One Hundred Select Sermons

SERMON XXXII.

We begin in order with the former, viz. The Counsel or Exhortation, Covet earnestly, &c. Wherein again we have three Particulars more: First, The object propounded, and that is Gifts. Secondly, The Comparative qualification of this object, and that is the best or better Gifts. Thirdly, The Intensive Affection which is required to the attaining of them, and that is Zeal, Covet earnestly.

For the first, The Object propounded, it is here said to be Gifts. By Gifts here we are to understand Spiritual gifts, the same which we find to be called 〈 in non-Latin alphabet 〉 , 1 Cor. 14.1. Desire spiritual gifts. These were such as he had mentioned in the foregoing part of the Chapter, Wisdom, Knowledge, Judgment, Utterance, Languages and the like, these were of the nature of those Gifts which the Apostle Paul does here in this place commend to the Affections and Endeavors of these Corinthians, to whom he here writes, and from them to us.

And there are two things which are here considerable of us: First, The Phrase or Expression: And secondly, The Matter or thing itself which under this phrase is signified and propounded to be regarded by us.

First, For the Phrase or expression, it is as you see, gifts: This is the nature and condition of all those endowments and qualifications which any are furnished withal in order to any performance and service whether of Church or State; all abilities and faculties whatsoever, they are no other than gifts. Gifts they are, and so they are here rendered to be in our English Bibles; but yet if we thoroughly examine it, this is a little too narrow and straitened and expression for them; neither does it seem so fully to come home, either to the word or scope of the Text; for it is not 〈 in non-Latin alphabet 〉 only, but 〈 in non-Latin alphabet 〉 , not a gift only, but a free gift; not a gift, which has somewhat antecedent to provoke it, or to merit at God's hands, but a free gift, which proceeds from pure and undeserved love. It is Donum Gratuitum, and it is Gratia gratis data, which is here pointed out unto us. Thus I say are all those abilities which any in any kind whatsoever, or to any purpose, are endowed withal.

This it is thus far useful to us, as it serves to ingender all meekness and humility in us, to keep us from swelling and puffing up, which any in any excellency are at any time subject unto. It is the very improvement which the Apostle Paul himself seems to make of this observation, 1 Cor. 4.6, 7. That ye might learn not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? When men shall consider that that which they have, they have by free gift; here is that which may pull down their pride, and prevent them from that haughtiness of spirit, whereunto they are otherwise too much addicted and inclined.

So likewise further it holds well for the improvement and exercise of these gifts which God hath given us, that we be no niggards or restrainers of them, but good stewards of the manifold Grace of God, as the Apostle Peter admonishes, and as our Savior exhorts his Disciples, and in them all others: Freely ye have received, freely give. And thus much briefly of the phrase or expression, which is here used by the Apostle, and that is Gifts.

Now in the next place for the thing itself, this is that which is here commended to these Corinthians to look after these free endowments, and to endeavor to partake of them themselves for their own particular; and so are we from them desired to do the same also, to covet earnestly these best gifts, not only the saving and sanctifying Gifts of the Spirit (which we shall have occasion to speak of more hereafter) but also the common and ordinary; common and ordinary in one sense, though in another sense more peculiar and restrained. Such Gifts as we mentioned before, Knowledge and Language, and Eloquence, and such as these, these are better gifts, and have especial dignity and excellency in them.

The Dignity and excellency of them may be briefly laid forth unto us in three Particulars:

First, From their original and conveyance, when we shall consider how we come by them, and how they are indeed derived and transmitted unto us, there is somewhat in that; and that is not only from God and his Spirit, from whom all good things come to our hands, but likewise as a special fruit and consequent of Christ's Ascension. These gifts they are as it were the legacy of Christ, and the relict which he dropt and left behind him, when he went up into heaven. According to that of the Psalmist, Psal. 68.18. repeated again by the Apostle, Ephes. 4.8. When he ascended up on high he led captivity captive, and gave gifts unto men. See how these gifts did follow upon Christ's Ascension, and did take their first rise from that as the occasion of them. Now if there were no more but this in it, there were very good reason certainly why we should a little look after them. The gifts of dying friends they are for the most part in very great account and valuation with us; let them be but what they will for the substance of them, yet we esteem them in regard of the circumstances and the relation which is upon them. And so it should be with us here in regard of these several gifts, we should prize them in reference hereunto. Forasmuch as Christ when he took his leave of the world, and was now gloriously ascended to his Father, did pour forth these his gifts upon his Church as a special testimony of his love unto it. He received them of his Father that he might bestow them upon us. And therefore that which in one place of Scripture is accepit, in another place of Scripture is dedit; id est, accepit ut daret. So that we have cause to regard these gifts first of all, in the notion of their original and conveyance.

But secondly, That's not all, there's a further ground for our embracing them besides, and that is by considering them substantially, what they are in their own nature, and that impression which they leave upon the subject, in which they are: these gifts if we do but consider them in themslves, they are very amiable and lovely, and so make those persons further to be who are endowed with them. They are special ornaments and beautifyings to them, and do much raise them above other men, not only those extraordinary perfections which were conferred upon the Apostles themselves in the Primitive times of the Church, but even likewise those more ordinary and common gifts which men receive even now in these days. They are such as do much adorn and advance and set a luster upon those which have them, and are partakers of them.

Thirdly, And especially for their use and improvement, and those gracious ends which they lead unto. And that is (as the Apostle himself does express it to us in so many words) for the work of the Ministry, for the perfecting of the Saints, for the edifying of the body of Christ. These gifts they reach to these ends, Ephes. 4.11, 12. Every thing is so far forth desirable as it serves to better purposes and designs. Now this is the advantage of spiritual gifts, especially there where they are drawn out into their full extent, that they do at least for a very great part of them serve to build up the Church of Christ. The manifestation of the spirit is given to everyone to profit withal, 1 Cor. 12.7. But of this we shall speak more anon. So much therefore now for that, viz. the first particular considerable in this first General, and that is the object propounded, Gifts.

The second is the qualification of this object by way of comparison or distinction; and that is the best or better gifts, 〈 in non-Latin alphabet 〉 . Where we may observe two things more: First, that which is implied: And secondly that which is expressed. That which is implied is this, That there are some Gifts better than others. That which is expressed is this, that if there be any Gifts better than others, those are they which we for our particulars of all others are to apply ourselves to.

First, For that which is implied, there are some gifts which are better than others; this is here supposed and taken for granted, whiles the Apostle propounds the better gifts to be coveted after, he does thereby imply that there is a distinction of gifts, and that there are some of them which are better than the rest, and so there are; though all in their kind very good, as proceeding each of them from one and the self-same spirit; yet there is a difference and a distinction amongst them, according to that which we have in the fourth verse of this present Chapter. Distinctiones sunt donorum, sed idem spiritus. There are diversities or distinctions of gifts (so some render the words) but the same spirit.

For the better opening of this present point, it will not be amiss for us to consider wherein this distinction does consist, namely in what respect some gifts are said to be better than others, and do partake of this better denomination.

First, Gifts sometimes are counted better, as they are anything more rare and unusual. Those which can do somewhat which few else can do besides, they do from hence for the most part esteem themselves to be better qualified, and think that therefore they have presently the better gifts. There's an affectation in some kind of persons after singular and peculiar abilities, according to which they do ordinarily reckon and account of themselves, though the things in their own nature are but indeed of common consideration. Thus it is with some Scholars, just as it is with some Books, which have a price set upon them more from their scarcity and hardness to be got, than from the matter and composure of them, or any intrinsical worth which is in them: But this is not such a betterness as the Apostle does intend in this place.

Secondly, Gifts are sometimes counted better, as they are more glorious, and conspicuous, and plausible in the eyes of the world; thus there are some which are especially more than others, which have a greater luster upon them, and do more appear and vent themselves abroad to the approbation of other men, which yet notwithstanding simply considered are not the better gifts, nor really so to be esteemed. This was that wherein the false Apostles had an advantage over the Apostle Paul, and whereby they did work themselves into the hearts and affections of the Corinthians, to the disparagement and diminution of him with them. They had it may be a little better put-off than he had, better language, and utterance, and clocution, and confidence, and the like; which he was somewhat inferior in (at least in his own acknowledgment, I am rude in speech (says he) though not in knowledge ), and therefore they carried the bell away from him. And thus 'tis likewise still with many people to this present day, who commonly more look at the voice, and delivery, and freedom, and carriage of the Preacher (which yet I do not deny but in their place are also to be regarded) than they do at his Matter, and Doctrine, and Judgment, and Spirit, and such things as those are: Now this is not that which is here meant in this present Text, better gifts; that is, gifts which are more plausible, and which do gain the better esteem, and admiration from men; this (I say) is not here intended. And therefore St. Chrysostom very well observes (and after him Theophylact and Oecumenius ) that it is not said 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not the greater gifts, but the better gifts; not greater in the applause of the world, but better in the things themselves, which still we must seek out what is meant and signified hereby; for as yet we have not hit upon it. It is neither those gifts always which are most rare and unusual, nor yet which are most conspicuous and plausible, which are truly the better gifts.

Therefore thirdly, to speak home to the point, there are two things especially, which (as I conceive,) have a special influence and ingrediency into this betterness and qualification which the Apostle does here mention to us. And gifts may be said to be better some than others in a twofold respect; Either first of all by taking them intrinsece, & materialiter, according to that excellency which they have in their own latitude, and the compass of these gifts. Or else, secondly, by taking them extrinsece & effective, according to that extent which they have to • he good of others.

First, Gifts are said to be better intrinsically, and materially, as considered within their own compass and sphere; and so those are the better gifts, which do serve best to polish the mind and understanding, and reason, and do raise the faculties and powers of the soul to an higher and noble • pitch: thus there are some which do more than others, and these in this sense are the better gifts, so they are both intended by the Apostle, and to be esteemed also by us.

But then secondly, Gifts are likewise said to be better extrinsically, or extensively in their effects, as they do more communicate and enlarge themselves beyond the subject, in which they are to the good of other men. Thus those are the best gifts which do tend best to edification, and which in the exercise of them have most good done by them. Those gifts by which the world and the Church is most advantaged and promoted, those in the Apostles sense in this place are the better gifts. And thus much, first, for that which is implied, That there are some gifts which are better than others.

The second is that which is expressed, That if there be any gifts which are better than others, those are they which we for our particulars of all others are to apply ourselves to, Covet earnestly the best gifts. This the Apostle here requires and he does it but upon reasonable considerations', if we take notice of them.

First, That common and general inclination which is in all men in everything else; there's nothing else in any kind whatsoever, which men do at any time desire or look after, but they would have the best of it as near as they can; even there sometimes where worse might serve their turn, and might be good enough for them, yet they must still have the best or none; if there be anything better than another, their mouths water after that. The best garments, the best houses, the best provisions, the best preferments, all they can get of the best; this is for the most part men's humor and endeavor in Temporal matters, that they are all carried continually to the better, as the object of their pursuit. It is St. Austin 's observation to this purpose, and expostulation upon it: Quid est quod velis habere malum? dic mihi; nihil omnino, non uxorem, non filium, non servum, non ancillam, &c. What is it (says he) that thou couldst be contented to have otherwise than good? nothing at all, not Wife, not Children, not Servants, not any of these things here below. Bona vis habere? & bonus non vis esse? Wouldst thou have that which is good, and be the worst of all thyself? what an incongruous and unsuitable thing is this? We may apply it to this present particular, whereof we now speak concerning spiritual gifts. As we desire the best in other matters, so we have cause to desire the best in these; as the best gifts from men, so the best gifts from God, so the best gifts of the Spirit of God. It agrees with our inclination in other matters.

Secondly, The consideration of the nature of the soul itself, that calls for as much from us. The better the soul is considered in its own substance and essence, the better would those things be which should qualify it, and which it would be endued withal. The better gifts do best become the better part. So noble a creature as the Soul is, doth require the best accomplishments that it is possibly capable of.

Thirdly, In reference also to practice and execution; therefore the better gifts, that we may accomplish the better performances, and may do the most good. The operations are answerable to the Principles; those which have but mean gifts, they can consequently do but mean services an swerable to the gifts which are in them; those which have better are able to do more. And this indeed is the main and principal motive which does lay a ground to this desire in us. It is not so much for the gifts themselves, or as they have some accidental advantages going along with them; but so far forth as they are occasions and opportunities of better performances. For these causes, the better gifts.

This does therefore justly come home to the Consciences of many persons in the world; there are some which look after none of these gifts at all; like Gallio they care for none of these things. If they may have but so much as to subsist on and to thrive in their temporal condition, that's all they take care for, or trouble themselves withal. Give them but the livings, and let others go away with the gifts, they are contented well enough; and for their parts will never complain. Again, there are others which any gifts will very well please them, and serve their turn; which many times want judgment to discern of the better gifts, which they should give themselves unto. There's a great deal of time lost in the world in superfluous and impertinent studies, which are to no profit or advantage at all (as St. Paul advertises Timothy in his Epistles to him) whiles in the mean time those of greater use and excellency are laid aside. And the one occasionally from the other. The more of our time that is spent in those things which are less material, the more of it is taken away from those things which are of greater consequence. And next to doing nothing, is the doing of that which is nothing to purpose, or nothing worth.

That this may be further rightly unfolded and understood by us, we must add these following limitations by way of Explication.

First, That these words here of the APostle, they are not to be taken Exclusive, but only Emphatice. Not as denying us a liberty to look after other gifts, but as carrying us more especially to these which are of higher consideration. It is lawful and also commendable to covet meaner gifts likewise; and it is that which ingenuous minds are studious of, to take in all they can, and to get as much knowledge and learning, and abilities as they are capable to receive, to be skilled in meaner matters as well as in greater; to have an whole 〈 in non-Latin alphabet 〉 of Learning in all the kinds and varieties of it. The Apostle does not strike at this, but only points out to us what we should chiefly bend ourselves to. Nay in some cases it is a great disparagement to be to seek in meaner studies. This is the first limitation.

Secondly, These words they are not to be taken peremptory, but directive; not as compelling any man to that which is beyond his reach, or above his power, but as setting us a copy which we should endeavor to write after. The Apostle does not here secretly upbraid those whose gifts are inferior, but he does encourage, and quicken, and excite those which are capable of higher. So that this then by the way is no ground or rule for any forced affectation, or stretching ourselves beyond our line as the Apostle calls it, which certainly is very prejudicial both to the persons, and likewise to the employment which they are exercised in. To this purpose it is good for everyone to discern that gift, and talent, and ability which it has pleased God to furnish him withal, and to apply himself chiefly to that. That's the better gift to us which we are the best fitted unto, and prepared and qualified for; and another, it may not be so good for us. It is true indeed there are some whom it pleased God to furnish with a largeness and latitude of Parts which they are fit for anything which they shall at any time set themselves to. There are others which are more strastned and confined, which may do very well in some things, but for others nothing at all. Now the rule for each of these is this: That those which are limited and confined, they should apply themselves only to that which they are capable of. Those which are amplified and enlarged, to apply themselves chiefly to those which are of greatst use and edification, and to covet earnestly the best gifts of all. It is not good for men to affect a gift that have not one in Prayer.

