Sermons Volume 4
(3.) If the conveyance be not so strong and firm to make a Plea in Law; but this is conveyed by God's Word, and confirmed by his Oath, Heb. 6.17, 18. Wherein God willing more abundantly to show unto the Heirs of Promise the immutability of his Counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong Consolation : It is assured to us by his own Son, Luke 12.32. Fear not, little Flock! for it is your Fathers good Pleasure to give you the Kingdom ; and sealed to us by Christ's Spirit, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the Spirit in our Hearts. Therefore the conveyance will bear a Plea, both now in Prayer, and before the Tribunal of God. If there be any room of doubting, it must be as to our Qualification and therefore that you must make more explicit; but as to that remember, that all the Qualifications of the Gospel must be evangelically interpreted, not legally; not in absolute perfection, but in a prevalent degree: our Graces must be tried by the Touchstone, not by the Ballance; that they be of the right kind, though they are not full weight.
Use 3. If the Christian Religion be true, then we must love Christ, and live to him; obey his Precepts, and depend on his Promises. Salvation is brought home to our doors, God hath left it to our choice, the Word is nigh thee, the way is plain, clear and open, do you therefore choose it.
A Sermon on ROM. X.10.
MAny complain, that through the Multitude of Directions, Religion is made long and tedious; Therefore it is good sometimes to bring it into a narrower compass. We need both Methods: A larger delineation of Christianity, that we may know a Christian in his full length and stature; And at other times a shorter view, or Tablet, that we may know him, if not by the whole body, yet at least by his face. The Text is of the latter sort; a Summary or Abridgment of Christianity, and therefore deserveth to be the more narrowly weighed by us: There are two great concernments of Mankind, as they stand in relation to God; Righteousness, and Salvation: and this Text discovereth, how you may obtain both; by Believing, and Confession: By Believing we obtain Righteousness, and by Confession, we obtain Salvation: 'It is pity we should miss of such great benefits, when such easy and comfortable Conditions are required of us: The one of these acts is said to be done with the Heart, The other, with the Tongue, and Mouth: For with the heart Man Believeth, &c.
In the Words Two Duties are mentioned, and two Privileges.
The Apostle had before Attributed Salvation to both, Verse 9. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thy Heart, that God hath raised him from the dead, thou shalt be saved: Now here he maketh a partition, and distributeth the effects; ascribing Righteousness to Faith, and Salvation to Confession: which is done, partly for the Elegancy of Speech, that the period may run more roundly: partly because there is a reason in the thing itself; for our right to Justification is begun by Faith, and continued by Confession unto Salvation. As soon as we heartily Believe in Christ, we are Accepted as Righteous with God, and continuing in the Confession of this Faith, we at length attain Salvation. Faith is a means to be Justified, and Confession is a means to be Saved: And look what Confession is to Faith, the same is Salvation to Righteousness. Confession is the Fruit and Effect of Faith; For the Tongue Confesseth, what the Heart first Believeth; So the Fruit and Effect of Righteousness is Salvation, for 'tis said, The gift of Righteousness shall reign in life: And Justification is called, Justification unto Life, Rom. 5.17, 18. Eternal Life is the Completion of Justification. If the Fruit and Effect doth not follow Faith, neither will the Fruit and Effect follow Righteousness: As soon as we Believe God Pardoneth our Sins, and giveth us a Right to Salvation; but he doth not presently give us Salvation its self; to leave a time for Faith to produce its Fruits and Effects, and to show our gratitude for so great a benefit done unto us, by all holy Conversation and Godliness.
Well then, these Two, Faith, and Confession, they (1.) agree in their Object, for the same Truth is both Believed, and Confessed; that the Lord Jesus is the Savior 〈1 page duplicate〉 〈1 page duplicate〉 of the World, who died for our Offences, and rose again for our Justification. But (2.) they differ in their proper Seat and Subject. The Subject of Faith is the Heart; and the Subject of Confession is the Mouth, or outward Man. (3.) They somewhat differ in the Benefits to which they are referred: Faith to Righteousness, and Confession to Salvation: The Connection between both is appointed by God's order. (4.) They somewhat differ also in their Nature and Use : Faith is the beginning of Christianity, and Confession our Perseverance in the Pro • ession, and solid practice of it. Faith is our first consent to become Christ's Disciples; Confession is a Declaration of our Faith, or an open performance of what we have consented unto: both make a Christian Compleat. All the Heart-work is implied in Faith, and all the Life-work is implied in Confession; for it containeth in itself many acts of Godliness. In short, here is Embracing the Christian Religion, and living Answerably: God hath made it necessary that by a cordial Faith we should obtain Righteousness and Justification; and being Justified, we should go on to obtain Eternal Salvation.
You will say, If this be all that is required to make us Christians, then Christianity is easy indeed.
I Answer; First, We have no reason to represent it burdensome; but yet both these duties have their difficulties: Believing with the Heart, a Doctrine so strange to flesh and blood, and of such an Holy and Heavenly Nature, is no slight thing; therefore God giveth us this Grace, Ephes. 2.8. By Grace ye are saved, through Faith; and it is the gift of God. And Confessing with the Mouth is no easy task neither, especially when the fear of Man is apt to check it, and this Confession exposeth us to hazards and dangers: To believe and suffer is another special Gift of God, Phil. 1.29. For to you 'tis given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. If Confession be a cheaper duty now, 'tis God's Mercy to spare us, we know not how soon it may become more hard and hazardous.
Secondly, I Answer; The Duties always have their difficulty, if rightly understood: For if we believe so, as to be affected with what we believe, so as to be drawn off from what we love, confess so as to practice what we confess, and be true to it; nothing can be added. The Scripture supposeth that we are rational Creatures, that we will act as we understand, and that we are sincere in our Profession, and that we will do what we confess we are bound to do:
Doct. All that would be accepted with God unto Righteousness and life, must be such as believe in Christ with the Heart, and openly confess with the Mouth, that he is the Son of God, and the Savior of the World.
I shall do these Three things,
- 1. Open the Nature of Faith and Confession.
- 2. Shew the respect between them.
- 3. That God hath established Faith as the Means to be Justified, and Confession as the Means to be saved.
1. To open the Nature of Faith and Confession:
First, Faith is such a knowledge of Christ as doth not hover in the Brain, but is seated in the Heart; and may be determined, partly by the object or matter believed, partly by the subject of it, or the acts of the Soul towards it.
First, The Object, or Matter believed, is in short this: That there is a God, Heb. 11.6. That God having made Man, he hath right and power over him, to govern him by his Laws, James 4.12. There is one Law-giver, who is able to save and to destroy. That Man failing in his Obedience, he and all his Posterity are subject to the wrath and vindictive Justice of God, Rom. 3.19. That all the World may become guilty before God. Ephes. 2.3. And were by nature children of wrath even as others. That such was God's Love, that to recover Man out of this wretched condition, he sent his own Son into the World, John 3.16. That Jesus Christ who was the Son of God died for our offenses, and rose again for our Justification, Rom. 4.25. That is, died to expiate our sins, and rose again to convince the unbelieving World of the Authority and Dignity of his Person and Offices, and also of the truth of his Law and Covenant; that having died and rose again, he hath acquired Novum Ius Imperii, a new right of Command and Empire over the World, Rom. 14.9. For this cause he both died, and rose again, and revived, that he might be Lord of dead and living. That is, have full power and dominion to dispose of us, dead and living: That Christ having this full power and dominion over all flesh, hath established and enacted a Law of Grace, or New Covenant, wherein Pardon and Righteousness, or Title to Life, is assured to Penitent Believers, Mark 16.16. Whosoever believeth shall be saved. And Luke 24.47. And that Repentance and Remission of sins be Preached in his Name to all Nations. And shall actually be bestowed upon all that obey him, Heb. 5.9. But those that refuse this Christ, shall be eternally miserable, John 3.19. This is the condemnation, that Light is come into the World, and Men love darkness rather than light, because their deeds are evil. This is the sum of what is to be believed.
