  hath 
treasured  up  in  the  heart ;  therefore  when  unbelief  makes  opposition, 
and  when  the  heart  is  careless,  then  faith  fetcheth  the  law  out  of  the 
ark,  and  pleadeth  and  argueth  with  the  soul.  As  upon  the  approach 
of  an  enemy  against  a  country  they  draw  out  their  forces ;  so  doth 
faith  bring  forth  the  force  of  the  soul,  use  reason  and  discourse,  and 
draw  conclusions  out  of  the  principles  of  the  word,  that  it  may  beat 
its  enemy.  Keason  is  the  great  enemy  of  faith  ;  and  when  it  is  sancti 
fied  it  is  the  great  servant  of  faith  ;  by  discourse  and  disputing  it  doth 
convince  the  soul :  Rom.  vi.  11,  '  Reckoning  yourselves,'  or  reason 
yourselves  by  argument,  'that  you  are  dead  to  sin,  and  alive  to  God ;' 
Rom.  viii.  18,  'I  reckon  that  the  sufferings  of  this  present  time  are 


SERMONS  UPON  HEBREWS  XI.  [SER.  III. 

not  worthy  to  be  compared  with  the  glory  that  shall  be  revealed  in  us ;' 
that  is,  I  reason  thus.  And  it  is  said  of  Abraham,  Heb.  xi.  19,  '  He 
accounted  that  God  was  able  to  raise  him ; '  he  reasoned  the  case  thus 
within  himself,  There  is  nothing  impossible  to  God.  This  is  the  great 
advantage  of  a  believer  when  he  can  draw  out  particular  discourses 
and  arguments,  and  fortify  himself  by  such  conclusions  as  are  opposite 
to  his  particular  distrust  and  trouble,  when  he  can  reason  from  his 
happiness  to  come,  his  interest  in  Christ.  By  this  means  faith  doth 
set  on  either  the  promise  or  the  threatening ;  as  suppose,  if  the  heart 
be  backward,  and  loath  to  come  to  the  work  of  mortification.  If 
it  be  given  to  carnal  pleasure,  faith  comes  and  reasons  thus,  Rom. 
viii.  13,  'If  you  live  after  the  flesh,  you.  shall  die/  but  you  do  live 
after  the  flesh,  therefore  you  shall  die ;  but  if  you  through  the  Spirit 
mortify  the  deeds  of  the  body,  ye  shall  live — if  you  will  take  pains  in 
the  exercise  of  religion,  though  severe  for  the  present,  yet  it  shall  be 
sweet  for  the  time  to  come,  you  shall  live.  That  is  the  reason  why 
the  word  is  full  of  syllogisms  and  discourses ;  they  are  but  copies  of 
what  faith  doth  in  the  heart. 

2.  Faith  is  a  convictive  light,  that  findeth  us  corrupt  and  ill-princi 
pled,  and  full  of  prejudices  against  the  doctrine  of  the  gospel ;  and  it 
is  the  work  of  faith  to  root  out  of  the  soul  those  carnal  prejudices, 
carnal  counsels,  carnal  reasonings,  and  carnal  excuses  which  rise  up, 
and  exclude  and  shut  out  that  doctrine  which  the  gospel  offereth  to 
us. 

[1.]  Against  the  truth  of  the  gospel.  The  heart  of  man  is  naturally 
full  of  malice  and  atheism.  Man  is  not  white  paper,  he  is  prepossessed 
with  thoughts  '  that  exalt  themselves  against  the  knowledge  of  God  in 
Christ  Jesus/  2  Cor.  x.  6.  The  truths  of  religion  are  opposite  to  corrupt 
desires,  and  these  desires  have  leavened  thte  soul  with  carnal  prejudices, 
and  this  begets  jealousies  and  suspicious  reluctations.  Now  it  is  the  work 
of  faith  to  captivate  and  subdue  those  thoughts,  to  batter  down  those 
prejudices  that  lift  up  themselves  against  the  knowledge  of  God  and 
obedience  of  Christ.  And  therefore  one  great  work  of  the  Spirit  is, 
to  reprove  and  convince  the  world  not  only  of  sin,  but  of  righteous 
ness  and  judgment,  John  xvi.  8  ;  the  Spirit  doth  it  as  the  author,  and 
faith  as  the  instrument.  We  are  leavened  with  these  evil  maxims, 
that  sin  is  not  so  dangerous  as  it  is  represented  to  be  ;  that  holiness  is 
not  so  necessary ;  that  the  doctrines  of  Christ  are  but  fables ;  and 
therefore  the  apostle  saith,  2  Peter  i.  16.  'We  have  not  followed 
cunningly  devised  fables,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ ; '  implying  that  there  is  such  a 
thought  in  the  heart  of  man.  Man  hath  a  great  many  sottish  conceits 
of  all  these  things,  but  especially  of  the  gospel ;  for  conscience  will 
sooner  yield  to  moral  truths  than  truths  evangelical,  and  the  doctrine 
which  concerns  the  happiness  of  another  world.  We  are  by  nature 
sooner  convinced  of  sin  than  of  righteousness,  our  thoughts  being  more 
presagious  of  evil  than  of  good,  because  of  the  guilt ;  conscience  seeing 
nothing  but  sin,  can  infer  nothing  but  punishment ;  but  we  had  need 
be  convinced  of  all  three,  sin,  righteousness,  and  judgment.  It  is  not 
able  that  there  is  no  figure  so  common  in  scripture  as  a  prolepsis,  or 


.  1.]  SERMONS  UPON  HEBREWS  XL  349 

anticipation  of  objections.  Divine  doctrine  findeth  us  full  of  prejudices, 
and  there  is  an  aversion,  or  bearing  off  in  the  intellective  faculty,  as 
well  as  a  dissent.  Now  faith  never  leaveth  till  it  bringeth  in  other 
principles. 

[2.]  Great  prejudices  there  are  against  the  worth  of  the  gospel :  1 
Cor.  ii.  14,  '  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God :  for  they  are  foolishness  unto  him ;  neither  can  he  know  them, 
because  they  are  spiritually  discerned.'  If  we  be  convinced  that  there 
are  such  things  as  the  scripture  sets  forth,  we  are  not  convinced  of 
their  worth,  when  we  do  acknowledge  their  being ;  we  think  it  a  folly 
to  be  troubled  about  things  that  are  to  come ;  that  a  man  may  be 
saved  without  so  much  ado ;  and  why  should  he  venture  himself  upon 
the  displeasure  of  the  world,  and  the  consequences  of  it  on  things  that 
will  fall  out  we  know  not  when  ?  These  conceits  we  are  leavened 
with  :  but  faith  is  a  convincing  light  that  will  disprove  those  corrupt 
and  carnal  principles  we  drink  in. 

3.  It  is  an  overpowering  and  certain  conviction,  that  is,  such  as 
dispossesseth  us  of  our  corrupt  principles  and  grounds,  and  argueth  us 
into  a  contrary  opinion  and  contrary  belief.  Men  may  have  some 
knowledge  of  the  gospel,  and  yet  not  have  faith ;  they  may  have  some 
smitings  of  heart,  and  disapprove  of  the  principles  wherewith  they  are 
led,  and  practices  wherein  they  walk,  and  yet  have  not  faith,  but  only 
a  loose  and  wavering  opinion  of  the  things  of  God.  Then  is  the  soul 
convinced,  when  it  is  rationally,  and  above  all  cavil  and  contradiction, 
constrained  to  consent  to  the  truth  and  worth  of  the  things  propounded 
in  the  covenant ;  when  there  is  a  subduing  and  silencing  of  all  those 
carnal  principles  and  reasonings  which  were  wont  to  prevail  against 
the  truth.  What  the  apostle  saith  of  the  great  truth  of  the  gospel, 
the  grand  article  of  the  Christian  faith,  Christ's  dying  for  sinners,  is 
true  of  the  whole  frame  :  1  Tim.  i.  1 5,  '  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Jesus  Christ  came  into  the  world  to  save 
sinners.'  These  things  are  propounded  by  faith,  so  as  to  beget  a  firm 
assent  to  them  as  true,  and  a  consent  to  embrace  and  pursue  them  as 
good.  In  these  two  expressions,  '  faithful  and  worthy  of  all  accepta 
tion,'  the  apostle  showeth  what  faith  aims  at ;  it  represents  the  whole 
frame  of  religion  a,s  true ;  and  it  representeth  religion  as  worthy  of  all 
acceptation,  and  then  the  sanctified  will  doth  embrace  it.  So  that  the 
first  part  of  the  conviction  of  faith  is  a  subscription  to  the  truth.  The 
conviction  of  faith  bringeth  the  soul  to  a  certain  assent,  how  contrary 
soever  it  seem  to  sense  or  reason ;  though  it  seeth  nothing  in  sense, 
yet  it  seeth  a  clear  certainty  in  the  word.  For  though  there  can  no 
reason  be  given  of  the  things  believed,  yet  faith  seeth  reason  enough 
why  we  should  believe  them,  and  so  close  with  them  upon  the  authority 
of  God  speaking  in  the  word.  Faith,  as  the  substance  of  things  hoped 
for,  resteth  upon  the  power  of  God  :  but  as  it  is  the  evidence  of 
things  not  seen,  so  it  resteth  upon  the  truth  of  God.  By  this  firm 
assent  the  soul  doth  so  close  with  truth,  that  it  can  never  be  divorced : 
1  Thes.  i.  5,  'Ye  received  the  word  with  much  assurance,  and  with  much 
affliction,'  ver.  6.  Though  it  be  contrary  to  inward  dispositions,  and 
though  it  expose  to  outward  troubles,  yet  they  had  much  assurance 
and  evidence  within  themselves.  Alas  !  men  may  talk  of  Christ  and 


350  SERMONS  UPON  HEBREWS  XI.  [SfiR.  III. 

huaveii,  and  have  some  cold  opinions  about  things  to  come  ;  they  may 
deliver  this  to  others,  but  still  their  evil  scent  remaineth  with  them, 
and  their  evil,  principles  taint  their  hearts,  and  sway  their  practices  all 
this  while  ;  '  and  they  do  not  know  the  grace  of  God  in  truth/  Col.  i. 
6,  and  have  not  any  sense  of  that  they  seem  to  know.  No,  a  natural 
man  cannot  be  brought  to  look  upon  the  things  of  religion  as  every  way 
certain,  and  above  all  contradiction,  and  to  say  with  the  apostle  :  Phil, 
i,  9,  '  That  their  love  abounds  yet  more  and  more  in  knowledge  and 
in  all  judgment.'  As  cooks  may  dress  meat  for  the  master  of  the 
family,  and  his  friends  and  children,  but  themselves  taste  not  of  it ;  so 
carnal  men  may  learn  things  in  a  disciplinary  way ;  they  may  know 
the  literal  meaning  and  sense  of  the  promises,  but  are  not  convinced 
of  the  truth,  and  of  the  spiritual  real  worth  of  them  ;  that  is,  they 
have  not  a  thorough  sound  persuasion  and  solid  apprehension  of  the 
sinfulness  of  sin,  of  the  beauty  of  holiness,  of  the  excellency  of  Christ, 
of  the  preciousness  of  the  covenant,  of  the  rich  treasures  of  grace; 
Hcec  audiunt  quasi  somniantes.  Carnal  men  hear  them  as  if  they 
were  in  a  dream ;  they  look  upon  and  entertain  these  things  as  fancies, 
or  dreams  of  golden  mountains,  or  showers  of  pearl  falling  out  of  the 
clouds  in  a  night  dream. 

4.  It  is  a  practical  conviction.     He  that  believeth  is  so  convinced 

of  the  truth  and  worth  of  these  things,  that  he  is  resolved  to  pursue 

after  them,  to  make  preparation  for  his  eternal  condition.    Answerable 

to  the  discovery  of  good  and  evil  in  the  understanding,  there  is  a 

prosecution  or  an  aversation  in  the  will ;   for  the  will   necessarily 

follows  the  ultimate  resolution  of  the  judgment.    Now  many  men  have 

a  partial  conviction,  but  they  are  not  thoroughly  possessed  of  the  truth 

and  worth  of  heavenly  things ;  there,  is  a  simple  approbation,  but  not 

a  comparative  approbation,  so  as  to  draw  off  the  heart  from  other 

things,  and  ultimately  to  incline  and  bend  the  heart  to  look  after 

them  ;  that  is,  by  a  simple  approbation  they  may  apprehend  that  it  is 

good  to  be  in  covenant  with  God,  but  they  do  not  like  the  terms.    But 

now  the  last  and  practical  conviction  is,  when  it  draweth  the  soul  to 

an  actual  choice,  when  it  begets  not  only  a  simple  approbation,  but  a 

practical  decree,  when  the  soul  saith,  '  It  is  good  for  me  to  draw  nigh 

to  God,'  Ps.  Ixxiii.  28  ;  when,  all  things  considered,  a  man  is  convinced 

that  he  ought  to  look  after  heaven  upon  God's  terms.     It  is  one  thing 

to  desire  a  commodity  simply,  another  thing  to  accept  of  it  at  such  a 

rate  and  price.     Many  men  like  pardon  of  sin,  and  eternal  life,  and 

come  and  cheapen  the  great  things  of  the  gospel,  but  they  do  not  go 

through  with  the  bargain.     This  is  the  conviction  of  faith  when  it 

makes  us  sell  all  to  buy  the  pearl  of  great  price,  and  sways  the  whole 

man  to  pursue  and  look  after  those  things  God  hath  propounded. 

Thus  faith  brings  the  soul  to  a  consent ;  it  convinceth  not  only  of  the 

truth,  but  the  worth  of  religion,  and  proposeth  it  as  fit  for  choice. 

This  is  the  end  of  all  knowledge  and  understanding :  Ps.  cxi.  10,  '  A 

good  understanding  have  all  they  that  keep  his   commandments.' 

Those  that  know  God  aright,  they  love  him  also ;  they  know  him  as 

they  are  known  of  him.     Now  God  knows  us  to  love  us,  and  to  choose 

us,  and  to  assume  us  to  himself  in  Christ ;  so  we  know  him,  when  we 

love  him,  and  choose  him  for  our  portion.     There  cannot  be  a  greater 


.  1.]  SERMONS  UPON  HEBREWS  XL  351 

despite  done  to  God,  than  to  know  God  and  choose  the  world ;  saith 
Christ,  John  xv.  24,  '  You  have  hoth  seen,  and  hated  both  me  and 
my  Father.'  This  is  a  hatred  of  God,  when  we  have  known  God  and 
yet  turned  aside  to  the  world.  Faith  draweth  altogether  unto  choice  ; 
doth  not  merely  fill  the  head,  but  enters  into  the  heart ;  it  is  a  prudent 
and  full  consent.  And  that  is  the  reason  why  faith  is  not  only  opposed 
to  ignorance  but  to  folly :  Luke  xxiv.  25,  '  O  fools,  and  slow  of  heart 
to  believe,'  &c,  for  there  may  be  folly  where  there  is  not  ignorance. 
Every  wicked  man  in  Solomon's  sense  is  a  fool.  Then  do  we  believe 
matters  of  salvation  indeed,  when  we  consent  to  them  as  good  and 
worthy  to  be  embraced :  Korn.  vii.  16,  '  I  consent  to  the  law,  that  it  is 
good.'  They  see  the  ways  of  God  are  best  and  most  satisfactory,  then 
the  practical  judgment  is  gained. 

Use.  To  put  us  upon  examination  and  trial,  whether  we  have  such 
a  faith  or  no,  as  is  an  evidence  or  convincing  light ;  you  may  try  it  by 
the  parts  of  it.  There  is  the  assent  of  faith  and  the  consent  of  faith ; 
a  clear  light  and  firm  assent,  and  a  free  consent  to  the  worth  of  the 
things  of  God. 

1.  There  is  a  clearness  and  perspicuity  in  the  light  of  faith,  which 
doth  not  only  exclude  the  grossly  ignorant,  but  those  that  have  no  saving 
knowledge.  All  wicked  men,  though  never  so  knowing,  and  never  so 
learned,  and  never  so  well  accomplished  with  the  furniture  of  gifts,  they 
are  under  the  power  of  darkness.  There  is  '  a  form  of  knowledge/  Bom. 
ii.  20,  as  well  as  '  a  form  of  godliness ; '  there  is  but  a  model  of  truth 
in  their  brains,  a  naked  speculation ;  they  may  be  able  to  discourse  of 
the  things  of  God,  yet  they  cannot  be  said  to  have  the  life  of  God.  A 
wild  plant  and  a  garden  plant  have  the  same  name  and  common  nature, 
yet  differ  much  in  their  operations  and  virtues  ;  so  do  common  know 
ledge  and  the  light  of  faith.  There  are  two  differences. 

[1.]  The  light  of  faith  is  full  of  efficacy,  the  other  not.  Common 
water  and  strong  water  are  alike  in  colour,  but  much  differ  in  their 
efficacy,  virtue  and  taste ;  so  the  common  knowledge  of  men,  though 
for  the  object  it  may  reach  as  far  as  the  light  of  faith,  a  carnal  man 
may  know  all  that  a  believer  knows,  yet  there  is  not  such  an  efficacy. 
This  light  doth  not  discharge  its  office  to  encourage  to  confidence,  to 
quicken  to  obedience,  to  fill  the  heart  with  gladness  ;  this  light  never 
enters  upon  the  affections — '  Wisdom  entereth  not  upon  his  heart,'  Prov. 
ii.  10.  Though  they  have  knowledge,  yet  they  are  '  barren  and  unfruitful 
in  the  knowledge  of  Christ,'  2  Peter  i.  8.  It  is  light,  but  it  doth  little 
good,  it  is  idle  and  ineffectual,  it  doth  not  ascend  to  the  affections  or 
practice. 

[2.]  The  light  of  faith  is  full  of  practical  discourses,  always  reasoning 
and  improving  the  truth.  The  devil  diverteth  wicked  men ;  though 
they  have  eyes,  yet  there  are  no  holy  arguings.  The  heathens  are 
described  to  have  '  a  vain  mind,  and  a  dark  heart,'  Eph.  iv.  17, 18.  The 
apostle  means  they  are  full  of  vain  principles,  dark  in  their  understand 
ings,  corrupt  in  their  inferences.  Their  heart  was  blind  which  should 
have  directed  them  in  the  ordering  their  conversations.  A  wicked  man 
doth  not  discourse  of  things  in  the  time  and  season  of  them.  The 
mind  of  a  Christian  is  stirred  up  by  faith  to  holy  reasonings  :  This  will 
be  your  portion,  and  the  fruit  of  such  doings.  It  is  said  of  Mary, 


352  SERMONS  UPON  HEBREWS  XL  [SfiR.  III. 

Luke  ii.  19,  '  She  kept  these  sayings,  and  pondered  them  in  her  heart;' 
she  traversed  them  in  her  mind  by  reason  and  discourse. 

2.  We  may  know  whether  faith  be  an  evidence  by  the  firmness  of 
our  consent.  Most  flatter  themselves  in  this,  they  think  they  do  not 
doubt  of  the  principles  of  religion,  but  surely  close  with  the  truth  of 
the  word,  yet  this  evidence  is  wanting ;  for  if  men  were  more  convinced, 
there  would  be  a  greater  conformity  in  their  practices  to  the  rules  of 
religion.  Our  consent  is  very  weak;  how  does  it  appear?  Partly, 
because  sense  is  more  believed  than  the  word.  We  build  more  upon 
assurances  of  our  own  devising,  than  upon  that  which  God  hath  given 
us.  Our  Saviour  impersonates  all  our  thoughts  in  that  speech,  Luke  xvi. 
31,  'If  one  went  unto  them  from  the  dead,  they  will  not  repent ; '  we 
think  the  prophets  have  not  spoken  so  feelingly  and  mournfully,  as  one 
from  the  dead  would,  if  they  should  come  from  the  flames.  When  we 
will  indent  with  God,  as  the  Jews,  Mat.  xxvii.  40,  '  If  he  be  the  Son  of 
God,  let  him  come  down  from  the  cross,  and  we  will  believe  in  him ; ' 
or,  as  the  devil  himself,  who  proposed  such  terms  to  Christ,  Mat.  iv.  3, 
'  If  thou  be  the  Son  of  God,  command  these  stones  to  be  made  bread.' 
Partly,  because  temporal  things  do  work  far  more  with  us  than  spiritual ; 
we  fear  temporal  death  more  than  spiritual,  and  will  lose  spiritual  con 
tentments  for  fleshly.  And  partly,  because  we  are  not  affected  with  the 
things  of  religion  as  we  would  be,  if  they  were  before  our  eyes  ;  if  we 
had  with  Stephen  a  sight  of  heaven,  or  if  we  could  behold  Christ  in 
his  glory,  or  coming  in  his  majesty,  these  things  would  make  us  more 
careful. 

But  we  may  know  whether  the  light  of  the  gospel  doth  shine  into 
our  minds  with  such  a  convincing  overpowering  light ;  and  our  hearts 
are  possessed  of  the  truth  and  worth  of  what  God  propounds  in  his 
covenant,  by  three  effects  of  faith ;  the  mind,  the  heart,  and  the  life 
will  be  altered. 

[1.]  The  judgment  will  be  altered.  Thou  wilt  have  other  apprehen 
sions  of  God,  Christ,  and  eternity ;  heaven  and  hell  will  seem  to  you 
other  things  than  they  did.  Before  they  were  looked  upon  but  as  fancies, 
and  as  things  talked  of  in  jest ;  but  now  they  will  be  apprehended  as 
high  and  important  realities,  about  which  the  soul  is  deeply  concerned  : 
Eph.  i.  18,  '  The  eyes  of  your  understandings  being  enlightened,  that 
ye  may  know  what  is  the  hope  of  his  calling,  and  what  the  riches  of 
the  glory  of  his  inheritance  in  the  saints.'  When  our  natural  blindness 
is  removed,  there  is  another  manner  of  discerning  things,  and  a  sounder, 
belief  of  them  than  before ;  then  a  man  was  in  darkness,  now  he  sees 
by  another  light,  now  he  hath  eyes  indeed.  As  they  say  in  nature,  non 
dantur  puree  tenebrce,  there  is  no  such  thing  as  pure  darkness ;  so  it  is 
true  in  moral  things  also.  In  a  state  of  nature  there  is  not  pure  dark 
ness;  there  are  some  glimmerings  of  an  everlasting  state,  and  some  super 
ficial  apprehensions  more  or  less  in  men  according  to  the  advantages  of 
their  education.  But  now  their  eyes  are  opened  ;  they  have  another 
judgment  about  these  things  ;  they  are  clearly  discerned,  so  as  to  shake 
and  move  the  heart,  and  pierce  the  soul  to  the  quick. 

[2.]  The  heart  will  be  altered.  When  faith  gives  us  a  sight  of  things, 
the  heart  is  warmed  with  love  to  things  so  seen ; '  Being  persuaded, 
they  embraced,'  Heb.  xi.  13.  Affection  follows  persuasion.  When  we 


VER.  1.]  SERMONS  UPON  HEBREWS  xi.  353 

nre  soundly  persuaded,  then  the  heart  embraceth,  closeth  with  them, 
and  entertaineth  them  with  the  tenderest  welcome  of  our  souls ;  whereas 
before  we  .talked  of  heaven  and  hell  in  jest,  now  we  mind  them  in 
downright  earnestness.  The  light  and  knowledge  of  heaven  and  hell 
that  we  had  by  education,  tradition,  customary  talking,  reading  and 
hearing,  it  never  pierceth  the  soul  to  the  quick,  never  warmeth  the 
affections ;  but  when  we  have  this  evidence  concerning  things  to  come 
and  things  unseen,  then  the  heart  is  affected. 

[3.]  The  life  will  be  altered.  Art  thou  taken  off  from  earthly  things 
and.  wordly  vanities,  and  seriously  set  a-work  to  make  provision  for 
eternity  ?  I  tell  you,  the  most  visible  and  sensible  effect  of  a  sound 
conviction  is  a  diligent  pursuit,  when  a  man  is  set  a-work  by  the  notions 
he  hath  of  God,  Christ,  and  eternity  ;  1  Cor.  ix.  26,  '  Therefore  I  so  run, 
not  as  uncertainly :  I  so  fight,  not  as  one  that  beats  the  air.'  Oh  then, 
there  is  running,  striving,  righting.  The  man  is  certainly  persuaded  of 
things  to  come,  and  he  will  be  taken  off  from  those  trifles  and  childish 
toys  which  did  engross  the  former  part  of  his  life ;  and  then  all  thy 
thoughts,  and  serious  cares,  and  fears  will  be  diverted  into  another 
channel,  and  taken  up  about  those  better  things  which  thou  art  convinced 
of  by  faith.  Faith  hath  light  in  it,  such  a  light  as  finds  us  corrupted, 
but  dispossesseth  us  of  those  evil  affections,  and  sways  our  practice. 
Therefore,  are  your  judgments,  your  hearts,  and  your  lives  altered  ?  by 
this  you  may  know  whether  you  have  been  acquainted  with  this  work 
of  faith  namely,  as  it  is  '  an  evidence  of  things  not  seen.' 


SERMON  IV. 
And  the  evidence  of  things  not  seen. — HEB.  xi.  1. 

Secondly,  I  come  to  the  object,  '  Things  not  seen.'  Faith  is  an  evi 
dence,  but  what  kind  of  evidence  ?  of  things  that  cannot  be  otherwise 
seen,  which  doth  not  disparage  the  evidence,  but  declare  the  excellency 
of  faith.  '  Not  seen,'  that  is,  not  liable  to  the  judgment  of  sense  and 
reason. 

What  are  those  '  things  not  seen '  ?  Things  may  either  be  invisible 
in  regard  of  their  nature,  or  of  their  distance  and  absence  from  us. 
Some  things  are  invisible  in  their  own  nature — as  God,  angels,  and 
spirits  ;  and  all  the  way  and  work  of  the  Holy  Ghost  in  and  about  the 
spiritual  life.  Other  things  are  invisible  in  regard  of  their  distance 
and  absence  ;  and  so  things  past  and  to  come  are  invisible  ;  we  cannot 
see  them  with  our  bodily  eyes,  but  they  are  discovered  to  us  by  faith. 
In  short,  these  '  things  not  seen,'  are  either  matters  of  constant  prac 
tical  experience,  which  are  not  liable  to  outward  sense,  or  principles  of 
knowledge,  which  are  not  suitable  to  natural  reason. 

1.  Matters  of  practical  experience.  The  blessings  of  religion  as  the 
enduring  substance,  Heb.  x.  34,  the  benefit  of  affliction,  the  rewards 
and  supplies  of  the  spiritual  life,  answers  of  prayer,  they  are  things 

VOL.  XIII.  Z 


354  SERMONS  UPON  HEBREWS  XL  [S.ER.  IV. 

not  seen  in  regard  of  the  bodily  eye  and  carnal  feeling ;  but  faith 
expects  them  with  as  much  assurance  as  if  they  were  corporeally  present, 
and  could  be  felt  and  handled,  and  is  assuredly  persuaded  of  them,  as 
if  they  were  before  our  eyes. 

2.  Principles  of  knowledge.  There  are  many  mysteries  in  religion 
above  reason ;  until  nature  put  on  the  spectacles  of  faith,  it  cannot  see 
them ;  as  the  incarnation  of  Christ,  the  doctrine  of  the  trinity,  natural 
parts  cannot  discern  the  truth  or  worth  of  them;  they  find  no  sap,  or 
savour  in  the  truths  of  the  gospel.  They  are  unseen  to  reason,  but 
faith  makes  them  clear  to  the  soul. 

Doct.  That  the  evidence  of  faith  is  conversant  about  things  unseen 
by  sense  or  natural  reason. 

The  point  admits  of  much  speculative  debate,  but  I  shall  handle  it 
only  in  a  practical  way. 

That  faith  is  conversant  about  things  unseen  I  shall  prove  by  three 
reasons  taken  from  the  differences  of  time. 

1.  Because  much  of  religion  is  past,  and  we  have  bare  testimony  and 
revelation  to  warrant  it ;  as  the  creation  of  the  world  out  of  nothing, 
the  incarnation,  life,  and  death  of  Christ ;  these  are  truths  not  liable 
to  sense,  and  unlikely  to  reason — that  the  vine  should  grow  upon  one 
of  its  own  branches,  that  God  should  become  a  man,  and  die.  Now 
upon  the  revelation  of  the  word,  the  Spirit  of  God  makes  all  evident 
to  faith.  As  the  centurion,  when  he  saw  the  miracles  of  Christ's  death 
said,  '  Truly  this  was  the  Son  of  God/  Mat.  xxvii.  54  ;  so  by  the  Spirit 
in  the  hearts  of  believers,  they  are  convinced,  surely  this  is  no  other 
than  the  word  of  God.  Faith  can  see  God  veiled  under  a  curtain  of 
flesh,  and  Christ  the  Son  of  God  hanging  and  dying  on  a  cross.  Yea 
the  more  impossible  the  thing  is  to  nature,  the  fitter  object  of  faith,  when 
it  is  accompanied  with  divine  testimony.  If  carnal  reason  object 
against  these  things,  we  must  renounce  and  give  it  the  lie  when  it 
contradicts  divine  truth  ;  for  though  the  truths  of  the  gospel  are  hidden 
and  strange  to  reason,  they  are  open  and  evident  to  faith.  There  are 
several  lights  God  hath  set  up  in  the  world,  and  they  must  keep  their 
place;  there  is  sense,  which  is  the  light  of  beasts  ;  reason,  which  is  the 
light  of  men  ;  faith,  which  is  the  light  of  saints  ;  and  vision,  which  is 
the  light  of  glory :  now  all  these  lights  are  not  contrary,  but  sub 
ordinate.  If  we  should  examine  all  things  by  sense,  we  should  lay 
aside  many  things  evident  to  reason ;  as  to  sense  a  star  is  no  bigger 
than  a  spangle,  or  spark  ;  but  reason  knows,  because  of  the  distance, 
we  must  much  otherwise  conceive  of  them.  So  if  we  should  lift  up 
reason  against  faith  we  should  discard  many  principles  and  articles  of 
religion  which  are  of  greatest  concernment.  It  is  an  old  error  to  oppose 
the  course  of  nature  to  God's  word.  Those  mockers  in  Peter  erred, 
because  they  examined  things  by  senee  :  2  Peter  iii.  4,  '  All  things 
continue  as  they  were  from  the  beginning  of  the  creation.'  When 
men  will  believe  nothing  above  their  reason,  and  above  their  sense,  it 
is  a  sign  they  want  th#  light  which  God  hath  set  up  in  the  church,  the 
light  of  faith,  Jude  19,  '  Sensual,  not  having  the  Spirit.'  Men  that 
go  according  to  reason  only,  go  most  against  reason ;  nothing  can  be 
more  irrational  than  to  consult  with  nature  about  supernatural  things, 
and  to  fetch  the  judgment  of  spiritual  things  from  sense  ;  it  is  all  one 


VER.  1.]  SERMONS  UPON  HEBREWS  xi.  355 

as  if  we  should  bring  down  all  rational  affairs  to  the  judgment  of  sense, 
and  seek  a  law  for  man  among  beasts  ;  reason  must  not  be  captivated 
to  fancy,  but  to  faith.  Much  of  religion  is  past,  arid  consists  of  articles 
unknown. 

2.  Much  of  religion  is  yet  to  come,  and  therefore  can  only  be  dis 
cerned  by  faith.      Fancy  and  nature  cannot  outsee  time,  and  look 
beyond  death :  2  Peter  i.  9,  '  He  that  lacketh  these  things/  that  is, 
that  lacketh.  faith,  and  other  graces  that  do  accompany  it,  '  is  blind, 
and  cannot  see  afar  off;'    unless  faith  hold  the  candle  to  hope,  we 
cannot  see  heaven  at  so  great  a  distance.      Heaven  and  the  glorious 
rewards  of  religion  are  yet  to  come  ;   faith  only  can  see  heaven  in  the 
promises  and  look  upon  the  gospel  as  travailing  in  birth  with  a  great 
salvation.      Faith  must  supply  the  room  of  sense,  and  believe  heaven 
though  it  see  it  not,  and  look  for  it  though  we  enjoy  it  not.     As  reason 
must  not  jostle  out  faith,  so  faith  must  not  be  uncertain,  though  it  cannot 
aspire  to  the  light  of  glory.      The  apostle  saith,  '  We  walk  by  faith, 
not  by  sight,'  2  Cor.  v.  7  ;  that  is  our  light  here.     Graceless  souls  may 
be  sharp-sighted  in  all  things  that  concern  their  temporal  interest,  and 
talk  of  the  affairs  of  the  present  world  ;   but  as  for  the  things  of  the 
other  world  they  are  stark  blind. 

3.  That  of  religion  which  is  of  actual  and  present  enjoyment,  sense 
or  reason  cannot  discern  the  truth  or  worth  of  it ;  therefore  faith  is  still 
the  evidence  of  things  Unseen. 

[1.]  It  cannot  discern  the  truth  of  it.  There  are  few  things  in 
religion  but  the  truth  of  them  is  contradicted  by  carnal  sense.  Eternal 
life  is  promised  to  us,  but  first  we  must  be  dead  ;  the  resurrection  of 
the  body,  but  first  we  must  moulder  to  dust  in  the  grave.  Blessedness 
is  promised  to  us  at  last,  but  in  the  meantime  we  are  of  all  men  most 
miserable  ;  a  comfortable  supply  of  all  things,  but  in  the  meantime  we 
hunger  and  suffer  thirst.  God  saith  he  will  be  a  present  help  in  a 
time  of  trouble,  but  he  seems  to  be  deaf  to  our  prayers  ;  therefore  faith 
is  conversant  about  things  present.  The  carrying  on  the  work  of  grace 
is  a  thing  invisible  :  Col.  iii.  3,  '  Our  life  is  hid  with  Christ  in  God.' 
I  say,  the  secret  power  and  influence,  by  which  grace  is  fed  and  main 
tained,  is  carried  on  from  step  to  step  in  despite  of  devils  or  men. 
Therefore  the  apostle  begs,  Eph.  i.  18,  'That  their  eyes  might  be 
opened  ; '  why  ?  what  should  they  discern  ? — '  that  they  might  know 
the  hope  of  their  calling,  and  the  riches  of  the  glory  of  his  inheritance 
in  the  saints.'  The  power  that  goes  to  the  maintaining  of  grace,  till 
we  come  to  the  possession  of  the  rich  and  glorious  inheritance  which 
God  hath  provided  for  us,  it  is  a  matter  of  faith  not  of  sense.  What 
would  become  of  us,  if  faith  did  not  supply  the  place  of  sense,  and  the 
promise  did  not  make  amends  for  enjoyment  ?  That  phrase  of  '  living 
by  faith,'  is  always  used  in  opposition  to  present  feeling.  It  is  men 
tioned  in  four  places  of  scripture,  twice  in  the  case  of  justification, 
Kom.  i.  17,  Gal.  iii.  11,  when  we  are  dead  in  law,  lost  in  the  sense  of 
our  own  consciences ;  then  when  we  can  cast  ourselves  upon  the  mercies 
of  God  in  Christ,  this  is  living  by  faith.  And  it  is  used  twice  in  the 
case  of  great  troubles  and  anxiety ;  when  we  have  nothing  else  to  live 
upon  but  our  own  sorrows  and  tears,  when  the  destroyer  in  the  land 
wasted  and  devoured  all  they  had,  then  '  the  just  shall  live  by  faith/ 


256  SERMONS  UPON  HEBREWS  XI.  [SfiR.  IV. 

Hab.  ii.  4.  So  when  their  goods  were  plundered,  Heb.  x.  34,  then  '  the 
just  shall  live  by  faith,'  ver.  38,  so  that  the  whole  life  of  a  Christian  is 
made  up  of  riddles  ;  and  faith  is  still  opposite  to  sense.  This  indeed 
is  living  by  faith,  to  see  that  in  God  which  is  wanting  in  the  creature. 
The  whole  business  of  Christianity  is  nothing  else,  but  a  contradicting 
of  sense  ;  God's  dealing  seemeth  often  to  make  against  his  promise, 
and  his  way  is  contrary  to  the  judgment  of  the  carnal  mind.  Where 
would  religion  be  were  it  not  for  faith  ? 

[2  ]  As  the  truth  of  religion  is  not  always  visible  to  sense,  so  the 
worth  of  religion  is  checked  by  carnal  reason :  1  Cor.  ii.  14,  '  The 
natural  man  receiveth  not  the  things  of  the  Spirit,  neither  can  he  receive 
them,  because  they  are  spiritually  discerned/  Carnal  reason  judgeth  it  to 
be  a  foolish  thing  to  renounce  present  delights  and  present  advantages. 
Suffering  zeal  seemeth  peevishness  and  frowardness  to  a  carnal  judgment 
and  active  zeal  a  fond  niceness.  Look,  as  astronomers  have  invented  names 
of  bears,  lions,  dragons,  for  those  things  which  are  glorious  stars  in  the 
heavens ;  so  doth  carnal  reason  miscall  all  the  graces  of  the  Holy  Spirit. 
When  a  men  makes  conscience  of  his  ways,  carnal  reason  says  that  which 
carnal  men  do,  We  shall  have  you  turn  fool  now !  So  that  he  that  will 
be  wise  to  salvation,  must  become  one  of  the  world's  fools,  that  he  may 
be  wise,  1  Cor.  iii.  18.  Therefore  that  we  may  be  sincere  and  strict  in 
religion,  and  faithful  with  God,  willing  to  do  and  willing  to  suffer,  there 
is  need  of  faith,  that  we  may  quit  visible  conveniences  for  invisible 
rewards,  and  despise  things  that  are  seen  for  things  that  are  not  seen  : 
2  Cor.  iv.  18.  '  While  we  look  not  at  the  things  which  are  seen,  but  at 
the  things  which  are  not  seen  ;  for  the  things  which  are  seen  are 
temporal,  but  the  things  which  are  not  seen  are  eternal.'  That  made  the 
apostles  renounce  worldly  interests,  and  mortify  carnal  affections.  Faith 
discovered  a  worth  and  beauty  in  things  not  seen  to  reason  and  sense. 

Having  showed  that  faith  is  an  evidence,  and  such  an  evidence  as 
falls  upon  things  that  are  not  seen,  I  shall  show  now  what  is  the  advantage 
of  this  in  the  spiritual  life ;  for  to  that  end  doth  the  apostle  bring  this 
description,  that  they  may  live  by  faith.  The  use  of  it  is  exceeding 
great. 

(1.)  To  embolden  us  against  the  difficulties  and  inconveniences  of 
our  pilgrimage.  When  we  look  to  things  seen,  we  may  descry  as  many 
enemies  as  creatures,  and  are  ready  to  cry  out,  as  the  prophet's  man, 
'  Alas,  Master,  what  shall  we  do  ? '  1  Kings  vi.  15.  Now  faith  presents 
invisible  supplies  in  visible  dangers.  If  Satan  be  at  our  left  hand  ready 
to  resist  us,  God  is  at  our  right  hand  ready  to  strengthen  us.  If  men 
pursue  us  with  their  hatred  and  displeasure,  faith  represents  God  fol 
lowing  us  with  his  love  and  kindness.  It  is  said  of  Moses  :  Heb.  xi. 
27,  '  By  faith  he  forsook  Egypt,  not  fearing  the  wrath  of  the  king ;  for 
he  endured,  as  seeing  him  who  is  invisible/  Moses  would  run  the  hazard 
of  Pharaoh's  wrath  ,would  turn  his  back  upon  such  a  fertile  land  as 
Egypt  was,  to  go  with  the  people  of  God  into  the  wilderness,  and  all 
because  he  saw  invisible  things.  Faith  sees  God  assisting  in  a  spiritual 
manner,  and  then  all  difficulties  are  reconciled  and  all  terrors  that 
arise  from  visible  things  are  mitigated  and  made  more  comportable 
by  invisible  supplies. 

(2.)  To  help  us  to  bear  afflictions,  out  of  a  hope  of  a  comfortable 


YER.  1.]  SERMONS  UPON  HEBREWS  xi.  357 

issue.  Faith  can  see  fruit  budding  out  of  the  dry  rod  of  affliction. 
Ask  sense,  and  it  will  tell  you  of  nothing  but  aches  and  smart :  Heb. 
xii.  11,  '  No  affliction  for  the  present  seemeth  joyous,  but  grievous.' 
For  the  present  it  is  a  grievous  thing  to  lie  under  the  strokes  of  God's 
providence.  If  we  should  consult  with  present  feeling,  we  should  be 
like  children,  nothing  but  howl ;  but  now  faith  can  prophesy  glad  tidings 
at  midnight,  and  see  quietness  and  pleasantness  in  the  midst  of  smart. 
and  rich  incomes  of  grace  and  purposes  of  love,  when  God  seems  to 
deal  roughly  with  us. 

(3.)  It  is  of  use  to  unfold  the  riddles  of  providence.  The  dispensa 
tions  of  God  are  full  of  mysteries  ;  the  way  is  shame  when  the  end  is 
glory.  There  is  a  handwriting  of  providence  which  is  like  Belshazzar's, 
we  cannot  read  it ;  usually  like  the  Hebrew  tongue,  it  must  be  read  quite 
backwards.  Christ  brews  the  water  of  life  out  of  gall,  wormwood,  and 
blood.  Joseph  must  be  sold,  then  honoured ;  first  a  slave,  then  a 
favourite ;  cast  into  the  dungeon,  that  he  may  be  preferred  at  court. 
When  God  meant  to  bless  Jacob,  he  makes  him  halt  and  lame,  for  he 
breaketh  his  thigh.  The  empty  bucket  goes  down  into  the  pit  that  it 
may  come  up  full.  Now  nothing  is  out  of  order  to  providence,  there 
fore  nothing  is  out  of  order  to  faith.  In  the  saddest  providences,  faith 
expects  a  good  issue:  Ps.  Ixxiii.  1,  '  Truly  God  is  good  to  Israel.'  At 
the  end  of  the  six  days  God  saw  all  that  he  had  made,  and  behold  it  was 
very  good  ;  so  for  these  six  thousand  years  all  his  works  of  providence 
are  good,  very  good.  Faith,  ploughing  with  God's  heifer,  comes  to  learn 
his  designs :  Job  xi.  6,  '  And  that  he  would  show  thee  the  secrets  of 
wisdom,  that  it  is  double  to  that  which  is ;  know  therefore  that  God 
exacteth  of  thee  less  than  thine  iniquity  deserveth.'  Divine  providence 
hath  two  faces  ;  that  which  is  visible  and  outward  is  full  of  rigour,  and 
God  seems  to  be  against  us.  Ay,  but  there  is  that  which  is  not  seen, 
and  there  is  love,  and  sweetness,  and  clemency ,  like  a  picture,  here  the 
face  of  a  virgin,  there  the  form  of  a  serpent.  That  which  is  not  seen  to 
sense  is  a  thousand  times  more  comely  than  the  surface.  .  Common  light 
can  discern  nothing  of  this  mixture :  Eccles.  viii.  14,  '  In  the  day  of 
adversity  consider.'  Some  lessons  are  easy  to  sense,  but  others  are  hard 
enough  to  faith.  Sense  judges  only  of  the  outside,  and  bark,  and  rind 
of  God's  dispensations,  and  therefore  we  are  perplexed  and  at  a  stand  ; 
but  faith  goes  into  the  sanctuary,  Ps.  Ixxiii.  17,  and  consults  with  God's 
word,  and  looks  within  the  veil,  and  engageth  us  to  wait,  and  teacheth 
us  how  to  solve  the  dark  riddles  of  providence.  There  are  secret  and 
invisible  things  which  God  maketh  known  to  waiting  souls. 

(4.)  To  help  us  in  duties  of  charity,  that  we  may  be  rich  in  good 
works.  The  loss  and  detriment  that  cometh  to  our  estates  by  large 
distributions,  in  doing  worthily  for  God  in  our  generation,  by  helping 
the  poor,  relieving  the  needy,  promoting  the  ordinances  of  God ;  the 
loss  is  visible ;  ay,  but  faith  sees  it  made  up  again,  and  that  there  is 
no  such  usury  as  lending  to  God.  This  is  a  duty  where  faith  is  most 
sensibly  acted  ;  here  God  proveth  faith,  and  here  we  prove  God.  1. 
We  prove  God — '  Prove  me,  saith  the  Lord,  by  riches  and  offerings ; ' 
Mai.  iii.  10.  '  If  I  will  not  open  you  the  window  of  heaven,  and  pour  you 
out  a  blessing/  Here  faith  maketh  sensible  experiments,  and  adven- 
turetli  upon  God's  word.  God  giveth  us  a  bill  of  exchange  ;  we  have 


358  SERMONS  UPON  HEBREWS  XI.  [SfiR.  IV. 

nothing  but  a  promise  for  what  we  lay  out  upon  a  work  of  religion  : 
Prov.  xix.  17, '  He  that  hath  pity  upon  the  poor  lendeth  unto  the  Lord  ; 
and  that  which  he  hath  given  will  he  pay  him  again/  Charity  and  alms 
is  a  kind  of  traffic,  and  there  is  a  great  deal  of  faith  and  trust  exercised 
in  it,  if  he  lay  out  a  sum  upon  his  word  and  bond.  A  carnal  mind  thinks 
all  lost  and  gone  because  he  will  not  take  God's  word  ;  but  now  he  that 
believes  can  see  profit  temporal  and  spiritual  to  arise  out  of  this.  2. 
Here  also  God  trieth  us — '  Faith  is  the  evidence  of  things  not  seen.'  You 
see  no  profi^but  can  you  believe  it  ?  Eccles.  xi.  1,  '  Cast  thy  bread  upon 
the  waters ;  for  thou  shalt  find  it  after  many  days.'  When  a  man  goes 
about  doing  good,  such  liberal  distributions  to  a  carnal  mind  are  but  like 
sowing  the  seed  in  a  moorish  ground,  or  like  ploughing  the  sea;  as  foolish 
and  as  vain  a  course  as  if  a  man  should  cast  his  bread,  that  is,  his  bread 
corn,  upon  the  waters.  The  vulgar  read  it  super  transeuntes  aquas,  cast 
it  upon  the  running  stream.  We  cannot  look  for  a  crop  out  of  the  water ; 
it  is  carried  down  the  stream,  and  a  man  shall  never  see  it  again.  Ay, 
but  faith,  which  is  an  evidence  of  things  not  seen,  will  help  us  in  this 
case  even  to  distribute  our  substance,  for  God  will  make  it  up  again. 
When  you  can  wait  upon  God  contrary  to  sense  and  experience,  then  you 
have  the  true  kind  of  faith. 

(5.)  In  desertion,  when  God  hides  himself,  faith  only  can  find  him 
out.  When  all  comforts  are  lost  to  sense,  they  are  present  to  faith. 
Faith  can  see  God  under  his  mask  and  veil :  Isa.  xlv.  15,  'Verily  thou 
art  a  God  that  hidest  thyself,  0  God  of  Israel,  the  Saviour.'  When 
God  means  to  be  a  saviour,  he  may  hide  himself,  but  faith  waiteth 
upon  him  in  the  deepest  and  blackest  desertion.  John  ii.  4,  Christ 
rebukes  the  Virgin  Mary — '  Woman,  what  have  I  to  do  with  thee  ? 
mine  hour  is  not  yet  come  ; '  yet  ver.  5, '  His  mother  saith  unto  the  ser 
vants,  Whatsoever  he  saith  unto  you,  do  it.'  She  had  received  a  sharp 
rebuke  from  Christ,  yet  she  knew  he  would  do  something,  and  therefore 
saith, '  Fill  the  waterpots.'  True  faith  can  pick  love  out  of  God's  angry 
speeches,  and  draw  gracious  conclusions  from  the  blackest  and  hardest 
premises.  Saith  Job,  if  he  shall  kill  me,  and  lay  more  terrors  upon 
me,  '  Though  he  slay  me,  yet  will  I  trust  in  him,'  Job  xiii.  15 ;  and 
saith  David,  Ps.  xlii.  11,  '  Hope  in  God,  for  I  shall  yet  praise  him.' 
When  there  are  no  apparent  evidences,  all  comforts  and  graces  are 
spent,  there  is  not  a  drop  of  oil  in  the  cruse,  nor  a  dust  of  meal  in  the 
barrel ;  yet  hope  can  hang  upon  a  small  thread.  They  will  wait,  trust, 
and  look  for  something  of  favour  from  God. 

(6.)  This  faith  is  necessary  to  believe  the  spiritual  mysteries  of 
religion.  So  faith  sees  a  virtue  in  Christ's  death  :  Gal.  ii.  20,  '  Never 
theless  I  live ;  yet  not  I,  but  Christ  liveth  in  me ;  and  the  life  which  I 
live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me.'  This  is  a  mere  riddle  to  sense,  so  to  believe 
the  salutary  and  gracious  fruits  and  effects  of  Christian  ordinances, 
which  are  to  appearance  mean  and  poor,  but  the  worth  and  fruit  of 
them  is  unseen.  Saith  Tertullian,  Nihil  adeo  ac  offendit  hominum 
mentes,  quam  simplicitas  divinorum  operitm,  there  is  nothing  offends 
men's  minds  so  much  as  the  simplicity  of  his  ordinances.  Plain 
preaching  seems  a  poor,  useless  thing;  a  vain  artifice  to  catch  souls,  it 
is  as  much  despised  by  carnal  reason  in  the  heart,  as  it  is  by  vain  men 


VER.  1.]  SERMONS  UPON  HEBREWS  XI.  359 

in  the  world,  yet  this  is  God's  way  to  convert  the  soul :  1  Cor.  i.  21, 
'  It  pleased  God  by  the  foolishness  of  preaching  to  save  them  that 
believe.'  The  waters  of  baptism  heathens  were  offended  at,  when 
Christians  talked  of  such  glorious  things  as  to  be  born  again,  united  to 
Christ,  possessed  of  the  Spirit,  and  they  could  see  nothing  but  going 
down  into  the  water.  To  find  spiritual  comfort  and  ravishing  joy  in 
the  Lord's  supper,  when  we  see  nothing  but  a  piece  of  bread  and  a 
draught  of  wine ;  for  ordinances  that  have  no  pomp  and  splendid 
appearance  in  them,  yet  to  be  sanctified  to  the  most  bigh  and  mysteri 
ous  uses  of  our  religion,  this  is  that  which  is  matter  of  faith. 

(7.)  That  we  may  look  for  life  in  the  hour  of  death.  When  sense 
and  understanding  is  departing,  oh !  then  to  comfort  ourselves  with  the 
love  of  God  that  shall  never  depart ;  to  look  for  life  and  resurrection 
among  dry  bones,  and  to  look  on  the  grave  as  a  place  not  of  destruc 
tion,  but  of  delivery — these  are  all  things  unseen,  and  require  faith  to 
believe  them.  Who  would  think  such  a  pale  horse  as  death  sjiould  be 
sent  from  Christ  to  carry  us  to  glory  ?  and  that  the  funerals  of  the 
body  shall  not  be  the  funerals  of  the  Christian,  but  only  of  his  sin  and 
of  his  frailty  ?  Miseria  moritur,  homo  non  moritur  ;  it  is  but  a  shed 
taken  down,  that  it  may  be  raised  in  a  better  structure ;  that  the  way 
to  live  for  ever  is  to  die  first,  that  we  may  be  killed  and  not  hurt ;  to 
believe  that  the  morsels  for  the  worms  should  be  parcels  of  the  resur 
rection  :  Job  xix.  26.  '  Though  after  my  skin  worms  destroy  this  body, 
yet  in  my  flesh  shall  I  see  God ; '  and  then  to  send  our  flesh  in  hope 
to  the  grave :  Ps.  xvi.  9,  '  My  flesh  also  shall  rest  in  hope  ; '  to  go  to 
the  grave  as  a  bed  of  ease  and  chamber  of  rest,  of  which  Christ  keeps 
the  keys  ;  all  this  is  matter  of  faith.  Our  Saviour  saith,  John  xi.  25, 
'  He  that  believeth  in  me,  though  he  were  dead,  yet  he  shall  live  ;'  he 
puts  the  question,  '  Believest  thou  this  ?  '  ver.  26  ;  nothing  else  will 
assure  it  you.  But  have  you  faith  ?  David  puts  the  supposition :  Ps. 
xxiii.  4,  '  Though  I  walk  in  the  valley  of  the  shadow  of  death,  I  will 
fear  no  evil,  for  thou  art  with  me  ; '  though  I  walk  side  by  side  with 
death ;  though  my  bones  be  cast  into  a  common  charnel,  and  I  con 
verse  with  skulls,  yet  Christ  will  look  after  this  dust,  and  those  rotten 
relics  of  mortality.  Faith  must  assure  and  persuade  us  of  all  this. 

(8.)  To  believe  a  change  of  the  greatest  flourish  and  outward  pros 
perity.  When  men  have  such  a  high  mountain  as  seems  to  stand 
strong,  who  would  think  that  it  can  ever  be  removed  ?  Wickedness 
regnant  and  triumphant  is  ruinous  and  tottering  in  the  eye  of  faith  : 
Micah  iv.  11,  12,  'Many  nations  are  gathered  together  against  Zion, 
that  say,  let  her  be  defiled,  and  let  our  eye  look  upon  Zion ;  yet  they 
know  not  the  thoughts  of  the  Lord,  nor  understand  his  counsel.'  In 
private  cases,  to  look  upon  unjust  gain  that  comes  in  plentifully  upon 
us  as  a  certain  loss,  and  to  see  God's  curse  upon  great  and  ill-gotten 
revenues ;  to  determine,  that '  better  is  a  little  with  righteousness,  than 
great  revenues  without  right,'  Prov.  xvi.  8.  How  better  ?  If  we  con 
sult  with  sense,  there  is  no  such  thing ;  but  faith  assures  us.  Would 
men  make  haste  to  be  rich  if  they  had  this  rich  faith  ?  it  would  tell 
them,  This  is  the  way  to  bring  ruin  upon  themselves  and  their  posterity : 
to  see  ruin  in  the  midst  of  abundance,  and  loss  in  the  midst  of  gain ; 
that  righteousness  is  the  only  way  of  gain,  and  scattering  the  ready 


SCO  SERMONS  UPON  HEBREWS  XL  [SEE.  IV. 

way  to  increase,  is  the  work  of  faith :  Prov.  xi.  24,  '  There  is  that 
scattereth,  and  yet  increaseth  ;  and  there  is  that  withholdeth  more  than 
is  meet,  and  it  tendeth  to  poverty.'  Thus  you  see  this  faith  runs  through 
all  religion,  and  hath  an  influence  upon  every  practical  thing  almost. 

Use  1.  Information.  I  shall  draw  from  hence  four  practical  corollaries. 

If  the  object  of  faith  be  things  unseen,  then, 

1.  Christians  should  not  murmur  if  God  keep  them  low  and  bare, 
and  they  have  nothing  they  can  see  to  live  upon.     As  long  as  they  do 
their  duty,  they  are  in  the  hands  of  God's  providence.     If  God  exer 
cise  them  with  troubles,  humble  them  with  wants,  and  delay  their 
hopes,  they  have  a  faith  which  should  be  instead  of  vision  and  enjoy 
ment  ;  and  when  they  want  all  things,  they  should  be  as  '  possessing  all 
things/  2  Cor.  vi.  10.     They  have  an  all-sufficient  God  to  trust  to,  a 
God  that  bears  the  purse  for  them.     If  you  are  reduced  to  hard  short 
allowance,  live  upon  the  promise — a  believer  has  all  things  in  the 
promise,  though  nothing  in  possession.     This  is  the  happiness  of  heaven, 
that  God  is  all  in  all  without  the  intervention  of  means.     This  life  of 
faith  is  heaven  antedated  and  begun,  to  see  all  in  God  in  the  midst  of 
greatest  wants. 

2.  In  the  greatest  extremity  that  can  befall  us  there  is  work  for  faith, 
but  no  place  for  discouragement ;  your  faith  is  never  tried  till  then. 
The  church  could  bring  one  contrary  out  of  another :  Micah  vii.  9. 
'  Though  I  fall,  I  shall  arise  ; '  and,  saith  Jonah,  chap.  ii.  7, '  When  my 
soul  fainted  in  me,  then  I  remembered  God.'   In  a  spiritual  death,  when 
our  comforts  are  spent,  and  all  fail,  then  is  a  time  for  faith.     Faith 
can  traffic  with  Christ  in  the  dark,  and  take  his  word  for  that  of 
which  we  have  no  appearance  at  all.    As  Rom.  iv.   18,  'Abraham 
believed  in  hope  against  hope  ; '  that  is,  in  hope  according  to  promise, 
though  against  hope  contrary  to  the  course  of  nature,  when  all  natural 
arguments,  appearances,  and  grounds  of  hope  are  cut  off. 

3.  That  a  Christian  is  not  to  be  valued  by  his  enjoyments,  but  by 
his  hopes.     '  He  hath  meat  and  drink  which  the  world  knows  not  of/ 
John  iv.  32,  and  can  go  to  the  rock  when  creatures  have  spent  their 
allowance.     To  appearance  his  life  is  worse  than  other  men  ;  ay,  but 
his  better  life  is  hidden  with  God,  he  hath  invisible  things  to  live  upon, 
his  main  portion  lieth  in  things  not  seen.     The  whole  Christian  life  is 
nothing  else  but  a  spiritual  riddle  full  of  mysteries  and  wonders ;  he 
can  see  things  not  seen,  fulness  in  want,  special  love  in  common  mercies, 
grace  in  a  piece  of  bread.     A  wicked  man's  enjoyments  are  sweet  to 
sense,  ay,  but  they  are  salted  with  a  curse :  but  now  in  the  deepest 
expressions  of  hatred,  a  child  of  God  by  faith  can  see  God's  love. 

4.  Christ  may  be  out  of  sight,  yet  you  not  out  of  mind.     He  consults 
not  with  sense,  for  that  makes  lies  of  God — '  I  said  in  my  haste,  I  am 
cut  off  from  before  thine  eyes ;  nevertheless  thou  heardest  the  voice  of 
my  supplications  when  I  cried  unto  thee/     If  God  will  not  look  to  me, 
I  will  look  to  him.     The  dam  leaves  her  nest,  but  she  leaves  her  heart 
behind,  and  she  will  return.     The  sun  at  midnight  seemeth  low,  but  it 
will  rise  again :  Ps.  xcvii.  11, '  Light  is  sown  for  the  righteous,  and 
joy  for  the  upright  in  heart/ 

Use  2.  Reproof  to  those  that  are  all  for  sense  and  for  present  appear 
ance. 

1.  Such  as  do  not  believe  without  present  feeling. 


.  1.]  SERMONS  UPON  HEBREWS  XI.  361 

2.  Such  as  cannot  wait  upon  God  without  present  satisfaction. 

[1.]  There  are  some  gross  sensualists  that  examine  all  things  by 
experience,  and  will  riot  take  God's  word  for  truth,  unless  they  feel  it ; 
whereas  feeling  is  left  for  the  life  to  come ;  here  God  will  try  us  by 
faith.  There  are  atheists  in  the  church,  but  none  in  hell.  The  devils 
and  damned  spirits  tremble  at  that  which  you  doubt  of.  Here  we  have 
the  light  of  conscience,  reason  and  faith  ;  but  there  men  are  left  to- 
feeling  and  experience ;  and  therefore  those  that  measure  all  things  by 
present  sense,  and  so  disbelieve  the  world  to  come,  they  are  hence  to 
be  reproved.  Foolish  men  may  go  to  school  and  learn  of  the  ant. 
Since  they  will  not  learn  of  God,  they  may  learn  of  the  creature  :  Prov. 
vi.  6-8, '  Go  to  the  ant,  thou  sluggard ;  consider  her  ways,  and  be  wise  : 
which  having  no  guide,  overseer,  or  ruler,  provideth  her  meat  in  the 
summer,  and  gathereth  her  food  in  the  harvest.'  There  is  a  natural 
providence  and  instinct  in  these  creatures  to  provide  for  their  future 
state.  Oh  then,  what  a  sot  is  he  that  will  not  think  of  his  state  to  come, 
nor  of  any  condition  beyond  that  which  he  now  enjoys  ?  they  are  worse 
than  the  ant — than  the  meanest  and  the  lowest  creature,  that  because 
they  see  not  God  or  Christ,  or  heaven  or  hell,  therefore  question 
whether  there  be  indeed  any  such  thing,  yea  or  no  :  I  say  many  such 
there  are  in  the  world  that  say,  as  Thomas  did  out  of  weakness,  John 
xx.  25,  '  Unless  I  see  in  his  hand  the  print  of  the  nails,'  &c., '  I  will  not 
believe;'  they  will  not  believe  that  God  hath  provided  such  a  deplorable 
and  miserable  estate,  where  the  wicked  shall  be  tormented  for  ever  and 
ever,  and  cast  out  from  the  presence  of  the  Lord  to  the  devil  and  his 
angels,  because  they  see  not  these  things. 

[2.]  It  reproves  those  that  cannot  wait  upon  God  without  present 
satisfaction,  that  faint  if  the  appearance  of  things  suit  not  with  their 
mind  and  expectation.  We  are  all  apt  to  be  led  by  sense,  and  to  plead 
natural  improbabilities  ;  and  when  any  difficulty  ariseth  that  checketh 
our  hopes,  we  question  the  promises  of  God,  and  say  with  Mary,  Luke 
i.  34,  '  How  can  these  things  be  ?  ' 

(1.)  This  is  a  great  dishonour  to  God,  to  trust  him  no  further  than 
we  see  him.  You  trust  the  ground  with  your  corn,  and  can  expect  a 
crop  out  of  the  dry  clods,  though  you  do  not  see  how  it  grows,  nor  which 
way  it  thrives  in  order  to  the  harvest.  It  is  a  great  folly  to  distrust 
the  Lord,  because  the  mercies  we  expect  do  not  presently  grow  up  and 
flower  in  our  sight  and  apprehension.  Abraham  gave  glory  to  God 
'  by  believing  in  hope  against  hope/  Rom.  iv.  18.  That  is  an  honour 
to  God  indeed,  when  in  defiance  of  sense,  and  all  outward  probabilities, 
we  can  depend  upon  him  for  the  accomplishment  of  his  promise ; 
whereas  otherwise,  when  we  confine  God  to  present  likelihoods,  and 
must  have  satisfaction  to  our  senses,  or  else  we  will  not  believe  nor  take 
things  upon  God's  bare  word ;  nor  stay  ourselves  upon  the  name  of 
God — '  Except  we  see  signs  and  wonders  we  will  not  believe,'  John  iv. 
48.  It  is  a  great  dishonour  to  God  ;  '  we  limit  the  holy  one  of  Israel,' 
Ps.  Ixxviii.  41,  confining  him  to  our  circle  of  means. 

(2.)  It  is  contrary  to  all  the  dispensations  of  God's  providence. 
Before  he  gives  in  any  mercy  there  are  usually  some  trials.  Abraham 
had  the  promise  of  a  numerous  issue,  but  first  Sarah's  womb  was  long 
barren.  Nay,  after  that  God  tried  him  again  when  he  hath  a  child, 
he  must  sacrifice  Isaac,  the  child  of  the  promise.  It  was  a,  hard  thing 


3G2  SERMONS  UPON  HEBREWS  XI.  [SER.  IV. 

for  faith  to  interpret  how  he  should  offer  Isaac,  and  yet  believe  that 
'  iu  Isaac  all  nations  should  be  blessed.'  Their  obedience  was  to  con 
flict  not  only  with  reason  but  with  faith,  and  to  find  out  an  expedient 
to  reconcile  the  precept  with  the  promise  ;  but  yet  he  had  a  faith  to 
believe  it:  Gen.  xxii.  5,  '  He  said  to  his  young  men,  abide  you  here 
with  the  ass  ;  and  I  and  the  lad  will  go  yonder  and  worship,  and  come 
again  to  you.'  It  was  neither  a  lie  nor  equivocation,  but  words  pro 
ceeding  from  the  assurance  of  faith ;  for  though  Abraham  knew  not 
how,  yet  he  tells  Isaac,  ver.  8,  '  God  will  provide  himself  a  lamb  for 
a  burnt-offering.'  And  as  he  used  Abraham  the  father  of  the  faithful, 
so  he  doth  all  his  children.  Christ's  kingdom  is  described  thus  :  first 
he  comes  as  a  root  out  of  a  dry  ground,  Isa.  liii.  2.  When  the  tree  of 
Jesse  was  withered  and  dried  up,  when  it  was  worn  down  to  its  root 
and  stumps,  God  makes  it  to  scent  and  bud  again  ;  then  comes  Jeho 
vah  the  branch ;  then  afterwards,  Luke  xvii.  20,  '  The  kingdom  of 
God  comes  notwith  observation.'  When  the  kingdom  of  Christ  was  to  be 
set  up,  what  appearance  was  there  ?  a  crucified  man,  and  a  few  fisher 
men  to  begin  this  glorious  empire !  What  should  we  have  done  if  we 
had  lived  in  Christ's  time,  and  seen  the  despicable  beginnings  of  his 
kingdom — we  that  are  so  amazed  at  every  difficulty  and  cross  provid 
ence  ?  David  was  first  hunted  like  a  partridge  upon  the  mountains, 
that  he  might  be  settled  upon  a  throne.  Thus  God  is  still  wont  to  try 
our  faith  before  he  satisfy  our  sense,  and  to  leave  some  weakness 
upon  the  means  that  the  mercy  may  be  more  glorious.  Consult  the 
whole  course  of  God's  providence,  and  all  the  experiences  of  the  saints, 
and  you  will  find  it  to  be  so  :  Isa.  xlviii.  7,  '  They  are  created  now, 
and  not  from  the  beginning,  even  before  the  day,  when  thou  heardest 
them  not,  lest  thou  shouldst  say,  Behold  I  knew  them.'  Things  raised 
out  of  the  earth,  a  man  could  not  have  thought  there  had  been  any 
such  means  and  instruments  in  the  whole  creation.  '  He  hath  chosen ' — 
ra  pr)  ovra — 'things  that  are  not,'l  Cor,  i.  27;  that  is, things  that  seemed 
to  have  no  such  use  and  efficacy,  *  to  confound  things  that  are.'  Micah 
v.  7,  '  And  they  shall  be  as  the  dew  from  the  Lord,  as  showers  upon 
the  grass,  that  tarrieth  not  for  man,  nor  waiteth  for  the  sons  of  men.' 
The  herbs  of  the  garden  have  visible  means  of  supply,  they  are  watered 
by  hand,  they  tarry  for  man,  and  depend  upon  man's  industry  and  pro 
vidence  ;  but  they  shall  be  as  the  grass  in  the  wilderness,  which 
thriveth  by  dews  and  showers  from  heaven,  that  come  without  man's 
thinking  and  care.  Those  that  are  acquainted  with  the  usual  traverses 
and  ways  of  providence  cannot  but  trust  God.  Usually  we  look  on 
God's  works  by  halves  and  pieces,  and  so  distrust.  There  is  a  great 
deadness  upon  the  means,  when  God  will  employ  them  to  the  highest 
uses  and  purposes.  A  painter  draweth  half  a  man,  and  then  there  is 
no  beauty.  When  we  look  into  the  fiery  furnace,  and  see  nothing  but 
devouring  flames,  who  would  think  God  could  bring  forth  a  vessel  of 
honour  from  thence  ?  God's  dispensations  have  not  left  their  wonted 
course,  he  tries  us  with  such  unlikelihoods. 

(3.)  It  is  contrary  to  the  nature  of  faith — '  Hope  that  is  seen  is  not 
hope  ;  for  what  a  man  seeth,  why  doth  he  yet  hope  for  ?  '  Bom.  viii.  24. 
Faith  gives  over  work  when  we  come  to  fruition  ;  the  trial  of  it  is  in 
difficulties.  Faith  is  faith  indeed,  when  it  can  expect  in  the  midst  of 


VER.  1.]  SERMONS  UPON  HEBREWS  XL  363 

dissatisfactions,  and  hath  no  relief  from  sense,  nor  help  from  outward 
things  :  John  xx.  29,  '  Blessed  are  they  that  have  not  seen,  and  yet 
believe.'  That  is  true  faith,  when  we  can  expect  blessings  upon  God's 
warrant ;  though  we  cannot  discern  the  way,  manner,  nor  means,  yet 
we  hold  fast  the  conclusion,  all  will  work  for  good.  Instruments  mis 
carry  ;  but  faith  looketh  not  to  instruments,  but  to  the  promise  :  Esther 
iv.  14,  'Ifthou  altogether  hold  thy  peace  at  this  time,  then  shall  there 
enlargement  and  deliverance  arise  to  the  Jews  from  another  place/ 
Her  petitioning  was  the  only  visible  likely  way  ;  but  if  God  would  not 
use  it,  he  was  satisfied  with  his  word.  Nay,  sometimes  the  word  of 
God  seems  to  be  tried  as  well  as  we :  Ps.  xii.  6,  '  The  words  of  the 
Lord  are  pure  words,  as  silver  tried  in  a  furnace  of  earth,  purified  seven 
times.'  He  speaks  not  only  of  the  purity  and  excellency  of  the  word, 
but  of  the  stability  and  certainty  of  it ;  when  the  promise  is  cast  into 
the  fire,  and  seems  to  lie  a-burning,  it  is  not  consumed,  but  comes  out 
with  greater  brightness  and  lustre.  There  are  many,  if  God  give  them 
health,  peace,  plenty,  and  all  manner  of  prosperity,  then  they  believe 
him  to  be  their  God ;  but  if  they  see  no  external  evidences  of  his 
favour,  they  will  not  believe  in  him  ;  this  is  to  live  by  sense,  not  by 
faith  ;  for  faith  is  the  evidence  of  things  not  seen,  it  can  raise  us  above 
sight,  and  support  us  against  sense. 

(4.)  It  will  weaken  our  hands  in  duty  when  we  look  to  every  pre 
sent  discouragement.  Solomon  saith,  Eccles.  xi.  4, '  He  that  observeth 
the  winds  shall  not  sow  ;  and  he  that  regardeth  the  clouds  shall  not 
reap.'  He  that  is  deterred  from  sowing  his  seed  by  every  wind,  and 
reaping  his  corn  by  every  cloud,  will  never  do  his  business  ;  so  he  that 
looketh  to  every  discouragement  can  never  act  worthily  for  God,  but  is 
marred  by  every  difficulty  ;  he  is  off  and  on,  as  outward  things  succeed 
or  miscarry :  James  i.  8,  'A  double-minded  man  is  unstable  in  all  his 
ways/  full  of  distractions  and  faintings,  up  and  down  with  hopes  and 
fears,  as  worldly  things  ebb  arid  flow. 


SERMON  V. 
And  the  evidence  of  things  not  seen. — HEB.  xi.  1. 

Use.  3.  If  faith  be  such  an  evidence  of  things  not  seen,  then  let  us 
examine — have  we  this  faith  that  can  believe  things  not  seen  ?  This 
is  the  nature  of  true  faith.  Hope  built  upon  outward  probability  is 
but  carnal  hope ;  but  here  is  the  faith  and  hope  we  live  by,  that  which 
is  carried  out  to  things  not  seen  with  the  bodily  eye.  Take  these 
directions  to  discover  it. 

1.  How  doth  it  work  as  to  Christ  now  he  is  out  of  sight  ?  His 
visible  presence  is  long  since  removed,  and  he  is  withdrawn  within  the 
veil  and  curtain  of  the  heavens,  there  to  perform  his  ministration  before 
the  Lord.  Can  you  love  Christ,  and  enjoy  Christ,  and  converse  with 
him  in  heaven  at  the  right  hand  of  the  Father,  as  if  you  did  see  him, 
and  converse  with  him  bodily  in  the  days  of  his  flesh  ?  It  was  the 


364  SERMONS  UPON  HEBREWS  XL  [SfiR.  V, 

commendation  of  their  faith :  1  Peter  i.  8,  '  Whom  having  not  seen, 
ye  love  ;  in  whom,  though  now  ye  see  him  not,  yet  believing,  ye  rejoice 
with  joy  unspeakable  and  full  of  glory.'  Though  you  never  saw  him, 
yet  can  you  repair  to  him  to  solve  your  doubts  and  answer  your  scruples, 
depend  upon  the  merit  of  his  death,  and  embolden  yourselves  in  your 
addresses  to  God  upon  the  account  of  his  satisfaction  ?  Though  he 
died  sixteen  hundred  years  ago,  yet  can  you  conceive  hope  by  his  blood 
as  if  it  were  shed  afresh,  and  running  before  your  eyes  ?  for  so  should 
believers  do :  Eph.  iii.  12,  '  In  whom  we  have  boldness,  and  access 
with  confidence,  oy  the  faith  of  him.'  Alas  !  to  most  Christians  Christ 
is  but  a  name,  a  fancy,  or  an  empty  conceit,  such  as  the  heathens  had 
of  their  topical  gods,  or  we  of  tutelar  saints,  some  for  this  country  and 
some  for  that.  Do  you  pray  as  seeing  him  at  God's  right  hand  in 
heaven  pleading  your  cause,  and  negotiating  with  God  for  you  ? 

2.  How  doth  it  work  as  to  his  coming  to  judgment  ?    Is  the  awe  of 
that  day  upon  your  hearts  ?  and  do  you  live  as  those  that  must  give 
an  account  even  for  every  idle  word,  when  the  great  God  of  recom 
penses  shall  descend  from  heaven  with  a  shout ?  Kev.  xx.  12,  'I  saw 
the  dead  small  and  great  stand  before  God,'  &c.     Have  you  such  a 
sight  as  St  John  had  ?     Indeed  he  saw  it  by  vision,  or  by  the  light  of 
prophecy;  but  the  light  of  faith  differs  but  little  from  the  light  of 
prophecy.     They  agree  in  many  things,  as  in  the  common  ground. 
What  is  the  ground  of  the  light  of  prophecy  ?  the  foundation  of  it  is 
divine  revelation,  and  the  same  ground  hath  faith.     And  they  agree 
in   the   evidence.     What  is  prophecy  ?  a   certain  foreknowledge  of 
things  to  come ;  and  what  is  faith  ?  an  evidence  of  things  to  come. 
Thus  they  agree.     They  differ  in  these  things :  the  light  of  prophecy 
depends  upon  special  grounds,  which  is  extraordinary  revelation ;  but 
the  light  of  faith  hath  but  that  common  ground,  the  ordinary  revela 
tion  God  hath  made  of  his  mind  in  scripture  ;  and  they  differ  somewhat 
in  the  degree.     Indeed  there  is  more  of  ecstasy  and  rapture  of  mind 
that  accompanieth  the  light  of  prophecy ;  but  in  the  light  of  faith 
there  is  some  answerable  affection,  some  impression  left  upon  us. 
They  differ  something  too  in  the  duration  and  continuance  with  us ; 
the  light  of  prophecy  is  but  at  times,  when  God  will  show  such  a 
sight  or  vision  ;  but  the  light  of  faith  is  a  constant,  steady  view.    Well 
then,  what  John  saw  once  by  the  light  of  prophecy  we  see  constantly, 
and  are  persuaded  of  it  as  certainly  as  if  the  trumpet  were  now  sound 
ing  ;  as  if  the  throne  were  set,  and  the  books  were  already  opened,  and 
the  trembling  sinners  were  all  summoned  before  the  Lord,  expecting 
their  doom  and  sentence.     Have  you  a  sight  of  judgment  to  come? 
It  is  a  thing  unseen,  but  as  faith  gives  you  an  evidence  of  it,  doth  it 
quicken  your  desires  and  your  longings  after  this  day?  doth  it  awaken 
your  diligence  ?  doth  it  make  you  awful  and  serious  in  the  whole 
course  of  your  conversation,  both  in  your  outward  carriage  and  secret 
practices,  as  if  all  were  seen  ?  for  you  have  seen  the  day  of  the  Lord. 

3.  How  can  you  comfort  yourselves  in  the  midst  of  all  your  straits 
and  sorrows  with  the  unseen  glory  of  another  world  ?     Do  not  you 
faint  in  your  duty,  but  bear  up  with  that  courage  and  constancy  which 
becomes  Christians :  2  Cor.  iv.  16,  '  We  faint  not,'  why  ?    He  gives 
you  the  reason  of  it,  ver.  18,  'While  we  look  not  at  the  things  that 


VER.  1.]  SERMONS  UPON  HEBREWS  xi.  365 

are  seen,  but  at  the  things  that  are  not  seen.'  This  is  an  evidence  of 
our  looking  to  things  not  seen,  when  we  faint  not,  but  go  on  with 
courage  and  constancy,  as  it  becomes  the  heirs  of  the  grace  of  life, 
upon  sight  of  the  invisible  world.  So  1  John  iii.  2,  '  It  doth  not  yet 
appear  what  we  shall  be ;  but  this  we  know,  that  when  he  shall  appear, 
we  shall  be  like  him.'  And  so  you  are  no  more  affected  with  the 
disgraces  and  scorns  of  the  world  than  a  prince  in  disguise,  who 
travels  abroad  unknown,  if  he  meets  not  with  respect  and  reverence 
answerable  to  his  quality ;  he  knows  he  is  his  father's  heir,  and  this 
comforts  him  ;  and  the  unseen  glory  in  the  world  to  come  puts  comfort 
and  strength  into  your  hearts. 

4.  How  doth  it  work  as  to  the  threatenings  of  the  word  ?    Can  you 
mourn  for  a  judgment  in  its  causes,  and  foresee  a  storm  when  the 
clouds  are  but  a-gathering  ?      As  Josiah  had  a  tender  heart,  and 
trembled  when  the  curses  of  the  law  were  read  :  2  Chron.  xxxiv.  19, 
'  When  the  king  heard  the  words  of  the  law,  then  he  rent  his  clothes/ 
It  is  not  said  when  he  heard  news  of  Pharaoh  Necho's  invasion  : 
no,  all  was  quiet  and  composed,  no  trouble  then  had  a  foot  in  his 
kingdom ;  '  but  when  he  heard  the  words  of  the  law,  he  rent  his 
clothes,'  then  he  is  solicitous  to  get  things  redressed.     This  general 
description  that  faith  is  the  evidence  of  things  not  seen,  the  apostle 
exemplifies  in  the  instance  of  Noah  :  Heb.  xi.  7,  'By  faith  Noah,  being 
warned  of  God  of  things  not  seen  as  yet,  moved  with  fear,  prepared  an 
ark,'  when  there  was  no  visible  preparation  towards  the  deluge ;  when 
the  world  was  eating,  drinking,  marrying,  giving  in  marriage,  building, 
planting,  and  all  things  went  on  as  they  were  wont  to  do.     Are  you 
humbling  your  souls  and  fighting  in  secret  when  anything  is  done  to 
bring  you  or  your  nation  in  danger  of  a  threatening  ?    God  describes 
a  gracious  heart  thus — '  He  trembles  at  my  word,'  Isa.  Ixvi.  2 ;  he  not 
only  trembles  at  my  judgment,  but  at  my  word,  before  the  smoke  or 
the  flame  of  judgment  breaketh  out.     Alas !  most  men  are  not  moved 
with  these  things  till  the  curse  of  God  seize  upon  them.     They  know 
not  that  they  which  do  such  things  as  they  do  are  in  danger  of  the 
curse  of  God.     There  are  threatenings  against  their  practices  every 
where,  yet  who  lays  it  to  heart?  Ps.  xc.  11,  'Who  knows  the  power 
of  thine  anger  ?  even  according  to  thy  fear,  so  is  thy  wrath/   The  word 
of  God  moveth  us  not  till  we  smart  in  our  flesh.     This  faith,  which  is 
the  evidence  of  things  not  seen,  it  is  to  be  referred  to  the  threatenings 
as  well  as  to  the  promises.     And  all  our  diligence  and  caution,  our 
watchfulness,  our  humiliation,  that  we  may  avert  God's  judgments, 
ariseth  from  this  faith. 