Thirdly, For a further opening and unfolding of this present Point in hand, these words here of the better gifts, are not to be taken absolute, but relative. Those are the bette gifts sometimes which are so in such circumstances, which in others would not be so good. As for example, according to the places and employments which God casts us upon, and the several occasions of improvement. Thus in reference to the University, and the doing of good in such places as these; so such kind of gifts may be a great deal better than any other. Again in reference to the Country, and the doing of good in the Church of God abroad, so perhaps it may be as good or better to abound in some other better, or less; better here it is not an absolute word, but a relative, and so to be understood by us. And this distinction is very necessary an useful for us in a twofold regard: First, On the one hand to keep us from pride and scorn. And secondly, On the other hand to keep us from dejection and discouragement.

First, To keep us from pride and censoriousness. There are some which being conscious to themselves of such gifts and excellencies which are in them, are apt too often from hence to contemn those that want them. Yea and not only to contemn them, but to censure them, as having none at all in them; or at least as having but such which are hardly worth heeding or regarding; because they have not (forsooth) those which they pitch upon, or are better in their apprehension, and in such a particular way, therefore they have none at all, or none of the best. Nay, but this is an exceeding great weakness and fondness in them, and is far from that ingenious spirit which is becoming a Christian: Those whom God has been pleased to bestow any gift upon, for their own particular they should humbly and modestly enjoy it, and carefully and faithfully improve it, and not contemn their brethren that want it. There's none which are furthest off from the best gifts themselves, than those which seem most to challenge the best gifts in other. So secondly, As it takes us off from pride and scorn in regard of others, so also it takes us off from dejection and discouragement in regard of ourselves; this is another piece of distemper which many are subject unto. Oh they have not such and such abilities; and therefore they have as good as none. Peace here, hold thyself-contented; The gifts of God are of various improvement, and though thou excellest not in one kind, yet in another kind thou mayest be very useful and serviceable. This coveting of the better gifts which is here commended unto us, it does not exclude a contentation in weaker and meaner, where we are not capable of more. It is God's goodness, and more than we deserve, to bestow any gifts upon us though never so mean, and therefore let us acknowledge him in them; we must be contented with any gifts in a way of thankfulness in reference to God, as his bestowing; though we may not be contented with any gifts in a way of idleness in reference to ourselves and our own endeavors; but here covet, and covet earnestly after the best gifts that possibly we can, and no covetousness good but this.

But yet still for all that, to speak a little more punctually and particularly to the business. There are some gifts more especially above the rest, which (as I shown in the point before) are better than others, which the Apostle did especially aim at in this his counsel and exhortation which he here gives. And which are they? I will show you in one word, and it shall not be to the disparagement or diminution of any other gifts besides; and those are the gifts of Preaching and Ministerial Dispensations. If we will speak of any one gift in particular, and alone by itself, as that which the Apostle did here aim at, certainly and out of all question it was this; and that we may not be thought to speak by rote or at random in this business, we may take an hint of it from that which follows in the words of the Apostle himself, in the 14 Chap. of this Epistle, and the first verse, Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. Which verse may serve as a kind of Comment upon this Text which we have here in hand, and may explicate and unfold it to us. By the excellent way he means charity; by gifts, spiritual gifts; by the best gifts, Preaching and Prophesying; these are said to be the better gifts, especially from that consideration which I gave before as a discovery of betterness, to wit, profitableness and edification: And so the Apostle himself does here make it in the third verse of the same Chapter, He that prophesieth speaketh unto men to edisication and exhortation. He speaketh to edification, therefore his speech and gift is so much the better; that's the force of the Apostles argument. Let this then accordingly move us and stir us up in our places hereunto, that so we may in a special manner be serviceable to the souls of God's people, and be a means to promote the accomplishment of God's Election and eternal Decree in those which do belong thereunto. What more noble and honorable service and employment can there be than this for us, if we do seriously consider of it.

And so much also of the second Particular in this first General, which is the Object propounded, The best, or better gifts.

The third is the Intensive affection and endeavor which is required hereunto, and that is zeal, or earnestness of desire, Covet earnestly, &c. I join them and couple them together, affection and endeavor both, because they seem both and each of them to be intended here in this expression of 〈 in non-Latin alphabet 〉 , and the one in order to the other; we must desire these gifts, and we must take heed even of this.

First, We must earnestly desire them, and have vehement affections to them, we must be well opinionated of them, and we must be well disposed toward them, and that also with some intensiveness of mind. That's here required of us. This is grounded upon the excellency of the things themselves which are here commended unto us. They are better gifts, therefore they deserve better minds and affections unto them. The desire should always be answerable and proportionable to the nature of the object which it is fastened upon. We see how greatly men's Desires are enlarged after other matters, which are many times hardly worth regarding, or looking after; now it would as well and better become them to have them fastened upon such things as these which are of so much excellency and worth. The Apostles rule in another place holds good and ritht here, It is good to be zealously affected always in a good thing, Gal. 4.18. And that's the first thing which is intimated in this expression, to wit, vehemency of affection.

The second is strength of Prosecution and earnestness of endeavor; when it is said here that these are gifts, and so are bestowed freely; this does not exclude the use of means on our behalf. They are gifts which are bestowed out of favor, and yet they are such as are procured also by labor. The Heathen could say, that the gods sold all things for sweat, and so does the true God such things as these are to us; we must labor and take pains for them if we desire to have them; so that here now comes in study and diligence, and industry, in the places wherein God has set us, and the improvement of those opportunities which to this purpose are afforded unto us, especially in such kind of places as these are in which we live, When 'tis said, that we must covet and desire them, this is not so to be understood, as if we were only to wish for them, and to think that they will fall into our mouths of their own accord, which is the humor of many lazy and conceited persons. No this 〈 in non-Latin alphabet 〉 it is Verbum practicum, it carries with it some kind of operation as well as affection, which accordingly we are to regard. Though they be gifts, yet they are such as are obtained by industry and study. Here's a place for acquired learning, Moses was skilled in all the learning of the Egyptians. We know that in the beginnings of the Church, God did bestow these gifts more immediately upon the Apostles without their own endeavor: But in succeeding times he goes in another way of dispensation, out of which we cannot expect them, or look for them, and that is in that which we now mention to you of industry and study; as in the first creation of the world things came up of themselves, afterwards by planting and labor. Though the Fundamentals are purely from nature, as parts and capacities, and the like; yet the accomplishments and perfections are from art and custom, and experience and endeavor, and teaching, which therefore we are to apply ourselves unto. We have no warrant now to depend upon miraculous inspirations, which in this age 〈◊〉 are ceased. This was Paul's exhortation to Timothy, Till I come give attendance to reading, to exhortation, to Doctrines, &c.

And so much likewise for that we have had all these three particulars together. The Object propounded, Gifts. The comparative qualification of this Object, better gifts. The Intensive affection towards his zeal, and that in reference also to Preaching.

Now to draw up all these at once into a word of suitable and seasonable Application as near as we can; Here's that which does first very much justisie and commend such places of good literature and education, as these now are in which we converse. Here's for Schools and Colleges, and Universities, and such kind of Societies and Corporations as these are; to show us the needfulness of them, and likewise to show us the worthiness of those who have been Patrons to them; look how much there is in these gifts which the Apostle does here commend unto us, so much there is likewise by consequent in those gifts which have been furtherances and encouragement of them. We know how in times past there were the Schools of the Sons of the Prophets, at Nasoth, at Bethel, at Jericho, and such as those, where they were profitably gathered together in society one with another. And so there's the like ground and reason for the same even still now. As we have need of these spiritual gifts, so we have need also of such supplys as these are for the furthering of these gifts in us, as means which do properly and pertinently conduce thereunto. And those which either despise or neglect them cannot expect in a probable way so readily to attain unto them.

Again, secondly, In reference to that passage wherein we noted that there were variety of gifts, and some in particular better than others; there is good use which may be made also of that.

As first, From hence to guide and direct us in regard of our own endeavors, seeing there are gifts which are better, therefore let not us rest contented with meaner, but labor for the best that we can get. It is an ignoble and unworthy disposition in any Scholar to desire no more learning than whereby he may subsist and live in the world, there should be a regard to the gifts themselves. The better gifts, to labor for them. Better whether we take it specifically in regard of the kind of the gifts which we look after, or else better, by taking it gradually for such a measure and degree in them, as laboring all that may be to excel in such and such a profession. This is that nobleness of spirit which does well suit with these better gifts.

Again Secondly, Seeing there is difference of Gifts, with regard of God's dispensation, we see ground also for difference of encouragements in regard of men's dispensation likewise: As there are some gifts better than others, and some persons more partakers of those gifts than others are in a Christian and well-ordered state; so there's very good reason also that there should be some preferments better than others too, and not (as some seem to plead for) a distribution to all a like, which is the most unequal equality that can be: Those which are against the encouragements of learning, they are against learning itself, which is much promoted by such encouragements. It is true, I do not deny but that true learning and knowledge, it carries a reward within its own compass, whereby it triumphs over all the outward neglects and disparagements which can be cast upon it. But yet as long as we are men, and consist of human principles, and from the condition of our natures, have need of such outward supplies as these are for our outward substance, so long it is both lawful and usual to be much quickened by such kind of Motives as these are for our study and endeavor: He that ploweth, he ploweth in hope, as the Apostle speaks, 1 Cor. 9, 10. And take away once this Hope, and this Plough is likely to stand still, at least not to cut so deep, or to go so fast as otherwise it would do. Pueris dant frustula Blandi Doctors elementa velint ut discere prima, Horat. So should those which are Fathers of the Common-wealth in a tenderness and indulgence to men's minds in these matters.

Lastly, As to that point of coveting and earnest desire of these Gifts; We should make this improvement of it, as to set an edge from hence upon our affections; notwithstanding all the seeming discouragements which may at any time be administered unto us; yea from hence to increase them so much the more, as we use to do in other matters, by desiring them so much the more fervently from their restraint: The more others neglect them or despise them, the more should we be taken with them. And from hence also take notice of the vanity and fondness of all such persons as cry down learning, and gifts, and parts, &c.

But here it may be by the way demanded, To whom is this Exhortation here given? I told you before to the Corinthians; and so it was; yea but Corinth was a large place, wherein there were multitudes of persons of all sorts, and ranks, and conditions. And were these promiscuously, and without any difference to covet after these spiritual gifts? What had they to do with them? or what need or use would they have of them, for which they should desire them?

To this I answer, That this must be understood as written to the whole Church of Corinth, but as particularly in the scope of it, directed to those persons in it, to whom it did belong more peculiarly. Private Christians may desire the enjoyment and improvement of such spiritual gifts in them, as belong to their place and condition; but not such as belong to the public Ministry of our Church, it being such as they are not called unto. And our desires in everything are to be regular, and subordinate to reason, and comeliness, and order, as much as may be, which these seem not to be.

Much less is it seemly for such persons to take upon them the exercise of such gifts as those are, which are out of their way. It is one thing to affect these gifts, and another thing soberly to desire them, the latter whereof is that only which is here spoken unto; neither is it what men may presume upon for themselves in their own conceits and private apprehensions which will here bear them out: for my part, I do justly honor the good gifts, and admirable abilities, which are in many private Christians, which I pray God to multiply and increase an hundred-fold, and sobriety and humility with them. But yet in the mean time I do not think that all such persons are presently fit for the Ministerial function, or the exercise of the performance of it; everyone that speaks commendably in Religion cannot presently hereupon preach or make a Sermon. There's a great deal of difference betwixt godly talk and Preaching; For everyone that has good natural parts of wit and memory, and language and confidence, and the like, and these also it may be promoted by custom and common education, is not therefore presently qualified to be a public dispenser of the Gospel, or dispenser of the Mysteries of Christ; there is more than so which is required to such a work as that is.

If ye ask what is required else? I answer a competent understanding in the whole Body of Divinity and Religion, a Genius which I know not how to express to you, a particular faculty for the understanding and interpreting of Scripture, a Theological and Ministerial frame and disposition of mind; a spirit of discerning in reference both to persons and truths, together with a mind wholly employed and taken up in such things as these are, and given up altogether to them. The whole frame and bent of a man's course is to be inclined and carried on this way, and dedicated to it; an ability rightly to divide the word of truth, and to give everyone his portion in due season, as Paul to Timothy, 1 Tim. 4.15. Meditate on these things, give thyself wholly to them, that thy preaching may appear unto all, or in all things, as some interpret it, 〈 in non-Latin alphabet 〉 , be in them wholly. The work of the Ministry is such as it requires the whole man and all his time to be taken up in it or else in such things as do border and confine upon it, and belong unto it; at least not such as are alterius generis, or do divert from it. This in other and private Christians of other callings is not, nor cannot be, which yet is necessary to be. And this we speak of the intrinsical and immediate qualifications hereunto. Besides all this (to say nothing now at this time of the setting apart hereunto by the Church) if there be any which have real gifts for it, and approved of, though of other callings, I should not be sorry, but close with you with all my heart; but this is sooner presumed than to be hoped.

But so much for that. And so now I have done with the first General part of the Text, viz. the Counsel or Exhortation, which is here given by the Apostle, Covet earnestly the best gifts.

The second is the Additional Regulation of the said counsel; and yet here the Apostle raises his note a little higher than in the former he had done. He would not have the Corinthians rest in the common gifts of the Spirit of God, and to content themselves only with them, but to proceed somewhat further than so; as he does here intimate and imply unto them, that it was possible for them to do. In this second Branch of the Text, we have two parts more considerable: First, The thing propounded, The more excellent may. Secondly, The Proposition of it, I show it unto you. We have each of these observable of us.

First, Here's the thing itself propounded, The more excellent way. The more excellent way, what way do ye call that? why, surely that will quickly appear if we do but read on to the following Chapter, which there are some Interpreters of very good note that would make these words of the Text to be the beginning of. And there we shall find charity to be especially commended unto us. Charity it is a large word of large extent, as large as the whole Decalogue, no less than so. It is as the Apostle calls it, the fulfulling of the Law; whatever we can imagine as required in God's Commandments, we have it epitomized and comprehended unto us in this one word of Charity or Love; love to God, and love to our neighbor and ourselves in a due manner, and in reference to God, this is Charity. And so indeed and in effect and conclusion the more excellent way it is nothing else but Piety and Religion, Grace and Holiness and Goodness, the sanctifying and saving gifts of God's Spirit, both for the habit and operation of them in us; these are that excellent way which the Holy Ghost by this advice to the Corinthians does commend unto us.

There are three points especially which are here observable of us: First, That Religion it is a Way. Secondly, That it is an excellent way, and more excellent than all other ways, and abilities, and accomplishments besides. Thirdly, That it is such a way as we are to pursue and follow after in the most principal manner.

First, I say, Religion it is a way; and so it is here represented unto us: This distinguishes it from a mere sit, or some transient act, and no more, which abides only for some particular time. True Grace and Holiness, it is not so; it is not only the doing of one or two good Duties and away, and for such a season, as we may judge most expedient, but it is a fixed and settled course through the whole time of our lives.

Therefore we may from hence judge and conclude of ourselves what we are; examine what our course is, and what it is that we do for the most part apply and bend ourselves to; and how one part of our lives is suitable and agreeable to the other: This is the best discovery of us. Even Saul himself may be sometimes among the Prophets; and there is not the worst man that is, but he may be now and then found in a good action. But this is not his way and course, and so from thence he cannot be concluded to be good: It is the question which Job puts about the Hypocrite, Will he delight himself in the Almighty? will be always call upon God? no, he will not, in Job 27.10.

Secondly, As Godliness and Religion is a way, so it is the most excellent way of all others; it is via per eminentiam, as it is here expressed unto us; it's via Regia, although it be not via publica, a way which has a transcendency in it above any other: So the Arabic Interpreter, another way, which is more excellent. One would have thought, that when the Apostle had made mention of the best gists, he could now have gone no higher; for what can be the better than the best? But yet he does for all that; here's a superlative beyond a superlative; and that's the most excellent way which belongs to Religion. True Grace and Holiness, it has an excellency and transcendency in it above all learning and common Gifts whatsoever.