Secondly, It may be determined partly by the Subject of it, or the acts of the Soul about it: The Subject is the Heart, both Understanding and Will: The Understanding Assents to all this as true, both what is said of the Person of the Redeemer, and his Covenant, and accordingly disposeth the heart of Man to carry itself towards both.
1. To the Person of the Redeemer: We Thankfully and Broken-heartedly receive him to the ends of the Gospel, or to be to us what God hath appointed him to be, and do that for us, That God hath appointed Him to do for poor sinners: To be our Lord and Savior, John 1.12. Col. 2.6. as Lord to obey him, and as Savior to depend upon him, and trust ourselves in his hands for our happiness, whatever befalleth us, 2 Tim. 1.12. I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.
2. Towards the Covenant; which he hath appointed as the Law, or Rule of Commerce between us and God: There are Promises and Precepts, Commands and offers of Grace. (1.) For the Promises, you heartily accept them as the greatest Happiness that can be bestowed upon you, and depend upon them as things that surely will be performed; for there comes in the consideration of true and good, 1 Tim. 1.15. This is a true and faithful saying. Ephes. 1.13. In whom ye trusted after ye heard the word of truth ; as true, doubts are opposite to them; as good, carnal inclinations. (2) For the Precepts and Duties required; you bind yourselves to perform them upon these hopes, whatever it cost you: And there comes in also the nature of Faith, Sincere Resolution, and Absolute Self denial; Sincere resolution to perform what God hath required, that you may obtain what he hath offered; which is called a giving up of ourselves to the Lord, 2 Cor. 8.5. And absolute Self denial, or Selling all for the Pearl of Price, Mat. 13.46. And so that Faith which is made such a difficult thing to explain, as it were, a Bugbear, to affright poor Christians, from all thoughts and study about it, is made easy and facile to the understandings of the meanest Christians, who must live by it, and be saved by it: This then is believing with the Heart.
Secondly. What is Confession with the Mouth? A solemn outward declaration, that we take Christ for our Lord and Savior, or that we believe what is revealed to us concerning God, and Christ, and our duty to him. This is necessary, because the Promises of the New Covenant, run in both strains: of putting the word in our Heart, Ier. 31.37. and putting it in our Mouths, Isa. 59.21. The Saints Prayers are, That God would not take it out of their Hearts, Psal. 119.36. nor out of their Mouths, Verse 43. Take not the word of Truth utterly out of my Mouth. And the nature of their duty to God requireth it: for a Man is first to embrace the True Religion, to receive it with his Heart, and then he is to profess it, or express it with his Mouth; for no Man is to conceal and keep his Religion to himself. Our Tongues and our Bodies were given us to show forth that acknowledgment and Adora • ion of God which is in our hearts. He that denieth God or Christ with the Heart, doth not believe in him, or Worship him with the Heart: So he doth not Worship God with his Tongue and Life, who doth not outwardly profess and honor him. As he hath given us an understanding that we may know him; so he hath prepared for us a body wherewithal to profess him; and our esteem of him: Isa. 45.23. To me every knee shall bow, and every tongue shall swear. Which is again repeated and established as our duty in the Gospel, Phil. 2.10.11. At the Name of Jesus every Knee should bow. And every Tongue confess that Jesus Christ is Lord.
But more distinctly to open this confession with the Mouth.
1. The matter to be confessed is the great truths which we do believe: God, Christ, the Covenant of Grace, Eternal Glory and Happiness ! And the lesser truths in their season at other times: Rom. 14.22. Hast thou Faith, have it to thyself before God. 'It is not meant of the necessary Articles of the Christian belief, but things of a doubtful disputation: If we know more than others in these things, yet we must not needlessly trouble the Church, or offend the weak, to the danger of their Souls, and hindrance of greater truths; And yet in these things you must not deny the smallest truth, 2 Cor. 13.8. We can do nothing against the truth, but for the truth. For though the thing we contend for be small, yet sincerity is a great matter, and to profess our Assent or Consent to what we neither count true, nor can well approve of; is to come under a fellowship of the guilt of undermining Truth and Godliness.
2. The ways by which we make this profession: The Mouth is only mentioned in the Text; but that implieth other things. Briefly, this Confession is made either in word or deed.
1. Verbal and in word; by a constant owning of Christ, and our Hopes by him both publicly, and upon all occasions by private conference, or taking all meet opportunities to discover ourselves that we are Christians: so the Apostle saith of Timothy, 1 Tim. 8.12. Lay hold on Eternal Life, whereunto thou art also called, and hast professed a good profession before many Witnesses. He had openly confessed the Name of Christ. And the Apostle telleth us, 1 John 4.15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. He meaneth it of times, wherein this primitive and fundamental truth was mainly contradicted and opposed in the World; Then for a Man to declare himself a Christian was hazardous, and argued a great degree of self-denial: and especially it is spoken in opposition to the G • osticks and Nicholaitans, who accounted it sufficient to believe with the Heart, taking a liberty to confess what they listed: see how they are taxed, John 12.42, 43. Nevertheless among the chief Rulers also many believed on Him, but because of the Pharisees they did not confess Him, lest they should be put out of the Synagogue; For they loved the Praise of Men more than the Praise of God.
2. Real, or indeed: and that was, either by Action or Passion.
By Action: and that is twofold: either more public or private.
1. More public: by submission to God's appointed Ordinances, as hearing of the Word, Baptism, and the Lord's Supper. Christ instituted these visible duties to make the profession of his name public and open: Mark 16.16. He that believeth and is Baptized shall be saved. In the Lord's Supper we commemorate his Death, 1 Cor. 11.26. As often as ye eat this Bread, and drink this Cup ye do show forth the Lord's Death till he come. That is, we publicly commemorate it, and show it forth as the ground of our hopes. So in all the other duties which we observe in the Assemblies of the faithful; they are a keeping up of our confession, or a testimony that we are not ashamed of Christ. As Heb. 10.23. Let us hold fast the Profession of our Faith without wavering, for he is Faithful that hath promised. Now this profession is solemnly made by our Communion with God's People in their public Assemblies; as it followeth, ver. 25. Not forsaking the assembling ourselves together, as the manner of some is. The assembling ourselves, that is, with the Christians and their Assemblies, wherein they did meet together to serve and worship God, and mutually to promote their own Salvation; now 'tis not enough to have our private devotions in our Families and Closets, but we must entertain public converse with God, to testify our Union and Agreement with the People of God in the same Faith and Worship. Now it was the manner of some to forsake these Conventions, and Meetings, which was a grievous sin, and of very ill consequence; not only as they deprived themselves of the benefit of these societies, but as they seemed to love their Life, Goods, or Quiet and Peace, and Reputation, and liberty more than Christ. And though they were convinced of the truth of Christianity, yet could not be noted as open Professors of it.
2. More private and personal; by Holy Conversation and Godliness: for we are to confess and glorify Christ, both in Word and Deed. Confession indeed, is a life of love and praise, in perpetual acknowledgement of this incomparable benefit which we have by Christ. This confession is always necessary to true Christians▪ that their works be holy and agreeable to their Faith: for thereby they signify that they do believe in Christ, and expect Eternal Glory by him: that he that is raised up by God from the dead, at length will come again to bring us to himself. As without Faith there is no Righteousness, so without this Confession, there is no Salvation: for this distinguisheth the Christian from the Hypocrite. Titus 1.16. They Profess to know God, but in their works they deny him. They confess fair, but their lives show they believe nothing. The very Devils confessed Christ to be the Son of the most High God, Mark 4.7. But it profited them nothing, because it was a confession extorted, and they were Creatures in Rebellion against God. Therefore Holiness of Life is one means of our confession: otherwise we deny the Lord that bought us, Mat. 5.16. Let your light so •• ine before Men, that others seeing your good works may glorify your Father which is in Heaven. And 1 Pet. 2.9. That you may show forth the praises of him who hath called you out of darkness into his marvelous light. Works are a sign as well as words; the surer sign of the two, of the Faith which is in our Hearts. For tis a sign that Faith prevaileth in us when we do things consentaneous, and agreeable to our Faith. Our profession in words may be contradicted by our works, and that is interpretatively a denial of the Faith, 1 Tim 5.8. If any provide not for his own, he hath denied the Faith. 'It is an act of uncharitableness, or dishonesty. What? profess Christ to be our Lord, and live in such rebellion and disobedience to him. 'It is as if you should assure a Prince of your Loyalty, and yet actually be in Arms against him. This Confession is never out of season, and is our surest evidence.