5.  How  doth  your  heart  work  upon  the  promises  in  difficult  cases  ? 
Thereby  God  tries  you,  and  thereby  you  may  try  yourselves :  John  vi. 
5,  6,  '  When  Jesus  lifted  up  his  eyes,  and  saw  a  great  company  come 
unto  him,  he  said  unto  Philip,  Whence  shall  we  buy  bread  that  these 
may  eat  ?  and  this  he  said  to  prove  him/    God  often  useth  the  like  kind 
of  dispensation  to  his  people.     There  are  many  mouths,  and  no  bread  ; 
great  troubles,  and  no  means  of  escape ;  this  he  doth  to  prove  you,  but 
God  knows  how  to  order  this  for  your  comfort.     When  we  judge  by 
sense,  and  reason,  and  outward  probabilities,  in  such  kind  of  extremities 
we  are  driven  to  our  wits'  end.     Now  faith,  which  lives  above  sense, 


366  SERMONS  UPON  HEBREWS  XL  [SER.  V. 

will  be  a  support  and  strength  to  your  souls.  In  such  cases  reason  and 
faith,  and  sense  and  faith,  come  in  competition.  How,  which  way  do  the 
workings  of  your  spirits  incline— to  reason,  or  faith?  Faith  can  take 
God's  word  in  the  midst  of  all  difficulties ;  and  when  sense  seeth  nothing 
but  hazards,  wants,  sorrows,  then  faith  holds  with  the  promise  against 
these  appearances,  arid  rests  on  God  whatever  we  feel  to  the  contrary : 
Hab.  iii.  17,  18, '  Though  the  fig-tree  shall  not  blossom/  &c.,  'yet  I  will 
rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my  salvation.'  Those  hopes 
which  hang  upon  the  life  and  presence  of  the  creature,  when  the 
creatures  fail,  they  fail ;  when  bread  and  outward  supplies  are  gone, 
they  are  lost  and  undone  ;  but  the  children  of  God  have  built  upon  a 
promise,  and  when  creatures  have  spent  their  allowance,  when  they 
can  no  longer  live  upon  bread,  they  can  live  upon  the  promise  and 
word  of  God.  Therefore  God  will  prove  him,  and  exercise  him  with 
straits  and  troubles ;  but  then  can  he  depend  upon  the  Lord.  A 
believer  can  say  yea  with  a  promise,  when  all  the  world  saith  no  to 
him.  The  apostle  saith  :  2  Cor.  i.  20,  '  All  the  promises  of  God  are 
in  him  yea,  and  in  him  amen.'  The  promises  say  yea  to  our  hopes, 
and  amen  to  our  desires  ;  and  in  all  difficult  changes  still  the  promises 
keep  their  note,  they  are  yea  and  amen.  You  desire  such  a  thing 
according  to  the  will  of  God — Amen,  saith  the  promise,  so  it  shall  be. 
May  I  hope  for  such  a  mercy  or  comfort  ? — Yea,  saith  the  promise. 
Now  in  straits  you  will  find  the  comfort  of  such  a  truth.  You  ask  of 
creatures  and  present  appearances,  May  I  look  for  good  ?  and  they 
answer  no,  but  the  promise  still  saith  yea :  now  a  believer  is  contented 
with  the  promises,  yea,  though  all  the  world  say  no.  Christians ! 
there  needeth  nothing  to  your  comfort  but  this,  first  to  establish  a 
regular  hope,  and  then  to  trust  the  affirmation  of  the  promise.  Now 
hereby  may  you  discern  your  spirits.  Can  you  with  certainty  depend 
upon  the  promise,  and  with  a  quiet  and  calm  expectation  wait  for  the 
blessing  of  the  promises  in  the  midst  of  all  pressures  whatsoever  ? 
Carnal  men  limit  God,  and  give  laws  to  providence:  Ps.  Ixxviii.  41, 
'  Yea  they  turned  back,  and  tempted  God,  and  limited  the  Holy  One 
of  Israel.'  They  bind  the  counsels  of  God  by  their  outward  appear 
ances:  1  Peter  iv.  19,  'Wherefore  let  them  that  suffer  according  to 
the  will  of  God  commit  the  keeping  of  their  souls  to  him  in  well 
doing,  as  unto  a  faithful  creator.'  They  give  up  their  souls  to  God, 
and  all  their  affairs  to  his  disposal.  He  is  faithful,  and  will  be  mindful 
of  them,  and  he  is  a  creator  and  hath  power  to  help  them,  and  this 
quiets  and  calms  their  souls  under  all  providences. 

6.  You  may  try  your  assent  to  the  promises  by  the  adventures  you 
make  upon  God's  word.  The  promises  are  so  many  bills  and  bonds 
which  God  hath  taken  upon  himself.  Now  what  will  you  venture 
upon  the  warrart  and  encouragement  the  word  gives?  Certainly  he 
that  will  venture  nothing  thereupon  doth  not  believe  what  God  hath 
said,  '  Whoso  shall  confess  me  before  men,  him  shall  the  Son  of  man 
confess  before  the  angels  of  God  ;  but,  he  that  denieth  me  before  men, 
I  will  deny  him  before  my  Father,  and  before  his  holy  angels,'  Luke 
xii.  8,  9.  Can  you  adventure  upon  Christ's  word  to  confess  him, 
though  you  should  deny  your  present  interest?  so  Luke  ix.  24, 
'Whosoever  shall  save  his  life  shall  lose  it ;  but  whosoever  will  lose  his 


VfiR.  1.]  SERMONS  UPON  HEBREWS  XI.  367 

life  for  my  sake,  the  same  shall  find  it.'  Now  urge  the  soul  with  this 
promise,  Can  I  be  willing  to  fall  a  sacrifice  upon  the  interest  of  religion 
upon  such  a  hope,  or  quit  temporal  conveniences  for  the  enduring 
suhstance  ?  Now  lest  your  heart  should  deceive  you,  because  every 
one  is  not  called  to  suffer,  and  resolution  in  cold  blood  may  faint 
when  they  come  to  trial,  therefore  look  to  such  things  as  are  of 
present  use  and  experience.  Practise  upon  that  promise  :  Luke  xii. 
33,  '  Sell  all  that  you  have,  and  give  alms :  provide  yourselves  bags 
that  wax  not  old,  a  treasure  in  the  heavens  which  ftiileth  not.'  Now 
say,  What  have  I  ventured  upon  this  promise  ?  can  I  look  upon  no 
estate  so  sure  as  that  which  is  trusted  in  Christ's  hands  ?  Do  I  indeed 
count  this  the  best  way  to  entail  a  blessing  upon  me  and  my  children 
and  family  afterwards,  not  to  purchase  house  to  house,  and  field  to  field, 
but  to  found  a  covenant  interest,  and  lay  up  a  treasure  for  them  in 
Christ's  hands,  by  a  large,  liberal,  and  free  distribution  to  the  poor? 
But  if  this  seems  hard  though  it  be  a  clear  precept  in  the  gospel,  and 
everywhere  we  are  called  upon  to  lend  unto  the  Lord,  what  lusts  can 
you  renounce  upon  the  security  of  eternal  life  ?  Practise  upon  that 
promise  :  Eom.  viii.  13, '  If  we  live  after  the  flesh,  we  shall  die  ;  but  if 
we  through  the  Spirit  mortify  the  deeds  of  the  body,  we  shall  live.' 
Now  am  I  willing  to  undergo  the  severities  and  tedious  hardships  of  a 
Christian  life?  to  be  much  in  mortifying  and  subduing  my  flesh?  Can  I 
yield  to  this  upon  these  hopes  ?  do  I  look  upon  it  as  better  to  take  pains 
than  suffer  pains,  to  be  held  with  cords  of  duty  than  chains  of  darkness, 
and  run  the  hazard  of  being  separated  for  ever  from  the  presence  of  the 
Lord  ?  Certainly,  when  you  can  neither  renounce  lusts  nor  quit  interest, 
nor  make  any  spiritual  adventures,  you  do  but  look  upon  the  gospel  as 
a  fable.  What  have  we  ventured  upon  those  bonds  God  hath  given  us, 
and  those  obligations  he  hath  taken  upon  himself,  that  he  will  bless  us 
if  we  will  yield  to  these  and  these  conditions  ?  All  promises  imply 
some  duty ;  it  is  improbable  we  should  believe  them  if  we  will  under 
go  no  hazard  for  them. 

7.  You  may  know  whether  you  have  this  faith,  which  evidenceth  things 
to  come,  and  find  out  the  weakness  or  strength  of  it  by  observing  the 
great  disproportion  that  is  in  your  affections  to  things  of  sense,  and 
things  of  faith.  It  is  true,  a  Christian  is  not  all  spirit,  and  therefore 
sensible  things  work  more  with  the  present  state  of  men  than  things 
spiritual.  But  yet  certainly  in  a  child  of  God,  one  that  believes,  that 
hath  the  evidence  of  things  not  seen,  there  will  be  some  suitableness. 
We  are  diverted  from  looking  after  things  to  come  as  long 
as  we  have  carnal  comforts  to  stop  the  mouth  of  conscience. 
But  did  we  soundly  believe  the  truth  and  worth  of  the  great  mysteries 
of  salvation,  surely  we  would  learn  more  to  despise  temporal  things  in 
comparison  of  eternal.  Therefore  examine  a  little  the  affections  and  dis 
positions  of  your  souls  as  to  things  present  and  things  to  come,  temporal 
things  and  eternal.  Examine  a  carnal  man  by  his  esteem  ;  he  is  sensible 
of  the  sweetness  of  outward  comforts,  but  hath  no  taste  and  savour  of 
things  that  are  to  corne.  The  former  insinuate  themselves  into  his  heart 
with  a  great  deal  of  satisfaction  ;  he  is  moved  and  affected  with  them — 
'  Who  will  show  us  any  good  ?  '  Ps.  iv.  6.  Carnal  pleasures  tickle  him 
with  a  great  deal  of  delight,  but  he  hath  no  taste  of  communion  with 


368  SEKMONS  UPON  HEBREWS  XI.  [SfiR.  V. 

God.  Carnal  riches,  with  him  they  are  the  only  substance,  whereas 
spiritual  and  heavenly  things  are  but  as  a  notion.  Whereas  the  scripture 
is  quite  otherwise ;  it  speaks  of  outward  things  as  but  a  fancy : 
Prov.  xxiii.  5,  'Wilt  thou  set  thine  eyes  upon  that  which  is  not?  '  and 
of  spiritual  things,  as  those  which  only  may  be  called  substance : 
Prov.  viii.  21,  'That  I  may  cause  those  that  love  me  to  inherit  sub 
stance,  and  I  will  fill  their  treasures/  Now  which  dost  thou  esteem, 
thy  treasure  and  thy  substance,  the  world  or  heaven  ?  things  present,  or 
the  great  things  God  hath  promised?  which  are  the  things  most  take 
with  thy  heart,  and  draw  forth  thy  esteem  ?  So  examine  his  care  and 
industry.  We  toil  for  matters  of  the  world,  and  are  never  weary ; 
rise  up  early,  go  to  bed  late,  eat  the  bread  of  sorrow,  and  all  for  a  little 
pelf ;  we  make  nothing  of  the  hardest  labours  to  accomplish  our 
worldly  delights.  But  now,  to  pray,  read,  meditate,  perform  acts  of 
worship  to  God,  how  difficult  are  these  ?  and  how  soon  do  we  cry 
out,  what  a  weariness  is  it  ?  A  little  time  spent  in  duty  is  with  a  great 
deal  of  murmuring ;  doth  not  this  bewray  too  much  unbelief  ?  '  So  is 
he  that  layeth  up  treasures  for  himself,  and  is  not  rich  towards  God/ 
Luke  xii.  21 ;  that  is,  so  earnest  and  diligent  to  grow  great  in  the 
world,  but  cares  not  to  furnish  himself  with  grace.  When  there  is  such 
a  disproportion  in  his  care,  is  he  persuaded  of  these  things  ?  There  is 
a  wide  and  sensible  difference  between  things  temporal  and  eternal,  so 
should  there  be  in  our  pursuit  after  them.  Now  when  it  is  not  only  a 
nice  debate  that  prevails  most  with  men,  but  a  plain  clear  case,  it  shows 
we  are  not  fully  persuaded  of  them.  So  examine  a  man  by  his  hopes,  and 
see  whether  he  hath  this  evidence  of  things  not  seen.  Compare  your 
hopes  in  God's  promises  with  your  hopes  in  a  temporal  case; 
it  is  good  to  put  things  in  a  temporal  case  and  instance  :  Mai. 
i.  8,  '  Offer  it  to  thy  governor,  will  he  accept  of  it  ? '  If  a  prince  or 
potentate  of  the  world  should  make  you  a  promise  of  a  temporal  inheri 
tance,  or  pass  over  the  reversion  of  an  earthly  estate  for  thee  and  thy 
heirs,  how  wouldst  thou  rest  contented,  and  be  satisfied  with  such  a 
conveyance  ?  so  hath  God  done  in  the  covenant ;  by  a  formal  compact 
he  hath  demised  and  made  over  to  us  the  great  blessings  of  the  gospel ; 
and  yet  how  little  are  our  hearts  satisfied  with  it,  how  full  of  doubt- 
ings  !  what  unstable  thoughts  have  we  about  these  things !  If  I  had 
such  great  promises  from  an  able  and  faithful  man,  would  I  not  be 
more  cheerful,  and  bear  up  upon  these  hopes  ?  I  have  these  promises 
from  God,  that  cannot  lie.  So  examine  his  fears :  when  a  man 
threatens  a  little  danger,  we  are  careful  to  abstain  from  what  may  dis 
please  him,  yet  we  can  swallow  lust  without  remorse.  Adultery  is 
punished  with  death  in  some  countries ;  but  God  says :  Mat.  v.  28, 
*  That  whosoever  looketh  on  a  woman  to  lust  after  her  hath  committed 
adultery  with  her  already  in  his  heart/  And  God  threatens  again  and 
again,  not  only  with  temporal  but  eternal  death,  torments  that  shall  be 
without  end  and  ease ;  yet  these  things  do  not  work  upon  us.  God 
«aith,  Rom.  viii.  13,  'If  you  live  after  the  flesh,  you  shall  die;'  that 
the  delicacies  of  the  fleshly  life,  if  indulged,  will  be  mortal  to  us. 
Alas  !  who  fears  this  death  ?  it  is  a  thing  to  come  and  unseen ;  God 
doth  not  presently  execute  his  sentence  upon  evildoers,  therefore  we  are 


VEIL  1.]  SERMONS  UPON  HEBREWS  XI.  360 

not  moved  with  it.  It  argues  either  unbelief  or  very  great  incogi- 
tancy  about  things  of  such  great  concernment. 

8.  You  may  know  whether  you  have  this  faith  by  your  thoughts  of 
the  ways  of  God,  when  they  are  despised  or  opposed.  Faith,  which  is 
the  evidence  of  things  not  seen,  can  see  a  great  deal  of  beauty  in  a  de 
spised  way  of  God,  and  glory  in  a  crucified  Christ ;  as  the  good  thief 
upon  the  cross  could  see  Christ  as  a  king,  when  he  hung  dying  on  the 
cross  in  disgrace :  Luke  xxiii.  42, '  Lord,  remember  me  when  thou  comest 
into  thy  kingdom.'  Religion  is  often  veiled  under  obscurity,  slightings, 
disgraces,  and  contradictions  of  the  vforld.  God  trieth  us,  as  it  were 
in  a  disguise.  Now  if  we  can  spy  out  this  inward  beauty  and  inward 
glory  in  his  ways  when  they  are  divested  of  all  outward  glory,  here  is 
an  act  of  faith — '  Christ  came  to  his  own,  and  his  own  received  him 
not/  A  carnal  heart  sees  no  worth  in  anything  but  what  is  full  of 
pomp  and  outward  splendour,  it  knows  all  things  after  the  flesh  ;  but 
a  gracious  heart  sees  a  great  deal  of  worth  and  beauty  in  the  despised 
ways  of  Christ.  It  is  said  of  Moses,  that  by  faith  he  '  esteemed  the 
reproaches  of  Christ  greater  riches  than  the  treasures  of  Egypt,'  Heb. 
xi.  26  ;  that  is,  when  it  was  a  reproachful  thing  for  him,  who  was  so 
great  and  high  in  favour,  to  own  an  afflicted  people,  who  were 
so  burdened  as  they  were  in  Egypt.  Thus  you  have  seen  how 
you  may  find  out  whether  this  faith  be  wrought  in  your 
souls. 

Use  4.  To  press  you  to  get  this  faith,  which  is  the  evidence  of 
things  not  seen,  that  you  may  believe  that  which  God  hath  revealed 
in  his  word,  and  that  solely  upon  God's  authority  and  the  account  of 
his  word  ;  to  quicken  you  to  get  this  faith,  which  is  of  such  great  use 
to  you. 

1.  Consider  that  all  the  difficulty  in  assenting  to  doctrines  of  scripture 
was  not  only  in  the  first  age.  You  are  ready  to  think  this  faith  was 
of  use  when  Christianity  was  first  set  up  in  the  world,  and  when  it  was 
new  and  despised,  and  the  powers  of  the  world  were  against  it;  but 
now  it  is  owned  by  all,  there  is  no  such  difficulty  ;  yes,  very  much  still. 
I  confess,  when  it  was  a  novel  doctrine,  hated,  oppressed,  persecuted, 
and  the  generality  of  its  professors  were  the  poor  of  this  world,  there 
were  mighty  prejudices  against  the  ways  of  God ;  but  there  were  then 
helps ;  there  was  the  sensible  evidence  of  miracles  to  confirm  this  faith, 
and  there  was  an  extraordinary  zeal  and  holiness  in  those  that 
promoted  it,  which  was  a  special  means  to  strike  a  reverence  into  the 
consciences  of  men,  which  sensible  evidence  now  we  have  not.  Ay, 
but  the  articles  of  religion  are  still  the  same,  and  men  are  the  same, 
and  every  age  hath  its  own  prejudices ;  so  that  it  is  still  hard  to 
believe.  (1.)  Because  the  same  articles  of  religion  that  were  pro 
pounded  to  them  are  propounded  to  us  also.  A  man  that  only 
hearkens  to  his  own  reason,  it  is  hard  for  him  to  believe  that  there  is 
one  God,  and  yet  three  that  are  God ;  that  by  faith  a  man  is  united  to 
Christ,  yet  he  on  earth,  and  Christ  in  heaven ;  that  God  requires  faith 
and  conviction  of  all,  and  binds  men  to  use  the  means,  and  yet  in  his 
secret  good  pleasure  determines  to  give  it  to  a  few.  These  things  are 
expressly  revealed  in  the  word,  which  are  hard  to  be  understood  by 
carnal  reason  ;  and  we  cannot  see  how  they  can  be.  There  are  many 

VOL.  xiir.  2  A 


370  SERMONS  UPON  HEBREWS  XI.  [$ER.  V. 

doctrines  which  must  not  be  chewed,  but  swallowed  ;  de  re  constat, 
quamvis  dc  modo  non  constat.  (2.)  Men  are  the  same  that  they  were 
before ;  still  natural  men  favour  not  the  things  that  are  of  the  Spirit, 
therefore  are  not  apt  to  believe  them  that  they  are  true.  Still  we  are 
wedded  to  sense,  and  therefore  not  easily  persuaded  of  things  to  come  ; 
still  men  love  not  holiness,  but  walk  after  their  own  lusts ;  therefore 
they  will  not  believe  God  is  so  unmerciful  as  to  damn  all  those  that  are 
not  holy,  and  that  none  shall  be  saved  but  those  that  are  born  again, 
and  walk  in  such  a  strict  way  of  communion  with  God,  and  in  the  ways 
of  godliness.  (3.)  Every  age  hath  its  own  prejudices.  Christianity 
was  a  novel  doctrine.  Ay,  but  then  they  had  miracles;  but  now  there 
is  less  holiness,  but  no  miracles ;  now  men  are  subject  to  atheism, 
because  of  scandals :  2  Peter  ii.  2,  '  Many  shall  follow  their  pernicious 
ways,  by  reason  of  whom  the  way  of  truth  shall  be  evil  spoken  of.' 
And  now  there  are  many  divisions,  and  variety  of  thoughts  and 
opinions  about  matters  of  religion,  which  makes  men  suspect  all. 
Therefore  Christ  prays  :  John  xvii.  21, '  Father,  let  them  be  one,  as  we 
are  one,  that  the  world  may  believe  that  thou  hast  sent  me.'  So  that 
if  it  were  a  difficult  thing  to  believe  then,  so  it  is  now.  Therefore  it 
concerns  us  to  be  soundly  rooted  in  this  faith. 

2.  Consider  the  benefit  of  a  sound  conviction.  A  clear  evidence  of 
the  mysteries  of  salvation  is  a  great  ground  of  all  reformation  of  life. 
What  is  the  reason  that  men  are  so  backward  to  practise,  that  they 
experience  so  little  of  what  they  believe  and  have  received  of  the 
Christian  faith  ?  because  the  evidence  is  not  clear.  I  do  not  say  their 
interest,  but  the  evidence  and  certain  belief  of  these  things.  Usually 
Christians  think  it  is  their  only  work  to  clear  up  their  particular 
interest ;  that  is  a  great  work — '  We  must  give  all  diligence  to  make 
our  calling  and  election  sure/  2  Peter  i.  10.  But  that  is  not  the 
only  work  ;  there  is  a  former  work,  which  is  the  foundation  of  all,  and 
that  is,  to  settle  the  soul  in  a  sound  belief  of  the  things  to  come,  and 
have  the  hopes  of  Christianity  evidenced  to  us ;  if  our  belief  of  this 
were  more  steady,  there  would  not  be  such  a  deformity  in  our  practice. 
Our  affections  are  glued  to  earthly  things,  because  we  are  not  per 
suaded  of  heavenly  things  ;  there  is  a  privy  atheism,  which,  like  a 
worm  at  the  root,  eats  out  the  strength  and  vigour  of  our  graces,  and 
causeth  them  to  languish.  When  the  mind  is  satisfied,  and  brought 
to  a  full  assent,  there  will  be  a  greater  awe  upon  the  practice :  Heb.  xi. 
6,  '  He  that  cometh  to  God  must  believe  that  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  seek  him.'  This  is  the  first  thing  that 
we  should  be  persuaded  of,  that  certainly  there  is  a  God  :  and  this  God 
will  be  good  to  all  that  seek  after  him  in  Christ.  If  we  had  such  a 
persuasion  of  this,  we  could  not  be  so  cold  and  careless  in  duty,  and  so 
bold  in  sin  ;  but  we  have  a  wavering  trembling  assent,  and  some  imper 
fect  opinions  about  the  things  of  God,  and  not  a  full  persuasion: 
1  Cor.  xv.  58,  '  Therefore  be  ye  steadfast,  unmovable,  always  abound 
ing  in  the  work  of  the  Lord  ;  forasmuch  as  you  know  that  your  labour 
is  not  in  vain  in  the  Lord.'  If  we  did  once  know  and  were  persuaded 
of  this,  if  we  had  an  evidence  of  things  to  come,  and  things  unseen,  we 
would  be  more  steadfast  and  unmovable  in  the  work  of  the  Lord. 
If  our  expectations  were  greater,  our  observation  of  God  would  be 


VER.  1.]  SEEMONS  UPON  HEBKEWS  XL  371 

greater,  the  business  of  eternal  life  would  not  be  so  neglected ;  con 
science  would  not  be  so  sleepy,  nor  should  we  venture  upon  sin  so  often 
as  we  do  ;  this  would  put  life  into  every  exhortation  you  hear  and  read. 
Alas !  we  press  and  exhort  day  after  day  ;  it  works  not,  why  ?  because 
it  is  not  '  mingled  with  faith  in  them  that  hear  it,'  Heb.  iv.  2.  What 
earnest  affections  of  soul  would  there  be  towards  God  and  heavenly 
things  if  we  did  truly  believe  these  things. 

3.  The  more  faith  depends  upon  the  warrant  of  God's  word,  the 
better ;  and  the  fewer  sensible  helps  it  hath,  the  more  it  is  prized ; 
As  Christ  saith,  John  xx.  29,  '  Blessed  are  they  who  have  not  seen,  and 
yet  have  believed/     It  is  the  weakness  of  men,  they  will  not  believe 
unless  the  object  of  faith  some  way  or  other  come  under  their  sense. 
The  word  of  God  is  enough. 

4.  Sensible  things  will  not  work,  if  we  do  not  believe  the  word ;  those 
that  think  Moses  and  the  prophets  are  but  a  cold  dispensation  in  com 
parison  of  this,  if  one  should  come  from  the  dead,  for  then  they  would 
repent  and  turn  to  God,  let  them  read  Luke  xvi.  29-31.     There  were 
miracles  heretofore ;  faith  was  confirmed  to  sense  ;  God  condescended  to 
the  weakness  of  the  first  age ;   but  yet  it  is  said  of  the  people  of 
Israel,  Ps.  Ixxviii.  22,  23,  '  They  believed  not  in  God,  and  trusted  not 
in  his  salvation :  though  he  had  commanded  the  clouds  from  above, 
and  opened  the  door  of  heaven/  &c.     There  were  ever  unbelievers, 
and  carnal  wretches,  let  God  use  what  dispensation  he  will,  and  there 
will  be  so  still.     There  is  more  in  the  harmony  and  correspondency  of 
scripture  to  work  men  to  a  sense  of  believing  than  if  one  should  come 
from  the  dead. 

5.  We  have  need  now  to  look  after  this  faith,  which  is  the  evidence 
of  things  not  seen,  because  the  great  reigning  and  prevailing  sin  is 
infidelity  and  unbelief ;  which  is  seen  by  our  cavilling  at  every  strict 
truth,  by  our  carelessness  in  the  things  of  God,  by  the  looseness  and 
profaneness  of  those  that  would  be  accounted  Christians.     Certainly, 
generally  men  take  the  great  truths  of  religion  for  fabulous  delusions, 
and  look  upon  Christ  as  an  impostor,  and  the  doctrine  of  the  resur 
rection  from  the  dead,  and  eternal  life,  as  so  many  idle  dreams  ;  else 
they  could  not  cavil  so  at  every  strict  truth  and  be  so  careless  and 
profane  as  they  are  ;  for  these  things  are  irreconcilable. 

6.  We  ought  to  look  to  this  faith,  because  none  are  so  resolved  in 
the  great  matters  of  faith  but  they  may  be  more  resolved ;  no  man 
doth  so  believe  but  he  may  believe  more :  1  John  v.  13,  '  These  things 
have  I  written  to  you  that  believe  on  the  name  of  the  Son  of  God.' 
Our  assent  to  divine  truth  is  not  a  thing  that  is  in  puncio,  that  consists 
in  one  indivisible  point,  so  as  it  cannot  be  more  or  less ;  but  it  is  a 
thing  that  is  ever  growing  and  never  so  perfect  as  it  should  be,  till  we 
come  to  fruition.     There  is  something  '  lacking  to  your  faith/  1  Thes. 
iii.  10;  '  therefore  labour  after  this  faith  which  is  the  evidence  of  things 
not  seen.' 

Obj.  While  we  establish  a  faith  which  is  the  evidence  of  things 
not  seen,  doth  not  this  make  way  for  every  fancy  and  fond  credulity  ? 
This  was  the  objection  that  Celsus  brought  against  Origen,  that  faith 
introduced  all  kind  of  error  into  the  world,  and  cast  out  science.  I 
answer  I 


372  SERMONS  UPON  HEBREWrS  XI.  [SER.  V, 

Ans.  1.  There  is  a  reason  why  we  believe,  though  we  cannot  always 
see  a  reason  of  what  we  do  believe.  Though  there  can  be  no  reason 
given  of  many  things  that  are  to  be  believed  ;  yet  faith  sees  reason 
enough  why  they  should  be  believed,  and  that  is  the  authority  and 
veracity  of  God  speaking  in  the  scriptures. 

2.  There  is  an  aptitude  or  objective  evidence  in  what  is  revealed  in 
scripture,  to  beget  faith  in  those  that  diligently  exercise  themselves, 
and  had  eyes  to  see  it.  The  main  truths  which  are  delivered  there 
are  delivered  with  such  reasonableness  that  they  assure  us  of  the  rest. 

Use  5.  Direction  to  get  and  increase  this  faith. 

1.  Beg  the  illumination  of  the  Spirit  of  God  to  show  you  the  truth 
of  the  word,  and  the  good  things  offered  therein.    This  evidence  is  from 
the  Spirit;  therefore  Paul  prays  for  the  Ephesians:  chap.  i.  17,  18, 
'  That  the  God  of  our  Lord  Jesus  Christ,  the  Father  of  glory,  may 
give  unto  you  the  spirit  of  wisdom  and  revelation  in  the  knowledge  of 
him :  the  eyes  of  your  understandings  being  enlightened,  that  ye  may 
know  what  is  the  hope  of  his  calling,  and  what  the  riches  of  the  glory 
of  his  inheritance  in  the  saints.'     You  may  have  literal  knowledge 
from  men,  but  that  is  weak  and  washy,  like  a  gololen  dream  of  rubies  ; 
saving  knowledge  is  only  from  the  Spirit.     They  differ  as  strong  water 
and  running  water,  which  have  the  same  colour,  but  they  differ  in 
their  taste  and  virtues. 

2.  Employ  your  reason,  serious  consideration,  and  discourse.     The 
devil  throws  the  golden  ball  in  our  way,  of   honour,  pleasure,  and 
profit,  to  divert  us  from  heavenly  things  ;  and  the  intention  of  the 
mind  being  diverted,  the  impressions  of  religion  are  weak  and  faint ; 
as  when  the  bird  often  leaves  her  nest  the  eggs  are  chilled.    Inconstancy 
is  as  great  an  enemy  to  faith  as  ignorance.    The  scattering  and  vanity 
of  the  thoughts  make  our  assent  but  weak  and  trembling :  Deut.  xxxii. 
29,  '  Oh  that  they  were  wise,  that  they  understood  this,  that  they  would 
consider  their  latter  end,'  not  only  to  know,  but  to  consider  it.     Men 
have  not  such  a  deep  apprehension  of  the  beauty  of  holiness,  and  the 
excellency  of  Christ,  because  they  do  not  exercise  their  thoughts  more 
upon  these  things.     By  consideration  truths  are  kept  near  the  heart, 
and  in  the  view  of  the  understanding. 

3.  Labour  to  get  a  heart  purged  from  carnal  affections.     Where 
there  is  more  purity  there  will  be  more  clearness :  Mat.  v.  8,  '  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God/     Sin  doth  weaken  our 
faith.     We  shall  always  stagger  and  waver  in  an  uncertain  doubtful 
ness  concerning  supernatural  verities  while  we  indulge  our  lusts.     Sin 
blinds  our  eyes  :  2  Cor.  iv  3,  4,  '  If  our  gospel  be  hid,  it  is  hid  to  them 
that  are  lost :  in  whom  the  God  of  this  world  hath  blinded  the  minds 
of  them  which  believe  not,  lest  the  light  of  the  glorious  gospel  of  Christ, 
who  is  the  image  of  God,  should  shine  unto  them.'     We  had  need 
keep  that  eye  clear  that  shall  discern  things  unseen,  and  the  comforts 
and  blessedness  of  another  world.    By  sin  you  grieve  the  Spirit,  which 
should  help  you  in  believing  :  Eph.  iv.  30,  '  And  grieve  not  the  Holy 
Spirit  of  God,  whereby  you  are  sealed  unto  the  day  of  redemption.' 
And  hereby  you  provoke  God  to  give  you  up  to  natural  prejudices  : 
2  Thes.  ii.  11,  'For  this  cause  God  shall  send  them  strong  delusions 
that  they  shall  believe  a  lie/    Men  sin  away  their  faith,  wound  their 


YER.  2.]  SERMONS  UPON  HEBREWS  xi.  373 

consciences,  put  out  that  light  that  should  guide  them.  And  therefore 
get  your  hearts  purged  from  sin  ;  for  as  faith  makes  way  for  holiness, 
so  doth  holiness  again  for  faith. 


SERMON    VI. 
For  by  it  the  elders  obtained  a  good  report. — HEB.  xi.  2. 

THE  whole  chapter  is  mainly  spent  in  the  praise  of  sanctifying  faith — 
a  necessary  grace,  and  of  a  universal  influence  into  all  the  parts  of  the 
spiritual  life. 

Divers  things  are  attributed  to  faith,  and  that  several  ways  :  either 
as  acts  or  as  effects,  or  as  fruits  and  consequences  of  faith. 

1.  As  acts,  which  decipher  the  essence  and  formal  nature  of  it,  ver. 
1,     These  are  the  elicite,  or  formal  acts  of  faith,  which  substantiates 
things  hoped  for,  and  convinceth  of  things  that  are  not  seen. 

2.  Then  there  are  the  effects  of  faith,  or,  as  the  schoolmen  call  them, 
imperate   acts,  which   flow  from  the  primary  acts,  as  hope,  valour, 
patience,  Christian  self-denial ;   all  which  are  the  progeny  of  faith,  as 
in  opening  the  following  verse  will  appear. 

3.  Then  there  are  the  fruits  and  consequences  of  faith,  which  follow 
faith   though    they  do   not  flow  from   it ;    as   the  recompenses   and 
rewards  of  religion,  temporal  or  eternal,  which  a  believer  receives  not 
from  the  power  and  worth  of  his  faith,  but  from  the  free  grace  of  God. 
Faith  is  a  condition  by  the  ordination  and  appointment  of  God,  but 
not  a  cause  ;  that  distinction  is  necessary  for  the  clearing  many  parts 
of  the  chapter.     Such  a  fruit  of  faith  you  have  in  the  text,  the  appro 
bation  or  testimony  which  the  ancient  fathers  received  from  God  in  the 
word,  '  For  by  it  the  elders  received  a  good  report.' 

To  commend  that  faith  which  he  had  before  described,  the  apostle 
brings  the  experience  of  the  elders,  or  of  the  Old  Testament  saints. 
Here  you  have — (1.)  The  persons^ — The  elders  :  (2.)  The  means — 
By  it;  (3.)  The  blessing — They  obtained  a  good  report.  Or  else — 
(1.)  The  condition — Faith  ;  (2.)  The  consequent — ejj,aprvp^6r)aav. 
they  were  witnessed  to  or  spoken  of  with  respect  in  the  world ;  and 
(3.)  The  subject  in  which  both  these  do  meet  and  concur. 

'  The  elders  ; '  by  faith  '  the  elders  obtained  a  good  report.' 

'  The  elders,'  Trpea-fivrepoi,  the  patriarchs,  fathers  ;  the  word  is 
rather  proper  to  the  life  of  man  than  to  the  age  of  the  world.  The 
ancients  are  called  ol  TraXatol,  homines  prisci  sceculi,  but  the  words  are 
confounded.  And  they  might  well  be  called  elders,  not  only  for  their 
antiquity,  and  living  in  the  first  ages  of  the  world,  but  because  most 
of  them  were  fjLaKpoftioi,  of  wonderful  long  life. 

'  By  it/  eV  ravrp.  It  is  not  for  faith,  but  by  faith,  for  faith  is  as 
improper  as  for  works  ;  but  having  faith,  not  by  the  worth  and  influ 
ence  of  it  as  a  cause,  but  through  faith  as  a  condition  appointed  and 
ordained  by  God. 


374  SERMONS  UPON  HEBREWS  XI.  [SER.VI. 

'  They  obtained  a  good  report/  e^aprvp^drjcrav  ;  the  word  signifies 
they  received  a  testimony;  they  were  attested  to,  or  witnessed  of. 
Now  this  testimony  which  the  faithful  receive  is  double  :  inward, 
or  the  testimony  of  conscience  ;  outward,  or  the  testimony  of  God  in 
his  word.  (1.)  Inward,  or  the  testimony  of  conscience  :  1  John.  v.  10, 
*  He  that  believeth  on  the  Son  of  God  hath  the  witness  in  himself.' 
(2.)  Outward,  from  God  in  the  word ;  they  received  a  testimony.  What 
is  that  ?  they  were  chronicled  and  set  out  in  the  scriptures  as  a  pattern 
for  all  future  ages.  This  is  most  proper,  and  therefore  it  is  elsewhere 
rendered  'of  good  report:'  Acts  vi.  3,  '  Look  you  out  among  you  seven 
men' — fuiprvpovpevovs — 'of  honest  report.'  And  it  suiteth  with  the 
context,  for  what  is  spoken  here  in  the  general  is  in  particular  applied 
to  Abel  and  Enoch.  To  Abel,  ver.  4,  '  He  obtained  witness  that  he 
•was  righteous  ; '  it  is  meant  in  the  scriptures,  where  his  usual  title  and 
appellation  is,  'righteous  Abel,'  as  I  shall  show  in  that  verse.  So  to 
Enoch,  ver.  5,  'He  had  this  testimony,  that  he  pleased  God' — a 
testimony  from  God  in  his  conscience,  and  it  is  now  recorded  in  the 
word. 

After  the  apostle  had  laid  down  the  description  of  faith,  he  applies  it 
to  the  patriarch  fathers,  or  ancient  servants  of  God  under  the  dispensa 
tion  of  the  Old  Testament.  Hence  observe — 

Obs.  1.  That  the  fathers  under  the  law  had  the  same  kind  of  faith  that 
we  have.  The}7  had  the  same  promises,  not  of  Canaan,  but  of  heaven  : 
Heb.  xi.  13,  '  And  confessed  that  they  were  strangers  and  pilgrims  on 
the  earth;'  they  sojourned  here  as  in  a  strange  country,  and  counted  the 
world  a  strange  place,  and  looked  for  heaven  as  their  home,  as  we  do. 
And  the  promises  were  made  to  them  upon  the  same  terms  of  grace. 
The  same  reason  or  inducement  that  moves  God  to  covenant  with  us 
moved  God  to  covenant  with  the  fathers  of  the  Old  Testament :  Deut.  vii. 
8,  '  Because  the  Lord  loved  you,'  &c.  The  merit  upon  account  of  which 
lie  might  receive  them  into  favour  was  the  same,  the  blood  of  Jesus 
Christ :  Heb.  xiii.  8,  '  Jesus  Christ  the  same  yesterday,  to-day,  and  for 
ever.'  It  is  not  meant  of  his  eternal  divinity,  and  the  unchangeableness 
of  his  godhead,  but  of  the  manifestation  of  his  grace.  The  ages  past 
and  the  ages  to  come,  they  are  all  one  in  Christ.  Though  we  lived  not 
in  Christ's  time,  yet  we  have  salvation  by  him,  '  for  he  is  the  same  for 
ever;'  and  though  they  lived  not  in  our  time,  yet  they  had  salvation 
by  him, '  for  he  was  the  same  yesterday,'  &c.  He  is  called  the  '  Lamb 
slain  from  the  foundation  of  the  world,'  Rev.  xiii.  8,  that  is,  in  God's 
decree  ;  and  he  was  slain  in  the  figures  and  types  of  his  death.  Though 
Christ's  blood  was  not  as  yet  shed,  yet  it  was  decreed  to  be  shed  in  the 
purpose  of  God,  and  so  it  was  as  effectual  to  them  as  to  us. 

Use.  Free  grace  is  no  novel  doctrine,  it  is  the  old  course  which  God 
hath  always  taken  for  saving  of  souls.  The  curiosity  of  man  is  alto 
gether  for  new  ways  ;  but  however  the  new  may  seem  more  plausible, 
yet  the  old  is  more  certain  and  true:  Jer.  vi.  16,  'Ask  for  the  old 
paths,  where  is  the  good  way,' — the  ancient  way  of  God's  grace, — 'and 
walk  therein,  and  ye  shall  find  rest  for  your  souls.'  Novelty  maketh 
things  liable  to  suspicion.  Verum  quod  primum,  that  is  true  which  is 
the  first.  Though  error  be  very  ancient,  error  may  be  mouldy,  as 
well  as  truth  greyhaired  ;  yet  that  which  is  oldest  is  best,  and  truth  is 


VEIL  2.]  SERMONS  UPON  HEBREWS  xi.  375 

first.  Now  this  is  God's  old  way,  to  bring  in  sinners  to  Christ  by  free 
grace.  When  we  shall  come  to  heaven,  and  sit  down  with  Abraham, 
Isaac,  and  Jacob,  we  shall  hear  the  elders  of  old  reading  lectures  of 
free  grace,  and  singing  praises  to  the  Lamb,  by  whose  blood  they  were 
redeemed,  and  by  whose  merit  they  were  brought  to  glory.  There  will 
be  Abraham,  and  Moses,  and  all  the  worthies  of  God ;  God  hath  used 
several  dispensations,  but  the  end  of  the  journey  is  the  same. 

Secondly,  '  By  it  the  elders  obtained  a  good  report.'     I  observe 
again — 

06s.  2.  That  the  apostle  ascribes  their  renown  in  the  church  to 
their  faith.  By  it  they  obtained.  They  were  famous  for  other  graces, — 
Abel  for  righteousness  and  innocence ;  Enoch  and  Noah  for  walking 
with  God ;  Moses  for  meekness,  and  wise  conduct ;  Abraham  for  obedi 
ence  ;  others  for  their  valour  and  resolution  ;  but  mark,  the  crown  is 
set  upon  the  head  of  faith  ;  '  by  it  the  elders  obtained  a  good  report.' 
Nay,  throughout  the  whole  chapter  many  effects  here  spoken  of  do 
more  directly  and  formally  belong  to  other  graces,  as  to  self-denial, 
and  Christian  fortitude,  rather  than  to  faith ;  yet  still  the  apostle  saith, 
by  faith  they  did  this,  by  faith  they  did  that.  Though  the  private 
soldiers  do  worthily  in  the  high  places  of  the  field,  yet  the  general  bears 
away  the  honour,  he  gets  the  battle  and  wins  the  day ;  so  here,  all 
graces  have  their  use  in  the  holy  life,  all  do  worthily  in  their  order  and 
place ;  love  worketh,  hope  waiteth,  patience  endureth,  zeal  sparldeth, 
and  obedience  urgeth  to  duty  ;  but  faith  bears  away  the  prize,  this  is 
the  chiefest  pin  and  wheel  in  the  whole  frame  of  salvation.  Partly 
because  it  is  the  grace  of  reception  on  our  part,  by  which  we  receive 
all  the  influences  of  heaven.  On  Christ's  part  it  is  all  ascribed  to  the 
Spirit,  on  our  part  to  faith  ;  Christ  lives  in  us  by  his  Spirit,  and  we 
live  in  him  by  faith.  There  is  no  more  intrinsic  worth  in  faith  than 
in  any  other  grace,  but  Christ  hath  appointed  it  to  this  office.  And 
partly  because  it  directs  and  quickens  all  other  graces — '  Faith  worketh 
by  love,'  Gal.  v.  6.  It  feeds  hope,  it  teaches  patience  to  wait,  it  makes 
zeal  to  sparkle,  it  gives  relief  to  self-denial,  and  encourageth  obedience. 
Faith  is  like  a  silken  string,  which  runs  through  the  chain  of  pearl ; 
or  like  the  spirits  that  run  with  the  blood  throughout  all  the  veins. 
Other  graces  without  faith  are  but  the  moral  elevations  of  nature ;  this 
gives  a  man  acceptance  with  God  ;  this  conserves  his  other  graces,  and 
preserves  him  against  assaults.  It  is  called  '  the  shield  of  faith,'  Eph. 
vi.  11,  as  the  shield  covereth  the  whole  armour.  God  hath  assigned 
this  office  to  faith  to  quicken  and  preserve  graces,  and  conquer  difficul 
ties  :  1  John  v.  4,  '  This  is  the  victory  that  overcometh  the  world, 
even  our  faith.' 

Use.  It  shows  what  should  be  our  principal  care — to  get  faith  and 
to  maintain  faith. 

1.  To  get  faith,  in  some  sense  there  is  as  great  a  necessity  of  faith  as 
of  Christ.  What  good  would  a  deep  well  do  us  without  a  bucket  ? 
John  iv.  11,  '  The  woman  saith  unto  him,  Sir,  thou  hast  nothing  to 
draw  with,  and  the  well  is  deep ; '  so  for  us  to  have  a  deep  well  and  a 
fountain  of  salvation,  when  we  have  nothing  to  fetch  water  out  of  these 
wells  of  salvation,  what  will  it  stead  us  ?  Faith  is  the  life  of  our  lives, 
the  soul  of  our  souls ;  the  primum  mobile,  that  moves  all  the  wheels  of 


376  SERMONS  UPON  HEBREWS  XI.  [$>ER.  VI. 

obedience.  He  that  hath  a  rnind  to  work  would  not  be  without  his 
tools.  We  can  do  nothing  in  religion  without  faith.  Oh  !  beg  faith  ; 
it  is  necessary — necessitate  medii :  you  may  as  well  want  Christ  as 
faith  ;  God  will  not  violate  his  own  order.  All  other  graces  follow  the 
proportion  of  faith. 

2.  Maintain  and  keep  it  lively.  Of  all  graces  it  is  the  most  excel 
lent,  and  of  all  graces  it  is  most  assaulted.  The  malice  and  spite  of 
Satan  is  at  your  faith.  Saith  Christ  to  Peter:  Luke  xxii.  31,  32, 
'  Satan  hath  desired  to  have  thee,  that  he  may  sift  thee  as  wheat ;  but 
I  have  prayed  for  thee,  that  thy  faith  fail  not,'  he  would  undermine 
thy  faith.  Usually  there  are  no  defects  in  the  life,  but  first  there  is 
some  decay  of  faith.  You  had  need  keep  that  grace  lively  by  which 
you  live.  The  scripture  speaks  not  only  of  a  living  faith,  but  of  a  lively 
faith  and  a  lively  hope,  1  Peter  i.  3.  The  means  to  keep  it  lively  are — 

[1.]  Meditation  ;  that  is  the  great  fuel  of  faith,  it  keeps  in  the  fire 
in  the  soul ;  it  is  both  wood  and  bellows.  Now  meditation  must  look 
forward  and  backward  ;  backward  with  thankfulness,  and  forward  with 
hope.  (1.)  Backward  with  thankfulness  upon  the  love  of  Christ,  often 
considering  the  greatness  and  willingness  of  his  passion.  There  is  not 
a  greater  incentive  to  obedience  than  to  consider  the  sufferings  of 
Christ.  A  soldier,  when  his  request  was  denied,  showed  the  emperor 
his  wounds.  Oh !  feed  your  faith  with  such  a  sight,  show  it  the  wounds, 
and  the  sufferings  and  bruises  of  Christ,  then  the  soul  will  not  be  so 
sluggish  and  averse  from  duty  :  2  Cor.  v.  14,  '  The  love  of  Christ  con 
strains  us.'  Meditation  helps  faith,  and  faith  awakens  love,  and  then 
love  presseth  and  urgeth  the  soul  to  obedience,  and  will  not  let  us  be 
quiet.  I  have  observed  that  we  are  more  affected  with  what  men 
suffer  for  us  than  what  men  do  for  us,  because  there  is  more  self-denial 
in  suffering,  but  only  courtesy  in  doing.  Oh,  what  hath  Jesus  Christ 
suffered  for  us?  He  came  from  heaven,  and  when  he  was  to  go  up  to 
Golgotha,  there  was  no  reluctation  in  his  spirit ;  he  did  not  plead,  It 
will  cost  me  dear,  it  is  a  hard  work  !  but,  Lo,  I  come  to  do  thy  will, 
Ps.  xl.  7,  8 ;  here  are  cheeks  for  the  nippers,  a  back  for  the  smiters, 
here  is  a  body  for  the  cross  ;  and  when  faith  urgeth  this,  the  soul  will 
be  ashamed  to  go  less  cheerfully  to  the  throne  of  grace  than  Jesus 
Christ  went  to  the  cross.  (2.)  Look  forward  upon  Christ's  purchase. 
Heaven  is  a  fair  field  for  meditation,  and  faith  hath  a  pleasant  walk 
when  it  can  walk  through  the  land  of  promise ;  as  God  bade 
Abraham :  Gen.  xiii.  17,  '  Arise,  walk  through  the  land  in  the  length 
of  it,  and  in  the  breadth  of  it,  for  I  will  give  it  thee.'  Meditation 
should  awaken  faith,  and  encourage  it  to  walk  through  the  land  of 
promise,  All  this  will  the  Lord  give  thee.  Moses'  faith  was  the 
more  resolved  because  heaven  was  still  in  his  eye :  Heb.  xi.  26,  '  For 
he  had  respect  to  the  recompense  of  the  reward.'  Keep  the  eye  steady 
in  the  view  of  glory.  The  transfiguration  of  Jesus  Christ  fitted  him 
for  his  suffering.  The  messengers  of  the  cross,  they  came  to  him  in 
shining  garments,  '  to  talk  of  his  decease  that  he  should  accomplish  at 
Jerusalem,'  Luke  ix.  31.  It  will  not  be  mercenary  for  us  to  use  the 
same  art.  Let  faith  climb  up  into  the  high  mount  by  meditation,  and 
in  our  thought  foretaste  the  glory  of  the  everlasting  state,  that  we  may 
be  fitted  to  do  and  suffer  for  God. 


VER.  2.]  SERMONS  UPON  HEBREWS  xr.  377 

[2.]  Frequent  act  and  exercise  :  James  ii.  22,  '  By  works  faith  was 
made  perfect.'  How  could  this  be  ?  rather  faith  makes  works  perfect. 
It  is  not  meant  in  that  sense,  as  if  work  did  communicate  any  merit 
and  value  to  faith,  but  only  that  hereby  it  is  more  increased,  more 
drawn  up  to  the  height  and  perfection.  All  graces  are  perfected  by 
much  use  and  exercise ;  so  is  faith.  Look,  as  the  exercise  of  the  mem 
bers  of  the  body  increaseth  their  vigour  and  strength,  and  therefore  the 
right  arm  is  biggest,  because  of  much  exercise  ;  so  inwardly  the  soul  is 
bettered,  and  faith  is  much  improved  by  frequent  operation.  Neglect 
of  grace  is  the  ground  of  its  decrease  and  decay.  Wells  are  the  sweeter 
for  the  draining  ;  so  graces  are  the  better  for  this  exercise. 

3.  A  careful  use  of  ordinances  ;  there  faith  is  begotten,  and  there  it 
is  increased.  Look,  as  the  strength  of  the  body  increaseth  by  degrees, 
so  doth  the  soul.  We  grow  up  to  our  complete  stature  and  strength 
in  religion  by  the  constant  supplies  and  ministration  of  the  word  ;  the 
soul  must  be  fed  as  well  as  the  body.  There  is  no  stop  in  grace,  still 
we  must  be  growing :  '  They  that  are  planted  in  the  house  of  the  Lord, 
shall  flourish  in  the  courts  of  our  God/  Ps.  xcii.  13  ;  Luke  viii.  18, 
'Take  heed  how  you  hear,  for  whosoever  hath,  to  him  shall  be  given.' 
How  comes  this  to  be  the  reason  of  the  precept  ?  Our  Saviour  hereby 
implies,  that  the  more  we  hear,  the  more  we  increase.  None  want  ordi 
nances  so  much  as  those  that  think  they  do  not  want  them.  Painted 
fire  wants  no  fuel,  and  counterfeit  graces  need  not  constant  support 
from  ordinances  ;  but  true  grace  languishes  in  the  neglect  of  them,  for 
the  use  of  ordinances  is  God's  way  and  method. 

Obs.  3.  That  the  faith  of  the  elders  was  an  active  faith,  tiiat  discovered 
itself  by  good  fruits  and  gracious  actions  ;  otherwise  it  could  not  have 
brought  them  into  credit  with  the  church.  God  only  knows  the  heart. 
It  is  actions  that  discover  their  faith,  and  the  strength  of  their  assent. 
It  is  but  a  necessary  postulation,  James  ii.  14,  '  Show  me  thy  faith  by 
thy  works  ; '  men  have  no  other  discovery.  A  bare  profession  or  fruit 
less  observation  of  the  ceremonies  and  rites  of  religion  would  never  have 
continued  their  memory  in  the  scripture,  nor  made  them  famous.  A 
hidden  faith  is  of  no  account ;  it  must  be  discovered  in  the  life.  The 
apostles  speaks  of  the  Romans :  chap.  i.  8,  '  Your  faith  is  spoken  of 
throughout  the  whole  world  ; '  compare  it  with  chap.  xvi.  19,  *  Your 
obedience  is  come  abroad  unto  all  men.'  The  faith  that  brings  in  a 
good  report  must  be  showed  by  some  visible  public  actions. 

Use.  Do  not  content  yourselves  with  an  idle  naked  faith.  There  is 
more  necessary  to  endear  you  to  the  churches  of  God,  than  a  barren 
profession ;  there  are  many  qualifications  necessary  in  order  to  a  good 
report. 

1.  Mortification.  Men  naturally  reverence  strictness.  It  is  said, 
'Herod  feared  John,  knowing  that  he  was  a  just  and  an  holy  man/ 
Mark  vi.  20.  This  will  beget  a  fear  and  an  awe  upon  worldly  men,  the 
strictness  and  severity  of  your  lives.  Mortified  Christians  are  the  world's 
wonders :  1  Peter  iv.  4,  '  Wherein  they  think  it  strange  that  you  run 
not  with  them  to  the  same  excess  of  riot,  speaking  evil  of  you.'  They 
wonder  how  they  are  able  to  withstand  desires  so  pleasing  and  so  satis 
factory.  Wicked  men  will  be  always  speaking  evil  of  the  children  of 
God  ;  yet  they  dread  those  whom  they  slander ;  when  they  see  them 


378  SERMONS  UPON  HEBREWS  XL  [SfiR.  VI. 

mortified  and  heavenly,  their  hearts  are  convinced  when  their  tongues 
revile.  There  is  a  majesty  and  beauty  in  a  mortified  life ;  some 
strictures  and  beams  of  the  divine  power  that  darts  reverence  into 
man. 

2.  Self-denial,  nothing  being  a  greater  reproach  unto  religion  than 
self-seeking.     The  world  will  be  apt  to  suspect  religion,  as  if  it  were  but 
a  device  to  gratify  interests ;  and  where  professors  are  altogether  for 
worldly  greatness,  the  suspicion  is  fed.     There  is  no  such  way  to  stop 
the  clamour,  as  by  renouncing  interests ;  then  the  world  will  be  con 
vinced,  that  you  think  a  good  conscience  worth  something.     We  must 
overlook   concernments,  as  well   as   renounce    lusts.     Trace   all  the 
instances,  and  you  will  find,  that  by  this  the  elders  live  in  the  records 
of  the  world.     A  coward  and  an  epicure  are  the  stains  of  mankind. 
Faith  is  tried  by  its  fortitude  and  valour,  as  well  as  by  its  heavenly 
progeny.     The  memory  of  the   martyrs  lives  now,  because   of  their 
spiritual  fortitude  and  valour.     When  men  can  for  a  good  conscience 
sacrifice  their  interests,  it  discovers  the  glory  of  religion.     This  will 
put  to  silence  the  clamours  of  the  world,  and  right  religion  when  it  is 
suspected. 

3.  Duties  of  charity.    These  are  visible  fruits,  and  very  much  endear 
ing  to  men  in  the  world.     Jesus  Christ  would  have  religion  honoured 
this  way,  therefore  this  was  the  great  rule  our  Lord  taught,  '  It  is  more 
blessed  to  give  than  to  receive/  Acts  xx.  35.     It  is  the  great  principle 
of  our  religion  to  be  giving  ;  nothing  is  more  taking  with  the  world 
than  bounty.     See  what  the  apostle  saith  :  Rom.  v.  7,  !  For  scarcely  for 
a  righteous  man  will  one  die,'  that  is,  for  men  of  rigid  innocence  a  man 
would  hardly  be  brought  to  suffer  ;  '  but  for  a  good  man/  that  is,  one 
that  is  bountiful  and  communicative,  '  a  man  would  even  dare  to  die.' 
This  doth  exceedingly  melt  and  win  upon  the  hearts  of  the  men  of  the 
world. 

4.  A  holy  strict  life  and  conversation :  2  Cor.  viii.  21,  '  Providing 
for  honest  things,  not  only  in  the  sight  of  the  Lord,  but  also  in  the 
sight  of  men.'    Men  must  not  have  wherewith  to  blemish  our  walking. 
The  world  would  fain  blemish  religion  and  religious  persons,  therefore 
they  pitch  upon  the  least  failing.     We  read  of  Naaman,  2  Kings  v. 
1,  '  He  was  a  great  man  with  his  master,  and  honourable,  but  he  was  a 
leper ; '   and  that  stains  all  his  glory.     This  is  usually  the  form  of 
men's  commendations,  they  are  thus  and  thus  ;    but  they  will  pitch 
upon  the  least  failing.      Usually  the  world's  commendation  is  like 
Joab's  salute  to  Abner, — compliment,  and  smite  him  under  the  fifth 
rib  ;  they  commend  with  many  words,  but  they  stab  with  a  but.     As 
an  archer  draws  back  his  hand,  that  the  arrow  may  pierce  the  deeper ; 
therefore  we  had  need  be  strict.     The  world  is  quite  contrary  to  God, 
who,  in  the  midst  of  many  failings,  takes  notice  of  a  little  good  :  1  Peter 
iii.  6, 'Even  as  Sarah  obeyed  Abraham,  and  called  him  lord.'  The  whole 
history  is  full  of  unbelief,  nothing  savoury  but  that  word,  and  the  Spirit 
of  God  takes  notice  of  it.     So  James  v.  11,  '  You  have  heard  of  the 
patience  of  Job ; '    though  a  great  many  murmurings  are  recorded, 
yet  the  Holy  Ghost  pitcheth  upon  this,  not  the  other.     But  the  world 
passeth  over  the  good,  and  pitcheth  upon  what  is  evil ;  as  vultures 
flee  over  many  gardens,  but  pitch  upon  a  dead  carcase.     You  may 


VER.  2.]  SERMONS  UPON  HEBREWS  xi.  370 

observe  how  differently  the  world  deals  with  astrologers  and  physicians  ; 
if  astrologers  fail  often,  and  hit  but  once,  the  world  cries  them  up  for 
cunning  men,  but  in  a  physician  one  gross  miscarriage  stains  all  his 
worthy  cures.  See  the  proneness  of  nature  to  unworthy  arts ;  so  they 
deal  with  the  children  of  God,  observe  their  failings  and  sore  places, 
but  overlook  their  worthy  acts. 

5.  The  duties  of  civil  righteousness,  these  things  are  precious  in 
men's  eyes,  and  by  these  the  world  is  preserved  and  kept  up.  The 
apostle  speaks  to  subjects,  that  they  should  obey  their  governors, 
'  That  they  might  put  to  silence  the  ignorance  of  foolish  men,'  1  Peter 

11.  15 ;  these  mastiffs  will  be  opening  their  throats.     Now  we  cannot 
muzzle  them  better  but  by  duties  of  righteousness  to  men,  which  very 
much  recommend  our  religion  to  God.     These  things  draw  men  to 
the  truth,  and  approve  of  the  faith  of  the  gospel.     This  is  that  which 
men  praise  most,  and  therefore  hereby  we  shall  remove  all  occasions  of 
offence. 

Obs.  4.  One  of  the  rewards  of  an  active  faith  is  a  good  report.  Here 
I  shall  show — 

1.  The  reasons  of  God's  ordination. 

2.  In  what  manner  the  Lord  bestows  this  blessing  upon  believers. 

3.  Whether  in  the  exercise  of  faith  we  may  have  an  eye  to  this 
recompense,  and  respect  the  blessing  of  a  good  report. 

First,  For  the  reasons  of  God's  ordination  and  appointment.  I 
shall  touch  upon  those  that  are  of  a  chief  regard  and  consideration. 

1.  That  every,  necessary  blessing  may  be  adopted  and  taken  into  the 
covenant,  and  provision  made  against  all  inconveniences  that  may  befal 
us  in  the  way  of  religion.  As  the  psalmist  saith  of  Zion,  Ps.  xlviii. 

12,  13,  '  Walk  about  Zion,  and  go  round  about  her ;  tell  the  towers 
thereof :  mark  ye  well  her  bulwarks  ;  consider  her  palaces  ; '  that  is, 
see  if  any  thing  be  wanting  that  is  necessary  for  use  or  ornament ;  so 
walk  through   the  land  of  promise,  and   survey   the  riches   of  the 
covenant,  see   if   any  necessary  defence  or  privilege  be  wanting  to 
believers.     The  world  is  apt  to  clamour,  and  wicked  men  are  ready  to 
cast  reproach  upon  the  servants  of  the  Lord,  therefore  among  other 
blessings  God  hath  provided  for  their  repute  and  honour.     Look,  as 
against  outward  wants,  God  hath  raised  up  a  bulwark  of  promises  to 
assure  us  of  outward  sustentation,  and  a  supply  of  necessary  provisions ; 
so  against  reproaches  there  are  frequent,  promises  of  providing  for  our 
renown  and  esteem  in  the  world :     '  That  he  will  bring  forth  thy 
righteousness  as  the  light,  and  thy  judgment  as  the  noonday,'  Ps. 
xxxvii.  6.     A  believer  is  secured  against  all  the  assaults  of  the  world. 
There  is  balm  in  the  covenant  against  the  wounds  that  are  made  by 
the  fist  of  wickedness,  or  the  breach  that  is  made  by  the  tongue  of 
reproach.     This  is  the  usual  trial  of  God's  people,  when  they  are  ex 
empted  from  other  sufferings  :  Ps.  Ixiv.  3,  4,  '  The  wicked  whet  their 
tongue  like  a  sword,  and  bend  their  bow,  to  shoot  their  arrows,  even 
bitter  words ;  that  they  may  shoot  in  secret  at  the  perfect :  suddenly 
do  they  shoot  at  him  and  fear  not.'     Perfection  meets  with  envy ;  men 
malign  what  they  will  not  imitate.     Eeligious  eminency  usually  is 
blasted  with  slander  ;  men  scorn  to  see  any  above  them.     They  that 
are  at  the  bottom  of  the  hill  curse  those  that  are  atop.     The  world 
would  have  all  equal ;  therefore  when  they  cannot  reach  the  eminency 


380  SERMONS  UPON  HEBREWS  XI.  [SfiR.  VI. 

of  religious  persons,  they  blasl  it  till  their  repute  be  stained,  and  they 
are  rendered  criminal ;  they  cannot  make  them  like  themselves,  which 
is  the  revenge  that  wicked  men  take.  Godly  men's  lives  are  a  reproach 
to  their  conscience ;  so  '  Noah  by  preparing  an  ark  condemned  the 
world/  Heb.  xi.  7 ;  and  therefore  by  censure,  and  reproaches  they 
stain  their  credit,  that  their  own  sin  may  be  less  odious,  and  avenge  the 
wounds  of  their  consciences  by  their  reproaches  of  godly  men.  Now 
God  has  provided  not  only  against  their  open  assaults  of  violence,  but 
against  their  privy  detractions ;  as  he  hath  secured  our  persons  against 
their  injuries,  so  our  names  against  their  reproaches.  Every  blessing 
is  adopted  and  taken  into  the  covenant. 

2.  Because  of  the  great  inconveniences  of  reproach  and  infamy,  either 
to  God  and  religion  itself,  or  to  good  men.  (1.)  The  great  inconveni- 
t-ncies  which  redound  to  God  and  religion  itself.  The  credit  of  religion 
depends  much  upon  the  credit  of  the  persons  that  profess  it.  When 
godly  men  are  evil  spoken  of,  the  way  of  truth  suffers  :  Ezek.  xxxvi. 
20,  '  They  have  profaned  my  holy  name,  when  they  said  to  them,  These 
are  the  people  of  the  Lord,  and  are  gone  forth  out  of  his  land/  that  is, 
by  their  scandals.  The  offences  charged  upon  the  worshippers  of  God 
redound  to  God  himself,  and  prove  in  effect  the  disgrace  of  Jesus 
Christ.  They  are  called  Christians  to  the  disgrace  of  Christ.  When 
David  fell,  '  he  gave  the  enemies  of  the  Lord  occasion  to  blaspheme/ 
2  Sam.  xii.  14.  Men  are  apt  to  fly  from  the  person  to  the  profession. 
Hatred,  saith  the  philosopher,  is  TT/OO?  ra  yevr),  to  the  whole  kind ; 
therefore  wicked  men  that  hate  religion  do  not  seek  to  blast  the  repute 
of  particular  persons,  but  even  of  religion  itself :  as  Hainan  thought 
scorn  to  lay  hold  upon  Mordecai  alone,  therefore  he  sought  to  destroy 
all  the  nation  of  the  Jews,  Esther  iii.  6.  Now  God  will  provide  for 
his  own  honour  in  the  honour  of  his  servants.  It  was  a  credit  for 
David  to  have  so  many  famous  worthies  under  him,  therefore  they  are 
called  David's  worthies  ;  believers  are  Christ's  worthies,  he  will  be 
honoured  in  their  renown.  It  is  an  honour  to  Christ,  when  believers 
are  unspotted.  It  was  the  brag  of  the  King  of  Assyria :  Isa.  x.  S, '  Are 
not  my  princes  altogether  kings  ?  '  When  Christ  adopts  a  people  to 
himself,  it  is,  '  that  they  may  be  to  him  for  a  name/  Isa.  Iv.  13.  W'hat 
is  the  reason  Christ  forms  such  excellent  vessels  of  mercy  out  of  thorns 
and  briars,  out  of  crabbed  and  sour  trees,  but  that  they  may  be  to  him 
for  a  name?  And  at  the  day  of  judgment,  the  Lord  will  be  '  glorified 
in  his  saints,  and  admired  in  all  them  that  believe/  2  Thes.  i.  10,  not 
only  in  his  own  personal  glory,  and  the  brightness  of  his  presence,  but 
in  the  social  glory  that  results  from  the  dignities  and  privileges  of  his 
people :  then  Christ  will  be  admired  in  his  saints,  now  he  will  be  hon 
oured  in  his  saints.  Believers  had  need  to  be  careful  of  their  lives,  for 
the  credit  of  Christ  lies  at  stake.  (2.)  The  inconvenience  that  redounds 
to  good  men.  Observe  all  the  passages  of  providence,  and  you  will  see, 
that  infamy  is  but  the  forerunner  of  greater  trouble  ;  showers  of  slan 
der  are  but  the  presages  and  beginnings  of  grievous  storms ;  first  it 
rains  down  in  slander,  then  comes  a  storm  of  persecution.  The  devil 
is  first  a  liar,  and  then  a  murderer  ;  wicked  men  take  the  more  liberty 
to  vex  the  children  of  God,  when  they  are  represented  as  criminal.  It 
was  a  fashion  in  the  primitive  times  to  invest  Christians  with  bear- 


VER.  2.]  SERMONS  UPON  HEBREWS  xr.  381 

skins,  and  then  to  bait  them  as  bears ;  and  it  is  an  usual  practice  of 
Satan  to  put  the  skin  and  livery  of  shame  upon  Christians,  and  then 
bait  them.  He  first  blasts  the  repute  of  religious  persons,  then  perse 
cutes  them  as  offenders.  This  is  the  meaning  of  that  expression,  Ps. 
v.  9,  '  Their  throat  is  an  open  sepulchre  ; '  that  is,  the  slanders  of  the 
wicked  are  but  preparatives  to  death,  an  alarm  to  persecution ;  as  when 
the  sepulchre  is  opened,  it  is  prepared  and  ready  to  swallow  the  dead 
carcase.  The  same  expression  is  used  elsewhere  of  the  force  of  the 
Babylonians:  Jer.  v.  16,  'Their  quiver  is  an  open  sepulchre  ;'  that  is, 
you  can  expect  nothing  but  death  from  the  force  and  puissance  of  their 
assaults ;  so  here,  the  throat  of  the  wicked  is  not  only  a  burying-place 
for  your  names,  but  your  persons  ;  first,  men  slander,  and  then  molest 
the  children  of  God.  Certainly  we  had  need  look  about  us ;  you  do 
not  know  the  issue  and  result  of  the  present  reproaches,  which  we  cast 
one  upon  another.  Eusebius,  lib.  viii.  chap.  1,  showeth  that  the  perse 
cutions  of  the  heathens  took  their  rise  from  the  mutual  provocations, 
and  reproaches  of  the  Christians.  The  devil  is  afraid  to  meddle  with 
unstained  innocency.  When  Valens  the  Arian  emperor  raged  like  a 
fierce  beast  against  the  orthodox,  and  the  pastors  of  the  churches  were 
suppressed,  he  durst  not  meddle  with  Paulinus,  out  of  a  reverence  to 
the  unspqttedness  of  his  life  and  fame.  And  Ignatius  in  his  epistle  to 
the  TraltJans,  speaketh  of  Polybius  their  bishop,  that  he  was  of  such 
a  clear  reputation,  that  the  atheists  stood  in  fear  of  him.  Wicked  men 
cannot  with  any  advantage  to  their  designs  meddle  with  such.  A  good 
report  is  a  great  security  and  protection  against  violence. 

3.  That  God  may  retaliate  with  faith.  Believers  honour  him,  there 
fore  he  will  honour  them :  1  Sam.  ii.  30,  '  Those  that  honour  me  I 
will  honour.'  Never  did  any  lose  by  a  care  to  honour  God.  Now 
believers  do  not  only  honour  God,  by  ascribing  to  him  the  glory  of  his 
excellency  by  internal  acts  of  faith,  but  by  their  outward  conversation  : 
Mat.  v.  16, '  Let  your  light  so  shine  before  men,  that  they  may  see  your 
good  works  and  glorify  your  Father  which  is  in  heaven ;'  1  Peter  ii.  12, 
'  Having  your  conversation  honest  among  the  gentiles  ;  that,  whereas 
they  speak  against  you  as  evil-doers,  they  may,  by  your  good  works, 
which  they  behold,  glorify  God  in  the  day  of  visitation.'  God's  returns 
of  blessings  do  often  carry  a  proportion  and  suitableness  to  our  acts  of 
duty.  None  ever  lose  by  honouring  God ;  besides  the  recompenses  of 
the  world  to  come,  he  casts  honour  upon  them  in  this  life.  The  life 
of  a  believer  is  a  real  honouring  of  God ;  for  nothing  honoureth 
God  so  much  as  the  active  faith.  Formal  professors  serve  Christ  just 
as  the  devil  did ;  the  devil  carried  him  up  into  an  high  mountain,  but 
it  was  to  tempt  him  to  throw  himself  down  again  ;  so  they  seem  to  set 
him  upon  the  highest  point  of  eminency  in  their  professions  and  ex 
pressions,  but  they  throw  him  down  again,  and  deny  him  in  their  lives 
and  conversations.  Formal  Christians  are  like  an  ungracious  son,  he 
will  be  apt  to  quarrel  for  the  honour  and  repute  of  his  father,  yet  his 
courses  are  far  more  grievous  to  his  father  than  other  men's  reproaches ; 
so  those  that  seem  to  plead  for  the  repute  of  their  religion  are  a  more 
real  dishonour  to  Christ  than  the  blasphemer,  or  Turk,  or  pagans.  The 
Lord  is  not  pleased  with  empty  prattle  :  Ps.  1.  23,  '  Whoso  offereth 
praise  glorifieth  me  ;  and  to  him  that  ordereth  his  conversation  aright 


382  SERMONS  UPON  HEBREWS  XL  [SfiR.  VI 

will  I  show  the  salvation  of  God.'  No  such  glory  as  that  which 
results  to  God  from  the  Christian  conversation. 

4.  That  this  may  be  a  bait  to  draw  in  others  to  a  liking  of  his  ways. 
The  virgins  are  allured  by  the  smell  of  his  fragrant  ointment,  Cant.  i.  3. 
When  Christ's  name,  and  the  name  of  religion  is  fragrant,  and  yields 
sweet  perfume  in  the  nostrils  of  the  world,  this  draws  them  in.  It  is 
a  usual  prejudice  against  the  strictness  of  religion,  men  think  it  will 
be  a  debasing  to  them,  and  take  off  from  their  honours  and  esteem. 
Coguntur  esse  mali,  ne  viles  hdbeantur.  It  is  much  against  the  hair 
and  bent  of  nature  to  own  the  despised  ways  of  God,  that  which  brings 
nothing  but  infamy  and  reproach  ;  therefore  men  stand  off  and  are 
prejudiced.  I  confess  this  is  their  great  sin.  They  should  take  up 
David's  resolution  :  2  Sam.  vi.  22,  '  I  will  be  yet  more  vile/  But  now 
God  condescends  to  their  infirmities,  and  casteth  honour  upon  his  ser 
vants  to  invite  the  world,  because  the  temptation  of  honour  is  very 
taking  with  ingenuous  spirits.  Of  all  possessions,  fame  comes  nearest 
to  grace ;  some  providences  seem  to  be  like  Hainan's  proclamation 
before  Mordecai,  '  Thus  shall  it  be  done  to  the  man  whom  God  de- 
lighteth  to  honour : '  or  to  speak  in  the  language  of  the  psalmist,  Ps. 
cxlix.  9,  '  This  honour  have  all  his  saints.' 

Secondly,  In  what  manner  doth  the  Lord  dispense  this  privilege  ? 
And  it  is  grounded  upon  an  objection,  that  may  be  framed  thus ;  the 
servants  of  God  are  often  clouded  with  black  reproaches,  '  They  took 
away  the  spouse's  veil,'  Cant.  v.  7  ;  that  is,  her  honour  and  name. 
David  complains,  Ps.  xxii.  6,  '  He  was  a  reproach  of  men,  and  despised 
of  the  people  ;'  so  the  apostle,  1  Cor.  iv.  13,  '  We  are  made  as  the  filth 
of  the  world,  and  are  the  offscouring  of  all  things  to  this  day.'  God's 
jewels  are  often  counted  the  world's  filth.  Therefore  how  doth  God 
give  in  this  recompense  to  the  active  faith?  I  answer,  in  several 
propositions. 

1.  The  blessing  is  not  absolutely  complete  in  this  life.     As  long  as 
there  is  sin  we  are  liable  to  shame.    A  good  name  is  an  outward  pledge 
of  eternal  glory.     When  sin  is  abolished  then  may  we  expect  perfect 
glory.    In  a  mixed  estate  we  must  look  for  mixed  dispensations.    Here 
we  pass  through  honour  and  dishonour,  evil  report  and  good  report, 
2  Cor.  vi.  8.     Thus  it  will  be  ;  there  are  changes  and  imperfections  in 
our  outward  condition,  as  well  as  in  the  inward  frame  of  our  souls. 
Here  God  doth  but  begin  to  glorify,  and  begin  to  honour  us,  therefore 
it  is  not  absolutely  complete. 

2.  The  wicked  are  not  competent  judges  when  they  judge  of  the 
faithful :    Luke  vi.  26,  '  Wo  unto  you  when  all  men  shall  speak  well 
of  you.'    General  applause  can  seldom  be  had  without  compliance,  and 
without  some  sin ;  therefore  it  is  spoken  as  a  cursed  thing  to  gratify 
all,  and  seek  to  draw  respect  from  all.     There  is  one  rare  instance  in 
the  third  Epistle  of  John,  ver.  12,  '  Demetrius  hath  a  good  report  of  all 
men,  and  of  the  truth  itself;'    that  is,  he  is  generally  well-famed, 
but  usually  the  world  is  froward,  and  will  blast  those  that  differ  from 
them  ;  John  xv.  19,  'If  you  were  of  the  world,  the  world  would  love 
its  own  ;    but  because  you  are  not  of  the  world,  but  I  have  called  you 
out  of  the  world,  therefore  the  world  hates  you.'     It  is  suspicious  to  be 
dandled  upon  the  world's  knees.     These  elders  obtained  a  good  report ; 


VER.  2.]  SERMONS  UPON  HEBREWS  XL  383 

but  when  ?  in  the  scriptures,  in  the  churches.  It  is  a  favour  to  be  the 
object  of  wicked  men's  reproaches.  That  of  an  heathen  was  notable, 
Quid  mali  fed  ?  what  evil  have  I  done  ?  when  he  was  entertained 
with  general  applauses.  The  respects  of  an  enemy  makes  a  man 
suspected. 

3.  We  have  the  approbation  of  their  consciences,  though  not  the 
commendation  of  their  lips ;   and  their  hearts  approve  when  their 
mouths  slander ;  and  we  have  their  reverence,  though  not  their  praise. 
Wicked  men  dread  the  heavenliness  and  strictness  of  the  children  of 
God,  though  they  do  not  actually  honour  them  ;    their  malice   and 
hatred  is  more  against  the  party,  than  against  their  personal  failings, 
which  is  sometimes  acknowledged  ;    Caius  Sejus  vir  bonus,  nisi  quod 
christianus.     They  had  nothing  against  Daniel  but  only  in  the  matter 
of  his  God,  Dan.  vi.  5.      And  Trajan's  testimony  in  Tertullian  is  full, 
'  That  he  could  find  no  fault  in  them  worthy  of  death  or  of  bonds,  only 
they  were  wont  to  hear  sermons,  to  sing  psalms  to  God  and  Christ. 
Otherwise  for  their  conversation,  they  were  very  honest,  conformable 
to  the  laws  of  their  princes,  and  forbade  murder,  theft,  adultery,  and 
other  sins,  which  were  destructive  to  human  societies.' — Tertul.  Apolog. 
adversus  gentes.     Oh  !  if  we  did  not  let  fall  the  majesty  of  our  con 
versations,  we  should  approve  ourselves  to  the  consciences  of  wicked 
men,  and  our  only  crime  would  be  our  profession. 