This will be easily cleared unto us upon this account: First, Because it is that which does bringus into a nearer likeness and similitude to God himself; that's undoubtedly the most excellent way, and carries he preeminence to all other, which does make us most conformable to him, who is the chiefest excellency. Now this we are not so much by our gifts and parts, and such accomplishments as those, as we are by the work of Grace in our bearts. The most exact Image of God, it does consist in righteousness and true holiness, as the Scripture expresses it to us. Indeed it is true that we are made like unto God in some sort, in the natural faculties and powers of our Soul, our Reason, and Understanding, &c. But this is not all, nor the chiefest; no, but so far forth as we are new created, and made over again by the sanctifying work of God's Spirit in us, whereby we become his children, and partakers of his Divine Nature, as the Apostle Peter speaks. It is a good rule of Aquinas, which he has to this purpose, In hâc autem viâ tanto magis procedimus quanto Deo magis appropinquamus, cui non appropinquatur passibus corporis, sed affectilus mentis; banc autem propinquitatem facit charitas quia per ipsam men's Deo unitur.

Secondly, Grace is the more excellent way, and such as is beyond common gifts, as the End is better than the Means, which are ordained and appointed thereunto. For what's the reason that God has given such abilities as these are? Is it not in a principal manner (as was expressed before unto us) for the persecting of the Saints, for the work of the Ministry, for the bringing of men to the knowledge of Christ. Therefore this knowledge itself it must needs be a great deal more excellent than the means which are instituted and used for the working and promoting of it, that will necessarily follow hereupon. This is the nature of this business, which is here called the Way, that it is both Via & Terminus, the way and the end both. The way in regard of glory, and the life which we look for to come; but the end in regard of grace, and this life present, with the dispensations thereof. It is such as these giftsare ordained to, and so is superior and far above them upon that reckoning and consideration.

Thirdly, It is more excellent also in regard of the effects and consequents of it. For it gives peace of Conscience, and joy in the Holy Ghost, and contentation in every condition, and at last eternal life, and salvation itself, which nothing else can do besides. We are not saved as we have greater parts than others; more knowledge and enlightening in our understandings; but rather as we have more grace than others, and more love and flexibility in our affections. That's the most excellent way, which puts us into the most excellent condition; and that I am sure does this more than any other way whatsoever.

The consideration of this Point may serve as a good Rule unto us whereby to estimate both ourselves and other men; and that is not so much by the former, as rather by the latter. Let us not think ourselves the better men, accordingly as we do more abound with the better gifts, but rather as we do more walk and converse in the most excellent way; that is, in plain and direct terms, not so much by our wit and learning, as rather by our Piety and Religious Grace. We do not here speak against that worth which is simply considerable in learning, and such abilities as those are; I hope we have said enough of that already in the handling of the former Branch of the Text; whereby may be easily discerned what opinion we have of those perfections, and how honourably we esteem of them, both considered abstractly in themselves, as also concretely in reference to these which are the subjects partaking of them: All that we now drive at in the comparing of these two together, it is no more but this, namely, to determine to which to give the preeminence; and that's out of all question to this last, as the Spirit of God himself here determines it: This is that which we should put into the balance; this is that which we should most value both ourselves and others by; we need no better pattern for it, than the Apostles own example for himself, Phil. 3.8. St. Paul was a great Scholar, a man of singular parts and learning, who out-stripped many of his equals, and such as were contemporary with him; but when he will consider and reflect upon himself, and take a view of what he is indeed, he counts all things but dung and dross for the excellency of the knowledge of Christ, to be found in him, &c. Thus it should be now with everyone of us, which is (like God himself) to judge of things according to truth. For to speak the truth indeed, what is anything without this? What is it to have a good wit without a gracious heart? What is it to have parts and learning without Grace to use them well to the glory of him that gives them, and to the benefit and comfort of him that is partaker of them? As Austin sometimes expostulates for himself: Et quid mihi proderat, quod omnes libros Artium per meipsum legi, & intellexi, & nesciebam nnde esset, quicquid ibi verum, & certum esset, &c? I beseech ye, let us not swell and grow big with the thoughts of the one, but esteem rather of the other. Knowledge puffeth up, but charity edisieth, as the Apostle Paul tells us in 1 Cor. 8.1.

And so much also for that second Point, That Grace and Godliness is the most excellent way.

The Third is that which follows from this second, and that is this: That it is a duty which lies upon us to pursue the latter above the former, to covet the more excellent way, above the better gifts; Grace before other accomplishments. This is here implied in that word which we shall afterwards speak more distinctly unto, and that is, I show you; which is not so to be taken, as if the Apostle did only acquaint them with it, but moreover as persuading them to it, I show it you, as that which I do require and expect from you; and make known to you as a duty to be performed. And here now (as 'tis said in the Scriptures, like a skillful Workman) he comes hence to the present occasions and necessities of these present Corinthians to whom he wrote; he felt how their pulse beat, and observed very well what distemper at this time was prevailing upon them, and reigning amongst them. They looked much after Gifts and Parts, and such kind of accomplishments, whereby they might become glorious and illustrious in the eyes of the world, and might be admired, and cried up by other men; and in the mean time neglected charity, and edification, and doing good with their Gifts, from whence they might be more acceptable to God. Now the Apostle here does two things: First, He grants them somewhat, and then he comes further upon them, occasionally from this his yieldance to them: So that that now which before I called an exhortation, or Counsel, and so handled it, we may (if we will) call a Concession or Permission, in another sense. of the words. The Apostle here grants and yields an excellency in better Gifts, upon which account he gives them leave to covet and seek after them; but yet withal he signifies to them, that beyond these there is a more excellent way; which therefore he does here charge them (implicitly) not to neglect: and this implicit charge, or precept which is here given to them, it reaches also in the like manner to us. We should together, with the coveting after the better gifts, labor to be likewise found in the most excellent way. We should labor for Grace, and Godliness, and Holiness, and a sanctisied heart, as well as for parts, and learning and knowledge, and a pregnant wit. This is that which St. Paul in this expression would fasten upon us.

And surely not without very good cause and ground for it: For First, We shall otherwise be defective in the most principal accomplishment of all. There is an Argument in the very Title, which he gives it when he calls it the most excellent way: What a folly is it to mind things which are inferior, and in the mean time to neglect things which are most excellent. Thus (as we have shewn) is learning and human knowledge, to Religon and the Knowledge of Christ: there's as much difference as of Pebbles and Pearls.

Secondly, We shall be otherwise able to do less good with such Gifts as these are; where there are the better Gifts without the more excellent way, there will not be that improvement of those Gifts, as it is fitting there should be to God's Glory, and the good of the Church, or Commonwealth, in which a man is, and whereunto he belongs. Take a man that has nothing but Parts, and has no Grace for the ordering of his Parts, and he will do but very little or no good with them. All the use which he will put them to, it shall be only to advance himself • , and to promote his own carnal ends, his own vain-glory, and honor, and applause, and preferment in the world; the Church and Gospel of Christ shall be little or nothing the better for him, at least in regard of his intention, and aiming thereunto. It is true indeed, God himself may in his Providence make use of the abilities of such persons (as oftentimes he does) and thereby bring some good to the Church or Commonwealth in such a particular way: But their own principles do not lead them to it.

Nay further, Thirdly, Such as these will oftentimes do so much the more hurt. St. Paul had very good reason, when he had made mention of the better gifts, to propound immediately upon it the more excellent way; because these without this, are but so much the more hurtsul and pernicious. Iniquity when it is armed with learning, it is so much the more dangerous both to itself, and also to others. In such persons as those are, Ingenium male habitat, as it was said of him in regard of his Body and outward shape.

What does all this now come to, but so much the more strongly to enforce this present advice and exhortation of the Apostle, which we have here now before us, upon ourselves. To couple these two both together in our endeavors, which he does here together in his speech. A Philosophiae umbraculis ad Solomonis porticum transire, as Savanorola sometimes counseled Picus Mirandula. We should not stay always in the lower form (as it were) of Natural Philosophy, but ascend higher to the upper Classis of spiritual wisdom, and the knowledge of Christ: We should not stay always in the Grammar-School of the better gifts, but proceed further to the University of the more excellent way. Wisdom is the principal thing, therefore get wistom, and with all thy getting, get understanding, d Solomon also has it to this purpose, Prov. 4.7. asy wisdom he means there especially that wis-Bom which is from above. This is that which dn all our gettings and prosecutions is to be ifollowed after by us, as the chiefest of all. It was excellent advice that of Epictetus but an Heathen Philosopher, which he sometimes gave to his Schol • ar, which I also in the name of Christ would commend to everyone here. 〈 in non-Latin alphabet 〉 Let others study Controversies and Problems, and Syllogisms; but do thou learn to die. That's the great controversy to speak of, wherein we are taught to understand the devices of Satan; that's the great problem indeed, to untie the difficulties and objections of a carnal heart: That's the great syllogism of all, which we call the practical syllogism, from whence we come co conclude of our own salvation and state in Grace. The tongue of the learned, to speak a word in season to the weary soul, is better than all the tongues and expositions of men, or of Angels. And let us do it the rather to stop the mouths of ignorant persons.

And further, as we are to mind Godliness and Religion in the chiefest place, (so by the way) that also which is chief and most principal in it; there's the excellent way considerable in the excellent way, in opposition to that which is meaner and inferior in it. There's the form and outside of Religion, and there's the power and efficacy of it; there's profession and external conformity to some kind of duties and practices in Christianity; and there's a spiritual and gracious frame and tincture, and disposition of heart, which by a special eminency we call the life of Christ; there's lukewarmness and remissness in goodness; and there's zeal and fervency of spirit. Now this latter is that still in Religion which we are chiefly to look after: This 〈 in non-Latin alphabet 〉 , here in the Text, refers to the excellent way, as well as to the better gifts, &c. We should not be only formal Christians, but real; no only remiss Christians, but zealous; not only slight and superficial Christians, but sound, and solid, and substantial; not like Children tossed to and fro, and carried about with every blast of wind, by the ounning craftiness and deceits of men, as the Apostle speaks, Eph. 4.14. There are some, that the first news hat we hear of them in order to Religion, is as fallen into some kind of error, and heresy, and strange opinions. I must confess it is an easy remove from profaneness to false Religion. But this is not that which a good Christian will content himself with; neither is this to walk in the more excellent way.

Again still further, To explain this point of the excellent way a little more unto us; as we are to endeavor after this simply and absolutely considered in itself, for the general habit and principle of Grace; so likewise in reference to our several performances, for the particular exercise and execution. There are some kind of actions and performances in Religion, which as concerning the right and better discharge of them, are mixed of parts and piety both. They require the better gifts, and they require the more excellent way for the doing of them: Now we for our particulars should not only mind the one, but the other in this seasonable conjunction. And we should distinguish the one from the other, as near as we can, for our own comfort and advantage. As for example (to instance a little) take it in the work of Prayer: There's a complication and a mixture here; there's a comely ordering and digesting of the petitions, and the matter which is requested; there's a freedom, and variety of expression: there's an enlargement of common natural affection: these are the better gifts. But then again, there's a spirit of Adoption, there's a crying of Abba Father, there's a childlike and a filial boldness, and closing with God in the duty; There's a making known of our requests to God, as the Scripture calls it, Phil. 4.6, that's the more excellent way. So in like manner, take it in Preaching; There's a good invention, and a good composure, and a good memory, and a voluble tongue, and a pleasing delivery, &c. These are the better gifts; but then there's a word in season, there's a speaking to the conscience, there's a savory spirit, there's an heart transformed into he nature and power of those things which are uttered and delivered by the mouth: that's the most excellent way. And so I might likewise instance in divers others of the same nature with them; There are gifts, and there are graces both, which are ingredients unto them; as a Religious duty, as a means to salvation, and such Considerations of it as these, &c. and that which concerns us, is not only to look after the former, but also the latter; and to the latter more than the former. In all performances of this nature, whatsoever we undertake, we should make it our chiefest study, and business to excel in the most excellent way, and to abound in those gifts especially above all other which do savor most, and come nearest to Religion, and the truth of Grace wrought in the heart: And we should not satisfy ourselves in the one without the other.

Again yet further, (which is also pertinent and proper to the matter in hand) we should be careful so to order and dispose of our gifts for the getting and improving of them, as that withal we do not prejudice our Graces, and hinder and obstruct them; we should take heed of losing ourselves in our Studies, as concerning the frame and temper of our be arts: For this is that (by the way) which we may take notice of, and shall find to be most true by certain experience; that though there be no kind of learning, which considered simply in itself does carry an absolute repugnancy, and opposition and contradiction to the work of Grace in the Soul, but such as is very well consistent, and agreeable with it in the thing, and that also in some measure and degree: yet there are some kind of studies especially above the rest, which by too much intention upon them, and not watching over the heart in them, may much indispose the Soul to that gracious and heavenly disposition and present frame of heart which is desirable in it, in regard of the subject. This is too clear and evident by divers instances of it in sundry particulars; some by too much engagement in Controversies and Philosophical disputes, others by too much engagement in Criticisms and Rabbinical observations, & others by too much engagement in Histories and Chronologies, and the like, are not only oftentimes lost to the World, and to civil converse amongst men; but are likewise much lost to Heaven and to spiritual communion with Christ. This proceeds not from the things themselves, which are all of them (as I said before) very good in their several kinds, and agree well together; but only from our corruption, and the weakness of our nature, which cannot so easily in an high degree attend two things at once in diverso genere. At least it proceeds from our carelessness, and non -attendancy, and inconsiderateness, in not carrying such a narrow watch and circumspection over our own souls, as indeed it becomes us to do: Like Martha we are troubled about many things, and neglect that one thing which is needful, and the choosing of that better part which shall not be taken away from us: for there may be a kind of worldliness and covetousness to excess, as I may so call it, even in our professions and callings, as well as in other men's; although it be of a little finer nature than the others are: Therefore we should here look to ourselves, Covet earnestly the best gifts, and yet show I unto you a more excellent way. Labor to advance in Learning, but still remember to keep up in Grace. And here I might take occasion again to commend the work of Preaching unto you, upon another ground and consideration than as yet I have mentioned and spoken of, and that is, as it is so much the freer of all other works from this danger; nay, as it is a good remedy and prevention against it, which being performed, so it should be as a great help and advantage to the heart to bring it and keep it in frame, and to fit it for communion with God; to sanctisie a Sabbath, and to dispose us to all the duties of Religion, according to that expression in Psal. 23.23, He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness, for his names sake.