2. By passion or suffering: enduring the hardest things that can befall you in the World for his sake. Or this our Lord speaketh, Mat. 10.31, 32. Whosoever shall confess me before men, him will I confess before my Father in Heaven. But whosoever will deny me, him will I deny before my Father in Heaven. His name, his truth, his ways must be avowed before all the World, whatever it cost us: we cannot honor Christ so much as he will honor us; and therefore we must contemn the hatred of the World, and all the pleasures and profits of this life, that we may be faithful to him. Confession is an harder matter than usually we take it to be, and requireth good preparation, 1 Pet. 3.15. Be ready always to give an Answer to every Man that asketh you a reason of the Hope, that is in you, &c. Not ready in point of knowledge only, to argue for the Faith, but ready, as to courage, fortitude and resolution of Mind, 〈 in non-Latin alphabet 〉 is not an account of the reasons, but of the Nature and Tenour of our Christian Faith. 〈 in non-Latin alphabet 〉 , Be ready is the same with 〈 in non-Latin alphabet 〉 , as St. Paul saith, Act. 21.13. I am ready not to be bound only, but to die also at Jerusalem, &c. and 〈 in non-Latin alphabet 〉 , Eph. 6.15. Shod with the preparation of the Gospel of Peace.
II. The respect that is between these two, Faith and Profession. There is a double respect, such as between,
1. The Cause and Effect.
First, We Believe, and then Confess: our Faith is the cause of our Confession, 2 Cor. 4.13. We having the same Spirit of Faith, according as it is written, I believed and therefore have I spoken, we also believe, and therefore speak. David was sore afflicted, and yet professed his Faith in God. He could not suppress his boasting of the promises in his greatest distresses; So we believe in Christ, and therefore cannot but in word and deed express our confidence in him, when such a Spirit of Faith cometh upon us, there will not need many enforcemen • s or excitements publicly to own Christ: For this Spirit of Faith cannot be shut up in the Heart, but will break out into Confession. There cannot be a true and lively Faith without Confession; nor a true Confession without Faith. For the effect cannot be without the cause, nor such a powerful cause without the effect.
2. Such as there is between the sign, and the thing signified: Faith hath always Confession and Obedience joined with it, as its proper sign; As Flame or Smo • k is of Fire, or • reathing of Life, so is Confession with the Mouth, or an Holy Life, an individual companion and note of true Faith, by which it is demonstrated to be sincere and real: Shew me thy Faith without thy Works, and I will show thee my Faith by my Works, James 2.18. Men know not our Hearts whether we believe in God yea or no, or what we believe of him, till they hear and see it in our profession and actions: here is the sign, the proof of it. Look as an evil principle bewrayeth its self by its proper signs; as Atheism by Men's ungodly and unholy lives, ( Psal. 36.1. The transgression of the wicked saith within my Heart, There is no fear of God before his Eyes. What could they do more in a way of sin, or less in a way of duty, if there were no God? The current of a Mans life and actions, doth best expound and interpret his Heart, any considerate Man may conclude from their manner of living, that they have no sense of the Being of God, nor never expect to be accountable to him:) So for the belief of Christianity, 'tis discovered by owning Christ in the greatest dangers; by a ready obedience to his precepts that seem to be most cross to the inclination and interest of the Flesh; or by an Holy and Heavenly life; 'It is a sign we believe those blessed, sublime, and weighty truths which are contained in the Gospel: In short, we judge others by external works alone, for the Tree is known by its Fruits, Mat. 7.16. we judge of ourselves by external and internal together; both by the belief of the Heart and the confession of the Mouth also.
III. The order God hath established; appointing Faith as a means to be justified, and confession as a means to be saved.
1. Let us speak of what is requisite to righteousness; so Faith is the means whereby this Righteousness is applied, received and freely given us.
To explain this I shall inquire,
- 1. What is Righteousness.
- 2. Shew you that this Righteousness is applied by Faith.
- 3. That the Cordial and Heart-believer, is the Penitent, Working Believer.
1. What is Righteousness? 'tis here taken in a legal, and judicial sense, not for a disposition of Mind and Heart to please God, but for the ground of a Plea before the Tribunal of God, that we may be exempted from the punishments threatened, and obtain the Grace offered, or a right to the reward promised, Rom. 5.18. As by the offense of one Judgment came upon all to condemnation, even so by the Righteousness of one, the free gift came upon all men to justification of life.
2. That we are qualified for this Righteousness by Faith. So 'tis said, Rom. 3.24, 25. Being justified freely by his Grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his Righteousness for the remission of sins: We get absolution from sin, by free pardon, through the Merit of Christ, and are accepted as Righteous before God, when we enter into the new Covenant, taking God for our Lord, and Happiness▪ Christ for our Redeemer and Savior, the Holy-Ghost for our Sanctifier, and Comforter: More especially with respect to Christ, when we subject ourselves to him as our Lord, and depend upon the Merit of his Death and Intercession for our acceptance with God: Now that this believing with the Heart is required in order to righteousness, is everywhere manifested in the Scriptures: Therefore the new Covenant Righteousness is called the Righteousness of Faith, Rom. 9.30. The Gentiles have attained to Righteousness, even the Righteousness which is of Faith. So Gal. 5.5. We through the Spirit, wait for the hope of Righteousness by Faith. Because Faith qualifieth us for it. A righteousness we must have, that we may be exempted from wrath, which sin hath made our due, and that we may be accepted with God unto Eternal Life, which they that are destitute of all Righteousness, can never attain unto. A Righteousness of our own according to the Law of Works we are far from: The legal way therefore, can never stead us. We must only run for Refuge to the Evangelical course, or way set down in the Gospel; namely that upon the account of the Merit and Obedience of Christ, God will pardon the sins of all Penitent Believers, and accept them to Grace and Favor. Well then, 'tis by Faith that Christ's Death and Obedience are applied▪ and made beneficial to us, Rom. 3.2 • . The righteousness of God is by the Faith of Jesus Christ unto all, and upon all that believe, and there is no difference. Well then, every Believer is qualified. If you ask me therefore,
3. What kind of Believer is qualified, and accepted as righteous.
I answer, 1. The Penitent Believer.
2. The Working Believer.
1. The Penitent Believer; for Faith and Repentance are inseparable Companions, and always go together in our first introduction, or entrance into the New Covenant, Mark. 1.15. Repent and Believe the Gospel. And Acts 2.38. Repent and be Baptized for the Remission of Sins. When we depend upon Christ for Pardon, we are willing to return to God, and live in his Obedience, hating and detesting our former ways wherein we wandered from him. Well then, though the Righteousness be only the Righteousness of Faith, and the Believer be only accepted as Righteous, yet 'tis the Penitent Believer, whose Heart and Life is changed, and who is willing by Christ to come to God.
2. 'It is the Working Believer: So 'tis explained: what is in Gal. 5.5. called The Righteousness of Faith is ver. 6. called Faith working by Love. Not all that is called by that Name, but the working Faith. And so 'tis expressed else where, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, moved with fear prepared an Ark to the saving of his House, by which he became an heir of the righteousness which is by Faith. The saving of Noah from the Flood is a Type and Shadow of Salvation by Christ. The Flood Drowned and Destroyed the impenitent World, but Noah and his Family were saved in the Ark. We are warned of the Eternal penalties threatened by God; if we do not repent and believe we shall not be saved from wrath; But if we believe and prepare an Ark, that is, diligently use the means appointed for our safety, then we become heirs of the righteousness which is by Faith. Noah shown himself a Believer indeed, to prepare an Ark with such vast charge in the face of the scorning World, which was an eminent piece of Self-denial and Obedience: But such will the true Faith put us upon. Look as to be justified by the Law, or Works required by the Law, is all one, so to be justified by Faith, or the New Covenant is all one also. Whatever therefore the New Covenant requireth as our duty, that we may be capable of the privileges thereof, that must be done by the sincere Believer. 'It is not the idle, but the working Faith.