4.  There  are  some  special  seasons  when  God  will  vindicate  his  peo 
ple  from  contempt.      There  is  a  resurrection  of  names  as  well  as  of 
persons.      When  they  seem  to  be  buried  in  the  throat  of  the  wicked, 
which  is  an  open  sepulchre  in  obloquy  and  reproach.  God  raiseth  them 
up  in  honour.      The  Lord  saith,  '  that  he  will  establish  Zion,  and 
make  Jerusalem  a  praise  upon  the  earth,'  Isa.  Ixii.  7;  so  Zeph.  iii.  18-20, 
'  I  will   gather    them  that  are   sorrowful  for   the  solemn  assembly, 
who  are  of  thee,  to  whom  the  reproach  of  it  was  a  burden.     Behold,  at 
that  time  I  will  undo  all  that  afflict  thee,  and  I  will  save  her  that 
halteth,  and  gather  her  that  was  driven  out ;  and  I  will  get  them  praise 
and  fame  in  every  land,  where  they  have  been  put  to  shame.     At  that 
time  will  I  bring  you  again,  even  in  the  time  that  I  gather  you :    for 
I  will,  make  you  a  name  and  a  praise  among  all  people  of  the  earth, 
when  I  turn  your  captivity  before  your  eye,  saith  the  Lord.'     The  pre 
judices  of  the  world  vanish,  and  the  renown  of  the  people  of  God  is 
cleared  up.     Strong  prejudices  have  a  strong  antidote.     'Christ  was 
declared  to  be  the  son  of  God  with  power  by  the  resurrection  from  the 
dead/  Rom.  i.  4.     There  are  strong  providences  which  roll  away  the 
reproaches  of  God's  children,  Zech.  iii.  4,  '  Take  away  the  filthy  gar 
ments  from  him.' 

5.  Those  that  do  observe  the  usual  course  of  God's  providence  shall 
find  strange  traverses  in  reference  to  the  good  report  of  the  saints. 
God  is  ever  ready  to  confute  the  reproaches  of  the  wicked,  and  to  clear 
up  the  innocency  of  his  particular  servants.     It  is  good  to  observe 
providence  herein,  how  God  brandeth  the  wicked,  and  discovers  the 
hypocrite,  and  vindicates  and  rolls  away  contempt  from  the  godly.     He 
brands  the  wicked ;  that  of  Solomon  is  a  positive  rule  :  Prov.  x.  7,  '  The 
name  of  the  wicked  shall  rot.'     God  leaves  them  to  rottenness  and 
stench,  and  pours  infamy  upon  them,  that  their  names  have  an  ill 


384  SEUMONS  UPON  HEBREWS  XI.  [SfiR.  VI. 

savour  to  them  that  are  of  their  own  party.  So  observe  how  provid 
ence  doth  discover  an  hypocrite,  God  giveth  them  up  to  folly  and  sin, 
whereby  they  contract  a  blot  and  blemish  to  themselves:  Prov.  xxvi. 
26, '  His  wickedness  shall  be  showed  before  the  whole  congregation/ 
God  will  put  off  his  vizard,  and  expose  him  to  shame  and  contempt. 
There  is  seldom  a  hypocrite  upon  the  stage  of  the  world,  but  his  dis 
guise  falls  off  one  time  or  the  other.  Yea,  sometimes  the  very  secret 
sins  of  God's  children  are  made  manifest :  2  Sam.  xii.  12,  '  Thou  didst 
it  secretly,  but  I  will  do  this  thing  before  all  Israel,  and  before  the  sun.' 
God  would  shame  David  for  his  secret  sin  and  wickedness.  Observe 
again  how  providence  at  other  times  doth  vindicate  the  godly,  and  cast 
shame  upon  those  that  do  accuse  them :  1  Peter  iii.  16,  '  Having  a 
good  conversation,  that  whereas  they  speak  evil  of  you  as  of  evil-doers, 
they  may  be  ashamed  that  falsely  accuse  your  good  conversation  in 
Christ.'  All  the  reproaches  of  the  wicked  are  but  like  the  dashing  of 
the  waves  against  the  rock  ;  the  foam  returns  upon  themselves  ;  but 
God's  people  have  the  glory ;  or  as  they  that  spit  against  the  wind,  the 
drivel  is  cast  upon  their  own  faces.  Patience  and  a  good  conversation 
will  soon  dispel  all  those  mists  and  clouds.  Hair  will  grow  again 
though  shaven,  as  long  as  the  roots  remain ;  so  though  the  razor  of 
censure  bring  on  baldness  and  reproach  upon  the  head  of  religion  and 
ways  of  God,  yet  while  the  root  doth  remain,  while  there  is  a  good 
conversation,  it  will  spring  up  again.  Trust  God  with  your  repute, 
and  good  names  as  well  as  your  estate  ;  the  hearts  and  tongues  of  men 
are  in  his  hands,  and  he  can  overrule  them  ;  nay,  you  have  given  some 
occasion  because  of  your  folly,  yet  be  more  circumspect,  and  so  trust 
God. 

Thirdly,  Whether  in  the  exercise  of  faith  we  may  eye  a  good  report  ? 
is  not  this  vain-glory  ?  I  answer  in  four  things. 

1.  Our  chief  care  must  be  to  do  the  duty,  and  trust  God  with  the 
blessing ;  this  is  the  temper  of  a  Christian.  Men  usually  do  quite  other 
wise  ;  they  would  enjoy  the  blessing,  and  neglect  the  duty  :  '  yet  honour 
me  before  the  people,'  said  that  sly  hypocrite,  I  Sam.  xv.  30.  We  are 
careless  of  service,  and  yet  hunt  for  praise.  Laus  liumana  non  appeti 
debet,  sedsequi  ;  outward  praise  must  not  be  the  aim  of  the  action,  but 
the  event.  And  again,  Aquinas  ;  Gloria  bene  contemnitur,  nihil  male 
agenda  propter  ipsam,  et  bene  acquiritur,  nihil  malo  agenda  contra 
ipsam.  We  must  do  well,  that  we  may  not  miss  of -a  good  report; 
and  we  must  not  do  ill,  that  we  may  obtain  it.  We  must  do  things 
that  are  praiseworthy,  though  not  to  that  end.  Do  what  may  be  seen, 
though  not  to  that  end  that  it  may  be  seen  :  Mat.  v.  1 6,  '  Let  your  light 
so  shine  before  men,  that  they  may  see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven/  It  doth  not  show  what  is  the  aim 
and  chief  end  of  a  Christian,  but  what  will  follow  upon  such  an  innocent, 
pure,  and  holy  conversation :  Luke  xiv.  10,  '  Sit  at  the  lowest  room, 
that  when  he  that  bade  thee  corneth,  he  may  say  unto  thee/  &c.  (that  is 
taken  for  then) ;  that  is,  when  you  are  so  modestly  humble,  then  the 
master  of  the  house  will  bid  you  sit  higher.  When  the  heart  runs  out 
upon  praise  more  than  duty,  it  is  naught.  Therefore  take  heed  of  such 
secret  whispers  of  vanity,  and  suppositions  of  applause,  hearkening  after 
the  echo,  the  running  out  of  the  spirit  or  soul  by  unworthy  low  aims. 


VER.  2.]  SERMONS  UPON  HEBREWS  xi.  385 

and  carnal  reflections.     We  are  commanded  to  do  things  that  are  '  of 
good  report,'  Phil.  iv.  8.  though  not  with  that  aim. 

2.  If  we  expect  it  as  a  blessing  of  the  covenant,  we  must  rather  look  for 
it  from  God  than  from  men,  expect  it  as  the  gift  of  his  grace  for  our 
encouragement  in  the  ways  of  religion.     Usually  we  do  quite  otherwise, 
and  therefore  are  more  careful  of  credit  than  of  conscience,  and  are  not 
careful  of  pleasing  God  so  much  as  compliance  with  men.     A  man  that 
expects  a  good  name  differs  as  much  from  him  that  hunts  after  vain 
glory,  as  he  that  looks  after  an  estate  differs  from  him  that  would  only 
please  himself  in  the  repute  of  it,  or  being  accounted  rich.    You  must 
prefer  the  testimony  of  a  good  conscience  before  the  applause  of  men : 
2  Cor.  i.  12,  '  This  is  our  rejoicing,  the  testimony  of  our  conscience  ; ' 
found  all  your  hopes  in  the  inward  witness  of  the  Holy  Ghost,  and 
take  more  care  to  be  good,  than  to  seem  to  be  good.     The  people  of 
God  may  be  described  thus ;  they  perform  inward  duties  cheerfully, 
that  they  may  approve  their  hearts  to  God  ;  and  outward  duties  watch 
fully,  that  they  may  not  taint  their  actions  with  any  unworthy  aim. 
Others  are  altogether  for  pleasing  of  men,  and  careless  of  grieving  the 
Spirit  of  God. 

3.  All  the  respect  that  we  have  to  men,  is  by  a  greater  care  of  duty, 
to  prevent  undue  surmises  and  suspicion :  2.  Cor.  viii.  21,  'Providing  for 
honest  things,  not  only  in  the  sight  of  God,  but  in  the  sight  of  men.' 
To  clear  up  their  hearts  to  God,  and  clear  up  their  religion  to  men  : 
1  Peter  iii.  16,  '  Having  a  good  conscience,  that  whereas  they  speak 
evil  of  you,   as  of  evil-doers ;    they  may  be  ashamed,  who  falsely 
accuse  your  good  conversation  in  Christ.'     Thus  are  you  to  cut  off  occa 
sion  from  them  that  desire  occasion  to  reproach  you.      This  is  but  a 
necessary  aim  to  undeceive  the  world. 

4.  The  glory  of  God  and  the  credit  of  religion  must  be  at  the 
utmost  end  of  all :  Mat.  v.  16,  '  Let  your  light  so  shine  before  men, 
that  they  may  see  your  good  works ' — he  doth  not  stop  there,  '  and 
glorify  your  Father  which  is  in  heaven  ; '  and  1  Pet.  ii.  12,  '  That 
whereas  they  speak  against  you  as  evil-doers,  they  may  by  your  good 
works,  which  they  shall  behold,  glorify  God  in  the  day  of  visitation/ 
Still  the  utmost  end  must  be  the  glory  of  God  and  credit  of  religion. 
Usually  men  desire  a  name  and  repute  in  the  world,  on  design  to  pro 
mote  carnal  and  secular  advantages,  but  our  main  end  should  be  God's 
glory,  and  adorning  the  gospel.     All    a  Christian's  actions  and  aims 
terminate  in  reasons  and  ends  of  religion,  and  they  eye  self  only  in 
subordination  to  those  great  ends. 

Use  1.  Prize  this  blessing ;  it  is  a  sweet  encouragement  to  you  in  the 
work  of  God.  I  observe  that  usually  men  first  make  shipwreck  of  a 
good  name,  then  of  a  good  conscience.  He  that  is  tender  of  his  con 
science  will  not  be  over  lavish  of  his  credit.  The  old  testament,  which 
speaketh  sparingly  of  heaven,  speaketh  often  of  the  advantage  of  a  good 
name:  Eccles.  vii.  1,  'A  good  name  is  better  than  precious  ointment." 
Keligion  preserves  the  name  from  rottenness  and  putrefaction  ;  this 
will  embalm,  perpetuate,  and  preserve  your  memories  in  the  churches. 
Eeligion  with  a  good  name  is  like  a  comely  body  in  a  handsome  gar 
ment  ;  a  jewel  set  in  iron  hath  not  the  lustre  as  when  set  in  gold. 
Grace  hath  its  lustre,  though  clouded  with  reproaches,  but  a  good 

VOL.  XIIL  2  B 


386  SIMMONS  UPON  HEBREWS  XL  [SEU.  VI. 

name  will  make  you  more  cheerful ;  '  For  a  good  report  maketh  the 
bones  fat,'  Prov.  xv.  30.  And  it  will  make  you  more  useful ;  a  blem 
ished  instrument  is  of  little  use.  The  priests  under  the  law  were  to 
have  no  outward  blemish  or  deformity.  It  is  a  qualification  of  a  bishop, 
1  Tim.  iii.  7,  '  That  he  must  have  a  good  report  of  them  that  are  with 
out;'  not  only  be  known  in  the  churches,  but' of  unstained  life  in  the 
world.  Who  would  drink  of  a  suspected  fountain  ?  or  take  meat  out 
of  a  leprous  hand  ?  Men  are  prejudiced  with  the  offering  of  the  Lord 
when  the  priests  are  scandalous :  1  Sam.  ii.  17,  compared  with  ver.  25. 
Use  2.  Be  careful  how  you  prejudice  the  good  name  of  a  believer  ; 
you  cross  God's  ordination.  How  ought  you  to  tremble,  when  you  go 
about  to  take  off  the  crown  which  God  hath  put  on  their  heads  ! 
Num.  xii.  8,  '  Wherefore  then  were  ye  not  afraid  to  speak  against 
my  servant  Moses  ? '  What !  against  Moses !  Did  not  your  knees 
smite  one  against  another  for  very  fear  ?  '  Thus  shall  it  be  done  with 
the  man  whom  the  king  delighteth  to  honour,'  Esther  vi.  9.  A  man 
should  be  afraid  to  dishonour  those  whom  God  will  honour.  You  are 
the  worst  thieves,  you  rob  them  of  the  most  precious  jewel ;  no  treasure 
like  a  good  name  :  Prov.  xxii.  1,  '  A  good  name  is  rather  to  be  chosen 
than  great  riches.'  This  is  the  very  devil's  sin ;  it  is  his  proper  work 
to  be  the  accuser  of  the  brethren,  Rev.  xii.  10  ;  to  frame  mischievons 
insinuations  against  the  children  of  God.  The  devil  doth  not  commit 
adultery,  break  the  sabbath,  dishonour  parents,  but  he  doth  accuse  the 
brethren.  You  are  but  acting  the  devil's  part,  while  you  are  scanda 
lising  those  that  are  eminent  for  grace :  Ps.  Ixiv.  3,  '  They  whet  their 
tongue  like  a  sword,  and  bend  their  bows,  to  shoot  their  arrows, 
even  bitter  words.'  It  is  meant  of  those  that  speak  against  religious 
eminency  ;  and  see  their  judgment,  ver.  7,  8,  '  But  God  shall  shoot  at 
them  with  an  arrow,  suddenly  shall  they  be  wounded ;  so  they  shall 
make  their  own  tongue  to  fall  upon  themselves.'  Better  a  mountain  fall 
upon  you,  than  when  he  shall  come  to  visit  this  sin,  the  mischief  of 
your  evil  tongue  should  fall  upon  you.  Most  odious  it  is  in  those  that 
pretend  to  be  Christians,  to  do  it  to  one  another ;  as  for  one  soldier  to 
defame  another,  or  for  a  scholar  to  despise  learning.  We  should  rejoice 
in  the  repute  of  others,  that  they  have  a  worthy  name,  and  not  blemish 
it ;  as  the  apostle,  Rom.  i.  8,  { I  thank  my  God  through  Jesus  Christ 
for  you  all,  that  your  faith  is  spoken  of  throughout  the  whole  world,' 
that  you  are  eminent  believers  ;  so  Col.  i  3,  4, '  We  give  thanks  to  God, 
since  we  heard  of  your  faith  in  Christ  Jesus,  and  of  the  love  which  ye 
have  unto  all  the  saints/  That  Christ  hath  worthies  abroad,  this 
should  be  our  joy.  We  should  preserve  the  repute  of  others,  because 
it  is  a  good  means  to  keep  our  own.  Rash  censures  meet  with  a 
retaliation  :  Mat.  vii.  1,  'Judge  not,  that  ye  be  not  judged.'  But  you 
will  say,  If  the  man  do  but  profess  religion,  must  we  not  speak  evil  of 
him  ?  no,  unless  it  be  done  with  grief ;  that  one  which  belongs  to  Christ 
should  dishonour  himself  and  his  profession.  There  may  be  malice 
where  there  is  truth,  if  we  are  glad  of  their  failing ;  '  Of  whom  I  have 
told  you  often,  and  now  tell  you  even  weeping,  that  they  are  enemies  of 
the  cross  of  Christ,'  Phil.  iii.  18;  he  speaks  of  licentious  persons  under  a 
form  of  godliness,  which  drive  on  a  secular  design.  Take  heed  what 
thou  sayest  of  those  who  in  outward  profession  are  more  zealous  than 


VER.  2.]  SERMONS  UPOX  HEBREWS  XL  387 

them.  John  Baptist's  head  in  a  charger  is  an  ordinary  dish  at  our 
meals.  When  men's  hearts  are  warm  with  wine  and  good  cheer,  then 
the  children  of  God  are  brought  in  like  Samson,  to  make  sport  for  the 
Philistines.  When  they  are  full,  then  they  call  for  a  holy  person,  upon 
whom  they  may  vent  their  malice,  as  the  Babylonians  called  for  an  holy 
song :  Ps.  cxxxvii.  3,  '  Sing  us  one  of  the  songs  of  Zion.' 

Use  3.  To  press  you  to  this  active  faith.     There  is  great  reason  for  it 
upon  these  grounds. 

1.  Because  there  are  so  many  censures  abroad.     In  times  of  division 
men  take  a  liberty  to  blast  opposite  parties.     Now  shine  forth  in  the 
lustre  of  an  holy  conversation,  that  envy  may  find  nothing  in  you : 
Neh.  v.  9,  '  Ought  ye  not  to  walk  in  the  fear  of  our  God,  because  of 
the  reproach  of  the  heathen  our  enemies  ?  '     Should  not  we  be  of  more 
strict  and  holy  conversations,  that  we   may  silence  censures  arid  re- 
proachers?     Well-doing  is  the  best  confutation  of  slanders  :  1  Peter  ii. 
12,  '  Having  your  conversation  honest  among  the  gentiles  ;  that  whereas 
they  speak  against  you  as  evil-doers,  they  may,  by  your  good  works, 
which  they  shall  behold,  glorify  God  in  the  day  of  visitation.'     The 
apology  is  soon  diffused,  though  not  by  your  own  mouth  ;  wicked  men 
become  our  compurgators.    Words  are  apt  to  beget  strife,  and  are  more 
liable  to  suspicion :  by  a  good  life  you  approve  yourselves  to  their  con 
sciences.    Kevengeful  replies  lose  their  majesty.    When  John's  disciples 
came  to  Christ  to  know  whether  he  were  the  Messiah  or  no,  saith  our 
Saviour,  Mat.  xi.  4, '  Go  tell  John  the  things  you  see  and  hear.'    Christ 
doth  not  plead  for  himself,  but  shows  his  works.     So  this  will  be  the 
best  confutation,  those  real  apologies  are  best ;  let  the  world  see  what 
is  in  us  by  the  strictness  and  holiness  of  our  lives  and  conversations. 

2.  Because  there  are  so  few  good  works  abroad.     Man  is  no  further 
esteemed  than  he  is  useful.     Many  of  the  heathens  were  canonised  for 
their  usefulness.     There  is  no  such  way  to  keep  your  memory  savoury 
in  the  church  as  by  public  usefulness.     For  hereby  a  Christian  doth 
not  only  provide  for  present  esteem,  but  for  future.     These  elders  in 
the  text  live  in  the  world  to  this  day.     Every  age  should  yield  some 
honourable  instances  of  the  efficacy  of  faith  :  how  few  hath  Christ  in 
this  age. whose  memory  will  be  fresh  and  savoury  in  the  church  of  God  ? 
God  hath  still  his  worthies.     Transmit  a  good  example  to  posterity ; 
you  may  live  and  do  good  hereby  after  you  are  dead,  'Who  being 
dead,  yet  speaketh,'  Heb  xi.  4;  as  Elias  lived  again  in  John  Baptist, 
'  who  came  in  the  spirit  and  power  of  Elias,'  Luke  i.  17.     Look,  as  a 
wicked  man  lives  after  he  is  dead  in  his  evil  example,  and  his  sin  is 
perpetuated,  as  Jeroboam  did  in  the  lives  of  the  wicked  kings,  who 
walked  in  his  way ;  so  do  you  live  in  some  pious  monument  of  your 
faithfulness  to  God.     I  have  observed  why  most  good  works  have  been 
done  by  superstitious  men,  who  had  been  men  of  infamous  life,  that 
they  may  retrieve  the  wickedness  of  their  life  by  some  acts  of  charity. 
But  good  men  do  few  public  works,  partly  because  usually  God's  people 
are  humbled  with  wants  and  poverty,  and  so  have  not  such  advantage 
in  regard  of  worldly  concernments.     Or  else  they  do  it  in  a  more  secret 
way,  and  retail  their  charity  out  in  secret  by  several  parcels ;  as  good 
housekeepers  are  not  prodigal  in  feasting.     Or  else,  that  they  may  abhor 
the  way  of  doing  good  only  at  their  death,  when  they  can  keep  their 


388  SEKMONS  LTON  HEBUEWS  XI.  [&ER.  VII. 

wealth  no  longer.  Worldly  men  are  like  the  mice,  which,  they  say, 
feed  iuthe  golden  mines;  they  eat  the  ore,  but  do  not  deliver  it  up  again 
till  they  die,  and  are  cut  asunder.  It  is  said  of  wicked  men,  '  their 
bellies  are  filled  with  hid  treasure,'  and  when  they  die  they  leave  their 
substance  to  their  children,  Ps.  xvii.  14 ;  but  the  children  of  God  do 
good  in  their  lives. 


SERMON  VII. 

Through  faith  we  understand  that  the  ivorlds  were  framed  ty  the 
word  of  God,  so  that  things  wliich  are  seen  were  not  made  of 
things  which  do  appear. — HEB.  xi.  3. 

IN  these  words  the  apostle  beginneth  the  history  of  faith,  and  therefore 
goeth  so  high  as  God's  ancient  work  of  creation.  His  drift  is  to  prove 
that  faith  satisfieth  itself  in  the  word  of  God,  though  nothing  be  seen ; 
and  he  proveth  it  in  the  first  instance  and  exercise  of  faith  that  ever 
was  in  the  world — the  creation. 

In  the  words  you  may  observe — (1.)  The  doctrine  of  the  creation  laid 
down  ;  (2.)  The  means  whereby  we  come  to  the  understanding  of  it. 

1.  The  doctrine  of  the  creation  is  delivered  in  all  the  necessary  cir 
cumstances  of  it. 

[1.]  The  matter  framed — roy?  aiwi/a?,  the  ages,  that  is,  the  world 
which  hath  endured  so  many  ages ;  the  essence  and  duration  of  a  thing 
being  so  near  akin,  they  are  often  taken  for  one  another:  Eph.  ii.  2, 
'  Wherein  in  time  past  ye  walked,  /car'  alwva,  according  to  the  course 
of  this  world  : '  which  is  necessary  to  note  against  the  Socinians,  who 
to  evade  that  testimony  for  the  Godhead  of  Christ: '  Heb.  i.  2, '  By  whom 
also  he  made  the  worlds,'  understand  it  of  the  ages,  and  the  collection 
of  the  church  in  all  times. 

[9,.]  The  manner— Kar^pricrOai,  he  curiously  jointed  and  made  it, 
and  digested  it  into  an  exquisite  rank  and  frame. 

[3.]  The  instrument — pr/pan  0eov — By  the  word  of  God.  It 
may  be  taken  either  for  his  substantial  word,  or  his  word  of  power,  by 
which  all  things  were  produced  out  of  nothing ;  '  He  spake,  and  it  was 
done/  Ps.  xxxiii.  9. 

[4.]  The  term  from  whence  God's  action  took  its  rise — etc  pi] 
<f>aivo/j,eva)v — Of  things  tvhich  do  not  appear,  etc  doth  not  properly  note 
the  matter  ;  and  when  we  say,  God  made  the  world  out  of  nothing,  our 
meaning  is  not,  that  nothing  is  the  matter  whereof  the  world  is  made, 
as  if  God  should  bestow  a  new  fashion  and  shape  upon  nothing  ;  but 
only  that  it  is  the  terminus  a  quo,  not  materia  ex  qua,  as  much 
as  to  say,  God  made  the  world  when  nothing  was  before ;  God  had  not 
any  matter  to  work  upon.  There  are  some  difficulties  attending  the 
Greek  phrase,  but  I  shall  consider  them  hereafter. 

2.  The  means  whereby  we  come  to  understand  this  great  mystery 

vov/j.ev — By  faith  we  understand.      Reason  will  give  us  a 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  389 

glimpse,  but  by  faith  alone  we  can  unfold  the  riddle  and  mystery  of 
the  world's  creation. 

I  begin  with  the  means  of  knowledge  as  being  first  in  the  words, 
'  By  faith  we  understand.'  Whence  observe — 

1.  That  it  is  of  great  profit  and  comfort  to  believers  to  consider 
the  creation. 

2.  That  we  can  only  understand  the  truth  and  wonders  of  the  crea 
tion  by  faith. 

The  first  point  is  a  preparative  to  the  whole  discourse  ;  it  is  this — 

Doct.  1.  It  is  a  necessary  exercise  for  the  children  of  God  to  turn 
their  minds  to  the  creation. 

Reasons : — 

1.  It  disco vereth  much  of  God.  God  hath  engraven  his  name  upon 
his  works ;  as  those  that  make  watches  or  any  curious  pieces  write  their 
names  upon  them  ;  or,  as  he  that  carved  a  buckler  for  Minerva  had 
so  curiously  inlaid  his  own  name,  that  it  could  not  be  razed  out  with 
out  defacing  the  whole  work  ;  so  hath  God.  The  creatures  are  but  a 
draft  and  portraiture  of  the  divine  glory.  In  the  creatures  we  may 
discern — (1.)  His  essence  ;  (2.)  His  attributes. 

[1.]  His  essence.  Creation  is  the  true  note  of  the  true  God  ;  the 
first  cause  is  the  supreme  being  ;  therefore  creation  always  is  avouched 
on  the  behalf  of  the  divine  majesty  of  God:  Jer.  x.  11,  12,  'Thus 
shall  ye  say  unto  them,  The  gods  that  have  not  made  the  heavens  and 
the  earth,  even  they  shall  perish  from  the  earth,  and  from  under  these 
heavens.  He  hath  made  the  earth  by  his  power,  he  hath  established 
the  world  by  his  wisdom,  and  hath  stretched  forth  the  heavens  by  his 
discretion.'  Jonah  i.  9,  'I  am  an  Hebrew,  and  I  fear  the  Lord,  the  God 
of  heaven,  which  hath  made  the  sea  and  the  dry  land.'  Isa.  xlv.  6,  7, 
4 1  am  the  Lord,  and  there  is  none  else ;  I  form  the  light,  and  create 
darkness,'  &c.  and  ver.  8,  '  I  the  Lord  have  created  it.'  So  the 
apostles :  Acts  xiv.  15,  '  That  ye  should  turn  from  these  vanities  unto 
the  living  God,  which  made  heaven  and  earth,  and  the  sea,  and  all 
things  that  are  therein.'  Acts  xvii.  24,  '  God  that  made  the  world, 
and  all  things  therein.'  Horn.  i.  20,  '  For  the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen,  being  understood  by 
the  things  that  are  made,  even  his  eternal  power  and  godhead.'  This 
was  the  heathens'  bible,  and  out  of  this  will  they  be  arraigned  at  the 
day  of  Christ:  the  creatures  will  witness  against  them — they  discovered 
an  eternal  essence,  but  the  world  discovered  it  not.  God  at  first  spake 
to  the  world  not  by  words  but  things,  and  taught  them  by  hieroglyphics. 
The  scriptures  are  but  a  comment  upon  this  book  of  the  creatures. 

[2.]  His  attributes.  They  are  all  engraven  upon  the  creatures,  but 
he  that  runneth  may  read  these  three  attributes,  goodness,  power,  and 
wisdom,  which  call  for  love,  reverence,  and  trust.  'E-noiyaev  o>?  dyaOos 
TO  xpfoifiov,  o>?  <ro<£o<?  TOKa\\t(TTov,  &><?  8vva,TO<;  TO  fiejiarrov — Basil.  The 
goodness  of  God  is  seen  in  the  usefulness  of  the  creatures  to  man  ;  the 
power  of  God  in  the  stupendousness  and  wonderfulness  of  the  works  ; 
and  the  wisdom  of  God  in  the  apt  structure,  constitution,  and  order  of 
all  things.  First  he  createth,  then  distinguisheth,  then  adorneth.  The 
first  work  was  to  create  heaven  and  earth  out  of  nothing  ;  there  is  his 
power.  God's  next  work  is  a  wise  distribution  and  ordination,  he  dis- 
tinguisheth  night  from  day,  darkness  from  light,  waters  above  the 


390  SERMONS  UPON  HEBREWS  XI.          [SER.  VII. 

firmament  from  waters  beneath  the  firmament ;  the  sea  from  the  dry 
land  ;  there  is  his  wisdom.  Then  he  decked  the  earth  with  plants  and 
beasts,  the  sea  with  fishes,  the  air  with  birds,  the  firmament  with  stars ; 
there  is  his  goodness.  Let  us  explain  these  a  little  more  particularly. 

(1.)  His  goodness.  The  creation  is  nothing  else  but  an  effnsiorr  of 
the  goodness  of  God :  Ps.  cxv.  3, '  Oar  God  is  in  heaven,  he  hath  done 
whatsoever  he  pleased/  He  acteth  at  liberty ;  he  might  have  made  it 
sooner  or  later  ;  the  only  reason  is  the  counsel  of  his  own  will :  Rev. 
iv.  11,  '  Thou  hast  created  all  things,  and  for  thy  pleasure  they  are  and 
were  created.'  Creatures  work  out  of  a  servile  necessity.  The  trinity 
was  not  solitary.  God  was  happy  enough  without  us,  and  had  a  fulness 
and  sufficiency  of  happiness  within  himself,  only  he  would  have  us  to 
participate  of  his  goodness.  God's  great  aim  was  to  communicate  his 
goodness  to  creatures  ;  and  therefore  in  making  the  world,  he  did  not 
only  aim  at  his  own  glory,  but  the  benefit  of  man,  that  man  might  have 
a  place  for  his  exercise  and  a  dwelling  for  his  eternal  rest.  A  place 
for  his  exercise :  Isa.  xlv.  18,  '  He  created  it  not  in  vain,  he  formed 
it  to  be  inhabited;'  so  Ps.  cxv.  16,  'The  heaven,  even  the  heavens 
are  the  Lord's,  but  the  earth  hath  he  given  to  the  children  of 
men.'  In  heaven  God  sitteth  in  his  palace,  in  the  midst  of  his  best 
creatures  ;  but  the  earth,  the  round  world  is  ours.  And  heaven  was 
prepared  before  the  beginning  of  the  world  for  their  place  of  rest :  Mat. 
xxv.  34,  '  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world.'  His  love  was  towards  us 
before  the  world  was,  and  we  shall  reap  the  fruits  of  it,  when  the  world 
shall  be  no  more. 

(2.)  His  power.  God  brought  all  things  out  of  the  womb  of  nothing; 
hisjfta?  was  enough  :  Isa.  xl.  26,  '  Lift  up  your  eyes  on  high,  and  behold 
who  hath  created  these  things,  that  bringeth  out  their  host  by  number  ; 
he  calleth  them  all  by  names,  by  the  greatness  of  his  might,  for  that 
he  is  strong  in  power,  not  one  faileth.'  The  force  of  the  cause  appeareth 
in  the  effects,  and  God's  power  in  the  creatures.  This  is  the  most 
visible  attribute :  Bom,  i.  20,  '  For  the  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  power  and  godhead.'  Men  touched 
with  no  sense  or  reverence  of  religion,  yet  will  have  this  in  their  mouths, 
God  Almighty. 

(3.)  His  wisdom.  The  admirableness  and  comely  variety  of  God's 
works  doth  easily  offer  it  to  our  thoughts.  In  the  work  you  may  dis 
cern  a  wise  workman :  Ps.  cxxxvi.  5,  '  To  him  that  by  wisdom  made 
the  heavens  :  for  his  mercy  endureth  for  ever.'  So  Prov.  iii.  19.  '  The 
Lord  by  wisdom  hath  founded  the  earth ;  by  understanding  hath  he 
established  the  heavens.'  The  wisdom  of  God  appeareth — (1.)  In  the 
order  of  making  ;  (2 )  In  the  order  of  placing  all  creatUYes. 

(1st.)  In  making  of  them.  In  simple  things,  God  began  with  those 
which  are  most  perfect,  and  came  nearest  to  his  own  essence.  His  first 
creature  is  light,  which  of  all  qualities  is  most  pure  and  defecate,  and 
is  not  stained  by  passing  through  places  most  impure.  The  first  gar 
ment  God  put  on  in  the  creatures'  eyes  was  light ;  Ps.  civ.  2,  '  Who 
coverest  thyself  with  light  as  with  a  garment.'  Then  all  the  elements  in 
mixt  bodies  ;  God  took  another  method,  from  imperfect  to  perfect :  first, 
things  that  have  a  being,  as  the  firmament ;  then  life,  as  plants ;  then 


VER.  3.]  SERMONS  UPO\T  HEBREWS  XL  391 

sense,  as  beasts  ;  then  reason,  as  man.  First,  God  would  provide  the 
places  of  heaven  and  earth,  and  then  the  creatures  to  dwell  in  them; 
first  the  food,  then  the  beasts.  Provision  was  made  for  the  inhabitants 
of  the  earth,  as  grass  for  beasts,  and  light  for  all  living  and  moving 
creatures.  God  provided  for  the  necessities  of  beasts,  ere  he  would 
bring  them  into  the  world.  God  made  first  plants,  that  have  but  a 
growing  life  ;  then  beasts,  fishes,  fowls,  that  have  a  feeling  life  ;  then 
man  that  hath  a  rational  life.  God  would  teach  us  to  go  from  good  to 
better.  Man  was  made  last,  as  most  excellent ;  his  palace  is  furnished 
with  all  things  necessary,  and  then  like  a  prince  he  is  sent  into  the 
world  to  rule  and  reign. 

(2c%.)  In  disposing  all  things  into  their  apt  cells  for  the  beauty  and 
service  of  the  whole.  There  are  not  such  great  beasts  in  the  earth  as 
in  the  sea,  to  avoid  a  waste  of  food,  which  would  be  consumed  by  the 
beasts  of  the  land,  to  the  prejudice  of  man.  All  things  are  wonderfully 
made. 

2.  It  is  a  wonderful  advantage  to  faith  to  give  us  hope  and  consola 
tion  in  the  greatest  distresses.     The  whole  creation  is  a  standing  monu 
ment  of  God's  power ;  we  see  what  he  can  do :  Ps.  cxxiv.  8,  '  Our  help 
is  in  the  name  of  the  Lord,  who  made  heaven  and  earth.'     As  long  as 
heaven  and  earth  is  standing,  we  need  not  distrust  God's  power :  Jer. 
xxxii. .17,  'Ah  Lord  God,  behold,  thou  hast  made  the  heaven  and  the 
earth  by  thy  great  power,  and  stretched  out  arm  ;  and  there  is  nothing 
too  hard  for  thee.'     So  Ps.  cxlvi.  5,  6,  '  Happy  is  he  that  hath  the  God 
of  Jacob  for  his  help  ;  whose  hope  is  in  the  Lord  his  God,  which  made 
heaven,  and  earth,  and  sea,  and  all  that  therein  is,  which  keepeth  truth 
for  ever.'     The  works  of  creation  are  but  pawns  and  pledges  of  the 
possibility  and  certainity  of  every  thing  promised.     Every  promise  is 
as  powerful  as  God's  first  creating  word,  '  let  there  be  light,'  let  there 
be  day. 

3.  It  putteth  us  in  mind  of  our  duty. 

[1.]  To  stir  up  in  us  a  reverence  and  dread  of  God  above  the 
creatures.  We  are  used  to  things  of  sense,  they  work  with  us.  Make 
much  of  the  creator,  and  the  creatures  shall  do  thee  no  harm :  Acts 
iv.  24,  '  Lord,  thou  art  God,  which  hast  made  heaven  and  earth,  and 
the  sea,  and  all  that  in  them  is.' 

[2.]  To  stir  up  humility  to  God:  Horn.  ix.  20,  'Nay,  but  0  man, 
who  art  thou  that  repliest  against  God  ?  Shall  the  thing  formed  say 
to  him  that  formed  it,  Why  hast  thou  made  me  thus?'  Isa.  xlv.  9,  'Wo 
unto  him  that  striveth  with  his  maker  ;  let  the  potsherd  strive  with 
the  potsherds  of  the  earth.  Shall  the  clay  say  to  him  that  fashioneth 
it.  What  makest  thou ;  or  thy  work,  He  hath  no  hands  ?  '  Gen.  xviii. 
27,  '  Behold,  now  I  have  taken  upon  me  to  speak  unto  the  Lord,  who 
am  but  dust  and  ashes.' 

[3.]  To  make  us  humble  and  kind  to  men  :  Acts  xvii.  26,  '  And  hath 
made  of  one  blood  all  nations  of  men,  to  dwell  on  all  the  face  of  the 
earth/  Omnis  sannuis  concelor,  Isa.  Iviii.  7,  '  That  thou  hide  not  thy 
self  from  thy  own  flesh.' 

Use.  It  serveth  to  quicken  us  to  think  of  the  creation.  But  oh, 
how  backward,  cold  and  sluggish  are  we  in  this  work!  either  we  use 
the  creatures  as  boasts,  without  thankfulness,  and  looking  up  to  the 


392  SERMONS  UPON  HEBREWS  XI.  [SfiR.  VII. 

creator ;  or  else,  as  philosophers,  there  is  more  curiosity  than  profit  in 
our  researches :  but  I  observe  Christians  are  coldly  affected  with  such 
an  argument.  The  causes  are  these — 

1.  We  have  an  higher  light.      Sense  in  beasts  is  more  acute,  so 
reason  in  heathens,  because  it  is  their  only  light.    But  this  should  not 
be,  we  should  not  slight  the  works  of  God,  because  of  a  higher  revela 
tion.     When  a  man  is  able  to  read,  he  should  not  lay  aside  the  use  of 
letters.    The  creation  is  a  good  primer  for  us  to  spell  in,  though  not  so 
good  as  the  grammar  of  the  scriptures.     When  we  have  a  free  use  of 
reason,  we  find  a  good  help  in  books ;  in  youth,  because  we  have  no  experi 
ence,  we  are  more  prone  to  thoughts  of  atheism  ;  therefore,  says  Solomon, 
Eccles.  xii.  1,  '  Remember  thy  creator  in  the  days  of  thy  youth.'     But 
excellent  arguments  for  conviction  may  be  drawn  hence,  when  we  have 
higher  knowledge. 

2.  Because  these  objects  are  familiar  and  frequent.    Homini  ingen- 
itum  est  magis  nova,  quam  magna  mirari.     This  is  the  wretched 
disposition  of  man,  to  admire  things  that  are  new,  rather  than  things 
that  are  great.     We  give  money  to  see  strange  beasts  ;  you  may  think 
with  yourselves,  when  you  see  people  pressing  to  see  a  new  sight,  there 
is  a  greater  miracle  every  day ;  we  are  injurious  to  God,  when  we  do 
not  glorify  him  in  his  creatures,  when  we  do  carelessly  pass  by  such 
goodly  works. 

3.  This  proceeds  from  laziness.    It  is  easier  to  read  a  chapter  in  the 
word,  than  the  book  of  the  creatures,  the  act  is  more  outward  and 
corporeal,  the  other  putteth  us  to  the  pains  and  trouble  of  discourse  : 
there  is  no  duty  so  spiritual  as  meditation,  therefore  we  withdraw  the 
shoulder.    Though  this  was  pleasant  to  David,  Ps.  civ.  34,  '  My  medi 
tation  of  him  shall  be  sweet ;  I  will  be  glad  in  the  Lord/ 

4.  From  worldliness.    .Our  heads  and  hearts  are  so  taken  up  about 
our  own  work,  that  we   have  little  leisure  to  mind  God's ;  like  a 
company  of  ants,  we  crawl  up  and  down,  and  do  not  regard  the  great 
things  about  us. 

Here  I  shall—  (1.)  Lay  down  motives  to  quicken  us  to  this  necessary 
work  of  reflecting  upon  the  creation  of  the  world,  that  was  made  by 
the  power  of  God  out  of  nothing. '  (2.)  Offer  directions  how  to  reflect 
upon  the  creature  with  comfort  and  profit. 

First,  for  the  motives. 

1.  The  creatures  are  apt  to  teach  us.  All  the  creatures  of  God,  they 
have  a  voice,  and  read  a  lecture  to  us  of  the  glory  of  the  divinity. 
The  first  bible  was  the  book  of  nature ;  God  spake  to  the  world,  not 
by  words,  but  by  things,  and  taught  men  by  what  he  had  written  of 
his  glory  upon  the  creation.  As  many  creatures  as  there  are,  so  many 
letters  there  are,  out  of  which  we  may  spell  God ;  the  book  is  written 
within  with  glorious  angels,  and  without  with  corporeal  substances 
that  discover  the  glory  of  God ;  it  may  teach  us  unspeakable  wisdom, 
unmeasurable  goodness,  infinite  power.  The  world  is  a  book,  God's 
power  was  the  hand  with  which  it  was  written,  and  his  wisdom  was 
the  pen,  and  the  letters  are  the  creatures ;  some  are  lesser  letters,  some 
greater,  but  out  of  the  whole  there  is  a  volume  of  praise  to  the  creator. 
Nay,  the  world  is  not  only  a  book,  but  a  teacher ;  not  only  a  dead 
letter,  but  a  living  voice :  Ps.  xix.  1,  '  The  heavens  declare  the  glory 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  393 

of  God,  and  the  firmament  showeth  his  handy  work/  Lesser  creatures 
have  a  voice  to  proclaim  the  excellency  of  their  creator.  An  ant  and 
a  gnat  may  take  the  pulpit,  and  preach  a  God  to  us.  '  Their  line  is 
gone  out  into  all  the  earth,  and  their  words  to  the  end  of  the  world,' 
saith  the  psalmist,  ver.  4.  We  should  so  hearken  to  the  creature,  as 
if  we  did  hear  God  himself  speak  to  us  ;  '  and  day  unto  day  uttereth 
speech,  and  night  unto  night  showeth  knowledge/  ver.  2.  Other 
preachers  are  soon  spent  and  tired,  but  the  creatures  are  constant 
preachers,  always  calling  upon  us  night  and  day  to  mind  God  ;  and, 
ver.  3,  'There  is  no  speech  nor  language,  where  their  voice  is  not 
heard/  Though  the  languages  of  all  nations  scattered  over  the  world 
be  very  different,  yet  there  is  one  book  may  be  read  in  every  country ; 
the  heavens  speak  Greek  to  the  Grecians ;  they  speak  English  to  us  ; 
so  many  creatures,  so  many  preachers  there  are  of  God's  wisdom, 
power,  and  goodness.  Nay,  the  creature  that  seems  most  gross,  the 
dull  earth,  the  heaviest  and  grossest  element,  and  the  mute  fishes, 
proclaim  God :  Job  xii,  8,  '  Speak  to  the  earth,  and  it  shall  teach  thee, 
and  the  fishes  of  the  sea  shall  declare  unto  thee/  Though  the  fishes 
have  no  sound,  cannot  make  so  much  as  a  rude  noise,  though  they  have 
no  voice,  yet  they  are  able  to  preach  God  unto  us,  and  teach  us,  that 
there  is  a  sovereign  providence  by  which  all  things  are  guided  and 
governed. 

2.  God  hath  made  man  fit  to  learn,  he  hath  given  us  faculties  to  this 
purpose,  that  we  may  understand  the  creatures:  Eccles.  iii.  11,  'He 
hath  set  the  world  in  their  heart/     The  great  work  of  God's  Spirit  is 
to  pluck  the  world  out  of  our  hearts  ;  what  is  the  meaning  then  of  it  ? 
He  hath  not  only  given  us  the  creature  to  contemplate,  but  an  ability, 
an  earnest  desire,  to  search  into  the  secrets  of  nature,  that  we  may 
understand  the  voice  of  the  creation.  Men  are  the  most  considerable,  and 
the  most  considering  part  of  the  world.    The  creatures  praise  God,  that 
is,  they  offer  matter  of  praise :  Ps.  cxlv.  10,  '  All  thy  works  shall  praise 
thee,  6  Lord,  and  thy  saints  shall  bless  thee ; '  they  are  as  a  well-tuned 
harp,  but  man  rnaketh  the  music.     We  should  not  be  silent,  when  the 
creatures  proclaim  their  creator.      Man  is  made  to  consider  all  the 
rest  of  the  creatures,  therefore  is  placed  in  the  middle  of  the  world, 
that  he  may  look  round  about  him.      Man  hath  reason  given  him ; 
and  shall  man  that  hath  reason  make  no  more  use  of  the  stars  than 
the  creatures  do,  only  to  see  by  them  ?     Man  is  to  discourse  of  them. 
He  hath  given  us  a  body  bored  through  with  five  senses  to  let  out 
thoughts,  and  to  take  in  objects  ;  to  taste  the  goodness  of  God  in  the 
creatures,  and  see  divinity  in  them,  and  hear  the  voice  by  which  they 
proclaim  the  glory  of  God.     A  philosopher,  being  asked,  why  he  had 
eyes  ?  answered,  Ut  miracula  Dei  contemplcr.     Creatures  are  mutes, 
when  neglected,  and  vowels,  when  we  consider  them. 

3.  God  himself  delights  in  the  view  of  his  own  works.    God  observed 
every  day's  work,  and  said,  it  was  good  ;  he  took  a  complacency  in  it : 
Prov.  viii.  30,  '  Rejoicing  in  the  habitable  parts  of  the  earth/    Ps.  civ. 
31,    The  Lord  rejoiceth  in  his  works : '  God  rejoiceth  in  the  view  of 
his  own  works;  therefore  there  is  great  reason  for  us  to  study  and 
contemplate  them. 

4.  This  was  God's  great  aim  and  end  in  making  man,  that  he 


39 i  SERMONS  UPON  HEBREWS  XL  [SER.  VII. 

might  have  a  witness  and  publisher  of  his  own  glory.  That  this  was 
the  aim  of  God,  to  have  his  works  viewed  distinctly,  may  be  discovered 
by  many  things  ;  that  he  did  prolong  his  work  -for  six  days,  when  he 
might  have  made  all  things  in  one  day.  And  this  was  the  reason  why 
he  made  man  last,  that  when  he  was  made  he  might  contemplate  all 
the  rest  of  the  creatures.  Deus  te  quasi  testem,  laudaioremque  tanti 
operis  sui  in  hunc  mundum  induxit,  Lactantius.  When  God  had 
made  the  whole  world,  there  wanted  one  to  be  a  witness  of  the  work, 
one  to  admire  the  greatness  and  goodness  of  it,  therefore  man  is 
brought  into  the  world  for  this  purpose ;  when  God's  feast  was  pre 
pared,  then  man  was  invited  to  come  and  taste.  The  first  sabbath  was 
appointed  for  contemplation  ;  it  is  the  sweetest  rest  that  we  can  enjoy, 
to  view  the  works  of  God.  Now  consider  what  an  injury  and  unthank- 
i'ulness  will  this  be  to  God,  to  cross  the  aim  of  the  creation,  and  to 
pass  by  such  a  goodly  frame  with  a  careless  eye.  If  a  father  should 
build  a  great  house  or  palace  for  his  son,  and  he  should  not  so  much 
as  deign  to  look  upon  it,  what  an  ingratitude  would  this  be  !  So  when 
God  hath  furnished  his  palace  with  such  variety  of  all  creatures,  then 
not  to  consider  and  regard  the  operation  of  his  hands,  what  an  unkind 
return  would  this  be !  If  you  should  make  a  sumptuous  feast,  and 
your  guests  will  not  so  much  as  look  upon  your  table,  you  would  count 
this  a  great  affront;  so  this  is  a  great  affront  to  the  divine  majesty, 
not  to  look  upon  his  works,  since  the  beauty  and  order  of  the  creation 
is  a  feast  for  the  mind.  The  world  is  not  only  the  house  of  man, 
but  the  -temple  of  God.  Many  came  to  see  Solomon's  temple  from  afar, 
and  many  go  to  Jerusalem  to  see  the  temple  of  the  sepulchre  ;  you 
need  not  go  so  far.  When  the  ethnics  slandered  the  primitive 
Christians,  that  they  had  no  temple,  they  answered,  Dei  templum  esse 
universum  hoc  quod  cernitur — this  world  that  we  behold  is  God's 
temple. 

5.  The  creatures  signify  nothing  to  us,  if  we  do  not  consider  them  ; 
without  meditation  we  receive  no  good :  Ps.  cxlv.  10,  'All  thy  works 
praise  thee.'     The  creatures  are  as  a  well-tuned  instrument,  but  it  is 
man  that  must  make  the   music.      The  creatures,  if  they  be  not 
regarded,  are  but  mutes,  they  make  no  sound.     There  we  read  the 
beauty,  wisdom,  and  majesty  of  God  :  Job  xii.  7,  '  Ask  now  of  the 
beasts,  and  they  shall  teach  thee  ;  and  the  fowls  of  the  air,  and  they 
shall  tell  thee.'  Ask  the  creatures  questions.  Though  the  creatures  have 
neither  voice  nor  ears,  yet  we  may  consult  and  confer  with  them ; 
when  we  think  of  them,  they  answer  and  resolve  the  questions  put  to 
them,  though  not  to  the  ear,  yet  to  the  conscience.    Ask  the  creatures, 
Is  there  a  God  ?  they  answer,  Yea.     What  kind  of  God  is  he  ?  they 
will  answer,  A  wise,  powerful,  and  good  God.     By  meditation  we  may 
easily  make  out  these  collections.    It  is  great  unthankful  ness,  that  the 
creatures  should  proclaim  the  glory  of  Clod  to  no  purpose  ;  that  we 
should  be  silent  when  the  creatures  speak.     Christ  said,  the  stones 
would  cry  if  these  should  hold  their  peace.     Shall  the  heavens  declare 
the  works  of  God,  and  shall  man  regard  them  not?     Shall  we  be 
deaf,  when  the  creatures  don't  cease  to  cry  to  us. 

6.  It  is  a  duty  that  lies  upon  all  reasonable  creatures.    (1.)  The  angels 
delight  in  this  work  ;  Job  xxxviii.  7,  it  is  said,  when  the  earth  was 


VER.  3.]  SERMONS  UPON  HEBREWS  XL  395 

founded, '  the  morning  stars  sang  together,  and  all  the  sons  of  God  shouted 
for  joy  ; '  that  is,  when  God  first  laid  the  foundations  of  the  heavens,  the 
angels,  like  birds  at  the  break  of  day,  welcome  the  dawning  of  the  crea 
tion  and  the  first  appearances  of  the  love  of  God  to  the  creature,  and  still 
they  are  praising  God  for  his  essence  and  works.  It  cannot  literally  and 
properly  be  understood.  There  is  but  one  morning  star,  not  many  ;  the 
stars  were  not  created  when  the  foundations  of  the  earth  were  laid,  not 
till  the  fourth  day,  Gen.  i.  16.  The  angels  are  as  it  were  spiritual  stars. 
God  is  the  sun  and  angels  the  stars.  God  is  the  Father  of  lights,  and 
those  angels  are  the  stars  derived  from  God.  (2.)  The  saints  of  God, 
they  make  it  their  work.  Much  of  the  scripture  is  spent  in  this  purpose. 
The  whole  book  of  Job  is  interspersed  with  several  passages,  chap,  xxxvii. 
xxxviii.  xxxix.  David  is  a  professed  student  in  the  works  of  God ; 
many  psalms  are  composed  to  give  God  the  glory  of  the  creation — Ps. 
viii.  and  xix.,  civ.,  cvi.,  and  cxlvii.  Meditation  is  the  most  spiritual 
part  of  worship,  therefore  to  the  children  of  God  it  is  wondrous  sweet.  It 
is  true  Christ  crucified  is  a  chief  object,  Ephes.  iii.  10,  but  the  world 
created  must  have  a  room  and  place.  (3.)  The  heathens  by  the  light 
of  nature  acknowledge  it  to  be  their  duty.  I  might  produce  many 
instances;  Tully  saith,  Animarum,  ingeniorumque  naturale  quoddam 
pabulum  est  contemplatio,  consideratioque  natures  ;  consideration  of 
nature  is  the  food  of  the  soul,  the  solace  and  refreshment  of  the  rational 
soul.  Another  saith,  ©ear?)?  eyevero  TWV  epywv  Qeov  6  avQpwrro^  ;  the 
world  is  a  great  theatre  wherein  the  creation  is  acted  and  drawn  forth ; 
God  is  the  author,  and  man  is  made  to  be  the  spectator.  Another  said,  Os 
hominum  sublime  dedit,  codumque  tuerijussit — God  has  given  man  an 
erect  countenance,  that  he  might  look  up  to  heaven.  Anaxagoras  being 
asked,  why  he  was  born  ?  answered,  Els  Oewpiav  rj\iov  /cat  ae\r}vrj<$  KOI 
ovpavov — For  contemplation  of  sun,  moon  and  heavens.  The  sun,  moon, 
and  stars  are  the  natural  apostles  ;  though  they  cannot  preach  Christ,  yet 
they  preach  God.  Heathens  must  be  called  to  account  at  the  last  day 
for  not  reading  the  book  of  nature :  '  He  left  not  himself  without  a 
witness/  Acts  xiv.  17  ;  and  the  apostle  tells  heathens,  when  justice  shall 
make  a  solemn  triumph,  Acts  xvii.  31,  '  He  hath  appointed  a  day,  in 
the  which  he  will  judge  the  world  in  righteousness  by  that  man  whom 
he  hath  ordained.'  What  will  become  of  us,  that  have  not  only  the  book 
of  nature,  but  the  comment  of  scripture  ?  God  hath  unfolded  the  mean 
ing  of  the  creature  in  the  word.  We  shall  have  many  witnesses  against 
us  at  the  day  of  the  Lord. 

7.  It  is  a  work  that  is  of  great  profit ;  partly  to  heighten  fancy,  and 
make  it  fit  for  meditation.  Many  find  meditation  a  burden  because  of 
the  barrenness  and  leanness  that  is  in  their  understandings.  Oh !  practise 
upon  the  creation,  and  you  will  find  fancy  to  be  much  elevated  and 
raised.  Anthony  the  devout  hermit,  that  is  so  much  spoken  of  in 
ecclesiastical  story,  being  asked,  how  he  could  profit  in  knowledge,  and 
spend  his  days  in  the  desert  without  men  and  books  ?  answered,  I  have 
one  book  I  am  always  studying,  and  turning  over  day  and  night ;  and 
so  I  find  my  hours  to  be  both  pleasant  and  profitable  ;  and  it  consists  of 
three  leaves  and  three  letters ;  the  three  leaves  of  it  are  the  heavens, 
the  earth,  and  the  waters.  The  letters  are  the  inhabitants  of  these 
houses.  If  you  look  into  the  heavens,  there  are  stars,  and  angels,  and 


306  SERMONS  UPON  HEBREWS  XI.  [§£«.  VII. 

fowls  ;  if  you  walk  on  the  earth,  there  are  living  creatures,  and  chiefly 
man,  if  you  look  into  the  seas,  there  are  fishes.  Partly  because  you  will 
hereby  have  an  excellent  advantage  to  know  God,  and- keep  God  present 
in  your  thoughts.  Man  is  much  led  by  sense ;  in  the  benefit  of  fruitful 
seasons,  and  temperament  of  the  heavens,  and  plenty  of  fruits  of  the 
earth,  you  may  be  reading  the  goodness  of  God  ;  in  thunders,  light 
nings,  tempests,  earthquakes,  hail,  snow,  pestilence,  comets,  you  may 
read  the  majesty  and  the  terrors  of  the  Lord  ;  in  the  guidance  of  the 
world,  and  measure  of  the  stars,  and  all  created  beings,  you  may  observe 
the  wisdom  of  God ;  so  that  religion  is  as  it  were  made  sensible.  And 
partly,  you  will  have  this  profit,  a  sweet  opportunity  to  compare  the  old 
and  the  new  creation  together.  Eph.  ii.  10,  We  are  said  to  be  'the 
workmanship  of  God,  created  in  Christ  Jesus  to  good  works.'  The  old 
world  and  the  new  heart,  they  are  both  God's  work :  Eph.  iv.  24,  '  That 
ye  put  on  the  new  man,  which  after  God  is  created  in  righteousness  and 
true  holiness.'  There  you  may  see  beauty  and  order  brought  out  of 
nothing.  Every  man  is  a  lesser  world,  a  model  of  the  universe ;  the 
globe  in  the  head,  the  sun  and  moon  in  the  eyes  ;  there  is  the  liver  like 
the  ocean,  which  receivethall  the  lesser  streams,  conveyed  by  the  channels 
of  the  veins.  But  now  a  new  man  is  a  new  creature,  a  new  world;  in 
stead  of  the  sun  that  shines  in  the  firmament,  there  is  the  sun  of  right 
eousness,  the  ebbings  and  flowings  of  the  influences  of  grace,  the  air 
which  we  receive  by  the  inspiration  of  the  Holy  Ghost,  and  blow  out 
again  in  prayers ;  there  is  the  fire,  by  which  the  Holy  Ghost  warm- 
eth  and  inflameth  the  heart.  Many  such  sweet  resemblances  might  be 
made. 

8.  If  there  were  no  profit,  yet  it  is  a  matter  of  much  spiritual  delight 
to  reflect  upon  the  creature.  Man  is  a  creature  taken  with  variety  and 
beauty.  Now  what  prospect  is  more  various  and  beautiful  than  the 
works  of  God  ?  when  we  are  weary  of  one  object  we  may  go  to  another. 
Unclasp  the  book  of  nature,  turn  over  a  few  leaves  of  that  large  volume, 
see  what  delight  and  contentment  reason  will  find ;  when  we  walk 
abroad,  these  meditations  will  be  best  company  for  us.  Look  upon  the 
spangled  firmament,  bestudded  everywhere  with  stars,  like  so  many 
golden  nails  fixed  and  struck  into  it,  or  like  so  many  little  holes  in  a 
thick  covering,  disclosing  the  beauty  and  glory  that  is  within.  There 
you  may  see  the  sun  like  a  giant  rejoicing  to  run  his  course,  or  like  a 
bridegroom  corning  out  of  his  chamber.  There  are  the  influences  of 
the  Pleiades,  and  the  bands  of  Orion  ;  there  is  Mazzaroth  in  his  season, 
and  Arcturus  with  his  sons.  There  the  moon  like  a  rich  diamond  shines 
out  with  a  foil  of  darkness  and  blackness,  to  set  forth  the  lustre  of  it ; 
and  the  constellations  are  as  so  many  several  families  of  stars  ;  all  which 
may  ravish  us  with  delight  and  wonder.  If  you  come  lower,  consider 
the  fire  that  burns  not,  the  treasures  of  snow  and  hail,  meteors  as  much 
feared  as  wondered  at.  There  are  the  clouds,  which  Job  calls  the  bottles 
of  God,  which,  like  so  many  tankard-bearers,  convey  their  influences  to 
all  the  houses  of  the  earth,  or  like  water-pots,  refresh  the  garden  of  the 
world.  Come  we  lower,  and  there  is  the  earth  interlaid  with  water, 
enamelled  and  decked  with  flowers  and  grass,  variety  of  beasts  in  the 
field,  and  plentiful  fruits  of  the  land.  And  in  the  sea,  as  the  papists  say 
of  Aquinas,  quot  articulos,  tot  miracnla  ;  so  many  fishes,  so  many 


VER.  3.]  SERMONS  UPON  HEBREWS  XL  397 

wonders  !  the  number,  vastness,  motion,  perfection  of  all  these  do  loudly 
proclaim  the  praise  of  God.  Look  upon  yourselves,  what  delight  is  it 
to  contemplate  our  own  nature  !  Our  generation  is  wonderful ;  we  are 
poured  out  as  milk  into  the  womb,  curdled  like  cheese,  fenced  with  skin 
and  bones.  In  the  body  there  is  an  admirable  structure,  all  the  mem 
bers  conspiring  to  the  beauty,  decency,  and  use  of  the  whole  :  Ps.  cxxxix. 
14,  '  I  am  fearfully  and  wonderfully  made.'  Then  if  we  look  upon  the 
soul,  there  is  a  sparkle  of  the  divinity,  and  beam  of  God.  Who  can 
trace  the  flights  and  workings  of  reason,  and  the  several  traverses  of  the 
spirit  of  a  man  ?  Look  on  the  lesser,  the  most  inconsiderable  creatures. 
Pauses  in  music  serve  to  make  harmony,  as  well  as  the  more  perfect 
notes.  Austin  in  some  respects  preferred  a  gnat  before  the  sun,  to  see 
a  little  animated  dust  move  up  and  down  in  such  regular  motions,  with 
such  handsomeness  of  body,  eyes,  feet,  and  wings  ;  it  mightily  delights 
and  sets  out  the  glory  of  God. 


SERMON  VIII. 

Through  faith  ive  understand  that  the  worlds  ivere  framed  by  the  word 
of  God,  so  that  things  ivhich  are  seen  were  not  made  of  things 
which  do  appear. — HEB.  xi.  3. 

Secondly,  I  come  to  give  you  some  directions  how  to  reflect  upon  the 
creatures  with  comfort  and  profit. 

1.  Be  much  in  occasional  meditation.  There  is  nothing  within  the 
whole  circumference  of  nature  but  will  give  matter  to  you.  The 
creatures  that  are  all  round  about  you,  are  as  the  phylacteries  that  were 
worn  under  the  law  ;  the  Jews  were  to  have  '  fringes  on  the  borders  of 
their  garments,  that  they  may  look  upon  them,  and  remember  all  the 
commandments  of  the  Lord  to  do  them,'  Numb.  xv.  38,  39.  The 
creatures  are  as  it  were  those  fringes  and  borders,  that  wherever  we 
turn  our  eyes,  we  may  read  God  in  the  creature.  Therefore  when  you 
are  walking  in  the  fields,  or  going  to  your  country-houses,  consider  the 
works  of  the  Lord ;  look  round  about  upon  the  beautiful  frame  before 
your  eyes  ;  do  but  consider  what  a  rich  canopy  God  hath  stretched  out 
over  your  heads  ;  you  should  be  full  of  good  highway  thoughts,  Luke 
xxiv.  17;  Christ  inquires  after  their  highway  speeches  ;  '  What  manner 
of  communications  are  these  that  ye  have  one  to  another  as  ye  walk  ? ' 
So  the  Lord  looks  after  your  highway  thoughts.  When  you  see  the  sun 
glittering  and  shining  forth  in  his  beams  like  a  bridegroom  newly 
dressed,  you  should  be  then  forming  of  some  thoughts  of  the  excellency 
and  glory  of  God,  who  is  the  maker  of  it.  When  you  pass  by  the  sea, 
consider  the  immensity  and  dreadfulness  of  God  by  the  horror  of  the 
waves  and  his  wonderful  works  :  Ps.  cvii.  23,  24,  '  They  that  go  down 
into  the  sea,  see  the  works  of  the  Lord,  and  his  wonders  in  the  deep.' 
When  you  are  cast  upon  storms  and  tempests,  remember  by  whose 
breath  all  these  are  blown.  When  you  hear  the  thunder,  this  is  the 


398  SEKMOXS  ITON  n;:i;uEWH  XL  [SER.  VIII. 

voice  of  the  Lord  ;  look  upon  it  as  a  trumpet  the  Lord  hath  sounded 
to  call  the  world  together  to  a  dread  and  reverence  of  his  majesty. 
There  are  day  thoughts,  and  there  are  night  thoughts ;  David  had  his 
day  meditation,  and  his  night  meditation;  the  19th  psalm  seems  to  be 
penned  in  the  day,  for  there  he  speaks  only  of  the  sun  ;  when  David 
in  the  morning  saw  the  sun  breaking  out,  and  enlightening  the  world, 
then  lie  thinks  of  the  glory  of  God.  And  the  8th  psalm  was  a  night 
meditation :  '  Lord,  when  I  consider  thy  heavens,  the  work  of  thy 
fingers,  the  moon  and  the  stars  that  thou  hast  ordained,  what  is  man !  ' 
It  is  probable  that  meditation  was  in  the  night,  because  he  doth  not 
mention  the  sun,  but  the  moon  and  stars. 

2.  There  must  be  also  set  and  solemn  meditation  upon  special 
occasions.  Set  meditation  brings  in  profit  to  the  soul.  Passant  and 
transient  thoughts  are  more  pleasant,  but  not  so  profitable.  Meditation 
that  is  deliberate,  is  of  most  use.  Usually  sudden  thoughts  pass  away 
from  us,  and  do  not  return  with  such  advantage ;  as  children  shoot 
away  their  arrows  at  rovers,  and  do  not  look  after  them  ;  or  as  a  ball 
stricken  in  the  open  field  goes  out  from  us  but  a  ball  stricken 
against  a  wall  doth  return  to  our  hand  again ;  so  those  passant 
thoughts  go  away  from  us ;  but  when  there  is  a  fixed  mark,  some 
bound  set,  those  thoughts  return  to  our  hand  again  with  much  comfort 
and  spiritual  advantage  ;  when  we  aim  at  some  particular  thing  and 
fix  our  mark,  our  thoughts  return  with  advantage.  Scattered  rays 
heat,  but  burn  not.  When  the  beams  of  the  sun  are  contracted  in  a 
burning-glass,  a  narrow  place,  then  they  fire  ;  so  when  our  thoughts 
are  more  particular  and  set,  then  they  warm  the  heart,  and  return  to 
us  with  advantage.  There  are  several  special  occasions  when  we  should 
propose  to  ourselves  the  thoughts  of  the  creation. 

[1.]  When  we  are  not  affected  with  the  majesty  and  glory  of  God. 
Usually  we  are  moved  more  with  God's  benefits  than  with  his  glorious 
essence.  This  is  our  infirmity  ;  we  should  rise  up  to  such  a  height  as 
this,  to  love  God  as  he  is,  diligibilis  naturd,  lovely  in  himself,  all  self- 
respects  secluded  and  laid  aside.  This  is  pure  love  without  self-love, 
when  we  can  love  God,  and  respect  God  for  the  greatness  and  glory  of 
his  essence,  though  there  were  no  influences  and  comfort  going  out  from 
him  to  the  creature  ;  for  then  he  is  honoured  as  the  chiefest  good,  and 
the  utmost  end.  But  how  should  we  get  our  hearts  affected  with 
God's  glorious  essence  ?  Study  the  perfections  of  God  in  the  creation, 
that  you  may  not  only  love  him  for  his  influences  of  mercy,  but  reverence 
him  for  his  majesty  and  glory  :  Ps.  civ.  1,  '  Bless  the  Lord,  0  my  soul : 
0  Lord  my  God,  thou  art  veiy  great.'  David  would  praise  and  bless 
God  for  his  greatness ;  how  doth  he  do  it  ?  he  spends  his  thoughts  upon 
the  creation  throughout  the  psalm. 

[2.]  When  you  are  haunted  with  thoughts  of  atheism.  The  best  of 
God  s  children  are  sometimes  tried  and  exercised  in  the  sorest  way, 
and  we  are  apt  to  doubt  sometimes  of  the  supreme  truth,  whether  there 
be  a  God  or  no  ?  Now  if  your  hearts  make  any  question  of  it,  go  ask 
of  the  creature,  as  Job  saith,  '  Ask  now  the  beasts,  and  they  shall  teach 
thee,  and  the  fowls  of  the  air,  and  they  shall  tell  thee  :  or  speak  to  the 
earth,  and  it  shall  teach  thee  ; '  nay  he  sends  them  to  the  fishes,  that  are 
mute  and  make  no  noise, — '  And  the  fishes  of  the  sea  shall  declare  unto 


.  3.]  SERMONS  UPON  HEBREWS  XL  399 

thee.  Who  knowelh  not  in  all  these,  that  the  hand  of  the  Lord  hath 
wrought  this?'  Job  xii.  7-9.  The  world  could  not  make  itself;  that 
which  is  supported  by  another  must  needs  be  framed  by  another.  Now 
the  creatures  hanging  upon  God  as  a  garment  upon  a  nail ;  take  away 
the  nail,  the  garment  falls  down  ;  they  all  proclaim  they  have  an  excel 
lent,  powerful,  and  a  wise  creator.  If  you  see  a  great  house,  and  nothing 
in  it  but  mice  and  vermin,  you  conclude,  surely  the  mice  could  not  frame 
such  a  glorious  palace,  neither  could  the  pieces  come  together  by  chance. 
As  the  letters  of  Homer's  poem  could  not  come  together  by  chance ; 
so  survey  the  creation,  all  these  things  could  not  come  together  by  chance, 
they  must  be  made  by  something  ;  the  very  heathens  could  argue  thus. 

[3.]  When  you  doubt  of  the  promises  of  God,  because  there  are 
appearances  to  the  contrary.  When  you  look  for  trouble  think  of  the 
creation,  that  you  may  trust  in  the  power  of  God  when  you  see  no 
means.  Tully  brings  an  Epicurean  disputing  thus  against  the  creation  : 
If  the  world  were  created,  where  are  the  tools  and  instruments?  where 
are  the  workmen  employed  in  so  great  a  work  as  this  is  ?  and  because 
these  could  not  be  assigned,  he  concludes  such  a  thing  could  never  be, 
but  all  things  came  together  by  chance.  So  we  say,  If  the  Lord  means 
to  bless  us  and  do  us  good,  where  are  the  instruments  ?  and  where  is 
the  appearance  of  any  probability  in  the  course  of  second  causes  ? 
'Lift  up  your  eyes  to  the  heavens,  and  look  upon  the  earth  beneath,'  saith 
the  prophet.  Isa.  li.  6 ;  from  whence  came  all  this  excellent  harmony 
that  is  in  the  parts  of  the  creation?  So  Isa.  xl.  1,  2,  'Comfort  ye, 
comfort  ye,  my  people,  saith  your  God;  speak  ye  comfortably  to 
Jerusalem.'  God  sends  his  prophet  with  glad  tidings  to  afflicted  Israel ; 
ay,  but  where  is  the  comforter  ?  we  are  under  sorrows  and  bondage. 
Consider  who  made  the  heavens,  ver.  12,  '  Who  hath  measured  the 
waters  in  the  hollow  of  his  hand,  and  meted  out  heaven  with  a  span, 
and  comprehended  the  dust  of  the  earth  in  a  measure,  and  weighed  the 
mountains  in  scales,  and  the  hills  in  a  balance  ?'  See  he  produceth  the 
works  of  the  creation  for  their  encouragement.  So  David,  Ps.  cxxiv. 
8,  '  Our  help  is  in  the  name  of  the  Lord,  who  made  heaven  and  earth;' 
that  is,  as  long  as  I  see  such  a  glorious  fabric  before  mine  eyes,  heaven 
and  earth  made  out  of  nothing,  I  will  never  doubt  and  distrust  God. 

[4.J  When  your  hearts  faint  in  regard  of  outward  supplies  and 
temporal  provision,  survey  the  creatures.  Who  is  it  that  feeds  the 
beasts  of  the  earth,  and  makes  some  of  the  fowl  fattest  in  winter  when 
provisions  are  scarcest  ?  At  whose  charge  are  all  the  fish  of  the  sea 
and  the  beasts  of  the  forest  maintained  ?  Who  spreads  a  table  for  all 
creatures?  The  world  is  but  God's  great  common  ;  he  is  landlord,  he 
looks  after  all  his  creatures,  Hiat  they  be  all  supplied :  Mat.  vi.  25, '  Take 
no  thought  what  you  shall  eat,  or  what  you  shall  drink,  nor  yet  for  your 
body  what  you  shall  put  on  ;  is  not  the  life  more  than  meat,  and  the 
body  than  raiment  ?  '  As  if  he  had  said,  God  that  gave  you  life  out  of 
nothing,  certainly  he  will  give  you  food  ;  and  he  that  gave  you  a  body, 
he  will  provide  for  you  raiment.  And  Christ  sends  us  to  the  creation, 
ver.  26,  '  Behold  the  fowls  of  the  air,  for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns,  yet  your  heavenly  Father  feedeth  them ; 
are  ye  not  much  better  than  they?'  So  David,  Ps.  cxlv.  16,  'Thou 
openest  thine  hand,  and  satisfiest  the  desire  of  every  living  thing.' 


400  SERMONS  UPON  IIEBUEWS  XI.  [SfcR.  VIII. 

[5.]  Greaten  the  privileges  of  your  covenant  interest.  Now  if  you 
would  know  what  it  is  to  have  God  for  your  God  in  covenant,  consider 
the  creation,  the  work  of  his  hand  ;  the  mighty  power  of  that  God  that 
made  the  world  is  made  over  to  you  in  the  covenant  of  grace.  See 
Jonah  i.  9,  '  I  arn  an  Hebrew,  and  1  fear  the  Lord,  the  God  of  heaven, 
which  made  the  sea,  and  the  dry  land.'  You  have  the  creator  to  pro 
vide  for  you :  1  Cor.  iii.  22,  23,  '  All  things  are  yours,  for  you  are 
Christ's,  and  Christ  is  God's.'  Thou  hast  God  himself,  and  he  hath  all 
creatures  at  his  command  and  beck,  and  by  possessing  God,  who  is  all 
in  all,  we  possess  all  things.  This  will  help  us  to  enlarge  our  thoughts 
according  to  the  extent  of  the  covenant. 

3.  There  are  proper  objects  for  God's  several  and  special  excellences. 
Because  one  creature  could  not  represent  the  infinite  perfection  of  God, 
therefore  he  hath  multiplied  them,  and  given  to  every  one  some  special 
property,  whereby  he  may  be  known  and  discovered.  For  instance,  if 
you  would  meditate  of  God's  purity  and  holiness  among  the  creatures 
you  must  single  out  the  light,  which  of  all  qualities  is  most  pure  ; 
though  it  pass  through  the  most  impure  places,  it  is  not  tainted  ;  it  is 
some  resemblance  of  the  holiness  of  God  :  1  John  i.  5,  '  God  is  light, 
and  in  him  is  no  darkness  at  all.'  Look  upon  the  sun,  by  that  means 
you  may  the  better  consider  the  purity  and  holiness  of  God  ;  the  sun 
is  but  as  the  black  and  sutty  bottom  of  a  caldron  in  regard  of  God. 
So  for  God's  immensity  and  greatness,  pitch  upon  the  vastness  of  the 
firmament,  or  the  sea,  or  upon  any  other  immense  or  great  body.  Of 
the  vast  magnitude  and  huge  extension  of  the  firmament,  how  many 
millions  of  miles  do  the  stars  take  up  in  their  tract  and  course  ? 
Astronomers  reckon  two  hundred  thirty-nine  thousand  miles  ;  what  is 
this  to  God  ?  1  Kings  viii.  27,  '  The  heaven  of  heavens  cannot  contain 
him.'  Isa.  xl.  12,  '  He  hath  measured  the  waters  in  the  hollow  of 
his  hand,  and  meted  out  heaven  with  a  span,'  &c.  The  sun  is  reck 
oned  to  be  a  hundred  and  sixty-six  times  bigger  than  the  earth ;  what  is 
this  to  God  ?  The  psalmist  speaks  of  the  '  great  and  wide  sea,'  Ps. 
civ.  25.  Man  cannot  think  of  such  a  vast  body  as  the  sea  without 
some  religious  horror  and  dread  of  God  :  it  represents  to  us  the 
infiniteness  of  God.  So  for  the  power  of  God,  think  of  his  upholding 
the  earth  ;  there  is  the  great  instance  of  God's  power,  that  so  vast  a 
weight  as  the  body  of  the  earth  and  waters  is  together  should  hang  in 
the  thin  air,  which  of  itself  will  not  so  much  as  sustain  a  tennis  bailor 
feather,  yet  this  is  the  only  supporter  of  the  earth  and  the  watei-s  ;  the 
immovable  dwelling-place  of  all  the  living  creatures  is  hung  upon 
nothing  but  upon  the  air.  Sometimes  it  is  said  that  the  earth  is 
founded  upon  the  waters,  as  Ps.  xxiv.  2,  '  He  hath  founded  it  upon 
the  seas,  and  established  it  upon  the  floods ; '  at  other  times,  as  Job 
xxvi.  7,  '  He  hangeth  the  earth  upon  nothing.'  This  great  weight,  it 
hangs  merely  upon  the  power  of  God,  and  therefore  this  discovers  the 
greatness  of  the  creator.  So  in  bridling  the  sea,  Job  xxxvii.  10,  '  The 
breadth  of  the  waters  is  straitened.'  God  handles  it  as  a  nurse  her 
babe,  who  turns  and  sways  the  child  by  the  fire  ;  so  doth  God  with  the 
sea:  Job  xxxviii.  8,  9,  'Who  shut  up  the  sea  with  doors,  when  it 
brake  forth  as  if  it  had  issued  out  of  the  womb  ?  When  I  made  the 
cloud  the  garment  thereof,  and  thick  darkness  a  swaddling  band  for  it.' 


VER.  3.]  SERMONS  UPON  HEBRKWS  XL  401 

If  you  would  meditate  upon  the  faithfulness  of  God,  you  cannot  have  a 
better  object  than  the  constant  course  of  the  heavens  and  recourse  of 
the  seasons ;  they  still  remain  as  they  were  from  the  beginning  of  the 
world,  and  so  they  will  continue  :  Ps.  cxix.  90,  91,  '  Thy  faithfulness 
is  unto  all  generations  :  thou  hast  established  the  earth,  and  it  abideth. 
They  continue  this  day  according  to  thine  ordinances ;  for  all  are  thy 
servants.'  Ps.  Ixxxii.  9,  '  Thy  faithfulness  wilt  thou  establish  in  the 
very  heavens  ; '  that  is,  in  the  constant  motions  and  courses  of  the  stars 
in  the  heavens,  God  hath  given  the  world  a  document  of  his  truth  and 
faithfulness.  How  many  thousand  years  hath  the  sun  kept  his  course 
without  errors  and  alterations  ?  So  constant  are  the  courses  of  the 
heavens,  that  astronomers  are  able  for  a  great  while  before  to  tell  when 
an  eclipse  shall  be  to  an  hour  and  minute.  Jer.  xxxi.  35,  36.  '  Thus 
saith  the  Lord,  which  giveth  the  sun  to  be  a  light  by  day,  and  the 
ordinances  of  the  moon,  and  of  the  stars,  for  a  light  by  night ;  which 
divideth  the  sea,  when  the  waves  thereof  roar ;  the  Lord  of  hosts  is  his 
name  :  If  these  ordinances  depart  from  before  me,  saith  the  Lord, 
then  the  seed  of  Israel  also  shall  cease  from  being  a  nation  before  me 
for  ever.'  If  you  would  think  of  the  wisdom  of  God,  then  think  upon 
the  multitude  of  creatures  that  are  in  the  world,  yet  they  are  all  mar 
shalled  and  guided  in  their  order  and  course ;  such  an  innumerable 
company  of  creatures  kept  like  a  well-ordered  army  without  any  rout 
or  confusion.  Ps.  cxlviii.  6,  '  He  hath  established  them  for  ever,  he 
hath  made  a  decree  which  shall  not  pass.'  All  the  creatures,  though 
so  many,  they  keep  their  path  and  their  course,  and  God  wisely  orders 
all  for  the  service  of  the  whole ;  and  that  discovers  the  wisdom  of  God. 
So  for  the  unweariedness  of  his  mercy  and  bounty  ;  the  stars  go  long 
journeys,  yet  are  never  tired,  but  continue  their  beneficent  influences : 
Job  xxxviii.  31,  '  Canst  thou  bind  the  sweet  influences  of  the  Pleiades  ?' 
The  sun  riseth  fresh  every  morning  to  communicate  its  influences  ;  so 
the  compassions  of  God  come  in  fresh  every  morning  :  Lam.  iii.  22,  23, 
'  It  is  of  the  Lord's  mercy  that  we  are  not  consumed,  because  his  com 
passions  fail  not :  they  are  new  every  morning  ;  great  is  thy  faithful 
ness.' 