Lastly, This excellent way, it does not only refer to the getting of Grace ourselves, but likewise to the promoting of it in others: And this was that which the Apostle Paul in this place did seem especially to aim at in these Corinthians; they were of that humor and disposition, at least for a great many amongst them, that they looked more after the credit and honor of their gifts, and such gifts as were of greatest applause, than they did after the good and benefit of their gifts, and such Gifts as were of greatest profit. Now, this is that therefore which he does occasionally propound and commend unto them; not only a simple qualification, but likewise a concomitant edification; not only to have better Gifts, but also to do more good with them; this is the most excellent way: Humility and Thankfulness in the enjoyment of Gifts; and charity and faithfulness in the improvement of Gifts, is the most excellent way, in order to the Gifts themselves. This is that which St. Paul, as he does especially intend in this Text, so he does also further urge and prosecute in the following Chapter, and that particularly from his own example; in the 14th chapter of this Epistle, the 18, and 19 verses, where he speaks to this purpose, I thank my God, I speak with tongues more than you all. Yet in the Church, I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. Where ye may observe, that he still principally drives at edification, with those Gifts which he partaked; to have spoken ten thousand words in an unknown tongue, that had been more for his own credit and admiration and applause in the world; yea, but to speak but five words with his understanding, that by his voice he might teach others also, That was more for the good of the Church. And he made choice of this as to be preferred before the other; the more excellent way, before the better gifts; and so likewise should we upon all occasions do ourselves, labor for those gifts most, which tend most to edification; and labor more to edifi • with our Gifts, than to glory and boast of them; more to profit and to advance the Church, than to promote and set out ourselves. This is that which we should give ourselves to: But so much my suffice to have spoken of the first particular in this second general; and that is the thing itself which is propounded, to wit, the more excellent may.

The second is the Proposition of it; That we have in this word 〈 in non-Latin alphabet 〉 , I show it unto you. Shew it? How did he show it? Two ways, as we may conceive more especially. First, He shown it in Thesi, and Secondly he shown it in Hypothesi; First, he shown it in the Proposition; and Secondly, He shown it in the practice, in the Rule and in the example. He shown it in his Doctrine and Ministry, declaring as much unto them; and he shown it also in his life and conversation, as giving them an example of it in himself for his own particular: He gave it them in the Rule, and he gave it them likewise in the Pattern, for the better enforcing of the Rule upon them; that so he might be no ways wanting unto them for their instruction and direction herein: each of these ways he shown this way unto them.

First, He shown it them in his Dictrine, and by way of simple proposition he published it, and declared it unto them; and that at large here in this Epistle, in the Chapter immediately following; he shown it them by rhetorical enlargements and amplifications, Though I should speak with the tongue of men, &c. And so (if we please) we may understand that phrase 〈 in non-Latin alphabet 〉 here in the Text, not only as referring to 〈 in non-Latin alphabet 〉 , but also to 〈 in non-Latin alphabet 〉 , not to the way only, but to the showing of it. According as St. Basil of Cesarea seems to carry it in his Epistle Ad Neocaesarienses, 〈 in non-Latin alphabet 〉 . I do in an Hyperbolical manner show this unto you, which he does indeed in the very next words that follow, etsi linguis, &c. Here I might by the way show you (which I have also observed lately elsewhere) an use of Rhetoric and Hyperboles in such discourses as these are; so it be done in a grave and sober manner, without ridiculousness and affectation, there is good warrant and authority for it; but I shall at this time pass over that. The Apostle shown unto these Corinthians the most excellent way; and he shown it first of all in his Doctrine. Here are divers things which from hence I might very pertinently insist upon; as

First, In that the Apostle speaking of Piety and Religion, says here, Demonstro Vobis, we see here that Religion is capable of Demonstration: It is such as may be clearly evidenced, and demonstrated, and made good to those who will not be pee • vish, and refractory, and perverse. A good and sound Christian, he does not go upon conjectures only, and mere guessings, and doubtings, and uncertainties; but has firm footing for his treading; he is sure, and very well persuaded of the way in which he walks, and is able to show it to others. If men will mot be peremptory and obstinate, there is such an Autopistie and authority in Religion, as does command their assent unto it; so as they may as well deny a demonstration, as they may deny that. Here are 〈 in non-Latin alphabet 〉 , as Clemens Alexandrinus speaks, Words, and Reasons that do compel yieldance to them.

Again secondly, In that the Apostle here speaking of his Preaching, and Writing, and Ministerial Dispensation, says 〈 in non-Latin alphabet 〉 , I show it unto you: We see here, in what kind of way Preaching and Teaching is to be carried, namely, (as the Apostle does also express it in another place) 〈 in non-Latin alphabet 〉 , In the Demonstration of the spirit and power, 1 Cor. 2.4. It is not enough for us simply to propound truths, but as near as we ean to evidence them, and demonstrate them, and make them clear, and to deliver them in such a manner, as whereby we may convince the gainsayer of the truth of them, I show it unto you.

Therefore we are here especially to take heed of anything which may be any hindrance or prejudice hereunto; and that is (as the Apostle has noted) an affectation of the enticing words of man's wisdom: This St. Paul in that place before mentioned does oppose to this demonstration of the spirit; and in the 17th verse of the first chapter, he tells us, that it makes the Cross of Christ to be of none effect. As too many flourishes about a Letter keep the Letter itself from being discerned; or as Chrysostom makes the comparison, 〈 in non-Latin alphabet 〉 , &c. Look as fair and beautiful bodies, when they are set out with paint and colors, they do lose of their native beauty and comeliness; so likewise the Word of God, when 'tis too much tricked up with human illustrations, it loses of that demonstrative power and efficacy which is indeed in it, and becomes no more than an ordinary discourse.

Thirdly, Here's a further Rule likewise for Ministers, in order to the matter of their Doctrine, and the things themselves which are delivered by them, whatever they teach men besides, especially to build them up in Grace, and to press such points home upon them, as do tend to the furthering and promoting of a godly and holy conversation. St. Paul would stir up these Corinthians to the coveting of the best gifts they could. Oh! but he woule be sure in the mean time, not to forget to propound unto them the most excellent way. Yet I show unto you; or moreover, the word in the Greek is 〈 in non-Latin alphabet 〉 , as who should say, I have not as yet done with you, I have somewhat more to say to you than so. And thus he shown it, First of all in Thesi, in the bare and simple Proposition.

Secondly, He shown it also in Hypothesi, in his own practice and example; this we may gather from the next Chapter, Though I should speak, &c. without charity, &c. Though I should, is here as much as I do not, and I is not only persona supponens, but persona proponens: and this is another kind of showing, which does belong to all Ministers else whosoever they be: Without which, the other showing will do little or no good at all. The Apostle Paul, as he was a sound Teacher, so he was likewise a Follower of that which himself did teach. This is requisite to be, thereby to make our Doctrine more effectual and full of success: Who will believe our report, when we do not believe it ourselves? As we give just occasion to suspect, when we report that which we do not live answerably unto. Those whose lives are cross to their Doctrine, they pull down that with one hand, which they seem to build up with another; and those which destroy that which they build, as well as those which build that which they destroy, they do thereby make themselves to be Transgressors, Gal. 2.18. This they are guilty in, which show, and show, and show much by their proposals, but show little or nothing by their examples; which discourse of the excellent way, but do not walk in that way themselves.

In the last place (and so to conclude) one word here more, from the connection and conjunction of these two parts of the Text here both together; Covet earnestly the best gifts, and withal, I yet show unto you a more excellent way. We see here that these two are consistent, and do hold together very well; Parts and Grace both. A man may be a good Christian, and withal a good Scholar too; a man may be a good Scholar, and withal a good Christian too. This the Apostle does here suppose, and take for granted, whiles he superinduces the one upon the other, yet I show unto you; It is not Tamen, as if there were some disparity; but Adhuc, as implying an agreement.

This takes off the conceits of all such as do imagine these two to be 〈 in non-Latin alphabet 〉 , and inconsistent together, that if men be good Christians, they must needs be dullards and dunces. Again, That if they be good Scholars, they cannot be godly men. This is a fond and foolish imagination, and is quite stricken off by this concomitancy and connection which we meet withal in this present Text.

Indeed, I must withal add this, That these two in regard of the event, are oftentimes separated from each others, more than might be wishit: There are many of great abilities for Learning, which yet have but graceless hearts: and again, there are as many of very gracious qualifications, which ye have no great depth of Learning or Scholarship in them; but yet these two principles in themselves, they do not simply and absolutely cross or thwart one another, but may very well meet (and sometimes do) in one and the same subject. The better gifts do oftentimes fall into the more excellent way.

This is a good encouragement to us for the following and prosecution of either, both of parts and grace too. The possibility of their division and separation fo one from the others, calls us to an holy jealousy, and watchfulness over ourselves, and may serve t humble and abase us. And the possibility of their consistency and conjunction of one with another, calls us to an holy zeal and intention in ourselves, and may serve to comfort and encourage us: It is not the having of either alone, which does excuse or discharge us from endeavor after either in the conjunction.

And thus now, as briefly as I could, have I dispatched (with God's gracious assistance) this whole Text. Covet earnestly the best gifts, and yet show I unto you a more excellent way.

SERMON XXXIII.

In this Verse we have an account given us of the Ministerial dispensations; and that as laid down especially in two distinct branches, which may serve to make up to us the parts of the Text; First, In reference to the performance. And Secondly, In reference to the acceptance. The performance, that we have in these words; Knowing therefore the terror of the Lord, we persuade men; The acceptance that we have in these, but we are made manifest, &c.

We begin in order with the first, viz. The Ministerial performance, wherein again two Branches more. First, The work itself, and that is to persuade men. Secondly, The ground and principle of this working, or the motive that puts them upon it; Knowing the terror of the Lord. Before we come to speak of these parts distinctly and by themselves, it is requisite that we should first of all look upon them in their connection and reference to one another; wherein we have a double account given us of the Apostle Paul, and the rest of his Brethren, as to the work of their Ministry. First, An account of their knowledge, what they did with that; and that was by improving of it to the good of others. Secondly, An account of their practice, what put them upon that; and that was that knowledge which they did partake of in their own persons.

First, Here's an account of their knowledge, what they did with that; that's in these words, we persuade men, we know he terror of the Lord. And this knowledge we do not keep to ourselves, or lock it up in our own breasts; no, but we bring it forth, and impart it, and communicate it to others, that they may know it as well as ourselves; as we know, so also we persade; and as we learn, so likewise we teach. And indeed, this is one thing which lies upon such kind of persons as these are, those whom God has at any time furnished with more than ordinary knowledge and insight into the things of God's; it concerns them not to keep it to themselves, to conceal it, or to hide their talent in a Napkin, but to improve it, and to make discovery of it according to the place and calling in which God has set them, and the abilities which he has bestowed upon them. Every scribe instructed unto the kingdom of heaven, is like unto a man which is an householder, that bringeth forth out of his treasure things new and old, 〈 in non-Latin alphabet 〉 thrusts them forth, as it is Matt. 13.52. That which we have seen and heard, declare we unto you, &c. says St. John in 2 Joh. 1.3.

But Secondly, As here's an account of their knowledge what they did with that; so here's likewise an account of their practice, what put them upon that: For that's another question, which is sometimes put in such cases to those who are the servants of Christ; What need ye to be so earnest and importunate, and to make such a stir as ye do to persade men to this and that, to look after their souls, and to mind eternity, and to have a regard to their future condition, &c? What needs all this instruction, and exhortation, and admonition, and threatening that comes from you? Canit ye as well let men alone and be quiet, and there's an end? No, says, he, we cannot do so. There's very good reason for it, why we should be thus earnest as we are, to call upon men to leave their sins, and to amend their ways, and to reform their lives; and that is, Knowing the terror of the Lord. We cannot know that, and not practice this. Scientes ideo suademus, there's that also in, Because we know, therefore we persuade.

Where this knowledge, as it here lies in the Text, seems to carry a threefold force on Emphasis with it. First, As a word of discovery in opposition to ignorance; knowing it, that is, being advised of it. Secondly, As a word of certainty in opposition to conjecture; Knowing it, that is, being assured of it. Thirdly, As a word of consideration in opposition to forgerfulness or non attendency; Knowing it, that is, being mindful of it. The Apostle Paul, and the rest of the Ministers, upon the account of that knowledge which they had of the terror of the Lord, in this threefold explication, they were therefore thus diligent to deal with men for their hearkening unto them.

First, Knowing it, in a way of simple discovery, in opposition to Ignorance; Knowing it, that is, being advised of it; it is a great advantage to any man that undertakes to speak of anything, or to persuade any other to it, for himself to have an understanding of that which he speaks about, to know what he says, and whereof he affirms. Those that are ignorant themselves, will be but sorry Teachers of others: So then the blind must lead the blind. Teachers should be persons of knowledge, 1 Tim 2.7. and those which are so, will be ready to be so; which St. Paul does seem to intimate and insinuate here in this place: As if he had said thus much, If we are ignorant, we should be content to silent; if we thought there would nothing come on it, we should let men go on in their sins without interruption, and say nothing at all to them of them, let them sleep in an whole skin, and go to Hell, and ourselves with them; but as for us, we know better, we are not ignorant of this one thing, That all men shall appear before the judgment-seat of Christ, that everyone may receive according to that which he hath done in his body, whether it be good or evil: We are sensible of the thing itself, the day of judgment, and of the great danger which lies upon those which are neglectful of it. And therefore we cannot but speak of such things as these are.

Secondly, Knowing in a way of certainty, and in opposition to conjecture; Knowing, that is, knowing perfectly of exactly, fo, as it is in 2 Thes. 5.2, Your selves know perfectly, that the day of the Lord comes as a thief in the night, &c. There are many things which we have sometimes some kind of hint of, but we are not altogether sure of them, but only by guess; we think they may be so, but we are not sure they are so: yea, but now this business which the Apostle here speaks of, was of another nature; it was that which he knew, that is, it was that which he had a clear and manifest discovery of to him; and therefore it was, that he was so earnest about it. For men to vent their mere fancies, an conceits, and speculations for Truths, and to impose them upon others judgments and belief, that may carry a great deal of weakness and imprudence in it, to say no worse of it; yea but St Paul here went upon a better ground and argument: Therefore here it was, as our blessed Savior expressed himself sometimes to Nicodemus, We speak that we do know, and testify that which we have seen, and therefore ye are to receive our witness, John 3.11.

3. Knowing, in a way of Consideration, in opposition to forgetfulness, or non-attendency. There are many things which we know habitually, which yet we do not know actually; that is, which we know, but we do not remember or think of them, and reflect upon them. And the want of Knowledge thus, is a great occasion of the neglect of our Duty in many things which are to be done by us. But where this is, it is a great help unto it; and so it was here in this particular case with the Apostles in the discharge of their Ministry, who because they did not only believe, but also remember, and frequently consider and meditate upon this terror of the Lord in their own minds and spirits; therefore consequently did so diligently commend it to the thoughts and hearts of God's People, and put them upon the study of it also. And thus have we seen the full Emphasis of this word Knowing, as it lies here before us in the Text; as a word of Intelligence, as a word of Assurance, as a word of Remembrance.

For a further account yet still of the practice of the Apostles here expressed in these words, Knowing therefore the terror of the Lord, we persuade men: We may take notice of a threefold Illustration, which is observable and considerable in it. First, The principle or foundation whereupon it was laid. Secondly, The matter or argument which it was conversant about. Thirdly, The method or order for the carriage of it.

1. The principle and foundation, whereupon this practice of the Apostles in their persuading of men was laid; and that was Knowlege, knowing we persuade. We never do anything as we should do, at least in that manner as we should do, especially in the work of the Ministry, till we hold ourselves to this. We then persuade most effectually, when we persuade knowingly. Thus in the beginning of this Chapter, We know, &c. that we have a building of God, an house, &c.

2. Here was the matter which this his persuasion was conversant about, and that was of judgment to come, a principal and fundamental point of Christian Religion, as we find it to be declared in Heb. 6.2 This was that which he pressed upon Christians and others in the course of his Ministry, as we may observe in divers instances of it. Thus when he preached at Athens, to the Philosophers there, he told them of this day in which God had appointed to judge the world, &c. in Act. 17.30, 31. And when he preached before Felix the Governor, it is said, he reasoned of temperance, and righteousness, and judgment to come, Act. 24.25. so considerable a point is this among many others to be discoursed about.