2. That confession with the Mouth is required unto Salvation, for God is not glorified, nor others edified, nor ourselves comforted, but by such a believing with the Heart, as hath confession going along with it.
1. God is most glorified when Faith breaketh out into confession either in word or deed, suffering or obedience, 2 Thes. 1.11, 12, Wherefore we pray always that God would count you worthy of his calling, and fulfill all the good pleasure of his goodness, and the work of Faith with power: that the name of our Lord Jesus Christ may be glorified in you. By the work of Faith there, is not meant the internal, elicit, or heart acts, such as assent, consent, and affiance: thus we may honor God in ourselves, but not before others; but the external act of confession, which is made either by patient sufferings or holiness of life; so we honor God before others. Our Deeds must answer our Faith. For the truest confession is made by deeds, rather than words, for words are cheaper than deeds. The World therefore believeth deeds more. In short, a Christian that desireth to magnify Christ in his Soul, desireth also to magnify him in his body, Phil. 1.20. So Christ be magnified in my Body, whether by life, or by death, So 1 Cor. 6.20. Glorify God in your bodies, and Souls which are God's.
2. Others are edified: For that which is secret, is no means to profit them: they cannot see our Faith; but they may see our good works, Mat. 5.16. Let your light so shine before Men, that they may see your good works, and glorify your Father which is in Heaven. And 1 Pet. 2.12. That they may by your good works which they shall behold, glorify God in the day of visitation : and a holy life is required for their sakes; that love may be a means to bring them home to God.
3. We are most comforted: for 'tis the practical, operative Faith which giveth a Right to Salvation, and breedeth assurance of it in our Souls. That is but the image and shadow of Grace, that lurketh and lieth hid and idle in the Soul, I am. 2.14. What doth it profit, my Brethren, if a Man say he hath Faith, and hath not works? Can Faith save him? You do not look for salvation by Christ, if you do not take the way that leadeth to it; but a fruitful Faith evidenceth itself, and confirmeth our interest, and increaseth our joy.
Use To press you, 1. To mark the order of the benefits: first righteousness, then Salvation.
(1.) We can never have sound Peace, there is no appearing before God without some Righteousness, of one sort or other. God is Holy and Just, therefore somewhat, we must have to stand before this Holy God.
(2.) No other Righteousness will serve the turn, but the Righteousness of Faith: We are in a woeful case till we get an Interest in the Righteousness of Christ, Job 33.24. Then he is gracious to him, and saith, Deliver him from going down into the Pit, for I have found a ransom.
(3.) Till we heartily and sincerely believe or enter into this Covenant, we have not this Interest, Phil. 3.9. And be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Then for Salvation, is this all your Hope and Desire that your Soul may be saved in the day of the Lord? Then let not lesser pursuits divert you: Acts 16.30. The Jailor said to Paul and Silas, Sirs, what must I do to be saved? It doth not touch us so near, how we shall live in this World, as how to live in the other.
Secondly, Mark the Order of Duties. 1. Faith: Then Confession: Hear, and your Souls shall live. First, Hear, then Live. There must be a believing with the Heart, and a Confession with the Mouth; both go together. For with the Heart man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation.
A Sermon on 1 Cor. Viii.6.
IN the Text, there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion. Among the Pagans there were 〈 in non-Latin alphabet 〉 , many God's, and 〈 in non-Latin alphabet 〉 , many Lord's, verse 5. By God's, meaning the Supreme Deities; by Lord's, middle Powers, or God's of an Inferior Order, supposed to be Mediators, and Agents between the Supreme God's and Mortal Men; called by the Orientals Baalim, Lord's, as God's here, by the Apostles. By the Greeks, 〈 in non-Latin alphabet 〉 . So Plato in his Sympos. 〈 in non-Latin alphabet 〉 ; All the Commerce and Intercourse between God's and Men is performed by Daemons. Now the Christian Religion doth herein agree with the Pagan, that there is a Supreme God, and a Mediator: But it differeth, that they had a Plurality in both sorts of their God's, we but one in each: And so the Christian Religion is distinguished from all others by one God, and one Lord. To us, that is, to us Christians, there is but 〈 in non-Latin alphabet 〉 , one Sovereign God, from whom, as Supreme, we derive all our Graces; and to whom, as Supreme, we direct all our Services. And one Lord, that is, one Mediator, by whom, as through a golden Pipe, all Mercies are conveyed to us, and by whom also we have access to God. But to us there is but one God, &c.
In the Words observe,
1. What is said of the Supreme and Most High God. (1.) The Unity of his Essence, that though he be distinguished into three Persons, Father, Son, and Holy Ghost, yet there is but one, the only and true God.
(2.) He is represented by his Relation to the Creatures; the Father. 'It is not taken 〈 in non-Latin alphabet 〉 , Personally, but 〈 in non-Latin alphabet 〉 , Essentially; as often in Scripture, as Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us. Meaning, not only the first Person, but all the rest. And Mat. 5.16. Glorify your Father which is in Heaven. And Mat. 6.9. Our Father which art in Heaven. Jam. 3.9. Therefore we bless God, even the Father. In all these and many other places, Father, Son and Holy Ghost is the only true God, and called Father.
(3.) He is set forth by his Dignity and Preeminence, as the first cause, and last end: For from him are all things, and we in him, 〈 in non-Latin alphabet 〉 , i. e. To him and for him. I take the Marginal Reading, so Rom. 11.36. For of him, and through him, and to him are all things.
2. What is said of the Mediator: He is described,
1. By his Person or Name, signifying his Person, Jesus Christ. There is no other Name given under Heaven, Acts 4.12, &c.
2. By his Dignity; Lord, that is, Mediator. Christ is often set forth by this Term or Title, Acts 2.36. God has made that same Jesus whom ye have crucified, both Lord and Christ. He is Lord over all Creatures, and over the House of God. Phil. 2.11. And that every Tongue should confess that Jesus Christ is Lord to the Glory of God the Father. He died for that End and Purpose, Rom. 14.9. To this End Christ both died, and rose again, and revived, that he might be Lord both of dead and living. Therefore we should own him as such, John 20.28. My Lord and my God. Both in Word and Deed. In Word, Phil. 2.11. That every Tongue should confess that Jesus Christ is Lord. Indeed, in worship, Psal. 45.11. He is thy Lord, worship thou him. In ordinary Practice and Conversation, Loving, Serving, S • udying to please him • n all things, Luke 6.46. Why call you me Lord, and do not the things which I say? Col. 1 10. Walk worthy of the Lord in all pleasing. 'It is our Comfort, that he is Head over all things, Eph. 1.22. So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies▪ and defend us by his Power. And 'tis both our Comfort and Duty, that he is our Lord. He purchased us by his Blood, Acts 20.28 and Eph. 1.14. • herefore the Church is given him as an Inheritance, Psal. 2.8. We are married to him in the Covenant of Grace.
Therefore he appeaseth the Wrath of God, by his Passion and Intercession: He cherisheth and takes care of us.
3. The Appropriation of this Office and Dignity to him alone; one Lord Jesus Christ. To set up other Lord's of our Faith, or other Mediators between God and us, is a wrong to Christ. There is but one Mediator either of Redemption, or Intercession, and no Saints, or Angels share in this Honor, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man Christ Jesus. Eph. 4.5. One Lord. Without Partner or Substitute. He will communicate this Glory, and Dominion over his Church to no other, in whole or in part.
4. The distinctness of his Operation as Mediator from what was said concerning the Father. 'It is said of the Father, Of whom, and for whom are all things; but of the Mediator it is said, By whom are all things, and we by him. God is the Fountain of all Heavenly Gifts, I am. 1.17. And Christ is the Pipe and Conveyance. God is the ultimate Object of our worship, and by the Mediator do we make our Addresses and Applications to him, Eph. 2.18. For through him we both have an access by one Spirit unto the Father. From God all things have their Being as from their Spring and Cause, both in a way of Nature and Grace: So all things by the Mediator.