4.  Above  all  things  meditate  much  upon  the  heavens,  and  upon 
man.  Upon  the  heavens,  that  you  may  know  God ;  upon  man,  that 
you  may  know  yourselves.  The  smallest  things  are  of  use  and  profit. 
Christ  takes  notice  of  the  lilies  of  the  field  in  Mat.  vi.  28,  29,  the 
beauty  nature  hath  bestowed  upon  the  lilies  ;  'so  that  Solomon  in  all  his 
glory  is  not  arrayed  like  one  of  them ; '  but  now  the  heavens  and  man 
are  the  chiefest  objects.  The  heavens  are  God's  dwelling-place,  and 
man  is  God's  image  ;  therefore  here  are  the  chiefest  representations  of 
the  deity  and  godhead. 

[1.]  Look  up  to  the  heavens  ;  there  is  God's  royal  house  and  pavilion, 
and  a  lively  character  of  the  divine  perfections.  Job  and  David  were 
great  students  in  the  heavens :  Ps.  xix.  1,  '  The  heavens  declare  the 
glory  of  God,  and  the  firmament  showeth  his  handywork/  Some  of 
the  heathens  made  gods  of  the  sun  and  stars  for  their  glory  and  beauty. 
And  indeed  the  Lord  speaks  to  his  own  people,  as  if  they  were  in  dan 
ger,  being  such  glorious  bodies,  and  lively  representations  of  the  divine 
glory :  Deut.  iv.  19,  '  Take  heed,  saith  God,  lest  thou  lift  up  thine  eyes 

VOL.  XIII.  2  C 


402  SERMONS  UPON  HEBREWS  XI.  [SfiR.  VIII. 

to  heaven,  and  when  thou  seest  the  sun,  and  the  moon,  and  the  stars, 
even  all  the  host  of  heaven,  shouldst  be  driven  to  worship  them,  and 
serve  them.'  The  sun  is  a  representative  of  God,  so  the  psalmist  sets 
him  out,  Ps.  xix.  There  is  the  omnipresence  of  the  sun,  ver.  6,  '  His 
going  out  is  from  the  end  of  the  heaven,  and  his  circuit  unto  the  ends 
of  it.'  The  omniscieucy  and  ornni-efficiency  of  it, '  nothing  is  hid  from 
the  heat  thereof ; '  the  sun  is  totus  Oculus,  one  broad  eye  that  looks 
over  all  the  world.  So  is  God,  '  all  things  are  naked  and  open  to  him,' 
Heb.  iv.  13  ;  and  his  virtue  reacheth  to  the  smallest  creatures.  I  have 
heard  of  a  philosopher  that  would  lie  upon  his  back  all  the  day,  to  look 
upon  the  beauty  of  the  sun.  Certainly  we  may  stand  gazing  and 
admiring  the  heavens,  and,  oh,  how  many  sweet  thoughts  might  it 
occasion  of  the  majesty  of  God,  and  the  glory  of  the  everlasting  state  ! 
This  is  but  the  canopy,  but  the  outward  veil,  and  the  covering  of  the 
beauty  and  glory  that  is  within  ;  it  is  but  the  outside  of  the  heavenly 
palace  where  we  shall  reign  with  Christ  for  ever.  There  are  some 
have  gathered  all  divinity  out  of  the  heavens.  There  is  but  one  heaven 
and  one  sun,  to  teach  us  there  is  but  one  God.  The  properties  of 
heaven,  motion,  light  and  heat,  are  some  kind  of  resemblance  of  the 
mysterious  trinity.  The  vast  extension  of  the  heavens  shows  the 
infiniteness  of  God  ;  the  thinness  of  the  air  shows  the  spiritual  essence 
of  God  ;  the  incorruptibility  of  the  heavens  shows  the  immortality  and 
immutability  of  God;  the  influences  of  the  heavens  discover  the 
sweet  emanations  of  the  divine  goodness  ;  the  order  of  heaven,  God's 
wisdom  ;  the  brightness  of  heaven,  the  majesty  of  God  ;  the  purity  of 
heaven,  the  holiness  of  God  ;  the  subtility  and  thinness  of  heaven,  the 
simplicity  of  God ;  and  the  spheric  form  of  the  heaven  discovers  to  us 
the  eternity  of  God,  without  beginning  and  without  end.  The  heavens 
are  the  natural  catechism  out  of  which  you  may  read  all  points  that 
are  not  mysterious,  and  do  not  depend  merely  upon  revelation. 

[2.]  Think  upon  man.  Man  is  not  only  the  creature  of  God,  but 
the  image  of  God.  One  calls  man  the  masterpiece  of  nature  ;  it  is 
good  to  consider  ourselves  ;  there  is  nothing  nearer  to  ourselves  than 
ourselves.  Man,  as  he  is  the  image  of  God,  so  he  is  the  image  of  the 
world,  the  short  draft  and  model  of  all  the  rest  of  the  world.  Look 
upon  soul  and  body,  all  is  lull  of  wonders.  In  the  body  to  consider  the 
excellent  symmetry  and  proportion  of  all  the  parts,  how  the  joints  and 
muscles  are  ordered  for  the  service  and  beauty  of  the  whole  frame,  the 
outward  shape  and  the  inward  motion  full  of  wonder.  Oh,  how  excel 
lent  a  painter  is  the  creator,  that  can  draw  such  an  image  out  of  the 
dust,  and  scarce  two  men  alike  in  face  !  to  see  so  many  millions  in  the 
world,  and  everyone  known  from  the  other  by  some  notable  mark  of 
difference  in  the  face  ;  yet  the  outward  part  is  nothing  to  the  inward 
parts.  It  is  reported  of  Galen,  that  great  physician,  when  he  was 
cutting  up  a  man,  and  saw  the  wise  disposing  of  all  the  entrails,  cer 
tainly,  says  he,  He  that  made  man  doth  not  require  the  sacrifice  of 
beasts,  but  only  to  admire  his  wisdom,  goodness,  and  power.  The 
psalmist  saith  :  Ps.  cxxxix.  14,  '  I  am  fearfully  and  wonderfully  made.' 
There  is  much  of  God  in  our  very  bodies.  You  will  say,  our  bodies 
we  have  them  from  our  parents  ;  no,  you  shall  see  all  we  had  from  our 
parents  was  but  a  title  to  the  first  Adam's  guilt  and  sin,  and  a  pledge 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  403 

of  misenr  and  of  our  everlasting  unhappiness ;  we  have  nothing  else. 
Our  parents  of  themselves  could  not  form  such  an  excellent  body ; 
therefore  not  only  the  soul  but  the  body  is  of  God  ;  they  are  but  lower 
servants,  God  himself  was  the  architect,  the  wise  builder.  If  thy 
parents  could  form  thy  body,  then  they  could  tell  how  many  muscles 
there  are,  and  how  they  are  placed  in  the  body,  how  many  veins  and 
sinews,  how  many  bones  greater  and  lesser  ;  but  they  know  not,  it  is  a 
thing  of  chance  to  their  work,  therefore  it  is  the  exact  composure  of 
God.  Besides,  if  thy  parents  could  make  thy  body,  then  they  could 
repair  it  when  it  is  wounded,  and  restore  it  when  sick.  He  that  makes 
a  watch  can  mend  it  when  it  is  broken  and  discomposed.  It  is  God 
alone  that  made  it.  Then  for  the  soul,  there  is  the  chief  part  of  man. 
There  is  nothing  nearer  to  God  than  the  soul  but  only  the  angels, 
therefore  we  can  hardly  know  him  by  the  creature  without  considering 
our  own  souls.  This  leaves  man  without  excuse  ;  he  had  a  rational 
soul  to  know  his  creator.  Thy  soul  is  a  spirit  as  God  is,  in  the  same 
rank  of  being.  The  sun  is  not  a  spirit.  Those  glorious  bodies  that 
shine  in  the  heavens,  they  are  not  advanced  to  the  nobleness  with  thy 
soul.  Then  thy  soul  is  invisible  as  God  is ;  you  may  as  well  deny  your 
own  soul  as  deny  God  is  because  he  cannot  be  seen.  Thy  soul  is 
immortal  and  incorruptible,  as  God  is.  In  the  very  essence  of  thy 
soul  there  is  much  of  God  to  be  seen,  in  the  operations  of  the  soul,  it 
is  in  every  part  of  the  body ;  iota  in  toto,  et  iota  in  qualibet  parte  ; 
all  in  all  parts,  and  all  in  the  whole ;  so  God  fills  all  the  world,  for  he 
is  everywhere,  and  yet  nowhere  in  a  sense.  When  a  member  is 
withered  or  cut  off,  the  soul  suffers  no  loss :  so  the  Lord  in  all  the 
changes  of  the  world  suffers  nothing ;  sometimes  he  lets  out  his  good 
ness  in  the  creature,  and  sometimes  the  creature  is  destroyed,  yet  there 
is  no  alteration  in  God.  And  then  who  can  trace  the  several  traverses 
and  flights  of  reason  ?  The  soul  cannot  only  hear,  see,  smell,  and  taste, 
but  it  can  discourse  also  of  things  invisible,  the  essence  of  God  and 
angels.  If  there  were  nothing  to  discover  God  in  your  souls,  and  the 
impressions  of  God  upon  your  souls,  yet  the  several  arts  and  crafts  that 
are  abroad  in  the  world,  (these  inventions  are  common,  therefore  less 
observed),  how  could  these  things  be  found  out?  they  display  the 
wisdom  of  God.  For  to  instance  in  common  things :  in  the  craft  of 
husbandry,  who  doth  not  admire  to  see  the  various  inventions  in 
husbandry  and  gardening,  in  ordering  the  corn  and  fruits  of  the  earth, 
Isa.  xxviii.  from  ver.  24  to  the  end  ?  He  concludes  all,  ver.  29,  '  This 
also  cometh  forth  from  the  Lord  of  hosts.'  And  so  for  the  smith's 
craft :  Isa.  liv.  16,  '  I  have  created  the  smith  that  bloweth  the  coals/ 
&c.  It  is  God  that  teacheth  to  cast  iron  into  various  shapes  and  figures. 
The  inventors  of  arts  among  the  heathens  they  counted  gods.  It  is 
God  teacheth  men  curious  inventions.  It  is  true,  other  creatures  have 
their  arts,  but  nothing  like  man.  The  birds  curiously  build  their 
nests,  the  foxes  dig  their  holes,  and  the  little  spider  can  make  a  curious 
web  to  catch  flies,  but  they  do  these  things  by  instinct  of  nature,  and 
therefore  do  them  always  in  one  and  the  same  manner ;  but  the  arts 
of  man  are  various  and  innumerable.  Nothing  can  escape  that  which 
the  wit  of  man  cannot  take,  neither  birds  by  their  flight,  nor  beasts 
with  their  greatness,  nor  fishes  in  the  depth  of  the  water :  James  iii.  7, 


-104  SEllMONS  UPON  HEBREWS  XI.  [SfiR.   VIII. 

'  For  every  kind  of  beasts,  and  of  birds,  and  of  serpents,  and  things  in 
the  sea,  is  tamed,  and  hath  been  tamed  of  mankind.'  Man  is  able  to 
tame  all  beasts,  to  bring  them  to  his  own  use  and  purpose ;  but  God 
made  them.  In  the  art  of  navigation  consider  the  wonders  of  the  Lord  ; 
that  such  great  vast  burdens  should  dance  upon  the  tops  of  the  water, 
that  ships  should  as  it  were  fly  with  sails  as  with  wings,  and  run  with 
oars  as  with  feet.  And  then  in  painting  and  architecture  much  of  the 
wisdom  of  God  is  seen.  Oh,  consider  and  use  this  as  an  argument  to 
set  out  the  glory  of  God.  Man  can  build  houses,  but  God  built  heaven 
and  earth.  The  painter  is  able  to  paint  with  colours ;  but  admire  him 
that  could  paint  so  fairly  that  had  no  other  pencil  but  his  hand,  and 
no  other  paint  but  a  little  dirt. 

5.  You  must  not  only  consider  what  is  made,  but  to  what  end.  In 
the  works  themselves  we  may  consider  God's  power  and  wisdom  ;  but 
in  the  end  we  may  consider  God's  goodness,  and  our  own  duty.  Now 
the  ends  of  the  creation  were  many,  chiefly  these  three  ;  man's  good, 
the  creator's  praise,  the  glory  of  Jesus  Christ. 

[1.]  When  thou  art  thinking  of  the  creation,  consider,  all  this  was 
made  for  man's  good.  The  whole  world  is  but  the  great  house  and 
palace  of  little  man.  Oh,  how  great  is  the  goodness  of  God  to  sorry 
man !  whole  nature  is  but  his  servant.  The  angels  were  made  for 
man :  Heb.  i.  14,  '  Are  they  not  all  ministering  spirits,  sent  forth  to 
minister  for  them  who  shall  be  heirs  of  salvation  ? '  Those  courtiers 
of  heaven,  those  masterpieces  of  the  creation  are  man's  servants.  The 
stars  were  made  to  give  us  light  and  heat,  to  cherish  man  and  to 
cherish  the  earth ;  and  the  waters  were  made  for  man's  good.  The 
whole  earth  is  but,  man's  garden ;  the  plants  of  it  for  our  use  for  meat 
and  medicine ;  the  beasts  for  our  food  and  clothing  ;  nay  in  the  bowels 
of  the  earth  there  are  laid  up  veins  of  treasure  to  maintain  commerce 
between  nation  and  nation ;  though  men  be  scattered  in  the  several 
climates  of  the  world,  yet  God  will  bring  them  together  by  traffic. 
Nay,  all  sublunary  things  were  not  only  created  for  man's  use,  but 
most  of  them  subjected  to  man's  dominion.  See  the  charter,  all  is 
made  over  to  us :  Gen.  i.  28,  29,  '  Have  dominion  over  the  fish  of 
the  sea,  and  over  the  fowl  of  the  air,  and  over  every  living  thing  that 
moveth  on  the  earth.  And  God  said,  Behold,  I  have  given  you  every 
herb  bearing  seed,  which  is  upon  the  face  of  all  the  earth,  and  every 
tree,  in  which  is  the  fruit  of  a  tree  yielding  seed  ;  to  you  it  shall  be  for 
meat.'  They  all  serve  for  the  uses  of  man,  and  are  made  over  to  him. 
It  is  true,  the  heavens  are  for  the  use  of  man,  but  they  are  not  under 
the  dominion  of  man  ;  that  is  reserved  to  God  alone  ;  therefore  it  is 
said:  Ps.  cxv.  16,  '  The  heaven  even  the  heavens  are  the  Lord's,  but 
the  earth  he  hath  given  to  the  children  of  men.'  But  though  the 
heavens  be  the  Lord's,  that  is,  reserved  in  his  power,  yet  they  serve  for 
the  use  of  man.  The  air  serves  to  give  man  •  breath  ;  the  firmament 
serves  to  give  man  light  and  heat ;  and  the  heaven  of  heavens  serves  for 
his  eternal  and  blessed  habitation.  Oh,  the  goodness  of  God  to  man  ! 
'  Lord,  what  is  man,  that  thou  art  mindful  of  him  ! '  How  may  we 
break  out  into  such  a  holy  wonder  and  admiration  1 

[2.]  They  were  made  for  God's  glory :  Bom.  xi.  36,  '  All  things,' 
saith  the  apostle,  '  are  of  him,  and  through  him,  and  to  him :'  '  of  him* 


VER.  3.]  SERMONS  UPOX  HEBREWS  xr.  405 

in  creation  ;  '  through  him '  in  the  sustentation  of  his  providence ; 
and  '  to  him,'  that  is,  for  the  uses  and  purposes  of  his  glory ;  all  things 
return  to  the  worub  of  their  original,  out  of  which  they  once  came.  The 
Lord  deals  with  us  just  as  Potiphar  dealt  with  Joseph,  he  gave  him 
power  over  all  things,  but  only  his  wife,  that  he  kept  to  himself; 
therefore  by  way  of  meditation  we  may  reason  as  Joseph,  Gen.  xxxix. 
8,  9,  'Behold,  my  master  wotteth  not  what  is  with  me  in  the  house: 
and  he  hath  committed  all  that  he  hath  to  my  hand.  There  is  none 
greater  in  this  house  than  I,  neither  hath  he  kept  any  thing  back  from 
me  but  thee,  because  thou  art  his  wife:  how  then  can  I  do  this  great 
wickedness,  and  sin  against  God?'  So  do  you  reason  with  yourself; 
Oh,  I  have  a  bounteous  creator,  God  hath  given  me  all  things,  for  my 
use  and  comfort,  and  all  the  articles  of  the  lease  and  grant  are  only 
that  I  should  serve  his  glory  !  Oh,  let  me  not  rob  him  of  that ;  let  me 
enjoy  the  creature,  but  give  God  the  glory  ;  let  me  not  pervert  the 
end  of  my  creation ;  all  should  be  to  his  praise.  All  the  creatures 
do  as  it  were  proclaim  to  us,  Man  !  glorify  thy  creator ;  God  hath 
given  us  to  thee  to  serve  thee,  that  thou  mightest  serve  him  ;  we  die  for 
thy  good  and  support,  that  thou  mayest  live  ;  we  are  ready  to  fall  down 
and  perish  for  thy  food.  Oh,  therefore  be  thou  contented  to  suffer  any 
inconvenience,  if  it  be  the  loss  of  life,  that  the  glory  of  God  may  live. 
AVe  will  give  thee  food,  meat,  nourishment,  all  that  thou  requirest,  if 
thou  wouldest  love  him,  and  praise  him,  and  live  to  the  glory  of  God. 
Saith  the  sun,  I  will  give  thee  light  and  continued  influences  and  rays 
every  morning,  if  thou  wilt  but  glorify  thy  creator.  It  is  said  :  Prov. 
xvi.  4,  '  The  Lord  hath  made  all  things  for  himself.'  In  a  sort  we  may 
say,  God  made  all  things  for  man,  and  man  for  himself ;  it  follows, 
'and  the  wicked  for  the  day  of  evil.' 

[3.]  Therefore  doth  he  create  the  world  to  make  a  fair  way  for 
Jesus  Christ,  Col.  i.  15.  The  apostle  proves  the  godhead  of  Christ 
by  this  argument :  '  He  is  the  firstborn  of  every  creature  ;  for  by  him 
all  things  were  created,  that  are  in  heaven  and  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  or  dominions,  or  principalities,  or 
powers  ;  all  things  were  created  by  him  and  for  him.'  Creation  is  but 
one  step  to  the  execution  and  advancement  of  God's  decrees.  We 
were  first  made  that  we  might  afterwards  be  redeemed.  Christ  gave 
us  our  lives  at  first,  and  afterwards  he  saved  our  lives.  First  he  created 
us,  and  then  prevented  our  execution.  The  world  was  but  one  step  to 
heaven.  First  he  gives  thee  thyself,  then  all  things  in  the  world,  then 
he  would  give  thee  himself.  The  angels  were  made  ministering  spirits, 
and  the  Son  of  God  was  made  a  servant  for  thy  sake.  Oh,  the  wonder 
ful  love  of  God  !  When  he  founded  the  world,  then  he  prepared  heaven 
for  thee  that  art  a  member  of  Christ.  All  was  in  a  subordination  to 
his  wise  decrees. 

6.  We  should  specially  meditate  upon  the  goodness  and  beneficence 
of  God.  When  we  taste  the  sweetness  of  the  creatures,  then  is  a  special 
time  of  devising  arguments  of  praise  and  studying  thanks.  It  is  said, 
Acts  xiv.  17,  'Nevertheless  he  left  not  himself  without  a  witness,  in 
that  he  did  good,  and  gave  us  rain  from  heaven,  and  fruitful  seasons, 
filling  our  hearts  with  food  and  gladness.'  Mark,  this  was  God's  testi 
mony  to  the  gentiles ;  this  preached  God  to  them.  Oh,  therefore  lift 


406  SEUAIOKS  UPON  HEBREWS  XI.  [SER.  IX. 

up  a  solemn  thought  ou  these  occasions.  In  the  spring-time,  when 
nature  is  in  its  pride,  think  who  it  is  that  milketh  out  the  fruits  of 
the  earth,  that  ripeneth  the  apples  on  the  tree,  that  seasons  the  grass, 
and  makes  it  fit  for  food  for  the  beasts.  Or  else  when  you  have  had 
any  liberal  or  comfortable  use  of  the  creature,  then  the  heart  should 
be  raised  up  to  God.  Usually  when  God  remembers  us  most,  and 
we  abound  in  creature  comforts,  we  forget  God  and  slight  the  creator. 
Oh  !  remember  this  is  to  despise  God  in  the  day  of  his  magnificence. 
Look,  as  when  Vashti  refused  to  come,  when  the  king  was  minded  to 
show  himself  to  his  nobles,  it  is  said,  Esther  i.  12,  '  The  king  was  very 
wroth,  and  his  anger  burned  in  him  ;'  so  here,  the  lord  sends  to  invite 
thy  soul  to  come  to  him  in  the  spring-time,  in  the  time  of  gladness  of 
heart ;  when  you  abound  in  comforts,  he  sends  these  messengers  that 
thou  mightest  come  and  solace  thyself  with  him.  Should  we  not  come 
then,  his  anger  would  be  raised  ;  especially  when  we  abuse  the  creatures 
to  riot,  and  our  abundance  to  vanity  and  excess ;  consider  what  an 
injury  this  is  to  God,  to  abuse  that  which  he  hath  made.  If  we  have 
made  any  thing,  and  another  come  and  scorn  and  abuse  it,  it  enrageth 
us :  consider  what  it  is  to  abuse  the  workmanship  of  God. 


SEKMON  IX. 

TJirough  faith  we  understand  that  the  worlds  were  framed  by  the  ivord 
of  God,  so  that  things  which  are  seen  were  not  made  of  .things 
which  do  appear — HEB.  xi.  3. 

7.  COME  not  off  from  any  meditation,  till  you  have  found  some  sensible 
profit.  I  will  show  you  what  are  the  usual  fruits  of  solemn  and  serious 
thoughts  of  the  creation.  If  your  thoughts  be  serious,  thus  it  will 
be:— 

[1.]  There  will  be  a  greater  disposition  and  aptness  to  praise  the 
Lord.  If  you  have  meditated  aright  the  heart  will  be  more  affected 
with  the  lustre  of  his  glory  shining  forth  in  the  creature  :  Eev.  iv.  11, 
'  Thou  art  worthy,  0  Lord,  to  receive  glory,  and  honour,  and  power ; 
for  thou  hast  created  all  things,  and  for  thy  pleasure  they  are  and  were 
created.'  Cold  and  dead  thoughts  vanish  without  use  and  profit. 
When  you  think  of  the  creation  aright,  there  will  be  found  in  you  dis 
positions  to  praise  God  that  he  should  devise  all  this  for  man.  Who 
can  touch  the  harp  of  the  creatures  without  being  ravished  with  the 
music  ?  who  can  read  that  book  that  is  framed  with  such  excellent  art, 
and  not  commend  the  author  ?  who  can  hear  the  creatures  preach  a 
sermon,  and  not  say,  Blessed  be  the  God  that  made  them  ? 

[2.]  The  soul  will  be  raised  into  some  wonder  and  admiration  at  the 
goodness  and  wisdom  of  God.  Pythagoras  boasted  he  had  gotten  this 
advantage  by  philosophy,. Nihil  admirari,  to  wonder  at  nothing  ;  but 
certainly  when  we  survey  the  works  of  God,  we  cannot  choose  but  won 
der  at  all  things.  This  is  the  least  respect  you  owe  God  to  wonder  at 


VER.  3.  ]  SERMONS  UPON  HEBREWS  XL  407 

his  works  ;  and  till  your  hearts  be  thus  heightened,  your  thoughts  have 
not  been  ponderous  and  serious,  nor  sufficiently  exercised.  It  is  very 
observable  the  children  of  God  never  come  off  from  the  meditation  of 
his  works  without  admiration :  Ps.  viii.  3,  4,  ;  When  I  consider  the 
heavens,  the  work  of  thy  fingers,  the  moon,  and  the  stars  which  thou 
hast  ordained  ;  what  is  man,  that  thou  art  mindful  of  him  !  and  the 
son  of  man  that  thou  visitest  him ! '  So  Ps.  civ.  24,  there  is  another 
meditation  of  the  creation,  and  see  how  he  concludes:  '0  Lord,  how 
manifold  are  thy  works !  in  wisdom  hast  thou  made  them  all :  the 
earth  is  full  of  thy  riches.'  We  are  apt  to  wonder  at  the  workmanship 
of  man ;  at  a  curious  picture,  or  at  a  building  fairly  contrived,  we 
wonder  at  the  skill  and  art  of  the  workman.  Certainly  you  set  God 
much  below  a  painter  and  a  carver,  when  you  can  look  upon  this  goodly 
frame  of  the  world,  and  never  wonder  at  it.  Consider,  you  never 
rightly  glorify  and  praise  him  till  there  be  admiration.  Admiration  is 
that  operation  of  the  understanding  by  which  it  is  carried  out  to  objects 
above  its  reach  and  perception.  Wonder  seizeth  upon  you  either  by 
new  things,  or  by  miraculous  things.  You  cannot  tell  how  to  compre 
hend  strange  things,  they  do  for  a  while  suspend  the  act ;  but  things 
that  are  wonderful  indeed,  and  which  after  contemplation  and  search 
we  cannot  apprehend  and  find  out  to  their  perfection,  they  wholly  as 
tonish  and  overwhelm  the  faculty.  Now  such  are  the  works  of  the 
Lord ;  upon  an  intimate  contemplation  of  them  we  shall  find  them 
above  the  reach  of  our  understanding,  and  we  can  only  say,  '  0  Lord 
how  wonderful  are  thy  works ! '  Till  there  be  this  admiration,  the 
affections  are  not  proportionably  lifted  up  to  the  object.  There  is  no 
object  within  the  whole  circumference  of  nature  but,  so  far  as  we  dis 
cern  God  in  it,  will  raise  our  wonder. 

[3.]  If  you  meditate  aright,  the  heart  will  be  more  drawn  off  from 
the  creature  to  God.  This  is  the  main  end  either  of  making  the  crea 
ture,  or  of  meditating  upon  the  creature.  Of  making  the  creature:  Acts 
xvii.  26,  27,  '  He  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth,  and  hath  determined  the  times  before 
appointed,  and  the  bounds  of  their  habitation,  that  they  should  seek 
after  the  Lord,  if  haply  they  might  feel  after  him  and  find  him.'  We 
are  apt  to  stay  in  the  creature,  and  forget  the  creator ;  this  is  quite 
contrary  to  the  end  of  God,  they  are  to  show  us  how  good  and  how 
sweet  the  Lord  is.  This  was  the  reason  why  God  made  the  world,  and 
lilled  it  with  inhabitants,  that  the  world  might  wonder  at  him ;  but 
we  doat  upon  shadows,  and  leave  the  substance.  This  is  as  if  a  mighty 
emperor  should  gather  all  his  nobles  together,  that  they  might  come 
and  admire  his  royalty ;  and  when  they  come,  they  turn  their  back  and 
admire  his  picture  and  shadow.  Consider,  all  the  creatures  are  but  rude 
adumbrations  or  shadows  of  the  glory  of  God,  to  help  the  memory; 
but  they  must  not  intercept  the  affection,  and  forestall  the  heart. 
Should  we  be  so  foolish  as  go  to  the  shadows,  those  obscure  resemblances, 
and  leave  the  creature  that  is  so  full  of  majesty  and  glory  ?  Would 
we  be  contented  with  a  painted  horse  for  our  use,  or  painted  bread  for 
our  food  ?  Why  are  we  then  contented  with  those  shadows  of  God  ? 
Meditation  is  nothing  but  a  parley  and  discourse  with  the  creature 
about  the  chiefest  good.  Job  makes  hue  and  cry  after  wisdom,  Where 


408  SERMONS  UPON  HEBREWS  XI.  [SfiR.  IX. 

is  the  chiefest  good  ?  Is  it  in  the  earth  ?  no,  that  is  too  gross.  Is  it 
in  heaven?  no,  the  heaven  of  heavens  cannot  contain  him.  Is  it  in 
the  depth?  no,  he  is  a  greater  depth  than  can  be  fathomed.  What 
is  the  husk  of  the  creature  to  the  bread  of  eternal  life  ?  what  are  the 
drossy  shadows  and  obscure  resemblances  to  God,  who  is  the  substance 
himself  ? 

[4.]  If  you  have  rightly  meditated  upon  the  works  of  creation,  there 
will  be  more  fear  and  dread  of  God,  that  will  arise  from  the  considera 
tion  of  his  majesty  and  power  impressed  upon  the  creature.  When 
we  look  upon  God  in  his  works  we  see  him  in  his  royalty,  therefore 
there  must  needs  be  a  great  deal  of  fear  upon  the  heart :  Jer.  v.  22, 
'  Fear  ye  not  me,  saith  the  Lord  ?  will  ye  not  tremble  at  my  presence, 
which  have  placed  the  sand  for  the  bound  of  the  sea  by  a  perpetual 
decree,  that  it  cannot  pass  it ;  and  though  the  waves  thereof  toss  them 
selves,  yet  can  they  not  prevail ;  though  they  roar,  yet  can  they  not 
pass  over  it  ? '  Mark,  he  calls  for  fear,  because  he  hath  made  the  crea 
ture,  and  hath  ordered  all  things  with  such  exact  wisdom.  Who  can 
think  of  the  dreadful  waves  that  are  bound  up  by  God,  and  not  have 
some  horror  upon  his  heart  ?  They  that  do  not  thus  discourse  upon 
his  works,  God  saith,  they  are  brutish :  ver.  24,  '  And  say  not  in  their 
hearts,  Let  us  now  fear  the  Lord  our  God  that  giveth  rain,  both  the 
former  and  latter  in  its  season.'  Oh,  when  we  come  to  take  abroad 
God's  greatness  and  excellency,  how  can  we  but  dread  and  reverence 
him? 

[5.]  If  you  meditate  rightly  upon  the  workmanship  of  God,  there 
will  be  more  love  to  God  for  all  his  kindness,  and  for  all  those  effusions 
and  communications  of  his  goodness  to  the  creature.  Here  we  come 
to  see  how  much  we  are  bound  to  God.  Usually  we  are  far  more  af 
fected  with  what  man  doth  for  us,  than  with  what  God  doth  for  us  ; 
as,  for  instance,  we  love  him  that  helps  us  and  delivers  us  out  of  straits  ; 
but  we  do  uot  love  him  that  made  us  out  of  nothing  ;  this  seems  nothing 
to  us.  Every  petty  courtesy  obligeth  us  to  men,  and  we  do  not  consider 
we  owe  all  to  God,  life,  breath,  and  being,  and  all.  If  man  should  do 
half  so  much  for  us,  how  are  we  obliged  to  him  ?  God  hath  done  in 
comparably  more,  and  we  do  not  esteem  it.  What  is  the  reason  ?  is 
it  this,  man's  courtesy  seems  more,  because  his  abilities  are  less  ?  or  is 
it  because  he  gives  from  himself?  how  poor  is  this  !  Doth  water  lose 
its  nature,  because  it  is  in  the  sea,  and  not  in  the  bucket  and  cistern  ? 
Are  God's  benefits  the  worse  because  he  is  the  author,  whose  nature 
it  is  to  do  good  ?  Consider,  waters  are  sweeter  in  the  fountain  than 
in  the  rivers.  There  is  more  condescension  in  God  than  in  man. 
When  man  loves  us,  he  does  but  love  his  equal,  and  draws  out  his 
bowels  to  his  own  flesh,  Isa.  Iviii.  7.  Consider,  the  earth  is  full  of  the 
riches  of  his  goodness,  therefore  love  the  creator. 

Another  fruit  of  meditating  upon  the  works  of  God  will  be  obedience. 
Oh,  what  an  interest  hath  God  in  you  by  making  you  out  of  nothing  ! 
what  a  title  hath  he  to  your  heart !  If  the  husbandman  counts  that 
tree  his  own  which  he  hath  planted  ;  or  the  carver  that  image  his  own 
which  he  has  made ;  certainly  thou  art  God's,  and  he  may  call  thee  his 
<>wn,  who  hath  made. thee  out  of  nothing.  There  is  a  difference 
between  making  out  of  nothing,  and  making  out  of  something.  Men 


VEU.  3.J  SERMONS  UPON  HEBREWS  XI.  401) 

cannot  make  any  piece  of  workmanship,  but  they  must  have  matter  to 
work  upon ;  but  the  Lord  made'  thee  out  of  nothing,  therefore  certainly 
thou  art  his ;  and  therefore  the  right  and  dominion  of  God  must  be 
infinitely  greater  than  that  of  man  ;  and  what  a  right  hath  God  by  his 
providence !  Thou  hast  a  right  in  thy  servant,  who  hath  his  well- 
being  from  thee,  and  therefore  surely  God  hath  a  right  to 
thee,  who  by  his  providence  supplies  thee  with  all  things  thou 
wan  test. 

[7.]  Meditation  on  the  creature  will  beget  trust  and  dependence  on 
God ;  this  is  the  main  thing  that  God  aimeth  at,  that  we  be  drawn  to 
trust  in  God,  when  we  think  of  the  creature.  The  heathens  knew 
much  of  God  in  the  general,  they  were  able  to  discourse  of  his  eternal 
power  and  godhead  ;  but  when  they  came  to  draw  practical  inferences, 
how  they  should  trust  in  him,  then  '  they  became  vain  in  their  imagi- 
ations,  and  their  foolish  hearts  were  darkened/  Rom.  i.  20,  21.  When 
we  consider  the  great  effect  of  his  mighty  power,  and  yet  do  not  trust 
in  the  Lord,  these  are  but  vain  imaginations.  The  chief  thing  in  medi 
tation  on  the  creation  is,  that  you  should  come  away  with  the  greater 
trust,  for  in  the  creation  there  are  all  arguments  of  trust.  There  you 
learn  the  freeness  of  God's  grace,  when  God  made  all  things  out  of 
nothing,  certainly  the  creature  could  merit  nothing ;  and  there  you 
learn  the  exactness  of  his  care,  because  in  his  wise  decrees  he  had  a 
care  of  thee  when  thou  wert  not,  therefore  he  will  have  a  care  of  thee 
when  thou  art :  Ps.  cxlv.  15,  '  The  eyes  of  all  wait  upon  thee,  and  thou 
givest  them  their  meat  in  due  season  ; '  therefore  he  will  supply  man. 
And  so  then  you  learn  the  greatness  of  his  power ;  and  that  is  the 
reason  of  the  apostle's  expression  :  1  Peter  iv.  19,  '  Commit  your  souls 
unto  God  as  unto  a  faithful  creator.'  Thence  doth  the  quiet  rest  and 
establishment  of  spirit  arise;  he  is  able  to  raise  means,  to  create 
deliverances,  to  supply  all  your  wants,  and  relieve  you  in  all  your 
distresses. 

Doct.  2.  We  understand  the  truth  and  wonders  of  the  creation  by 
faith,  and  not  by  reason. 

Take  these  propositions  to  clear  the  point — 

1.  There  are  three  sortsof  lights  which  God  hath  bestowed  upon  men  ; 
the  light  of  nature,  the  light  of  grace,  and  the  light  of  glory.  These 
are  like  the  three  several  lights  God  hath  set  up  in  the  firmament,  the 
sun,  the  moon,  and  the  lesser  stars.  There  is  the  daylight  of  glory, 
which  is  the  sun  when  it  arises  in  its  strength  and  brightness ;  and 
there  is  the  light  of  faith,  which  is  like  the  moon,  a  light  which  shines 
in  a  dark  place ;  then  there  is  the  weak  and  feeble  ray  of  reason,  which 
is  like  the  light  of  the  lesser  stars.  By  the  first  light,  we  see  God  as 
he  is  in  himself  ;  by  the  second,  God  as  he  hath  discovered  himself  in 
the  word ;  by  the  third,  God  as  he  is  seen  in  the  creature.  By  the  light 
of  glory  we  behold  God  in  himself,  '  we  see  him  face  to  face,'  1  Cor. 
xiii.  12.  The  expression  is  used  in  opposition  to  the  veil  of  the  shadows 
of  the  law  :  here  we  can  only  behold  God  as  he  is  veiled  under  words 
of  corporeal  and  sensible  significations  ;  but  there  '  we  shall  see  him  as 
he  is/  1  John  iii.  2.  By  the  second  light  we  see  God  as  he  is  pleased 
to  reveal  himself  in  his  word  :  and  by  the  light  of  reason  we  see  God 
in  his  works,  as  he  hath  displayed  his  glory  in  the  whole  frame  of  the 


410  SERMONS  UPON  HEBREWS  XI.  [SfiR.  IX. 

world  :  so  that  there  is  vision,  faith  and  reason.  The  one  is  the  fruit 
of  our  glorification,  and  the  other  of  our  redemption,  and  the  last  of 
our  creation. 

2.  In  this  world  reason  had  been  enough,  if  man  had  continued  in 
his  innocency.     His  mind  then  was  his  only  bible,  and  his  heart  his 
only  law  and  rule  ;  but  he  tasted  of  the  tree  of  knowledge  and  hereby 
he  and  we  got  nothing  but  ignorance.     It  is  true,  there  are  some  relics 
of  reason  left  for  human  uses,  and  to  leave  us  without  excuse ;  there 
fore  it  is  said,  John  i.  9,  '  That  Christ  is  the  true  light,  which  enlight- 
eneth  every  one  that  cometh  into  the  world.'     It  is  by  his  grant  that  a 
little  reason  is  continued  to  us.     But  now  in  matters  of  religion,  we 
had  need  of  external  and  foreign  helps.     Man  left  to  himself  would 
only  grope  after  God.     In  many  things  reason  is  altogether  blind ; 
in  other  things  the  light  of  it  is  very  faint,  weak  and  ineffectual. 
This  is  the  sad  state  of  man  since  the  fall,  his  reason  is  blind  ;  and 
that  not  only  out  of  weakness,  but  out  of  prejudice ;  there  is  not  only 
darkness  in  our  mind,  but  there  is  pride  and  malice  too,  by  which  we 
are  set  against  the  truths  of  the  word. 

3.  The  only  remedy  and  cure  for  this  is  faith,  and  external  revelation 
from  God.     The  blindness  of  reason  is  cured  by  the  word ;  the  pride 
of  reason  is  cured  by  the  grace  of  faith.     Revelation  supplies  the  defect 
of  it ;  and  faith  takes  down  the  pride  of  it,  and  captivates  the  thoughts 
into  the  obedience  of  the  truths  represented  in  the  word ;  so  that  reason 
now  cannot  be  a  judge  ;  at  best  it  is  but  a  handmaid  to  faith.     And 
though  the  mysteries  of  religion  transcend  reason,  yet  that  is  not  an 
argument   of  the   falsity  of  the  word,  but   of  the   imbecility   and 
weakness  of  our  own  reason :  and  those  mysteries,  which  we  cannot 
comprehend,  do  but  put  us  in  mind  of  the  sad  consequences  of  the  fall 
of  man. 

4.  The  doctrine  of  the  creation  is  a  mixed  principle  ;  much  of  it  is 
liable  to  reason,  but  most  of  it  can  only  be  discovered  by  faith.  We  must 
consider  the  creation  two  ways,  either  exparte  rei,  or  ex  parte  modi  ; 
either  the  thing  itself,  or  the  necessary  circumstances.     For  the  thing 
itself,  that  was  known  to  the  heathens,  that  there  was  a  creation; 
but  the  manner  how  was  wholly  hidden  from  reason,  and  can  only  be 
supplied  by  revelation  of  the  word.     Nature  doth  confess  a  creation, 
but  faith  must  teach  us  what  it  is. 

More  distinctly  I  shall  lay  down  my  sense  in  these  further 
propositions — 

[1.]  By  the  light  of  nature  it  may  be  known  that  there  was  a  crea 
tion.  It  may  be  proved  by  evident  reason  that  there  was  a  first  cause, 
from  whence  all  propagation  begins ;  otherwise  we  shall  be  left  to  a 
perpetual  wandering,  and  shall  not  know  out  of  what  womb  all  things 
that  are  in  the  world  issued  forth.  Plutarch  propounds  the  question ; 
whether  the  hen  were  before  the  egg,  or  the  egg  before  the  hen  ? 
Look  upon  all  creatures  ;  is  the  acorn  before  the  oak,  or  the  oak  before 
the  acorn?  the  spawn  before  the  fish  or  the  fish  before  the  spawn? 
therefore  at  first  there  must  be  fishes  created,  and  there  must  be  oaks 
created.  To  this  purpose  the  apostle  quoteth  Aratus,  Acts  xvii.  28, 
TOV  <yap  Kal  yevoi  ea-pev,  for  we  are  his  offering. 

[2.]  The  heathens  discovered  that  there  was  also  a  first  mover,  a 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  411 

first  cause  of  all  things  in  the  world.  Aristotle,  though  he  held  the 
eternity  of  the  world,  confesseth  there  was  Trpwrav  aiTiav  Koa-pov  /cal 
7-779  Ta^eoo?  Trao-T??  ;  and  he  saith  that  Homotiraus  and  Anaxagoras 
were  necessitated  by  the  appearance  of  the  truth  to  acknowledge  it ; 
and  that  all  perfections  which  are  in  other  things  by  participation,  are 
in  the  first  cause  essentially;  and  that  this  first  cause  was  of  such  infinite 
power  and  wisdom,  as  appeared,  because  all  things  are  ordered  to  such 
good  uses  and  purposes.  The  apostle  saith,  Kom.  i.  19,  20, '  That 
which  may  be  known  of  God  is  manifest  in  them  ;  for  God  hath  showed 
it  unto  them.  For  the  invisible  things  of  him  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  godhead.'  And  he  disputes  upon  it  as  a 
granted  principle,  that  there  was  a  first  cause :  Acts  xvii.  28,  '  For  in 
him  we  live,  and  move,  and  have  our  being  ; '  and  Acts  xiv.  15,  '  He 
is  the  living  God,  which  made  heaven,  and  earth,  and  the  sea,  and  all 
things  that  are  therein/ 

[3.]  This  knowledge  in  the  heathens  was  but  faint,  and  full  of  hesi 
tancy  and  confusion,  of  very  little  profit  and  comfort.  Though  they 
did  acknowledge  a  God  and  first  cause,  yet  they  multiplied  feigned 
deities  and  set  up  many  gods  ;  they  had  not  any  full  and  saving  light, 
which  might  be  a  comfort  and  profit  to  their  souls ;  they  could  not  see 
this  first  cause,  so  as  to  fear  him,  and  trust  in  him  for  his  power,  love 
him  for  his  goodness,  and  honour  him  and  adore  him  for  his  wisdom  : 
Kom.  i.  21,  22,  '  They  become  vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened ;  professing  themselves  to  be  wise,  they 
became  fools.'  They  could  not  draw  out  the  necessary  consequences 
of  these  truths,  to  love,  trust,  fear,  worship,  and  honour  this  first  cause ; 
there  they  were  vain  in  their  imaginations.  Therefore  our  Lord  pro- 
poseth  the  gentiles  as  a  pattern  of  unbelievers  :  Mat.  vi.  32,  '  After  all 
these  things  do  the  gentiles  seek,'  when  he  spoke  how  we  should  trust 
God.  They  had  but  rude  and  imperfect  notions  of  the  power  and  care 
of  God,  and  could  not  apply  them  for  their  profit  and  benefit,  therefore 
they  are  carking  and  caring,  and  cannot  trust  God. 

[4.]  The  manner  and  the  necessary  circumstances  of  the  creation 
were  wholly  unknown  to  the  heathens.  Effects  discover  the  cause,  but 
they  cannot  discover  the  circumstances  of  action,  because  those  depend 
wholly  upon  the  will  of  the  agent.  So  because  the  circumstances  of 
the  creation  were  not  necessary,  but  did  wholly  depend  upon  the  will 
of  God,  reason  and  nature  cannot  know  them,  unless  God  make  them 
known  in  the  word ;  as,  for  instance,  they  knew  not  perfectly  who 
made  the  world ;  not  when,  nor  how  it  was  made,  nor  whence  it 
was  made.  Not  who  made  the  world :  though  they  had  some  rude 
and  gross  conceits  of  the  first  cause,  yet  they  looked  upon  him  as  a 
servile  agent,  working  out  of  mere  necessity,  communicating  his  influ 
ences,  because  he  could  not  choose  to  do  otherwise.  So  when  the  world 
was  made,  the  beginning  and  duration  of  it,  this  was  wholly  hidden 
from  the  heathens!  The  scripture  can  only  show  it  to  us.  Therefore 
many  of  the  heathens  complained  of  the  great  defect  that  was  in  their 
chronicles,  that  they  had  not  an  ancienter  monument  than  the  destruc 
tion  of  Troy  ;  Cur  supra  beilum  Trojanum,  et  funera  Trojce  ;  so 
Lucretius,  Macrobius.  The  writings  of  Moses  are  much  more  ancient 


412  SERMONS  UPON  HEBREWS  XI.  [SER.   IX. 

than  all  the  gods  of  the  heathens.  The  wars  of  Troy  were  about  the 
time  of  the  judges.  The  youngest  prophets  of  the  old  testament  were 
before  the  oldest  philosophers  and  historians  of  the  gentiles.  Then  they 
knew  not  whence,  from  what  term,  God  should  begin  his  work.  This 
is  a  maxim  of  nature,  ex  nihilo  nihil  fit, — that  nothing  cnn  be  made, 
out  of  nothing  ;  therefore  this  puzzled  them  how  the  creature  should 
be  first  made,  since  it  was  contrary  to  that  natural  maxim,  that  the 
whole  world  should  be  framed  out  of  nothing,  and  that  by  the  mere 
word  of  God ;  this  never  sunk  into  the  heads  of  the  wisest  heathens. 
Hence  proceeded  such  difference  of  opinions  among  them  ;  some  held 
the  world  to  be  a  work  of  mere  chance,  as  Epicurus  and  Leucippus ; 
others,  that  it  was  eternal  and  coeval  with  the  first  cause,  as  Aristotle ; 
and  the  Platonists,  that  it  was  made  out  of  some  eternal  pre-existent 
matter.  Then  they  could  not  tell  how  it  was  made  in  six  days  ;  nature, 
reason,  and  discourse  could  never  have  found  out  that,  which  Moses 
hath  written  concerning  the  distinct  originals  of  all  propagation,  and 
the  framing  of  every  creature  in  its  rank  and  place  ;  they  could  see  such 
things,  but  not  the  original  of  the  fowls,  of  fishes,  of  man,  and  of  all 
the  beasts  of  the  field.  Nature  could  propound  questions,  how  were 
these  made  ?  but  nature  could  never  assoil  them.  Then  they  could 
not  tell  the  end  why  the  world  was  made.  Aristotle  saith,  We  are  not 
at  all  bound  to  the  first  cause,  whether  he  did  good  or  evil,  because  he 
did  work  out  of  servile  necessity,  and  could  do  no  otherwise.  Moses 
tells  us,  God  made  all  things  for  his  glory,  that  he  may  be  worshipped, 
and  honoured,  and  served  by  the  creature ;  that  the  highest  heaven 
was  a  place  for  man ;  that  the  soul  might  enjoy  bliss  and  eternal  com 
munion  with  God.  All  these  circumstances  were  hidden  from  them  ; 
they  were  not  matters  of  sense,  they  were  not  before  our  eyes ;  but  faith 
makes  us  to  apprehend  the  six  days' works,  as  if  we  had  seen  and  stood 
by,  as  the  angels  did,  applauding  every  day's  work.  They  were  not 
matters  of  reason,  because  transcending  those  principles  that  are  agree 
able  to  the  rules  of  nature  ;  and  they  depend  merely  on  the  unlimited- 
ness  of  God's  will,  and  the  exuberancy  of  his  power. 

Use  1.  For  information.  If  by  faith  only  we  can  understand  the 
truth  and  wonders  of  the  creation,  then, 

1.  It  informs  us,  that  reason  is  not  the  judge  of  controversies  in 
religion,  and  the  doubts  that  do  arise  about  the  matters  of  God  are  not 
to  be  determined  by  the  dictates  of  nature.  If  then  we  leave  the  written 
word  and  follow  the  guidance  of  our  own  reason,  we  shall  but  puzzle 
ourselves  with  impertinent  scruples,  and  leave  ourselves  under  a  dis 
satisfaction.  Usually  men  of  parts  and  ingenuous  education  are  liable 
to  this  snare ;  for  having  the  highest  claim  to  the  exercise  of  reason, 
they  are  apt  to  set  up  reason  above  the  word.  Celsus  said  to  his 
fellow  heathens,  that  we  should  follow  reason,  and  that  all  error  was 
brought  into  the  world  by  faith.  And  Galen,  when  he  read  some 
passages  of  Moses,  said,  Malta  dicit,  nihil  probat — he  saitli  much,  but 
he  proves  nothing.  In  many  things  we  have  only  the  saying  of  scrip 
ture,  and  it  is  enough  the  scripture  saith  it.  If  we  should  believe  no 
more  than  the  strength  of  reason  and  discourse  will  assure  us,  we  should 
soon  deny  the  doctrine  of  the  trinity,  the  deity  of  Christ,  and  the 
creation  ;  reason  can  never  trace  these  things.  This  is  the  inlet  of  all 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  413 

atheism  and  profaneness,  when  men  set  up  reason  as  the  highest 
tribunal.  Indeed  there  are  many  uses  of  reason  ;  partly  to  prepare 
and  induce  us  to  hearken  to  the  word  of  God ;  this  is  the  mind  God 
hath  given  us  to  know  him,  the  stock  left  in  nature,  upon  which  he 
would  implant  faith.  Aud  partly,  it  is  of  great  use,  that  after  we  have 
believed,  we  may  receive  an  additional  confirmation  ;  when  we  believe 
a  thing,  reason  may  judge,  if  it  be  not  equal  and  fit  we  should  believe 
it.  Faith  makes  advantage  of  the  confessions  and  acknowledgments 
of  nature :  there  is  no  truth  we  believe,  but  afterwards  we  may  find 
excellent  advantages  to  confirm  us  in  it  by  rational  searches:  These 
confirmations  of  reason  are  of  great  use  for  the  quenching  those  fiery 
darts  which  Satan  flings  into  the  soul,  by  which  he  would  bear  down 
all  principles  of  religion.  And  partly,  to  prevent  absurd  intrusions  upon 
our  belief  and  fanatical  opinions.  Ignorance  and  error  have  many 
times  been  veiled  under  a  pretence  of  mystery,  and  things  hidden  from 
reason.  Though  reason  must  be  captivated  to  faith,  yet  not  to  fancy. 
Reason  is  made  a  judge  many  times  where  the  word  is  silent;  but  for 
the  truths  revealed  in  the  word,  though  they  are  above  reason,  yet  they 
are  not  against  reason ;  though  reason  cannot  comprehend  them,  yet 
they  are  not  repugnant  to  reason.  And  partly  reason  is  of  great  user 
that  we  may  search  the  scripture,  and  draw  out  necessary  consequences 
from  the  truths  revealed  in  the  word  ;  this  we  may  do  by  the  warrant 
of  Christ.  The  mysteries  of  salvation  must  be  believed  first,  that  we 
may  understand  them ;  we  must  receive  them  from  God's  bare  testi 
mony,  afterwards  search  them  out,  that  our  belief  may  be  the  more 
distinct  and  explicit.  Thus  reason  serveth  faith.  There  is  a  great 
use  of  reason  in  religion,  so  it  keeps  its  place,  being  subordinate  to 
faith. 

2.  It  informs  us  that  the  heathens  had  never  light  enough  for 
salvation.    Their  charity  is  too  large  who  think  that  the  heathens  may 
be  taught  enough  by  those  natural  apostles,  sun,  moon,  and  stars. 
Certainly  they  are  blind  in  the  work  of  redemption,  since  they  are  so 
blind  in  the  work  of  creation.     Though  God  hath  not  left  himself 
without  witness,  Act  xiv.  17,  that  is,  such  as  may  lead  them  to  God 
the  creator,  yet  not   to  lead  them  to  God  the   Redeemer,   there  is 
enough  given  to  the  heathens  for  conviction,  but  not  for  conversion. 
Therefore  all  those  that  God  would  call  to  himself,  he  gave  them  a 
higher  light,  even  the  revelation  of  the  word.    Though  nature  tells  us, 
there  is  a  God,  yet  what  he  is,  and  how  to  be  worshipped,  and  how  he 
came  to  be  displeased  with  the  world,  and  how  he  came  to  be  reconciled, 
of  all  this  it  telleth  us  nothing.     Nature  finds  itself  depraved,  but  it 
knows  not  the  remedy  and  cure. 

3.  It  shows  us  the  great  advantage  that  we  have  by  faith,  and  by 
the  written  word.     If  we  had  been  left  to  the  puzzle  and  distraction 
of  our  own  reason,  how  should  we  have  known  whence  the  world  came, 
and  how  it  was  made  by  God  ?  Reason,  as  it  exerciseth  itself  in  several 
ways  since  the  ruin  of  it  in  Adam's  fall,  is  of  several  dimensions, 
according  to  men's  natural  constitution,  moral  education,  and  industry. 
But  he  hath  given  us  the  blessed  rules  of  his  word.     What  a  puzzle 
and  distraction  were  the  philosophers  left  in  ?     A  poor  child  learneth 
more  by  a  catechism,  than  all  the  philosophers  by  their  profound 


414  SERMONS  UPON  HEBREWS  XI.  [!$ER.  IX. 

researches  ;  those  that  have  the  smallest  abilities  of  reason  may  here 
learn.  The  philosophers,  though  they  spent  all  their  days  in  painful 
studies,  and  were  endowed  with  rare  abilities  of  learning,  yet  what 
novices  were  they  in  spiritual  things!  they  cannot  tell  what  the 
happiness  of  the  soul  is,  nor  where  it  shall  be  enjoyed,  nor  the  means 
to  attain  it ;  they  know  not  how  the  world  was  made,  nor  how  it  shall 
end. 

4.  It  informs  us,  that  religion  is  not  illiterate.    Grace  doth  not  make 
men  simple,  but  rather  perfects  human  learning.     None  discern  truths 
witli  more  comfort  and  satisfaction  than  a  believer  ;  it  solves  all  doubts 
and  riddles  of  reason.     Quod  ratio  non  capit,  fides  intelligit.     Simple 
men  despise  learning,  and  carnal  men  despise  grace,  both  on  the  same 
grounds.     Faith  and  reason  must  go  together,  though  reason  must  be 
subordinate.  We  should  not  despise  the  help  of  human  learning,  neither 
should  we  despise  grace,  as  if  it  did  make  men  dull,  and  blunt  the  edge 
of  their  parts.     Reason  and  faith,  when  kept  in  their  proper  place,  are 
of  excellent  advantage.     Join  faith  with  your  study,  and  all  will  be 
more  clear,  otherwise  we  shall  stumble  at  truths.     When  these  three 
lights  are  in  conjunction,  the  light  of  parts,  the  light  of  refined  reason 
and  the  light  of  grace,  they  bring  forth  admirable  and  happy  effects. 
But  on  the  other  side,  the  decay  of  learning  hath  been  the  sensible 
abatement  of   religion.      Religion  hath  never  lost  more   than  when 
outward  helps  have  been  despised,  which  men  do  to  hide  their  own 
ignorance.     When  the  apostle  speaks  against  the  vain  abuse  of  learn 
ing,  he  gives  God  thanks :  1  Cor.  xiv.  18,  '  I  thank  God,  I  speak  with 
tongues  more  than  you  all/  implying  that  it  is  the  usual  course  of  men 
to  speak  against  that  which  they  want.     A  heated  iron  pierceth  into  a 
board  though  blunt,  more  than  edged  tools  when  cold.     Holiness  and 
outward  advantages  must  go  together. 

5.  We  learn  hence  the  properties  of  faith  to  have  knowledge,  assent, 
and  obedience  in  it ;  therefore  it  is  not  a  blind  reliance,  but  a  clear, 
distinct  persuasion  of  such  truths,  concerning  which  human  discourse 
can  give  us  no  satisfaction.     Faith  is  opposite  to  three  things.     The 
knowledge  of  it  is  opposite  to  ignorance ;  faith  brings  the  soul  to  the 
understanding  of  the  things  of  salvation.     And  it  is  opposite  to  folly  ; 
it  makes  us  improve  the  mysteries  of  salvation  to  our  spiritual  comfort : 
Luke  xxiv.  25,  '  0  ye  fools,  and  slow  of  heart  to  believe ; '  and  Eph.  i. 
18,  '  That  the  eyes  of   your  understanding  being  enlightened,'  &c. 
There  is  the  wisdom  of  believers  to  apply  truths  to  their  spiritual 
advantage.    And  it  is  opposite  to  incogitancy  and  carelessness  of  spirit, 
it  makes  us  turn  our  minds  upon  the  things  of  religion. 

6.  It  is  the  nature  of  faith  to  subscribe  to  a  revelation  in  the  word, 
though  reason  give  little  assistance  and  aid.     The  word  is  enough  to 
faith,  though  the  thing  seem  unlikely  to  reason ;   it  stands  not  upon 
appearance  or  probabilities.     When  we  have  a  doctrine  laid  down  in 
the  word,  we  must  not  mind  whether  it  be  probable,  otherwise  we 
should  never  believe  a  creation,  which  is  the  making  of  all  things  out 
of  nothing. 

Use  2.  It  serves  to  stir  you  up  to  act  faith.  What  is  the  use  of 
faith  upon  the  creation  ?  To  answer  all  the  objections  of  reason,  and 
settle  the  truth  in  the  soul,  and  to  improve  it  for  spiritual  uses  and 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  415 

advantages,  and  to  facilitate  the  belief  of  other  truths  upon  this  ground ; 
did  he  make  the  world  out  of  nothing  ?  Many  truths  are  less  wonder 
ful  than  this. 


SEKMON  X. 

Through  faith  we  understand  that  the  worlds  were  framed  ~by  the  icord 
of  God,  so  that  things  which  are  seen  were  not  made  of  things 
ivhich  do  appear — HEB.  xi.  3. 

Now  I  come  to  consider  the  circumstances  of  the  creation ;  and  the 
first  is,  '  that  the  worlds  were  made,'  or  framed.  In  the  original,  it  is, 
KarrjpTiaOai,  'set  in  joint,'  a  metaphor  taken  from  the  perfect  frame 
of  man's  body,  where  every  member,  vein  and  artery  is  aptly  disposed, 
and  in  its  proper  place  ;  so  are  all  creatures  settled  in  their  due  pro 
portion  and  order ;  there  is  nothing  wanting  either  for  use,  or  for 
ornament ;  it  is  all  fitly  framed  and  made  up  into  a  complete  mass 
and  body.  The  note  is  this,  viz. 

Doct.  That  the  world  was  framed  in  an  accurate,  orderly,  and  perfect 
manner. 

1.  I  shall  illustrate  the  point  by  some  similitudes  out  of  scripture. 

2.  I  shall  show  \vherein  the  harmony  and  perfect  order  of  the 
creation  did  consist. 

3.  I  shall  answer  a  doubt  that  may  be  commenced  against  the 
doctrine. 

First,  To  illustrate  the  note  by  some  similitudes  out  of  scripture. 
The  perfection  and  order  of  the  world  is  compared  to  man's  body,  to 
a  host  or  army,  and  to  a  house  or  excellently  contrived  building. 

1.  It  is  compared  to  the  body  of  a  man.     The  world  is  set  in  joint, 
and  there  is  a  great  deal  of  likeness  and  similitude :  1  Cor.  xii.  12, 
'  As  the  body  is  one,  and  hath  many  members ;  and  all  the  members 
of  that  one  body  being  many,  are  one  body  ; '  that  is,  though  they  be  of 
different  shape  and  different  uses,  yet  they  all  make  up  but  one  body. 
So  the  several  ingredients  into  this  great  mass  and  lump  are  for  the 
matter,  worth,  and  influence  of  a  diverse  nature  ;  yet  all  these  members 
and  pieces  of  the  creation  are  tied  to  one  another  by  secret  bands  and 
ligaments,  as  the  members  of  the  body  are  ;  such  a  confederacy  and 
compliance  is  there  between  all  the  parts  of  the  world,  they  fall  into 
one  common  frame  as  several  joints,  by  a  mutual  agreement  and 
proportion. 

2.  It  is  compared  to  an  host  or  army  :  Gen.  ii.  1,  '  Thus  the  heavens 
and  the  earth  were  finished,  and  all  the  host  of  them ;'  Ps.  xxxiii.  6, 
'  By  the  word  of  the  Lord  were  the  heavens  made,  and  all  the  host  of 
them,  by  the  breath  of  his  mouth ;  he  gathereth  the  waters  of  the  sea 
together  as  an  heap,  and  he  layeth  up  the  depth  in  storehouses.' 
Therefore  God  is  called  the  Lord  of  hosts  upon  this  reason,  because 
the  creatures  were  not  huddled  together  in  confusion,  but  stand  like 
soldiers  in  their  orderly  rank,  as  a  well-marshalled  host  under  the 


41G  SERMONS  UPON  HEBREWS  XI.  [SER.  X. 

conduct  of  God.  This  word  host  doth  not  only  imply  their  services  and 
operations  under  God's  command  and  conduct,  but  their  order  and 
government.  The  Septuagint  render  it  by  /eooyio?,  to  signify  the 
beauty  of  it.  All  the  parts  of  the  creation  are  like  a  well-ordered 
army  standing  in  rank  and  file,  the  places  of  their  abode  as  so  many 
tents.  And  God  hath  his  magazine  and  treasury  out  of  which  he  doth 
supply  them  :  Job  xxxviii.  22,  23,  '  Hast  thou  entered  into  the  trea 
sures  of  the  snow?  or  hast  thou  seen  the  treasures  of  the  hail,  which 
I  have  reserved  against  the  time  of  trouble,  against  the  day  of  battle 
and  war  ?  ' 

3.  It  is  compared  to  a  curious  house.  The  universe  hath  an  excel 
lent  resemblance  to  a  frame  of  building,  Job  xxxviii.  4-6.  There 
you  have  this  notion,  where  we  are  told  of  laying  the  foundation,  and 
the  corner-stone,  and  of  a  line,  and  measure,  and  the  like;  all  figura 
tive  terms  which  are  taken  from  an  outward  building.  The  whole 
world  is  but  one  great  house ;  the  earth  is  the  floor,  the  sea  is  the 
watercourse  for  it ;  heaven  is  the  arch  and  roof  of  it ;  God  is  the  archi 
tect  of  this  house,  but  man  is  the  inhabitant  and  tenant.  And  lest  he 
should  want  comfort,  the  sun  and  stars  are  like  so  many  windows  to 
let  in  light,  all  to  set  forth  the  glory  and  magnificence  of  God.  There 
are  several  rooms  and  chambers  in  this  house  ;  therefore  the  prophet 
speaks,  Amos  ix.  6,  '  He  buildeth  his  stories  in  the  heaven.'  The 
earth  by  its  own  proper  weight  remains  immovable  in  the  centre  of 
the  world,  and  the  spheres  one  above  another  are  as  so  many  stories 
in  a  house. 

Secondly,  Wherein  this  order  and  beauty  of  the  world  doth  consist. 
It  stands  in  six  things. 

1.  In  the  wonderful  multitude  and  variety  of  creatures,  distributed  into 
so  many  several  excellent  natures  and  forms,  they  all  do  proclaim  the 
beauty  and  order  of  the  whole  world.  It  is  no  difficult  thing  with  one 
seal  to  make  many  impressions  of  the  same  stamp,  or  to  print  many 
sheets  with  the  same  letters  when  once  set ;  but  that  God  should 
diversify  forms,  and  that  in  such  an  infinite  manner,  that  he  should  leave 
such  different  impressions  from  the  seal  of  his  power,  according  to  the 
platform  of  his  own  counsel,  this  can  never  sufficiently  enough  be 
admired  ;  herbs,  plants,  flowers,  fruits,  birds,  beasts ;  and  among  living 
creatures  there  is  a  great  deal  of  difference  in  figure,  taste,  colour,  and 
smell ;  then  such  variety  of  living  creatures  ;  among  men,  men's  faces 
though  they  were  all  drawn  by  the  same  pencil,  yet  what  difference  is 
there !  Scarce  two  men  alike  among  so  many  millions.  The  stars 
the  apostle  saith,  'one  differs  from  another  in  glory,'  1  Cor.  xv.  41. 
The  angels  are  above  them,  and  there  is  a  great  deal  of  difference 
among  angels ;  some  are  thrones,  some  dominions,  some  powers,  some 
principalities,  as  the  apostle  reckons  them  up,  Col.  i.  16.  So  that 
when  we  consider  this,  the  wonderful  diversity  of  forms,  we  may  cry 
out,  Ps.  civ.  24,  '  Lord,  how  manifold  are  thy  works !  in  wisdom  hast 
thou  made  them  all.'  The  world  would  not  have  been  so  beautiful,  if 
all  had  been  great,  none  small ;  if  all  hot,  no  creature  cold ;  all  moist, 
no  dry;  or  all  dry,  and  no  moist;  as  the  frame  of  men's  bodies  would 
not  have  been  half  so  beautiful,  if  all  were  eye,  or  all  head,  or  all  heart, 
or  all  brain  ;  or,  as  in  outward  things,  are  all  not  rulers  and  captains, 


YER.  3.]  SERMONS  UPON  HEBREWS  xi.  417 

but  there  is  a  difference.     This  speaks  the  beauty  and  excellency  of 
the  world,  the  variety  of  God's  works. 

2.  The  beauty  and  artificial  composition  of  all  things.     Human  wit 
cannot  reach  it ;   whether  we  respect  the  outward  shape  or  inward 
frame,  look  upon  man  ;  '  He  is  fearfully  and  wonderfully  made,'  saith 
the  psalmist,  Ps.  cxxxix.  14.     The  beauty  of  women  overcomes,  be 
sots,  and  takes  away  the  heart  of  wise  men,  it  is  so  great ;  nothing  can 
be  added  or  taken  away  from  any  creature,  but  there  will  be  deformity 
and  ugliness.      Do  but  take  away  an  eye  from  a  man  ;  or  add  a  mouth 
to  him  ;  how  deformed  would  it  be,  to  see  a  man  with  one  eye,  or  two 
mouths !     Nay,  look  upon  the  baser  creatures,  those  that  seem  to  be 
the  most  uncomely  parts  of  the  creation,  yet  there  is  a  beauty  in  their 
make  and  frame.     A  man  would  look  upon  a  swine  as  a  filthy  creature, 
yet  to  see  a  swine  without  ears,  how  uncomely !     Nay,  go  to  lower 
things ;  God  hath  showed  his  power  in  great  things,  but  his  wisdom 
in  small.     In  a  gnat,  in  a  grain  of  mustard  seed,  how  much  of  God 
may  be  seen  !     What  virtue  is  there  in  that  small  seed  to  grow  up 
into  a  tree  !     Certainly,  nature  is  nowhere  seen  so  much  as  in  the  least 
things.     Christ  sendeth  us  to  the  lilies  of  the  field,  Mat.  vi.  29.     What 
curious  drafts  are  there  in  the  flowers  of  the  field  !     Solomon  sends  us 
to  the  ant.     So  we  may  go  to  a  gnat ;  to  see  such  a  little  creature  to 
have  feet,  head,  and  heart,  all  the  inward  senses,  and  all  the  outward 
senses,  all  necessary  sagacity  for  its  own  preservation ;  how  wonder 
fully  are  these  little  creatures  made  !     But  now  look  to  man's  inward 
frame,  there  is  more,  all  full  of  riddle.     Galen,  when  he  was  dissecting 
the  hand  of  man,  he  fell  into  a  great  admiration  of  that  God  that  made 
man.     It  is  wonderful  to  consider  the  continual  motion  that  is  in  man's 
body,  and  that  without  alteration.     Men  have  laboured  much  to  make 
a  clock  that  should  run  by  the  force  of  a  weight  for  four  and  twenty 
hours.     Oh,  how  great  is  the  wisdom  of  God,  and  the  power  of  God 
that  made  man  !     So  that  there  is  a  clock  that  still  strikes  within  him 
from  his  birth  till  he  comes  to  die,  and  be  no  more  in  the  world — that 
the  nutritive  power  should  be  working  perpetually  without  intermis 
sion,  that  there  should  be  a  continual  beating  of  the  pulses,  that  the 
lungs  and  arteries  should  move  without  ceasing  to  seventy  or  ninety 
years,  nay,  before  the  flood,  nine  hundred  years.     All  the  creatures  are 
curiously  and  wonderfully  made  and  framed. 

3.  The  order  and  beauty  of  the  world  consists  as  in  their  composition, 
so  in  their  disposition,  and  in  the  apt  placing  of  all  things.     When  we 
look  upon  every  creature,  we  shall  see  it  could  not  have  a  better  place 
than  God  hath  bestowed  upon  it ;  the  superior  and  inferior  bodies  are 
all  exactly  ordered.     The  earth,  of  ail  bodies  the  most  heavy  and  pon 
derous,  is  lowest,  and  the  foundation  of  all  the  rest.     The  elements  as 
they  are  more  pure  and  simple,  so  they  have  an  upper  place — the 
waters  above  the  earth,  and  the  air  above  the  waters.     Then  the  stars, 
which  are  most  pure  and  simple,  they  have  the  uppermost  places  of 
the  world ;  and  the  sun,  as  king  and  prince,  placed  in  the  middle  of 
the  stars.     So  that  the  air  and  water,  which  are  of  a  middle  purity, 
are  like  so  many  couples  and  loops  which  tie  heaven  and  earth  to 
gether,  and  they  are  between  them  both.     The  air  conveys  the  influ 
ences  of  the  stars  to  the  earth,  and  preventeth  emptiness  and  vacuity. 

VOL.  XIII.  2  D 


418  SERMONS  UPON  HEBREWS  XI.  [&ER.  X. 

The  water  that  is  more  impure,  though  not  altogether  so  gross  a  body 
;is  the  earth,  insinuates  itself  with  the  earth,  and  makes  it  fruitful. 
Living  creatures,  because  they  are  made  up  of  elements,  they  are 
placed  in  them,  some  in  the  air,  some  upon  the  earth,  some  in  the 
water,  that  so  from  above  and  beneath  they  may  receive  comfort  and 
profit ;  heat  and  comfort  from  above,  and  food  from  beneath.  Then  they 
are  exquisitely  and  accurately  placed :  creatures  that  are  hugest  and 
of  the  greatest  multitude  are  put  into  the  sea,  Leviathan  is  to  sport 
there,  lest  if  they  should  be  upon  earth,  they  might  be  an  annoyance  to 
man,  and  cause  too  great  a  waste  of  food.  And  therefore  the  reason 
able  creatures,  they  are  in  the  highest  and  lowest  parts  of  the  world ; 
the  angels  in  the  highest  heavens,  and  man  upon  earth ;  because  in 
both  ends  of  the  world  God  would  have  some  to  behold  his  glory,  and 
to  contemplate  the  whole  frame.  In  short,  the  earth,  the  dwelling- 
place  of  man,  standeth  fixed  and  unmoved.  The  sea  rolls  up  and 
down  to  keep  it  pure  and  fresh ;  the  heavens  move  to  convey  their 
influences ;  the  clouds  are  carried  hither  and  thither,  God  rides  up 
and  down  upon  them,  as  princes  in  their  chariots:  Isa.  xix.  1,  'The 
Lord  rideth  upon  a  swift  cloud,  and  shall  come  into  Egypt ; '  Ps.  xviii. 
10,  '  And  he  rode  upon  a  cherub  and  did  fly,  yea  he  did  fly  upon  the 
wings  of  the  wind ; '  that  so  the  earth  might  receive  due  moisture  for 
the  use  of  man.  Then  the  distribution  of  the  waters  into  all  the  parts 
of  the  earth,  as  it  were  by  pipes,  conveyances,  and  channels,  prepared 
on  purpose,  that  all  the  creatures  may  have  drink  and  refreshment. 
The  psalmist  takes  notice  of  that,  Ps.  civ.  10.  11,  'He  sendeth  the 
springs  into  the  valleys,  which  run  among  the  hills.  They  give  drink 
to  every  beast  of  the  field,  the  wild  asses  quench  their  thirst;  he 
watereth  the  hills  from  his  chambers/ 

4.  This  accurate  frame  is  seen  in  the  wonderful  consent  of  all  the 
parts  of  the  world,  and  the  proportion  they  bear  one  to  another.  There 
are  several  steps  and  degrees  in  the  creature,  by  which  we  may  go  higher 
and  higher,  and  climb  up  till  we  come  to  God  himself.  The  proportion 
of  the  creatures  leads  us  up  to  God.  As  to  instance,  in-the  general  rank 
and  kind  of  all  things  in  the  world,  the  lowest  creatures  have  only 
being ;  others  have  not  only  being,  but  life,  as  plants ;  others  have 
not  only  life,  but  feeling  and  sense,  as  beasts ;  others  have  not  only  life 
and  sense,  but  reason  and  understanding,  as  men.  But  now  man  is  in 
a  lower  sphere  of  understanding,  he  receives  objects  by  his  senses,  and 
he  needs  his  fancy,  therefore  there  is  a  higher  sphere  of  understanding 
creatures,  even  angels,  and  they  have  a  higher  manner  of  reason  and 
understanding  than  man.  So  above  the  angels,  there  is  a  God.  Nature 
climbs  step  by  step,  and  leads  us  to  God.  A  stone  hath  being,  but  not 
life.  A  plant  grows,  but  feels  not  as  a  beast.  A  beast  hath  sense,  but 
cannot  discourse  and  reason  as  a  man ;  and  sense  is  more  imperfect,  than 
reason,  because  it  must  have  a  corporeal  organ  or  instrument.  Man's 
reason  is  lower  than  angels,  because  man,  in  all  the  discourses  and  tra 
verses  of  his  mind,  needs  the  help  and  ministry  of  imagination  and 
fancy,  which  angels  need  not.  But  now  an  angel  is  lower  than  God,  but 
yet  higher  than  man,  he  doth  not  need  the  outward  species  and  shapes  of 
things  to  be  received  by  the  senses,  but  the  understanding  of  an  angel 
requires  either  some  revelation,  or  the  presence  of  the  object :  but  now 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  419 

God  hath  a  higher  manner  of  understanding — he  is  a  pure  act ;  above  all 
these,  he  needs  nothing  without  himself;  needs  not  the  presence  of  the 
object,  as  angels  do  ;  nor  an  instrument,  as  the  beasts  do  ;  nor  imagina 
tion, as  man  doth;  for  he  knows  all  things  that  maybe  by  his  own  all-suf 
ficiency,  and  all  things  that  shall  be  by  his  wise  decree.  Nature  grows 
from  worse  to  better,  from  lower  to  greater,  till  it  brings  us  up  to  the 
being  of  beings  and  chiefest  perfection.  In  metals  there  is  the  same  pro 
portion  ;  some  baser,  others  more  noble  ;  first  iron,  then  lead,  then  tin, 
then  brass,  then  silver,  then  gold.  In  plants  some  have  only  leaves, 
others  flowers,  others  fruits,  others  aromatical  gums  and  sweet  spices. 
So  in  sensible  creatures  there  is  a  wonderful  difference  in  their  ranks; 
from  a  gnat  till  you  come  to  a  man :  there  is  a  progress  in  nature,  that 
still  man  may  go  further  and  further,  till  he  find  out  the  first  cause. 
The  whole  world  is  a  poem  of  praise,  in  which  some  verses  have  long 
feet  and  some  short ;  there  are  some  small  and  inconsiderable  creatures, 
and  others  higher,  and  nearer  to  the  great  perfection  of  God,  that  we 
may  climb  up  from  the  creature  until  we  come  to  converse  with 
God. 

5.  In  the  mutual  ministry  and  help  of  the  creatures  one  to  another. 
They  are  disposed  in  such  a  comely  order,  that  they  yield  a  mutual 
supply  one  to  another,  such  as  may  best  conserve  the  universe,  cherish 
man,  and  glorify  God.    For  instance,  the  earth  is  cherished  by  the  heat 
of  the  stars,  moistened  by  water,  and  by  the  temperament  of  heat  and 
moisture  it  is  made  fruitful,  and  sends  forth  innumerable  plants  for  the 
comfort  and  use  of  living  creatures,  that  living  creatures  may  be  for  the 
use  of  man ;  it  is  wonderful  to  consider  the  subordination  of  all  causes, 
and  the  proportion  they  bear  one  to  another :  the  heavens  work  upon 
the  elements,  the  elements  work  upon  the  earth,  the  earth  yieldeth  fruits 
and.  plants  for  the  use  and  comfort  of  man  and  other  living  creatures. 
The  prophet  takes  notice  of  this  admirable  climax  and  gradation  that 
is  in  nature  :  Hosea  ii.  21,  22,  '  Saith  the  Lord,  I  will  bear  the  heavens, 
and  they  shall  bear  the  earth,  and  the  earth  shall  bear  the  corn,  and 
the  wine,  and  the  oil ;  and  they  shall  bear  Jezreel.'     We  are  always 
looking  to  the  next  hand ',  we  call  upon  the  corn,  wine,  and  oil,  and 
they  can  do  nothing,  except  the  earth  send  forth  sap  and  influence.    The 
earth  can  do  nothing  without  the  clouds,  unless  God  unstop  the  bottle* 
of  heaven,  and  let  out  the  rain ;  the  clouds  can  do  nothing  without  the 
stars,  and  the  stars  can  do  nothing  without  God ;  the  creatures  are  all 
beholden  one  to  another,  and  all  to  God.     There  is  an  excellent  knot 
and  chain  of  causes  in  the  creation.    Look,  as  the  joints  of  the  body  are 
hollow  to  take  in  one  another,  so  there  is  an  established  order  in  the 
course  of  nature,  all  the  causes  hang  together. 

6.  In  the  wise  government  and  conservation  of  all  things  according 
to  the  rules  and  laws  of  the  creation.     Divine  providence  is  mightily 
seen  in  this,  in  the  guiding  of  all  things  by  the  laws  of  nature,  as  in 
the  constant  course  of  the  stars,  by  which  we  have  the  seasons  of  day 
and  night.    That  man  may  go  forth  to  labour,  the  sun  gives  him  light ; 
and  that  man  may  go  to  his  rest,  the  sun  travels  to  the  other  hemisphere  ; 
and  God  draws  a  curtain  of  darkness  round  about  us,  that  we  may  sleep 
without  disturbance ;  so  also  that  we  may  have  winter  and  summer, 
spring  and  harvest  in  their  seasons,  according  to  God's  promise,  Gen. 