3. Here was the order and method of this practice; Beginning first with the terror of the Lord, and laying a ground-work there; that's the right method of the Ministry, to begin with the Preaching of the Law, and showing them their lost condition in regard of themselves. And so from thence to proceed and go on to the Preaching of the Gospel, and the free grace of God in Christ. First, The threatenings of the law to terrify men, and then the Preaching of the Gospel to allay them. Thus the Apostles did discharge their Ministry towards the Corinthian, and all others after the completest manner that might be, for principle, for matter, for order.

Terror is never more terrible, than when it comes in expectation of the contrary; when people shall go on in their sins, and the fulfilling and prosecution of their lusts in hope of escape, and presuming, that they shall never be called to any reckoning about them; and then at last shall be surprised with judgment before they are aware; this will be very terrible indeed. Therefore there is great cause for this seasonable and timely persuading of them, and to save them with fear, pulling them out of the fire; as the Apostle Jude speaks, in the Epistle of Jude, and the 23d verse.

And this again we may conceive them to have done upon a threefold Consideration, which is further observable of us, and improvable by us. First, Out of faithfulness to God. Secondly, Out of affection to God's people. And thirdly, Out of respect to themselves.

1. Faithfulness to God, Knowing the terror of the Lord, we persuade men, that we may discharge the Duty to him, who has entrusted us with this Message, and laid this charge upon us, that we should be careful to declare it. Cry aloud, and spare not, lift up thy voice like a Trumpet: As we were allowed of God to put in trust with the Gospel, even so we speak, says the Apostle, not as pleasing men, but God, which trieth our hearts, says the Apostle Paul, as himself and others, in 1 Thes. 2.4, &c.

2. Affection to God's People. Knowing this terror we persuade men, that so thereby we may thus better secure them, and prevent them from future destruction. We admonish them, because we love them and bear a special good will unto them, and would have them to avoid the evils which are likely to follow upon this judgment, being neglected by them; 〈 in non-Latin alphabet 〉 being affectionately desirous of you, that is, of your good and welfare, we were willing to impart unto you, not only the Gospel of God, but also our own Souls, because ye were dear unto us, says the Apostle in 1 Thess. 2.8. There's no greater expression of true love and affection, than in the faithful discharge of the Ministry, in waking and rousing Admonitions. Indeed, it is not always thought so. The world for the most part has other opinions of it, counts it a matter of enmity and ill-will, and disaffection: yea, but it is not so, if it be duly and seriously considered. It's rather the quite contrary. It is an argument of the greatest love, and there's the greatest love shown and discovered in it; because by giving warning of the danger, we prevent the evil itself.

3. Respect to ourselves; that's another thing in it: and to ourselves, not in a corrupt sense, but in a good and warrantable sense: to ourselves, i.e. to our own souls, as we desire to tender them; Knowing the terror of the Lord, that is, the account which we must give to the Lord of our neglect. He had mentioned (as I said before) in the foregoing verse, Christ's Tribunal, which he had said, That not only they, but himself also was top be cited to with them, and to receive what they had done in the body; We must all appear; now therefore, even for this alfo would he not neglect his duty towards them. That of the Lord in the Prophet Ezekiel, Ezek. cap. 3. v. 18. is very peremptory to this purpose, where he tells him, That if he gives not the wicked man warning to save his life, the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Where Ministers shall forbear to admonish, and to give notice of what is to be done, or not to be done by such and such persons; they do by this neglect and omission run an hazard of their own safety and salvation; who whiles they know the sad effects and evil consequences of such and such courses, yet do indulge and sooth men up in them nay, says Prosper, though they live holily themselves, yet if they neglect to admonish others, they shall be sure to smart for it: Et quid ei proderit non puniri suo qui puniendus est alieno peccato? And what will it avail him not to be punished for his own sin, who shall yet be punished for another's? De vit. contempt. lib. 2. c. 20. Thus you see how the Apostles reason does consist and hang very well together for the practice of that which he did in the Preaching and publishing of the Gospel, and inviting men to close with it, Knowing the terror of the Lord, we persuade &c.

This account of the Apostles practice may be further amplified and illustrated to us from some other Considerations besides, which do likewise lie in the Text, and are very pertinent to be observed by us: As first, From the principle and foundation whereupon it was laid, and that was Knowledge. Knowing, we persuade, &c. And indeed that's the best persuasion of all which does arise and proceed from hence; and we never do that we should do, at least in that manner as we should do in the Ministry, till we hold our felves to this; till we speak what we do upon good assurance and certainty of that thing which we speak about. And this is done most successfully, when we keep within our own sphere, and compass, and cognizance, and apply ourselves to that which our calling and profession leads us unto; otherwise we may chance to miscarry, and perswarde that which is contrary, not without danger to others, and prejudice likewise to ourselves: Ministers do then persuade most effectually, when they persuade most knowingly, when they know what they persuade to. This is that which St. Paul here did, and which he did likewise in other places. And he had learned it first from his Master, even from Christ himself, Joh. 3.11. Verily, verily I say unto thee, we speak that we do know, and testify that we have seen, &c. So Peter, 2 Pet. 1.16. and Paul, our Gospel came to you in much assurance, 1 Thes. 1.5. This is that which becomes a servant of Christ, as the best principle of all to work upon, namely, his own knowledge and experience of those things which he speaks of. But of this we may have occasion to treat more anon out of the words themselves.

2. As here's an account of his practice from the principle of it, so likewise from the matter and the thing itself, which was handled by him; which is by beginning with terror, and laying judgment before them, and the last judgment in particular. This is the course which is taken by him, for the more effectual progress of his Ministry, to lay the ground-work and foundation in this: And it so was likewise with him elsewhere. Thus he dealt with the men of Athens, Act. 17. 30, 31. And the times of this ignorance God winked at, but now commandeth all men everywhere to repent; because he bath appointed a day in which be will judge he worlds: So he began likewise with Felix, Act. 24.25. He reasoned before him of righteousness, and temperance, and judgment of come▪ So Heb. 6.2. Amongst the rest of the first Elements of Christain Religion, we find there reckoned eternal judgment, as that which is mainly and principally to be known and studied by a Christian, as preparatory and introductory to many other Doctrines besides.

3. We may likewise here take notice of the order and method, which is observed by him in all this; which is first of all informing himself, and then instructing of others. Heres scientes prinsqua •• suademus. First, Knowing, and after that persuading. There are some which invert this order. Begin first with persuading, and then come to knowing afterwards. Which will be teachers before they are learners; which will take upon them to instruct, ere themselves are sufficiently instructed. But this is not the Apostles method here in this place, who begins at the right end, and that which is most natural and probable, to know, before he makes known. And thus much (by way of preparation) of these words in their dependence and connection. We come now closer to the parts themselves. Where we have these two particulars considerable. First, The work itself, and that is, we persuade men. Secondly, The principle of this working, or the Motive that put them upon it, Knowing the terror of the Lord. We begin with the last first, which is first in the order of the words, as it is also in the nature of the thing, and that is the nature or principle of working, Knowing the terror of the Lord. Wherein again two particulars more: First, The object propounded, and that is the terror of the Lord. Secondly, The apprehension of this object in reference to the mind, &c. Knowing the terror of the Lord. The Vulgar Latin gives it Timorem Domini, the fear of the Lord, which is a little more mollified and restrained. The Arabic Interpreter for fail puts them in both, Timorem (reverentiam) Domini & Terrorem, takwi trabbi wa-hashaitiho; Erasmus, simpliciter, terrorem, which is also followed by our own Translators, as best agreeing with the drift of the place, which is that which we will now keep unto.

1. I say here's the Object propounded, The terror of the Lord, 〈 in non-Latin alphabet 〉 . This was that which the Apostle knew, and desired also to make known unto them for their edification and spiritual improvement. It's called the terror of the Lord, emphatically and exclusively, as hereby shutting out any other terror besides, which does not so well consist with this, for we must know that there are sometimes false terrors as well as true. There are terrores Satanae, as well as terrores Domini; and these are very cautelously to be distinguishit one from the other. The Devil, as he has his false comforts, and raptures, and elevations, so he has likewise his false fears, and astonishments, and dejections, whereby he does sometimes depress and keep down the hearts of God's People, in his uncomfortable representations, in his suggestions to despair, in his dreadful prognostications, and the like. These are such kind of things as are very sad and terrible, and which St. Paul also knew well enough, and was sufficiently acquainted withal: He was not ignorant of Satan's devices, whereby he labors to affright men, and to take them off from doing of their duty, and that work which does belong unto them, through their too much attendance hereunto. But he does not make any of these to be a ground for his ministerial persuasions; no, but the terror of the Lord, those terrors which God himself makes, and which are of his allowance and approbation.

What kind of terrors are those, may it be here demanded? Let us hear of them what they are, and what is meant here by them in this expression which we here meet withal in the Text. For these, there are divers kinds of them; we may reduce them briefly to three heads, which as I think will reach this phrase in the full extent and latitude of it.

1. The terror of the Word, in the threatenings and comminations of it, wherein is revealed from Heaven the wrath of God against all unrighteousness, as the Apostle speaks in Rom. 1.18. This is one terror of the Lord, and a very great terror it is, if it be duly considered; there's a mighty power in the work of God set on by the assistance of God's Spirit for the terrifying of the most secure sinner, and driving him out of that condition, and presumption, and stupidity of mind, in which he lies. The Word of God is powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, &c. Heb. 4.12. And the weapons of our warfare are not carnal, but mighty through God, &c. says the Apostle, 2 Cor. 10.4. This we see in Paul to Felix, who whiles he Preach'd before him, astonished him, and caused him to tremble.

2. The terror of Divine Impression upon the heart and conscience. This is sometimes called in Scripture the terror of the Almighty, which Jo • , and David, Heman, and such as these did sometimes partake of, when God himself appears as an Enemy, and does immedlately wrestle and conflict with the inwards of any poor soul, and write bitter things against it. This is likewise the terror of the Lord, and such as does indeed carry a great deal of terribleness with it; but yet that's not all which is meant here in this place.

3. The terror of Judgment, and more especially of the day of Judgment; that's likewise the terror of the Lord; and it is that which is also principally intended here in this present Scripture, which relates to that which was mentioned in the verse immediately preceding: We must all appear before the judgment-seat of Christ, that everyone may receive, &c. Now knowing the, or (as some) that terror of the Lord, 〈 in non-Latin alphabet 〉 , with the demonstrative particle, we do therefore persuade; so that the terror of the Lord is as much as the day of the Lord, together with all the consequents and circumstances of it, which does carry a great deal of fear and astonishment with it. It does so, and it deserves to do so in these respects: First, From the severity of the proceedings in the ordering and managing of it, which shall be with a great deal of terror; In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. Is not this very terrible, and a dispensation of much severity? it cannot be denied. And therefore those that think otherwise, are mistaken, and exceedingly deceived of that day, it is a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, &c. Zeph. 1.15.

And as it is so in itself, so it is especially so to all wicked and ungodly persons; to them it is the terror of the Lord with a witness, from the guiltiness which is upon them. This is that which properly gives this denomination unto it, if we take it abstractly, considered in itself. or in reference to the Children of God; so it shall not have such terror or dreudfulness in it: those alone who are reconciled to God through Christ, upon them it shall have another impression, and another notion, as it is the day of refreshment, the day of redemption, the day of restitution, the day of recompense and reward.

The second is the Apprehension of this object, in reference to the mind and understanding; and that is knowing, 〈 in non-Latin alphabet 〉 We see here upon what terms we proceed in Christianity and Religion; not upon meerer fancies only, and conjectures, and bare probabilities, but upon a certainty and good assurance. Divinity, it is a matter of Knowledge, and it is the excellency of it that it is so, elpecially compared with some other things in the world which are of another nature; it stands upon good grounds, as the bottom and foundation of it, which is the Word of truth itself. Thus 2 Pet. 1.16. We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty, &c. And v. 19. We have also a more sure word of prophesy, 〈 in non-Latin alphabet 〉 , &c. whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, &c. This is the Scripture and Word of God.

But how did Paul know this which he here speaks of, this Terror of the Lord, and the accurateness of this judgment of Christ, which he had before mentioned, and here refers to? He knew it divers ways:

First, By immediate revelation and inspiration from God himself; it was delivered to him from the Lord, as he says elsewhere of other truths, I have received from the Lord that which I have delivered unto you. It pleased God from Heaven to inform him, and to acquaint him with this Divine truth concerning the Judgment to come, together with some circumstances which shall attend it, which he does discover as a profound mystery in some other places. And that which he had as it were even from God's own mouth and intimation, of that he might very well say, that he knew it, as here he does, knowing it by revelation.

Secondly, He knew it also by Discourse and collection of one thing from another. There's very good reason for it, that there should be such a day as this is, the day of Judgment, and that God should call men to an account hereafter for that which they do now in the flesh. It's very agreeable to the justice of God, a righteous thing with him, as it is called 〈 in non-Latin alphabet 〉 , in 2 Thes. 1.6. When we shall consider that little recompense or reward is give here below either to good or bad, we may from hence very rationally conclude, that there is another time and place for it, which shall not escape it. That which seems to make most against it with carnal and secure persons, is the delay and procrastination of it; because it is not presently, therefore they conclude that it will not be at all; as those mockers in Peter, Where is the promise of his coming, &c. But (as the Apostle there resolves it) God's slackness is only longsuffering. Patientia est non negligentia; as Austin to the same effect, Non ill potentiam perdidit, sed nos ad poenitentiam reservavit, &c. de Verb. Apost. Ser. 20. Some read it 〈 in non-Latin alphabet 〉 per 〈 in non-Latin alphabet 〉 , in the subjunctive, and so make it a matter of counsel and exhortation, 〈 in non-Latin alphabet 〉 , as Oecumenius. But I think we need not do that, I shall rather take it as it is here offered in the Indicative. It is an expression which carries a various emphasis in it.

Thirdly, He knew it also by Experience, and by some sense of it upon himself in his own heart, he knew it thus. As he was wrapped up into Paradise, and carried unto the Third Heaven, so he was likewise cited to Christ's Tribunal, and brought before his Judgment-seat in his own soul and consicence. S. Paul did not speak of these things at random and loosely; ; but he had some practical apprehensions of them, from where he knew them, and did therefore to much the more boldly, and freely, and confidently discourse of them to other men. There's no man that knows what sin is, but he consequently knows what judgment is, and by the sight of the one is lead to the preconception of the other, forasuch as sin in the guilt and nature of it summons to Judgment. This was the Apostles great advantage in this business which he discoursed about, that he spoke of it from his own spirit, with some kind of sense and feeling of it; which is that which all other Ministers should labor and endeavor to do in the whole course of their Ministry, and in the Doctrines which are delivered by them: First, to work, and fasten, and imprint them upon them own hearts, and then from thence to commend them to their hearers with the greater efficacy and success; that so even in this sense likewise (as well as in regard of affection ) they may impart unto them not the Gospel of God only, but also their own souls, 1 Thes. 2.8. as being sensible and really satisfied in that which they deliver. And thus much of the first thing here considerable in this first General of the Ministerial performance, viz. the Motive, Knowing the terror, &c.

The second is the Work itself, We persuade men, 〈 in non-Latin alphabet 〉 where again four things more whereof two expressed, and two implied: First, What. Secondly, Whom. Thirdly, For what, or what to. Fourthly, Upon what ground. There's the Act, and the Object, and the End, or the matter which the Act is exercised about, and conversant in towards this object, and the Argument whereby, or whereupon we proceed in dealing with them.