Doct. That the owning and worshipping God by the Mediator Jesus Christ is the sum of the Christian Religion.
Natural Religion owneth a God, but the Christian Religion owneth a Mediator; and Father, Son, and Holy Ghost, for that only true God, and Jesus Christ for that Mediator. See other Scriptures, John 17.3. And this is Life Eternal that they might know thee the only true God, and Jesus Christ whom thou hast sent. There is the sum of what is necessary to Life Eternal, that God is to be known, loved, obeyed, worshipped, and enjoyed, and the Lord Jesus as our Redeemer and Savior, to bring us home to God, and to procure for us the Gifts of Pardon and Life, and this Life to be begun here, and perfected in Heaven. So 1 Tim. 2.5. For there is but one God and one Mediator between God and Men, the Man Christ Jesus. Here are the two great Points of the Christian Religion, one God in whom is all our Trust and Confidence; and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God.
Here I shall show you,
- 1. The Necessity of a Mediator.
- 2. The Fitness of Christ for this Office.
- 3. The Benefit and Fruit of it.
- 4. Who are the Parties interested in these Comforts, and most concerned in these Duties.
I. The Necessity of a Mediator in this lapsed and fallen Estate of Mankind. Two things infer and enforce this Necessity, Distance and Difference. Distance by reason of Impurity, and Difference by reason of Enmity: Both these occur in the Case between God and Men. God is a God of Glorious Majesty, and we are poor Creatures. God is an Holy God, a God of purer Eyes than to behold Iniquity, and we are sinful Creatures. As Creatures, unworthy of immediate access to God; as lapsed, and under the guilt of Sin, and desert of Punishment, and unable to deliver ourselves, cannot draw nigh to him with any Comfort.
1. Our Distance: Which is so great that it is a Condescention for God to take notice, that there are such Creatures in the World, Psal. 113.6. Who humbleth himself to behold the things which are in Heaven and Earth. The Excellency and Majesty of God is so great, that either Angels or Men are unworthy to approach his Presence. Now as Inferior and mean People, dare not approach the presence of a great Prince, but by some powerful Friend and Intercessor at Court, so our distance produceth our fears, and estrangedness, and backwardness to draw nigh unto God, and so hindereth our Love and Confidence in him. Well then, to depend upon one so far above us that he will take notice of us, take care for us, relieving us in our Necessities and Streights, and help us out of all our Miseries, and finally save us, requireth a Mediator: one that is more near and dear to God than we are; which can be no other than Jesus Christ, as I shall show by and by. When a Sinner looketh only at God as in himself, he is confounded and amazed, as quite out of the reach of his Commerce.
2. Difference: A Mediator is chiefly one used between disagreeing parties, Gal. 3.20. Now a Mediator is not a Mediator of one, but God is one. There must be two parties, and usually two different parties. There is God angry, and Man guilty. Conscience of guilt presents God terrible, and taketh away all Confidence from the guilty Sinner; so that of ourselves we cannot approach in a friendly manner to an offended and provoked God, Heb. 12.29. For our God is a consuming Fire. And who can dwell with devouring Burnings? Isa. 33.14. Who shall interpose and stand between God and us, the Power of his Wrath, and our weakness and obnoxiousness to his Righteous Vengeance.
II. That none but Christ is fit for this High Office, that though God be High, and Just, and Holy▪ yet poor Creatures and Sinners may have access to him. A Mediator must be one that can take off the distance, and compromise the difference between us and God. Oh that there were, saith Job, a days-man between us, that might lay his hands upon both! Job 9.33. Now considering this, Jesus Christ is the only fit interposing party. Therefore he is called the Mediator of the new Covenant, Heb. 12.24. And to Jesus the Mediator of the new Covenant, and the Mediator of a better Covenant, Heb. 8.6.
1. As to the distance, so in his Person he is God-man: Our Mediator must be one in whom God doth condescend to man, and by whom man may be encouraged to ascend to God. Now in Christ, God is nearer to Man than he was before, and so we may have more familiar Thoughts of God. The pure Deity is at so vast a distance from us while we are in Flesh, that we are amazed and confounded, cannot imagine that he should look after us, concern himself in us and our Affairs, love us, show us his Free Grace and Favor. Now it is a mighty help to think of God manifested in our Flesh, 1 Tim. 3.16. The Word made Flesh, John 1.14. So that while we are here in the flesh, yet we may have commerce with God. 'It is a mighty encouragement to consider how near God is come to us in Christ, and how he hath taken the Human Nature into his own Person. For surely he will not hide himself from his own Flesh, Isa. 58.7. He came down into our flesh that he might be man, and familiar with man. This wonderfully reconcileth the Heart of Man to God, and maketh the thoughts of him comfortable and acceptable to us, so that we may encourage ourselves in free access to God.
2. As the Person of the Redeemer, so his Work: Which is to take away the Difference and Quarrel between us and God. To understand this, observe, that the Mediation between the two differing parties must be carried on so, that God who is the Supreme and Offended party may be satisfied. Now God stood upon these Terms, that the Honor of his governing Justice should be secured, Rom. 3.25. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins. And that the Repentance and Reformation of sinful man should be carried on strictly, Acts 5.31. Him hath God exalted with his right Hand to be a Prince and Savior to give Repentance to Israel, and Remission of Sins. These must be done, otherwise man must lie under his Eternal Displeasure. If the one be done, and not the other done, no Reconciliation can ensue. Therefore we must not look to Christ's Mediation with God, so as to overlook his Work with man, nor so look to his Work with man, as to overlook his Mediation with God, Heb. 3.1. Consider the Apostle and High Priest of our Profession Jesus Christ. We have both here: The work of an Apostle lieth with men, the work of an High Priest with God. He hath an Office with God and Man, and both are necessary to bring about our Salvation. And Christ cannot be a complete Savior without doing both. To be barely a Prophet would not serve the turn, but he must be a Priest to satisfy God's Justice also, by the Merit of his Sacrifice. In short, his Work with God is that of a Priest, his Work with Man is that of a Prophet and King.
(1.) His Work as a Priest is to pacify God's Wrath, procure his Grace, Love and Favor for us; and this he doth under two Relations as a Sponsor, and Intercessor.
1. As a Sponsor and Surety: He was the Surety of a better Testament, Heb. 7.22. By so much was Jesus made a surety of a better Testament. So ( First, ) By way of Satisfaction, he undertook something to be paid and performed for us. He undertaketh to satisfy God's Justice by the Sacrifice of himself, and so make way for his Mercy on easy Terms. The pacifying of God's Justice was a great part of his Mediation, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by means of Death f • r the Redemption of the Transgressions that were under the first Testament, they which are called might receive the Promise of Eternal Inheritance. That is, that Penitent and believing Sinners might be acquitted from the curse due to them by the first Covenant, and so made capable of Eternal Life. What they owe, he hath paid.
Secondly, By way of Caution: Undertaking for those whom he reconciled to God, that they shall perform what God requireth of them in the new Covenant. Having purchased the Spirit, he hath enabled them to repent, and believe, and mortify and crucify the flesh, and obey the Gospel, Rom. 6.6. Knowing that our old man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin.
2. As an Intercessor: He is in Heaven dealing with God in our behalf. He hath not cast off his Relation or Affection to his People upon his Advancement, Heb. 8.2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched, and not Man. In all his Glory He is the Churches Agent, appearing for us as our Attorney in Court, Heb. 9.24. Pleading for us, and answering all Accusations as our Advocate, 1 John 2.1. And if any man Sin we have an Advocate with the Father, Jesus Christ the Righteous. And maintaining a correspondency between us and God: As an Ambassador between two States, promoting our Desires and Prayers, Rev. 8.3. And another Angel came and stood at the Altar, having a golden Cen • er, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne. And obtaining all necessary Graces for us.