-120  SERMONS  UPON  HEBREWS  XI.  [SER.  X. 

viii.  22.  The  sun  hath  its  period  and  point  in  the  heaven,  according 
to  which  it  doth  rise  and  set.  David  takes  notice  of  the  sun's  setting : 
Ps.  civ.  19,  '  He  appointeth  the  moon  for  seasons  ;  the  sun  knoweth  his 
going  down ; '  the  meaning  is,  he  hath  appointed  the  moon  for  seasons/ 
the  months  being  distinguished  by  the  course  of  the  moon.  'The  sun 
knows  his  going  down,'  the  days  being  measured  by  the  motion  of  the 
sun.  The  length  and  shortness  of  days  are  all  measured  by  God,  and 
the  sun  knows  when  to  set  at  an  hour  and  minute  according  as  God 
appointed  him.  Though  there  be  every  day  some  variety  according  to 
the  degrees  of  the  zodiac,  yet  the  sun  observes  the  just  points  of  the 
compass :  Job  xxxviii.  12,  '  He  causeth  the  day-spring  to  know  his 
place.'  The  sun  knows  when  to  rise  at  such  and  such  an  hour,  and 
such  a  point  of  the  heavens,  he  knows  his  place.  So  it  is  very  notable 
for  the  other  stars,  though  they  move  most  swiftly,  and  though  they 
never  cease  ;  though  some  go  round  in  a  slower,  and  some  in  a  swifter 
space,  yet  they  always  keep  their  measures  and  proportions,  and  their 
motions  are  equally  distant.  The  stars  go  round  in  four  and  twenty 
hours,  and  the  planets  in  various  motions,  and  though  there  be  so  many 
ten  thousand  millions  of  stars,  yet  they  do  not  interfere  and  jostle  one 
another.  It  is  notable  when  God  would  express  the  numerousness  of 
Abraham's  posterity,  he  useth  three  expressions  to  him :  Gen.  xxii.  17, 
'  They  shall  be  as  the  dust  of  the  earth,  as  the  sand  of  the  sea-shore, 
and  as  the  stars  of  heaven.'  From  this  expression,  wherein  he  promiseth 
him  a  multitude  of  children  that  should  come  of  his  loins,  we  may  con 
clude  that  there  must  needs  be  a  great  company  of  stars.  Now  that 
in  such  a  crowd  and  throng  of  stars  that  are  always  moving,  there 
should  be  no  clashing,  no  confusion,  no  interfering  with  one  another, 
but  still  they  keep  their  path,  and  go  on  according  to  the  law  and  decree 
which  God  hath  set  unto  them  ;  who  can  admire  this  sufficiently  ?  So 
in  upholding  all  ranks  of  all  other  creatures,  and  guiding  them  for  the 
great  purposes  and  uses  of  providence.  His  gathering  together  the 
drops  of  the  air :  Job  xxvi.  8,  '  He  binds  up  the  waters  in  his  thick 
clouds,  and  the  cloud  is  not  rent  under  them  ; '  that  he  should  keep 
up  such  a  quantity  of  water  in  the  thin  clouds,  as  in  so  many  bottles  or 
barrels,  till  they  be  condensed  into  rain  and  then  pour  them  out  in  drops 
for  the  good  and  use  of  man.  So  the  power  of  God  is  mightily  seen  in 
bridling  the  sea.  Though  it  be  above  the  earth,  yet  it  is  said  :  Ps.  civ. 
9,  '  He  hath  set  bounds  to  the  waters,  that  they  may  not  pass  over,  that 
they  turn  not  again  to  cover  the  earth.'  Though  above  the  earth,  yet 
the  Lord  keeps  them  up  in  a  heap  together,  and  keeps  them  back  that 
they  shall  not  return  to  drown  the  world. 

Thirdly i  I  come  to  answer  an  objection  that  might  be  commenced. 

Obj.  If  God  made  the  world  in  such  harmony  and  order,  whence 
came  all  those  disorders  that  are  in  the  world  ?  We  see  some  creatures 
are  ravenous ;  other  creatures  are  poisonous  ;  all  are  frail,  and  still 
decaying  and  hasting  to  their  own  ruin.  Whence  come  murrains,  sick 
nesses,  and  diseases  ?  whence  come  such  destructive  enmities  and  anti 
pathies  between  beast  and  beast,  yea  and  beasts  of  the  same  kind  ? 
whence  come  such  dislocations,  and  unjointings  of  nature  by  tempests 
and  earthquakes  ?  All  elements  have  been  one  time  or  other  routed 
into  confusion ;  the  air  hath  been  imprisoned  in  the  bowels  of  the  earth, 


VER.  3.]  SERMONS  UPON  HEBREWS  xi.  421 

from  whence  come  earthquakes ;  the  sea  swelleth  above  its  banks, 
from  whence  come  inundations  ;  the  earth  rolled  hither  and  thither  in 
the  sea,  which  rnaketh  dangerous  shoals  and  quicksands  ;  and  the  fire 
reserved  for  the  vastation  of  that  great  day, '  When  the  heavens  shall 
pass  away  with  a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat ;  the  earth  also,  and  all  the  works  that  are  therein  shall  be  burnt 
up/  2  Peter  iii.  10.  Whence  do  these  come  ? 

Ans.  I  answer.  All  these  confusions  and  disorders  of  nature  are  the 
effects  of  sin.  Our  sins  are  as  a  secret  fire  that  hath  melted  and  burnt 
asunder  the  secret  ties  and  confederations  of  nature.  Thence  are  there 
so  many  destructions  and  degenerations,  such  enmities,  cruelties,  and 
antipathies  among  the  creatures.  Man,  being  the  Lord  of  all  things, 
was  not  only  punished  in  his  own  person,  but  in  the  creatures,  which 
are  his  servants  and  retinue.  The  Lord  had  given  to  us  the  free  use  of 
these  things,  and  dominion  over  them  ;  but  upon  our  rebellion,  the  frame 
of  nature  is  much  altered  and  changed :  Gen.  iii.  17,  '  Cursed  is  the 
earth  for  thy  sake ;  in  sorrow  shalt  thou  eat  of  it  all  the  days  of  thy 
life.'  The  word  there  used  is  nQ"M,  to  show  that  it  is  cursed  in 
that  regard  as  it  belonged  to  Adam,  and  was  part  of  man's  possession  ; 
and  by  earth  he  doth  not  only  mean  the  lower  element,  but  the  whole 
visible  world ;  it  was  made  for  man,  and  it  was  all  cursed  for  man's 
sake.  So  it  is  taken  elsewhere  :  Ps.  cxv.  16,  '  The  heavens,  even  the 
heavens,  are  the  Lord's ;  but  the  earth  hath  he  given  to  the  children  of 
men  ; '  and  where  it  is  said,  2  Peter  iii.  7,  '  The  heavens  and  the  earth 
that  are  now,'  &c. — that  is,  the  world.  Wherever  thou  seest  thorns  and 
thistles  to  grow,  remember  that  sin  is  the  root  of  them.  Whenever 
thou  seest  the  seas  toss,  and  the  confederation  of  the  creature  to  be  dis 
turbed,  this  is  the  fruit  of  man's  disorder  and  rebellion  against  God. 
Whenever  thou  seest  a  fruitful  land  grow  barren,  that  is  the  actual 
curse,  a  fruit  of  the  original  curse  that  is  passed  upon  the  earth  for 
man's  sin.  So  Horn.  viii.  28,  the  apostle  saith,  'The  creature  was  made 
subject  to  vanity,  not  willingly,  but  by  reason  of  him  who  hath  subjected 
the  same  in  hope.'  Mark,  the  creature  groans  under  the  burden  of  vanity 
and  corruption  ;  what  is  the  reason  ?  It  is  not  the  fault  of  the  creature, 
not  willingly,  for  by  the  bent  and  poise  of  nature  they  all  seek  their  own 
preservation  ;  they  have  a  constant  inclination  to  their  own  good  ;  but 
we,  that  had  freewill  and  abused  it,  brought  misery  upon  ourselves  and 
the  whole  creation ;  therefore  the  apostle  saith,  '  It  was  by  reason  of 
him  who  hath  subjected  the  same  in  hope.'  It  noteth  both  the  efficient 
and  meritorious  cause  ;  by  reason  of  man  as  a  sinner  and  by  reason  of 
God  as  a  judge ;  so  the  creature  is  subjected  and  brought  under  the  bur 
den  of  vanity.  God,  to  show  how  much  he  was  offended  with  man, 
would  discover  it  by  the  confusions  and  disorders  of  nature.  As  Moses 
in  a  holy  anger  broke  the  tables  when  he  saw  the  people  turn  aside  t<\ 
idolatry  ;  so  when  man  turned  unthankful  and  rebellious  to  God  the 
king,  it  dissolved  much  of  the  order  and  beauty  which  otherwise  would 
have  been  in  the  creation. 

Obj.  But  because  the  objection  speaks  of  many  things,  Whence  come 
venemous  things,  &c.  therefore  take  another  question,  what  that  is  we 
may  properly  look  upon  to  be  a  fruit  and  issue  of  the  fall  ? 

I  answer,  all  corruptive  and  destructive  alterations ;  for  in  entire 


422  SERMONS  UPON  HEBREWS  XI.  [&ER.  X. 

nature  all  alterations  should  have  been  perfect.  So  also  the  dying  of 
the  creature  to  feed  and  clothe  man  is  a  fruit  of  the  fall,  the  issue  of 
sin.  It  was  sin  that  took  away  the  usefulness  of  the  creature  to  man  ; 
for  in  innocency  they  were  all  obedient  to  man ;  the  creatures  were 
ready  to  fall  at  his  foot,  and  were  at  his  beck.  So  all  the  enmities  of 
creatures  among  themselves  are  the  fruit  of  the  curse.  All  monstrosities 
and  deformities  came  in  by  the  fall.  Therefore  the  prophet  when  he 
speaks  of  our  restoration  by  Christ,  it  doth  imply  the  restoration  of 
the  creature.  The  sun,  by  reason  of  sin,  hath  lost  much  of  his  light. 
When  man  is  fully  restored  in  glory,  '  The  light  of  the  moon  shall  be 
as  the  light  of  the  sun ;  and  the  light  of  the  sun  shall  be  sevenfold,  as 
the  light  of  seven  days/  Isa.  xxx.  26,  '  then  the  lamb  and  the  lion 
shall  lie  down  together,'  Isa.  xi.  6,  7,  for  thus  it  was  in  innocency. 
Those  places  decipher  the  happiness  of  the  creature  upon  man's  full 
restoration;  and  imply  how  it  was  before  man's  fall,  God  made  all 
things  good,'  Gen.  i.  31.  But  now  before  the  fall  I  suppose  there  were 
some  things  poisonous,  and  some  things  corruptible ;  and  my  reason 
is,  because  God  would  have  the  world  to  be  furnished  with  all  kinds  of 
natures ;  therefore  there  ought  to  bo>  corruptible  natures  as  well  as 
incorruptible,  and  poisonous  creatures  as  well  as  those  that  are  whole 
some,  though  they  could  do  man  no  harm.  If  a  man  comes  into  an 
artificer's  shop,  and  seeth  many  instruments,  he  thinks  them  superfluous ; 
at  length  he  takes  up  a  sharp-edged  tool  which  wounds  him ;  this  is 
no  blame  to  the  artificer  but  to  himself ;  it  is  his  own  fault,  because  he 
did  not  know  the  use  of  it :  so  these  things  were  to  set  forth  the  glory 
of  God  ;  but  when  man  by  sin  lost  his  knowledge,  they  proved  obnoxious 
and  hurtful  to  him.  Now  for  toads  and  venomous  plants,  I  believe 
most  of  them  were  the  fruits  of  the  curse  of  the  earth,  they  being  not 
so  much  parts  of  the  world,  as  plagues  of  the  world ;  therefore  they 
came  in  by  the  fall,  and  so  should  put  us  in  mind  ^of  the  degeneration 
of  the  creature. 

Use  1.  It  discovers  the  glory  of  God. 

1.  The  whole  world  is  but  God's  shop,  where  are  the  masterpieces 
of  his  wisdom  and  majesty  ;  these  are  seen  very  much  in  the  order  of 
causes,  and  admirable  contrivance  of  the  world. 

[1.]  The  wisdom  of  God  and  his  counsel  is  mightily  seen.  The 
world  is  not  a  work  of  chance,  but  of  counsel  and  rare  contrivance. 
All  that  the  Lord  did  here,  he  did  it  by  art,  and  according  to  the  inward 
idea  and  frame  that  was  in  his  own  mind  ;  therefore  the  prophet  saith, 
Isa.  xl.  12, '  He  hath  weighed  the  mountains  in  scales  and  the  hills  in 
a  balance.'  God  did  as  it  were  take  a  balance  into  his  hands  and  weigh 
out  all  the  creatures  ;  he  hath  disposed  all  things  by  number,  weight,  and 
measure  ;  he  hath  done  it  in  exact  proportion.  Oh,  let  us  admire  the 
wisdom  of  God!  it  is  above  our  search:  Eccles.  iii.  11,  'No  man  can  find 
out  the  work  of  the  Lord  from  the  beginning  to  the  end ; '  we  may 
admire  it  in  the  general,  and  say  it  is  all  good,  but  we  cannot  find  it  out. 
Some  little  glimpses  of  his  wisdom  we  have,  that  we  may  cry  out,  He 
is  a  great  God,  wonderful  in  counsel,  mighty  in  working.  But  oh,  the 
rare  and  wonderful  contrivance  !  we  cannot  discern  all  the  beauty  and 
all  the  order  of  it.  Did  we  but  consider  the  various  disposition  of  light 
and  darkness,  of  heat  and  cold,  of  moisture  and  dryness,  the  artifice  that 


VER.  3.]  SERMONS  UPON  HEBREWS  XL  423 

is  seen  in  all  things  that  he  hath  made,  we  should  say,  certainly  he  that 
made  these  things  is  a  wise  God,  and  wonderful  in  counsel.  We  know 
the  power  of  God  by  making  all  things  out  of  nothing ;  but  we 
know  the  wisdom  of  God  by  making  all  things  in  such  an  exquisite 
frame  and  order.  Do  but  compare  it  with  yourselves ;  we  are  soon 
tired,  it  is  much  to  us  to  promote  a  petty  interest  in  the  world,  to  spread 
our  small  nets,  and  extend  and  reach  out  our  heart  to  the  cares  of  our 
private  families  ;  but  how  wise  is  that  God  that  had  the  model  of  all. 
things  within  himself,  from  the  elephant  to  the  ant,  that  disposed  of  all 
things  in  such  a  manner,  that  hath  made  and  formed  them  with  such 
apt  proportions,  that  guideth  the  courses  of  the  heavens,  and  keepeth 
the  stars  in  their  paths  and  order  ! 

[2.]  The  majesty  and  greatness  of  God.  Look  up  to  him,  that  is  at 
the  upper  end  of  all  these  causes,  that  are  so  sweetly  subordinate  to  one 
another  in  the  world;  and  he  can  turn  them  as  he  pleaseth:  Job, 
speaking  of  the  bright  cloud,  saith,  chap,  xxxvii.  12,  '  It  is  turned  round 
about  by  his  counsels ;  that  they  may  do  whatsoever  he  commands.' 
Look  up  to  him  that  is  the  head  of  angels.  We  are  dazzled  at  the 
splendour  and  magnificence  of  an  earthly  king  or  prince  ;  when  we  see 
him  surrounded  with  dukes,  earls  and  lords,  these  seem  great  things  to 
us.  How  should  we  wonder  at  the  majesty  of  God,  that  is  encompassed 
with  cherubim  and  seraphim,  principalities,  powers,  thrones  and  domi 
nions  !  How  do  we  wonder  at  the  majesty  of  kings  riding  in  triumph 
in  their  chariots  !  Oh,  how  should  we  wonder  at  him  that  rides  upon 
the  wings  of  the  wind  !  It  was  the  brag  of  the  king  of  Assyria,  Isa. 
xix.  8,  '  Are  not  my  princes  altogether  kings  ? '  But  he  hath  angels 
for  his  courtiers,  and  clouds  for  his  chariots,  Ps.  xviii.  10,  11,  and  a 
golden  garment  of  light  for  his  covering,  Ps.  civ.  2,  whose  throne  is  in 
heaven,  and  footstool  is  upon  earth ;  and  in  heaven  he  sits  in  great 
majesty,  commanding  all  things  ;  and  hath  all  creatures  ready  pressed 
for  his  service ;  he  can  but  beckon  to  them,  and  they  engage  in  his 
quarrel :  Judges,  v.  20,  '  They  fought  from  heaven ;  the  stars  in  their 
courses  fought  against  Sisera.'  He  hath  the  stars  in  order,  and  all 
causes  in  order  to  fight  his  battles  against  a  wicked  man.  The  fighting 
of  the  stars  I  believe  might  be  explained  out  of  Josephus,  lib.  v.  cap. 
6,  who  thus  relates  it:  'When  Israel  was  to  engage  against  the  Canaan- 
ites,  there  arose  a  great  storm  of  hail,  which  the  wind  drove  violently 
in  the  faces  of  the  Canaanites,  and  did  so  benumb  their  hands  with  cold, 
that  carried  the  targets,  darts,  and  slings,  that  they  could  not  use  them ; 
and  did  so  batter  their  eyes,  that  it  took  away  their  sight,  that  they 
could  not  look  up :  but  it  came  on  the  backs  of  the  Israelites,  which 
encouraged  them  to  fall  upon  them,  so  that  they  made  an  utter  slaughter 
of  them.'  Certainly  the  force  of  the  stars  is  very  great  upon  storms  of 
hail,  thunder,  and  winds  :  Job  xxxvii.  6,  '  He  saith  to  the  snow,  Be 
thou  on  the  earth  :  likewise  to  the  small  raio,  and  to  the  great  rain  of 
his  strength.'  So,  ver.  12,  '  He  turned  it  about  by  his  counsels,  that 
they  may  do  whatsoever  he  commandeth  them  upon  the  face  of  the 
world  in  the  earth/  He  can  call  the  winds,  and  they  will  make  a 
ready  answer  to  God  :  Job.  xxxviii.  35,  '  Canst  thou  send  lightnings, 
that  they  may  go,  and  say  unto  thee,  Here  are  we?'  All  creatures  are 
ready;  he  doth  but  beckon  to  the  creatures,  and  they  presently  go 


424  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XI. 

upon  his  errand ;  Lord,  here  are  we,  send  us  :  whether  shall  I  go  ? 
saiththe  lightning  ;  where  shall  I  go  ?  saith  the  thunder  ;  where  shall 
I  go  ?  saith  the  hail.  They  are  ready  to  be  despatched  in  an  errand 
for  the  punishment  of  sinners. 


Through  faith  we  understand  that  the  ivorlds  ivere  framed  by  the  ivord 
of  God,  so  that  things  ivhich  are  seen  ivere  not  made  of  things 
which  do  appear. — HEB.  xi.  3. 

Use.  2.  It  showeth  us  the  excellency  of  order ;  how  pleasing  order  and 
method  is  to  God :  God  hath  always  delighted  in  it.  All  his  works 
are  managed  and  carried  on  in  an  accurate  order.  So  in  all  artificial 
works ;  God  speaks  like  a  wise  architect  about  the  ark  of  Noah ;  God 
gave  directions  how  it  should  be  framed :  Gen.  vi.  15,  '  The  length  of 
it  shall  be  three  hundred  cubits,  the  breadth  fifty  cubits,  the  height 
thirty  cubits.'  So  for  the  tabernacle,  it  was  according  to  the  pattern 
in  the  mount,  Exod.  xxv. ;  so  for  the  table  of  show-bread,  the  knobs, 
bowls,  and  shafts  of  the  candlestick,  God  gave  special  directions  about 
them.  Certainly  God  is  a  God  of  order,  and  not  of  confusion,  1  Cor. 
xiv.  33.  All  order  is  from  God  ;  but  all  discord  and  confusion  is  from 
the  devil.  Order  is  pleasing  to  him  in  the  state  and  civil  administra 
tions,  in  the  church,  and  in  the  course  of  your  private  conversations. 

1.  In  civil  administrations  in  the  common  weal  th,  there  are  several 
orders  and  constitutions  that  God  hath  made.  The  beauty  of  the 
world  lieth  in  hills  and  valleys  ;  so  in  the  state,  some  advanced  to  high 
places,  others  are  low  and  poor.  To  bring  all  to  one  size,  pitch  and 
level,  would  soon  introduce  confusion  into  the  world.  There  is  order 
in  heaven,  order  in  hell,  and  there  should  have  been  order  in  innocencj'. 
There  is  order  in  heaven  among  the  good  angels.  The  scripture  speaks 
of  an  archangel,  1  Thes.  iv.  16  ;  though  he  be  not  a  monarch,  there 
are  others  of  the  same  rank  and  order:  Dan.  x.  13,  'Michael,  one  of 
the  chief  princes,  came  to  help  me.'  And  we  read  in  Job  of  the  morn 
ing  stars,'  Jobxxxviii.  7;  that  is,  the  archangels  that  excel  the  rest  in 
glory.  There  are  many  of  them,  and  God  himself  presides  among 
them.  Then  there  are  inferior  ministering  angels,  thrones,  principal 
ities,  powers,  dominions.  Though  we  cannot  define  the  difference,  yet 
the  scripture  plainly  intimates  one,  and  lays  down  an  order  and  sub 
ordination  among  the  angels.  Nay,  there  is  some  kind  of  order  in  hell 
itself.  There  is  a  prince  among  the  infernal  spirits ;  whence  comes 
that  expression,  '  The  devil  and  his  angels,'  Mat.  xxv.  41 ;  and  Rev. 
xii.  7, '  The  dragon  and  his  angels/  who  is  '  called  the  devil  and  Satan/ 
ver.  9.  Jesus  Christ,  though  he  doth  not  positively  lay  it  down,  yet  he 
doth  not  deny  the  common  opinion  of  the  Jews,  that  Beelzebub  was  the 
prince  of  evil  spirits.  The  devils  are  not  without  their  head  and  prince. 
And  in  innocency  there  should  have  been  order  too,  if  we  had  continued 


VER.  3.]  SERMONS  UPON  HEBREWS  xr.  425 

in  that  state.  There  would  have  been  government  and  some  inequality ; 
there  would  have  been  difference  of  sex,  women  and  men ;  the  relation 
of  fathers  and  children  ;  the  disparity  of  age,  young  men  and  old  ;  now 
much  more  is  there  need  of  it  since  the  fall.  There  can  be  no  peace 
without  it.  Pax  est  tranquillitas  ordinis — peace  is  the  quiet  of  every 
thing  in  its  proper  place  :  it  is  a  great  blessing  when  all  keep  their  due 
subordination,  when  magistrates  keep  their  place,  ministers  and  trades 
men  keep  their  place ;  otherwise  things  will  be  shamefully  brought 
into  confusion.  Thus  civil  peace  is  the  fruit  of  order,  when  every  one 
keeps  their  place.  When  the  elements  are  out  of  their  places,  then 
there  are  confusions  in  nature. 

2.  The  Lord  loves  order  in  the  church.    I  have  observed  the  church 
is  set  forth  in  scripture  by  the  same  similitudes  and  resemblances  by 
which  the  frame  of  the  world  is ;  by  an  army,  and  by  a  house,  and  by 
the  body  of  man.     By  an  army  or  host :  the  church  is  '  terrible  as  an 
army  with  banners,'  Cant.  vi.  4 ;  when  all  administrations  are  regularly 
carried  according  to  the  mind  of  God.      It  is  compared  to  a  house: 
Eph.  ii.  22,  '  In  whom  you  also  are  builded  together  for  an  habitation 
of  God  through  the  Spirit.'     And  the  prophet  speaks  of  the  order  of 
the  church  :  Isa.  liv.  12,  '  I  will  make  thy  windows  of  agates,  and  thy 
gates  of  carbuncles.'    It  is  compared  to  the  body  of  man,  which  receives 
supplies  and  nourishment  from  the  head  :  Col.  ii.  19,  '  And  not  holding 
the  head,  from  which  all  the  body  by  joints  and  bands  having  nourish 
ment  ministered,  and  knit  together,  increaseth  with  the  increase  of 
God/  Usually  we  are  very  loose  and  arbitrary  in  point  of  order.    That 
is  the  great   security,  the   fence  and  hedge  of  religion,  when  some 
instruct  in  the  word,  some  are  for  inspection  of  manners,  some  minister 
to  the  poor ;  when  there  are  some  to  govern,  and  others  to  be  governed  ; 
when  all  keep  their  place,  the  church  is  beautiful,  and  terrible  as  an 
army  with  banners.      This  was  the  rejoicing  of  the  apostle,  Col.  ii.  5, 
'  To  behold  their  order  and  steadfastness.'     The  order  of  the  church 
doth  not  consist  in  idle  foppish  ceremonies,  but  in  decent  administra 
tions.      But  when  men  set  the  feet  where  the  head  should  be,  make 
every  one  to  be  guides  to  the  church,  then  the  beauty  of  the  church  is 
defaced,  and  all  error  and  confusion  is  let  into  the  church.    The  apostle 
complains  of  '  Some  that  did  walk  disorderly/  2  Thes.  iii.  11,  ara/crw? 
the  word  signifies  out  of  rank  ;    this  provokes  the  just  suspension  of 
the  influences  of  his  grace. 

3.  The  excellency  of  order  in  private  conversation.      We  must  be 
more  orderly  in  disposing  our  actions  for  the  conveniency  of  the  spiritual 
life.    Nothing  so  fit  for  a  man  as  order  and  method  in  his  private  con 
versation  but  more  especially  in  the  spiritual  life.      We  should  not 
walk  at  random  and  at  large.     Till  there  be  a  settled  frame  in  th« 
course  of  our  lives,  it  will  never  do  well ;  that  we  may  not  live  at  ad 
venture  in  religion,  and  do  good  by  flashes.      God  complains  of  them 
that  are  only  good  by  fits,  Hosea  vi.  4.      If  we  do  not  task  ourselves, 
and  propose  a  settled  course,  we  shall  be  fickle  and  inconstant,  off  and 
on  with  God :  Ps.  1.  23,  '  To  him  that  ordereth  his  conversation  aright, 
will  I  show  the  salvation  of  God/     We  should  state  all  ;  he  courses 
and  exercises  of  religion  in  the  holy  life ;  that  so  our  duty  may  not  be 
a  hindrance,  but  a  help  to  another.      We  act  loosely  when  we  act 


426  SERMONS  UPON  HEBREWS  XL  [SER.  XL 

arbitrarily,  and  at  random ;  and  shall  be  soon  taken  off  by  every  alle 
gation  and  plea  of  the  flesh,  if  we  do  not  lay  a  necessity  upon  ourselves, 
and  settle  a  stated  course  of  religious  duties  in  our  lives.  You  may 
do  this  lawfully:  to  this  end  God  hath  given  us  spiritual  prudence 
and  Christian  discretion.  There  are  precepts  in  general  for  giving  and 
doing,  but  for  measure,  number,  and  order,  God  would  leave  that  to 
Christian  discretion.  It  is  said,  Ps.  cxii.  5,  '  A  good  man  guides  all 
his  affairs  with  discretion.'  Do  not  think  such  a  stated  course  will  be 
a  snare  to  you,  but  it  will  prove  a  great  advantage,  and  be  a  hedge  to 
duty.  All  the  experiences  of  the  saints  seal  to  it ;  they  could  not  else 
secure  themselves  against  neglects  and  omissions,  if  they  did  not  lay 
an  engagement  upon  themselves  by  their  own  purposes  and  constitu 
tions.  Duties  of  ordinary  recourse  may  be  easily  thus  disposed.  I 
confess  it  requires  some  wisdom  to  state  it  aright,  lest  we  lie  bound  in 
chains  of  our  own  making,  and  watchfulness  and  resolution  that  we 
may  keep  it.  When  the  proportions  are  rational,  every  idle  objection 
should  not  take  us  off,  for  it  is  in  the  nature  of  paying  a  vow.  Time 
dedicated  to  God  is  not  in  our  power,  nor  revocable  upon  every  slight 
occasion,  only  in  case  of  inviolable  necessity,  to  which  duties  of  a  divine 
institution  do  give  place. 

Use.  3.  It  discovers  the  odiousness  of  sin  that  disjointed  the  frame 
of  nature.  When  God  made  the  world,  '  he  saw  everything  he  had 
made,  and  behold  it  was  very  good,'  Gen.  i.  31  ;  but  Solomon  when 
he  looked  upon  it,  he  saw  all  was  '  vanity  of  vanities,'  Eccles.  i.  2. 
What  is  the  reason  ?  sin  intervened  and  so  the  course  of  nature  was 
altered.  It  had  been  otherwise  but  for  sin  ;  the  creature  had  continued 
in  their  order,  had  we  continued  in  our  innocence.  Let  me  spread 
a  few  considerations  before  you. 

1.  Do  but  consider  what  cause  God  hath  to  be  angry  with  us.     We 
are  angry  with  those  that  break  down  a  curious  frame  or  contrivement 
we  have  made,  as  if  any  break  curious  glasses,  pictures,  or  images,  or 
a  handsome  structure.    But  consider,  we  have  cracked  the  frame  of  the 
universe.     The  ties  which  hold  the  world  are  loosened  by  our  sins,  and 
much  of  the  accurate  order  of  the  universe  is  inverted.     There  is  a 
vanity  among  the  creatures  themselves,  and  sin  and  rebellion  to  us. 
Therefore  when  thy  thoughts  are  cold  and  barren  in  acknowledging  sin, 
especially  in  conceiving  the  evil  that  is  in  original  sin,  consider  of  this 
circumstance  ;  it  turned  a  paradise  into  a  wilderness  and  rude  common  ; 
it  broke  the  frame  of  nature.     As  Moses,  when  he  was  angry  with  the 
Israelites,  broke  the  tables ;  so  God  hath  broken  the  great  frame  of 
nature.     Let  that  break  your  hearts  which  hath  broken  the  world  ;  and 
that  which  hath  wrought  so  much  mischief  in  nature,  let  it  trouble 
your  souls. 

2.  Consider  what  a  fit  circumstance  and  consideration  this  is  to 
represent  the  odiousness  of  sin  ;  here  we  have  a  sensible  and  constant 
memorial  of  the  fruits  of  our  rebellion.     Man,  being  in  a  lower  sphere 
of  understanding,  knows  causes  by  their  effects.     Oh,  see  what  a  cause 
sin  is;  look  upon  the  effects  of  it  in  the  disorders  that  are  in  the 
world:  Jer.  ii.  19,  'Know  therefore,  and  see  that  it  is  an  evil  thing 
and  bitter,  that  thoujiast  forsaken  the  Lord  thy  God.'     What  would 
you  think  of  that  gall,  a  drop  of  which  is  enough  to  embitter  an  ocean 


VER.  3.J  SERMONS  UPON  HEBREWS  XT.  427 

of  sweetness  ?  Such  is  sin.  One  sin  poisoned  all  mankind  at  once,  and 
cracked  and  dissolved  the  frame  of  nature.  There  were  indeed  presently 
upon  the  fall  two  dreadful  effects  of  sin's  influence,  the  misery  Adam 
brought  upon  his  own  posterity,  and  the  vanity  he  brought  upon  the 
creature ;  both  are  sad  and  continual  resemblances.  The  first  I  con 
fess  is  a  very  great  representation  of  the  evil  of  sin  ;  every  child  that  is 
born  is  a  new  memorial  of  the  fall.  God  as  it  were  said  to  Adam,  an 
the  prophet  to  Gehazi,  2  Kings  v  27,  '  The  leprosy  of  Naaman  shall 
cleave  unto  thee,  and  to  thy  seed  for  ever ; '  now  thou  hast  sinned, 
every  child  born  shall  be  a  leper.  So  all  the  children  of  Adam  are  as 
so  many  pledges  and  memorials  of  the  folly  and  disobedience  he  had 
committed  against  God.  But  look  without,  and  the  creatures  are  made 
unhappy  by  man's  fall.  When  we  have  drawn  company  with  us  into 
misery,  their  sight  and  presence  doth  but  increase  our  sorrow  ;  as  if  a 
prodigal  should  look  upon  the  lean  faces  of  his  family,  he  cannot  but 
with  the  more  regret  own  the  shame  of  his  own  excesses.  We  may  all 
go  to  God,  and  say  with  David,  2  Sam.  xxiv.  17,  '  Lord,  I  have  sinned, 
and  I  have  done  wickedly;  but  as  for  these  sheep,  what  have  they 
done  ?'  so,  Lord,  we  and  our  fore-fathers  have  all  sinned  against  thee; 
but  what  have  the  creatures  done,  that  they  are  destroyed  and 
devoured  ?  These  memorials  are  constantly  represented  ;  not  a  bit  we 
eat,  not  a  cloth  we  put  on,  but  may  return  these  thoughts  into  our  minds, 
these  are  the  fruits  of  our  sin.  In  innocency  Adam  was  not  ashamed 
of  his  nakedness,  and  the  creatures  might  not  be  slain  for  our  food. 

3.  We  have  no  cause  to  exempt  ourselves  from  this  duty  of 
mourning  by  laying  the  guilt  upon  Adam  ;  as  if  he  only  were  unthank 
ful  and  rebellious  against  God.  Consider,  by  sin  we  do  as  it  were  con 
sent  to  Adam's  act,  and  so  we  are  accessory  post  factum  to  his  guilt. 
Imitation  is  an  approbation,  and  an  implicit  and  interpretative  consent. 
Saith  Christ  to  the  Jews,  Mat.  xxiii.  37,  '  0  Jerusalem,  Jerusalem, 
thou  that  killest  the  prophets;'  and  ver.  36,  'Whom  ye  slew  between 
the  temple  and  the  altar.'  How  did  they  slay  them  ?  Because  they 
continued  still  vexing  the  servants  of  God,  therefore  they  are  said  to 
slay  Zacharias.  They  that  go  on  in  any  sin,  do  subscribe  to  the  acts 
of  those  that  went  before  them  ;  we  have  continued  in  Adam's  course 
of  rebelling  against  God,  therefore  we  are  justly  chargeable  with  his 
act.  The  father  is  fore-faulted  for  rebellion,  and  the  child,  continuing 
in  the  same  course,  doth  approve  his  act,  and  besides  his  own  personal 
guilt,  is  chargeable  with  the  crimes  of  his  forefathers.  So  that  we 
may  say,  we  have  unsettled  the  universe.  Ju.de  11,  it  is  said  'these 
perished  in  the  gainsaying  of  Korah.'  How  could  that  be,  when  there 
was  such  a  huge  distance  and  space  of  time  between  these  and  Korah  ? 
The  meaning  is,  by  practising  the  same  sins,  they  came  into  a  fellow 
ship  of  the  guilt ;  and  imitating  the  fault,  they  became  liable  to  the 
same  judgment.  Adam's  first  act  brought  on  the  original  curse  upon 
the  creature,  but  our  actual  sins  bring  in  an  actual  curse.  As  there  is 
original  and  actual  sin,  so  there  is  an  original  and  an  actual  curse.  It 
is  true,  Adam  alone  brought  on  the  original  curse:  Gen.  iii.  17,  'Cursed 
be  the  ground  for  thy  sake : '  but  we  bring  on  an  actual  curse:  Ps.  cvii. 
33,  34,  '  He  turns  rivers  into  a  wilderness,  and  water-springs  into  dry 
ground ;  a  fruitful  land  into  barrenness,  for  the  wickedness  of  them 


428  SERMONS  UPON7  HEBKEWS  XI.  [SEU.  XL 

that  dwell  therein.'  Our  actual  sinning  spoils  the  earth,  and  makes  it 
barren  and  disorders  the  elements,  and  makes  the  rain  from  heaven 
unseasonable.  Yea,  we  are  guilty  every  day  of  doing  that  which  Adam 
did  once — laying  a  greater  burden  upon  the  creatures  by  abusing  them 
to  pomp,  pride,  excess,  and  carnal  trust ;  so  you  need  not  complain  of 
Adam,  but  of  your  ownselves.  The  creatures  do  not  say,  Lord,  avenge 
our  quarrel  upon  Adam,  but  upon  these  who  have  abused  us  :  Hab.  ii. 
11,  '  The  stone  out  of  the  wall  shall  cry  out,  and  the  beam  out  of  the 
timber  shall  answer  it.'  The  stone  and  timber  shall  cry,  Lord,  avenge 
us  against  this  oppressor ;  the  house  that  is  builded  by  extortion  is 
crying  to  God  against  the  unjust  possessor.  So  James  v.  3.  4,  '  The 
rust  of  the  gold  and  silver  shall  be  a  witness  against  them.  Behold, 
the  hire  of  the  labourers,  which  have  reaped  down  your  fields,  which 
is  of  you  kept  back  by  fraud,  crieth.'  The  rusty  coin  out  of  the  coffer 
crieth,  and  requireth  vengeance  at  God's  hands ;  the  creatures  that 
have  been  abused  to  disorder  and  excess  do  cry  out  of  the  glutton's 
belly  and  drunkard's  throat,  0  Lord,  avenge  us !  The  clothes  upon 
our  backs  do  as  it  were  cry,  Lord,  we  are  abused  to  pride  and  vanity  ; 
take  notice  of  our  quarrel  and  plea  against  man  ! 

4.  If  we  do  not  bemoan  this  disorder  of  nature,  the  very  creatures 
will  shame  us.      They  groan  under  this  burden  of   vanity  that  is 
brought  upon  them  ;  but  we  are  senseless,  slight  and  careless.     It  is 
even  true  what  Christ  said  in  another  case,  Luke  xix.  40,  '  If  these 
should  hold  their  peace,  the  stones  would  immediately  cry  out.'     So,  if 
we  hold  our  peace,  the  creatures  will  speak  to  our  shame.     Whither  is 
man  fallen  ?     The  senseless  and  inanimate  creatures  are  more  moved 
with  the  evil  of  the  present  state  than  we  are.     That  is  the  reason  the 
prophet  doth  turn  so  often  to  the  creatures,  and  address  himself  and 
speak  to  them  :  Jer.  xiL  4,  '  How  long  shall  the  land  mourn,  and  the 
herbs  of  every  field  wither  for  the  wickedness  of  them  that  dwell  there 
in  ? '     And  Lam.  ii.  18,  '  0  wall  of  the  daughter  of  Sion,  let  tears  run 
down  like  a  river  day  and  night.'     The  prophet  calls  upon  the  wall 
because  the  people  were  senseless.     We  go  dancing  like  madmen  to 
our  misery  and  execution  ;  and  the  creatures  mourn  and  groan  under 
the  burden  of  our  sins :  Hosea  iv.  3,  '  The  land  mourneth,'  viz.  for  oaths, 
but  where  is  the  swearer  that  mourns  ?    The  prophets  often  turn  from 
men,  and  speak  to  the  creatures:    Deut.  xxxii.  1,  'Give  ear,  0  ye 
heavens,  and  I  will  speak  ;  and  hear,  0  earth,  the  words  of  my  mouth.' 
And  Micah  vi.  2,  '  Hear,  0  mountains,  the  Lord's  controversy.'    And, 
Jer.  xxii.  29, '  0  earth,  earth,  earth,  hear  the  word  of  the  Lord ;'  because 
men  will  take  no  notice.     The  prophets  may  fret  out  their  hearts,  and 
spend  their  lungs  in  vain,  before  men  will  be  sensible ;  therefore  he 
speaks  to  them.     You  hear  the  ox  lowing,  and  the  creatures  groaning 
under  the  present  vanity,  and  you  do  not  lay  it  to  heart.    When  you 
see  unseasonable  weather  and  barrenness,  consider  all  these  are  the 
fruits  of  the  original  curse. 

5.  We  of  all  the  other  parts  of  the  creation  have  most  cause  to  lay 
it  to  heart,  because  there  is  none  so  disordered  and  shattered  by  the 
fall  as  man  is.     There  was  none  so  excellent  as  man,  being  at  first 
framed  by  the  counsel  and  contrivance  of  God.     When  the  world  was 
made,  it  was  said,  '  Let  it  be ; '  but  man  was  made  by  counsel,  '  Let 


VER.  3.]  SERMONS  UPON  HEBREWS  xr.  429 

us  make  man  after  our  own  image/  Gen.  i.  26.  Man  was  made  at 
first  after  the  image  of  God,  now  he  is  scarce  the  image  of  himself ; 
like  a  defaced  picture,  that  hath  some  obscure  lineaments  of  a  fail- 
draft.  Man  was  a  comely,  beautiful,  orderly  creature  at  first ;  but  now 
there  are  but  some  obscure  relics  of  this  left.  The  soul  was  to  be  a 
good  guide  to  the  body,  and  the  body  a  dexterous  instrument  of  the 
soul ;  but  now  both  are  out  of  frame  ;  we  have  spoiled  the  temper  of 
our  bodies,  and  the  order  of  our  souls.  The  rabbis  say,  when  Adam 
tasted  the  forbidden  fruit,  his  head  ached ;  certainly  it  is  true  in  a 
spiritual  sense,  then  began  aches  and  pains ;  how  is  all  shattered  and 
discomposed !  We  read  in  ecclesiastical  story  of  a  famous  captain 
who  triumphed  in  many  battles,  but  afterward  he  fell  into  disgrace 
with  the  emperor,  and  first  his  lady  was  deflowered  before  his  face, 
then  his  eyes  bored  out,  arid  he  was  turned  out  like  a  blind  beggar 
begging,  Date  obolum  Belizario,  give  one  halfpenny  for  poor  Belizarius. 
Before  the  fall,  man  was  the  favourite  of  heaven,  but  after  the  fall  he 
was  presently  made  a  slave  of  hell,  his  will  was  deflowered,  then  his 
eyes  were  pulled  out,  so  that  now  having  little  knowledge  and  little 
wisdom  even  to  guide  ourselves  in  a  moral  course,  the  passions  rebel 
against  reason,  and  many  times  man  is  not  only  tempted,  but  drawn 
aside  by  his  own  lusts,  and  enticed,  James  i.  14.  Nay,  many  times 
the  body  riseth  up  in  arms  against  the  soul.  Paul  groans  because  of 
a-  law  in  his  members,  Horn.  vii.  23.  Oh  what  a  poor  disordered  routed 
creature  man  is  !  body  and  soul  all  discomposed  and  out  of  order. 

6.  There  is  a  loss  to  us  by  the  disorder  of  nature,  and  by  the  dis 
tempering  of  the  creature.  Man  by  the  fall  lost  imperium  sui,  the 
command  of  himself,  and  imperium  suum,  his  command  over  the 
creatures ;  they  are  enemies  to  man  because  he  hath  rebelled  against 
God.  If  ever  we  find  them  hurtful  and  rebellious,  we  may  thank 
ourselves,  they  do  but  revenge  their  maker's  quarrel.  They  think  it 
is  their  duty  to  turn  off  their  allegiance  from  him  that  hath  proved 
a  traitor  to  God,  therefore  they  sometimes  oppress  us  with  their  power 
and  greatness.  It  is  usual  with  God  to  execute  his  judgments  by  the 
creature :  Pharoah  and  the  Egyptians  were  drowned  in  the  sea ;  the 
earth  opened  to  swallow  up  Korah  and  his  company  ;  the  stars  fought 
against  Sisera  ;  Herod  was  eaten  up  with  lice  ;  Egypt  devoured  with 
frogs.  Therefore  the  vanity  of  the  creature  is  a  loss  to  us ;  there  is 
not  only  an  enmity  between  them  one  among  another,  but  they  have 
lost  their  allegiance  to  man.  Nay,  they  are  ready  to  go  if  the  Lord  do 
but  hiss  for  them.  Job  xxxviii.  35,  '  Canst  thou  send  lightnings,  that 
they  may  go,  and  say  unto  thee,  Here  we  are  ? '  The  lightnings  say 
unto  God,  Here  we  are ;  the  winds  say,  Shall  we  go  and  blast  their 
fruits  and  trees  ?  here  we  are,  Lord,  send  us.  The  clouds  say,  Shall 
•vve  pour  out  in  abundance,  and  overwhelm  the  earth  ?  Isa.  vii.  18,  '  The 
Lord  shall  hiss  for  the  fly  that  is  in  the  uttermost  part  of  the  rivers  of 
Egypt,  and  for  the  bee  that  is  in  the  land  of  Assyria/  It  is  an  expres 
sion  that  sets  forth  the  power  of  God  over  the  creatures.  If  God  do 
but  signify  his  pleasure,  they  are  very  ready  to  avenge  their  creator's 
quarrel  against  man. 

The  second  circumstance  in  the  creation  is  the  instrument  or  means 
by  which  all  things  were  created,  and  that  is,  '  By  the  word  of  God/ 


430  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XI. 

Here  a  question  ariseth,  what  is  meant  by  the  word  of  God  ?  whether 
that  which  they  call  God's  external  imperial  word,  or  whether  God's 
essential  and  substantial  word  ?  The  reason  of  the  doubt  is,  because 
God  made  all  things  by  Christ,  and  Christ  is  often  called  the  word. 
It  is  his  solemn  title,  and  that  in  reference  to  the  creation  :  John  i.  1, 
'  In  the  beginning  was  the  word,  and  the  word  was  with  God,  and  the 
word  was  God  ; '  and  ver.  3,  '  By  him  were  all  things  created/  And 
Heb.  i.  2, '  He  hath  in  these  last  days  spoken  unto  us  by  his  Son,  whom 
he  hath'appointed  heir  of  all  things,  by  whom  also  he  made  the  worlds/ 
So  that  Jesus  Christ  is  the  eternal  word.  I  shall  answer  this  doubt  in 
these  propositions. 

1.  It  is  very  true  that  the  second  person,  the  Lord  Jesus  Christ,  had 
a  great  stroke  in  the  creation :  Ps.  xxxiii.  6,  '  By  the  word  of  the  Lord 
were  the  heavens  made,  and  all  the  host  of  them  by  the  breath  of  his 
mouth/     There  is  the  whole  trinity ;  there  is  the  Lord,  and  the  word 
of  the  Lord,  and  there  is  the  breath  of  his  mouth  ;  that  is,  Father,  Son, 
and  Holy  Ghost.     Prov.  viii.  22,  '  The  Lord  possessed  me  in  the 
beginning  of  his  way,  before  his  works  of  old/     There  is  Christ's 
eternity,  and  his  hand  and  power  in  the  creation :  ver.  23,  '  I  was  set  up 
from  everlasting,  from  the  beginning,  or  ever  the  earth  was  ;/  that  is, 
in  the  first  emanation  of  his  power,  Christ  was  then  discovered  :  John 
i.  3, '  By  him  were  all  things  made  that  were  made/     Col.  i.  16,  '  By 
him   were   all  things  created  that  are   in  heaven,  and  that  are  in 
earth/      Probably  this  may  be  held  forth  in  that  speech  ten  times 
repeated:  '  The  Lord  said,  the  Lord  spake/     Nay  some  of  the  Jews 
acknowledge  an  uncreated  word  in  all  those  expressions.     Philo  saith, 
o  \6yos  TOV  fcoa-fiov  €7roLrj<rev.     And  it  is  not  to  be  disregarded,  that  the 
Chaldee  paraphrase  makes  the  word  to  be  God  himself. 

2.  Yet,  besides  this  essential  word,  it  is  clear  that  we  must  under 
stand  also  his  imperial  word,  or  the  word  of  his  command ;  so  it  is 
interpreted,  Ps.  xxxiii.  9,  '  He  spake,  and  it  was  done  ;  he  commanded, 
and  it  stood  fast/     Here  was  God's  imperial  word.     So  Ps.  cxlviii.  5, 
'  He  commanded,  and  they  were  created/     God  did  create  the  world 
by  his  call  and  imperial  word.     So  Kom.  iv.  17,  '  He  believed  in 
God,  who  quickened  the  dead,  and  called  things  that  be  not,  as  though 
they  were,'  that  is,  by  a  call  he  maketh  them  be.     Moses  bringeth  in 
God  speaking  imperially,  '  Let  it  be/ 

3.  This  imperial  word  must  not  be  understood  properly  as  if  God 
spake  ;  as  if  there  were  an  audible  voice,  '  Let  there  be  light ; '  but  it 
must  be  understood  avdpwirwTradfa,  after  the  manner  of  men.     It  is 
an  allusion  to  princes,  if  they  would  have  anything  done,  they  do  but 
say,  Let  it  be  done,  that  is  enough ;  as  the  centurion  in  the  Gospel,  Mark 
viii.  9,  '  I  say  to  this  man,  Go,  and  he  goeth ;  and  to  another,  Come,  and 
he  cometh  ;  and  to  my  servant,  Do  this,  and  he  doeth  it/     When  God 
said,  'Let  it  be,'  he  did  but  signify  his  will,  and  the  effect  presently 
did  follow.      So  that  by  the  word  of  God  you  must  understand  the 
effectual  decree  of  his  will  concerning  the  making  of  all  the  creatures, 
and  the  present  execution  of  it.     And  this  manner  of  speaking  is  used 
to  show  with  what  swiftness  and  easiness  all  things  were  brought  to  pass 
which  God  willeth,  and  that  it  is  infinitely  more  easy  with  God  to  do 


VER,  3.]  SERMONS  UPON  HEBREWS  xi.  431 

what  he  pleasefch,  than  for  man  to  speak  a  word,  or  think  a  thought 
of  what  he  would  have  to  he  done. 

Quest.  Here  is  another  question.  If  nothing  is  to  be  understood  but 
God's  will,  and  willing  the  creation  of  all  things?  then  whether  the 
making  of  the  world  in  six  days  be  only  for  our  understanding,  or 
whether  it  be  so  really  and  indeed ;  whether  all  things  were  not 
created  in  the  twinkling  of  an  eye  by  God's  will  and  pleasure ;  or 
whether  it  were  done  by  distinct  days,  as  the  history  in  Genesis  seems 
to  intimate?  The  doubt  hath  been  moved  by  divines  of  the  greatest 
note.  Austin  expressly  was  of  this  opinion  ;  so  Cajetan,  and  some 
among  the  reformed  ;  their  reason  is,  because  God  is  omnipotent,  and 
could  make  all  things  in  a  moment,  therefore  why  should  he  make 
such  a  slow  progress,  and  go  from  day  to  day  ?  And  the  author  of 
Ecclesiasticus  saith,  '  He  that  liveth  for  ever,  made  all  things  at  once/ 
They  quote  scripture  for  it :  Gen.  ii.  4,  5,  '  In  the  day  that  God  made 
the  earth  and  the  heavens,  and  every  plant  of  the  field  before  it  was  in 
earth,  and  every  herb  of  the  field  before  it  grew.' — in  that  very  day 
say  they,  when  God  created  the  heaven  and  the  earth,  he  created  all 
the  other  creatures.  And  they  say  that  the  mentioning  of  the  six  days 
was  only  inserted  by  Moses,  because  by  so  many  distinctions  and 
representations  God  showed  his  creatures  to  the  angels,  and  to  declare 
the  natural  dependence  of  all  things  upon  one  another,  and  also  for 
our  incapacity  to  conceive  distinctly  of  things  at  once. 

Ans.  But  all  this  is  but  a  figment  and  gross  supposition  without  the 
scripture.  Though  God  could  make  all  things  in  a  moment,  yet  we  must 
not  reason  from  God's  power  to  God's  will,  nor  instruct  him  how  to 
bring  forth  his  work :  Kom.  xi.  34,  '  For  who  hath  known  the  mind  of 
the  Lord?  or  who  hath  been  his  counsellor?'  And  for  that  place, 
Gen.  ii.  4,  5,  '  In  the  day  that  the  Lord  made  the  earth  and  the  heavens/ 
&c.,  some  answer  thus :  It  is  true  they  were  all  made,  potentia,  in 
power,  though  not  actu,  actually  in  one  day.  Or  rather  the  word  day 
must  be  twice  repeated :  in  the  day  that  God  made  the  heavens  and 
the  earth  ;  and  in  the  day  that  God  made  the  plants,  &c,  for  day  there 
is  taken  more  largely  for  time.  But  to  confirm  you  in  the  history  of 
Moses,  it  is  plain  that  God  made  the  world  in  that-  order  ;  there  are 
these  apparent  reasons  for  it — 

[1.]  If  God  made  the  world  all  at  once,  how  could  Moses  with  truth 
put  down  such  a  distinct  commendation  of  every  day's  work  ? 

[2.]  Moses  wrote  historically,  therefore  his  words  must  be  properly 
understood. 

[3.]  Why  should  he  say,  God  made  light  before  the  firmament  and 
stars,  if  we  go  to  natural  dependence  and  order  ?  It  should  be  first 
the  firmament,  then  the  stars,  then  light.  Therefore*  it  is  certain 
Moses  followed  that  order  in  his  history,  that  God  observed  in  the  pro 
duction  of  all  things. 

[4.]  If  all  creatures  were  thus  created  together,  how  could  there  be 
darkness  upon  the  face  of  the  deep  ?  And  how  could  the  earth  be  said 
to  be  without  form  and  void  ?  Then  it  would  have  plants  and  beasts, 
if  all  were  made  together. 

[5.]  The  reason  of  the  sabbath  would  be  to  no  purpose  ;  how  could 
Moses  say  with  truth,  Therefore  the  sabbath  must  be  sanctified,  because 


432  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XL 

God  rested  the  seventh  day  ?  Therefore  we  may  conclude,  that  though 
the  effect  followed  as  soon  as  God  willed  it,  yet  God  willed  the  creation 
of  all  things  in  order ;  such  a  creature  this  day,  and  such  a  creature 
the  next  day. 

Use  1.  It  helpeth  us  to  conceive  of  the  creation,  all  things  were  done 
by  his  word  according  to  his  will.  The  Gnostics  feigned  the  aspectable 
world  was  made  by  the  angels  ;  but  the  scripture  is  plain :  2  Peter  iii. 
5,  '  By  the  word  of  the  Lord  the  heavens  were  of  old,  and  the  earth 
standing  out  of  the  water,  and  in  the  water.'  He  made  them  all  with 
out  help  and  without  labour  ;  no  creature,  no  instrument  was  service 
able  to  him  in  it ;  all  was  infinitely  more  easy  to  God  than  the  conceiv 
ing  of  a  thought  can  be  to  yourselves. 

Use  2.  Here  is  much  comfort  and  profit  to  you. 

1.  Much  comfort  to  poor  souls  that  are  smitten  with  remorse,  and 
touched  with  a  deep  sense  of  their  misery  and  wretched  and  sinful  con 
dition  by  nature.     Usually,  at  first  conversion,  you  may  observe  men 
have  such  a  strong  sense  of  the  present  evils  and  distempers  of  their 
spirits,  that  they  are  apt  to  sink  under  the  burden  of  their  discourage 
ments,  and  to  say,  surely  this  hard  heart  will  never  be  softened  !  this 
blind  mind  will  never  be  enlightened !  these  stubborn  affections  will 
never  be  subdued  and  mortified  !     Consider  the  first  creation  when  you 
expect  the  new  creation.     Think  of  the  power  of  him  that  can  call  the 
things  that  are  not,  as  though  they  were ;  one  creating  word  is  enough. 
Compare  the  benefit  of  the  first  creation  and  the  second  together :  2 
Cor.  iv.  6,  '  God,  who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined  into  your  hearts,'  &c.     In  the  original  it  is  6  CITTCOV — he 
that  spoke  light  out  of  darkness,  by  his  word  he  could  bring  it  forth 
presently  ;  he  can  speak  light  to  our  souls,  though  there  were  nothing 
but  darkness,  confusion  and  disorder.     You  may  go  to  God  as  the 
centurion,  Mat.  viii.  8,  '  Speak  the  word  only,  and  my  servant  shall  be 
healed.'     So  do  you  say,  Lord,  speak  but  the  word,  then  my  soul  shall 
be  clean.    It  is  observable  that  Jesus  Christ,  when  he  would  discover  any 
notable  effects,  he  speaketh  creating  words  ;  as  '  Be  thou  clean  ; '  '  Be 
thou  made  whole  ; '  '  Follow  me  ; '  '  Lazarus,  come  forth.'     How  may 
a  poor  soul  go  to  God  when  he  is  thus  discouraged,  and  say,  Speak  light 
out  of  darkness,  speak  grace,  0  Lord,  one  word  is  enough,  thou  canst 
•easily  reach  the  bottom  of  the  electing  faculty. 

2.  It  is  of  great  use  to  encourage  believers  to  wait  for  the  accom 
plishment  of  the  promises.   Every  promise  rightly  understood  is  a  creat 
ing  word.     When  God  saith  that  he  will  make  them  perfect  to  every 
good  work,  it  is  as  much  as  if  he  said,  Be  thou  perfect,  be  thou  justified, 
be  thou  sanctified,  be  thou  enabled  to  every  work  of  holiness,  be  thou 
glorified.     When  he  saith,  '  It  is  your  Father's  pleasure  to  give  you 
a  kingdom,'  to  make  you  able  to  every  good  work,  to  keep  you  by  his 
power  to  salvation,  he  hath  signified  his  pleasure,  and  that  is  enough 
to  assure  us  it  shall  be  effected.     Look  upon  the  word  of  God  in  creation 
as  a  pledge  of  the  accomplishment  of  the  promises.     We  doubt,  because 
we  are  ignorant  of  the  power  of  God's  word.     Your  unbelief  would  be 
much  abated  if  you  would  consider  his  creating  the  world, — how  God 
could  bring  all  things  out  of  nothing.     All  the  creatures  are  looking- 
glasses,  that  we  may  read  what  God  can  do  by  his  word ;  in  them  his 


YER.  3.]  SERMONS  UPON  HEBREWS  xi.  433 

sufficiency  and  efficacy  are  proposed  to  us  to  behold.  When  we  have 
nothing  left  us  but  a  promise,  we  may  see  all  things  in  it.  If  God  hath 
made  heaven  by  his  word,  he  can  give  thee  heaven,  and  make  good 
his  promises  by  his  word.  God's  word  is  the  foundation  of  the  creature's 
being,  and  the  foundation  of  your  faith.  If  heaven  could  be  made  and 
prepared  by  the  word  of  his  power,  certainly  the  promises  will  be 
accomplished  and  made  good  to  your  souls,  and  you  shall  be  brought 
to  heaven  by  the  word  of  his  truth. 

The  third  and  last  circumstance  is  the  matter,  or  rather  term,  from 
which  God's  work  began  ;  there  was  no  prejacent  or  pre-existent  matter. 
It  is  a  note  of  form  and  order ;  ex  niliilo,  that  is,  post  nihilum — '  So 
that  things  that  are  seen  were  not  made  of  things  that  do  appear.' 
The  words  have  undergone  variety  of  constructions.  Calvin,  leaving 
out  the  preposition,  rendereth  it,  Ut  non  apparentium  spectaculafierent, 
making  it  parallel  with  Rom.  i.  20,  '  For  the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen,  being  understood  by 
the  things  that  are  made,  even  his  eternal  power  and  godhead.'  But 
this  is  to  force  the  grammatical  construction.  Some  understand  by 
'  things  not  seen,'  the  idea  or  module  of  all  things  in  the  divine  mind  ; 
but  this  is  to  bring  down  the  apostle's  language  to  the  doctrine  of  the 
school  of  Plato.  Some  understand  the  chaos,  and  that  the  apostle 
alludeth  to  the  translation  of  the  Septuagint  of  what  is  in  the  original, 
'  And  the  earth  was  without  form,  and  void/  Gen.  i.  2,  the  Septuagint 
renders  17  Se  7?)  rp>  aoparo?  KOI  aTrapaa-fcevaa-Tos — The  earth  was  invisi 
ble  and  unprepared.  This  may  be  in  part  respected  here,  for  '  darkness 
was  upon  the  face  of  the  deep  ; '  and  so  it  may  well  be  called,  '  things 
not  appearing.'  Rather  by  ra  p,r)  fyaivopeva  you  may  understand  ra 
pr)  ovra — out  of  nothing.  And  the  word  was  suited  with  the  apostle's 
scope,  which  is  to  prove  that  faith  contents  itself  with  the  word  of  God, 
though  nothing  be  seen  ;  that  which  was  not  at  all  could  not  be  seen. 
Though  these  two  latter  expositions  may  be  compounded,  all  things 
were  made  either  immediately  by  God  out  of  nothing,  or  immediately 
out  of  the  chaos. 

Quest.  But  here  may  be  a  doubt :  How  did  God  make  all  things 
out  of  nothing,  since  man  was  made  of  the  dust  of  the  earth  ?  and  all 
things  were  made  out  of  the  chaos,  the  first  mass  and  lump  that  was 
without  form  ?  I  answer,  There  is  a  double  creation  :  out  of  nothing, 
and  out  of  that  which  is  as  good  as  nothing. 

1.  There  is  a  creation  out  of  mere  nothing;  so  the  Lord  framed 
many  things,  as  the  heaven  of  heavens,  the  dwelling-place  of  God  and 
angels,  and  the  spirits  of  blessed  men.     He  could  not  make  that  from 
the  earth  and  water,  for  that  was  not.     So  the  chaos,  or  the  earth  that 
was  void  and  without  form,  God  made  that  out  of  nothing.     And  God 
made  light  out  of  nothing — '  He  commanded  light  to  shine  out  of  dark 
ness/  2  Cor.  iv.  6.     So  the  angels,  and  the  souls  of  men,  which  were 
breathed  into  them  by  the  breath  of  God :  Gen.  ii.  7, '  God  breathed 
into  his  nostrils  the  breath  of  life,  and  man  became  a  living  soul/ 
God  made  all  these  out  of  mere  nothing. 

2.  God  made  some  things  out  of  foregoing  matter,  which  is  yet 
called  a  creation,  because  the  matter  was  altogether  indisposed  and 
unfit  for  such  a  use.     There  was  no  disposition  in  the  matter  to  receive 

VOL.  XIII.  2  E 


434  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XL 

such  a  shape  as  God  bestowed  upon  it ;  the  form  was  merely  from  the 
power  of  God,  as  the  firmament  was  made  out  of  the  water:  Ps.  civ. 
3,  '  He  layeth  the  beams  of  his  chambers  in  the  waters  ; '  that  is,  the 
firmament,  which  was  made  by  the  rarefaction  and  expansion  of  the 
waters.  So  the  sun,  moon,  and  stars  were  made  out  of  the  first  light ; 
for  either  it  was  annihilated  or  it  yet  remaineth.  Annihilated  it  could 
not  be,  for  the  wise  God  made  nothing  but  for  some  end,  and  we  do 
not  read  that  he  abolished  anything  he  had  made  ;  therefore  it  rcmain- 
eth  dispersed  in  the  sun,  moon,  and  stars,  otherwise  what  is  the  use  of 
it  ?  Fishes  were  made  out  of  the  waters :  Gen.  i.  20, '  Let  tho  waters 
bring  forth  abundantly  the  moving  creature  that  hath  life.'  Birds  were 
made  out  of  the  earth,  and  so  beasts :  Gen.  ii.  19,  '  And  out  of  the  ground 
the  Lord  formed  every  beast  of  the  field,  and  every  fowl  of  the  air.' 
The  body  of  man  was  made  out  of  the  dust  of  the  ground ;  Gen.  ii.  7, 
'  And  the  Lord  God  formed  man  out  of  the  dust  of  the  ground ;'  and 
the  woman  was  taken  out  of  the  man  :  Gen.  ii.  22,  '  And  the  rib,  which 
the  Lord  God  had  taken  from  man,  made  he  a  woman.' 

Use.  God  by  this  would  teach  the  world  what  to  think  of  him.  He 
created  the  world  out  of  mere  nothing,  or  out  of  matter  not  prepared; 
he  created  them  wholly  by  his  word,  having  no  partaker  with  him. 
The  great  thing  that  we  should  learn  hence  is  God's  power.  That 
you  may  consider  it  with  profit,  I  shall  lay  down  a  few  proposi 
tions. 

1.  Power  is  one  of  God's  greatest  perfections ;  that  serves  most  for 
the  comfort  of  the  creature.     It  is  love  to  make  a  promise  ;  truth  to 
regard  his  promise ;  and  it  is  his  power  that  makes  good  his  promise. 
The  warrant  of  our  faith  is  the  truth  of  God ;  but  the  proper  ground 
of  our  faith  is  the  power  and  sufficiency  of  God.     When  the  apostle 
speaks  of  Abraham  that  was  the  father  of  the  faithful,  his  faith  is 
bottomed  and  founded  on  God's  power ;  he  believed  that  God  was  able 
to  do  it :    Kom.  iv.  21,  '  Being  fully  persuaded  that  what  he   had 
promised  he  was  able  also  to  perform.'     This  is  the  proper  ground  of 
our  faith,  that  God  is  every  way  sufficient  to  make  good  his  promise. 
It  is  the  prime  perfection  of  God ;  for  it  is  the  power  of  God  that 
maketh  all  other  the  perfections  of  God  valid  and  effectual  for  the 
comfort  of  poor  creatures.     Therefore  may  we  receive  comfort  from 
his  mercy,  because  he  is  able  to  show  mercy ;  therefore  may  we  depend 
upon  his  goodness  and  truth,  because  it  is  seconded  with  the  power 
and  all-sufficiency  of  God :  Eph.  iii.  20,  '  He  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to  the  power  that 
worketh  in  us.' 

2.  In  the  creation  there  is  no  attribute  so  eminent  as  God's  power. 
There  was  wisdom  and  goodness  shown  in  the  creation,  but  the  main 
attribute  is  power.     God's  wisdom  and  his  goodness  appear  in  the  crea 
tion,  as  they  exist  in  created  things ;   but  God's  infinite  power  is  in 
himself.     Therefore,  when  the  apostle   speaks  of  the  knowledge  of 
heathens,  Rom.  i.  20,  he  saith  in  the  creation  was  manifested  '  his 
eternal  power  and  godhead.'     That  was  the  principal  thing  discovered 
in  the  work  of  creation  :  Rev.  v.  12.  'Worthy  is  the  lamb  that  was 
slain  to  receive  power  and  riches, '  &c. 

3.  We  must  not  only  with  a  naked,  idle  speculation  reflect  upon 


VER.  3.]  SERMONS  UPON  HEBREWS  XL  435 

God's  power  but  improve  it  to  the  uses  of  religion,  as  to  fear  and  to 
trust. 

[1.]  To  fear :  Ps.  xxxiii.  8,  ' Let  all  the  earth  fear  the  Lord;  let  all 
the  inhabitants  of  the  world  stand  in  awe  of  him  ; '  Job  xxxvii.  23,  24, 
'  Touching  the  Almighty,  we  cannot  find  him  out ;  he  is  excellent  in 
power  .  .  .  men  do  therefore  fear  him.'  We  should  have  a  dread  of 
God  because  of  such  power.  Who  would  not  fear  to  enter  into  the 
lists  with  him  ?  By  sins  committed  against  God  you  draw  omnipo- 
tency  about  your  ears.  Would  you  engage  the  mighty  God  against 
you  ?  There  are  two  causes  of  carnal  com  liance :  we  presume  of 
God's  mercy,  and  fear  man's  power.  To  check  it,  consider  God  is  able 
by  the  rebuke  of  his  countenance  to  turn  us  to  nothing,  that  made  us 
out  of  nothing. 

[2.]  Improve  it  to  trust.  In  all  your  straits  and  exigencies,  when 
nothing  appears,  then  wait  upon  the  Lord ;  he  can  create  means  when 
he  finds  none ;  he  can  produce  all  possible  things  into  act,  or  leave 
them  still  in  the  womb  of  nothing.  He  can  do  you  good  by  contrary 
means  ;  as  Christ  cured  the  blind  man's  eyes  by  clay  and  spittle,  by 
that  which  seemed  to  put  them  out. 


SEKMON  XII. 

By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  witness  that  he  was  righteous,  God  testify 
ing  of  his  gifts  ;  and  by  it  he,  being  dead,  yet  speaketh. — 
HEB.  xi.  4. 

THE  apostle  cometh  to  illustrate  the  properties  of  faith  by  the  special 
experiences  of  the  saints.  He  begins  with  Abel. 

But  you  will  say,  Why  doth  he  pass  by  Adam,  the  first  man, 
and  the  first  believer  in  the  world  ?  For  four  reasons. 

1.  Because  Abel  was  the  first  persecuted  man  for  righteousness,  by 
Cain  professing  the  same  worship  :  whereas  Adam  lived  a  quiet  life, 
without  assault  and  molestation.  And  so  it  suits  with  the  apostle's 
scope,  which  is  to  embolden  believers  against  troubles  and  persecutions 
for  Christ's  sake.  Here  was  the  first  instance  of  the  distinction  of 
men,  Cain  and  Abel,  brothers  born  of  the  same  womb ;  nay,  which  is 
more,  supposed  to  be  twins  of  the  same  birth ;  yet  one  the  seed  of  the 
woman,  and  the  other  the  seed  of  the  serpent.  Therefore  Abel  is  fitly 
propounded  as  the  first  pattern  of  faith  ;  as  Cain  was  the  patriarch  of 
unbelievers,  as  Tertullian  calls  him.  And  the  apostle  says,  Jude  11, 
'  They  have  gone  in  the  way  of  Cam/  This  was  an  early  instance  of 
the  enmity  between  the  seeds,  and  the  first  pledge  of  the  spite  and 
malice  which  carnal  men  do  now  manifest  against  the  children  of  God 
because  of  the  old  hatred.  Adam  was  the  first  sinner,  but  Cain  the 
first  murderer.  Therefore  the  apostle  doth  well  begin  with  Abel,  who 
was  the  first-fruits  of  the  faithful ;  in  him  the  envy  and  malignity  of 


436  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XII. 

the  world  began  to  taste  the  blood  of  martyrs,  and  ever  since  it  is 
glutted  with  it 

2.  Because  Abel  was  the  first  person  that  was  never  in  a  possibility 
to  be  saved  by  any  other  way  than  that  of  faith.     Adam  had  other 
means  propounded  to  him  at  first  in  the  covenant  of  works,  and  there 
fore  he  is  passed  by,  and  Abel  is  fitly  represented  as  the  first  evan 
gelical  believer. 

3.  After  the  fall,  Moses  speaks  nothing  notable  of  Adam.     Though 
he  was  received  to  grace,  yet  God  did  not  put  that  honour  upon  him 
which  he  did  upon  some  of  his  posterity.     And  because  of  his  great 
unthankfulness,  he  having  received  so  much,  therefore  he  is  passed  by, 
and  not  propounded  to  the  church  as  one  of  the  glorious  witnesses  and 
examples  of  faith.     Observe  from  hence  the  scandalous  falls  of  God's 
children  are  of  dangerous  consequence.     Though  the  wound  be  cured, 
yet  there  are  some  scars  remain ;  and  though  free  grace  makes  them 
vessels  of  mercy,  yet  it  doth  not  use  and  employ  them  as  vessels  of 
honour.     There  are  more  than  probabilities  of  Adam's  faith,  yet  it  is 
not  famous  in  the  church.     The  apostle  beginneth  with  Abel. 

4.  Because  Abel  was  a  special  type  of  Jesus  Christ.     He  was  a  type 
of  him  in  his  temporal  calling :  Gen.  iv.  2,  '  Abel  was  a  keeper  of  sheep.' 
TrptoTOTroiprjv — the  first  shepherd ;    so  Jesus  Christ  is  &pjmroffujp — 
the  chief  shepherd  of  our  souls ;  Heb.  xiii.  10, '  The  great  shepherd  of 
the  sheep.'     And  so  also  he  was  a  type  of  him  in  his  righteousness  and 
innocency.     It  is  notable  that  Abel  is  seldom  spoken  of  in  scripture, 
but  he  is  honoured  with  this  appellation,  '  righteous  Abel.'     Moses  is 
spoken  of  for  meekness,  Phinehas  for  zeal,  but  Abel  for  righteousness : 
Mat.  xxiii.  35,  '  From  the  blood  of  righteous  Abel/  &c.     And  this  the 
apostle  might  intend  in  part  when  he  saith  in  the  text,  '  By  which  he 
obtained  witness  that  he  was  righteous  ; ;  that  is,  he  is  spoken  of  in  the 
scriptures  and  in  the  church  of  God  as  righteous ;  and  herein  he  was  a 
type  of  Christ:  1  John  ii.  1, '  Jesus  Christ  the  righteous.'  Then  again,  in 
his  death,  Abel  came  to  sacrifice,  and  solemnly  to  remember  Christ,  and 
that  provoked  Cain's  envy.  The  offering  of  the  lamb  did  not  only  signify 
the  shedding  of  Christ's  blood,  but  Abel  himself  is  made  a  type  of  the 
death  of  Jesus  Christ.     Abel  is  slain  by  the  envy  of  Cain ;  so  was 
Jesus  Christ  by  the  envy  of  the  priests  and  his  maglignant  Jewish 
brethren :  Mat.  xxvii.  18,  'He  knew  that  for  envy  they  had  delivered 
him.'     Envy  slew  Abel  and  betrayed  Christ.     There  was  only  this 
difference  between  the  blood  of  Christ  and  the  blood  of  Abel :  the  blood 
of  Abel  called  to  God  for  vengeance  upon  the  murderer,  and  the  blood 
of  Christ  for  mercy  even  upon  his  persecutors — mercy  for  unthankful 
men.     Therefore  the  apostle  saith,  Heb.  xii.  24,  the  blood  of  Christ 
'  speaketh  better  things  than  the  blood  of  Abel.'    Abel's  blood  crieth 
thus  to  the  Lord,  Vengeance  !  vengeance  !  vengeance  upon  murderous 
Cain !    Christ's  blood  cries,  Pardon !  pardon  !    Father,  be  appeased,  be 
merciful  to  these  poor  sinners !   Thus  you  see  from  the  very  cradle  of  the 
world  there  were  presignifications  of  Christ,  not  only  in  things,  but  in 
persons.     The  sacrifice  and  sacrificer  both  represented  Christ,  who  was 
both  priest  and  offering :  Abel's  lamb  signified  Christ,  the  'Lamb  of 
God,  that  taketh  away  the  sins  of  the  world.'     Now  to  show  that  God 
would  not  be  appeased  with  any  irrational  offering,  Abel  himself  was 
to  be  sacrificed,  as  well  as  his  sacrifice ;  Jesus  Christ  the  priest  himself 


VEH.  4.]         SEUMONS  UPON  HEBREWS  XL  437 

is  to  be  slain.  God  did  teach  the  old  church  by  persons  as  well  as 
things,  to  signify  not  only  the  satisfaction  of  Christ,  but  the  person  of 
Christ, '  Who  by  the  eternal  Spirit  offered  himself  without  spot  to  God,' 
Heb.  ix.  14. 

We  have  seen  the  reasons  why  the  apostle  beginneth  with  Abel ;  let 
us  hear  what  is  said  of  him — '  By  faith  Abel  offered  unto  God  a  more 
excellent  sacrifice  than  Cain.' 

In  which  words  these  things  are  considerable — (1.)  Abel's  action ; 
(2.)  The  consequents,  or  fruits  of  it. 

1.  Abel's  action — He  offered  a  more  acceptable  sacrifice  than  Cain. 
In  that  you  have  three  circumstances — 

[1.]  The  principle  or  root  of  it — By  faith. 
[2.J  The  nature  of  it — He  offered  sacrifice. 

[3.]  The  comparative  excellency — 7r\eiova  Ova-lav  Trapa  Kd'iv ;  that 
is,  He  offered  a  better  sacrifice  than  that  which  Cain  offeerd. 

2.  You   have    the    consequents    of   the   whole  work ;    they  are 
two — 

[1.]  There  is  a  testimony. 

[2.]  A  special  privilege. 

(1.)  A  testimony,  the  inward  testimony  of  his  person — By  it  he 
obtained  witness  that  he  was  righteous.  The  outward  testimony  of  this 
performance — God  testifying  of  his  gift 

(2.)  The  special  privilege  by  it — He,  being  dead,  yet  speaketk. 

I  shall  begin  with  the  explication  of  the  necessary  circumstances  of 
Abel's  action,  and  inquire — (1.)  What  was  the  occasion  of  this  sacri 
fice  ?  (2.)  What  was  the  warrant  of  this  sacrifice?  (3.)  Wherein  lies 
the  excellency  of  it  above  that  of  Cain  ?  (4.)  What  kind  of  faith  this 
is  that  the  apostle  intends,  when  he  saith,  '  By  faith  he  offered/"  &c. 

First.  What  was  the  special  occasion  of  this  sacrifice  ?  That  may 
be  gathered  out  of  the  phrase  used :  Gen.  iv.  3,  '  And  in  process  of 
time  it  came  to  pass,  that  Cain  brought  of  the  fruit  of  the  ground  an 
offering  unto  the  Lord/  In  process  of  time,  or  as  it  is  in  the  margin, 
at  the  end  of  days ;  in  the  original  it  is,  Q^QT  ypo — at  the  end  'of 
the  year,  or  revolution  of  days.  The  Hebrews  are  wont  to  reckon 
their  time  by  days,  as  being  the  more  natural  distinction.  Years  are 
more  artificial,  and  depend  upon  the  institution  of  man  ;  and  therefore 
is  the  term  day  so  often  used  for  time  in  scripture.  Now  God  hath 
taught  Adam  by  revelation,  and  he  his  son  by  instruction,  that  men 
should  at  the  year's  end,  in  a  solemn  manner,  sacrifice  with  thanks  to 
God,  when  they  had  gathered  in  the  fruits  of  the  earth.  This  tradition 
Avas  afterwards  made  a  written  law :  Exod.  xxii.  29,  '  Thou  shalt 
not  delay  to  offer  the  first  of  thy  ripe  fruits,  and  of  thy  liquors  ;  the 
first-born  of  thy  sons  shalt  thou  give  unto  me/  It  was  an  order  then 
newly  inforced,  though  it  had  been  observed  from  the  beginning  of  the 
world  ;  so  Exod.  xxiii.  16,  '  And  the  feast  of  harvest,  the  first-fruits  of 
thy  labours,  which  thou  hast  sown  in  the  field:  and  the  feast  of  in 
gathering,  which  is  in  the  end  of  the  year,  when  thou  hast  gathered  in 
thy  labours  out  of  the  field/  The  very  heathens  themselves  did  by 
tradition  derive  and  propagate  this  custom  one  to  another,  for  among; 
other  things  they  retained  it,  even  in  their  darkest  ignorance.  I  re 
member,  Aristotle  in  his  '  Ethnics '  (lib.  viii.,  chap.  8.)  hath  such  a 
passage  as  this,  Al  <yap  ap-^alai  Qvaiai  Kal  crvvoSai  (fraivovrai  <yeve<T0at, 


438  SERMONS  UPON  HEBREWS  XL  [SfiR.  XII. 

/Ltera  ra?  TWV  Kapirwv  crt^y/co/uSa? — That  all  the  ancient  meetings 
and  sacrifices  were  wont  to  be  after  the  gathering  in  of  the  first- 
fruits,  that  they  might  distribute  the  due  portion  of  the  increase 
of  their  fields  to  the  gods;  so  that  at  the  end  of  days,  when  the  year 
was  run  round,  and  the  vintage  and  harvest-time  was  past,  they  were 
to  come  in  token  of  thankfulness,  and  present  the  first-fruits  unto  the 
Lord.  In  short,  these  solemn  sacrifices  at  the  end  of  days  had  a  double 
end  and  use. 