First, For the Act, or what it is which is done, it is persuading, We persuade, 〈 in non-Latin alphabet 〉 some read it, 〈 in non-Latin alphabet 〉 per 〈 in non-Latin alphabet 〉 . This is an expression which carries a various Emphasis.

First, It is a word of endeavor, we persuade, that is we labor to do so. Indeed if we speak of it as to the event, so we do not always do it; it is our misery, and our great unhappiness that we cannot, and more ours than any ones else. Non suadebis etiamsi persuaseris, as he said, That that though we have as much cause, and more than any others besides, to persuade in that which we undertake to persuade men of, yet we cannot so readily effect it; men will not be persuaded by us, even in such things as does concern them very nearly to be convinced and persuaded of: Yet who has believed our report, and to whom is the arm of the Lord revealed? we may complain with that Evangelical Prophet, Isa. 53.1.

As for some other kind of persons that come with their fables, and fancies, and fopperies, and delusions, and Astrological Predictions, these can persuade when they list to put an whole City into a fright for I know not what. But we which bring news and tidings of the wrath of God against sin, of judgment and eternal condemnation; We which mention the terror of the Lord, yea, and that upon knowledge too, not mere guesses or conjectures, but have good ground for that which we say. We cannot stir men, nor in the left manner persuade them, they will not believe what we say, as having any reality or certainty in it. Well, but for all that (says the Apostle) we persuade; and so we do, namely, (as I said) in regard of our endeavor and application of ourselves hereunto. We in the execution of our Ministry do labor and study to persuade men, if they will be persuaded by us; and it is our duty so to do. To do all that in us lies to convince men of that wretched condition which they are in by reason of sin, and the danger which they are exposed unto for it. This is that work which is proper to us, and we do not go out of our way when we are conversant in it.

Secondly, It is a word of mollification, We persuade men; we do not compel them: Fides non cogenda sed suadenda. It is a rule of ancient observation, and it hath its truth in it, according to a due explication and right apprehension, which is in regard of the inward acts of the mind, and the ultimate resolution of the understanding; considered immediately. Indeed there may be some kind of compulsion to the outward means, and the attending upon them, and likewise an use of such means extrinsically as may cause men to set their understandings on work, and to give heed to that which is spoken; but directly and immediately to force it, this is not agreeable to it; as I may force a man to look, though I cannot force him to see. The work of the Ministry it is not a Physical work, but a Moral, and so is to be looked upon by us. This suits with the word that follows, namely, Men, We persuade men; men must be dealt withal as men, and that is by persuasion, Hos. 11.4. I drew them with the cords of a man: What are they? namely, sound and convincing arguments which might persuade and bring off their understandings to those things which were propounded unto them. This is that which we are to do in the Ministry, and which God himself likewise does in Regeneration, and the conversion of a sinner; he does here persuade.

Indeed when we speak of God, he does so, and somewhat else, that we may not mistake; he does not only propound arguments, and barely offer such considerations to our understandings, but he does likewise forcibly incline them, and irresistibly bring them off to those things which he offers and propounds; he draws us and makes us to run after him; whereby he doth at the same time both preserve the faculties of the soul in that nature which is proper unto them, and likewise maintain the efficacy and sovereignty of his own Grace. But for us in the Ministry of the Word, we do no more than only tender and exhibit such truths to the mind, and leave it to God himself to enforce them, and set them upon it. It is not all the reason or argument in the world which is able to convince and persuade a man, without the influence of the Spirit of God.

When therefore it is said here, We persuade, you must remember in what sense it is spoken, namely, by way of Preparation and proposition of such and such truths and arguments which in their own nature are apt so to do. It is not in the power of all the Ministers nor men in the world, to persuade the hearts and conscience, properly, and directly, and absolutely in the strict sense and notion of the word: No, this is no work of ours, but of God alone: God shall persuade Japheth to dwell in the tents of Shem, Gen. 9.27. The good old man his Father Noah, the Preacher of Righteousness, both by his Doctrine, and likewise by his Life, he had endeavored it often, but in vain, and could not do it; he could not persuade him by all the Logic and Rhetoric which he had used unto him; there was no moving of him only by himself, no, but he leaves it to God to do it for him, and commits it to his transaction, as that which was most likely to succeed, and to take effect. And so must it be also with us which are Ministers, as to our performances; expect and desire that God may persuade by us, but not to think that we of ourselves shall be ever able to persuade. We do but persuade almost as Paul sometimes did Agrippa, Almost thou persuadest me to be a Christian. It is God that must persuade altogether.

But yet thirdly, this expression, We persuade, it is moreover a word of efficacy too, and that likewise in reference to us in our dispensations, though not in regard of the effect of our Ministry, yet at least in regard of the performance and manner of ordering it, so we persuade effectually, when as namely we so handle the word in the preaching and publishing of it, as that it may carry some life and power with it. This was that which was observable in our Savior, He taught as one having authority, and not as the Scribs, Mat. 7.29. My speech and my preaching (says he) it was not with the enticing words of man's wisdom, but in demonstration of the spirit, and with power, that your faith should not stand in the wisdom of men, but in the power of God, 1 Cor. 2.8. Not in enticing words, or not in the persuading words, 〈 in non-Latin alphabet 〉 , such words as men make account to persuade withal, but yet do not persuade by them. Gingling and descanting in a Sermon, or the affecting of high-flown language, it is not they which will ever do any good in the persuading of the Conscience. The words of the wise they are like goads, and like nails fastened by the master of assemblies, which are given from one shepherd. Eccles. 12.11. And so much of the first thing in this performance, viz. the act, what is done by us, and that is, persuading.

Last of all, it is a word of condescension, We persuade men; that is, We satisfy them; do what we can to content them, and to remove all occasion of cavil or exception against us. So we find some of the Ancients to have understood this manner of expression here in the Text, as Chrysostom, Theophylast, and Oecumenius, all which con upon this string, and thus expound it, 〈 in non-Latin alphabet 〉 , we persuade men; that is, we heal and prevent offenses, which is another piece of our duty belonging to us in the work of our Ministry, but I cannot now insist upon it, and it may better suit with some other Auditory. And so much of the first thing in this performance, to wit, the act what is done by us, and that is persuading.

The second is the object, or the persons to whom this persuading does reach, and that's here express to be men, 〈 in non-Latin alphabet 〉 , we persuade these. See (by the way) here the wisdom of God in fitting the persons, the persuaders, and the persuaded so well together. Men persuade men. God deals with us by those which are like us; it was the request of the Israelites to God upon the giving of the Law, That God himself might not speak to them but Moses, and him they would hear, Exod. 20.19. This is that which God grants to us in the Ministry of the Gospel: We have this treasure in earthen vessles, that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. It should not make us so much the more to contemn it, but so much the more rather to embrace it, and to close with it.

But to come to the thing itself, We persuade men. ] Men, i. e. all men of what rank or condition soever. It is not only, we persuade you, you Corinthians, you believers, you the Church and people of God, but men at large; here's now the commission of the Ministry, to preach to all men indefinitely and without exception. Go unto all the world and preach the Gospel to every creature, Mark 16.15. To every creature, i. e. to every man. Neminem merito excepit, neminem separavit genere: neminem conditione distinxit. Prosp. de Vocat. Gent. lib. 2. c. 2. res. ad seq. This is that which we may do, and this is that which we must and ought to do. Whosoever are men, the Gospel is to be preached unto them. Humanity it does bring them within the compass and limits of it; insomuch as we may say unto them, If thou wilt believe, thou shalt be saved; there is no man whatsoever but this truth it may be offered unto him. Though all men shall not actually and in the event partake of Salvation, neither did Christ himself lay down his life with a particular intention for the salvation of all men promiscuously, but only of those which are elected, and which are given to him of his Father, which are his sheep, which are his Church, which are his Body, as the Scripture expresses it: yet we are to exclude no man in the preaching and dispensation of the Gospel; neither ought any man for his particular to exclude himself. We are bound to persuade every man, and every man is likewise bound to be persuaded by us; namely, to close with the conditions of the Gospel, and to accept of Christ upon those terms in which he offers himself in the Gospel to him. This it belongs to all.

This word men in the Text it is at once both a word of latitude, and likewise a word of restriction, and this latter it is (for example, first, in opposition to God, men, and not him, who needs not to be persuaded, as himself knowing all things, Oecumenius: ] in opposition to Angels, we persuade men; we do not persuade them. The good Angels they need it not, and the bad they are uncapable of it; and so both together excluded. This is the difference now betwixt Men and Devils; that as for the Devils if we could ( per impossibilem hypothesin ) suppose that they could believe in Christ, yet we cannot so much as offer Christ to them to be believed on by them; we cannot say to the Devil, Si credideris salvaberis; If thou wilt believe, thou shalt be saved; but to the vilest man that is we may say so. There is no man whosoever he be, be he never so wicked and ungodly, but we may in the dispensation of our Ministry tender salvation to him upon condition of belief in Christ, which to the Devils we cannot do. So that we persuade men, that is, we persuade none but men; this word men here, it is of restriction and confinement, excluding any other but such as these, as having interest in it.

But then again further, (within this compass and circle) so it is a word of latitude and enlargement, extending itself as I said to all men whosoever they be, and that also in any rank or condition, which we may possibly conceive them in. There's none whosoever they be which are exempt from our net, but come within the reach of it; all that are capable of salvation, they are capable of the truths of salvation to be preached unto them, and they must submit to such exhortations as are means tending thereunto; there's none which may think themselves too good for this Dispensation, whether high or low, rich or poor, learned or unlearned, if they be men, we persuade them all, whosoever they be, which are citable to Christ's Tribunal, which are to give an account of the things which they have done in the body, they are also subject to our persuasions, and efficacious dealings with them for the good of their souls: We persuade men.

First, Rich men, we have a word of persuasion for them, 1 Tim. 6.17, &c. 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 all things richly to enjoy. And poor men, we persuade them also, that they labor to be rich in faith, and heirs of the Kingdom which God hath promised to those that love him, &c. Jam. 2.5. That they do not envy those which are rich, but be content in the condition they are in. And learned men we persuade them also, to improve those gifts and abilities which God has bestowed upon them for his glory, and the public advantage; that they labor and be wise to salvation, and to be acquainted with Jesus Christ, which is the greatest knowledge. We have persuasions for those which are young men; and we have persuasions also for those which are old, as the Apostle John had before us, as ye may see there in his writings, 1 Joh. 2.12. &c. I write unto you little children, and I write unto you fathers, and I write unto you young men; still as there were any difference of men and ages amongst them, so had St. John a lesson for them, and so have we; as also John the Baptist for all sorts and conditions of men, the People, the Publicans, the Soldiers, he had somewhat for them all, Luk. 3.10, &c. So we persuade men, that's the Object.

Indeed in one place of Scripture this seems to be set somewhat contrary, where it is said, We do not persuade men. Gal. 1.10. Dost yet persuade men or God? 〈 in non-Latin alphabet 〉 , Do I, that is, I do not. But we must understand in what sense it is spoken, and so expressed by him, which is not of the persons whom his Doctrine is preached unto, but of the matter wherein it consists; it is not an Human Doctrine, but a Divine; that's the meaning of it: But for the persons, it is not God, but men, as here in the Text, We persuade men. First of all, by taking men in opposition to God himself, who needs not to be persuaded. And, secondly, in opposition to Angels. The third thing here pertinently considerable, is what we persuade unto; This is not directly expounded, but it is intimated and implied unto us in the scope and drift of the words, out of which we may fetch and extract it, especially by looking back to the 9th verse of this Chapter, where we are called upon to labor, that we may be blessed of God. What this is in particular will be the better made known unto us, according to the consideration of the persons whom we deal withal, &c. which we may look upon under a double notion; either of such as are not yet converted, or else such as are converted already: one persuasion is here different according to the different state and condition of either of these persons in this estate.

1. If they be as yet unconverted in their natural and unregenerate estate; then we persuade them to believe, to come out of that wretched condition in which they are, and to accept of salvation upon these terms in which 'tis offered to you: And so Beza sets it; who instead of suademns gives it. Homines ad fidem adducimus. As the Lord sometimes to his people by his Prophet Ezekiel, Turn ye, turn ye from your evil ways, for why should ye die, O house of Israel? Ezek. 33.11. Or as the Prophet, Isa. 55.1. Ho, everyone that thirsteth, come unto the waters, &c. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn unto the Lord, and he will have compassion upon him; and to our God, and he will abundantly pardon; or as Peter, Act. 2.40. Save yourselves from this untoward generation. These are the things which we persuade men to, which are as yet unconverted, to repent, and to believe, and to work out their salvation with fear and trembling: For it is God which worketh in them both to will and to do, &c. Phil. 2.12, 23.

And this is that which will one day aggravate men's judgment and condemnation at another day; that it is thus with them, especially such as live under the Gospel, and dispensations of the Ministry, in any degree more abundant than others: such as these will have the more to answer for, when God shall hereafter call them to account, that they have not wanted persuasions to be administered unto them: God has knockit at the doors of their hearts, and has called upon them in the labors of his servants, and has persuaded them; if so be that they themselves would have been persuaded by him. They cannot say, that they have wanted excitement and provocation, and quickening hereunto, for this has been our work to persuade them.

Again, 2. As for those which are Believers, and converted already, this persuasion reaches to them; likewise we persuade men, that is, we persuade good men also. One persuasion reaches to such as these amongst other men, that they would walk answerable to their profession and principles and graces which God has indu'd them and inrichit them withal; that they would show out of a good conversation their works with meekness of wisdom, Jam. 3.13. That they would adorn the Doctrine of God our Savior in all things, and take care that the Name of God and his truth might not be blasphemed. In a word, that their conversation might be as becometh the Gospel, Phil. 1.27. So again, That they would continue, and persist, and persevere and hold out to the end; that they would abound more and more, go from strength to strength, and proceed from one degree of grace and holiness to another; that they would be fruitful in every good work, and that they would labor by good example, and good discourse, and frequent admonition both to build up one another in goodness, and likewise to draw on others, which are as yet strangers to the ways of Godliness and Religion, into the same happy estate, and rank, and condition, together with themselves. This is that which we persuade such men as are good already, and at present converted unto, even to go on and proceeed in goodness. And this is the third thing, to wit, To what, as well as to whom this persuasion of the Ministry does extend.