2. His Work with Men, as a Prophet and King. 1. As a Prophet, and so as a Messenger of the Covenant, Mal. 3.11. He showeth us the way, how we may be reconciled with God; persuading us also to be so reconciled to God. For we are ignorant and obstinate, loath to part with sin, and submit to God's terms; Therefore he revealeth, and persuadeth us to accept the conditions of the New Covenant, and to cast away all our rebellion against God, and enter into his Peace, 2 Cor. 5.20. Now then we are Ambassadors for Christ, as though God did beseech you by us. We pray you, in Christ's stead, be ye reconciled to God. They plead in his Name, and by virtue of his Power. Secondly, As a King and Lord, so he maketh these terms part of the New Law, for the remedying of lapsed Mankind, Heb. 5.8. Though he were a Son, yet he learned obedience by the things he suffered. And not only so, but he subdueth us to himself, Luke 11.21. By strong hand rescueth us out of the power of the Devil, and giveth us Grace to serve him acceptably, Heb. 12.28. And taketh us into his care, and ruleth us, and protecteth us, till we enter into everlasting life. His Lordship is a great part of his Mediation.
III. The Comforts and Duties thence resulting, namely, from Christ's being constituted as Mediator, as they are laid forth in the Text.
1. I observe, That the Father's Honor and Glory is still secured, and preserved safe and entire, notwithstanding the giving the Glory to Christ, as the Lord of the New Creation. The Glory of the Mediator doth no way impair and infringe the Fathers Glory; That is apparent, partly because all the good we have is from the Father, but only by Christ. For when the Father is spoken of, 'tis said, From him are all things: but when the Mediator, then 'tis said, By him: which notes a subordinate operation, or administration, as Lord Deputy under the Father; and therefore in the subjection of the Creature unto Christ, the Glory of the Father is expressly reserved, Phil. 2.11. That every Tongue should confess, that Jesus is Lord, to the Glory of the Father. Again, it's apparent, because it's said, We are to him, or for him. The Mediator does not lead us off from God, but to him. Therefore both our love to God, and subjection to him, must still be preserved, (1.) Our love; You must not think of the Father, that he is all Wrath, severe and inexorable, and his Favor not to be gained but upon hard terms; no, if he himself had not loved us, we could never have had Christ for our Redeemer. All things are of him, not only in a way of Creation, but Redemption: and one great end of sending Christ, was to show the amiableness of the Divine Nature. Christ himself was sent by the Father, John 3.16. God so loved the World, that he sent his only begotten Son, 2 Cor. 5.19. God was in Christ reconciling the World to himself, not imputing their trespasses to them, Rom. 8.32. God spared not his own Son, but delivered him for us all. (2.) Our Subjection and Obedience, Rev. 5.9. Thou hast redeemed us to God by thy blood. His ancient right in us is not disannul'd, but promoted. We are redeemed to his Service and Obedience. See 1 Cor. 6.19, 20— Which are God's, viz. By a right beneficial, as a farther obligation. God is the Efficient and Final Cause of all things. Therefore still our Subjection to God, and Love to God, must be preserved.
2. I observe, That the expressions here used, imply Returns as well as Receipts. Look to the Expressions in both Clauses, either concerning the one God, or the one Mediator. The one God, From him are all things, and we by him, or for him. As from his bounty and goodness, so for his honor and service, Prov. 16.4. God hath made all things for himself, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever you do, do all to the glory of God. Whether it be in a way of Nature or Grace, all things come of God. These words do especially concern Christians. All matters of Grace come from the Father to us for his Glory. All things that belong to the New Creation, as appeareth by the last clause, we by him, 〈 in non-Latin alphabet 〉 , or, for him. See Eph. 1.12. That we should be to the praise of his glory. So for what is said of the Mediator, and one Lord Jesus Christ, by whom are all things. That is, which we receive from God; and we by him, that is, all the services which we return to God again. Not only Blessings come from the Father to us, but we also must return duty and service to God by the same Mediator. Receipts come from God by Christ, and Returns go back by Christ to God. Which is to be noted by them who are all for Receipts, but think not of Returns. And also by them who own God in their Mercies, but make Returns in their own Name: No; all that duty which we perform to God 'tis by the Mediator. All Christianity is a coming to God by Christ, Heb. 7.25. If we believe in God, 'tis by him, 1 Pet. 1.2. By whom we believe in God. If we love God, 'tis in Christ. If we pray to God, 'tis in and through him, Ephes. 2.18. For through him we both have an access by one Spirit unto the Father. If we praise God, 'tis in and by Christ, Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ, to the Glory and Praise of God. Otherwise our Duties are not acceptable and pleasing to him.
3. I observe, That in the Receipts we expect from God, there is great encouragement to expect them. For God is represented as a fountain of Grace; as a Father; as a God and Father that acts by a Mediator, whose Merit is expressed as large, as the Father's Power. (1.) As a Fountain of Grace, he is the supreme Cause of all things, from whom all creatures have their life and being. A Fountain ever-flowing and over-flowing. What can we ask of him which he is not able to do? Psal 57.2. I will cry unto God most high: unto God that p • rformeth all things for me. If it be pardon of sin, or the gift of the spirit; If subduing Enemies, or everlasting Salvation, he is able to give it you. If it be strength against Temptations, or Grace to serve him acceptably, you come to a God from whom are all things. When a Man seriously worshippeth God, he turneth his back upon all other things, and turneth his face to God as the supreme Lord and Fountain of all Happiness. You may with confidence present your Petitions to him that can perform all things. (2.) You come to God as a Father; If you take it personally, 'tis comfortable to come to him, as the Father of our Lord Jesus Christ, Ephes. 3.14. or essentially, as a Father of the whole family of the faithful. He loveth us dearly We have the Supreme God for our Father, and shall not we trust in him? 2 Cor. 6.18. And I will be a Father unto you, and you shall be my sons and daughters. Who would distrust a Father, and an Omnipotent Father? When we remember not only his sufficiency, but his love to us, and our interest in him, we make our Addresses to him with confidence. Who may be confident, if not the children of such a Father? (3) This Fatherly goodness and all sufficiency is engaged for our relief by the Mediator. As all things are from the Father, so all things are by him; that is, purchased and bought by his Merit. The extent and virtue of his Merit is expressed as largely as the Father's power. If we believe in God, as an All sufficient Fountain of Grace, we believe in Christ as an All-sufficient Mediator, John 14.1. Let not your hearts be troubled; ye believe in God, believe also in me, 1 John 2.23 He that acknowledgeth the Son, hath the Father also.
Besides this, The V •• l of Christ's flesh doth break the beams of his terror to those that behold his Excellencies, and rejoice in them. By that we are encouraged to come to God for the Mediator's Blessing, which is the pardon of our sins, Mat. 1.21. He shall save his people from their sins. And, Acts 3.26 God hath sent him to bless you, in turning away everyone of you from your sins. One great Petition which we have to put up to God, is for the pardon of sin. This is a principal suit which sinful Man hath daily to present to God. Now when we are sensible of sin, How comfortable is it to come to God in the Name of this Lord and Mediator, who came on purpose to take away sin, and hath satisfied God's Justice▪ and Merited God's favor and mercy for us, and liveth in Heaven to plead the Merit of his Sacrifice? (4.) As we are encouraged greatly to expect the graces and favors needful, so we are as deeply engaged to the returns of Love, Service and Obedience; and that not only as obliged in point of gratitude, but as inclined, suited and fitted: for as we are for God, so we are by him: I say we are obliged in gratitude for the many Blessings which are procured and conveyed to us by the Mediator. If we have all things from God, and all things by him, and we Christians, more than ordinary Creatures, surely we should, in a singular manner, fulfil his Will, and seek his Glory, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus Judge, that if one died for all, then were all dead. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again. And not only are we obliged, but enabled and inclined. We for him, there is our duty in the first clause; We by him, there is our help, Ephes. 2.10 We are his workmanship in Christ Jesus, created unto good works. Not only by him, so as to perform it acceptably, but by him, so as to perform it cheerfully, and with all readiness of Mind. It relateth to our assistance, as well as our acceptance. There is the Spirit to help our infirmities, which is shed on us abundantly through Jesus Christ our Lord, Titus 3.6. So we are by him, that is, are fitted for the Service of God, and put into a capacity to please him.