1.  To  be  a  figure  of  the  expiation  promised  to  Adam  in  Christ. 

2.  .To  be  a  solemn  acknowledgment  of  their  homage  and  thankful 
ness  to  God. 

[1.]  The  general  use  of  these  sacrifices  was  to  remember  the  seed  of 
the  woman,  or  Messiah  to  come,  as  the  solemn  propitiatory  sacrifice  of 
the  church.  And  indeed  there  was  a  notable  resemblance  between 
those  offerings  and  Jesus  Christ :  Abel  offered  a  lamb ;  and  Christ  is 
'  the  Lamb  of  God,  that  takes  away  the  sins  of  the  world/  John  i.  29. 
And  because  of  these  early  sacrifices,  therefore  is  that  expression  used, 
Rev.  xiii.  8,  '  The  Lamb  of  God,  slain  from  the  foundation  of  the 
world ; '  that  is,  slain  in  types,  sacrifices,  and  presignifications.  And 
he  also  is  the  first-fruits :  Ps.  Ixxxix.  27,  '  I  will  make  him  to  be  my 
first-born,  higher  than  the  kings  of  the  earth/  saith  God,  speaking  of 
Christ.  Col.  i.  15,  '  He  is  the  first-born  of  every  creature  ; '  and  the 
first-begotten :  Heb.  i.  6, '  Again,  when  he  bringeth  in  the  first-begotten 
into  the  world.'  Christ  is  called  the  first-born  and  the  first-begotten, 
partly  in  regard  of  the  eternity  of  his  person — it  was  without  begin 
ning,  before  the  world  was — and  partly  because  of  the  excellency  of 
his  person,  he  being  more  glorious  than  angels  or  men.  Though  God 
had  other  children  by  creation  besides  Christ,  yet  he  is  the  first-born. 
What  shall  we  gather  from  hence  ? 

Doct.  That  in  all  our  addresses  to  God  we  must  solemnly  remember 
and  honour  Christ. 

In  the  feast  of  the  first-fruits  they  were  to  have  an  eye  to  the 
Messiah  that  was  to  come,  though  he  were  but  darkly  revealed.  God 
will  have  men  to  '  honour  the  Son  as  they  honour  the  Father/  John  v. 
23.  We  must  do  duties  to  God,  so  as  we  may  honour  Christ  in 
them.  It  may  be  you  will  ask,  How  do  we  honour  Christ  in  doing  of 
duties  ? 

(1.)  When  you  look  for  your  acceptance  in  Christ,  as  Abel  comes 
with  a  lamb  in  faith.  Adam  hid  himself,  and  durst  not  come  into  the 
presence  of  God  till  he  had  received  the  first  promise  and  intimation 
of  Christ.  And  truly  guilt  cannot  approach  majesty  armed  with  wrath 
and  power  without  a  mediator.  The  patriarchs  were  to  profess  homage, 
but  by  sacrifices  typing  Christ :  Ephes.  iii.  12,  '  In  him  we  have  bold 
ness  and  access  with  confidence,  by  the  faith  of  him/  Oh,  you  cannot 
come  with  confidence  unless  you  come  with  a  mediator  in  the  arms  of 
faith !  Thus  must  all  do  that  would  be  accepted  of  God.  When  shall 
we  honour  Christ  in  our  addresses  to  God,  and  lift  up  a  confidence 
proportionable  to  his  merit  ?  at  least  come  not  in  your  own  names. 

(2.)  This  is  to  honour  Christ  in  duties,  when  you  look  for  your 
assistance  from  the  Spirit  of  Christ.  The  Lord  hath  promised  to  shed 
abroad  his  Spirit  upon  his  ascension.  You  honour  God  in  Christ  when 


VEE.  4.J  SERMONS  UPON  HEBREWS  XL  439 

you  worship  God  through  Christ :  Phil.  iv.  13,  '  I  can  do  all  things 
through  Christ  which  strengtheneth  me/  You  draw  nigh  to  God  with 
more  encouragement  by  expecting  the  supplies  of  the  Spirit. 

(3.)  When  the  aim  of  the  worship  is  to  set  up  and  advance  the 
mediator.  This  was  the  solemn  drift  of  the  patriarchs,  and  the  general 
intention  of  all  their  sacrifices — to  look  to  the  promised  seed ;  and 
therefore  the  parts  of  their  worship  did  exactly  resemble  the  mediatory 
actions  of  Christ.  In  all  the  worship  of  the  gospel,  in  your  thoughts 
you  must  not  only  advance  God,  but  lift  up  the  mediator.  When  the 
apostle  compares  the  worship  of  the  Christian  with  that  of  the  Gentiles, 
he  saith,  1  Cor.  viii.  5,  6,  '  There  are  gods  many,  and  lords  many, 
(many  mediators)  but  to  us  there  is  but  one  God,  the  Father,  of  whom 
are  all  things,  and  we  in  him  ;  and  one  Lord  Jesus  Christ/  <fcc.  This 
is  the  right  frame  of  a  Christian's  heart  in  all  his  addresses  :  he  looks 
up  to  one  Lord  as  the  fountain  of  mercy,  and  the  ultimate  object  of 
worship,  and  one  mediator.  We  must  look  to  him  as  the  conveyance 
and  golden-pipe  of  mercy,  by  whom  all  blessings  descend  to  us,  and 
through  him  all  our  prayers  ascend  to  God.  This  is  to  honour  the 
mediator;  to  make  Christ  the  means,  and  God  the  object  and  last 
end. 

[2.]  The  special  use  of  this  worship  was  to  profess  their  homage 
and  their  thankfulness  to  God.  They  were  to  come  as  God's  tenants, 
and  pay  him  their  rent.  Therefore  God  puts  words  into  the  Israelites' 
mouths :  Deut.  xxvi,  10,  '  I  have  brought  the  first-fruits  of  the  land, 
which  thou,  0  Lord,  hast  given  me/  The  note  from  hence  is, 

Doct.  That  in  the  times  of  our  increase  and  plenty  we  must 
solemnly  acknowledge  God. 

The  best  way  to  secure  the  farm,  and  keep  it  in  our  possession,  is  to 
acknowledge  the  great  landlord  of  the  whole  world — Lord,  I  have  been 
a  poor  creature,  and  thou  hast  blest  me  wonderfully.  There  is  a  rent 
of  praise  and  a  thank-offering  due  to  God.  As  Jacob  acknowledged 
God  thus,  Gen.  xxxii.  10,  '  I  am  not  worthy  of  the  least  of  all  thy 
mercies,  and  of  all  the  truth  which  thou  hast  showed  unto  thy  servant ; 
for  with  my  staff  I  passed  over  this  Jordan,  and  now  am  I  become 
two  bands/  Thus  we  should  come  with  a  rent  of  praise,  and  with  a 
thanksgiving  to  the  Lord.  But  alas !  how  few  think  of  this  ?  We 
offer  to  him  our  lusts,  but  do  not  come  with  our  thanksgiving  to  God. 
Qui  majores  terras  possident,  minores  census  solvunt — Those  that  have 
received  most  blessings  from  God  forget  the  great  landlord  of  the 
world.  We  are  Canistce,  as  Luther  calls  such  of  Cain's  sect,  because 
we  do  grudge  God  a  little  when  he  hath  given  us  abundance :  1  Cor. 
xvi.  2,  '  Upon  the  first  day  of  the  week  let  every  man  lay  by  him  in 
store  as  God  hath  prospered  him/  These  offer  according  to  their 
calling ;  Cain  comes  as  a  husbandman,  and  Abel  as  a  keeper  of  the 
sheep.  Consider,  the  first  fruits  sanctified  and  blessed  the  whole 
lump:  Rom.  xi.  16,  'For  if  the  first  fruits  be  holy,  the  lump  is  also 
holy/  When  you  give  God  his  portion,  you  can  the  better  take  com 
fort  in  what  is  left. 

Secondly,  The  second  question  is,  What  was  the  warrant  of  this 
worship  ?  Was  it  devised  according  to  their  own  will,  or  was  it  com 
manded  by  God  ?  The  reason  of  the  inquiry  is  because  the  papists 


440  SERMONS  UPON  HEBREWS  XI.  [SER.  XII. 

say  that  before  the  law  the  patriarchs  did,  without  any  command,  out 
of  their  private  good  intention,  offer  sacrifice  to  God ;  and  they  prove 
it,  because  the  gentiles  that  were  not  acquainted  with  the  institutions 
of  the  church  used  the  same  way  of  worship.  But  this  opinion 
seemeth  little  probable, — 

1.  Because  this  is  above  the  light  of  corrupt  nature  to  prescribe  an 
acceptable  worship  to  God.     Corrupt  nature  will  tell  us  indeed  that 
God  is  to  be  worshipped ;  but  for  the  manner,  God  himself  must  pre 
scribe  it ;  for  the  gentiles  might  take  up  the  way  of  sacrifice  by  tra 
dition,  or  by  perverse  imitation,  through  the  instigation  of  the  devil, 
who  would  be  worshipped  the  same  way  God  was. 

2.  It  was  by  some  appointment ;  for  no  worship  is  acceptable  to  him 
but  that  which  is  of  his  appointment.     You  know  the  solemn  profes 
sion  of  God  against  will- worship  in  scripture— '  Who  hath  required 
this  at  your  hands  ?'  Isa.  i.  12.     God  will  always  be  his  own  carver, 
and  not  leave  his  worship  to  the  allotment  of  corrupt  nature.     He 
appointeth  what  he  will  accept. 

3.  There  could  have  been  else  no  faith  nor  obedience  in  it,  if  the 
institution  had  been  wholly  humane ;  there  is  no  faith  without  some 
promise  of  divine  grace,  no  obedience  without  some  command.     And 
Cain  would  not  have  been  culpable  for  any  defect  in  the  worship,  if  it 
had  been  left  to  his  own  will ;  for  where  there  is  no  law  there  is  no 
transgression. 

4.  The  wonderful  agreement  that  is  between  this  first  act  of  solemn 
worship  and  the  solemn  constitutions  of  the   Jewish  church,  doth 
wonderfully  evince  it  .(as  we  shall  prove  by  and  by),  that  there  was 
some  rule  and  divine  institution  according  to  which  this  worship  was 
to  be  regulated,  which,  probably,  God  revealed  to  Adam,  and  he 
taught  it,  as  he  did  other  parts  of  religion,  to  his  children  :  therefore 
it  was  done  by  virtue  of  an  institution.     Abel  looked  to  the  command 
of  God,  and  promise  of  God,  that  so  he  might  do  it  in  faith  and 
obedience. 

The  note  from  this — 

Doct.  That  whatever  is  done  in  worship  must  be  done  out  of  con 
science,  and  with  respect  to  the  institution. 

Quest.  But  you  will  say,  What  is  it  to  do  a  thing  by  virtue  of  an 
institution  ?  For  answer — 

[1.]  I  shall  show  you  what  an  institution  is.  Every  word  of  in 
stitution  consists  of  two  parts — the  word  of  command,  and  the  word  of 
promise.  To  instance  in  any  duty  of  worship  :  in  hearing  the  word, 
Isa.  Iv.  3,  '  Hear,  and  your  souls  shall  live  ; '  in  the  sacrament — '  Do 
this ; '  there  is  the  word  of  command ;  then  '  This  is  my  body  and 
blood ; '  there  is  the  word  of  promise.  In  baptism  :  Acts  ii.  38,  '  Be 
baptized,  every  one  of  you ; '  there  is  the  word  of  command ;  '  For  the 
remission  of  sins  ; '  there  is  the  word  of  promise.  God  doth  not  require 
duty  merely  out  of  sovereignty,  but  in  mercy.  In  the  law  it  is  some 
times  a  motive — Do  thus  and  thus,  for  I  am  the  Lord  ;  God's  sove 
reignty  is  pleaded.  In  other  places — Do  thus,  and  this  shall  be  your 
life  ;  there  is  the  promise ;  and  this  will  do  you  good.  It  is  the  con 
descension  of  God  to  require  no  duty  but  for  your  profit — '  You  shall 
not  seek  my  face  in  vain.'  Duty  is  not  a  task,  but  a  means ;  he  en- 


VER.  4.]  SERMONS  UPON  HEBREWS  xr.  441 

courageth,  when  he  might  transact  all  things  by  way  of  charge  and 
imperial  command.  God  that  requireth  worship,  doth  also  reward  it ; 
precepts  and  promises  go  hand  in  hand.  Christianity  is  famous  for 
pure  precepts  and  excellent  rewards.  God's  services  will  not  be  un 
comfortable  ;  for  all  his  institutions  are  made  up  of  a  word  of  com 
mand  and  a  word  of  promise. 

[2.]  What  is  it  to  do  a  duty  in  respect  to  the  institution  ?  I  answer, 
it  is  to  do  it  in  faith  and  obedience :  faith  respects  the  word  of  promise, 
obedience  the  word  of  command.  Customary  approaches  bring  God  no 
honour  and  glory  ;  therefore  first  the  command  must  be  the  reason  of 
the  duty.  Then  the  promise  must  be  the  encouragement,  the  ratio 
formalis — the  formal  reason  of  all  duty  and  obedience,  is  God's  com 
mand  ;  and  the  ratiomotiva,  the  moving  and  persuasive  reason,  is  our 
own  profit  and  God's  promise.  Obedience  to  the  command  is  my  hom 
age,  and  faith  one  of  the  purest  respects  I  can  yield  to  God. 

Ques.  But  now  how  shall  I  know  when  I  do  duty  in  faith  and  obedi 
ence  ?  I  answer — 

(1.)  You  come  in  obedience  when  the  command  is  the  main  motive 
find  reason  upon  your  spirit  to  put  you  upon  the  duty.  It  is  enough 
to  a  Christian  to  say,  '  This  is  the  will  of  God/  1  Thes.  v.  18.  The 
bare  sight  of  God's  will  is  enough.  It  is  custom  to  do  as  others  do, 
but  religion  to  do  what  God  commands,  because  God  hath  commanded : 
Exod.  xii.  26,  27,  '  It  shall  come  to  pass,  when  your  children  shall  say 
unto  you,  What  mean  you  by  this  service  ?  that  ye  shall  say,  It  is 
the  sacrifice  of  the  Lord's  passover.'  Ask  your  heart,  Why  do  I  pray 
and  hear  ?  The  Lord  our  God  hath  commanded  it.  Now  this  will  be 
evident  to  you  by  your  continuing  in  duties,  though  the  success  be  not 
presently  visible.  The  soul  is  of  Peter's  temper :  Luke  v.  4,  5,  saith 
Christ, '  Let  down  your  net  for  a  draught.'  Alas !  '  Master  (saith  Peter) 
we  have  toiled  all  night,  and  have  taken  nothing ;  howbeit  at  thy  word 
I  will  let  down  the  net.'  So  the  soul  encourageth  itself,  I  have  had 
no  sensible  communion  with  God,  yet  I  must  perform  my  duty ;  I  will 
do  what  God  hath  commanded,  let  God  do  what  he  will ;  success  is 
God's  act,  duty  mine.  Then  you  come  in  obedience  to  the  performance 
of  any  holy  service. 

(2.)  Would  you  know  when  you  come  in  faith  ?  when  you  look  to  the 
word  of  promise  ?  You  may  know  that  by  the  earnest  expectation  and  con- 
siderateness  of  the  soul.  Those  that  come  customarily  do  not  look  to  the 
end  of  the  service,  nor  why  God  hath  appointed  it.  It  is  said,  Ps.  xxxii. 
9,  'Be  ye  not  as  the  horse  and  mule,  which  have  no  understanding ;'  that 
is,  to  go  on  without  consideration.  Man  is  to  work  for  an  end,  to  design 
somewhat,  especially  in  duties  of  worship,  which  are  the  most  serious 
and  important  affairs  of  our  whole  lives.  Therefore  what  do  you  look 
for  in  your  worship  ?  Many  look  to  the  work  wrought,  but  not  to  the 
end.  God's  institutions  are  under  a  blessing ;  and  there  must  be  an 
actual  waiting,  or  you  do  not  come  in  faith.  And  you  will  know  this  by 
the  importunateness  of  your  souls  in  pressing  God  with  his  word.  Ah, 
Lord !  thou  hast  made  a  promise  to  those  that  wait  upon  thee  that 
thou  wilt  bless  them  ;  now  '  remember  thy  word  unto  thy  servant,  upon 
which  thou  hast  caused  me  to  hope,'  Ps.  cxix.  49.  By  this  you  may 
try  your  hearts. 


442  SERMONS  UPON  HEBREWS  XI.  [SER.  XII. 

Thirdly,  The  third  question  is,  Wherein  lies  the  difference  between 
the  two  sacrifices  ?  Some  place  it  only  in  the  acceptation  of  God  as 
if  the  sense  were,  Abel  offered  gratiorem,  a  more  acceptable  sacrifice, 
better  in  God's  esteem;  but  in  the  original  it  is  7r\eiova,  more  sacrifice; 
uberiorem,  saith  Erasmus,  a  larger,  a  more  plenteous,  majoris  pretii, 
a  more  excellent  and  a  more  beseeming  sacrifice.  It  was  better,  not 
only  in  God's  esteem,  but  in  its  own  worth  and  value. 

Briefly,  there  is  a  threefold  difference  between  Abel's  and  Cain's 
sacrifice. 

1.  In  the  faith  of  Abel.     Abel's  principle  was  faith,  Cain's  distrust. 
The  one  came  in  faith,  looking  to  the  promised  seed,  and  so  the  duty 
was  effectual  for  his  comfort  and  encouragement,  he  was  accepted 
with  God  ;  the  other  came  to  it  as  to  a  dead  ceremony  and  task  against 
his  will,  a  superficial  rite  of  no  use  and  comfort.     That  which  is  done 
in  faith  pleaseth  God,  otherwise  it  is  but  an  idle  rite  and  naked  cere 
mony.    God  looks  for  habitual  faith ;  but  in  all  that  proceed  to  a  justi 
fied  state  he  looks  for  actual  faith,  without  which  our  sacrifices  are 
but  an  abomination  to  him ;   Prov.   xxi.  27.  '  The   sacrifice  of   the 
wicked  is  abomination,'  how  much  more  when  he  bringeth  it  with  a 
wicked  mind.    Though  a  wicked  man  bring  it  with  the  most  advantage, 
with  good  intentions,  yet  it  is  an  abomination ;  much  more  if  he  bring 
it  with  a  carnal  aim  and  a  grudging  spirit  and  evil  mind,  as  Cain  did. 
But  of  this  hereafter. 

2.  The  second  difference  lay  in  the  willing  mind  of  Abel.     Abel 
came  with  all  his  heart,  and  in  a  free  manner,  to  perform  worship  to 
God ;  and  he  brought  the  best,  the  fattest,  and  costliest  sacrifice  he 
could,  as  far  as  the  bounds  of  God's  institution  would  give  him  leave. 
But  Cain  came  with  a  sullen,  covetous,  unthankful,  and  fleshly  spirit ; 
he  thought  whatever  he  brought  was  good  enough  for  God.     Cain 
was  envious  to  God  before  he  was  envious  to  his  brother ;  he  offered 
with  a  grudging  mind  whatever  came  first  to  hand,  but  kept  the  first- 
fruits  to  himself.     Cain  looked  upon  his  sacrifice  as  a  task  rather  than 
a  duty ;  his  fruits  were  brought  to  God  as  a  mulct  and  fine  rather  than 
an   offering,   as  if   an  act  of   worship  had  been  an  act  of  penance, 
and  religion  was  his  punishment.      Note  from  hence — the  worth  of 
duties  lies  much  in  the  willing  mind  of  those  that  perform  them. 

[1.]  There  must  be  the  mind.  God  doth  not  require  ours,  but  us. 
Abel  brought  his  lamb,  and  himself  too  ;  but  Cain  offered  not  himself, 
he  brought  only  his  offering.  God  would  have  us,  when  we  come  to 
him,  to  bring  ourselves  ;  though  he  need  us  not,  yet  we  have  need  of 
him.  The  Lord  complains  that  they  did  not  bring  themselves  :  Jer. 
xxix.  13,  '  Ye  shall  seek  me,  and  find  me,  when  you  shall  search  for 
me  with  all  your  heart.'  This  is  right  Cain's  trick,  to  bring  God  our 
gift,  and  not  ourselves. 

[2.]  The  mind  must  be  willing  and  free.  Probably  that  which  did 
put  Cain  upon  duty  was  the  awe  of  his  parents,  or  the  rack  of  his  own 
conscience ;  therefore  he  would  do  something  to  satisfy  the  custom. 
He  would  bring  of  the  fruits,  and  there  was  all,  but  was  unmindful  of 
what  God  had  done  for  him,  and  distrustful  how  God  would  reward 
him.  Many  are  of  Cain's  spirit ;  we  think  all  is  loss  that  is  laid  out 
upon  God,  and  therefore  do  not  come  readily :  Ps.  cxix.  108,  '  Accept, 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  443 

I  beseech  tbee,  the  free-will  offering  of  my  mouth,  0  Lord.'  All  your 
duties  should  be  free-will  offerings.  A  Christian  should  have  no  other 
constraint  upon  him  but  love  :  2  Cor.  v.  14,  '  The  love  of  Christ  con- 
straineth  us.5  The  devil  rules  the  world  by  enforcement  and  a  servile 
awe,  and  so  captivates  the  blind  nations ;  but  God  will  rule  by  the 
sceptre  of  love.  God  would  have  his  people  a  willing  people.  Their 
heart  shall  be  their  own  law.  In  all  our  addresses  to  God  we  should 
come  to  him  upon  the  wings  of  joy  and  holy  delight. 

3.  The  third  difference  is  in  the  matter  offered.  It  is  said  of  Cain's 
offering,  Gen.  iv.  3,  '  That  he  brought  of  the  fruit  of  the  ground  an 
offering  unto  the  Lord.'  The  Holy  Ghost  purposely  omits  the  descrip 
tion  of  the  offering.  Being  hastily  taken,  and  unthankfully  brought, 
it  is  mentioned  without  any  additional  expression  to  set  off  the  worth 
of  them  ;  it  should  have  been  the  first  and  the  fairest.  But  for  Abel, 
see  how  distinct  the  Spirit  of  God  is  in  setting  forth  his  offering :  ver. 
4,  '  And  Abel,  he  also  brought  of  the  firstlings  of  his  flock,  and  of  the 
fat  thereof  ; '  not  only  the  firstlings,  that  the  rest  might  be  sanctified, 
but  he  brought  the  best,  the  chiefest,  the  fattest.  All  these  were 
afterwards  appropriated  to  God:  Lev.  iii.  16,  17,  'All  the  fat  is  the 
Lord's.'  Now  observe  from  hence — 

Doct.  That  when  we  serve  God,  we  must  serve  him  faithfully,  with 
our  best. 

It  is  a  high  dishonour  and  contempt  to  God  when  we  bring  him  a 
contemptible  offering,  and  think  anything  is  good  enough  for  God: 
Mai.  i.  14,  '  Cursed  is  the  deceiver,  that  hath  a  male  in  his  flock,  and 
voweth  and  sacrificeth  to  the  Lord  a  corrupt  thing  ;  for  I  am  a  great 
king/  <fcc.  When  we  do  not  offer  God  the  flower  and  spirit  of  our 
souls,  we  reflect  a  dishonour  upon  God.  Our  duties  are  so  to  be 
ordered  that  they  may  argue  a  proportionable  reverence  and  dread  of 
God.  Alexander  would  be  painted  by  none  but  Apelles,  and  carved 
by  none  but  Lysippus.  Domitian  would  not  have  his  statue  made  but 
in  gold  or  silver.  God,  the  great  king,  will  be  served  with  the  best  of 
our  affections.  When  we  care  not  what  we  offer  to  God,  how  will  he 
accept  us  ?  How  shall  he  esteem  that  which  we  do  not  esteem  our 
selves  ?  Cain's  offering  was  not  so  much  an  oblation  as  a  refusal,  a 
casting  off;  a  rejection  of  that  which  was  not  fit  to  be  reserved  for 
himself,  he  gives  it  to  God.  It  must  needs  displease  God,  since  it  could 
not  please  himself :  in  short,  God  must  have  the  best  of  our  time,  and 
the  best  of  our  parts. 

[1.]  God  must  have  the  best  of  our  time.  Consider,  we  can  afford 
many  sacrilegious  hours  to  our  lusts,  and  can  scarce  afford  God  a  little 
time  without  grudging.  Is  not  there  too  much  of  Cain's  spirit  in  this  ? 
We  adjourn  and  put  off  the  work  of  religion  to  the  aches  of  old  age : 
when  we  have  scarce  any  vigour,  any  strength  of  affections  left,  oh  ! 
then  we  will  worship  God.  We  devote  to  Satan  the  flower  of  our  lively 
youth,  and  fresh  age,  and  adjourn  to  God  the  rottenness  and  dregs  of  our 
old  age :  Eccles.  xii.  1,  '  Kemember  thy  Creator  in  the  days  of  thy 
youth.'  Why  ? — because  the  prints  of  God's  creating  power  are  then 
more  fresh  in  our  natures,  and  we  have  a  fairer  experience  of  God's 
creating  goodness  than  in  age.  Then  is  the  fittest  season  to  estimate 


444  SERMONS  UPON  HEBREWS  XL  [&ER.  XII. 

the  benefits  of  our  creation.  Old  age  are  the  days  in  which  we  have 
no  pleasure ;  these  are  our  fresh,  choicest  days,  full  of  contentment. 

[2.]  With  your  best  parts.  You  come  to  worship  God  not  only 
with  your  bodies,  but  your  souls,  with  the  refined  strength  of  your  reason 
and  thoughts :  Ps  cviii.  1,  '  I  will  sing  and  give  praise  even  with  my 
glory.'  If  David  had  anything  he  called  his  glory,  God  should  have  it. 

Application  to  the  sacrament.  You  have  heard  of  Cain  and  Abel, 
in  what  they  agreed,  and  in  what  they  differed.  They  agreed  in  the 
general  action — both  drew  near  to  God,  and  worshipped ;  in  the 
general  nature  of  that  action — they  both  brought  an  offering  ;  in  the 
general  kind  of  that  offering,  which  was  of  that  which  belonged  to 
each  of  them  ;  Cain,  a  tiller  of  the  ground,  brought  of  the  fruit  of  the 
ground  ;  Abel,  a  keeper  of  sheep,  brought  of  his  flock,  Gen.  iv.  3,  4. 
They  differed  thus — one  offered  in  faith,  the  other  not :  they  differed 
in  the  matter  of  sacrifice — Abel  brought  the  first  and  fattest ;  of  Cain 
it  is  only  said  he  brought  an  offering  :  they  differed  in  acceptance. 
Now  this  showeth  you — 

1.  What  you  are  to  do  in  the  Lord's  supper. 

2.  What  to  expect. 

1.  What  you  are  to  do.  Offer  to  God  in  the  most  beseeming 
manner  what  will  become  the  majesty  of  God,  the  love  of  Christ,  your 
faith  in  him  and  love  to  him.  If  you  have  anything  better  than 
another,  let  God  have  it.  But  you  will  say,  What  is  this  to  the  Lord's 
supper,  where  we  do  not  come  to  offer,  but  to  receive ;  not  to  offer 
sacrifice  but  to  receive  a  sacrament ;  not  to  feast  God,  but  to  be  feasted 
by  him  ? 

Ans.  [1.]  There  is  a  difference  between  sacraments  and  sacrifice, 
but  they  have  a  mutual  relation  one  to  the  other.  A  sacrament 
implieth  a  sacrifice.  The  only  sacrifice  to  please  God  was  that  of 
Christ,  who  offered  up  himself  through  the  eternal  Spirit  to  God. 
Christ  offered  the  sacrifice  to  please  God ;  and  being  appeased  by 
Christ,  he  offereth  his  gifts  to  us ;  as  Esau,  when  reconciled  to  Jacob, 
offered  him  gifts,  Gen.  xxxiii.  15. 

[2.]  Though  we  do  not  offer  a  sacrifice,  yet  we  remember  a  sacrifice 
offered  for  us ;  and  therefore  it  teacheth  us  how  to  be  rightly  con 
versant  about  such  a  duty.  The  use  of  the  sacrifices  was — (1.)  To 
exercise  brokenness  of  heart :  Ps.  li.  17,  '  The  sacrifices  of  God  are  a 
broken  heart.'  I  deserved  to  die,  tormented  by  the  wrath  of  God. 
(2.)  To  testify  faith  in  the  satisfaction  and  sacrifice  of  the  messiah  that 
was  to  come,  and  to  seek  reconciliation  with  God  by  him,  Lev.  i.  3. 
(3.)  To  express  their  hearty  thankfulness  to  God,  and  desire  to  please 
him  and  walk  with  him  in  a  course  of  true  obedience  :  Ps.  1.  5,  '  Gather 
my  saints  together  unto  me  ;  those  which  have  made  a  covenant  with 
me  by  sacrifice.'  Now,  if  we  would  come  as  Abel,  and  not  as  Cain, 
thus  must  we  do :  broken-hearted  sinners  must  remember  Christ,  and 
apply  him  to  the  comfort  of  their  souls,  and  make  use  of  this  duty  to 
that  end. 

[3.]  Though  it  be  no  sin-offering,  yet  it  is  a  thank-offering.  This 
in  the  text  was  in  part  so.  There  are  eucharistical  as  well  as  ilas- 
tical  sacrifices,  as  most  of  the  sacrifices  tinder  the  law :  Heb.  xiii.  15, 


VER.  4.]  SEIOIONS  UPON  HEBREWS  XL  445 

'  By  him  therefore  let  us  offer  the  sacrifice  of  praise  to  God  continually, 
even  the  fruit  of  our  lips,  giving  thanks  to  his  name.'  Hereby  you 
bind  yourselves  to  obedience  and  thankfulness  :  Rom.  xii.  1,  '  I  beseech 
you  therefore,  brethren,  by  the  mercies  of  God,  that  you  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  to  God,  which  is  your  reason 
able  service.' 

2.  What  we  are  to  expect — a  testimony  that  we  are  righteous — 
some  witness  from  God  of  the  acceptance  of  our  persons  and  gifts,  not 
extraordinary  by  fire  from  heaven,  but  by  the  Holy  Ghost :  Mat,  iii.  11, 
'  He  shall  baptize  you  with  the  Holy  Ghost,  and  with  fire.'  When  the 
Holy  Ghost  came  down  on  the  apostles,  '  there  appeared  unto  them 
cloven  tongues,  like  as  of  fire,  and  it  sat  upon  each  of  them,'  Acts  ii.  3. 
This  spirit  we  expect :  Eom.  viii.  16,  '  The  Spirit  itself  beareth  witness 
with  our  spirit,  that  we  are  the  children  of  God.'  And  in  token  that 
he  is  pleased  with  us  in  Christ,  he  feedeth  us  from  his  own  table. 


SERMON  XIIL 

By  faith  Abel  offered  unto  Godamore  excellent  sacrifice  than  Cain,  by 
which  he  obtained  loitness  that  he  was  righteous,  God  testifying  of 
his  gifts :  and  by  it  he,  being  dead,  yet  speaketh. — HEB.  xi.  4. 

IN  order  to  the  further  opening  this  text,  I  shall  handle  three  points — 

1.  That  carna!4men  may  join  with  the  people  of  God  in  external  duties 
of  worship. 

2.  Though  they  do  join,  yet  in  the  performance  of  them  there  is  a 
sensible  and  manifest  difference. 

3.  This  different  performance  ariseth  from  the  influence  and  efficacy 
of  faith. 

Doct.  1.  That  carnal  men  may  join  with  the  people  of  God  in  external 
duties  of  worship. 

We  see  in  the  first  worship  upon  record  there  is  a  Cain  and  an  Abel ; 
so  in  Christ's  parable  :  Luke  xviii.  10,  '  Two  men  went  up  into  the 
temple  to  pray ;  the  one  a  pharisee,  and  the  other  a  publican.'  And  our 
Lord  saith,  Mat.  xxvi.  41,  '  Two  women  shall  be  grinding  at  the  mill ; 
the  one  shall  be  taken,  and  the  other  left ; '  meaning,  the  one  shall  be 
taken  by  Christ  into  heaven,  and  the  other  left  for  devils  to  be  carried 
into  hell.  It  is  wonderfully  strange  that  God  should  make  such  a  distinc 
tion  ;  but  much  more  strange  that  two  persons  shall  be  praying  at  the 
throne  of  grace,  the  one  taken,  and  the  other  left.  The  reasons  of  this 
point,  why  carnal  men  do  join  in  external  duties  of  worship,  may  be- 
reduced  to  three  heads — 

1.  Natural  conscience  will  put  men  upon  worship. 

2.  Custom  will  direct  to  the  worship  then  in  use  and  fashion. 

3.  Carnal  impulses  will  add  force  and  vigour  to  the  performances. 
Take  all  together,  and  then  you  have  full  account  of  a  natural  man's 
devotion. 


446  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XIII. 

First,  Natural  conscience  will  put  men  upon  worship.  There  are 
some  few  principles  that  are  escaped  out  of  the  ruins  of  the  fall ;  as  Job's 
messengers,  '  I  only  am  escaped  alone  to  tell  thee,'  Job  i.  16.  There  is 
a  little  common  light  left  to  tell  us  that  there  is  a  God,  and,  by  conse 
quence,  that  this  God  must  be  worshipped  by  the  creature.  Therefore 
mere  natural  conscience  may  suggest  worship,  and  check  for  the  omis 
sion  of  it ;  especially  when  we  are  serious,  and  natural  light  is  clear  and 
undisturbed,  and  men  give  their  consciences  leave  to  speak  out.  The 
very  heathens  were  sensible  of  the  necessity  of  worship,  and  often  speak 
of  beginning  all  enterprises  with  God,  and  say  men  must  be  praying  to 
God  if  they  would  have  a  blessing  upon  their  affairs.  The  apostle  saith, 
Rom.  ii.  14,  the  heathens  had  '  the  work  of  the  law  written  upon  their 
hearts ; '  that  is,  the  external  part  of  obedience,  the  outward  part  of 
worship,  and  avoiding  gross  sins.  And  the  conscience  of  every  natural 
man  is  like  that  of  the  heathens,  only  somewhat  more  enlightened  by 
living  in  the  church.  But  until  they  are  regenerate  they  have  nothing 
but  the  light  of  nature  to  guide  them,  though  improved  by  custom,  edu 
cation  and  literal  instruction  ;  and  whatever  they  do,  they  do  it  out  of 
the  dictate  of  natural  conscience.  Natural  men  are  loth  to  be  wholly 
without  worship.  Conscience,  like  the  stomach,  must  be  filled,  and  have 
something  to  pacify  it,  lest  it  should  bark  at  us,  and  reproach  us  all  the 
day  long.  Men  must  put  on  the  garb  of  religion,  or  their  own  conscience 
will  not  let  them  be  quiet.  Thoughts  will  excuse  or  accuse,  though 
blindly,  and  with  much  imperfection ;  and  though  carnal  men  are  slight 
in  their  duties,  yet  duty  there  must  be. 

Secondly,  Custom  will  put  us  upon  the  worship  then  in  use  and 
practice.  Natural  conscience  will  tell  us  that  God  is  to  be  wor 
shipped  ;  but  how,  it  learneth  from  custom  and  education :  so  Ezek. 
xxxiii.  31,  'They  come  unto  thee  as  the  people  come;'  that  is  accord 
ing  to  the  manner  of  religion  then  in  fashion,  according  to  the 
devotion  of  the  times.  And  therefore  carnal  men  go  on  coldly  in  the 
run  and  tract  of  accustomed  and  practised  duties.  Non  exploratis 
rationibus  traditionis,  saith  Cyprian  :  they  take  up  duties  upon  trust, 
and  they  look  not  so  much  to  the  reason  and  nature  of  worship,  as  to 
the  custom  and  practice  of  it.  Cain  went  up  with  Abel  '  in  process  of 
time,'  or  at  the  year's  end,  the  stated  time  of  worship ;  so  do  men  pray, 
hear,  keep  the  sabbath  according  to  their  light,  and  when  the  laws  of 
their  country  and  the  awe  of  their  education  challenge  these  duties  at 
their  hands :  Ephes.  ii.  2,  '  Ye  walked  according  to  the  course  of  this 
world  (KO.T  aiwva,  according  to  the  time  ;  the  apostle  means  in  gentile 
worship,  as  well  as  in  the  vanity  of  their  conversations — '  according  to 
the  doings,  or  trade,  of  Israel,'  2  Chron.  xvii.  4.  So  the  Geneva  trans 
lation  and  the  Hebrew  word  signifieth.)  Men  do  according  to  the 
common  trade  and  rate  of  duty.  All  a  natural  man's  religion  is  but 
cold  conformity  to  what  others  practise  ;  and  their  worship  riseth  higher 
and  higher  according  to  the  rate  of  their  company  and  education.  That 
custom  hath  a  main  influnce  upon  their  acts  of  devotion  and  religion 
is  clear,  because  they  do  not  so  much  look  to  the  nature  of  ordinances 
as  to  what  hath  been  practised  in  and  about  them,  and  do  not  regard 
the  reason  and  occasion  of  duties  so  much  as  use  and  custom.  This  is 
clear  by  the  instance  of  that  case  so  solemnly  propounded :  Zech.  i.  3, 


VEB.  4.] 


SERMONS  UPON  HEBREWS  XL 


447 


'  Should  I  weep  in  the  fifth  month,  separating  myself,  as  I  have  done 
these  so  many  years  ?  '  Mark  the  reason  and  impulse  ;  for  the  under 
standing  of  which  you  must  know  that  the  Jews  in  the  fifth  month  kept 
a  day  for  the  temple  ;  for  you  shall  see,  2  Kings  xxv.  8,  9,  the  destruc 
tion  of  the  temple  happened  at  that  time,  therefore  every  seventh  day 
in  the  fifth  month  they  kept  an  anniversary  fast  in  remembrance  of  the 
temple;  but  now  they  were  returned  from  their  captivity,  and  the 
temple  re-edified,  and  God's  service  restored,  and  yet  they  make  it  a 
solemn  case  whether  they  should  do  it,  because  they  had  done  it  these 
many  years.  Men  are  loth  to  quit  a  custom  in  religion,  though  the 
reason  of  it  be  gone ;  for  they  look  more  to  the  practice  of  men  than 
the  nature  of  the  ordinance.  As  some  of  our  ceremonies  were  first 
practised  upon  special  occasion  in  the  primitive  church,  though  others 
came  in  afterwards  by  superstition  and  corruption,  yet  when  the  reason 
is  gone,  men  would  continue  the  rite,  and  are  loth  to  quit  their  old  custom, 
and  think  worship  is  suppressed  with  a  vain  rite  because  this  is  the 
main  principle  which  puts  them  upon  work,  practice,  and  custom. 

Thirdly,  Carnal  impulses  will  add  force  and  vigour  to  the  perform 
ance.  The  ordinances  of  God  may  conduce  to  some  end  that  suiteth  with 
corrupt  nature,  and  upon  that  account  and  reason  men  will  be  earnest 
and  busy.  . 

There  are  two  carnal  ends  upon  which  men  act  in  duties  of  religion 
— vainglory  and  secular  advantage. 

1.  Vainglory.     Men  join  with  the  people  of  God  in  actions  of  wor 
ship  that  they  may  have  occasion  to  discover  their  parts  with  the  more 
applause.     The  apostle  speaks  of  some  that '  preached  the  gospel  out  of 
envy,'  Phil.  i.  15  ;  to  rival  the  apostle  in  his  esteem,  that  they  might 
set  up  their  own  worth.     And  that  is  the  reason  why  the  apostle  would 
not  have  novices  or  young  men  called  to  the  office  of  public  teaching  : 
1  Tim.  iii.  6,  '  Not  a  novice,  lest,  being  lifted  up  with  pride,  he  fall  into 
the  condemnation  of  the  devil/  that  is,  lest,  being  unmortified,  they 
should  debauch  the  ordinances  of  God  to  the  service  of  their  own  pride 
and  ambitious  affectation.     That  vainglory  is  a  main  principle  to  put 
men  upon  praying,  preaching,  conference,  or  any  duty  wherein  there  is 
some  exercise  of  gifts,  is  clear,  because  in  public  duties  that  are  open, 
and  liable  to  the  observance  of  others,  men  put  forth  themselves  with 
the  greatest  "vigour,  quickness,  and  strength;  whereas  in  private  addresses 
to  God  they  are  more  slight  and  careless.     A  Christian  is  best  tried  and 
exercised  in  private  and  secret  intercourses  between  God  and  his  soul ; 
where  they  spread  their  own  case  before  God,  there  they  enjoy  most 
communion  with  God,  therefore  there  they  find  most  quickening  and 
enlargement.     A  man  cannot  so  well  taste  his  spirit,  and  discern  the 
working  of  it  in  public  addresses,  because  other  men's  concernments 
and  necessities  are  taken  up  in  prayer,  and  he  cannot  be  so  affected  as 
in  his  own  case.     Besides  when  the  address  is  directly  to  God,  he  should 
have  our  best,  for  certainly  he  bids  most  for  our  affections.     What  is 
the  applause  of  men  to  the  inward  approbation  of  God,  sealed  up  to 
us  by  the  testimony  of  the  Spirit  ?     What  is  vainglory  to  eternal  glory  ? 

2.  Another  carnal  principle  is  secular  aims  and  advantages.     It  is 
the  great  wisdom  of  God  to  mingle  our  concernments  with  his  own  ; 
else  few  would  mind  religion,  and  exercise  their  gifts  for  the  benefit  of 


448  SERMONS  UPON  HEBREWS  XI.  [SER.  XIII. 

the  church.  Carnal  fuel  keeps  in  the  fire  of  most  men's  devotions.  I 
say  God  hath  so  coupled  our  interest  with  his  own,  that  in  duties  most 
are  swayed  with  a  carnal  bias  and  secular  respect,  and  they  go  of  their 
own  errand,  out  of  a  mere  carnal  respect,  to  gratify  their  private  interest, 
when  they  pretend  most  to  do  God's  business ;  as  those  that  '  followed 
Christ  for  the  loaves/  John  vi.  26.  Quandoquidem  panis  Christijam 
pinguis  factus  est,  &c. — because  Christ's  bread  is  buttered  with  worldly 
conveniences,  religion  hath  many  to  follow  it:  there  are  esteem,  honour, 
countenance,  maintenance  that  follow  duties  of  religion,  therefore  they 
are  merely  done  with  respect  to  those  low  and  base  ends.  Duties  of 
the  first  table  are  not  costly,  and  most  apt  to  be  counterfeited.  Christ 
speaks  of  some  'that  made  long  prayers  to  devour  widows'  houses,'  Mat. 
xxiii.  14.  The  meaning  is,  that  they  might  be  thought  godly  and  con 
scientious,  and  so  be  intrusted  with  the  estates  of  widows  and  orphans, 
or  draw  contributions.  Many  times  in  holy  duties  invocation  of  the 
name  of  God  is  made  to  serve  the  concernment  of  the  shop,  and  religion 
is  pretended  to  countenance  base  aims.  This  is  the  great  difference 
between  a  carnal  and  godly  man  :  the  one  performs  all  his  civil  duties 
with  religious  aims  ;  the  other  performs  all  his  religious  duties  with 
secular  aims.  Self  is  the  main  motive  of  their  respects  to  God  ;  and 
as  they  act  in  their  own  strength,  so  to  their  own  ends. 

Use  1.  It  serves  to  inform  us  that  the  bare  performance  of  the  duties 
of  religion  is  no  gracious  evidence.  Cain  may  sacrifice  as  well  as  Abel. 
A  Christian  is  rather  tried  by  his  graces  than  by  his  duties  ;  and  yet 
this  is  the  usual  fallacy,  the  paralogism  and  false  reason  that  we  put 
upon  our  own  consciences.  We  secure  ourselves  upon  no  other  grounds 
but  this,  because  we  are  conversant  in  holy  duties.  All  the  claim  and 
title  most  men  have  to  heaven  is  only  some  external  acts  of  duty ;  they 
pray,  and  hear,  and  keep  the  sabbath,  as  the  people  used  to  do  :  James 
i.  21,  'Be  ye  doers  of  the  word  and  not  hearers  only,  deceiving  your  own 
souls.'  The  word  is — 7rapa\oyi$/j,€voi,,  '  putting  a  false  reasoning 
upon  yourselves.  We  reason  thus,  He  that  hears  the  word  shall  be  ever 
lastingly  happy :  but  I  am  a  hearer  of  the  word.  Oh  !  saith  the  apostle, 
'  be  not  hearers  only.'  And  though  the  premisses  come  last  in  sight,  yet 
we  hold  fast  the  conclusion,  and  think  ourselves  to  be  in  a  sure  estate  ; 
and  this  is  all  the  ground  of  our  confidence,  an  act  of  duty.  Mat.  vii. 
24,  the  foolish  builder  represents  those  that  lay  the  ground  of  their  con 
fidence  in  bare  attendance  on  religious  duties.  Foolish  men  will  raise 
a  high  Babel  of  confidence  upon  the  weakest  foundation  that  may  be  ; 
they  are  apt  to  rest  upon  unwarrantable  evidences ;  they  think  they 
must  needs  be  saved  because  they  hear  the  word  and  pray  in  the  name 
of  Christ  Do  but  search  what  are  your  evidences  and  foundations 
upon  which  you  build.  Some  live  only  by  guess,  and  devout  aims  and 
conjectures,  and  never  consider  upon  what  terms  they  stand  with  God  ; 
others  content  themselves  with  very  slight  evidences,  and  think  their 
hearts  are  good  merely  because  they  practise  some  external  duties. 
Thou  prayest,  so  many  a  pharisee ;  thou  worshippest  God  in  the  time 
of  the  solemn  returns  of  duty,  so  did  Cain  ;  and  therefore  build  not 
upon  these  things.  But  because  this  is  a  conceit  deeply  rooted  in  our 
nature,  I  shall  lay  down  a  few  convictive  propositions. 

1.  The  bare  performance  of  any  outward  duty  is  not  enough  to  endear 


YKK.  4.]  SERMONS  UPON  HEBKKWS  xi.  449 

you  to  God.  God  doth  not  look  to  the  outward  acts,  but  to  the  frame 
of  the  spirit.  You  may  cheat  conscience  and  deceive  man  by  these  out 
ward  acts  of  duty,  but  God  is  not  mocked.  When  he  comes  to  weigh 
the  action,  he  doth  not  consider  the  fair  pretence,  but  the  disposition 
of  the  heart :  Prov.  xvi.  2,  '  The  Lord  weigheth  the  spirits  ; '  he  looks 
that  the  aim  should  be  as  good  as  the  action,  and  the.  principle  every 
way  as  good  as  the  performance.  If  we  did  but  go  to  the  balance  of 
the  sanctuary  and  weigh  our  spirits,  we  should  not  be  so  carnally  confi 
dent  as  usually  we  are.  Heathens  did  regard  epyov  vo^ov,  Kom.  ii. 
15,  '  Which  show  the  work  of  the  law  written  in  their  hearts.' 

2.  A  man  may  miscarry  though  he  be  employed  in  the  highest  minis 
tries  and  duties  of  religion.     You  shall  see  among  other  things  that 
are  pleaded  in  the  day  of  judgment  this  is  one:  Mat.  vii.  23,  'We  have 
prophesied  in  thy  name,  and  in  thy  name  cast  out  devils  ;'  consider,  a  man 
may  do  great  service  in  the  church,  and  yet  come  short  of  heaven  ;  cast 
out  devils,  and  yet  be  cast  out  among  devils ;  a  man  may  not  only  be 
a  hearer,  but  a  preacher  of  the  word ;  they  may  prophesy  in  Christ's 
name,  and  yet  he  will  not  own  them.     0  the  sad  case  of  such  !     Like 
the  way-marks  set  up  in  high-ways,  that  direct  others  to  travel,  but  do 
not  stir  themselves ;  after  they  have  taught  others,  they  themselves  are 
cast-aways  :  or  like  those  that  made  Noah's  ark  to  save  others,  and 
were  drowned  themselves  in  the  water :  or  like  the  moon  which  gives 
light  to  others,  but  it  hath  none  rooted  in  its  own  body ;   they  may 
do  much  service  for  Christ,  yet  be  in  a  bad  condition. 

3.  The  heart  may  be  somewhat  exercised  in  duty,  and  yet  it  is  no 
gracious  evidence.    There  may  be  an  exercise  of  memory,  wit,  and  inven 
tion  in  and  about  the  service  of  God,  yet  all  this  while  the  heart  not  right. 
Christians  are  not  measured  by  their  gifts,  but  by  their  graces.     Gifts 
are  for  the  body,  the  church  ;  therefore  they  may  be  bestowed  some 
times  upon  carnal  men,  and  poured  out  in  a  large  measure  on  them : 
1  Cor.  xiii.  1,  '  Though  I  speak  with  the  tongue  of  men  and  angels,  and 
have  not  charity,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal.' 
Parts  make  but  an  empty  sound.     That  is  not  the  more  excellent 
way. 

4.  There  may  be  some  exercise  of  affection,  and  yet  men  may  mis 
carry  ;  as  there  may  be  an  exercise  of  joy  in  duties,  and  grief  in  the 
defect  of  duties. 

[1.]  There  may  be  some  kind  of  joy  in  duties.  The  stony  ground 
'received  the  word  with  joy,'  Mat.  xiii.  20.  Men,  out  of  a  carnal  respect, 
may  delight  in  the  ordinances  of  God.  A  judicious  man  may  delight 
injudicious  preaching,  and  take  pleasure  in  the  gifts  of  the  minister 
and  the  gracefulness  of  his  utterance,  when  there  is  no  grace  in,  the 
heart :  Ezek.  xxxiii.  32,  '  Thou  art  unto  them  as  a  very  lovely  song  of 
one  that  hath  a  pleasant  voice,  and  can  play  well  on  an  instrument. 
They  take  delight  in  the  tunable  cadency  of  expressions,  but  yet  '  they 
hear  thy  words,  and  do  them  not.'  Men  may  delight  in  the  carnal  part 
of  ordinances  when  there  is  no  true,  real,  and  spiritual  delight  in  the 
soul.  There  is  a  higher  delight  than  all  this,  which  seems  spiritual, 
but  is  not,  when  a  man  delights  and  finds  contentment  in  the  exercise 
of  his  own  gifts  rather  than  in  communion  with  God.  There  is  a  secret 
complacency,  a  tickling  of  the  heart  at  the  conceit  of  our  own  worth,  in 

VOL.  XIII.  2  F 


450  SERMONS  UPON  HEBREWS  XI.  [SttR.  XIII. 

the  carriage  of  a  duty,  when  wo  come  off  roundly,  when  parts  have  their 
free  course  and  career;  and  this  not  only  in  public,  where  we  have 
an  advantage  to  discover  our  parts  with  applause,  but  many  times  in 
private  intercourses  between  God  and  our  souls,  to  which  no  eye  is  con 
scious.  When  a  man  is  conceited  of  his  gifts  and  abilities,  he  may 
delight  in  the  exercise  of  them.  Whatever  we  have,  the  worth  of  it  is 
known  in  the  exercise ;  especially  gifts,  for  they  are  of  the  nature  of 
those  things  that  are  7rpo>-  aXXo,  not  for  enjoyment,  but  use.  There 
fore  a  man  that  hath  a  high  conceit  of  .his  gifts  for  praying,  preaching, 
and  conference  may  take  a  carnal  delight  in  the  exercise  of  them. 
Nature  takes  delight  in  the  exercise  of  its  own  gifts  ;  as  when  parts 
are  vigorous,  the  tongue  can  speak  much  and  well,  invention  is  quick 
and  fresh.  A  man  feedeth  his  own  pride  by  the  excellency  of 
speech. 

[2.]  There  may  be  some  grief  for  the  defects  of  duty  which  yet  is  not 
right;  as  when  the  heart  is  troubled  for  outward  defects  rather  than 
inward,  for  weakness  and  brokenness  of  expression  rather  than  dead  ness 
of  spirit,  and  we  look  more  to  the  liveliness  and  freshness  of  parts  than 
of  graces.  It  is  true  God  should  be  served  with  all  we  have,  with  the 
vigour  of  parts  as  well  as  the  exercise  of  grace  ;  and  therefore  it  is  just 
matter  of  grief  to  a  child  of  God  when  he  cannot  have  his  senses  exer 
cised,  and  nature  is  not  ready  to  serve  grace.  But  I  say  when  we  are 
onlvv  troubled  for  outward  defects,  for  deficiency  or  lameness  of  parts 
and  do  not  look  at  the  exercise  of  grace,  the  heart  is  not  right  with 
God.  There  may  be  a  great  deal  of  hardness  of  heart  and  flatness  of 
affections  when  parts  are  quick  and  fresh,  but  then  the  heart  is  not 
troubled;  as  a  man  may  be  copious  in  confession,  and  declaim  against 
sin  with  much  ornament  and  passionateness  of  speech,  and  yet  he  is 
not  touched,  though  he  findeth  no  acts  of  spiritual  shame  and  remorse. 
Should  we  but  confess  half  so  much  to  man  against  ourselves  as  we  do 
against  God,  and  should  we  implead  ourselves  at  the  bar  of  men  as  we 
do  at  the  bar  of  God,  there  would  be  greater  exercise  of  remorse.  But 
we  are  not  ashamed  when  we  represent  our  case  before 'God.  And  if  a 
man  should  be  ashamed  of  the  fillhinoss  of  his  life,  it  should  be  rather 
in  confession  before  God  than  man  ;  for  man  fs  but  his  guilty  fellow- 
creature.  On  the  contrary,  the  heart  may  be  truly  affected  when  the 
language  is  troubled  and  broken,  and  there  may  be  much  vehemency 
of  spirit  when  we  cannot  find  words  to  give  it  vent  to  God.  We  read 
Moses  cried  to  God,  and  yet  of  no  words  he  spake,  Exod.  viii.  12.  And 
.  the  Spirit's  assistance  is  not  to  give  us  words,  but  he  helps  our  infirmities 
with  sighs  and  groans,  Rom.  viii.  26.  There  is  a  language  in  sighs 
and  .groans  ;  they  make  the  best  melody  in  the  ears  of  God,  even  when 
the  speech  is  troubled  and  broken. 

5.  It  is  not  enough  to  make  conscience  of  the  duties  that  we  perform. 
Natural  men  may  engage  in  the  acts  of  worship  upon  the  mere  en 
forcement  of  natural  conscience ;  as  the  mariners  in  their  distress 
'called  every  one  upon  his  God,'  Jonah  i.  5  :  it  is  but  a  carnal  principle 
and  impulse.  Now  because  it  is  a  hard  matter  to  distinguish  the 
•workings  of  natural  conscience  from  the  workings  of  grace,  I  shall 
give  you  some  notes.  When  we  work  out  of  natural  conscience,  it  may 
be  discerned  several  ways. 


VER.  4.1  SERMONS  UPON  HEBREWS  XL  451 

[1.]  It  usually  smites  for  total  omissions,  not  for  spiritual  neglects 
and  perfunctory  performances.  There  will  be  restless  accusations  in 
the  heart  if  a  man  totally  omit  duty;  but  the  conscience  doth  not 
smite  for  customariness  of  spirit  in  praying  and  hearing. 

[2.]  Natural  conscience  works  chiefly  by  the  means  of  slavish  fear, 
by  the  terror  and  awe  that  it  impresseth  upon  the  spirit.  Faith  works 
by  love,  hut  natural  conscience  works  by  fear  ;  and  so  the  working  of 
it  may  be  known,  because  it  is  altogether  from  the  threatenings  in 
the  word,  as  faith  doth  from  the  promises  arid  mercies  of  God:  Rom. 
xii.  1,  'I  beseech  you,  brethren,  by  the  mercies  of  God,'  &c.  Natural 
conscience  works  from  hell,  and  from  our  own  disquiet.  Faith  carrieth 
a  man  out  of  himself,  and  casts  all  his  actions  and  affections  into  the 
mould  of  the  word ;  but  carnal  men  are  forced  to  it  by  the  rack  of 
their  own  thoughts,  and  considerations  taken  from  hell  and  torment. 
It  is  true  we  must  believe  the  threatenings  of  the  word  as  well  as  the 
promises  ;  but  love  hath  the  greatest  stroke  in  all  their  duties :  2  Cor. 
v.  11,  'Knowing  therefore  the  terrors  of  the  Lord,  we  persuade  men.' 
That  wae  one  reason  which  did  engage  him  to  faithfulness  in  preaching 
the  word  ;  compare  it  with  ver.  14, '  The  love  of  Christ  constraineth  us.' 

[3.]  Natural  conscience  doth  not  do  duties  out  of  gratitude  or 
thankfulness,  but  the  great  gospel- principle  is  gratitude.  If  there 
were  no  law  to  bind  a  regenerate  man,  yet  he  would  not  be  ungrateful 
to  God;  but  nature  is  rather  prone  to  a  sin-offering  than  a  thank- 
offering.  When  our  consciences  are  troubled,  that  we  may  lick 
ourselves  whole  again,  then  carnal  men  would  perform  duties,  but  not 
out  of  thankfulness  to  God.  Under  the  law,  when  they  came  with 
their  burnt-offerings,  they  were  to  offer  to  God  a  thank-offering,  Lev. 
vi.  12.  God  will  have  thankfulness  attend  all  our  obedience ;  but 
nature  only  performs  duties  when  we  are  troubled. 

[4.]  Natural  conscience  conviuceth  us  of  the  duty,  but  not  of  the 
goodness  of  the  duty  ;  it  shows  us  the  need,  but  not  the  worth  of 
worship;  therefore  there  is  a  rising  of  heart,  and  a  great  deal  of 
prejudice  against  that  we  perform.  It  makes  a  man  to  do  duties, 
because  he  dares  not  do  otherwise.  Still  the  service  of  God  is  a  burden 
and  a  weariness  :  they  look  upon  God  as  an  austere  and  hard  master, 
Mat.  xxv.  24.  They  think  God  is  too  strict,  too  exact,  and  deals  with 
them  upon  justice  ;  but  where  love  and  grace  is  the  principle,  there 
'  the  commandments  are  not  grievous,'  1  John  v.  3  ;  but  we  act  with  a 
great  deal  of  delight  and  complacency  in  them. 

[5.]  Natural  conscience  works  but  at  times,  when  convictions  are 
strongest ;  it  makes  us  mind  duty  in  a  sick  qualm.  When  terror 
flashes  in  the  face  of  a  natural  man,  then  he  will  apply  himself  to  God. 
Usually  a  natural  conscience  doth  use  duties  just  as  we  take  strong 
waters,  not  for  a  constant  drink, — then  they  would  mar  the  stomach, 
— but  only  to  help  us  at  a  pang;  so  when  we  are  in  trouble,  then 
nature  chiefly  puts  us  upon  duty,  then  we  are  most  enlarged  and 
quickened:  Hos.  v.  15,  'In  their  affliction  they  will  seek  me  early;' 
when  distress  is  laid  upon  them:  Jer.  ii.  27,  'In  the  time  of  their 
trouble  they  will  cry,  Lord  !  save  us.'  All  the  duties  of  natural  men 
are  forced  out  of  them,  like  water  out  of  a  still,  by  a  sense  of  wrath; 
they  come  not  so  freely  as  from  a  sense  of  love. 


452  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XIV. 

Use  2.  If  it  be  so,  that  carnal  men  may  join  with  the  people  of  God 
in  duties  of  worship,  here  is  direction  ;  in  all  your  duties  put  your 
hearts  to  this  question,  Wherein  do  I  excel  a  hypocrite  ?  So  far  a 
natural  man  may  go.  As  Christ  said,  Mat.  v.  47,  '  Do  not  even  the 
publicans  the  same?'  When  thou  art  praying  and  hearing,  and  thy 
heart  doth  not  go  out  with  such  delight  and  complacency  to  God,  say, 
May  not  a  carnal  man  do  this  ?  A  Christian  should  do  duties  in  a 
distinguishing  manner,  that  there  should  be  a  sensible  difference 
between  them  and  others. 

Ques.  But  you  will  say,  wherein  lies  the  essential  difference  between 
the  performances  of  carnal  men  and  the  children  of  God  ?  This  must 
be  the  work  of  the  next  doctrine. 


SERMON  XIV. 

By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  ivitness  that  he  was  righteous,  God  testifying 
of  his  gifts ;  and  by  it  he,  being  dead,  yet  speaketh — HEB.  xi.  4. 

Doct.  2.  That  there  is  a  sensible  difference  between  the  godly  and  the 
wicked  in  their  several  duties  and  performances. 

1.  Why  it  is  so  ? 

2.  What  is  the  difference  ? 

First,  Why  the  children  of  God  act  in  a  different  manner  than  the 
wicked  ? 

Ans.  They  have  another  nature,  and  other  assistance. 

1.  They  have  another  nature  than  wicked  men.     Water  can  rise  no 
higher  than  its  fountain ;  acts  are  according  to  their  causes ;  nature 
can  but  produce  a  natural  act.     The  children  of  God  have  the  spirit 
of  grace  bestowed  upon  them  :  Zech.  xii.  10,  '  I  will  pour  upon  them 
the  spirit  of  grace  and  of  supplication.'     First  of  grace,  then  of  suppli 
cation  ;  therefore  their  addresses  come  out  of  a  principle  of  grace.     A 
new  work  requires  a  new  nature.     As  Christ  spake  in  the  matter  of 
fasting :  Mat.  ix.  12,  '  New  wine  must  not  be  put  into  old  bottles ; ' 
new  wine  and  old  bottles  will  never  suit.     Duties  well  done  will  make 
natural  men  either  weary  of  their  natural  estate,  or  their  natural  estate 
will  make  them  quite  weary  of  their  duty. 

2.  They  have  other  assistance.     The  children  of  God  have  a  mighty 
Spirit  to  help  them :  Jude  20,  '  Praying  in  the  Holy  Ghost.'     They 
pray  not  merely  by  the  strength  of  parts,  but  by  the  Spirit.     Natural 
men  have  only  the  rigour  of  natural  parts,  and  some  general  assistance, 
whereby  their  gifts  are  heightened  for  the  use  of  the  church  and  good 
of  the  body,  but  they  have  not  the  special  operation  of  the  Holy  Ghost ; 
therefore,  let  them  do  what  they  can,  they  can  never  get  up  their 
worship  to  that  height  and  latitude  unto  which  godly  men  are  raised. 
Look  as  in  Elijah's  time,  1  Kings  xviii.  38,  there  was  a  contest  between 
him  and  Baal's  priests,  the  fire  came  down  and  devoured  Elijah's 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  453 

sacrifice.  But  Baal's  priests  might  fetch  blood  from  themselves,  but 
not  fire  from  heaven ;  so  carnal  men  may  force  nature,  beat  themselves, 
cut  their  flesh,  but  their  sacrifice  will  not  burn ;  there  is  no  holy 
liarne  by  which  their  hearts  are  heightened  and  carried  out  as  Christians  ; 
they  act  in  their  own  strength,  and  to  their  own  ends,  therefore  there 
must  need  be  a  difference. 

Secondly,  Wherein  lies  the  difference  between  the  worship  of  the 
godly  and  the  worship  of  carnal  men  that  live  in  the  church?  I 
answer,  In  three  things  mainly — in  the  principle,  in  the  manner,  and 
in  the  end. 

1.  In  the  principle.  Natural  men  do  nothing  out  of  the  constraints 
of  love,  but  out  of  the  enforcement  of  conscience ;  duty  is  not  their 
delight,  but  burden.  Cain's  sacrifice  was  tendered  rather  like  a  fine, 
than  an  offering ;  so  are  all  their  services.  There  are  several  sorts  of 
principles  of  worship:  some  are  altogether  false  and  rotten,  some 
tolerable,  some  good,  and  some  are  excellent. 

[1.]  Some  are  altogether  false  and  rotten ;  as  custom,  and  the  statutes 
of  men.  Thus  it  is  with  wicked  men,  there  is  more  of  conformity 
than  devotion ;  their  worship  is  not  so  much  an  act  of  religion  as  of 
man  observance.  Men  do  as  they  learn  of  their  fathers,  or  as  authority 
commands,  or  as  others  expect  from  them. 

[2.]  Some  principles  are  more  tolerable;  as  enforcement  of  con- 
science,  fear  of  eternal  torment,  natural  desire  of  welfare  and  salvation. 
Men  must  pray,  and  keep  up  some  worship,  else  they  are  afraid  they 
shall  be  damned.  Alas !  this  is  but  a  natural  act  of  self-love.  Our 
salvation  is  never  regularly  desired  but  with  subordination  to  God's 
glory.  Or  else  they  do  it  out  of  hope  of  temporal  mercies.  Men  pray 
that  God  may  bless  them  in  their  calling;  constant  observation  of 
worship  brings  in  a  blessing,  therefore  they  pray  out  of  such  a  low- 
end  :  Hosea  vii.  14,  '  They  howl  upon  their  beds,'  saith  the  prophet, 
'  for  corn,  wine,  and  oil.'  This  is  but  a  brutish  cry  :  beasts  will  howl 
for  things  they  stand  in  need  of;  so  men  may  pray  for  outward 
conveniences  without  any  grace.  Consider,  God's  worship  must  not 
have  an  end  beneath  itself.  We  act  preposterously,  and  not  according 
to  the  laws  of  reason,  when  the  means  are  more  noble  than  the  end, 
and  worship  is  prostituted  to  such  a  base  end  as  merely  to  serve  our 
outward  conveniences ;  when  self  is  the  end  of  prayer,  it  is  not  worship, 
but  self-seeking.  All  gracious  actions  are  to  have  a  reference  and 
ordination  to  God,  therefore  the  spiritual  life  is  called  'a  living  to  God," 
Gal.  ii.  10 ;  much  more  acts  of  worship,  which  are  more  raised 
operations  of  the  spiritual  life ;  there  the  addresses  are  more  directly 
to  God,  and  therefore  must  not  be  prostituted  to  a  common  use. 

[3.]  There  are  some  good  and  sound  principles,  though  in  the  lower 
form  of  good  things ;  that  is,  when  duties  are  done  out  of  an  enlightened 
conscience,  and  with  respect  to  the  command,  and  the  general  rewards 
and  compensations  of  religion.  It  is  true,  acts  thus  done,  upon  these 
principles,  are  rightly  done,  because  they  are  done  in  faith  and  obedience, 
which  is  that  which  constitutes  and  makes  up  the  essence  of  a  religious 
act ;  and  usually  these  are  the  first  dispositions  of  the  soul  after  grace 
is  first  received.  Therefore  the  apostle  saith, '  He  that  cometh ' — 
,  or  is  coming  on — '  to  God,'  his  main  work  is  to '  believe 


454  SERMONS  UPON  HEBREWS  XI.  [SER.  XIV. 

that  God  is,  and  that  God  is  a  rewarder  of  them  that  diligently  seek  him,' 
Heb.  xi.  6.  He  is  to  act  his  faitli  upon  the  reward  God  hath  promised, 
and  obedience  upon  the  duty  lie  hath  required. 

[4.]  There  are  more  excellent  and  raised  principles  of  worship;  and 
that  is  when  duties  are  done  out  of  a  grateful  remembrance  of  God's 
mercy  to  us  in  Christ,  to  testify  our  thankfulness  to  God  :  Luke  i  74, 
'  That  we,  being  delivered  out  of  the  hands  of  our  enemies,  might  serve 
him  without  fear  ; '  or  else  when  they  are  done  out  of  a  pure  love  to 
God,  because  we  delight  in  his  presence.  Job  xxvii.  10  makes  that 
the  note  of  a  hypocrite,  'Will  he  delight  himself  in  the  Almighty? 
will  he  always  call  upon  God?'  A  vile  carnal  man,  natural  conscience 
will  make  him  call  upon  God  in  his  straits  ,  but  doth  he  this  out  of 
delight?  or  else  from  the  excellency  and  sweetness  of  the  work  of 
obedience?  as,  Ps.  cxix.  140,  'Thy  law  is  very  pure,  therefore  thy 
servant  loveth  it,'  when  a  man  can  love  pure  and  holy  duties  because 
they  are  pure  and  holy,  and  for  that  very  reason.  Though  there  were 
no  heaven  nor  hell,  yet  a  child  of  God  finds  such  a  privilege  in  worship, 
and  such  a  sweetness  in  communion  with  God,  that  he  cannot  omit  it. 
What  delight  can  be  more  sweet  and  ravishing  to  their  souls  than 
communion  with  God  ?  God  usually  carrieth  men  on  from  one 
sort  of  principles  to  another :  first  from  those  that  are  sinful 
to  those  that  are  tolerable ,  then  to  those  that  are  good ;  then  to 
those  that  are  rare  and  excellent.  First  he  brings  them  on  from  custom 
to  conscience  ;  then  from  conscience  to  obedience ;  then  from  obedience 
to  delight,  to  see  the  beauty  of  his  ordinances  and  sweetness  of  his 
ways. 

2.  There  is  a  difference  in  the  manner  how  these  duties  are  to  be 
performed  ;  this  is  to  be  regarded  as  well  as  the  matter.  A  man  may  sin 
in  doing  good,  but  he  can  never  sin  in  doing  well.  A  man  may  sin 
though  the  matter  be  lawful,  for  the  manner  is  all:  Luke  viii.  18,  '  Take 
heed  how  you  hear/  saith  Christ ;  not  only  that  you  hear,  but  how  you 
hear.  A  man  must  not  only  make  conscience  of  the  very  act  of  worship, 
but  of  the  manner  how  he  performs  it.  There  are  several  dif 
ferences  between  the  children  of  God  and  others  in  the  manner 
of  worship;  it  must  be  done  humbly,  reverently,  affectionately. 

[1.]  It  must  be  done  humbly.  It  is  not  worship  without  it;  they 
have  a  deep  sense  of  their  own  vileness.  In  scripture  the  saints  of  the 
Most  High  in  all  their  addresses  to  God,  have  always  low  thoughts  of 
themselves  ;  as  the  centurion  :  Mat.  viii,  8,  'Lord,  I  am  not  worthy  that 
thou  shouldst  come  under  my  roof ;'  and  the  great  example  of  faitli, 
Abraham — 'C  Lord,  Iain  but  dust  and  ashes,'  Gen.  xviii.  27.  When 
we  come  to  converse  with  God,  it  will  put  us  in  remembrance  of  our 
distance.  Rev.  v.  8',  '  The  elders  fell  down  before  the  Lamb.'  There 
will  be  a  comparing  of  ourselves  with  God.  Alas!  what  is  our  drop  to 
his  ocean  ?  What  is  a  candle  before  the  sun  ?  The  children  of  God 
shrink  into  nothing,  whether  you  respect  the  benefit  they  receive,  or  the 
glory  of  God's  presence  in  worship.  Gen.  xvii.  3,  when  God  came  to 
tender  his  covenant  to  Abraham,  'he  fell  upon  his  face,'  in  humble 
adoration  of  God,  because  of  the  richness  of  his  bounty.  So  when  you 
consider  the  glory  and  majesty  of  God,  you  must  humbly  adore  in  the 
presence  of  God. 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  455 

[2.]  Ton  must  come  with  reverence:  Eccles.  v.  1,  'Keep  thy  foot 
when  tlion  goest  to  the  house  of  God.'  When  you  goto  worship,  con 
sider  what  you  are  about  to  do.  We  had  need  to  awaken  our  drowsy 
and  careless  spirits,  that  we  may  have  fresh  and.awef'ul  thoughts  of  God 
in  worship.  Exod.  iii.  5, '  Put  off  thy  shoes  from  thy  feet ;  '•  hiy  aside 
the  commonness  of  your  spirit,  and  the  ordinary  frame  of  your  heart. 
God  complains  of  some  that  were  careless,  and.  brought  the  sick  and 
the  lame  !  Mai.  i.  14,  'Cursed  be  the  deceiver,  that  hath  a  male  in  his 
flock,  and  voweth,  and  sacrificeth  to  the  Lord  a  corrupt  thing  ;  for  I 
am  a  great  king,  saith  the  Lord  of  Hosts.'  Wicked  men's  approaches 
are  rude  and  unhallowed,  because  they  do  not  consider  what  a  great 
king  (iod  is  ;  therefore  they  will  bring  less  to  their  great  king  than  to 
an  ordinary  governor.  We  are  more  slight  in  our  addresses  to  God  than. 
to  an  ordinary  king.  Wicked  men,  that  are  given  up  to  vain  superstition, 
may  seem  to  be  reverent  in  their  gestures,  and  have  more  of  the  garb  of 
religion;  but  the  main  thing  they  have  not, — fresh  and aweful  thoughts 
of  God  ;  they  do  not  come  as  into  the  presence  of  a  great  king. 

[3.]  It  must  be  with  affection  ;  God  must  be  served  with  the  heart. 
There  are  two  things  notable  in  the  affections,  — veheinency  and  com 
placency. 

[1.]  Vehemency :  Fs.  Ixiii.  8, '  My  soul  follows  hard  after  thee.'  A 
man  should  not  faint  when  he  comes  to  seek  God  ;  our  motion  should 
not  be  weak,  but  an  earnest  travail  of  the  spirit  to  find  God.  Wicked 
men's  prayers  are  but  paper-and-ink  devotions  ;  they  do  not  lay  out  their 
hearts  and  affections  before  God.  At  best,  their  prayers  are  but  a  little 
spiritless  talk  and  prattle,  and  tongue-babbling.  The  Lord  looks  after 
the  reaching  forth  of  the  soul:  James  v.  16,  'The  effectual  fervent 
prayer  of  a  righteous  man  availeth  much;'  Sevens  evepyov/jLevT) — we 
translate  it '  effectual  fervent ; '  the  word  signifies  prayer  possessed  of  the 
Spirit..  Prayer  must  be  full  of  life  and  vigour.  And  ver.  17,  it  is  said, 
'Elijah  prayed  earnestly.'  In  the  original  it  is,  -rrpoaev^r}  Trpoarju^aTo, 
he  pi-ay ed  in  prayer.  It  was  not  only  tongue,  but  heart  prayer ;  the 
spirit  prayed  while  the  mouth  was  praying.  The  Spirit  assists  in  groans 
rather  than  words,  those  inward  reach  ings  forth  of  the  soul  after  God. 

(2)  Your  duties  must  be  managed  with  complacency  and  delight: 
Ps.  Ixxxiv.  10,  'One  day  in  thy  courts  is  better  than  a  thousand'  else 
where.'  The  Lord  will  have  the  exercise  of  your  joy.  Now,  that  a  man 
may  delight  in  the  worship  of  God,  there  seems  to  be  two  things  neces 
sary  :  spiritual  esteem,  that  we  may  look  upon  it  as  a  privilege  that 
there  is  more  delight  in  it  than  in  the  house  of  mirth;  and  a  child 
like  confidence,  that  we  may  have  some  hopes  towards  God,  otherwise 
duty  will  be  a  sad  burden.  Carnal  affections  beget  weariness;  and 
carnal  doubts  beget  fear  and  trouble.  We  have  to  do  with  God  the 
fountain  of  blessing,  and  with  our  God.  None  complain  of  duties  so 
much  as  they  that  have  least  cause.  Men  that  are  most  perfunctory 
in  God's  service  find  it  most  irksome  ;  as  those  that  brought  the  sick 
and  the  lame  came  puffing  and  blowing  to  the  temple  as  if  they  were 
tired,  and  cried, '  What  a  weariness  is  it! '  Mai.  i.  13.  Partly  because 
they  have  no  spiritual  esteem,  and  do  not  know  how  to  value  com 
munion  with  God,  what  it  is  for  a  creature  to  have  such  near  approach 
to  him.  Partly  because  they  have  no  child-like  confidence.  Worship 


456  SERMONS  UPON  HEBREWS  XI.  [SER.  XIV. 

returns  their  fears  upon  them,  and  puts  them  to  a  new  penance,  and 
brings  their  sorrow  to  their  remembrance  ;  therefore  they  cannot  act 
with  any  complacency.  Isa.  Iviii.  13,  the  prophet  bids  us  '  call  the 
sabbath  a  delight.'  When  we  rest  in  the  bosom  of  God  all  day,  there 
are  actual  emanations  of  grace  and  comfort. 

3.  There  is  a  difference  in  regard  of  the  end.  Now  there  is  a 
general  and  a  particular  end  of  worship. 

[1.]  A  general  end,  and  that  is  twofold  ;  to  glorify  God  and  to  enjoy 
God ;  the  one  is  the  work  of  duty,  and  the  other  is  the  reward  of  duty. 
(1.)  The  great  end  of  duty  is  to  glorify  God.  Grace  heightens  all  our 
natural  actions  to  a  supernatural  intention :  1  Cor.  x.  31,  '  Whether 
therefore  ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to  the  glory  of 
God.'  Eating  and  drinking  ;  therefore  especially  must  duties  of  wor 
ship,  and  those  solemn  operations  of  the  new  nature.  Duties  of  wor 
ship  and  exercises  of  grace  must  be  to  the  glory  of  God.  God  is  said 
'  to  inhabit  the  praises  of  Israel,'  Ps.  xxii.  3  ;  meaning  the  temple,  the 
place  of  worship  where  God  was  chiefly  honoured  and  praised.  Duties 
of  worship  are  chiefly  for  the  honour  of  God.  Now  carnal  men  have 
other  ends ;  either  they  use  duty  in  design  as  hypocrites  ;  or  with  a 
natural  end,  as  to  satisfy  natural  conscience.  With  a  design,  which  is 
hypocrisy.  Religion  is  one  of  the  best  commodities  in  his  way  of  trade 
and  commerce ;  therefore  carnal  men  make  ordinances  to  lacquey  upon 
their  private  ends ;  they  pray  and  preach  for  esteem  and  gain  to  set  off 
themselves ;  they  use  the  holy  things  of  God  for  some  base  ends  of 
their  own  :  2  Cor.  ii.  7,  '  We  are  not  of  those  that  corrupt  the  word  of 
God,  KcnrrjXevovTes.'  This  is  the  true  Simony,  to  buck  out  the  gos 
pel,  and  sell  our  holy  things.  Hypocrites  look  upon  religion  as  a 
device  fitted  for  their  turns — Quantas  nobis  comparavit  divitias,  or  else 
carnal  men  use  worship  for  a  natural  end,  which  is  the  worship  of  a 
natural  conscience,  and  is  prostituted  to  self-respect.  A  natural  con 
science  is  hearty  and  real  in  its  worship,  but  not  spiritual,  because  it 
merely  aims  at  self,  some  temporal  commodity,  or  eternal  salvation,  as 
a  mere  hire.  0  Christians !  look  to  your  ends.  Many  look  that  the 
matter  be  good,  that  they  can  raise  themselves  into  any  quickness  and 
smartness  of  affection ;  but  the  end  is  all :  Col.  iii.  23,  '  Whatsoever  ye 
do,  do  it  heartily,  as  to  the  Lord,  and  not  unto  men.'  Let  God's  glory 
be  at  the  end.  (2.)  The  second  end  of  worship  is  to  enjoy  God. 
Many  mind  duties  as  a  task,  and  as  the  mere  homage  of  the  creature, 
and  look  not  upon  it  as  a  means  of  communion,  by  which  God  will  let 
out  himself  to  us.  This  must  be  your  aim,  to  use  duty  to  further 
your  joy  in  the  Lord.  Duty  is  expressed  by  '  drawing  nigh  to  God,'  Heb. 
x.  22.  You  must  renew  in  every  exercise  your  access  to  God  by  him. 
Now  carnal  men  are  content  with  the  duty  instead  of  God  and  satisfy 
themselves  with  the  work  wrought,  though  there  be  no  intercourse 
between  God  and  their  souls.  Therefore  a  godly  man  looks  at  this, 
what  of  God  he  hath  found  ;  how  he  hath  come  to  Christ  as  to  a  living 
stone.  You  must  not  be  content  with  the  duty  instead  of  God. 