The fourth and last is, upon what ground, and that is hinted unto us from the coherence, in the words that went before, Knowing the terror of the Lord. This is not the only argument whereupon we may deal with them; but it is that only which is here expressed, yea that which is most of all available to most men in our first dealings with them, as I hinted before. Indeed there are very melting Considerations to work and win upon men's souls, and to persuade them to goodness, from some other heads besides, as the love of God, and the bowels of Christ, and the excellency, and dignity, and sweetness, which is in Goodness and Religion itself; but that which the Apostle thinks fit to press upon them rather, in this place, is the terror of the Lord, and the consideration of that strict account which they must one day give of themselves at the judgment-seat of Christ: Knowing this (says he) we persuade them; so that we see there is sometimes use and need of such kind of points and Doctrines as these are, and we have good cause sometimes to hear of them, and to be remembered of them: There are some which must be saved with fear, pulling them out of the fire, as St. Jude speaks, Jude 1.5. As in the Ministry there are diversities of gifts, which are occasionally to be improved; some being Sons of Thunder, and other Sons of consolations; so there are likewise diversities of Truths and Doctrines, which are occasionally to be delivered, some of comfort and consolation, and others of terror and astonishment. And this here now present in the Text, it is one amongst the rest, The terror of the Lord. What's the use which we now from hence are to make of it, but accordingly to be wrought upon by it, and to be persuaded of it, seeing the Apostle uses this Argument whereby to persuade you; therefore to comply with it, that as we persuade you in regard of our endeavor, as I shown before; so we may also in regard of your success, and that especially upon this basis, as knowing the terror of the Lord. If this business were a mere fancy, a conjecture, a thing of our own devising, it could not have so much weight in it, neither might we ourselves expect such an effect and fruit of it I but because, it is a matter of knowledge in regard of the apprehensions, and likewise a matter of terror, in regard of the object apprehended: surely we cannot here come off which a slighting, or neglecting of it, without great prejudice to ourselves. I will therefore conclude this point which I am now upon, with two most eminent places and Texts of Scripture in the book of the Preacher: The one is in Eccles. 11.9. Rejoice, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee to judgment. And the other is in Eccles. 12.13, 14. Let us hear the conclusion of the whole matter, Fear God, and keep his Commandments, for this is the whole duty of man: for God shall bring every work into judgment, with every secret thing, whether it is good, or whether it be evil. And so now I have done with the first General part of the Text, which is an account of the Ministerial Dispensations, in reference to their performance in these words, Knowing therefore the terror of the Lord, we persuade, &c.

The second is in reference to their acceptance in these words, But we are made manifest to God, and I trust also, are made manifest in your consciences. This is added to prevent and objection, which might perhaps have been made by some persons in the Church of Corinth, against that which St. Paul had here spoken concerning himself, and his companions and fellow-laborers in the work of the Ministry. It is true, indeed Paul, you have told us a fair table of yourself, and of the rest of your brethren; with what great matters you attempt to do: But who thinks e're-a-whit the better of you for all this? Who gives you any thanks for your labor? or who gives any great credit to that which you deliver? To this the Apostle answers very soberly, and gravely, and discreetly; But we are made manifest to God, and I trust also, are made, &c. Where he gives a double account of himself, as to matter of acceptance. First, In reference to God. And, secondly, in reference to men, as he does also in another place, Act. 24.16. Herein do I exercise myself to have always a conscience void of offense towards God, and towards men. This was that which St. Paul was used to do, but more particularly here in this Text.

I begin with the first, viz. His acceptance with God; We are made manifest unto God, 〈 in non-Latin alphabet 〉 . We had this word in the verse before, though in another case and acceptation 〈 in non-Latin alphabet 〉 . We must all appear, or be made manifest; but that was a manifestation before God, This here is a manifestation to him. That was a manifestation of presence; this here a manifestation of praise. That a necessary manifestation, and such as we could not avoid; This voluntary, and upon our own choice and desire. To speak distinctly of it, as it lies here in the Text, it may be taken two manner of ways: Either, first of all by way of Discovery. Or, secondly, by way of Approbation: There's manifestatio notitiae, and manifestatio landis, as Cajetan well distinguishes. Now it is not the first, only, but the second, which is here intended, and that principally about this other. Here's a Metonymy of the cause for the effect: Manifestation, which is the Antecedent, put for approbation, which is the consequent; and yet if we please, we may take both one and toother, and so join them both together; that we are manifested to God, that is, known to him what we are; and then that being so, we are hereupon accepted of, and approved by him. And this may be made good unto us, for the particulars, which it reaches unto in these five following respects.

1. For our Calling and Gifts; We are manifest to God, so we are manifest to him, as we are instituted and appointed by him: for so we are. The Ministry, it is not an human invention, a device set upon by men, but it is the Ordinance of God himself: It is he who is the Author of it, who has ordered it, and commended it to his Church; it is he which has given Apostles, and Prophets, and Evangelists, and Pastors, and Teachers, &c. Ephes. 4.11. All these they are from him, and from him alone, not only by his meet allowance, but likewise moreover by his command. Indeed, whether or no the Ministry in such a particular form or constitution of Government in the Church be that which is determined and appointed by God, we will not meddle with that now. But that the Ministry itself is, that is, that there be particular persons set apart to attend this work of feeding the flock of Christ and Church of God, which be has purchased with his blood, as the Apostle speaks, Act. 20.28. This is clear to be from God himself, and the Holy Ghost is said there in particular to make them overseers of it, as being he who has appointed and designed them hereunto.

And to make it more remarkable to us, and that we may take greater observation of it there are two circumstances in it, which do manifest it, and sets it out more; The one is, that it is a part of God's gracious Covenant with his People; and the other is, that it is a gracious fruit and consequent of the Ascension of Christ.

1. I say it is a part of God's gracious Covenant with his People, as we may see in Jer. 3.15. Thus saith the Lord, I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. And so also Jer. 23.4. I will set up shepherds over them, which shall feed them, and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. When the Lord would express and manifest his favor and good will towards his People, he does it by setting Pastors over them, and by sending his Ministers among them: It is a part of his Covenant.

Again, secondly, which is another thing very considerable in it, it is likewise a fruit and an effect of Christ's Ascension, and that expression and token of his love which he would leave behind him when he left the world; as we may see in Eph. 4.8. When he ascended up on high, he led captivity captive, and gave gifts unto men; and what those are, are afterwards expressed. And for what end? For the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ. The Ministry it is a fruit of Christ's love. And we are said to be manifest to him, that is, allowed and approved of by him in this respect, so far forth as we do indeed partake of a Manifestation from him, as the Ministerial Gifts are there entitled, 1. Cor. 12.7. 〈 in non-Latin alphabet 〉 , the manifestation of the Spirit is given to everyone to profit withal.

But secondly, That's not all, there's another manifestation than all this, which the Apostle seems to aim at in his present Text, and that is not only a manifestation of calling and gifts (which must likewise be premised, that we be such whom God may approve of, as fit to do him service in this work) but likewise moreover a manifestation of performances, as to the exercise and improvement of those gifts which God has bestowed, We are manifest to God, says the Apostle, that is, the Lord sees and knows our faithfulness and integrity in this business which is upon us, and we are careful to approve our hearts and consciences to him above anything else.

And the Apostle seems to make mention of this here in this place for a threefold purpose: First, as his duty, in regard of his endeavor. Secondly, as his happiness, in regard of his condition. Thirdly, as his comfort, in regard of his reflection.

First, As his Duty, in regard of his endeavor; we are manifest to God, and it is that which lies upon us so to be; we could not satisfy ourselves if we did not do so. Here's that which is now the concernment of all those which are the Ministers of the Gospel, to study and seek after this that they may be manifest and approved unto God. As it is that which lies upon all other Christians besides in the whole course of Christianity to labor and to be ambitions (as the word properly signifies) to be accepted of him; as ye have it in the ninth verse of this present Chapter, 〈 in non-Latin alphabet 〉 &c. so it does especially lie upon us, which are Ministers in the work of our Ministry. It is not so much how men may approve of us, and how we may be manifest to them, (which yet is that which too many do mainly look after) but how the Lord himself may approve us, and we may be made manifest to them. This is that which does principally concern us, and the Apostle Paul does here intimate unto us, making mention of it as his Duty.

Secondly, He makes mention of it as his happiness or privilege; as it was his duty to endeavor it, so it was likewise his happiness to obtain it: and that's another thing in it. There are a great many people in the world which do strive and endeavor after that which they shall never partake of; but St. Paul here did not so. As he did desire to approve himself to God in his work of the Ministry, so actually he did attain unto it, and God did abundantly witness and testify unto it; he did even himself manifest this manifestation, wherein the Apostle had a very great advantage over the false teachers, which did so vaunt themselves; as we may see in 2 Cor. 10.12, 17, 18. We dare not make ourselves of the number, or compare ourselves with some that commend themselves, &c. And again, He that glorieth, let him glory in the Lord. For not be that commendeth himself is approved, but whom the Lord commendeth. This was the Apostles excellency above them, that he did not, nor did not need to commend himself, as one who was approved and commended by God himself. The Lord bears witness to those which are his faithful servants, as he did sometime to Moses, Num. 12.7 My servant Moses is faithful in all mine house. This was likewise the happiness and privilege of Paul, and of the rest of the Apostles.

Thirdly, Here's also his comfort and satisfaction of mind in the reflection; he is very well pleased in himself when he thinks upon it, and he sets it against all the non-attendances, and neglects, and contempts of men. What (says he) though we should not be taken notice of by men of the world, that though they should not see or regard what is done by us; Well, but we are manifest to God for all that, he sees us, and knows what we are, and with what sincerity we discharge this work and task which is now upon us. And this is enough to content us; this seems to be the main drift of the words here in this present Text.

This it carries comfort in it, according to either notion of the word manifestation, which I touched upon before. Whether ye take it in a way of discovery, or else in a way of approbation, take it in either of these ways, and it is comfortable to be made manifest to God. Even then when there is a restraint of it, as concerning manifestation to men; that is, either when men do not behold us, and we are not manifest to them so; or else when men do not regard us, and we are not manifest unto them so. In the want and denial of either of these manifestations is it comfortable to be manifest to God.

First, I say, in case of concealment, and retiredness, and disappearance, which carries an opposition with it to the manifestation of knowledge and discovery; it is a comfort to be made manifest to God, and to be known to him where we are manifest nowhere else, so it be not affected. The world is very much for the most part for applause, and a glorious outside to be admired and cried up, and pointed at, digito monsirari—&dicier hic est, as the Pharisees that loved greetings and salutations in the market-place; but a good heart can be satisfied in its appearance and discovery to God, that he sees it in secret who will one day reward it in open. As where there is guiltiness before God, there is cause of shame and blushing, though no eye of man bbehold it; so on the other side where there is goodness before him, there is cause of rejoicing and glorying, though no man be privy unto it. This was the case here of the Aposle in regard of the Corinthians. As for the false Apostles and false Teachers, they made a great noise amongst them, and carried it with their outward pomp and magnificence, and vain-glorious ostentations. But this was St. Paul 's comfort that God himself knew what he was, and his own Conscience in reference to God; our rejoicing is this, or our glorying, the testimony of conscience. So then that which was others men's misery, was his glory. The unhappiness of many men is this, that they are manifest to God, however they they carry it with men; but for the Apostle Paul and such as he was, it was his greatest rejoicing.

Again, secondly, It is comfortable likewise, as in men's ignorance, so likewise in their neglects, by taking the word manifestation by way of allowance: We are manifest to God, says the Apostle, that is, we are approved of him; this was that which comforted him. even then when it was not so with him in regard of men. This is another thing which is very comfortable and satisfactory to the Ministers of Christ, in all that slighting and neglect, and contempt which they suffer from the world, especially in such days and times as these are in which we live; Well, we are manifest to God for all this; let us be as low as we can be in the thoughts and apprehensions of men, let them count us and call us what they please, and carry themselves as they list toward us, yet the foundation of God stands sure, notwithstanding this. And even in this sense likewise, The Lord knoweth who are his. God knows the works and labors, and endeavors of his faithful servants; as he sometimes speaks to the Angel of the Church of Ephesus. And he knows them likewise affectionately, which is that knowledge which we are here to understand. They are manifest to him, so as one day to be rewarded by him, and to have a recompense returned upon them for them. According to that of the Prophet Isaiah, in Isa. 49.4. I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgment is with the Lord, and my work (or the reward of my work) is with my God. This is that which is very comfortable to us, and ought to be so; we are much to improve it, and to be strengthened and encouraged by it. As a servant if his master like him, and commend him, and be pleased with what he does, he does not care what an hundred other men shall say of it, or of himself about it. We are manifest to God, says the Apostle, and he speaks it by way of encouragement.

And then withal, ye may add one thing more to it by the way, I will but touch it, and that's this, To God not only as an approver, but likewise to God as an avenger too; we are manifest to God so, not only as beholding our integrity, and so accepting of us, but likewise as beholding our wrongs, and ill-handlings, and avenging it upon others. There's no wrong or injury whatsoever which any of Christ's servants suffer, whether in their persons, or their good names, or in their estates, or whatever it be, but they are manifest to him in them, and he will one day require it for them: we are made manifest to God thus. What is said of the oppressed in general, is true of these amongst the rest in particular: Thou hast seem it, for thou beholdest mischief and spite to requite it with thy hand. The poor committeth himself to thee: Thou art the helper of the fatherless, Psal. 10.14. Look but into Numb. 12.2, & 8. and see how God takes notice but of an ill word spoken against Moses, and calls the speakers of it ( Aaron and his sister Miriam ) to an account about it: Wherefore were ye not afraid (says he) to speak against my servant Moses? So tender is God of his servants, as that he will not allow of an ill word spoken against them, but will call to reckoning for it; and how much more then for anything else, which is of greater consequence and concernment to them; for any wronging or defrauding of them, or restraining from them that which is theirs; which too many now in these days in many places are guilty of? this is manifest to him; their labors here will cry, and their cries will enter into the ears of the Lord of Sabbath, Jam. 5.4. But so much for that. And so you have the first part of this Acceptance, as it refers to God: But we are made manifest to God.

The second is as it refers to the Corinthians: And I trust also are made manifest in your Consciences. This likewise as well as the other is added by way of Anticipation, and to prevent and objection: for here some might have been ready to have replied, You talk how you are manifested to God, and that you approve yourselves to him, please yourselves with that, your inward and secret goodness, because you think here none can confute or contradict you; well, but what are you to the eyes of men? and what satisfaction do you give to them? This would a little be inquired into by you. To this now he answers here thus much, And I trust also are made manifest in your Consciences. Wherein again (for methods sake) take notice of two things more: First, the thing itself, which he does assert, and that is, that we are made manifest in your Consciences. Secondly, the word of Transition or Introduction hereunto, and that is, I trust or hope so of it.

First, For the thing itself, We are made manifest in your Consciences. Where (for the better opening of this present passage unto us) we must again distinguish of this word manifestation, which here in this place may be taken again two manner of ways, in which as yet we have not taken it; the one is in a way of efficacy, and the other is in a way of conviction, We are manifest in your Consciences, that is by that success which our Ministry hath found upon them. And we are manifest in your Conscience, that is, by that approbation which our Ministry hath found with you. Both these may be here understood.

First, In a way of Efficacy, from that success which our Ministry hath found upon them. This is one way of manifestation. The faith and graces of the Corinthians were a sufficient commendation and testimony to the Apostles Ministry. This is that which he also signifies in other places, as 1 Cor. 9.1, 2, &c. Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are not you my work in the Lord? If I be not an Apostle to others, yet doubtless I am to you: for the seal of mine Apostleship are ye in the Lord. The seal of it: How was that? namely, in regard of that efficacy which it hath upon them for their conversion. And so again, 2 Cor. 3.1, 2. &c. Do we begin again to commend ourselves? or need we, as some others, Epistles of commendation to you, of letters of commendation form you? ye are our Epistle written in our hearts, known and read of all men: Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. Those souls and consciences which it has pleased God to bring home to himself by the labors of his servants in the Ministry, they are a manifestation of the Ministry itself, and an approbation of them in it; insomuch as they need no other Testimony, but that to be given unto him. This is that which does advance God's Ordinance more than anything else, and makes it such as it is; to wit, the efficacy and success of it, that it does effect such great matters as indeed it does: Casts down imaginations to every high thing that exalts itself against the knowledge of God, and brings into captivity every thought to the obedience of Christ, 2 Cor. 10.5. And so Act. 26.18. It is said to open men's eyes, to turn them form darkness to light, and from the power of Satan to God. This efficacy of it we may take notice of in divers examples: First, In Christ himself, when he Preached to those which were going to Emmaus. Did not our hearts burn within us, when he opened to us the Scriptures? Luk. 25.2. And so it has been likewise with his sevants in the Ministry: As Peter Preaching to the Jews, when they heard these things, they were pricked in their hearts: And so Lydia and the Jailor in the Acts, ye see how effectual the Apostle Paul's Ministry was to operate and work upon them; he was made manifest in their consciences.