IV. Who are the parties interested in these Comforts, and most concerned in these Duties.
The Apostle saith here, To us there is but one God, and one Lord ; meaning to us Christians; all those that own God, and worship God by the Mediator, Heb. 7.25. Wherefore he is able also to save them to the uttermost that come unto God by him. Who are they? Some will not come to God; others, not by him. They, and they only are the persons that enjoy the benefit of this Mediation, who come to God by him; and that Two ways.
1. They come to God by him, who take upon them the profession of being his servants and obedient subjects in Christ. The bare profession bringeth us somewhat nearer to God: Thus the People of Israel are said to be a People nigh unto God, Psal. 148.14▪ They were a step nearer to God than the Gentiles. So the Profession of Christianity bringeth us near unto God; Who were sometime afar off, but now are made near by the blood of Christ, Ephes. 2.13. Before they were afar off from God, from his Church, his Covenant, and Communion with him in his Ordinances. Surely 'tis some advantage to come so near to God by Christ, as to have Union and Communion with the visible Church of Christ: they are in that Society and Community of Men, who are under God's special care and government above the rest of the World, and where they enjoy the means of Salvation, and such ordinarily, by which God useth to convey his choicest Blessings. These have a benefit above those who are wholly without the Church, as having an offer of the Gospel-benefits, though not a right to them. They are nearer at hand, and in Grace's way, and may sooner understand, that Christ is a Means chosen and used by God to bring home sinners to himself; and by the Christian Doctrine, currant amongst them, which they know and profess to believe, have a Dogmatical Faith at least, that God is the Supreme Fountain of all Happiness, and Christ the only way to him, and have the common, conditional, pardoning Covenant sounding in their ears continually, wherein God offereth to be a God and Father to them in Christ, and telleth them what he will be, and do, to and for all those that do come in and submit to this Covenant.
2. These come to God by him, who really enter into the Evangelic estate, and are converted by an unfeigned Repentance towards God, and Faith in our Lord Jesus Christ, Acts 20 21. Repentance respects God as our Supreme Lord, and chief happiness, and Faith our Lord Jesus Christ, as the only one Mediator. When you turn from Sin, Self and Satan, unto God, then you come to him: for certainly the farther we depart from Sin, the nearer we come to God. Now this coming is by Christ. The Sinner that is turned from the Creature to God, and from Sin to Holiness, is also turned from Self to Christ, who is the only Means of our Recovery; by his Merit and efficacy reconciling us to God, and changing our hearts: by the one restoring us to his Favor, by the other to his Image. Therefore a turning ourselves from our sins, with a resolution to forsake them, without a reflection upon Christ, is but a Natural Religion, not Evangelical: The Evangelical Religion is a coming to God by Christ, or, as it is described by the Apostle, Heb. 10.22. A drawing nigh with a true heart, and in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Those that are justified by the Merit, and Sanctified by the Spirit of Christ, and fully resolving entirely and unfeignedly upon the duties of the Gospel, depending upon the Promises thereof, these indeed have one God for their Father, and one Lord Jesus Christ for their Redeemer and Savior. Till a Man be renewed and reconciled, sanctified and pardoned, he is unfit for God, and uncapable of Salvation, or any present communion with God. What can we expect from him, and how insufficient are we for either of these two works, to renew our Souls, and reconcile them to God? What can we do to satisfy Justice? or break the love of sin in our Souls? Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Savior of the World, by his Sacrifice, Merit and Intercession. We must be pardoned and accepted, and only by him must we come to God. If your repentance towards God, and your Faith in him be sincere, you shall have all the Blessings of the New Covenant. In short, Obedience and the Love of God was the Primitive Holiness for which we were created, and from which we fell: We, by Repentance, are willing to return to this again, and therefore depend upon a Savior and Sanctifier, that we may be reconciled and renewed, and so are said, in this general sense, to come to God by him.
Secondly. More particularly we are said to come to God by Christ, Three ways.
First. In the exercise of our Graces. I shall instance in the Three Radical ones, which constitute the New Creature, Faith, Hope and Love. For in the exercise of these, communion with God doth consist.
1. Faith seeth God in Christ, as sitting upon a Throne of Grace, ready to give out all manner of Grace, and seasonable relief to Penitent Believers in all their necessities, and temptations, and duties: Well then, boldly trust him, and depend upon him. Thus we come to God by Christ, 2 Cor. 3.4. Such trust have we through Christ to Godward, 1 Pet. 1.21. By him we believe in God. This is living by Faith in Christ, so often spoken of in Scripture. When you make use of him in all your wants, duties and difficulties, expecting your Father's Love and Blessing to come to you through him alone, and the Spirit that must help you, and assist you in all your Infirmities and Temptations, as coming from the Father and the Son; not only procured, but given by him your head. In all your doubts, fears and wants, you go to him in the Spirit, and to the Father by him, and by him alone; this is living by Christ.
2. Love: which vents itself in a desire of full Communion with God, and delights in him. Desire is a coming to God, or a following hard after him: Delight is an adherence to him, as satisfied with so much as we enjoy of him. Our enjoyments here are partial, and therefore our delight is very imperfect; but yet such as it is, it begets a study to please God, and fear to offend him. Our Father is in Heaven, but on Earth we have a glimpse of him, enough to make him amiable to the Soul, Psal. 17.15. As for me I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. Thus we love him through Christ, or in Christ: for we study Christ to see the goodness and amiableness and love of God in him, Ephes. 3.17, 18, 19. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth and heighth: And to know the love of Christ which passeth knowledge; that ye might be filled with all the fullness of God. A condemning God is not so loved as a gracious and pardoning God. Surely we love him more as a Father, than as a Judge. And 'tis the Spirit of Christ which maketh us cry, Abba Father: not only thereby expressing our confidence and dependence, but affection, Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.
3. Hope : We come to God as we longingly expect the full fruition of him. Love puts us upon seeking after God. But alas, upon Earth we do but seek, in Heaven we expect to find: Hope causeth us to hold on seeking till we find, and get nearer to him, and maketh us resolve, that 'tis better to be a seeker than a wanderer: to wait till the delight of love be perfect, than to turn the back upon God and his ways. We cannot have Mount Zion in the Wilderness. For the present, Christ doth but guide us to the Land of Promise: we have a refreshing by the way; Manna in the Wilderness; but not Canaan in the Wilderness. Earth at the best will not be Heaven. Our perfect Blessedness is when God is all in all. For the present, as God is seen but as in a glass, so he is proportionably enjoyed. The Devil, the World and the Flesh are not perfectly overcome, and therefore we have but little of God: And the Ordinances cannot convey him all to us, while his interest is so crowded up in our hearts, but we wait, and look, and long till we have more. Our only coming now to him is by hope, and that partial enjoyment of his love which we attain unto, makes us look for more. The New Nature inclineth us to Hope: for they that love God will desire to be more like him, and to get more of him, and our experience quickeneth our hope, Rom. 5.4. But all is by Christ. The Apostle saith, The Lord Jesus himself hath given us everlasting consolation, and good hope th • ough Grace, 2 Thes. 2.16. As at first he inclined us to set our Hearts on another World, and lay up our Hopes in Heaven, and to part with all things seen, for that God and Glory which we never saw, which otherwise by reason of unbelief and sensuality we should never have done, so still he inclineth us to hope and wait in the mid • t of difficulties and disappointments▪ and encourageth us by his tenderness and constant pity, Jude 21. Keep yourselves in the Love of God, looking for the Mercy of our Lord Jesus • hrist unto everlasting Life.
2. This coming to God is by all Divine Ordinances or Acts of Worship; the use of our liberty to approach to him in these duties, is one special way of coming to him by Christ. To come to him in the Word as our teacher, in the Lord's Supper as the Master of the Feast, in Prayer as our King and Almighty helper, is a very great privilege and comfort, certainly if at any time then we come to God, we come to him in worship; for then we turn our backs upon all things else, that we may present ourselves before his Throne. But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase, John 17.19. And for their sakes, I sanctify myself, that they also may be sanctified through the truth. Eph. 5.26. That he might sanctify and cleanse it with the washing of Water by the Word. If we come to the Lord's Supper, that duty was instituted for the remembrance of Christ, that his Flesh might be Meat indeed, and his blood drink indeed. But especially in invocation or solemn calling upon God in a way of Prayer or Praise, into which all duties issue themselves.