[2.]  There  is  a  particular  aim,  and  that  is  always  suited  to  the  par 
ticular  part  of  worship,  and  that  is  a  right  intention.  It  is  a  sign  you 
do  not  come  customarily  when  you  come  to  seek  that  for  which  God 
hath  instituted  that  special  worship.  As  in  the  word,  the  end  of  that 


VER.  4.J  SERMONS  UPON  HEBREWS  xr.  457 

is  to  submit  ourselves  to  Christ  as  our  teacher  or  to  promote  our  life  or 
the  liveliness  of  our  souls  ;  therefore  when  you  come  to  be  taught  by 
Christ,  you  come  aright  to  hear  the  word.  And  in  prayer  the  particu 
lar  end  is  that  we  may  make  use  of  Jesus  Christ  as  our  advocate  to 
God  the  Father,  and  may  solemnly  act  our  graces  in  opening  our  case 
to  God.  So  in  the  sacrament,  when  you  come  to  Christ  as  the  master 
of  the  feast,  to  refresh  your  souls  with  the  renewed  sense  of  his  bounty  ; 
as  Christ  said  to  those  that  went  to  hear  John,  Mat.  xi.  8, '  What  went 
you  out  into  the  wilderness  to  see  ? '  so,  for  what  reason  did  you  put  your 
selves  upon  such  worship  ?  Well  then,  see  that  you  offer  a  sacrifice  more 
excellent  than  carnal  men  ;  look  to  your  principle,  manner,  and  end. 

Use.  To  press  you  to  see  that  you  offer  a  sacrifice  more  excellent 
than  common  men.  Here  I  shall  speak  to  three  cases,  concerning  the 
principle,  the  manner,  and  the  end  of  duty. 

1.  For  the  principle,  Whether  or  no  it  be  not  a  mere  natural  act  to 
eye  the  reward,  and  in  what  manner  it  is  lawful  ? 

2.  For  the  manner,  Whether  the  children  of  God  may  not  be  sur 
prised  sometimes  with  perfunctory  deadness,  and  wicked  men  may  not 
by  some  high  impulses  be  raised  to  some  extraordinary  quickness  and 
zeal  in  duties  of  worship  ? 

3.  For  the  end,  Whether  the  children  of  God  may  not  reflect  some 
times  upon  a  carnal  end  in  the  duties  of  worship,  and  how  far  this  is  a 
note  of  insincerity  ? 

Case  1.  For  the  principle,  Whether  or  no  it  be  not  a  mere  natural 
act  to  perform  duty  with  an  eye  to  punishments  and  rewards  ?  The 
reason  of  the  inquiry  is  because  I  pressed  before,  that  duties,  for  the 
principle  of  them,  should  be  acts  of  faith,  love,  and  obedience,  and  not 
merely  done  out  of  the  enforcement  of  conscience;  and  many  press 
men  to  acts  of  religion  upon  conceits  abstracted  from  all  respects  to 
rewards  or  punishments. 

I  shall  answer  this  case —  (1.)  By  laying  down  several  spiritual 
observations  ;  (2.)  By  stating  the  question. 

The  spiritual  observations  are  these — 

1.  To  act  in  holy  duties  with  respect  to  terrors  and  punishments  is 
a  far  lower  principle  than  to  act  with  an  eye  to  the  recompense  of 
reward.     Why  ?  because  it  comes  nearer  to  the  rack  and  enforcement 
of  natural  conscience.     Hope  is  a  better  principle  than  fear.      Bare 
reason  will  show  that  fallen  man  is  liable  to  judgment,  and  natural 
credulity  doth  more  easily  suit  with  the  threatenings  than  the  promise; 
for  guilt  sitting  heavy  upon  the  conscience  makes  the  soul  to  be  more 
presagious  of  that  which  is  evil  than  of  that  which  is  good ;  and  the 
punishment  of  sin  is  far  more  credible  than  the  reward  of  grace.     The 
heathens  that  had  committed  sin  knew  themselves  to  be  worthy  of 
death ;  so  the  apostle,  Rom.  i.  32.    And  we  see  by  common  experience 
those  doctrines  that  concern  the  conviction  of  sin,  make  a  greater 
impression  upon  the  soul  than  gospel  promises. 

2.  I  observe,  that  the  consideration  of  threatenings  and  punishments 
are  more  proper  for  the  avoiding  of  sin  than  for  the  practising  of  duty ; 
for  as  nature  doth  more  hearken  to  threatenings,  so  nature  is  more  sen 
sible  of  sins  of  commission  than  of  omission.     Duty  is  an  act  of  life, 
and  tendeth  to  life  ;  and  therefore  the  proper  respect  that  draws  on  the 


458  SERMONS  UPON  HEBREWS  XL  [SfiR.  XI Y. 

soul  to  duty  is  the  reward,  and  the  proper  dissuasive  from  sin  is  the 
threatening  and  punishment:  Rom.  viii.  13,  '  If  you  live  after  the 
flesh,  you  shall  die  ;  but  if  ye,  through  the  Spirit,  mortify  the  deeds  of 
the  body,  ye  shall  live.'  When  the  apostle  would  dissuade  them  from 
sin,  he  lays  death  before  them  ;  when  he  would  draw  them  to  the  prac 
tice  of  holiness,  then  he  propounds  encouragements  of  life  and  peace. 

3.  That  fear  which  is  culpable  is  rather  an  impression  than  a  volun 
tary  act  of  the  creature.  It  is  not  a  fear  begotten  by  the  exercise  of 
our  faith  or  thoughts  upon  the  threatening  of  the  word  ;  but  a  slavish 
terror  is  enforced  upon  the  soul  by  the  spirit  of  bondage  and  the  evi 
dence  of  a  guilty  conscience.  When  the  children  of  God  do  make  use 
of  terrors,  they  act  their  own  thoughts  upon  them  ;  as  Paul  :  2  Cor. 
v.  11,  '  Knowing  the  terror  of  the  Lord,  we  persuade  men.'  The 
apostle  in  his  own  thoughts  graciously  considered  the  severity  of  the 
process  Jesus  Christ  would  use  at  the  day  of  judgment.  But  now  the 
thoughts  of  the  curse  in  wicked  men  are  but  involuntary  impressions  ; 
they  care  not  for  duty,  and  they  would  not  willingly  fear  the  threat 
ening.  Non  peccare  metuunt,  sed  ardere,  saith  Austin,  they  are  not 
afraid  to  sin  and  offend  God,  but  they  are  afraid  to  be  damned.  There 
is  impressed  upon  them,  against  their  will,  a  fear  of  damnation,  so  that 
they  act  out  of  a  mere  constraint  of  terror  ;  when  they  dare  not  do 
otherwise,  then  'they  come  with  their  flocks  and  with  their  herds  to 
seek  the  Lord,'  Hos.  v.  6.  That  they  do  not  willingly  fear  the  threat 
ening  is  plain,  because  they  are  so  apt  to  take  all  advantages  to  enlarge 
themselves,  and  to  get  free  of  this  awe  ;  for  their  desire  is  not  so  much 
to  please  God  as  to  dissolve  the  bonds  of  conscience,  and  allay  their 
own  private  fears. 

4  When  natural  men  look  after  the  rewards  and  recompenses  of 
religion,  they  have  wrong  notions  and  apprehensions  both  of  heaven 
and  duty:  of  heaven  as  the  end.  and  of  duty  as  the  means.  (1.)  Of 
heaven  ;  they  have  nothing  but  loose,  sudden,  indistinct  desires  of  hap 
piness.  Nature  poiseth  us  to  an  eternal  good,  for  our  own  ease  and 
pleasure  ;  therefore  natural  men  may  have  loose  desires  of  happiness  : 
Num.  xxiii.  10,  '  Let  me  die  the  death  of  the  righteous,  and  let  my  bist 
end  belike  his,'  and  John  vi.  34,  '  Lord,  evermore  give  us  of  this  bread.' 
They  look  upon  heaven  as  a  place  of  ease  and  pleasure,  and  therefore 
conceive  some  loose  sudden  wishes.  There  needs  some  grace  to  desire 
that  which  is  truly  the  heaven  of  Christians,  which  is  to  enjoy  God  in 
an  eternal  and  gracious  communion  ;  this  will  require  some  exercise  of 
faith,  and  some  spiritual  esteem.  (2.)  They  have  wrong  thoughts  of 
duty ;  they  look  upon  it  as  a  work  by  which  they  must  earn  the  wages 
of  heaven.  A  natural  spirit  can  never  be  evangelical.  Therefore  the 
sure  notes  of  undue  reflections  upon  the  recompenses  and  punishments 
which  God  hath  propounded  are  these  two — merit  and  slavish  fear. 
When  natural  men  look  upon  terror,  the  spirit  is  altogether  servile,  and 
vexed  with  such  scruples  as  do  not  become  the  liberty  of  the  gospel,  or 
haunted  with  such  thoughts  as  do  not  become  the  tenourof  the  gospel. 
Saith  Christ,  Luke  xvii.  10,  '  When  ye  have  done  all,  say,  We  are  unpro 
fitable  servants.'  Though  we  look  to  the  reward,  yet  we  should  not  look 
for  it  as  a  salary  from  a  master,  but  as  a  gift  from  a  father.  It  is  mer 
cenary  to  act  for  hire  and  wages,  and  establish  merit  in  our  private 
thoughts. 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  459 

(5  )  The  acts  of  the  creature  are  never  gracious  but  when  they  are 
ultimately  terminated  on  God.  When  natural  men  act  in  the  duties 
of  religion,  self  is  always  both  in  the  beginning,  and  end,  and  middle 
of  the  work  ;  they  act  from  sell-love,  in  self-strength,  and  with  self- 
respects.  But  in  a  godly  man  all  his  acts  terminate  on  God ;  he  makes 
God  the  fountain,  the  object,  and  the  end  of  all  his  duties,  and  so  his 
acts  come  to  be  gracious.  But  now  for  the  applying  of  promises  : 
there  is  a  great  deal  of  difference  between  seeking  self  in  God  and 
seeking  self  in  the  creature.  A  hypocrite  always  looks  to  self,  hut  it 
is  in  the  world ;  lie  looks  more  to  credit  or  profit  than  to  heaven  or 
hell.  Self-love,  which  is  an  innocent  disposition  in  nature,  is  improved 
by  grace,  for  when  we  seek  our  welfare  in  God,  that  is  right  ;  for  this 
is  one  of  the  ends  of  religion — to  enjoy  God,  as  well  as  to  glorify  God. 

(6.)  The  children  of  Gf.nl  are  sometimes  stirred  and  cheerfully  drawn 
out  in  duties  of  religion,  by  the  lower  rewards  and  conveniences  of  the 
present  life,  and  that  without  sin.  Obedience  is  their  principle,  but 
the  concurrence  of  outward  encouragements  may  carry  them  on  with 
more  facility  and  alacrity  ;  as,  for  instance,  a  diligent  servant  goes 
about  his  master's  business  readily,  but  with  more  gladness  when  he 
meets  with  fair  weather  and  good  speed.  So  we  must  primarily  look 
at  the  will  of  our  master,  and  discharge  our  work,  whatever  our  enter 
tainment  be  ;  but  if  God  give  us  the  advantage  of  profit  and  credit,  and 
a  good  name,  we  must  be  more  cheerful  in  his  service.  A  wicked  man 
looks  altogether  to  those  outward  respects ;  he  is  forward  when  his 
own  interest  and  God's  are  twisted  together;  he  may  be  then  carried 
out  with  zealous  earnestness,  but  the  unsoundness  of  his  heart  is  herein 
seen,  in  that  he  prefers  self  before  God.  When  self  is  severed  from  the 
commandments  of  God,  he  lets  them  alone ;  but  the  children  of  God 
hf.ve  learned  to  pass  'through  honour  and  dishonour,'  2  Cor.  vi.  8; 
they  still  keep  on  in  the  way  of  duty,  whatever  entertainment  they  find 
in  the  world.  Outward  conveniences  are  very  useful  to  encourage  us 
in  our  way,  and  to  make  our  duties  more  dear  and  sweet  to  us.  Look, 
as  ciphers  added  to  figures  increase  the  sum,  so  these  things  that  are  as 
ciphers  in  comparison  of  graces,  yet  if  they  are  found  in  the  way  of 
obedience,  they  increase  the  sum  :  Eccles.  xi.  7,  '  Wisdom  is  good  with 
an  inheritance.'  It  is  good  without,  but  then  there  are  more  obliga 
tions.  The  main  principle  is  obedience,  and  this  is  but  their  accidental 
encouragement. 

Quest.  These  observations  premised,  I  come  to  state  the  question, 
How  far  it  may  be  excused  from  a  mere  act  of  self-love  for  a  Christian 
to  reflect  upon  the  rewards  and  punishments  of  religion?  Here  I 
shall  show — 

1.  You  may  make  use  of  them. 

2.  In  what  manner. 

[1.]  You  may  make  use  of  them.  There  may  be  a  religious  use  of 
punishments  and  rewards  in  the  matter  of  duty  by  natural  reason. 
Punishments  are  the  objects  of  tear,  and  rewards  the  objects  of  desire 
mid  hope,  and  the  faculties  may  be  exercised  about  their  proper  object 
without  sin.  But  there  is  an  exercise,  not  only  of  nature,  but  of  grace. 
It  was  an  argument  of  Paul's  faith  when  he  reflected  upon  the  day  of 
judgment,  2  Cor.  v.ll,  '  Knowing  therefore  the  terror  of  the  Lord,  we 


460  SEUMONS  UPON  HEBREWS  XI.  [SiiK.  XIV. 

persuade  men/  It  was  an  argument  of  Moses's  faith  '  to  have  an  eye 
to  the  recompense  of  reward,'  Heb.  xi.  26.  It  is  some  glory  to  God 
when  we  can  believe  his  word,  when  we  trust  in  him  as  one  wise  to 
observe,  and  able  and  willing  to  recompense,  whatever  we  do  for  him. 
Besides,  as  there  is  an  act  of  faith  in  it,  so  there  is  an  act  of  spiritual 
esteem  :  it  is  a  sign  there  is  grace,  when  we  can  prefer  the  recompenses 
of  God  before  present  advantages  and  the  allurements  of  men.  And 
it  is  an  act  of  spiritual  fear  to  value  the  threatenings  of  God  before  the 
terrors  of  men.  And  it  is  an  act  of  faith  to  expect  and  wait  for  the 
accomplishment  of  these  things.  It  is  a  prime  article  to  believe  '  that 
God  is  a  rewarder,'  Heb.  i.  6 ;  and  it  needs  a  spiritual  eye  to  see  the 
riches  of  our  high-calling  ;  therefore  the  apostle  desires  that  God  would 
open  their  eyes,  that '  ye  may  know  what  is  the  hope  of  his  calling,  and 
what  the  riches  of  the  glory  of  his  inheritance  in  the  saints,'  Eph.  i. 
17 ;  that  they  might  be  acquainted  with  the  mysteries  of  the  gospel 
and  the  rewards  of  obedience,  to  keep  them  still  in  sight,  that  upon 
the  encouragement  of  them  we  may  discharge  our  duty. 

[2.]  How,  and  in  what  manner  you  may  use  them  right ;  for  rewards- 
are  but  encouragements  of  obedience,  not  the  formal  reasons  of  it. 
Gratitude,  love  of  God  and  his  honour,  these  must  be  the  chief  incentives, 
and  have  the  preferment  above  all  self-respect  in  our  obedience.  The 
formal  reason  of  every  duty  must  be  obedience  to  God ;  but  the  encour 
agements  are  the  promises  and  recompenses. 

(1.)  You  may  use  them  to  encourage  and  quicken  a  backward  heart. 
We  look  upon  duty  through  carnal  prejudices,  and  count  it  a  sore  exac 
tion,  and  so  draw  back ;  in  such  a.case  we  may  safely  use  God's  arguments 
as  encouragements.  God  propoundeth  them  to  us  in  the  word,  and 
pleads  with  us  upon  this  advantage,  and  seeks  to  whip  us  into  obedience 
by  the  spur  of  threatenings  and  hopes.  God  pleads  with  his  people, 
Jer.  ii.  31,  'Have  I  been  a  land  of  darkness  to  you?  have  I  been  a 
wilderness  ? '  Is  there  no  blessing  grows  there  ?  no  sun-shine  ?  All 
the  argumentative  part  of  the  word  is  taken  from  the  recompenses  and 
threatenings.  Surely  it  is  not  good  to  be  wise  above  the  scriptures ; 
we  may  use  that  which  the  scripture  useth.  Thus  the  apostle  shows 
he  presseth  onward  upon  this  advantage  :  Phil.  iii.  14,  '  1  press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God  in  Jesus  Christ ; ' 
the  glorious  recompenses  and  high  prizes  God  had  set  before  him  at 
the  end  of  the  journey,  this  made  him  make  progress  in  the  way  of 
religion. 

(2.)  In  the  spiritual  conflict,  to  baffle  and  defeat  a  temptation.  So 
you  may  use  these  rewards  and  punishments  ;  for  herein  you  do  but 
declare  the  high  esteem  you  have  of  your  hopes,  more  than  the  bait 
that  is  presented  in  the  temptation.  Let  us  cast  our  hopes  in  another 
scale :  2  Cor.  iv.  18,  '  We  look  not  to  the  things  that  are  seen,  but  to 
the  things  which  are  not  seen,'  &c.  When  things  seen  come  to  stand  in 
competition  with  our  high  hopes,  it  is  not  only  lawful  but  necessary  to 
reflect  upon  the  recompenses.  We  expect  great  things  from  God  ;  he 
hath  promised  things  unseen.  So  the  apostle,  when  likely  to  be  dis 
couraged  by  the  inconveniences  of  this  life :  Bom.  viii.  18,  '  I  reckon 
that  the  sufferings  of  this  present  time  are  not  worthy  to  be  compared 
with  the  glory  that  shall  be  revealed  in  us.'  Moses  counterbalanceth 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  4G1 

'  the  pleasures  of  Egypt,  with  the  recompense  of  reward,'  Heb.  xi.  2-6  ; 
and  Jesus  Christ  counterbalance^  the  shame  of  the  cross  with  the 
glory  of  his  exaltation  :  Heb.  xii.  2,  '  Who,  for  the  glory  that  was  set 
before  him,  endured  the  cross,  and  despised  the  shame.'  What  is  car 
nal  ease  to  heavenly  pleasure  ?  the  fulfilling  of  a  carnal  desire  to  the 
filling  up  of  the  soul  with  God  ?  This  is  nothing  but  a  holy  design  to 
outweigh  a  temptation  by  putting  the  glory  of  our  hopes  in  the  other 
scale ;  by  opposing  the  joys  of  heaven  to  the  pleasures  of  sin ;  and  the 
sweetness  of  eternal  communion  with  God  to  the  gratifications  of  the 
flesh. 

(3.)  To  renew  the  solemn  remembrance  of  your  hopes  with  thank 
fulness  that  your  heart  may  the  more  admire  the  riches  of  free  grace. 
By  this  means  the  great  gospel  principle  will  be  the  better  strengthened, 
which  is  gratitude  and  thankfulness.  Now  we  may  be  the  more  thank 
ful,  and  more  drawn  out  in  the  admiration  of  grace.  Oh,  how  should 
we  esteem  the  Lord's  service  !  He  might  enforce  duty  upon  us,  but 
he  is  pleased  to  quicken  us  by  the  reward.  Oh,  that  he  should  reward 
such  worthless  services,  and  honour  our  obedience  with  such  recom 
penses  and  privileges  !  This  is  a  right  reflection  when  our  thoughts 
are  carried  out  to  the  reward,  as  rather  admiring  God's  bounty  than 
respecting  our  own  benefit.  Gratitude  is  by  this  means  strengthened, 
and  hath  the  greater  force  upon  the  soul.  Gratitude  doth  not  only 
look  to  mercies  in  hand,  but  also  look  for  mercies  in  hope.  The  bird 
of  paradise  can  sing  in  winter ;  faith  can  give  thanks  for  our  hopes 
before  enjoyment.  You  may  s#y,  as  Ps.  xiii.  19,  '  Oh,  how  great  is  thy 
goodness  which  thou  hast  laid  up  for  them  that  fear  thee !  which  thou 
hast  wrought  for  them  that  trust  in  thee  before  the  sons  of  men.'  There 
is  not  only  goodness  laid  out,  and  thankfulness  for  that,  but  for  good 
ness  laid  up  in  hope,  those  excellences  and  glorious  rewards  God  hath 
provided  for  us  ;  this  should  put  us  upon  admiring  grace. 


SERMON  XV. 

By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  witness  that  he  was  righteous,  God  testifying 
of  his  gifts :  and  by  it  he,  being  dead,  yet  speaketh — HEB.  xi.  4. 

Case.  2.  The  second  case  respects  the  manner  of  duties :  they  must  be 
done  with  vehemency  and  complacency.  Now  here  arise  two  cases : — 

1.  Whether  the  children  of  God  may  not  be  surprised  sometimes 
with  perfunctory  deadness  ?  Can  their  souls  go  out  to  God  always 
with  holy  fervour  and  holy  ardencies  ? 

2.  Whether  wicked  men  may  not  by  high  impulses  be  raised  into 
extraordinary  quickness  in  duties  of  worship  ?  and  whence  this  comes  ? 

First,  Whether  the  children  of  God  may  not  be  surprised  sometimes 
with  perfunctory  deadness  ?  &c.  I  answer — 

1.  It  may  be  so  indeed.      Sometimes  their  affections  are  like  the 


4G2  SEHMONS  UPON  HEBREWS  XI.  [&ER.  XV. 

faint  hands  of  Moses,  that  flag  and  hang  down  :  Gal.  v.  17,  '  The  flesh 
lusk'th  against,  the  spirit,  so  that  they  cannot  do  the  things  they  would.' 
So  Paul  complains,  Rom.  vii.  18,  '  How  to  perform  that  which  is  good, 
I  find  not ; '  he  could  not  KarepydQiv,  go  through  with  his  work  ;  like 
a  sick  man,  that  cannot  do  what  he  would. 

2.  Though  there  may  such  deadness  fall  upon  them,  yet  still  there 
is  a  willing  bent  of  the  heart  towards  God.  Graces  that  live  may  not 
always  be  lively :  there  is  a  living  faith  and  a  lively  faith  ;  and  there 
may  be  deadness  in  the  children  of  God,  though  there  be  not  an  utter 
death.  Look,  as  our  saviour  found  in  his  own  experience  when  he  was 
to  suffer  for  us,  just  so  it  is  with  us  when  we  come  to  perform  duty. 
In  Christ  the  manhood  sank  by  a  just  aversation  at  the  greatness  of 
his  sufferings  ;  therefore,  Mat.  xxvi.  41,  '  The  spirit  is  willing  but  the 
flesh  is  weak  ; '  the  flesh — that  is,  the  manhood — is  not  able  to  bear 
such  a  brunt,  though  the  spirit  had  freely  given  it  up.  So  the  inward 
man  goes  out  to  God  freely,  though  there  be  the  outward  reluctation 
of  the  carnal  man  :  Rom.  vii.  22,  '  I  delight  in  the  law  of  God  after 
the  inward  man.'  Though  there  were  strugglings,  yet  the  bent  of  his 
heart  was  toward  God.  This  will  appear,  because  the  children  of  God 
in  such  indispositions  are  riot  idle,  but  seek ;  they  are  seriously  dis 
pleased  with  the  distempers  and  uncomfortableness  of  their  souls,  as 
appears  by  their  strugglings  with  God  and  striving  with  themselves. 
By  their  strugglings  with  God:  Ps.  cxix.  28,  'Strengthen  thou  me 
according  to  thy  word ; '  and  ver.  32,  'I  will  run  the  way  of  thy  com 
mandments,  when  thou  shalt  enlarge  mine  heart.'  When  they  have 
felt  their  straits  and  deadness,  they  would  fain  be  set  free  ;  and  so,  by 
their  striving  with  themselves,  weariness  and  deadness  may  seize  upon 
the  heart  in  prayer,  but  then  a  Christian  bestirs  himself.  Always  you 
shall  find  when  the  children  of  God  are  calling  upon  God  they  are 
calling  upon  themselves;  there  are  resuscitations  and  awakenings  of 
their  drowsy  souls.  Therefore  it  is  said,  Isa.  Ixiv.  7,  '  There  is  none 
that  calleth  upon  thy  name,  that  stirreth  up  himself  to  take  hold  of 
thee.'  There  must  not  only  be  a  calling  upon  God,  but  a  stirring  up 
ourselves:  Ps.  Ivii.  8,  saith  David,  'Awake  up,  my  glory;  awake, 
psaltery  and  harp  :  I  myself  will  awake  early.'  It  is  not  a  sign  of  no 
grace  to  be  troubled  with  indispositions ;  but  it  is  a  sign  of  no  grace 
to  rest  in  them. 

Secondly,  May  not  wicked  men  by  high  impulses  be  raised  into 
extraordinary  quickness  in  duties  of  worship  ?  and  whence  comes  this  ? 

Ans.  This  may  be,  and  there  are  many  causes  of  it  in  a  hypocrite. 
It  may  come  from  the  constraints  of  carnal  ends:  delight  may  carry 
us  on  freely  in  the  outward  part  of  worship ;  joy  is  the  strength  of  the 
soul.  We  are  more  ready  in  that  which  we  delight  in.  In  supersti 
tious  men  it  comes  sometimes  from  fanatic  delusions  and  transporta 
tions.  False  experience  may  whet  the  wit,  though  the  heart  be  not 
made  the  more  humble  or  holy.  And  sometimes,  in  carnal  men  in 
distress,  it  may  come  from  unsound  fervour  of  carnal  affections,  and 
1hey  may  seek  their  earthly  comforts  with  a  great  deal  of  earnestness. 
The  motions  of  lust  are  always  violent  and  rapid  ;  and  a  carnal  spring 
may  send  forth  a  high  tide  of  affection.  You  know  it  is  said,  Hos.  vii. 
14,  '  They  howl  upon  their  beds  for  their  corn,  wine,  and  oil ; '  their 


VER.  4.]  SERMONS  UPON  HEBREWS  xr.  463 

prayers  may  be  sharpened  to  howling  when  they  are  pleading  for  the 
concernments  of  the  belly.  But  most  usually  it  doth  arise  from  the 
quickness  and  vivacity  of  nature.  In  youth,  where  there  hath  not  been 
a  great  waste  of  spirits,  usually  there  is  a  kind  of  natural  vehemency. 
And  some  men  we  see  are  of  temper  fierce  and  earnest;  and  they  may 
seem  very  affectionate  and  loud  in  language,  vehement  in  expression, 
and  all  this  out  of  the  eagerness  of  the  bodily  spirits,  and  mere  heat 
and  contention  of  nature ;  but  all  this  while  they  have  no  spiritual  af 
fections.  As  I  have  read  of  Graccus,  that  was  so  earnest  in  speech 
that  one  was  wont  to  come  to  him  and  sound  a  retreat  to  his  spirit, 
ut  revocaret  eum  a  nirnia  contentione  dicendi — that  he  might  call  him 
from  too  great  a  contention  of  speech.  It  is  with  many  men  now  as 
with  a  hell,  which  is  carried  by  its  own  sway.  Now  it  is  a  dangerous 
folly  to  mistake  everything  for  grace.  I  confess  there  is  a  great  deal 
of  use  of  this  vivacity  of  nature,  it  serves  to  deliver  and  set  off  vehe 
ment  affections  ;  but  lungs  and  sides  must  not  be  mistaken  for  grace, 
and  the  agitations  of  the  bodily  spirits  for  the  impressions  of  the  Holy 
Gliost.  Men  may  work  themselves  into  a  great  heat  and  vehemency 
by  the  mere  stirring  of  their  bodily  humours  ;  and  it  is  easy  for  men 
of  an  affectionate  temper  to  put  on  a  passion,  though  their  hearts  be 
not  affected  ;  as  corrupt  lawyers  can  plead  on  either  side  with  a  like 
earnestness.  We  cheat  ourselves  with  common  operations.  Parts  can 
furnish  the  tongue  with  matter,  and  an  eager  spirit  can  supply  the 
room  of  Christian  affections.  As  a  man  by  overmuch  contention  of 
speech  may  seem  to  be  mightily  transported  and  raised  in  declaiming 
against  sin,  when  in  the  meantime  he  hath  no  true  indignation  against 
it,  and' so  is  but  '  like  sounding  brass  or  a  tinkling  cymbal,'  1  Cor.  xiii. 
1.  There  are  men  that  cannot  contain  themselves  in  prayer  when  they 
are  but  a  little  heated  and  agitated,  and  yet  have  no  raisedness  of  affec 
tion,  no  earnest  pursuits  and  reachings- forth  after  God  in  their  souls  ; 
it  is  the  travail  of  the  body  only,  and  not  the  travail  of  the  soul. 
David  supposeth  that  there  may  be  crying  to  God  with  the  tongue 
when  the  heart  regards  iniquity  ;  Ps.  Ixvi.  18,  '  If  I  regard  iniquity  in 
my  heart,  the  Lord  will  not  hear  rne.'  There  may  be  a  forcing  of 
nature  into  expressions  when  no  serious  indignation  is  kindled  in  the 
heart  against  sin,  and  an  aversion  of  heart  to  holiness.  St  Austin  made 
zealous  prayers  that  God  would  mortify  his  lusts  ;  but  his  heart  would 
always  object,  Noli  rnodo,  &c. — Lord,  do  not  hear  me  just  now  ;  I  am 
afraid  lest  God  should  hear  me.  At  least  their  hearts  do  not  pray  in 
prayer,  notwithstanding  this  outward  vehemency  of  their  tongue. 

Qucs.  But  you  will  say,  How  shall  we  discern  this  false  vehemency 
from  that  which  is  true,  and  that  which  is  holy  fervour  and  going  out 
of  the  spirit  towards  God  ?  It  may  be  tried  by  the  irreverence  of  your 
souls  in  prayer,  and  carelessness  of  your  souls  after  prayer. 

1.  By  the  irreverence  of  soul  in  prayer.  When  there  is  not  a  due 
consideration  of  the  nature  and  presence  of  God,  certainly  it  is  a  natural 
transportation  ;  when  men  are  drawn  out  to  a  great  heat  of  affection 
yet  no  reverence  of  God.  In  a  distempered  heat  in  prayer  or  preaching 
men  are  apt  to  forget  themselves  ;  they  do  not  consider  to  whom  or 
before  whom  they  speak,  therefore  they  are  '  rash  to  utter  anything 
with  their  mouth,'  Eccles.  v.  1,  2.  Men  may  be  hasty  to  utter  words, 


464  SERMONS  UPON  HEBREWS  XI.  [S£R.  X  V. 

though  there  be  no  due  affection  and  reverence  in  the  spirit.  A  true 
earnestness  of  spirit  makes  us  remember  God  the  more,  because  we  are 
enjoying  communion  with  God  ;  but  a  false  earnestness  is  counted  but 
babbling.  Mat.  vi.  7,  our  Saviour  speaks  of  those  '  that  thought  to 
be  heard  for  their  much  speaking.'  Carnal  worshippers  place  much 
in  this,  in  their  vehement  pronouncing  ;  as  Baal's  priests,  Elijah  bids 
them  '  cry  aloud/  1  Kings  xviii.  27  ;  so  they  place  much  in  the  mere 
extension  of  their  voice,  and  crying  aloud. 

2.  It  may  be  discerned  by  the  carelessness  of  their  souls  after  prayer; 
when  men  are  vehement  in  worship,  and  never  look  after  the  effects  of 
worship.  Usually  men  throw  away  their  prayers,  as  children  shoot 
away  their  arrows,  and  never  look  after  them.  True  vehemency  will 
stir  up  a  like  earnestness  in  the  expectations  and  endeavours  of  the 
soul :  Ps.  Ixxxv.  8,  '  I  will  hear  what  God  the  Lord  will  speak/  There 
will  be  hearkening  after  the  success  of  such  earnest  prayers  that  have 
been  poured  out  with  height  of  affection.  Now  to  pray  against  sin  and 
not  strive  against  it,  and  not  to  look  after  the  return  of  it,  shows  a 
false  heart,  and  that  it  was  but  a  feigned  and  personated  heat,  like 
acting  of  a  part  upon  a  stage,  till  the  task  of  prayer  was  over.  Desire 
is  a  vigorous  bent  of  the  soul ;  it  is  an  active  affection,  that  will  put 
men  upon  endeavours  ;  and  you  will  be  stirring,  waiting,  seeing  how 
your  prayers  are  accomplished  ;  otherwise  it  is  but  a  passion  put  on 
for  a  time.  When  a  man  prays  vehemently  for  grace,  and  then  goes 
out  and  sins  against  his  prayers,  how  can  those  prayers  be  right  ?  It 
is  but  an  empty  declamation,  especially  if  men  confute  their  own  prayers 
with  their  lives  ;  like  those  that  sacrificed  to  Esculapius,  and  prayed 
for  health,  but  kept  on  their  riotous  feasts. 

Case  3.  The  third  case  is  concerning  the  end  of  duties,  Whether  or 
no  the  children  of  God  may  not  reflect  sometimes  upon  a  carnal  end 
in  duties  of  worship  ?  And  how  far  is  it  a  note  of  insincerity  ? 

I  answer  in  several  propositions — 

1.  The  best  trial  of  a  Christian  is  in  his  duties  of  worship.     If  at 
any  time,  there  he  may  discern  the  effects  and  operations  of  the  new 
nature,  and  the  actings  of  grace  in  his  own  soul ;  for  there  sins  are 
most  checked,  there  he  comes  more  solemnly  to  exercise  his  grace,  there 
his  addresses  are  immediately  to  God.     It  argues  much  of  unmorti- 
fiedness  to  have  carnal  reflections  when  we  are  conversing  with  God. 
It  is  God's  complaint,  Jer.  xxiii.  11,  '  Both  the  prophet  and  priest  are 
profane  ;  yea,  in  my  house  have  I  found  their  wickedness,  saith  the 
Lord.'     To  conceive  those  fleshly  motions  in  God's  house  is  a  matter 
of  high  aggravation  ;    for  here  we  come  to  set  up  grace  in  authority 
most  solemnly,  and  act  it  in  the  highest  way  of  operation  towards  God. 

2.  As  a  Christian  is  tried  in  his  duties,  so  our  duties  are  tried  by  our 
designs  and  aims.     It  is  not  the  excellency  of  the  outward  address,  it 
is  not  the  vehemency  of  the  inward  affection,  but  the  integrity  of  the 
•end  and  aim  towards  God.     Practice  may  be  overruled  by  custom ; 
excellency  of  speech  may  be  drawn  forth  upon  carnal   impulsions  ; 
affections  may  be  made  violent  by  lust :    but  the  genuine  birth  of  the 
spirit  is  the  end  and  aim  we  propose  to  ourselves.     And  therefore  a 
child  of  God  can  appear  to  God's  omnisciency  for  his  love  to  him. 
Human  infirmities  may  make  us  fail  in  all  other  parts  of  duty,  but 


VEE.  4.]  SERMONS  UPON  HEBREWS  XL  465 

grace  will  set  the  end  right,  which  is  usually  proportioned  to  the  frame 
of  the  heart.  As  the  heart  is,  so  is  the  end.  This  is  the  great  dif 
ferencing  circumstance :  Prov.  xvi.  2,  '  The  Lord  weighs  the  spirits, 
quo  animo  ;  with  what  end  and  aim  an  action  is  done.  Christ  sait^ 
4  The  light  of  the  body  is  the  eye,'  Mat.  vi.  22.  A  single  aim  and  intent 
towards  God  is  the  best  discovery  of  our  sincerity  in  religious  duties. 

3.  Yet  notwithstanding  the  carnal   part  will  be  interposing  and 
vexing  the  spirit  with  carnal  aims,  as  the  daughters  of  Heth  vexed 
Kebecca,  Gen.  xxvii.  46.     In  the  best  duties  we  ever  perform  we  plough 
with  an  ox  and  an  ass.      When  we  come  to  do  good,  evil  will  be 
present :  Eom.  vii.  21,  '  I  find  then  a  law,  that  when  I  would  do  good, 
evil  is  present  with  me.'     And  as  evil,   so  also  evil  aims ;    I  know 
no  difference.    Corruption  may  cast  in  vain-glorious  glances,  or  covetous 
thoughts  and  reflections  upon  external  advantages,  as  well  as  blas 
phemies  and  sins  of  another  nature. 

4.  Though  the  carnal  nature  may  vex  the  new  nature  with  those 
carnal  reflections,  yet  there  is  a  sensible  difference  still  between  them 
and  others,  because  grace  hath  the  strongest  influence.     And  though 
there  be  carnal  reflections,  yet  there  are  not  carnal  principles :    these 
are  but  collateral  and  supervenient  glances,  not  the  main  motives 
and  chief  reasons  of  their  worship,  which  are  obedience  and  love  to  God. 
It  is  hypocrisy  to  act  in  design,  but  this  they  do  not ;   though  carnal 
aims  run  in  their  minds  too  much,  yet  when  they  do,  they  are  resisted 
there.     As  when  Abraham  had  divided  the  sacrifices,  '  the  fowls  came 
down;  but  Abraham  drove  them  away,'  Gen.  xv.  11  ;  so  when  we  come 
to  pour  out  our  spirits  in  duties  of  religion,  the  fowls  may  come,  carnal 
thoughts  may  rush  into  our  minds ;   but  they  do  not  rest  there,  the 
soul  drives  them  away.     The  constant  bent  and  aim  of  the  spirit  is  to 
serve  God  and  enjoy  communion  with  God,  though  these  carnal  reflec 
tions  may  encumber  their  souls.     Therefore  a  Christian  is  to  try  himself 
by  the  mainspring  of  his  soul — what  is  the  weight,  the  poise  within  to 
worship ;  for  a  Christian  hath  a  double  priniciple,  flesh  and  spirit,  but 
not  a  double  heart ;  a  hypocrite  hath  a  double  heart ;  he  doth  but 
put  on  a  pretence  of  worship,  and  useth  it  in  design.     It  is  true,  we 
cannot  come  into  the  presence   of  God  without  sin,  yet  a  child  of 
God  will  come  without  guile.     He  cannot  bring  a  pure  heart  abso 
lutely  clean,  but  he  brings  a  true  heart,  Heb.  x.  22  ;  the  desire  of  his 
soul  is  towards  God ;  and  the  chief  reason  that  puts  him  upon  worship 
is  to  glorify  and  enjoy  God. 

Doct.  3.  This  sensible  difference  between  the  duties  of  the  godly 
and  the  wicked  is  occasioned  by  the  influence  and  efficacy  of  faith. 

Here  I  shall  state — (1.)  What  this  faith  of  Abel  was ;  (2.)  I  shall 
handle  the  general  case. 

First,  What  this  faith  of  Abel  was. 

1.  There  was  a  faith  of  his  being  accepted  with  God  when  his  service 
was  suited  to  the  institution.  He  believed  that  God  would  by  some 
visible  testimony  manifest  his  acceptation.  Such  a  promise  was  inti 
mated  to  them,  as  appears  by  God's  expostulation  with  Cain :  Gen.  iv. 
7,  '  If  thou  doest  well,  shalt  thou  not  be  accepted  ?'  As  if  God  should 
have  said,  Did  I  promise  to  accept  any  other  service  but  what  was  con 
formed  to  my  appointments  ?  There  was  a  belief  of  God's  essence  and 
attributes,  and  a  consequent  love  to  him,  willing  to  give  God  the  best. 

VOL.  XIII.  2  G 


466  SERMONS  UPON  HEBREWS  XI.  [&ER.  XV. 

2.  It  was  a  faith  in  the  general  rewards  and  recompenses  of  religion. 
Abel  looked  to  the  good  things  to  come,  and  so  his  hopes  had  an  influ 
ence  upon  his  practice ;  Cain's  heart  was  altogether  chained  to  earthly 
things,  therefore  he  looks  upon  that  as  lost  which  was  spent  in  sacrifice. 
This  may  also  be  probably  collected  out  of  Gen.  iv.  8,  'And  Cain 
talked  with  (or  said  to)  Abel  his  brother.'     Here  is  mention  of  some 
speech  of  Cain  to  Abel,  but  it  is  not  expressly  set  down  what  the 
discourse  was.     Indeed  in  the  Hebrew  text  there  is  a  pause  extraordi 
nary,  implying  some  further  matter  to  be  added.      The  Septuagint 
adds,  '  And  he  said  to  Abel,  Let  us  go  out  together  into  the  field.'    The 
Targum  of  Jerusalem  reads  it  thus,  '  And  Cain  said  to  Abel  his  brother, 
Let  us  go  out  into  the  field.     And  it  came  to  pass  when  they  were  in 
the  field,  Cain  said  to  his  brother,  There  is  no  judge,  no  judgment, 
no  other  world,  no  reward  for  the  just,  no  vengeance  for  the  wicked; 
neither  did  God  make  the  world  in  mercy,  nor  in  mercy  was  thy 
sacrifice  accepted.'     All  which  when  Abel  had  denied,  in  the  height  of 
that  discourse,  Cain  rose  up  and  killed  him.     From  whence  we  may 
collect  that  the  faith  that  had  an  influence  upon  his  sacrifice  was  faith 
in  the  general  rewards  and  compensations  of  religion. 

3.  It  was  a  faith  in  the  Messiah  to  come.     The  first-born  of  God 
was  typed  out  in  those  first-fruits,  and  therefore  is  Christ  called  '  the 
Lamb  slain  from  the  foundation  of  the  world,'  Rev.  xiii.  8  ;  that  is, 
in  those  offerings  and  sacrifices.    And  this  is  the  apostle's  drift  in  this 
place ;  they  had  a  promise,  '  That  the  seed  of  the  woman  should  break 
the  serpent's  head  ;'  and  in  those  darker  times  Abel  had  a  faith  in 
this  promise,  and  this  faith  bettered  his  offerings.     All  the  patriarchs 
obtained  that  renown  they  had  in  the  churches  of  Christ  by  faith  in 
the  Messiah.     Out  of  that  expectation  he  brought  a  well-beseeming 
sacrifice  to  God.     In  these  times  of  the  gospel  all  is  more  clear  and 
open,  and  therefore  God  requires  more  from  us ;   the  persuasions  of 
faith  are  greater,  therefore  the  operations  of  faith  must  be  greater  too. 

Secondly,  For  the  reasons  of  thepoint,  Why  faith  makes  this  difference 
between  worship  and  worship,  that  it  makes  the  duties  and  worship  of 
believers  to  be  so  different  from  that  of  carnal  men  ? 

1.  I  answer,  because  it  discerneth  by  a  clearer  light  and  apprehension. 
Faith  is  the  eye  of  the  soul.  A  beast  liveth  by  sense,  a  man  by  reason, 
and  a  Christian  by  faith.  By  sense  a  beast  discerneth  what  is  con 
venient  and  inconvenient  to  their  manner  of  life  ;  reason  guides  ordinary 
men  in  their  choice  and  course  of  affairs ;  but  faith  is  the  light  of  a  Chris 
tian  in  the  whole  business  of  this  life,  but  chiefly  in  his  worship. 
Now  the  discerning  work  of  faith  is  conversant  both  about  God  as  the 
object  of  worship,  and  about  the  work  itself ;  in  short,  to  represent 
the  truth  of  God's  being  and  the  worth  of  God's  service. 

[1.]  To  represent  to  us  the  truth  of  God's  being:  faith  'seeth  him 
that  is  invisible,'  Heb.  xi.  27.  Every  natural  man  is  an  inward  atheist, 
because  he  wants  the  light  of  faith ;  he  cannot  see  God,  therefore  ho 
does  but  serve  God  as  he  would  serve  an  idol ;  all  their  worship  is  cus 
tomary,  and  done  in  obedience  and  conformity  to  the  common  practice. 
As  the  scoffer  said  of  the  worship  of  God,  Eamus  ad communem  errorem 
— Let  us  go  to  the  common  error  and  mistake.  Certainly  their  hearts 
are  not  touched  with  the  sense  of  God's  being ;  and  therefore  the  first 
and  general  act  of  faith  in  and  about  duties  of  worship  is  wanting. 


VER.  4.]  SERMONS  UPON  HEBREWS  XL  467 

which  is  to  keep  the  heart  aweful  by  a  clear  sight  and  apprehension  of 
God :  Heb.  xi.  6,  '  He  that  coraeth  to  God  must  believe  that  he  is/ 
The  great  work  of  faith,  and  that  which  is  the  foundation  of  all,  is  to 
help  us  to  proper  thoughts  and  conceptions  of  God — a  thing  which 
wicked  men  can  never  attain  to  ;  for  though  they  are  able  to  discourse 
of  God's  attributes,  though  they  have  a  naked  model  and  idea  of  the 
truth  of  religion,  yet  in  worship  they  know  not  how  to  raise  their  hearts 
into  a  due  apprehension  of  God.  But  as  the  heathens  abused  their 
ryvwa-Tov  0eoO,  and  their  practical  thoughts  in  worship  were  gross  carnal 
imaginations,  Rom.  i.  22;  so  do  these,  they  never  have  fresh  and 
aweful  thoughts  of  God.  Now  this  troubles  the  children  of  God  when 
faith  is  drowsy,  and  they  are  not  able  to  form  proper  and  becoming 
thoughts  of  God  in  their  worship  and  invocation;  so  that  this  first 
thing  is  of  great  advantage  and  putteth  a  difference  between  worship 
and  worship.  Faith  keeps  God  in  the  view  of  the  soul. 

[2.]  Faith  discerns  the  worth  of  his  service.  When  we  look  upon 
duty  with  a  carnal  eye,  the  soul  is  prejudiced,  and  we  consider  it  as  a 
sour  task  and  rigid  exaction,  and  so  the  soul  drives  on  very  heavily.  Now 
faith  convinceth  of  the  worth  of  divine  service,  and  representeth  more 
of  privilege  than  of  burden  in  it.  In  the  eye  of  faith,  service  is  an  honour 
and  duty  a  privilege :  Ps.  Ixxiii.  28,  '  It  is  good  for  me  to  draw  near 
God.'  Mark,  it  is  not  only  meet  or  just,  but  good.  Faith  sees  a  great 
deal  of  excellency  and  sweetness  and  privilege  in  it :  and  so  it  makes 
reason  and  the  sanciified  judgment  to  issue  forth  a  practical  decree, 
'  It  is  good,'  which  sways  and  determines  all  the  operations  of  the  soul. 
The  first  inquiry  of  the  creature  is,  What  is  lawful  ?  then,  What  is 
possible  ?  then,  What  is  profitable  ?  Do  not  leave  these  questions  to 
the  decision  of  human  reason,  then  you  will  quickly  be  discouraged  ; 
but  put  the  controversy  into  the  hands  of  faith,  and  that  will  judge  it 
is  good,  sweet,  and  easy :  Ps.  xix.  10,  '  Thy  testimonies  are  more  to 
be  desired  than  gold,  yea,  than  much  fine  gold ;  sweeter  also  than  the 
honey  and  honey-comb.'  A  carnal  man  may  understand  the  nature 
and  necessity  of  duty,  but  he  is  not  convinced  of  the  worth  of  it. 
Faith  is  an  affective  light ;  it  determines  all  practical  cases  on  religion's 
side,  and  leaves  a  spiritual  esteem  upon  the  soul :  Ps.  Ixxxiv.  1,  '  Oh ! 
how  amiable  are  thy  tabernacles,  0  Lord  ! '  Oh  I  when  shall  these  be 
the  workings  of  our  spirits  ?  Faith  seeth  that  duty  is  a  reward  to 
itself,  that  here  the  noblest  faculties  are  exercised  in  the  noblest  work ; 
and  therefore  if  there  were  no  other  reward,  if  there  were  no  heaven, 
they  find  such  pleasure  in  the  duty  that  it  were  allurement  enough  of 
itself ;  as  a  martyr,  when  he  came  to  die,  said  he  was  sorry  that  being 
to  receive  so  much  wages,  he  had  done  so  little  work.  This  makes  the 
soul  bend  all  its  strength  and  all  its  power  in  seeking  of  God.  The 
children  of  God  do  duties  in  another  manner,  because  they  look  upon 
God  and  duty  with  other  eyes. 

2.  Faith  receives  a  mighty  aid  and  supply  from  the  Spirit  of  God, 
Faith  plants  the  soul  into  Christ,  and  so  receives  influence  from  him  ; 
it  is  the  great  band  of  union  between  us  and  Christ,  and  the  hand 
whereby  we  receive  all  the  supplies  of  Jesus  Christ.  Christ  lives  in 
us  by  his  Spirit,  and  we  live  in  him  by  faith.  Until  faith  come,  there 
can  be  no  vital  influence.  Wicked  men's  gifts  may  be  elevated ;  God 


468  SERMONS  UPON  HEBREWS  XL  [SfiR.  XV. 

may  work  as  author  natures,  the  author  of  nature,  though  not  as  fans 
gratice,  the  fountain  of  grace.  Therefore  it  must  needs  make  a  differ 
ence.  What  is  the  vigour  of  parts  to  the  efficacy  of  the  spirit  ?  Faith 
draws  Christ  into  the  duty,  and  his  Spirit  bears  a  part  of  the  burden : 
Kom.  viii.  26,  'The  Spirit'  —  a-vvavrikafjL^dveTaL — 'helpeth  our 
infirmities.'  We  tug,  and  the  Spirit  helpeth  also.  This  then  is  the 
work  of  faith,  to  receive  the  supplies  of  grace.  An  actual  faith  hath 
the  promise  of  an  actual  assistance  ;  and  when  God's  power  is  glorified, 
then  it  is  exercised  :  Ps.  Ixxxi.  10,  '  Open  thy  mouth  wide,  and  I  will 
fill  it.'  Look,  as  little  birds  open  their  mouths,  and  then  the  great 
one  feeds  them  ;  faith  is  nothing  but  an  opening  of  the  soul  upon  God, 
then  Jesus  Christ  gives  in  a  supply  of  grace. 

3.  As  it  receives  a  mighty  aid,  so  it  works  by  a  forcible  principle, 
and  that  is  by  love  ;  for  '  Faith  works  by  love,'  Gal.  v.  6.  We  live  by 
faith,  and  we  work  by  love.  Where  faith  is,  there  is  love ;  and  where 
love  is,  there  is  work.  Affection  follows  persuasion,  and  operation 
follows  affection.  First  there  is  a  persuasion  of  the  love  of  God,  then 
thankful  returns  of  affection  to  God,  and  they  are  manifested  by  holy 
operations  for  the  glory  of  God.  Faith  filleth  the  soul  with  the  appre 
hensions  of  God's  love,  and  then  maketh  use  of  the  sweetness  of  it,  to 
urge  the  soul  to  duty.  There  is  a  twofold  advantage  we  have  in  love : 
it  will  be  active  and  self-denying.  (1.)  Active  :  it  puts  the  soul  upon 
work ;  it  is  a  laborious  grace,  and  the  spring  of  all  action  ;  therefore 
labour  and  love  are  often  joined  together  in  scripture  :  Heb.  vi.  10, 
'  God  is  not  unrighteous  to  forget  your  work  and  labour  of  love  ; '  1 
Thes.  i.  3,  '  Kemembering  your  work  of  faith  and  labour  of  love.'  Love 
will  put  us  upon  work  for  God.  Jacob  endured  much  toil  for  Rachel, 
because  he  loved  her.  Christ  gageth  Peter  upon  this  point :  John  xxi. 
15,  '  Simon  Peter,  lovest  thou  me  ?  feed  my  sheep.'  The  church  of 
Ephesus,  when  '  she  lost  her  first  love,'  she  '  left  her  first-fruits/  Eev. 
ii.  4.  If  love  be  not  faint  and  languid,  the  soul  will  be  kept  open  and 
liberal  for  God.  Love  will  carry  a  man  through,  and  poiseth  the  soul 
to  those  holy  duties  which  are  tedious  and  irksome  to  flesh  and  blood. 
(2.)  It  acteth  with  self-denial  and  complacency  against  carnal  ease  and 
present  advantage,  though  it  be  tedious,  and  put  us  upon  inconveniences 
in  the  world.  Inward  duties  are  against  carnal  affections,  outward 
duties  are  against  carnal  interests  ;  yet  love  will  carry  them  through 
with  delight  and  complacency  :  1  John  v.  3,  'This  is  the  love  of  God, 
that  we  keep  his  commandments,  and  his  commandments  are  nob 
grievous.'  It  takes  off  the  natural  irksomeness  which  is  in  the  heart. 
Love  makes  a  great  change  in  the  heart.  While  the  heart  is  naturally 
corrupt,  sin  is  a  delight,  and  the  commandment  is  a  burden ;  but  when 
the  love  of  God  is  let  into  the  heart,  corruption  is  counted  the  yoke, 
and  duty  is  counted  the  delight  and  pleasure  of  the  soul.  The  children 
of  God,  we  hear  them  complaining,  not  of  the  law,  but  of  their  own 
corruption  :  Rom.  vii.  14, '  The  law  is  spiritual ;  but  I  am  carnal,  sold 
under  sin/  Natural  men  are  always  quarrelling  with  their  convictions, 
their  conflict  is  against  the  light  that  shines  in  their  mind;  but 
spiritual  men  are  always  conflicting  with  their  lusts  ;  and  their  groans 
arise  from  another  principle — riot  because  the  la\v  requires  duty,  but 
because  they  cannot  perform  it,  by  reason  of  those  reluctations  that 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  469 

are  in  their  evil  natures.  Love  will  carry  them  to  duty  that  is  against 
the  hair  and  bent  of  nature.  It  went  much  against  the  heart  of  Hatnor 
and  Shechem  to  be  circumcised,  and  that  rite  was  odious  among  the 
gentiles ;  yet  it  is  said,  Gen.  xxxiv.  19,  '  That  the  young  man  deferred 
uot  to  do  it,  because  he  had  a  delight  in  Jacob's  daughter.'  So  though 
duty  be  never  so  much  against  the  bent  of  nature  and  the  course  of 
worldly  advantages,  yet  duty  will  be  sweet  to  them,  for  love  will  carry 
them  through  for  the  delight  they  have  in  Christ :  2  Cor.  v.  14,  '  The 
love  of  Christ  constraineth  us.'  Though  he  draws  trouble  upon  himself, 
yet  love  carries  the  soul  away  against  all  reluctations. 

4.  It  discourseth  and  pleads  with  the  soul  with  strong  reasons  and 
enforcements.  Faith  is  a  notable  orator  to  plead  for  God ;  it  pleads 
partly  from  the  mercies,  and  partly  from  the  promises  of  God. 

[1.]  From  the  mercies  of  God,  both  special  and  common.  (1.)  God's 
special  love  in  Jesus  Christ.  The  arguments  of  faith  are  dipped  in 
Christ's  blood,  therefore  they  have  the  greater  strength  and  force  in 
the  soul :  Gal.  ii.  20,  '  I  live  by  the  faith  of  the  Son  of  God ; '  and  the 
argument  of  faith  is  there  intimated  by  the  apostle, '  who  loved  me, 
and  gave  himself  for  me.'  When  the  soul  is  backward,  faith  will  say, 
He  freely  gave  himself  for  me,  shall  I  not  do  something  for  thee  that 
hast  left  so  much  glory  for  me  ?  That  hast  pardoned  so  many  sins, 
conveyed  so  many  blessed  privileges,  estated  me  in  such  large  hopes, 
shall  I  think  anything  too  dear  for  him  ?  When  Christ  was  to  suffer 
upon  the  cross,  he  did  not  say,  This  is  hard  work,  and  it  will  cost  me 
dear  ;  I  must  endure  contempt,  bitter  agonies,  and  foul  ignominy,  and 
be  exercised  with  the  wrath  of  God.  No,  but  he  said,  '  I  come  to  do 
thy  will,  0  God  ; '  Heb.  x.  7  ;  Father,  I  come  to  satisfy  thy  justice  ; 
sinners,  I  come  to  save  your  souls :  Isa.  liii.  11,  '  He  shall  see  of  the 
travail  of  his  soul,  and  be  satisfied.'  That  word  implies  both  the  cost 
and  the  gain ;  it  would  cost  him  much  agony  of  spirit,  and  the  gain  is 
implied.  He  shall  see  that  which  he  hath  travailed  for  ;  he  shall  see 
a  company  of  children  he  hath  gained  to  himself.  When  Christ  saw 
all  this,  he  said,  It  is  enough ;  so  I  may  rescue  these  poor  souls,  I 
am  contented  with  the  temptations  of  the  wilderness,  the  sorrows  of 
the  garden,  the  ignominy  of  the  cross,  the  wrath  of  my  Father,  the  sus 
pension  of  the  comforts  of  my  godhead.  Faith  comes  and  represents 
this  to  the  soul ;  then  the  believer  cannot  say  nay :  he  is  overcome,  and 
brought  with  cheerfulness  into  God's  presence.  There  is  no  oratory 
like  that  of  faith.  (2.)  Then  it  argues  from  common  mercies.  As 
Abel,  God  had  blessed  his  increase,  therefore  at  the  year's  end  he  comes 
to  return  the  fat  and  fairest  to  God.  Faith  reasons  with  the  soul,  Wilt 
thou  not  honour  the  God  of  thy  mercies  ?  Thou  livest  in  him,  and 
movest  in  him,  and  hast  thy  being  from  him ;  what  wilt  thou  do  for 
God  ?  Faith  gives  in  a  bill  of  blessings — Lo !  thus  God  hath  done  for 
thee ;  he  hath  given  thee  life,  estate,  all  kind  of  comforts ;  and  what 
honour  and  service  hath  been  done  to  God  for  all  this  ?  As  that  king 
said,  Esther  vi.  3,  '  What  honour  and  dignity  hath  been  done  to  Mor- 
decai  for  this  ? '  The  apostle  urgeth  their  common  enjoyments :  1  Tim. 
vi.  17,  '  Charge  them  that  are  rich  in  this  world  that  they  be  not  high- 
minded,  nor  trust  in  uncertain  riches,  but  in  the  living  God,  who  giveth 
us  richly  all  things  to  enjoy.'  The  Lord  hath  enlarged  his  hand  of 


470  SERMONS  UPON  HEBREWS  XI.  [&ER.  XV. 

bounty ;  he  hath  clothed  thee,  fed  thee,  and  opened  the  treasures  of 
the  sea  and  land  to  give  thee  provisions ;  what  hast  thou  done  for  God  ? 
Nature  abhors  uuthankfulness.  Holy  David,  2  Sam.  vii.  2,  his  heart 
reasons  within  him,  '  I  dwell  in  a  house  of  cedar,  but  the  ark  of  God 
dwelleth  within  curtains  ; '  as  if  he  had  said,  Here  the  Lord  hath  built 
me  a  stately  house,  but  what  have  I  done  for  the  ark  of  God  ?  When  you 
survey  the  great  plenty  and  bounty  of  God,  it  is  a  wonder  you  have 
not  such  inward  discourses  in  your  souls.  Carnal  men  are  the  more 
secure  and  careless  of  the  worship  of  God  for  their  outward  enjoyments  ; 
as  the  sun  moveth  slowest  when  it  is  highest  in  the  zodiac  ;  but 
the  zeal  of  God's  children  is  heightened,  and  their  thankfulness  is 
quickened. 

[2.]  Faith  reasons  from  the  promises  of  God,  which  are  the  common 
places  and  topics  of  faith  from  which  it  gathers  arguments.  Now  the 
promises  that  faith  urgeth  are  promises  of  assistance,  acceptance,  and 
reward.  Faith  seeth  assistance  in  the  power  of  God,  acceptance  in 
the  grace  of  God,  reward  in  the  bounty  and  .kindness  of  God. 

(1.)  It  reasons  from  the  promises  of  assistance.  We  hate  that  which 
we  cannot  perform.  Men  love  an  easy  religion,  and  such  as  is  within 
the  compass  of  their  own  strength  and  power ;  therefore  the  apostle 
shows  one  of  the  reasons  why  carnal  men  are  so  prejudiced  against 
the  law  of  God,  because  they  have  no  power  to  fulfil  it :  Rom.  viii.  7, 
*  The  carnal  mind  is  enmity  against  God,  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.'  Wickedness  takes  the  advantage 
of  weakness,  and  so  the  soul  is  prejudiced.  Help  engageth  to  actions; 
when  we  know  we  have  no  strength,  and  the  burden  is  heavy,  we  let 
it  alone.  The  great  excuse  of  the  creature  is  for  want  of  power.  Now 
faith  reasons  from  the  promises  of  divine  assistance,  Alas!  thou  art  a 
weak  creature,  it  is  true,  but  God  will  enable  thee  :  2  Cor.  iii.  5,  '  Our 
sufficiency  is  of  God ; '  thou  mayest  be  strong  in  God  when  thou  art 
weak  in  thyself:  2  Cor.  xii.  10,  '  For  when  I  am  weak,  then  am  I 
strong.'  An  empty  bucket  may  be  the  sooner  filled.  To  what  end 
hath  God  laid  help  upon  Christ  ?  The  soul  saith,  I  can  do  nothing  ; 
but  faith  replies,  '  In  the  strength  of  Christ  I  can  do  all  things,'  Phil, 
iv.  13.  Did  you  ever  know  a  command  that  requires  grace  without  a 
promise  that  God  would  give  grace  ?  Do  not  entertain  jealousies  of 
God  without  cause.  God  doth  not  require  work  and  deny  assistance  ; 
he  doth  not  desire  brick  and  deny  straw.  Wait  on  God,  and  he  will 
strengthen  thee  :  Ps.  xxvii.  14, '  Wait  on  the  Lord  ;  be  of  good  courage, 
and  he  shall  strengthen  thy  heart.'  Faith  encourageth  the  soul  to 
wait  upon  God. 

(2.)  It  reasons  from  the  promises  of  acceptance.  Doubts  weaken 
the  soul,  and  jealousy  makes  the  heart  faint  and  the  hands  feeble,  and 
the  soul  is  burdened  in  holy  duties,  and  drives  on  heavily.  Distrust 
will  say,  Will  the  Lord  regard  such  a  sinner  as  I  am  ?  accept  such 
green  figs  ?  regard  such  weak  and  spiritless  services  of  such  an  unworthy 
creature  ?  Now  faith  argues,  Do  you  endeavour,  God  will  accept  you: 
2  Cor.  viii.  12,  '  If  there  be  first  a  willing  mind,  it  is  accepted  accord 
ing  to  what  a  man  hath,  and  not  according  to  what  he  hath  not.' 
Faith  shows  how  willing  Jesus  Christ  is  to  accept  the  service  and  par 
don  the  defects  of  his  people :  Cant.  v.  1,  '  I  have  eaten  my  honey- 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  471 

comb  with  my  honey.'  Faith  reasons,  Thou  art  afraid  to  come  to  God, 
but  to  what  end  serves  a  mediator?  Eph.  iii.  12,  'In  whom  we  have 
boldness  and  access  with  confidence  by  the  faith  of  him.'  Faith  shows 
the  mediator  to  the  soul  and  thus  argues — Upon  whom  do  you  pitch 
your  hopes  of  success  and  acceptance  ?  on  the  worthiness  of  your  own 
work,  or  on  the  worthiness  of  Christ  the  mediator?  Faith  poiriteth  at 
Christ,  Look,  soul,  there  is  an  angel  with  a  golden  censer  stands  at  the 
altar  ;  he  is  ready  to  perfume  the  sacrifice.  Though  your  prayers,  as 
they  come  from  you,  are  unsavoury  breath  in  the  uostrils  of  God,  yet 
there  is  a  mediator  to  perfume  those  services ;  they  do  not  go  immedi 
ately  to  God,  but  pass  through  a  mediator  into  the  hands  of  God: 
Rev.  viii.  3,  4,  '  And  another  angel  came  and  stood  at  the  altar,  having 
a  golden  censer  ;  and  there  was  given  unto  him  much  incense,  that  he 
should  offer  it  with  the  prayers  of  all  saints  upon  the  golden  altar 
which  was  before  the  throne.  And  the  smoke  of  the  incense,  which 
came  up  with  the  prayers  of  the  saints,  ascended  up  before  God  out  of 
the  angel's  hand.' 

(3.)  Faith  argues  from  the  promises  of  reward.  When  the  soul  is 
backward,  you  do  not  work  for  nothing,  or  for  that  which  is  nothing 
worth  ;  there  is  a  reward :  2  Cor.  vii.  1,  'Having  these  promises,  dearly 
beloved,  let  us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God/  And  they  are  called, 
2  Peter  i.  4, '  Exceeding  great  and  precious  promises.'  In  the  original 
it  is,  ra  fieyiara — the  greatest  things.  Now  faith  saith,  If  the  world 
can  bid  more  than  thy  Saviour  hath  done,  choose  it.  Look,  here  is  the 
greatest  things;  if  you  suffer  loss,  if  your  carnal  interest  be  endarnaged, 
it  will  be  abundantly  made  up  in  Christ.  Faith  brings  all  to  the 
balance,  and  weighs  every  discouragement.  As  the  apostle  seems  to 
stand  with  a  pair  of  scales,  and  cast  in  present  inconveniences  and 
future  recompenses:  Rom.  viii.  18,  'I  reckon,  that  the  sufferings  of 
this  present  time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us.'  I  reckon  and  find  this  is  too  light  to  be  com 
pared  to  my  joy.  Faith  shows  there  is  no  recompense  to  the  joys  of 
heaven,  and  no  inconveniences  to  the  torments  of  hell.  Thus  you 
see  the  reasonings  of  faith  upon  all  these  grounds,  that  it  is  impossible 
but  there  should  be  a  difference  between  the  service  of  believers  and 
of  carnal  men. 

Application. — To  press  you  to  exercise  faith  in  all  your  duties  of 
religion.  James  ii.  23,  it  is  said,  'Abraham's  faith  wrought  with  his 
works.'  Let  us  consider  God  and  duty.  Here  arise  some  cases — 

1.  Concerning  the  discerning  work  of  faith,  How  shall  we  do  to  see 
him  that  is  invisible  ?  or  to  conceive  of  God  in  prayer,  so  as  to  find  an 
awe  of  him  upon  our  spirits  ? 

2.  Concerning  the  receiving  part  of  faith,  How  shall  we  do  to  in 
terest  ourselves  in  the  assistance  of  Jesus  Christ,  and  borrow  help 
from  heaven,  when  we  are  employed  in  duties  of  worship  ? 

3.  Concerning  the  reasoning  work  of  faith,  how  far  is  assurance 
necessary  ?     How  shall  we  set  faith  on  arguing  when  our  evidences 
are  dark  ? 

Case  1.  Concerning  the  discerning  work  of  faith,  How  we  shall  do 
to  see  him  that  is  invisible,  and  rightly  to  conceive  of  God  in  prayer 


472  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XVI. 

so  far  as  to  find  an  awe  upon  our  spirits.  It  is  a  great  trouble  to 
God's  children,  that  they  are  not  able  to  form  proper  apprehensions 
and  conceits  of  God  in  their  approaches  to  him.  Moses'  curiosity  did 
in  part  arise  from  this  ground  :  Exod.  xxxiii.  18,  '  Lord,  show  me  thy 
glory.'  And  the  disciples  were  troubled  that  they  were  not  able  to 
conceive  distinctly  of  the  Father  :  John  xiv.  8,  '  Show  us  the  Father, 
and  it  sufficeth  us.'  I  know  they  intended  a  corporal  sight ;  however, 
it  argues  a  weakness  in  the  soul  that  they  know  not  how  to  conceive 
of  God  as  they  ought  to  do. 

I  shall  answer  this  case  in  several  directions — 

1.  You  must  renew  and  revive  the  act  of  your  faith  in  God's  essence 
and  presence. 

2.  You  must  conceive  of  him  aright,  according  as  he  hath  revealed 
himself. 

3.  There  must  be  such  a  representation  of  God  as  to  make  the 
spirit  aweful,  not  servile. 

4.  You  must  in  prayer  form  proper  notions  of  God,  according  to 
those  requests  that  we  put  up  to  him. 

5.  Frame  fit  notions  concerning  the  trinity. 

See  these  heads  fully  handled,  ver.  6. 


SERMON  XVI. 

By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain, 
by  which  he  obtained  witness  that  he  was  righteous,  God  testifying 
of  his  gifts :  and  by  it  he,  being  dead,  yet  speaketh — HEB.  xi.  4. 

CASE.  2.  For  the  receiving  part  of  faith,  How  shall  we  do  to  interest 
ourselves  in  the  assistance  of  Jesus  Christ  ? 

1.  We  must  lie  at  God's  feet  in  a  sense  of  our  own  weakness ;  as 
Jehoshaphat  said  in  another  case,  2  Chron.  xx.  12,  '  Lord,  we  have  no 
might.'     So,  when  you  come  to  engage  upon  any  duties,  acknowledge 
your  weakness  :  2  Cor.  iii.  5,  '  Not  that  we  are  sufficient  of  ourselves 
to  think  anything  as  of  ourselves  ;  but  our  sufficiency  is  of  God,' — ho 
speaks  of  the  management  of  the  work  of  the  ministry. 

2.  You  must  plead  God's  promises,  wherein  he  hath  engaged  to  help 
you  in  holy  duties.     You  must  come  and  throw  him  his  handwriting, 
show  him  his  promises ;  as  Tamar  dealt  with  Judah,  when  she  showed 
him  the  ring  and  staff — '  Whose  are  these  ?  '  Gen.  xxxviii.  25.     Urge 
God  with  his  promises  in  a  humble  plea  of  faith :  Ps.  cxix.  49, 
'  Remember  thy  word  unto  thy  servant,  upon  which  thou  hast  caused 
me  to  hope  ; '  Lord,  is  not  this  thine  own  promise  ?  and  didst  thou  not 
by  this  draw  out  and  invite  my  hope  ?     Not  as  if  God  needed  the 
mementoes  of  his  creatures ;  but  it  is  the  only  rational  way  to  make 
our  confidence  arise.  Look,  as  by  wrestling  we  gain  a  heat  to  ourselves  ; 
so  we,  wrestling  with  God  by  prayer,  revive  the  grounds  of  our  hope, 
— show  him  his  own  institution,  that  there  may  be  greater  confidence 
in  our  own  souls. 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  473 

3.  Cast  yourselves  upon  the  performance  of  duty  in  the  expectation 
of  his  help.  It  is  true  God  is  not  bound  to  give  the  arbitrary  assistances 
of  his  Spirit ;  he  doth  all  things  according  to  his  pleasure.  But  though 
God  be  not  bound,  you  are  bound ;  you  must  engage  in  duty  whatso 
ever  the  success  be.  Say  then,  I  will  do  what  God  hath  commanded, 
let  God  do  what  he  please.  There  is  much  of  faith  in  this.  The  work 
of  faith  is  to  bring  us  to  a  cheerful  engagement.  By  this  means  God's 
power  is  glorified,  that  he  is  able  to  help  you ;  and  God's  mercy  is 
glorified,  you  leave  the  business  with  him,  and  trust  to  his  mercy. 
And  his  sovereignty  is  much  glorified  when  you  can  lie  at  his  foot,  and 
leave  him  to  the  working  of  his  own  grace ;  as  David :  Ps.  Ixxi.  16, 
'  I  will  go  in  the  strength  of  the  Lord  God ; '  that  is,  to  the  duty  of 
praise ;  Eph.  vi.  10,  '  Be  strong  in  the  Lord,  and  in  the  power  of  his 
might.'  The  Lord  chides  his  children  for  this,  because  they  would 
neglect  duty  out  of  their  own  discouragement.  Thus,  Jer.  i.  7,  when 
God  sent  him  in  a  message — '  Say  not,  I  am  a  child ;  for  thou  shalt 
go  to  all  that  I  shall  send  thee,  and  whatever  I  command  thee  thou 
shalt  speak ; '  and  Exod.  iv.  10-12,  when  Moses  would  excuse  himself 
— '  I  am  slow  of  speech,  and  of  a  slow  tongue.  The  Lord  said  unto 
him,  Who  hath  made  man's  mouth?  . .  .  Have  not  I  the  Lord?  Now 
therefore  go,  and  I  will  be  with  thy  mouth,  and  will  teach  thee  what 
thou  shalt  say.'  Weakness  must  never  be  urged  to  exclude  duty; 
when  there  is  a  clear  command,  we  should  cast  ourselves  upon  the 
duty,  and  refer  the  help  to  God's  good  pleasure. 

Case  3.  The  third  case  respects  the  reasoning  work  of  faith,  How  far 
is  assurance  necessary,  that  so  faith  may  have  some  strength  and 
encouragement,  that  we  may  be  persuaded  into  acts  of  obedience  by 
these  arguments  of  faith  ?  I  answer — 

1.  We  live  by  faith,  and  not  by  assurance.     The  first  act  of  faith  is 
vital,  and  unites  and  implants  into  Christ :  Heb.  iii.  14,  '  For  we  are 
made  partakers  of  Christ,  if  we  hold  the  beginning  of  our  confidence 
steadfast  unto  the  end.'    If  you  can  but  maintain  the  first  act  of  faith, 
this  is  enough  to  make  you  partakers  of  Christ,  when  you  can  roll  and 
cast  the  soul  upon  Christ. 

2.  Assurance  is  very  comfortable,  and  we  have  a  great  loss,  when  we 
are  upon  terms  of  uncertainty.     It  is  far  better  to  say,  Christ  died  for 
me,  than  barely  to  say,  Christ  died  for  sinners ;  then  the  arguments  of 
faith  are  more  sharpened,  and  fall  with  a  more  direct  stroke  upon  the 
soul,  when  once  you  can  plead,  all  this  he  hath  done  for  me,  and  this 
is  for  my  sake. 

3.  We  may  reason  from  the  general  acts  of  Christ's  love,  when  we 
are  not  able  particularly  to  apply  them.     And  that  gratitude  is  very 
pure  when  I  can  bless  God  for  Christ  without  reflection  upon  my  own 
private  benefit,  for  putting  salvation  into  so  possible  a  way.     This  is 
enough  to  urge  the  soul  to  duties  of  obedience  :  Titus  ii.  11,  12,  'For 
the  grace  of  God  that  bringeth  salvation,  hath  appeared  to  all  men, 
teaching  us,  that  denying  ungodliness  and  worldly  lusts  we  should 
live  soberly,  righteously,  and   godly  in  this  present  world/      That 
general  salvation  that  the  grace  of  God  hath  brought  into  the  world 
ministers  holy  arguments  and  discourses  to  the  soul,  whereby  we  may 
resist  lusts  and  overcome  temptations — '  He  came  into  the  world  to 


474  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XVI. 

save  sinners,  whereof  I  am  chief,'  saith  Paul,  1  Tim.  i.  15.     Here  is 
some  kind  of  application  in  this,  when  we  t;ike  hold  of  the  promises  on 
the  dark  side;  when  we  can  reason  as  Paul — 'It  is  a  faithful  saying, 
and  worthy  of  all  acceptation,'  Christ  died  for  sinners. 
Now  I  come  to  handle  the  consequents  of  Abel's  faith. 

1.  The  first  is  a  testimony — BIJ  which  he  obtained  witness  that  he 
was  righteous,  God  testifying  of  his  gifts. 

2.  The   second   a   special   privilege — By  it  he,  being   dead,  yet 
speaketh. 

First,  The  testimony,  and  that  is  double — (1.)  Of  his  person,  '  That 
he  was  righteous ; '  (2.)  Of  his  performance,  '  God  testifying  of  his 
gifts.'  The  one  proves  the  other:  he  proves  his  person  was  accepted 
of  God,  because  God  gave  testimony  concerning  the  acceptance  of  his 
gifts.  By  which,  by  what?  In  the  original  it  is  81 979.  Some  apply 
it  to  faith — by  which  faith  he  obtained  witness ;  others  apply  it  to 
sacrifice,  by  which  sacrifice  he  obtained  witness. 

There  are  arguments  on  both  sides.  Most  probably  it  must 
be  referred  to  faith — '  By  faith  he  obtained  witness  that  he  was 
righteous.' 

1.  Because  the  apostle  had  laid  down  the  general  proposition  ;  ver. 
2,  that  '  by  faith  the  elders  obtained  a  good  report ;'  and  now  he  comes 
to  make  it  good  by  special  instances,  for  by  it  Abel  '  obtained  witness 
that  he  was  righteous.' 

2.  If  it  be  referred  to  offering  sacrifice,  the  apostle  would  rather 
have  said  81  ov,  by  which  act  of  his,  in  offering  sacrifice.     However,  in 
a  sound  sense,  it  may  be  referred  to  either.     His  righteousness  may  be 
referred  to  his  faith,  and  the  testimony  of  his  righteousness  to  his 
sacrifice,  which  was  but  the  witness  of  his  faith.    It  is  one  thing  to  be 
righteous,  and  another  thing  to  obtain  witness  that  we  are  righteous. 
By  faith  Abel  was  a  righteous  person  in  foro  cadi,  accepted  in  the 
Messiah  in  the  court  of  God  ;  but  by  his  better  sacrifice,  as  a  fruit  of 
faith,  he  obtained  the  testimony  of  his  righteousness  in.  foro  conscientice, 
in  his  own  feeling,  and  in  foro  ecclesice,  in  the  solemn  approbation  of 
the  church. 