Thus is it likewise with many others besides, if they would consider it, and reflect upon it: They might find how the Ministry has been ratified and confirmed, even in their own hearts; which if ever they had any good, or anything tending unto good wrought in them, it has been occasionally from such means as these are which have been used unto them; God has sanctified this Ordinance as a meants to beget faith in the heart, and to draw men so much the nearer to Christ. I have begotten you through the Gospel, says this Apostle to these Corinthians, in 1 Cor. 4.15. Thus are we manifest in your consciences in a way of efficacy.

The second is in a way of Conviction or Approbation. We are made manifest in your consciences, that is, indeed we are made manifest to you: your consciences do bear witness with us. This is that which the Apostle here signifies; and he understands it both in reference to Doctrine and Conversation, which were both of them so powerful in them, as that they had nothing to say against them, but were even from their own consciences forced to own and acknowledge them, and thereby to give testimony unto them. This is now the advantage of all such as are careful to do their duty, and to approve themselves first to God, and to be made manifest to him, that they shall have the consciences of men also closing and complying with them, as the Apotle Paul here says to them, We are made manifest in your consciences. This was ture whether spoken of all the Corinthians at large, or else of those only which were godly and faithful amongst them, which were true Believers. It was true of both, as 2 Cor. 4.2. By manifestation of the truth, commending ourselves to every man's conscience in the sight of God. First of the Corinthians at large, yea of those which were naught amongst them. It was true of them that St. Paul and the rest of the Apostles were made manifest in their consciences, and so are all good Ministers in the consciences of such-like men; they are made manifest in them, and they are made manifest to them, so as they shall have nothing to say against them. And so likewise were all good men, in what rank or condition soever: This is the privilege of Goodness, that it shall have men's consciences, where it has not their affections. Though they love it not, yet they shall inwardly like it, and in their hearts secretly approve it, and set their seals unto it. There's many a man in the world, whom when a Minister reproves that sin which he is guilty of in particular, and lays open the vileness of it to him; though he hates the reprover, yet the reproof itself sticks by him, he knows it to be so indeed, as the Preacher tells him, his heart says Amen unto it: This is to be made manifest in the conscience. And it is that I say, which falls out in the consciences, even of the worst men that are. As Herod, though he loved not Johm Baptist, yet he reverenced him, and in his heart did admire him. This (as much as anything) is a great encouragement to us in our work, the work of the Ministry, that, where we keep to that which is our business, we go upon sure grounds; and though men perhaps in a bravery, and because they will not seem to own their own miscarriages, they may prehaps speak neglectfully and contemptibly of the business, when any sin is laid close unto them, yet we know we are made manifest to their consciences, which do speak the same things unto them, even in their own breasts, which we do to their outward ears. Those that believe not, are convinced and judged: the secrets of their hearts are made manifest, and they will report God is in your of a truth, 1 Cor. 14.24, 25.

But then, secondly, if ye take this your consciences a little more strictly restraining it to true Believers, and those amongst these Corinthians which were faithful and godly persons, then it was in full force, and is the more clear, and out of doubt, that St. Paul and the rest were made manifest in their consciences indeed: Howsoever others may think of us; yet those which are faithful will approve us, and close with us in these Dispensations: There's none which are the Ministers of Christ, but they approve of the Ministers of Christ, and subscribe to that which comes from them in the name of Christ; more abundantly to you-wards, 2 Cor. 9.11, 12. In your consciences especially, in whosoevers else besides. If by consciences we mean men's hearts and affections, and inward embracements, so we do not look to be manisested. Some kind of men, such persons as live by their lusts, and walk in vain and unwarrantable courses, these will be sure to speak against Ministers, because they speak against them, and cross them, and contradict them in their main purpose and design. The Ministers of Satan will never love the Ministers of Christ; we do not expect it, nor we do desire it. It is a thing not to be thought of or looked for from them; yea, but those which have any work of God's grace wrought in their hearts, we are sure to have them to own us, and to acknowledge us, and to concur with us. We are made manifest in your consciences, (says the Apostle) that is, in the consciences of you which are believing Corinthians. And when I say here, we (and the Apostle before me) I do not mean it so much of the persons, as indeed of the calling, or of the persons in reference thereunto. If we speak of the persons themselves, they are not always such as in everything can be approved of; we are men subject to the like infirmities and affections with other men; though it would very much become us to have as few of them as needs must, and a great deal fewer of them than any other besides; yet notwithstanding so it is with us through the corruptions of nature which is in us; we have our faults as well as you, and it may be sometimes the more for your sakes. If you were that which you should be, we should be better than we are. God may perhaps humble us now and then for your defects.

But that's not that which we stand upon now in this point, it is not the persons so much as the office which I now plead for, the calling and profession itself, though that also subjected and terminated in such and such persons, as it was here in the persons of St. Paul, and the rest of the Ministers. This it was made manifest in their Conscices, at least of those which were godly and gracioso amongst them. And so likewise will be to the end of the world; as long as there are any which have any saving work in their hearts, their Ministry shall be sure to find acceptance and approbation, notwithstanding all opposition. And so much of the first particular, viz. the thing itself which is asserted, We are made manifest in you, &c.

The second is the word of Transition or Introduction, I trust or hope. We may take notice also of this; and it carries a double notion in it; first, of Endeavor and Desire; and secondly, of Confidence and Expectation: it was that which he wisht it might be; and it was that which he was persuaded it was.

First, There was his Desire in it, as he wisht it might be; he desired to approve his Ministry, and himself in the execution of his Ministry, to the hearts and consciences of those which were faithful, that they might be sure to close with him. This should likewise be the desire and ambition of all others besides, to be made manifest in the consciences of those which are the people of God, whether in regard of their Doctrine, or their life, to deliver such Truths as are made good in their experience, and to lead such lives as are suitable and agreeable to their principles, and the practice of them. Those men that walk not in the ways of good men, they may well think they step aside, and so are opposite to our Doctrine. Those Points and Doctrines in Divinity are very questionable and suspicious, and do expose the teachers of them to a great deal of just censure and exception, which do thwart, and cross, and contradict the common sense, and feeling, and experiments of those which are most godly and religious, and have the work of saving Grace in their hearts; such are those points, in particular, of Free-will, of Universal Redemption, of uncertainty of Salvation, the resistibility of Conversion, of falling from Grace, of conditional Election, and the like: they are such as do not only swerve from the plain Doctrine of the Scriptures, but likewise do very much fall short of the experiences of the servants of God, who need no other arguments against them than what they find in their own hearts and consciences, as fighting with them. So those which are the teachers of them, as therein they are not manifest to God, so neither are they manifested in the consciences of godly men, which it would well become them to be for their own greater satisfaction as well as others; and which St. Paul here seemed so to desire.

Secondly, As there was his Desire in it, so there was also his confidence and Expectation: I hope or trust; that is, I believe, and make account of it. It is a word of Triumphant expression, as you have another of the like nature with it, 1 Cor. 7.6. I think also, &c. The Apostle was persuaded of it, that so it was with him. That he was made manifest in their Consciences. And this again he was upon a double motive, or consideration: First, from his own Integrity. And secondly, from their Ingenuity. He knew that himself did deserve, and he knew likewise that they were of themselves ready to embrace it: First, I say, he knew his own integrity, that himself did deserve it. The best way for any one to expect to be made manifest to others, is first to be made manifest to himself; and that he may be approved of in others Consciences, to be approved of first in his own. They whose own hearts condemn, and upon a just examination of them do bear witness against them, they may be very well afraid of others, and think that they will not have that opinion of them as perhaps they could desire they might have.

Secondly, As the Apostle concluded it from his own integrity, so likewise from the ingenuity of the persons which he had to deal withal. If a man be never so upright and sincere in his own heart, and never so careful to approve what he does to his own Conscience, yet if he be to deal with captious persons, and those which have a mind to wrangle and contest and pick a quarrel with him, he shall never approve himself to those for all this. But these Corinthians were not so, especially those which were the gravest and godliest amongst them, which the Apostle does here principally intend; these they had other kind of minds and dispositions in them, which was that which made him to be so confident and persuaded of them: I trust we are made manifest in your consciences. There's an Emphasis in both of the words, whether in consciences, or in yours; and accordingly we may take notice of it. To your consciences, not to your fancies; to your consciences, not to your humors; to your consciences, not to your lusts. And then to your consciences, not to the consciences of strangers to Religion; to your consciences, not to the consciences of enemies to Religion; to your consciences, not to the consciences of the false teachers, and false Apostles amongst you, which labor all they can to pervert, and entice, and corrupt you in your consciences; we are made manifest and desire and rejoice so to be.

So much also for the second General.

SERMON XXXIV.

IN this present Verse before us, we have three General Parts considerable of us: First, The Commemoration of a Deliverance past. Secondly, The signification of a Deliverance present. Thirdly, The prognostication of a Deliverance to come.

The Commemoration of a Deliverance past, Who delivered us from so great a Death. The signification of a Deliverance present, And doth deliver us. The Prognostication of a Deliverance to come, In whom we trust that he will yet deliver us. Here's all that we can possibly desire for all the limits and periods of time, whether past, or present, or future. This Deliverance it is extended to each, here's matter of thankfulness, and matter of joy-fullness, and matter of hope.

We begin in order with the first, viz. The Commemoration of the Deliverance past, Who delivered us from so great a death. Wherein again we may take notice of two Particulars more: First, the terms of the Deliverance, or the evil itself delivered from, and that is here expressed to be so great a death. Secondly, the Deliverance itself, or the time for the vouchsafing of it, Who hath delivered us.

First, We have here the terms of the Deliverance, or the thing delivered from, so great a death. For the evil itself, death; and for the aggravation of it, a great death, it is a deliverance from both. Chrysostom together with some others gives it in the Plural number, 〈 in non-Latin alphabet 〉 , so great deaths. And indeed there are more deaths than one which God does undertake to deliver his servants from, and from which he delivered St. Paul with his Brethren and Companions amongst the rest. And which it may not be amiss for ourselves at this time by the way to take notice of, though I shall insist chiefly upon that which is here chiefly intended, and is most agreeable both to the scope of the Text, and the present occasion.

First, From spiritual death, the death of sin; that's a very great death, it puts a man into a state of death, not only as exposing to wrath and future condemnation, but likewise as disabling to the actions of Grace and Holiness, alienating us and depriving us of that life of God which should be in us, Ephes. 4.18. For as there is a life of grace distinguished from the life of glory; so there's likewise a death of sin distinguished from the death of condemnation. And this death of sin it is such as is to be numbered among great deaths, and the deliverance from it reckoned among great deliverances. Indeed it is not always counted so, at least by the generality of the world; they for the most part are ready to make nothing of it, a light and small matter; as for the death of the body, do all they can to shun that; but as for this body of death, which the Apostle Paul so much complained of, and blest God for deliverance from it, this is such a thing, as they are little troubled, or solicitous about: Well, but every good Christian, who has the eyes of his understanding enlightened, and his heart truly sanctified with grace; he looks upon this as a very grievous and fearful death, and accordingly blesses God's for his deliverance and redempton from it. Oh wretched man that I am, who shall deliver me from this body of death! I thank God through Jesus Christ our Lord, Rom. 7.24, 25.

Secondly, Eternal death; the death of wrath and condemnation; that's another great death also, and such as follows likewise upon the former without recovery from it: He that's finally dead in sin, he shall be certainly dead in judgment; the death of sentence and condemnation, follows upon the death of spirit and disposition. This God has also delivered us from; He hath delivered us from wrath to come, 1 Thes. 1.10. And we are saved from wrath through him, Rom. 5.9. This is a great death among other Considerations in this respect; forasmuch as it required so great a death for the expiating of it, which was the death of no other than of the Son of God himself, who therefore tasted of this death for the kind of it, that he might free us from it: We are reconciled unto God (says the Apostle) by the death of his Son. What a sweet and blessed Savior have we, that cares not how great a death he dies himself, that so he might free us from death, for whom he died. We should take all occasions that may be to celebrate our deliverance from this, which I am therefore so much the willinger to mention upon this phrase which I now here meet withal in the Text, though it is not that which I desire to insist or stand upon. I come to that which is more pertinent.

The third (and that which is here particularly aimed at) is Temporal Death, which though it be the least Death of all, compared with the former; yet it is great considered simply in itself, and so much the greater according to the several circumstances and aggravations which it may be clothed withal: Which we may take in these following particulars.

First, From the nature and kind of it; A violent Death, not a natural. This is a great death, and so consequently a great mercy to be delivered from it; to be kept from accidents, and casualties, and mischances which we are subject unto; when the Candle is not put out, but goes out; when our life is not taken away from us, but ends of itself. This is a Temporal Blessing, and such as when it is granted to the Children of God, is granted in love, and answerably to be looked upon by them, as a merciful dispensation, which they are to be thankful for: As for wicked men, it is threatened as a judgment upon them, Joh 27.20. That a Tempest shall steal them away, and a storm shall hurl them out of their places; and they shall lie down and not be gathered: and such was this; God thrusts them and turns them out of doors like a company of disorderly persons, whom he will no longer have patience with; but now as for the godly and righteous, there's an 〈 in non-Latin alphabet 〉 , a fair and kindly death, which (so far forth as they have an interest in any outward and worldly blessing) is belonging unto them. It is true, that they cannot absolutely and peremptorily conclude upon it, no more than upon any other outward comfort of the same nature with it; for all things fall alike unto all here in this life, to the good, and to the bad; to the just, and to the unjust, &c. as the Preacher speaks; but yet they may more certainly expect it than any other besides may, and they have a promise made of it to them, so far forth as is requisite for them, and may most consist with the glory of God, which all things are to be subservient unto, Job 5.26. Among other Blessings of the same condition with it, this is reckoned as one pertaining to those which are faithful, That they shall come to their grave in peace, like a shock of corn in its season.

This was that kind of death which the Apostle here was delivered from in this danger, which he speaks of in Asia, as we may see, if we look into the story; where we shall find, that he was ready to be pulled in pieces in the tumult which was there made; and therefore his friends entreated him, that he would not adventure himself upon the Theatre, namely, to the rage and fury of his Enemies, which were there met in a cobustion together. This is a part of the aggravation of the miseries and calamities of War: The difference betwixt a fever and a sword; betwixt dying by the hand of an enemy, and dying by the stroke of a disease. The end and conclusion is all one and the same, only there's some difference in the conveyance: when as the soul does not so much take its leave, as it is rather driven out of its lodging. This is that which nature shrinks at, even there where grace has learned in some degree to submit unto it: And that's the first aggravation which is implied in this expression; so great a Death, namely, from the nature and kind of it; a violent death, not a natural.

The second is from the Quality and manner of it; a painful death, not a gentle and easy. Death, it is unpleasing in itself, considered as a mere dissolution and separation of two loving friends and companions, the soul and body from each other: but when to this we shall add pain and torture, this makes it to be so much the more. This was that which many of the Godly Martyrs suffered and indur'd: They were stoned, they were sawn asunder, they were killed, they were slain with the sword,