He  obtained  witness  that  he  was  righteous,  epaprvpridrj  dvai,  StVatos, 
he  had  a  good  report  of  his  righteousness.  It  is  the  same  word  with 
€/j,apTvprjtir)<rav,  ver.  2.  How  did  he  obtain  this  witness  ?  I  answer, 
Either  in  the  word  of  God:  Gen.  iv.  4,  'The  Lord  had  respect  to 
Abel,  and  to  his  offering'  (and  everywhere  he  is  spoken  of  as  a  holy 
and  righteous  man  ;  it  is  his  solemn  title,  'righteous  Abel,'  Mat.  xxiii. 
35)  ;  or  else  it  may  be  meant  of  the  respect  God  bore  to  his  person  and 
sacrifice,  for  so  the  apostle  himself  proveth  it — '  God  testifying  of  his 
gifts,'  viz.,  by  some  outward  and  visible  demonstration  of  acceptance, 
to  which  now  is  equivalent  the  inward  witness  of  the  Holy  Ghost ;  for 
when  graces  have  their  full  work  and  exercise,  God  there  gives  in  the 
light  and  comfort  of  them.  For  a  more  full  clearing  of  this  passage, 
you  must  know  this  sacrifice  was  an  act  for  the  election  and  consecra 
tion  of  one  of  the  two  brethren  as  the  head  of  the  blessed  seed  and  race. 
I  say,  the  trial  now  was  which  of  them  God  would  choose,  in  whose 
family  the  line  of  the  church  and  the  blessed  generation  was  to  be 
continued.  As  afterwards  Moses  puts  Koran  upon  the  like  trial,  when 


VER.  4.]  SERMONS  UPON  HEBREWS  XL  475 

he  had  a  contention  with  Aaron  ahout  the  succession  and  line  of  the 
priesthood:  Num.  xvi.  6,  7,  'This  do:  Take  you  censers,  Ko^ah.  and 
all  his  company  ;  and  put  fire  therein,  and  put  incense  in  them  before 
the  Lord  to-morrow :  and  it  shall  be,  that  the  man  whom  the  Lord  doth 
choose,  he  shall  be  holy' — whom  God  will  decide  by  special  testimony 
and  designation  from  heaven,  he  shall  be  holy  and  set  apart.  Upon 
such  an  occasion  as  this  is  were  the  two  brothers  before  God  at  this 
time,  as  appeureth  partly  from  God's  answer  to  Cnin,  when  Cain  took 
it  ill  that  his  younger  brother  should  be  preferred  before  him  :  ver,  7, 
'If  thou  doest  well,  shalt  thou  not  be  accepted?  And  unto  thee  shall 
be  his  desire,  and  thou  shalt  rule  over  him  ;'  meaning  thus,  if  he  had 
rightly  offered,  he  should  have  been  accepted  with  God,  and  have  had 
pre-eminence,  and  been  head  of  the  blessed  line  and  race.  As  also  it 
appears  by  what  is  said,  Gen.  iv.  25,  when  Eve  had  her  third  son  born, 
and  she  calls  his  name  Seth,  '  For  God,'  saith  she,  '  hath  appointed  me 
another  seed  instead  of  Abel  whom  Cain  slew  ;'  not  only  another  son, 
but  another  seed  ;  Cain  being,  to  their  knowledge,  rejected  by  God,  she 
had  greater  joy  from  the  birth  of  this  son,  because  now  there  was  one 
raised  up  to  continue  the  holy  seed.  And  it  is  not  of  small  considera 
tion  that  carnal  hypocrites  are  said  by  the  apostle,  Jude  11,  'to  walk 
in  the  way  of  Cain ; '  for  he  is  the  patriarch  of  unbelievers,  as  Abel 
was  to  be  the  head  of  the  believing  state.  This  was  the  occasion  of 
this  solemn  sacrifice,  whom  God  would  accept  as  holy  and  righteous, 
and  as  head  of  the  blessed  line.  Now  this  was  the  type  and  sign  of 
the  general  acceptance  of  all  believers  in  Jesus  Christ ;  so  that  upon 
the  whole  we  may  pronounce  that  by  faith  he  was  righteous  and 
accepted  with  God,  and  that  by  faith  acting  in  his  sacrifice  he  received 
witness  that  he  was  righteous,  accepted,  and  chosen  by  God.  By  faith 
he  was  righteous,  that  is,  by  faith  in  the  promised  seed.  He  was  not 
righteous  by  his  own  worth  and  merit ;  partly  because  it  is  the  apostle's 
scope  to  show  that  the  righteousness  of  all  ages  did  reside  in  Christ, 
which  was  apprehended  by  the  faith  of  the  patriarchs  which  made 
them  famous  in  the  churches;  and  partly  because  his  own  personal 
merit  and  righteousness  is  actually  disclaimed  by  his  sacrifice  ;  for  it 
was  a  sacrifice  of  propitiation,  disclaiming  of  his  own  righteousness,  and 
a  solemn  protestation  of  his  hopes  of  acceptance  in  the  promised  seed. 
'  God  testifying  of  his  gifts.'  How  so  ?  The  apostle  points  to  what 
was  said :  Gen.  iv.  4,  5,  '  The  Lord  had  respect  to  Abel,  and  to  his 
offering  ;  but  unto  Cain,  and  to  his  offering,  he  had  not  respect.'  How 
was  this  known  ?  It  must  be  known  by  some  visible  token,  for  there 
upon  Cain  was  angry  with  Abel,  and  in  his  envy  and  wrath  slew  his 
brother  ;  therefore  there  must  be  some  token  of  the  different  acceptance 
of  God.  Now  what  was  this  visible  token  ?  Divers  conceit  divers 
things.  One  saith  that  the  smoke  of  Cain's  sacrifice  was  beaten 
downwards  towards  the  earth,  which  was  a  testimony  of  God's 
detestation,  and  the  smoke  of  Abel's  sacrifice  went  up  to  heaven,  as  it 
were  into  the  nostrils  of  God  ;  but  this  is  a  groundless  conceit,  that 
cannot  be  established  by  the  least  probability  of  conjecture.  Others 
think  that  it  was  by  some  apparition  of  an  angel,  or  some  different 
appearance  of  God  to  them  ;  but  this  also  is  asserted  without  warrant 
or  probable  reason.  Therefore  it  is  most  probable  that  this  visible 


47G  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XVI. 

sign  that  God  gave  as  a  token  of  the  accepting  of  his  offering  was 
this — viz.,  the  consuming  of  Abel's  sacrifice  to  ashes  by  fire  coming 
down  from  heaven.  What  is  inthe  Hebrew  yw\  God  respected  Abel, 
is  rendered  by  others  eveTrvpiaev,  God  regarded  Abel,  and  set  his 
sacrifice  on  fire.  And  indeed  there  is  much  ground  for  this  opinion, 
for  this  is  the  usual  sign  in  the  word  of  God  of  favourable  acceptance. 
Let  me  name  a  few  places  to  you  :  there  is  a  prayer,  Ps.  xx.  3,  '  The 
Lord  accept  thy  burnt-sacrifice.'  In  the  margin  it  is,  The  Lord  turn 
thy  burnt-offering  to  ashes,  because  the  devouring  of  the  sacrifice  was 
a  sign  from  heaven  of  God's  acceptance.  So  when  God  accepted 
Aaron's  sacrifice,  Lev.  ix.  24,  it  is  said,  '  There  came  a  fire  out  from 
the  Lord,  and  consumed  upon  the  altar  the  burnt-offering  and  the  fat ; 
which  when  all  the  people  saw,  they  shouted,  and  fell  on  their  faces.' 
When  Solomon  was  accepted,  2  Chron.  vii.  1,  it  is  said,  that  '  fire  came 
down  from  heaven  and  consumed  the  burnt-offering  and  the  sacrifice ;' 
this  was  a  solemn  token.  When  Elijah  and  Baal's  priests  would  put 
it  to  trial  who  was  the  true  God,  ]  Kings  xviii.  38,  '  The  fire  of  the 
Lord  fell,  and  consumed  the  burnt-sacrifice.'  This  was  a  token  God 
would  give  to  Gideon,  Judges  vi.  21,  '  There  arose  fire  out  of  the 
rock,  and  consumed  the  flesh  and  the  unleavened  cakes.'  Manaoh, 
when  Samson  was  to  be  born  as  the  deliverer  of  the  church,  Judges 
xiii.  20,  '  The  flame  went  up  towards  heaven  from  off  the  altar  ;  and 
the  angel  of  the  Lord  ascended  in  the  flame  of  the  altar.'  And  1  Chron. 
xxi.  26,  when  David  offered  solemn  sacrifice  to  God,  it  is  said,  '  God 
answered  him  from  heaven  by  fire  upon  the  altar  of  burnt-offering/ 
This  was  the  usual  sign  of  acceptance.  Fire  upon  the  sacrifice  was  a 
token  of  God's  favour ;  but  fire  upon  the  sacrificers  was  a  token  of 
God's  curse  and  wrath.  When  Aaron's  two  sons  had  displeased  the 
Lord  '  fire  came  down  from  the  Lord,  and  devoured  them,'  Lev.  x.  2. 
So  that  out  of  subsequent  experiences  we  may  gather  what  kind  of 
testimony  it  was.  And  indeed  herein  also,  as  in  the  sacrifice,  there 
was  some  type  of  Christ ;  for  he  who  is  our  sacrifice  of  propitiation  was 
to  be  offered  upon  the  altar  of  the  cross ;  as  he  was  to  be  roasted  in 
the  flames  of  his  own  love,  so  in  the  fire  of  divine  wrath.  Out  of  the 
whole  you  see  the  privileges  were  then  more  sensible.  The  head  of  the 
elect  family  God  would  decide ;  and  the  testimony  is  sensible,  for  fire 
came  and  devoured  the  sacrifice,  which  is  now  supplied  us  by  the 
suggestion  of  the  Holy  Ghost. 

I  draw  three  points  from  the  words  thus  opened — 

1.  That  by  faith  we  are  justified  and  made  righteous.     It  is  said, 
'  By  which  he  obtained  witness.' 

2.  That  upon  the    solemn  operation  of  faith  in  holy  duties  we 
obtain  witness  that  we  are  thus  righteous,  and  are  accepted  with  God. 

3.  That  the  works  only  of  such  righteous  persons  are  accepted  with 
God. 

First  Abel's  person  is  accepted  in  Christ  by  faith,  and  the  apostle 
infers  that,  because  God  accepted  his  gifts. 

Doct.  1.  By  faith  we  are  justified,  made  righteous,  and  accepted  with 
God. 

Justification  by  faith  is  one  of  the  most  cardinal  articles  of  religion ; 
and  here  it  is  confirmed  by  the  instance  of  Abel,  one  of  the  ancientest 


VER.  4.J  SERMONS  UPON  HEBREWS  XL  477 

experiences  of  the  church.  Therefore  I  shall  not  pass  it  over  without 
some  regard. 

Three  things  I  shall  inquire  into — (1.)  How  we  are  justified  by 
faith;  (2.)  Why  faith  is  deputed  to  this  service  of  all  other  graces; 
(3.)  What  kind  of  faith  it  is  that  justifieth. 

First,  How  we  are  justified  by  faith? 

Ans.  1.  Negatively  :  (1.)  Not  by  faith  as  a  joint  cause  with  works ; 
(2.)  Not  by  faith  as  an  act  and  grace  in  us ;  (3.)  Not  by  faith  as  ifc 
receives  the  Spirit's  witness. 

1.  Not  by  faith  as  a  joint  cause  with  works ;  as  the  papists  say  that 
we  are  justified  by  faith,  as  it  receives  a  merit  and  value  by  works. 
This  were  to  part  stakes  between  God  and  the  creature,  and  to  con 
found  the  covenants,  which  are  altogether  inconsistent,  as  the  apostle 
reasoneth,  Rom.  xi.  6,  '  If  by  grace,  then  it  is  no  more  of  work ;  other 
wise  grace  is  no  more  grace.     But  if  it  be  of  works,  then  it  is  no  more 
grace  ;  otherwise  work  is  no  more  work.' 

2.  Faith  doth  not  justify  as  it  is  an  act  of  grace  in  us,  but  relatively 
and  instrumentally ;   not  as  it  works  by  love,  but  as  it  apprehends* 
Christ ;  not  as  if  the  act  of  believing  were  instead  of  perfect  obedience 
to  the  law,  but  only  with  reference  to  the  object  as  it  lays  hold  of  Jesus- 
Christ,  because  of  its  necessary  concurrence  as  the  instrument  and  con 
dition  of  the  covenant.     There  are  different  expressions  in  scripture  ; 
sometimes  God  is  said  to  justify,  and  Christ  is  said  to  justify,  and  faith 
is  said  to  justify,  but  with  a  different  respect. 

[1.]  God  is  said  to  justify,  and  that  two  ways ;  partly  as  the  first 
moving  cause.  The  rise  of  all  is  God  the  Father's  mercy  in  ordaining 
Christ :  Rom.  iii.  24,  '  Being  justified  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus.'  By  the  antecedent  and  free  elect 
ing  love  and  mercy  of  the  Father,  as  the  first  moving  cause.  Partly,  as 
the  supreme  judge :  Rom.  viii.  33,  'Who  shall  lay  anything  to  the  charge 
of  God's  elect  ?  It  is  God  that  justifieth  ; '  that  is,  how  shall  the 
executioner  lay  anything  to  my  charge  ?  God  is  there  spoken  of  as^ 
the  supreme  judge.  So  Rom.  iii.  26, '  The  Father  is  said  to  justify  him 
which  believeth  in  Jesus;'  1  John  ii.  1,  'If  any  man  sin,  we  have- 
an  advocate  with  the  Father,'  &c.  In  the  order  of  the  persons  he  sus- 
taineth  the  person  of  the  highest  judge,  and  all  things  are  authoritatively 
ordered  by  him. 

[2.]  Christ  is  said  to  justify  ;  as  Isa.  liii.  11, '  By  his  knowledge  shall 
righteous  servant  justify  many ; '  that  is,  Jesus  Christ,  as  God's 
righteous  servant  of  his  eternal  decrees.  Now  Christ  justifies,  partly 
by  meriting  that  righteousness  for  us  which  will  serve  for  justification. 
It  is  he  that  hath  procured  it  by  his  obedience  and  death,  and  suffering 
in  our  stead ;  and  therefore  he  is  said  to  introduce  '  an  everlasting 
righteousness,'  Dan.  ix.  24.  His  obedience  is  the  matter  of  our  justi 
fication,  being  '  the  the  Lord  our  righteousness,'  Jer.  xxiii.  6.  And 
partly  by  interceding  for  us,  that  we  may  be  interested  in  this  right 
eousness,  that  the  Spirit  may  work  faith  in  us. 

[3.]  Faith  is  said  to  justify,  because  without  it  we  cannot  apprehend 
the  righteousness  of  Christ ;  as  the  hand  may  be  said  to  feed  and 
nourish  the  body,  but  the  nutritive  virtue  is  not  in  the  hand,  but  in  the 
meat.  And  therefore  when  faith  is  said  to  justify,  it  is  meant,  as  it 


478  SERMONS  UPON  HEBREWS  XL  [SER.  XVI. 

receives  the  righteousness  of  Christ,  and  with  reference  to  its  object. 
There  is  nothing  more  usunl  than  to  apply  that  to  the  instrument  that 
is  proper  to  the  object ;  and  usually  in  the  expressions  of  the  word  it 
is  complicated  and  folded  up  together  with  its  object.  Faith  in  Christ, 
faith  in  his  blood — it  receives  all  its  merit  and  value  from  thence.  As 
also  the  righteousness  of  faith  is  spoken  of  as  contradistinct  from  the 
righteousness  which  is  in  ourselves  ;  therefore  it  cannot  be  understood 
of  faith  itself,  but  of  the  righteousness  of  Christ :  Kom.  x.  3,  '  They 
being  ignorant  of  God's  righteousness,  and  going  about  to  establish  their 
own  righteousness,  have  not  submitted  themselves  to  the  righteousness 
of  God  ; '  and,  Phil.  iii.  9, '  And  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith.'  Yea,  there  are  dis 
tinct  places  which  call  it '  God's  i-ighteousness,'  in  opposition  to  any  act  of 
man  and  make  faith  only  to  be  the  instrument  to  receive  it :  Rom.  i.  17, 
'  The  righteousness  of  God  is  revealed  from  faith  to  faith  ; '  that  is,  in 
opposition  to  the  act  of  man,  procured  and  merited  by  a  person,  that  is, 
God  >  and  accepted  by  God:  Rom.  iii.  21,  22,  'The  righteousness  of 
God,  which  out  of  the  law  is  manifested.'  &c  ;  '  even  the  righteousness 
of  God,  which  is  by  faith  of  Jesus  Christ  unto  all,  and  upon  all 
them  that  believe.'  We  are  not  said  to  be  justified  propter  fidem  but 
per  fidem. 

3.  Again,  faith  doth  not  justify  in  the  sense  of  the  Antinomians,  as 
a  receiving  witness  of  the  Spirit's  testimony.  They  say  there  is  the 
sealing  and  receiving  witness,  and  make  the  sealing  witness  to  be  the 
Spirit  of  God,  and  the  receiving  witness  to  be  faith.  They  take  faith  to 
be  nothing  else  but  assurance ;  but  that  is  a  thing  that  follows  upon 
faith.  We  may  be  justified,  though  we  have  not  received  this  solemn 
testimony  and  witness  by  the  Holy  Ghost.  Assurance  is  spoken  of  as 
a  thing  consequent  to  faith  :  Eph.  i.  13,  '  After  ye  believed,  ye  were 
sealed  with  that  Holy  Spirit  of  promise;'  first  faith,  then  sealing. 
The  Spirit's  testimony  is  nothing  but  the  certioration  of  grace  already 
wrought,  and  is  subsequent  to  the  testimony  of  the  renewed  conscience  : 
Rom.  viii.  16,  '  The  Spirit  itself  beareth  witness  with  our  spirit 
that  we  are  the  children  of  God.'  The  Holy  Ghost  doth  not  seal 
to  a  blank.  First  there  must  be  faith,  then  the  Spirit  of  God  puts  on 
his  seal. 

Ans.  2.  Positively,  faith  only  justifies  as  an  instrument  which  God 
hath  deputed  to  the  apprehension  and  application  of  Christ's  right 
eousness.  The  whole  order  and  process  is  this :  by  effectual 
calling  God  begets  faith  ;  by  faith  there  is  union  wrought  with 
Christ ;  by  being  united  to  Christ  there  is  possession  of  all  of  Christ ; 
upon  this  possession  God  looks  upon  us  as  righteous ;  God  looking  up 
on  us  as  righteous,  pronounceth  the  sentence  of  justification ;  which 
sentence  is  double,  an  acquitting  us  from  our  sins,  and  accepting  of  us 
in  Christ — we  are  absolved  from  all  sin  and  death  by  a  free  and  full 
pardon,  and  that  is  done  chiefly  by  the  passive  obedience  of  Christ — 
and  we  are  accepted  as  righteous  to  eternal  life,  and  that  is  the  fruit  of 
his  active  obedience,  or  of  his  fulfilling  the  law  for  us. 

1.  By  effectual  calling  God  begets  faith.  The  immediate  end  of 
effectual  calling  is  to  work  faith.  We  are  called  to  holiness  and  called 


VER.  4.]  SERMONS  UPON  HEBREWS  XL  479 

to  glory ;  these  are  expressions  everywhere  in  the  scriptures ;  but  the 
immediate  fruit  of  calling  is  faith :  2  Tlies.  ii.  14, '  Whereunto  he  called 
you  by  our  gospel  to  the  obtaining  of  the  glory  of  our  Lord  Jesus  Christ/ 
'  Whereunto,'  meaning  faith,  mentioned  in  the  words  before;  there  is  the 
first  end  of  calling  to  close  with  Christ ;  then  the  last  end,  that  we  may 
be  glorified.  The  voice  of  all  the  calls  and  invitations  of  the  word  is, 
Come  unto  me,  and  come  unto  Christ. 

2.  By  faith  there  is  union  wrought  with  Christ.     Faith  is  the  bond 
of  the  spiritual  union.     We  are  said  to  live  in  him  by  faith:  Gal.  ii.  20, 
'  The  life  which  I  live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God.' 
And  he  is  said  to  dwell  in  us  by  faith  :  Eph.  iii.  17, '  That  Christ  may 
dwell  in  your  hearts  by  faith.'     Now  union  there  must  be,  for  Christ's 
garments  do  only  cover  the  members  of  his  own  body. 

3.  Being  united  to  Christ,  we  are  possessed  of  all  that  is  in  Christ, 
so  far  as  is  consistent  with  our  capRcity  of  receiving,  and  God's  ordina 
tion  and  appointment  in  giving.     Union  gives  us  interest  in  the  personal 
merits  and  righteousness  of  Christ,  and  the  benefit  of  his  mediatory 
actions  ;  they  are  ours  to  all  effects  and  purposes,  as  if  we  ourselves  had 
satisfied  and  obeyed  the  law.     Why  ?  because  it  is  not  in  a  person, 
severed  from  us  ;  it  is  in  our  head,  in  one  to  whom  we  are  united  by  a 
strait  bond  of  union,  and  therefore  they  are  reputed  as  ours.     It  is  true, 
we  are  not  mediators  and  redeemers  as  Christ,  because  that  is  not  con 
sistent  with  our  estate,  nor  with  the  will  of  God  ;  but  it  consists  with 
the  will  of  God,  that  we  shall  be  made  righteous  with  his  righteousness : 
1  Cor.  i.  30,  it  is  the  Father's  pleasure,  '  In  him  are  ye  in  Christ  Jesus ; ' 
that  is,  by  virtue  of  our  union,  God  hath  willed  this  ;  '  who  of  God  is 
made  to  us  wisdom,  righteousness,  sanctification,  and  redemption  ; '  2 
Cor.  v.  21,  '  He  was  made  sin  for  us,  who  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him.'     There  is  as  real  a  donation 
and  as  effectual  an  application  of  Christ's  righteousness  to  us,  as  there 
was  of  our  sins  to  Christ.     And  as  by  virtue  of  the  latter  it  pleased  the 
Father  to  deal  with  Christ  as  a  sinner;  so  by  virtue  of  the  former  it 
pleased  the  Father  so  to  deal  with  us,  and  to  accept  of  us  as  righteous. 
Look,  as  we  may  be  by  the  ordination  of  God  made  guilty  of  Adam's 
sin,  though  we  be  not  in  his  public  capacity  of  being  a  public  person 
and  representer  of  all  mankind  ;  so  we  may  be  made  righteous  with 
Christ's  active  obedience,  though  we  are  not  mediators  and  redeemers, 
for  that  was  his  particular  capacity  and  relation  fixed  in  his  person. 
In  short,  being  united  to  Christ,  we  are  interested  in  all  his  actions  as  if 
they  were  ours ;  for  when  we  are  one  with  him  in  the  spirit,  then  we 
are  considered  by  God  as  one  with  him  in  law.     The  judicial  union 
always  follows  the  mystical.     As  the  payment  of  the  debt  surely  is 
imputed  and  reckoned  to  the  debtor ;  so  Jesus  Christ  being  our  surety, 
Heb  vii.  22,  his  righeousness  is  imputed  to  us.     Therefore  by  union  we 
are  said,  Gal.  iii.  27,  '  to  put  on  Christ,'  with  all  his  personal  merits  and 
righteousness. 

4.  Upon  this  God  looks  upon  us  as  righteous.     For  mark,  though 
justification  be  a  judicial  act,  yet  it  is  not  a  naked  sentence  of  pardon 
without  any  ground  or  reason  ;  it  hath  a  real  ground  and  foundation, 
— the  donation  and  application  of  Christ's  righteousness  to  believers. 
Therefore  when  God  looks  upon  a  sinner  as  a  sinner,  he  will  never 


4SO  SERMONS  UPON  HEBREWS  XI.  [SER.  XVI. 

acquit  him ;  but  it  is  founded  upon  the  donation  of  a  true  and  perfect 
righteousness,  proved  by  Christ,  and  communicated  to  believers  upon 
God  the  Father's  ordination  and  appointment ;  for  the  apostle  saith, 
Horn.  iii.  26,  '  God  will  be  just,  and  the  justifier  of  them  that  believe 
in  Jesus.'  When  a  person  is  made  thus  righteous,  then  God  is  just  in 
justifying  him.  God  will  pronounce  none  just  but  those  that  by  faith 
are  thus  interested  in  the  satisfaction  of  Christ.  There  is  first  a  true 
donation  and  effectual  application  of  Christ's  righteousness,  then  is  the 
sentence  passed  in  the  court  of  God. 

5.  The  sentence  of  God  is  twofold — (1.)  He  absolves  us  from  all 
sin  and  death,  and  he  doth  that  by  a  free  and  full  pardon ;  (2.)  He 
accepts  us  as  righteous  to  eternal  life.  The  parts  of  our  justification 
are  privative  and  positive :  John  iii.  16,  '  That  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life.'  The  one  is  done 
by  Christ's  passive  obedience  and  the  other  by  Christ's  active  obedi 
ence. 

[1.]  For  the  former  part ;  the  form  of  that  is  laid  down,  Job  xxxiii. 
24,  there  is  the  formal  sentence  of  God  the  Father, '  Deliver  him  from 
going  down  to  the  pit,  for  I  have  found  a  ransom.'  Let  that  soul  live, 
and  deliver  him  from  hell  and  death.  Look,  as  when  Abraham  found  the 
ram,  he  let  Isaac  go ;  so  God,  receiving  a  ransom,  a  satisfaction  to  his 
justice  by  the  sufferings  of  Christ,  the  sinner  is  absolved — 'Deliver 
him.'  And  indeed  this  is  that  we  may  plead  when  our  consciences 
return  upon  us  and  implead  us,  that  we  are  one  in  law  with  Christ,  his 
ransom  is  our  ransom :  Gal.  ii.  20,  '  I  am  crucified  with  Christ ;'  that  is, 
I  have  satisfied  the  law  in  Christ.  Faith  must  look  to  the  surety,  and 
see  justice  satisfied,  and  all  for  me  :  Col.  ii.  14,  '  Blotting  out  the  hand 
writing  of  ordinances  that  was  against  us,  which  was  contrary  to  us, 
and  took  it  out  of  the  way,  nailing  it  to  his  cross.' 

[2.]  The  second  part  of  the  sentence  is  accepting  of  us  as  righteous 
unto  eternal  life  ;  for  Christ  hath  not  only  satisfied  the  old  covenant  by 
his  death,  but  ratified  the  new  by  his  solemn  obedience ;  not  only  taken 
away  the  reign  of  sin,  but  also  established  the  reign  of  grace ;  therefore 
the  apostle  saith,  Horn.  v.  21,  *  As  sin  hath  reigned  unto  death,  so  might 
grace  reign  through  righteousness  unto  eternal  life,  by  Jesus  Christ  our 
Lord/  Now  the  form  of  acceptance  to  life  we  have  in  those  words, 
Mat.  xxv.  34,  '  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre 
pared  for  you  from  the  foundation  of  the  world.'  It  will  be  most  comfort 
able  when  we  shall  hear  this  out  of  Christ's  own  mouth  at  the  last  day. 

Secondly,  The  reasons  why  faith  is  deputed  to  this  service. 

1.  Because  it  is  the  most  receptive  grace.     Other  graces  are  more 
operative,  but  faith  is  most  receptive,  so  fitly  suiting  the  needy  condition 
of  the  creature.     It  is  the  empty  hand  of  the  soul  to  take  in  the  ful 
ness  of  Christ.     Since  the  fall  man  is  needy  and  indigent,  and  lives  by 
borrowing ;  therefore  those  graces  are  most  serviceable  that  are  most 
receptive.     Love  gives,  but  faith  takes  and  borrows.     We  are  beggars 
now  rather  than  workers ;  therefore  the  honour  is  put  upon  faith  rather 
than  love. 

2.  Because  it  is  most  loyal  and  true  to  God.     It  looks  for  all  from 
him,  and  ascribes  all  to  him.     This  is  the  reason  the  apostle  giveth  why 
faith  is  made  to  be  the  condition  of  the  new  covenant :  Horn.  iii.  27, '  To 


VER.  4.]  SEKMONS  UPON  HEBREWS  xi.  481 

exclude  boasting ; '  that  the  creature  may  look  for  all  from  God.  God 
would  humble  proud  creatures ;  whatever  they  have,  it  is  but  bor 
rowed. 

3.  To  make  the  way  the  more  sure:  Kom.  iv.  16,  'Therefore  it  is 
of  faith,  that  it  might  be  by  grace ;  to  the  end  the  promise  might  be 
sure  to  all  the  seed.'  Things  are  not  so  floating  and  uncertain  as  when 
built  upon  works.  We  have  a  sure  foundation  in  Jesus  Christ,  and  a 
sure  tenure  by  covenant :  2  Sam.  xxiii.  5,  '  He  hath  made  with  me  an 
everlasting  covenant,  ordered  in  all  things  and  sure.'  And  we  have  a 
sure  holdfast  by  faith :  Heb.  vii.  19,  '  Which  hope  we  have,  as  an  anchor 
of  the  soul,  both  sure  and  steadfast.' 

Thirdly,  The  third  question  is,  what  this  faith  is  that  justifieth  ?  It 
is  not  a  general  assent,  or  loose  acknowledgment  of  the  articles  of  religion. 
The  apostle  shows  that  the  devils  may  assent  to  the  truth  of  the  word, 
and  brings  the  primitive  and  fundamental  truth  of  all  for  the  confir 
mation  of  it,  that  there  is  one  God.  There  is  a  faith  which  (to  dis 
tinguish  it  from  all  others)  is  called  justifying,  described  thus — It  is  a 
grace  wrought  in  our  hearts  by  the  Spirit  of  God,  by  which  the  soul 
doth  rest  and  cast  itself  upon  Christ,  tendered  to  us  in  the  offer  of  God 
for  pardon  and  acceptance.  I  shall  not  stand  examining  every  part  of 
this  definition,  but  shall  endeavour  to  discover  the  nature  of  faith  in  the 
acts  of  it.  There  are  some  things  implied,  and  other  things  more  express 
and  formal  in  faith. 

1.  That  which  is  implied  in  faith  is  knowledge  and  feeling. 

[1.]  There  must  be  a  distinct  knowledge  :  Isa.  liii.  11,  '  By  his 
knowledge  shall  my  righteous  servant  justify  many ; '  and  therefore 
the  faith  that  justified  the  sinner  pre-supposeth  knowledge.  The  first 
creature  that  God  made  was  light;  and  so  it  is  in  the  new  creation, 
the  first  thing  is  light.  God  bringeth  into  the  soul  in  conversion  a 
stock  of  truth  as  well  as  a  frame  of  grace.  Heathens  that  are  wholly 
ignorant  of  Christ  cannot  be  justified  by  him,  nor  Christians  that  only 
know  him  at  random,  and  by  a  general  tradition,  for  this  begets  but  a 
loose  hope.  And  though  none  so  confident  as  ignorant  men,  which  make 
a  full  account,  that  they  shall  go  to  heaven,  yet  when  they  are  anything 
serious,  we  find  all  their  confidence  to  amount  to  no  more  than  a  bare 
conjecture,  or  a  blind  and  rash  presumption.  And  usually,  the  more 
ignorant  the  more  persuming ;  they  cherish  a  blind  hope.  As  Paul 
saith,  Rom.  vii.  9,  '  I  was  alive  without  the  law  once  ; '  that  is,  in  his 
own  persuasion  and  account.  It  is  a  long  time  ere  men  can  get  know 
ledge  enough  to  be  out  of  conceit  with  themselves,  and  to  discern  their 
own  delusions.  The  blind  world  doth  not  look  after  justification  by 
Christ,  but  only  liveth  by  guess  and  devout  aims ;  some  loose  hopes  they 
have  conceived,  out  of  common  tradition  and  good  meanings,  by  which 
they  secure  themselves  in  their  fond  presumption.  There  must  be 
some  competent  and  distinct  knowledge  of  the  mysteries  of  salvation, 
that  we  may  not  foster  a  blind  and  mistaken  hope. 

[2.]  There  must  be  upon  this  knowledge  some  feeling  and  experience, 
which  the  apostle  means  when  he  calleth  it,  Heb.  vi.  5,  '  Taste  of  the 
good  word  of  God,  and  the  powers  of  the  world  to  come  ; '  some  com 
mon  efficacy  and  virtue  of  the  spirit.  There  is  a  form  of  knowledge 
as  well  as  a  form  of  godliness:  Rom.  ii.  20,  'Which  hast  the  form  of 

VOL.  xin.  2  n 


482  SERMONS  UPON  HEBREWS  XL  [SfiR.  XVI. 

knowledge,  and  of  the  truth  in  the  law ; '  some  unactive  light  and 
speculative  contemplation,  a  naked  model  of  truth,  such  as  scholars 
have  in  the  brain,  or  men  may  gain  by  parts  and  attendance  on  the 
word.  But  there  must  be  some  feeling  and  experience,  which  we  usually 
call  conviction  ;  and  to  consider  it  only  as  it  concerns  our  present  pur 
pose,  it  respects  two  things — a  sense  of  our  misery,  and  our  own 
inability  to  overcome  it.  Man  is  a  secure  creature,  therefore  there  must 
be  a  sense  of  misery  ;  and  man  is  a  proud  creature,  therefore  there  must 
be  a  sense  of  our  own  insufficiency. 

(1.)  A  sense  of  our  misery  by  sin,  and  of  God's  curse  due  to  us. 
This  justifying  faith  supposeth ;  for  why  should  a  man  look  to  be  justi 
fied  till  he  be  condemned?  Who  would  care  for  balm  that  is  not 
wounded  ?  for  a  pardon  that  is  not  accused  in  his  own  conscience  ?  Man 
is  a  lazy  creature,  and  will  not  apply  himself  to  the  work  and  care  of 
religion,  till  he  be  spurred  on  and  driven  to  it  by  his  own  need.  Christ 
saith,  Mat.  ix.  12,  '  They  that  be  whole  need  not  the  physician,  but  they 
that  are  sick/  Men  are  at  ease  and  heart-whole,  and  till  they  are  pos 
sessed  with  a  deep  sense  of  their  own  misery  they  do  not  care  for  Christ. 
The  stung  Israelites  looked  up  to  the  brazen  serpent ;  and  those  that 
were  '  pricked  in  heart  cried,  What  shall  we  do  ?  '  Acts  ii.  37.  Men 
slight  mercy  till  they  need  it,  and  are  careless  of  the  great  salvation 
till  God  affect  them  with  the  sight  of  their  own  sins  and  his  wrath. 
Israel  in  Egypt  was  not  easily  weaned  from  the  flesh-pots  till  their  bur 
dens  were  doubled ;  so  till  wrath  presseth  to  anguish,  till  it  sits  heav}* 
upon  the  conscience,  we  do  not  groan  for  a  deliverer :  Jer.  xv.  17,  '  I 
sat  alone  because  of  thy  hand,  for  thou  hast  filled  me  with  indignation.' 
This  makes  us  to  sit  alone,  and  ponder  seriously  upon  the  matter.  It 
is  true,  the  degree  is  various  and  different :  this  sense  of  misery  worketh 
in  some  as  far  as  horror ;  in  all  it  worketh  so  far  as  to  make  them  anxious 
and  solicitous  about  a  saviour,  and  about  our  everlasting  condition. 
In  short,  Jesus  Christ  doth  not  seek  us  till  we  be  lost,  and  we  do  not 
seek  him  till  we  be  lost. 

(2.)  There  must  be  a  sense  of  our  own  inability  to  help  ourselves. 
Man  is  not  only  apt  to  be  secure,  but  self-confident ;  and  therefore  till 
the  soul  seeth  nothing  within  itself  and  nothing  without  itself  but  Christ, 
who  is  the  only  way,  we  shall  never  go  to  him.  Man  is  a  proud  creature, 
loth  to  be  beholden.  A  borrowed  garment,  though  of  silk,  doth  not 
suit  with  proud  nature  so  well  as  a  russet-coat  of  our  own.  So  this 
full  satisfaction  of  Christ,  proud  man  regards  it  not ;  we  go  about  to 
establish  our  own  righteousness.  Legal  dejection  is  always  accompanied 
with  pride  and  self-love.  The  sinner  is  cast  down,  but  not  humbled  ; 
doth  not  come  and  lie  at  the  feet  of  Christ,  that  he  may  be  beholden 
to  him  for  mercy ;  therefore  there  must  be  somewhat  more  than  a  sight 
of  misery.  Look,  as  the  Corinthians  did  not  care  for  Paul  because  they 
thought  they  were  full  of  gifts :  1  Cor.  iv.  8,  '  Now  ye  are  full,  now  ye 
are  rich,  ye  have  reigned  as  kings  without  us  ; '  no  more  do  men  for 
Christ,  as  long  as  they  have  anything  of  their  own.  This  is  the  reason 
why  Paul  accounts  not  only  his  pharisaical  righteousness,  but  his  best 
works  loss,  Phil.  iii.  8,  because  it  hindered  him  from  looking  after  the 
righteousness  of  Christ.  We  would  be  sufficient  to  ourselves,  happy 
within  ourselves.  Justifying  faith  implies  that  man  hath  given  up  all 


VER.  4.]  SERMONS  UPON  HEBREWS  XL  483 

his  own  confidences ;  for  why  should  we  lean  upon  another  when  we 
have  a  sufficiency  in  ourselves  ?  Flesh  and  blood  would  have  its  own 
righteousness  ;  and  as  long  as  we  can  keep  conscience  quiet  by  external 
acts  of  duty,  by  any  care  and  resolution  of  ours,  we  will  never  seek 
after  the  righteousness  of  Christ.  It  is  never  well  till  conscience  be 
brought  to  say  as  Peter,  *  Lord,  to  whom  shall  we  go  ?  thou  hast  the 
words  of  eternal  life,'  John  vi.  68.  We  must  confess  that  all  our  own 
works  are  nothing ;  Christ  only  it  is  that  can  cure  and  help  us.  This 
is  that  which  is  implied. 


SEKMON  XVII. 

By  faith  Abel  offered  unto  God  a  more  excellent  sacrifice  than  Cain,  by 
which  he  obtained  ivitness  that  he  ivas  righteous,  God  testifying  of 
his  gifts  :  and  by  it  he,  being  dead,  yet  speaketh. — HEB.  xi.  4. 

2.  THAT  which  is  the  express  and  formal  in  justifying  faith  is  a  resting 
upon  Christ,  or  a  closing  with  Christ. 

Now  because  here  are  many  acts  and  degrees,  I  shall  endeavour  to  open 
it  to  you,  and  that  I  cannot  do  better  than  in  the  terms  of  scripture. 
It  is  usual  in  scripture  to  express  the  tendency  of  the  soul  towards 
Christ  by  words  that  are  proper  to  outward  motion.  There  are  four 
notions  used  in  scripture — (1.)  Coming  to  Christ ;  (2.)  Kunning  to 
Christ ;  (3.)  Seeking  of  Christ ;  and  (4.)  Keceiving  of  Christ.  All 
these  must  be  explained  with  analogy  and  proportion  to  external  motions. 
Coming  to  Christ  notes  the  purpose  and  resolution  of  the  soul ;  running 
to  Christ  notes  the  earnest  desire  of  the  soul  to  enjoy  him ;  seeking  of 
Christ  notes  the  diligence  of  the  soul  in  the  use  of  means ;  and  receiving 
of  Christ  notes  the  welcoming  of  Christ  into  the  soul  with  complacency, 
rest,  and  delight. 

[1.]  There  is  coming  to  Christ,  which  notes  our  first  act  of  faith,  our 
resolution  and  purpose  to  close  with  him.  It  implieth  the  lowest  act 
and  degree  of  saving  faith.  While  the  soul  is  in  the  way,  it  is  said  to 
be  coming  to  Christ,  resolved  in  his  heart  to  be  contented  with  nothing 
but  Christ ;  therefore  it  is  expressed  always  by  such  names  as  imply  a 
present  motion  :  Phil.  iii.  12,  '  Not  as  though  I  had  already  attained, 
or  were  already  made  perfect,  but  I  follow  after,'  &c  ;  John  vi.  35,  '  He 
that  cometh  to  me  shall  never  hunger/  &c. — o  ep^oyttez/o?,  he  that  is  com 
ing  to  me ;  it  implies  a  motion  in  its  tendency,  when  we  are  in  the 
way.  As  the  prodigal  determined  in  himself,  '  I  will  arise,  and  go  to 
my  father/  Luke  xv.  18  ;  when  the  soul,  according  to  the  offer  of  God, 
resolves  to  cast  itself  upon  Christ  for  mercy  and  salvation.  Now  if  this 
resolution  be  full  and  serious,  it  gives  a  just  right  and  title  to  Christ ; 
for,  John.  vi.  37,  Christ  saith,  '  He  that  cometh  to  me/ — though  he  doth 
but  do  that, — '  I  will  in  nowise  cast  him  out,'  it  gives  you  a  title.  So 
when  the  prodigal  said,  '  I  will  arise,  and  go  to  my  father,'  presently  it 
is  said  '  The  father  ran,  and  fell  on  his  neck,  and  kissed  him/  ver.  20, 


484  SERMONS  UPON  HEBREWS  XL  [$ER.  XVII. 

As  soon  as  there  was  a  purpose,  he  was  entertained  and  embraced  by 
God.  So  David,  Ps.  xxxii.  5,  when  he  issued  forth  a  practical  decree,  '  I 
said,  I  will  confess  my  transgressions  unto  the  Lord,  and  thou  forgavest 
the  iniquity  of  my  sin.'  This  gives  you  safety  and  a  right  to  Christ, 
though  the  other  acts  may  yield  you  more  comfort :  Heb.  iii.  14,  '  We 
are  made  partakers  of  Christ,' — that  is,  we  have  a  right  to  Christ  and 
all  his  merits, — '  if  we  hold  the  beginning  of  our  confidence  steadfast 
unto  the  end ; '  that  is,  the  first  act  of  faith  ;  if  we  can  but  maintain 
that,  it  gives  us  a  right  to  Christ,  if  we  hold  but  our  resolution  to  cleave 
to  Christ,  notwithstanding  disadvantages.  Coming  implies  a  resolved 
adventure  upon  the  invitation  of  God ;  the  soul  will  cast  itself  upon 
Christ,  and  see  what  God  will  do  for  it,  which  yields  you  safety,  though 
not  comfort ;  when  we  resolve  to  cast  ourselves  upon  his  grace,  what 
ever  come  on  it ;  and  though  we  cannot  lay  claim  to  his  righteousness, 
yet  we  will  wait  and  rest  upon  him,  whatever  comes  of  it. 

[2.]  Running  to  Christ ;  that  notes  not  only  the  tendency  of  the 
motion,  but  the  fervour  and  earnestness  of  desire.  The  soul  cannot  be 
quiet  till  it  be  with  Christ :  Cant.  i.  4, '  Draw  me,  and  we  will  run  after 
thee.'  When  God  had  put  forth  the  attractive  force  of  his  grace  upon 
the  soul,  then  the  motions  of  the  soul  are  fervent  and  earnest :  Isa.  Iv. 
5,  '  The  nations  that  know  not  thee  shall' — not  only  come,  but — 'run 
to  thee.'  The  soul  that  thirsteth  after  Christ  with  such  a  desire  as 
will  not  be  satisfied  without  an  enjoyment — this  is  faith  ;  therefore  it 
is  called  '  a  hungering  and  thirsting  after  righteousness,'  Mat.  v.  6. 
Hunger  and  thirst  are  those  appetitions  of  nature  which  are  most 
implacable,  that  cannot  endure  check.  Venter  non  hdbet  aures — the 
belly  hath  no  ears ;  and  hunger  and  thirst  will  not  be  allayed  with 
words  and  counsel.  So  the  soul  will  be  satisfied  with  nothing  but 
Christ.  It  edgeth  the  purpose  with  desire  ;  our  souls  will  not  be  quiet 
without  him.  It  is  resembled  to  the  panting  of  the  chased  hart :  Ps. 
xlii.  1,  '  As  the  hart  panteth  after  the  waterbrooks,  so  panteth  my  soul 
after  thee,  0  God.'  The  soul  thirsteth  after  the  righteousness  of  Christ, 
and  the  comforts  and  refreshments  of  his  grace.  The  hart  of  itself  is 
a  thirsty  creature,  especially  when  it  is  chased.  The  Septuagint  hath 
it  r)  e'Xa^o?,  the  she-hart.  Passions  in  females  are  most  vehement. 
Therefore  the  earnest  longing  and  desire  of  the  soul  for  Christ  is 
expressed  by  the  panting  and  breathing  of  the  chased  she-hart  after 
the  waters.  And  Cant.  ii.  5,  it  is  expressed  by  being  '  sick  of  love.' 
Vehement  affections,  when  satisfaction  is  denied,  cause  languor  and 
faintness  in  the  body ;  so  the  soul  vehemently  longs  and  is  sick  for  the 
love  of  Christ.  Sometimes  it  is  expressed  by  earnest  expectation  :  Ps. 
cxxx.  6.  '  My  soul  waiteth  for  the  Lord,  more  than  they  that  watch  for 
the  morning ;  and  the  psalmist  redoubleth  it — '  I  say,  more  than 
they  that  watch  for  the  morning.'  Look,  as  the  weary  sentinel  that 
is  wet  and  stiff  with  the  dews  of  the  night  watcheth  for  the  approach 
of  the  morning,  so  doth  the  poor  soul  wait  for  the  dawning  of  grace 
and  first  appearances  of  God's  love. 

[3.]  Seeking  of  Christ :  Isa,  Iv.  6,  '  Seek  ye  the  Lord,  while  he  may 
be  found ; '  and  Ps.  xxvii.  8,  '  Seek  ye  my  face.'  Seeking  implies 
diligence  in  the  use  of  means.  Vigorous  desires  cannot  be  idle ;  where 
there  hath  been  running,  there  will  be  also  seeking :  Cant.  iii.  2,  '  I 


VER.  4.]  SERMONS  UPON  HEBREWS  xi.  485 

will  arise  now,  and  go  about  the  city,  in  the  streets  and  broad  ways  I 
will  seek  him  whom  my  soul  loveth.'  The  spouse  sought  her  beloved 
throughout  the  city.  Jerusalem  is  a  figure  of  the  church  ;  and  in  the 
ordinances  of  God  Christians  go  through  the  city  from  one  ordinance 
to  another,  from  meditation  to  prayer,  from  prayer  to  meditation,  from 
both  to  the  word,  that  still  they  may  hear  of  their  beloved.  The 
earnest  desire  of  the  soul  will  bewray  itself  by  the  holy  use  of  means 
to  meet  with  Christ.  Seeking  doth  not  only  imply  a  bare  waiting,  but 
a  waiting  in  the  use  of  means  to  find  him  whom  their  souls  love. 
They  are  tracing  his  foot-steps  by  the  shepherd's  tents,  and  pursuing 
him  throughout  the  whole  city. 

[4.]  Receiving  of  Christ ;  this  is  when  faith  is  grown,  and  full  ripe : 
John  i.  12,  '  To  as  many  as  received  him,  to  them  gave  he  power ' — 
egovaiav,  the  right  and  honour — '  to  become  the  sons  of  God.  Receiv 
ing  is  a  considerate  act  of  the  soul  by  which  we  take  Christ  out  of 
God's  hand,  and  apply  him  to  ourselves.  And  this  suiteth  with  the 
formal  nature  of  faith  and  the  ofl'er  of  God :  in  the  covenant  God 
offereth  him,  and  we  take  him  by  the  hand  of  faith ;  in  the  promises 
of  the  gospel  God  makes  a  deed  of  gift ;  and  so  in  the  Lord's  supper, 
when  we  come  to  be  infeoffed  in  the  covenant  '  Take,  eat,  this  is  my 
body,'  1  Cor.  xi.  24.  And  here  we  come  to  take  and  receive  him.  Now 
this  receiving  implies  an  appropriation  and  more  particular  application 
of  Christ  to  our  use  ;  and  though  it  doth  not  go  so  high  as  assurance 
or  an  adjudging  of  Christ  to.  be  ours,  yet  there  is  a  laying  hold  of 
Christ  held  out  in  the  word  of  promise,  and  a  desire  to  draw  all  things 
to  application.  Now  concerning  these  acts  of  faith  take  these  rules — 

(1.)  When  you  cannot  comfort  yourselves  in  one  act  of  faith,  you 
must  make  use  of  another ;  as,  for  instance,  it  is  impossible  the  soul 
should  be  always  running,  always  upon  the  bent  of  vigorous  and  strong 
desires ;  but  do  you  come  to  him  ?  That  gives  you  a  right  to  Christ, 
if  there  be  a  settled  resolution  and  purpose  of  the  soul  to  cleave  and 
rest  upon  him  and  no  other  for  acceptance  with  God.  So  you  cannot 
take  comfort  in  receiving  of  Christ ;  a  secret  suspicion  draws  back  the 
hand  of  faith  ;  ay,  but  do  you  seek  him-?  You  may  take  comfort  in 
that.  The  terms  are  diversified  in  scripture  lest  any  of  them  singly 
should  trouble  believers.  • 

(2.)  All  the  acts  of  justifying  faith  respect  the  person  of  Christ :  it 
is  coming  to  Christ,  running  to  Christ,  seeking  of  Christ,  and  receiving 
of  Christ.  Faith  is  not  merely  assent ;  in  the  scripture  notion  it  is 
affiance.  Usually  men  content  themselves  with  a  naked  persuasion  or 
inactive  assent.  The  act  of  faith  must  be  immediately  terminated 
upon  the  person  of  Christ.  Christ's  righteousness  is  not  obtained  by 
an  assent  to  the  truth  of  any  promise  merely,  or  any  proposition  in  the 
word,  but  by  a  union  with  Jesus  Christ.  We  must  be  united  before 
we  can  be  possessed  of  his  righteousness.  We  are  not  united  to  any 
promise,  but  to  Christ.  Look,  as  the  imputation  of  Adam's  sin  is 
charged  upon  us  by  our  union  to  him,  so  is  the  imputation  of  Christ's 
righteousness  when  we  are  united  to  him,  when  we  take  and  receive 
him.  It  is  not  merely  because  you  are  of  this  opinion  that  Christ 
came  to  die  for  sinners,  but  there  must  be  the  hand  of  faith  to  take 
Christ  out  of  the  hand  of  God  the  Father,  and  receive  him  and  embrace 


486  SERMONS  UPON  HEBREWS  XI.  [SER.  XVII. 

him.  There  must  not  only  be  an  assent  in  the  judgment,  but  a 
consent  in  the  heart  to  cleave  to  Christ.  Christ  commended  Peter  for 
his  confession  in  saying,  '  He  was  the  son  of  God,'  Mat.  xvi.  16.  And 
the  devil  confessed  as  much — '  Jesus,  thou  son  of  God,  and  thou  holy 
one  of  God/  Mark  i.  24.  Saith  Austin,  Hoc  dicebat  Petrus,  ut 
Christum  amplecteretur ;  hoc  dicebant  d&mones,  ut  Ghristus  ab  Us 
recederet — Peter  assented  to  that  truth,  that  Jesus  was  the  son  of 
God,  but  how  ?  that  he  might  embrace  Christ ;  the  devils  assented  to 
this  truth,  that  Christ  might  depart  from  them. 

(3.)  True  faith  will  never  rest  in  any  lower  act,  it  is  always  renewing 
its  own  acts,  and  perfecting  and  ripening  itself,  that  from  weak  begin 
nings  it  may  grow  up  into  some  confidence  before  God.  It  ripens 
purposes  into  desires,  desires  into  waiting,  waiting  into  seeking,  seeking 
into  receiving,  and  receiving  into  the  fulness  of  assurance,  always 
struggling  with  doubts  and  fears ;  as  John  wrote  his  epistle  to  this 
end,  that  those  which  had  believed  might  grow  up  to  greater  steadfast 
ness  in  faith :  1  John  v.  13,  '  These  things  have  I  written  unto  you 
that  believe  on  the  name  of  the  son  of  God,  that  ye  may  know  that  ye 
have  eternal  life,  and  that  we  may  believe  on  the  name  of  the  son  of 
God.'  As  he  that  had  faith  in  the  Gospel  is  complaining  of  the  relics 
of  unbelief:  Mark  ix.  24,  'Lord,  I  believe  ;  help  thou  mine  unbelief.' 
False  graces  do  not  wrestle  with  that  which  is  contrary,  nor  aim  at 
growth  ;  but  living  graces  will  be  always  drawing  onward  to  perfection. 

(4.)  The  less  of  comfort  we  receive  in  the  exercise  of  faith,  the  more 
there  should  be  of  duty.  Christians  look  too  much  on  sensible  con 
solation;  but  when  by  faith  they  can't  sensibly  apply  the  comfort  of 
the  gospel,  they  should  be  more  exercised  in  the  duties  of  it.  Two 
things  are  always  necessary  in  faith,  and  are  undoubted  evidences  of 
your  gracious  estate :  an  esteem  of  Christ  and  diligence  in  duty. 

(ls£.)  An  esteem  of  Christ.  When  you  cannot  have  sensible  conso 
lation,  keep  up  your  esteem.  Though  they  cannot  say  Christ  is  theirs, 
yet  they  can  say  Christ  is  precious  to  them  :  1  Peter  ii.  7,  '  To  them 
that  believe  he  is  precious.'  Therefore  the  apostle  saith,  Heb.  iii.  6, 
'  Whose  house  are  we,  if  we  hold  fast  the  confidence,  and  the  rejoicing 
of  the  hope  firm,  unto  the  end.'  In  the  original  it  is  Kav-^^a  TT)? 
e\7ri8o9,  if  'we  can  glory  in  the  hopes  of  Christianity  whatsoever  they 
cost  us.  The  apostle  means,  when  men  can  make  an  open  profession 
that  they  have  a  good  bargain  in  Christ,  and  can  glory  in  their  hope, 
whatever  it  cost  them  in  the  world.  Esteem  is  far  more  than  sensible 
comfort,  and  a  better  evidence. 

(2e%)  Diligence  in  the  use  of  means.  It  is  said,  Prov.  viii.  34, 
*  Blessed  is  the  man  that  heareth  me,  watching  daily  at  my  gates,  wait 
ing  at  the  posts  of  my  doors.'  Though  you  are  not  able  to  apply  Christ 
with  comfort,  yet  you  will  watch  at  his  gates  for  your  dole  of  comfort. 
So,  Isa.  xxvi.  8,  the  church  professeth  this,  '  In  the  way  of  thy  judg 
ments  we  have  waited  for  thee  ;  the  desire  of  our  soul  is  to  thee,  and 
to  the  remembrance  of  thy  name.'  There  is  more  of  resolution,  though 
less  of  consolation.  When  there  is  nothing  but  angry  frowns  from 
God,  no  sensible  tokens  of  his  love,  yet  an  obstinate  faith  will  not  be 
discouraged. 

Use.  If  all  the  righteousness  which  saints  expect  reside  in  Christ, 


VEK.  4.]  SERMONS  UPON  HEBREWS  xi.  487 

and  we  only  receive  it  by  faith,  then  it  serves  to  press  us  to  look  after 
this  righteousness.     Take  these  arguments  to  quicken  you — 

1.  What  will  you  do  without  it  ?     All  our  graces  are  imperfect  and 
mixed  with  sin  :  your  natures  are  full  of  sin,  and  your  services  are  full 
of  weakness.     God  can  endure  no  imperfection,  because  of  the  holiness 
of  his  nature  ;  and  God  will  not  release  his  law,  because  of  the  severity 
of  his  justice  :  Ps.  cxliii.  2,  'Enter  not  into  judgment  with  thy  servant.' 
He  doth  not  say,  Lord,  enter  not   into  judgment  with  unbelievers, 
but  with  thy  servants, — those  that  study  to  approve  their  hearts  to  him. 
There  is  no  obtaining  of  the  blessing,  but  in  the  garments  of  our  elder 
brother.    The  creature's  fig-leaves  will  never  cover  a  naked  soul  from 
the  sight  of  God.    We  can  scarce  keep  up  a  fair  show  before  a  discern 
ing  man,  and  what  shall  we  do  before  the  pure  eyes  of  God's  glory  ? 

2.  Consider,  there  is  a  full  righteousness  in  Christ—'  We  are  com 
plete  in  him/  Col.  ii.  10.     Whatever  there  is  in  sin,  there  is  more  in 
Christ ;  for  the  sin  of  our  nature  there  is  the  absolute  intregrity  of 
the  human  nature  of  Christ;  and  for  the  sin  of  our  lives  there  is 
Christ's  perfect  obedience,  who  did  what  was  required,  and  suffered 
what  was  deserved.     Justice  can  make  no  further  demands.     The  law 
is  fulfilled  both  in  the  commination  and  precept ;  all  is  done  in  our 
surety.     Here  is  an  infinite  treasure  that  will  serve  you  all :  1  John 
ii.  28,  '  And  now,  little  children,  abide  in  him,  that  when  he  shall 
appear,  we  may  have  confidence,  and  not  be  ashamed  before  him  at  his 
coming.'     When  Jesus  Christ  shall  come  in  majesty  and  glory,  if  we 
have  Christ's  righteousness,  we  may  endure  Christ's  judgment. 

3.  Consider  the  readiness  of  God  to  give  you  this  righteousness. 
This  was  the  very  purpose  and  design  of  God  the  Father :  Rom.  iii. 
25,  '  Him  hath  God  set  forth  to  be  a  propitiation  through  faith  in  his 
blood  ; '  John  vi.  27,  '  Him  hath  God  the  Father  sealed/     He  hath 
appointed  Christ  for  this  very  end.     It  is  not  a  thing  of  our  devising, 
but  of  God's  appointment.     We  read  of  an  emperor  that  had  a  great 
emerald  made  in  the  manner  of  a  looking-glass,  in  which  he  was  wont 
to  look  upon  horrid  aspects  that  by  reflection  upon  the  glass  might  be 
pleasing  to  him,  that  there  he  might  see  the  bloody  contest  with 
delight.     This  God  the  Father  hath  done  ;   he  hath  set  forth  Jesus 
Christ,  that  so  in  him  we  might  be  acceptable  and  pleasing  in  his 
sight. 

4.  It  is  as  really  ours  when  it  is  given  as  if  we  had  merited  in  our  own 
persons.     God's  judicial  acts  are  not  grounded  upon  a  fiction,  but  upon 
a  truth.     Look  upon  the  relation  as  you  are  espoused  and  betrothed  to 
him.    Uxorfulget  radiis  mariti — a  wife  shares  in  all  the  honours  of  her 
husband  ;  so  we  are  possessed  of  what  is  in  Christ.     The  debtor  is 
acquitted  by  the  payment  of  the  surety.     The  members  share  in  the 
honour  of  the  head.     Look,  as  Christ  satisfied  for  your  sins  as  if  he  had 
committed  them,  so  thou  art  accepted  for  his  righteousness  as  if  thou 
hadst  satisfied :  2  Cor.  v.  21,  '  He  was  made  sin  for  us  that  knew  no 
sin,  that  we  might  be  made  the  righteousness  of  God  in  him/    It  is  good 
to  consider  how  really  Christ  was  handled ;  so  real  will  our  acceptance 
be  with  God.     Christ  lay  under  the  wrath  of  the  Father ;  his  sufferings 
were  not  a  fiction,  no  more,  are  thy  privileges. 

5.  Consider  the  excellency  of  this  righteousness  in  two  respects. 


488  SERMONS  UPON  HEBREWS  XI.  [SfiR.  XVII. 

(1.)  It  is  better  than  that  we  had  in  Adam  in  innocency  ;  that  would 
have  been  but  the  righteousness  of  man,  but  this  is  the  righteousness 
of  God ;  as  Kom.  iii.  22,  it  is  called  '  the  righteousness  of  God  which 
is  by  faith.'  We  are  now  in  a  nearer  relation  to  the  Lord  than  in 
Adam,  being  united  to  God  by  Christ.  Adam  was  but  God's  servant, 
but  we  are  made  his  sons  and  children  ;  the  union  and  relation  is 
nearer.  The  prodigal  after  his  return  hath  the  best  robes,  Luke  xv.  22. 
Nay,  in  some  sense  our  case  is  better  than  that  of  angels  :  angels  are 
confirmed  by  Christ,  but  it  is  in  their  own  righteousness ;  but  the 
righteousness  of  Christ  is  ours.  (2.)  You  are  as  righteous  as  the  most 
righteous  saints  are  ;  as  David  that  was  a  man  after  God's  own  heart, 
Abraham  that  was  the  friend  of  God,  men  that  had  such  access  and 
familiarity  with  God :  Rom.  iii.  23,  '  The  righteousness  of  God,  which 
is  by  faith  of  Jesus  Christ  unto  all  and  upon  all  them  that  believe  ; 
for  there  is  no  difference.'  None  of  the  saints  have  cleaner  linen,  nor 
are  decked  with  a  better  vesture.  In  sanctification  there  are  degrees, 
and  a  great  deal  of  difference;  but  not  in  justification.  As  in  the 
manna  none  had  over,  none  under,  all  alike  proportion  and  measure ; 
so  in  the  righteousness  of  Christ  all  have  a  like  measure :  2  Peter  i.  1, 
'  To  them  that  have  obtained  like  precious  faith  with  us,  through  the 
righteousness  of  Christ.'  It  is  a  righteousness  of  the  same  nature  and 
property  ;  the  foundation  of  it  being  in  Christ,  it  is  all  one.  It  is  said, 
Acts  xi.  17,  the  gentiles  had  obtained  '  a  like  gift  with  us ; '  that  is, 
the  same  gift  that  the  apostles  had.  Luther  had  an  apt  comparison  to 
set  out  this  :  a  giant  holds  a  jewel  in  his  hand,  and  a  child  may  hold 
the  same  jewel ;  but  the  giant  holds  it  with  a  stronger  hand ;  so, 
though  there  be  different  degrees  of  faith,  yet  herein  it  is  all  alike 
precious ;  it  is  the  same  righteousness  of  Christ. 

6.   Consider  the  fruits  and  benefits  of  this  righteousness. 

[1.]  Access  to  God.  We  may  minister  before  the  Lord  in  our  priestly 
garments,  we  may  worship  in  the  holy  place  when  Christ  hath  put  his 
robes  upon  us.  When  Joshua  the  high  priest  was  before  the  Lord,  he 
was  there  in  his  filthy  garments,  Zech.  iii.  5 ;  but  he  was  clothed  with 
change  of  raiment  to  minister  before  the  Lord.  So  we  had  filthy  gar 
ments  ;  therefore  the  Lord  comes  and  takes  them  away,  and  clothes  us 
with  clean  garments :  Eph.  iii.  2,  '  In  whom  we  have  boldness  and 
access  with  confidence  by  the  faith  of  him.'  Our  imperfections  need 
not  encourage  us  ;  Christ's  righteousness  is  not  a  covering  that  is  too 
short.  It  is  said,  Eev.  i.  13,  Christ  was  clothed  'with  a  garment  down 
to  his  feet.'  Christ's  righteousness  is  a  long  garment ;  all  our  defects 
are  removed  out  of  the  light  of  God's  countenance.  When  Joseph  was 
brought  out  of  prison  before  Pharaoh,  his  raiment  was  changed ;  so 
when  we  are  to  appear  before  God,  the  king  of  kings,  certainly  our 
raiment  must  be  changed  :  Isa.  Ixiv.  6,  '  Our  righteousness  is  as  filthy 
rags,'  saith  the  church.'  Now,  that  we  might  not  appear  before  the 
great  king  with  a  bundle  of  rags,  Christ  hath  dyed  us  a  purple  robe 
in  his  own  blood,  that  our  garments  may  be  changed,  and  we  may 
come  with  boldness. 

[2.]  We  are  freed  from  the  guilt  and  punishment  of  sin,  so  that  all 
afflictions  have  lost  their  curse  and  sting,  and  are  become  medicinal. 
We  may  have  bitter  dispensations  many  times,  but  they  are  not  salted 


VER.  4.]  SERMONS  UPON  HEBREWS  XL  489 

with  a  curse.  We  may  cry  with  Luther,  Strike,  Lord!  strike!  my  sins 
are  pardoned.  When  God  hath  laid  up  comfort  in.  the  heart  before 
hand,  all  our  corrections  lose  their  property,  and  they  are  federal  dispensa 
tions  ;  as  David :  Ps.  cxix.  75,  '  I  know,  0  Lord,  that  thy  judgments  are 
right,  and  that  thou  in  faithfulness  hast  afflicted  me.'  When  God 
thresheth  us,  it  is  but  that  our  husk  may  come  off.  They  are  not  acts 
of  revenge  to  satisfy  justice,  but  only  to  free  us  of  a  mischievous  disease ; 
and  death  is  a  friend,  it  is  a  remedy  whereby  we  may  be  delivered  into 
glory :  1  Cor.  xv.  55, '  O  death,  where  is  thy  sting  ?  0  grave,  where  is 
thy  victory  ? ' 

[3.]  This  will  give  us  comfort  in  the  hour  of  death.  When  the 
soul,  smitten  with  the  sense  of  sin,  is  drawn  to  the  tribunal  of  God,  oh 
then,  the  righteousness  of  Christ  is  a  comfort.  Chemnitius  observeth, 
Aliter  de  justificatione  sentire  homines,  quando  in  disputationibus  cum 
hominibus  sui  simillimis  rixantur ;  aliter  in  meditationibus,  quando 
corum  Deo  sistunt  conscientiam.  Men  dealing  with  men  like  them 
selves  may  cry  up  works ;  but  when  they  plead  their  cause  before 
God,  then  who  can  speak  of  his  own  righteousness  ?  Then  they 
tremblingly  fly  to  the  horns  of  the  altar  and  to  mercy.  There  is  no 
screen  to  draw  between  us  and  wrath  but  Christ,  no  way  to  answer 
justice  but  in  the  satisfaction  of  Christ,  no  way  to  appear  before  holi 
ness  but  by  the  obedience  of  Christ.  Let  one  of  those  audacious 
volume  writers  come  and  say,  Lord,  cast  them  out  of  heaven  that  can 
not  approve  themselves  to  thee  by  their  own  graces. 

[4.]  Then  we  are  made  heirs  of  eternal  glory  ;  therefore  it  is  called 
justification  unto  life.  A  pardoned  person  is  made  a  favourite  :  Rom. 
viii.  30,  'Whom  he  justified,  them  he  also  glorified.'  Christ  doth  not 
only  prevent  the  execution,  but  we  are  also  saved.  It  is  much  to  be 
delivered  from  wrath  to  come  :  Rom.  v.  9,  '  Much  more  then,  being 
justified  by  his  blood,  we  shall  be  saved  from  wrath  through  him ; '  as 
if  it  were  a  lesser  thing  to  glorify  a  saint  than  to  justify  a  sinner. 
When  God  can  accept  of  us  out  of  his  free  grace,  certainly  he  will  give 
us  heaven. 

Ques.  You  will  say,  What  shall  I  do  ?  Here  is  nothing  to  do  but 
to  receive  and  take  Christ  out  of  the  hands  of  God.  We  are  not 
exhorted  to  justify  ourselves  as  we  are  to  sanctify  ourselves.  Justifica 
tion  is  God's  act ;  yet  there  must  be  something  done  to  obtain  it ;  not 
by  way  of  causality,  but  by  way  of  order.  God  doth  not  justify  stocks 
and  stones,  but  men;  neither  doth  he  justify  mules  and  horses,  and 
those  that  will  kick  again,  but  those  that  will  submit  to  his  righteous 
ness.  A  sick  man  must  yield  to  take  physic,  and  a  poor  man  must 
hold  out  his  hand  to  receive  an  alms. 

There  are  two  general  means — (1.)  Disclaim  your  own  righteous 
ness  ;  (2.)  Apply  yourselves  to  the  righteousness  of  Christ. 

First,  Disclaim  your  own  righteousness.  In  the  new  covenant  he- 
cometh  most  worthy  that  cometh  most  unworthy ;  Christ  speaks  a '  par 
able  against  those  that  trusted  in  themselves  that  they  were  righteous,' 
Luke  xviii.  9.  There  one  comes  and  pleads  his  works,  as  appealing 
to  justice ;  the  other  comes  and  pleads  his  sins,  as  waiting  for  mercy. 
What  is  the  issue  of  all  ?  It  is  said,  ver.  14,  '  This  man  went  away 
justified  to  his  house  rather  than  the  other.'  We  must  come  sinners- 


490  SERMONS  UPON  HEBREWS  XI.  [SER.  XVII. 

into  his  presence  ;  the  sinner  is  justified  rather  than  the  worker.  We 
must  come  naked,  that  he  might  give  us  raiment.  Take  notice  of 
Paul's  solemn  renunciation,  Phil.  iii.  7-9,  '  What  things  were  gain  to 
me,  those  I  counted  loss  for  Christ ;  yea,  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord,  for  whom  I  have  suffered  the  loss  of  all  things,  and  do  count 
them  but  dung  that  I  may  win  Christ.'  He  had  more  cause  than  any 
to  have  confidence  in  the  flesh  and  glory  in  himself  ;  but  all  this  was 
so  far  from  being  a  gain,  as  they  were  a  loss  to  him.  He  thought  it 
was  an  advantage  and  a  step  to  mercy,  when  it  was  a  dangerous 
allurement  to  hypocrisy  and  self-confidence.  He  reckons  up  his  moral 
excellences,  his  natural  privileges,  and  his  own  righteousness  ;  but  all 
this  was  so  far  a  disadvantage  to  him  as  they  kept  him  from  being 
hungry  and  more  earnest  after  the  righteousness  God  offered  to  him 
in  Christ. 

Now  because  this  is  a  hard  matter,  a  man  would  fain  maintain  the 
dignity  of  works,  and  proud  nature  is  loth  to  stoop  and  sue  in  formd 
pauperis  ;  and  men  would  rather  oblige  God  than  come  as  beggars  and 
be  beholden  to  him :  Rom.  x.  3,  '  Going  about  to  establish  their  own 
righteousness,  have  not  submitted  themselves  unto  the  righteousness  of 
God.'  It  is  a  matter  of  great  difficulty  to  captivate  the  pride  and  pre 
judices  of  reason ;  therefore  I  shall  lay  down  the  more  effectual  con 
siderations  that  are  likely  to  draw  us  off  from  our  own  righteousness, 
and  bring  us  to  submit  and  yield  to  God's  terms.  I  shall  lay  down 
five  considerations — The  exact  purity  of  the  law,  the  holiness  of  God, 
our  proneness  to  sin,  the  strictness  of  the  last  day's  account,  and  the 
danger  of  resting  upon  anything  in  ourselves. 

1.  Consider  the  exact  purity  of  the  law.  Usually  men  are  alive  in 
their  own  hopes  and  conceits,  because  they  do  not  look  as  they  should 
into  the  law  of  God :  Eom.  vii.  9,  '  I  was  alive  without  the  law  once.' 
While  Paul  looked  upon  the  law  through  pharisaical  spectacles,  he 
thought  he  was  perfect  and  alive, — that  is,  in  a  good  condition  before 
God  ;  '  but  when  the  commandment  came/ — that  is,  with  full  light 
and  conviction, — '  sin  revived,  and  I  died  ; '  Paul  was  struck  dead,  then 
it  revived  the  sentence  of  death  in  himself.  A  short  exposition  of  the 
law  begets  a  large  opinion  of  our  own  righteousness.  We  are  all 
Pharisees  by  nature,  and  in  the  private  glosses  of  our  own  thoughts, 
we  regard  no  more  of  the  law  than  external  obedience,  epjov  vbpov, 
the  mere  work  of  the  law,  and  therefore  we  are  not  driven  to  seek  the 
righteousness  of  Christ.  We  see  it  plainly  that  common  people  hope 
to  be  saved  by  their  good  works  and  good  meanings.  The  more 
ignorant  men  are,  the  greater  confidence  in  themselves.  That  is  the 
reason  the  apostle  saith,  Rom.  x.  3,  '  Being  ignorant  of  the  righteous 
ness  of  God,  and  going  about  to  establish  a  righteousness  of  their  own.' 
Men  do  not  consider  what  a  righteousness  becomes  God's  presence. 
Now  when  the  law  comes,  it  gives  sin  its  due  dimensions,  and  the 
sinner  his  due  load  and  burden.  Oh  !  look  then  into  the  purity  of  the 
prohibition  ;  for  the  law  condemns  not  only  acts,  but  thoughts  ;  not  only 
sins  perfectly  formed,  but  lusts;  it  reacheth  to  the  little  foxes  and 
Babylon's  brats.  And  in  duty  it  doth  not  only  require  the  work 
wrought,  but  an  exquisite  frame  of  spirit,  with  the  motions  and  opera- 


YER.  4.]  SERMONS  UPON  HEBREWS  XL  491 

tions  of  the  soul ;  all  thy  heart,  all  thy  soul,  all  thy  might.  It  is  no 
matter  though  our  meaning  be  good  ;  the  law  would  have  us  bring  our 
duties  and  acts  of  obedience  not  only  to  the  touchstone,  but  to  the 
balance  ;  it  must  hold  exact  weight,  as  well  as  be  of  a  good  kind. 

2.  Consider  the  holiness  of  God.     The  great  business  of  justification 
is  to  give  us  a  righteousness  that  will  endure  God's  sight,  that  we  may 
be  able  to  stand  before  God  ;  hence  those  phrases,  'justified  in  his  sight,' 
Ps.  cxliii.  2,  and  Kom.  iii.  20 ;  and  'glorying  before  God,'  Horn.  iv.  2 ; 
and  '  the  answer  of  a  good  conscience  towards  God,'  1  Peter  iii.  21. 
So  that  if  we  would  look  for  a  proper  righteousness  fit  for  justification, 
we  are  to  draw  the  soul  into  God's  sight,  and  to  think  of  the  pure  eyes 
of  his  glory.     Now  it  is  said,  Job  xv.  15,  '  The  heavens  are  not  clean 
in  his  sight,'  that  is,  the  holy  ones  in  heaven,  the  angels  that  are  con 
firmed  in  their  own  righteousness,  they  are  not  clean  in  the  sight  of 
God's  holiness.     They  not  only  cover  their  feet,  that  is,  that  which  is 
the  meanest  and  lowest  of  the  angelical  nature,  but  their  faces,  that 
which  is  most  glorious  in  their  nature;  they  were  ashamed  of  that 
which  was  best  in  their  nature,  as  being  abashed  at  the  presence  of 
God's  holiness.      Oh  !  what  will  become  of  us  vile  worms  ?    '  What  is 
man,  that  he  should  be  clean  ?     And  he  which  is  born  of  a  woman, 
that  he  should  be  righteous  ? '  Job  xv.  14.     If  the  court  of  heaven  be 
not  clean  in  his  presence,  how  shall  we  do  for  a  righteousness  that 
must  endure  the  eyes  of  God's  glory  ? — '  Who  can  stand  before  this 
holy  God  ?  '  1  Sam.  vi.  20.     Alas !  in  the  state  you  are,  you  can  no 
more  expect  that  God  should  delight  in  you  than  you  can  delight  in  a 
toad,  because  of  the  contrariety  of  nature  ;  yet  this  is  but  a  finite  com 
parison.     Now  in  vain  is  it  to  think  God  should  act  contrary  to  his 
nature,  that  ever  holiness  itself  should  delight  in  a  sinner.     Oh  !  what 
shall  I  do  to  come  before  God's  holiness  ? 

3.  Consider  our  proneness  to  sin.     Men  that  have  low  thoughts  of 
the  degeneration  and  corruption  of  nature  have  as  low  thoughts  of  the 
righteousness  of  Christ ;  therefore  consider  how  corruption  is  apt  to 
bewray  itself  in  duty,  business,  recreation,  in  all  conditions  and  actions 
of  life  ;  all  is  tainted:  '  Innumerable  evils  have  compassed  me  about,' 
Ps.  xl.  12.     And  consider,  whoever  appears  before  God  must  be  clothed 
with  some  righteousness.   Now  go  to  our  duties, — '  Our  righteousnesses 
are  as  filthy  rags,'  Isa.  Ixv.  5.     The  better  part  of  our  lives  are  spotted 
and  defiled.     Certainly  those  works  that  need  pardon  themselves  can 
never  justify  us.     Mala  mea  pure,  mala  sunt  et  mea ;  bona  autem  mea, 
nee  pure  bona  sunt,  nee  mea — our  evil  works,  they  are  merely  evil,  and 
they  are  ours  ;  but  our  good  works  are  neither  ours  ;  nor  are  they  purely 
good.     Certainly  a  man  cannot  merit  with  that  which  doth  not  deserve 
acceptance. 

4.  Consider  the  strictness  of  the  last  day's  account.     Justification  is 
principally  intended  for  that  time.     Christ's  righteousness  was  ap 
pointed  for  Christ's  judgment :  1  John  ii.  28, '  And  now,  little  children, 
abide  in  him,  that  when  he  shall  appear,  we  may  have  confidence,  and 
not  be  ashamed  before  him  at  his  coming.'     This  God  aimed  at,  to 
establish  such  a  righteousness  that  we  might  not  be  ashamed  at  Christ's 
coming :  1  John  iii.  21,  '  If  our  hearts  condemn  us  not,  then  have  we 
confidence  towards  God ; '  and  Luke  xxi.  36,  you  have  the  like  expres- 


492  SERMONS  UPON  HEBREWS  XI.  [$ER.  XVII. 

sion,  '  That  ye  may  stand  before  the  Son  of  man.'  Now  when  every 
idle  word  shall  be  weighed  in  God's  balance,  what  will  you  do  then? 
Things  will  not  be  huddled  up  at  that  day,  but  conscience  will  be 
extended  to  the  recognition  of  all  the  sins  you  have  committed  ;  and 
what  will  you  do  for  a  righteousness  at  that  day,  when  the  secret  stores 
of  your  thoughts  and  the  hidden  things  of  the  heart  shall  be  made 
manifest :  1  Cor.  iv.  5,  '  Until  the  Lord  come,  who  both  will  bring  to 
light  the  hidden  things  of  darkness ;  and  will  make  manifest  the 
counsels  of  the  hearts.'  Light  words  will  weigh  heavy  in  God's  balance. 
The  comfort  of  justification  is  never  tried  till  the  last  judgment. 

5.  Consider  the  danger  of  resting  upon  anything  in  ourselves.  Alas  I 
when  you  go  to  mix  the  covenants,  you  quite  undo  your  hopes  in  Christ ; 
it  is  plain  you  hold  by  the  former  covenant.  If  you  do  but  set  up 
anything  of  self,  it  makes  the  promise  of  Christ  of  none  effect.  Here 
you  are  put  to  your  choice  by  what  covenant  you  will  be  judged  ;  either 
the  covenant  of  works,  in  which  there  is  judgment  without  mercy,  or 
by  the  law  of  liberty.  If  you  set  up  yourself,  you  cast  off  the  new 
covenant.  Carnal  confidence  rendereth  you  obnoxious  to  the  whole 
law:  Gal.  iii.  18.  'For  if  the  inheritance  be  of  the  law,  it  is  no 
more  of  promise.'  If  you  hold  by  the  former  covenant,  you  are 
quite  undone ;  you  shall  not  have  a  drop  of  grace  :  Horn.  xi.  6,  '  If 
it  be  of  works,  it  is  no  more  grace.'  You  are  bound  to  fulfil  the 
whole  law ;  if  in  any  case  you  set  up  self,  '  Christ  shall  profit  you  nothing,' 
Gal.  v.  2.  God  will  deal  with  you,  either  altogether  by  works,  or 
altogether  by  Christ;  these  things  cannot  be  mixed.  When  you  seek 
to  piece  up  the  righteousness  of  Christ  by  any  graces  or  duties  of  yours, 
by  resting  in  yourselves,  you  destroy  the  whole.  It  must  not  be  a 
patched  righteousness ;  the  piece  of  new  cloth  maketh  the  rent  the 
worse. 


END  OF  VOLUME  XIII. 


PRINTED  BY  B*LU  ANTYKB  Am  COMPANY 
EDINBURGH  A1O  T.ONDON