1. In a way of Prayer, the mediation of Christ doth especially respect that duty, and you must put your suits into his hand if you mean to speed, John 16.23. Whatsoever ye shall ask the Father in my name, he will give it you. There is no speaking to God, or hoping for anything from God but by Christ. Having such a Mediator to present our desires and requests we may come boldly to him. The Father is well pleased with these requests. We cannot have sufficient sense enough of our unworthiness, and his worth and merit.
2. In a way of praise, Col. 3.17. Whatsoever ye do in Word or Deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him. All the success of our lawful undertakings or expectations is to be ascribed to God through Christ. All good things derived to us from God as the prime Author, is by Christ's Mediation, Eph. 5.20. Giving thanks always for all things unto God and the Father, in the Name of our Lord Jesus Christ. For all things, Temporal, Spiritual, success of all Ordinances, Providences: his merit procured the mercy, and maketh the duty acceptable.
3. We come to God in the practice of all commanded duties: A Christian is always with God, he liveth with him, and walketh with him. He that is a stranger with God in his ordinary conversation, can never be familiar with him in his worship; and the Grace of Faith, Hope and Love are acted, not only in worship, but ordinary practice; whilst having a deep sense of an invisible God, and a constant aim at an invisible World, Love doth level and direct all our actions that we may please this God, and attain the happiness of that unseen World. Every righteous action is done in obedience to God, and an aim at Heaven, either by a noted thought, or the unobserved act of a potent habit. Sure I am that a great part of our communion with God is carried on in our ordinary conversation, 1 John 1.7. But if we walk in the light as he is in the light, we have fellowship one with another. And every holy action is a step towards • e • ven, as every sinful one is in its self a step to Hell. Now this can only be by Christ. Unless we are in him, and be assisted by his Spirit, how can we bring forth fruit unto God? Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ unto the Glory and Praise of God. He is the root of your life, and you live as upon him, and by his Life, The Apostle saith in one clause that we are for him, in the other that we are by him: whole we, not only some actions of ours, but God hath put our life into his hands, and because he liveth we live also, John 14.19. We do not use Christ only at our need, but as the Branches the Root, or the Members the Head; we can do nothing apart from him, but in all businesses and in all conditions we must live in him to God. Now this is to come to God by Christ.
Use I. To press us to improve this for our comfort and use.
1. 'It is an encouragement in our expectations from God, and those communications of Grace which he exhibiteth to us in the covenant of Grace; for here is one God and Father from whom are all things, and one Lord Jesus by whom are all things. God is set before you as an all-sufficient Fountain of Grace, and Christ as an all-powerful Mediator.
1. Here is one God and Father from whom are all things: Where shall we find comfort if not in God? He can supply all our Wants, cure all our Diseases, overcome all Enemies, deliver us out of all Dangers. God in the New Covenant is represented under the notion of God All-sufficient, Gen. 17.1. He offereth himself under that notion to engage us to trust him alone. The People of God gather it from their Covenant interest, Psal. 23.1. The Lord is my Shepherd, I shall not want. So elsewhere, there is an infinite latitude in the object of Faith. This one God and Father is every way sufficient to do us good: no pain so great but he can mitigate and remove it; no danger so dreadful, so likely, but he can prevent, no misery so deep but he can deliver us from it, no Enemies so strong but he can vanquish them, no want that he cannot supply. When we have a want God cannot supply, or a Sickness that God cannot cure, or a danger that he cannot prevent, or a Misery that he cannot remove, or Enemies that are too hard for him, then you may yield to despondency of Heart. Choose God for your portion and chief happiness, and you shall want nothing, whatever faileth we have an All-sufficient God still to rejoice in, and depend upon. See how largely God expresseth himself in the offers of his Grace, Psal. 84.11. For the Lord God is a Sun and Shield, the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly. We are subject to dangers and perils from Enemies Bodily and Spiritual, he is our Shield: we want all manner of Blessings, now he will give us all things that truly belong to our happiness, he will be a Sun to us: A Shield here, a Sun hereafter. I am thy Shield, and exceeding great Reward. If He be a reward, and a great reward, it cannot come short of Heavens Glory, and that Eternal Happiness which is an aggregation of all Blessings: then our Sun shall be in his Meridian, and shall fully and forever shine upon the Saints: It followeth there, Grace and Glory will he give, He will restore what we lost in Adam, the Image of God, the Favor of God, and Fellowship with God, and bestow upon us a Blessedness, which possibly we should not have had, if Adam had stood, Eternal Life and Rest in Heaven, Grace to bear our expenses to Heaven, and Glory at the end of the Way. All manner of light, life and comfort. See one place more, 2 Pet. 1.3. According to his Divine Power hath he given unto us all things that pertain to Life and Godliness. Whatever pertaineth to life, that is, life Spiritual, the substance of every saving Grace, though not the full Measure; also a right to what may enable us to honor God in practice, either to an Holy Heart, or an Holy Life.
2. Here is a complete and powerful Mediator. And
(1.) Hereby we see God in our Nature, and so nearer at hand, and ready to help us. God is become our Neighbor, yea as one of us, Bone of our Bone, and Flesh of our Flesh: That made Laban kind to Jacob, Gen. 29.14. Though he hath removed his Dwelling into Heaven again, yet 'tis for our sakes, and for our benefit, our Nature remaineth there at the Right Hand of God, Heb. 4.14. Seeing then that we have a great High Priest that is passed into the Heavens, &c.
(2.) God in our Nature was Abased, Crucified, made Sin, made a Curse for us, that he might pacify the Justice of God, and reconcile us to him. So that besides the infinite Mercy and Power of God, there is the Infinite Righteousness and everlasting Redemption of a Mediator; God offended with Man is fully satisfied with the Ransom paid for Sinners by Christ, Mat. 3.17. This is my well-beloved Son in whom I am well pleased.
(3.) God having laid such a foundation, and bestowed so great a gift upon us, will not stick at anything which is necessarily required to make us fully and eternally happy, Rom. 8.32. He that spared not his own Son, but gave him up, &c. shall he not with him freely give us all things ? Here in the Text 'tis said, All things are by him, such abundant provision hath he made for Mans Salvation. Surely here is a broad foundation for our comfort and hope. Here is God appeased, the works of the Devil dissolved, our wounded Natures healed, our Enemies vanquished by him as the Captain of our Salvation, the Church defended and maintained by him as supreme Head and Pastor, all kept quiet by him between God and Us as our Agent and Advocate, and finally, he will bring us into the immediate presence of God, that we may remain with him for evermore.
(4.) Besides the dignity of his person, consider the suitableness of his office to our necessity. The dignity of his person must not be overlooked, for he is Godman, and therefore he is accepted by the Father, and may be relied upon by us, Heb. 9.14. How much more shall the blood of Christ, who through the Eternal Spirit, offered himself without spot to God, purge your Consciences from dead works, to serve the living God? Besides the institution there is an intrinsic value, Act. 20.28. 'It is called the Blood of God: But what a suitable as well as valuable a remedy, do his Offices of King, Priest and Prophet make him? By these three Offices he exerciseth the Office of Mediator. The three Offices are alluded unto, John 14.6. I am the Way, the Truth, and the Life. The Way as a Priest, Truth as a Prophet, Life as a King: The Way; because he hath removed the legal exclusion, we were fugitives exiled: and then Truth to direct us, and give us the knowledge of God's Nature and Will: The Life; To begin a Life of Grace in us by his Spirit, which shall be perfected in Heaven. So 1 Cor. 1.30. But of him are ye in Christ Jesus who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. All the offices of Christ are there expressed with a suitableness to our misery. Wisdom as a Prophet to cure our ignorance and folly; we had no true sense of the evil we deserved, nor the good we wanted, nor of the way to remove the one or obtain the other, but he convinceth and instructeth us in all these things. We lie also under the guilt and power of sin, that is our second necessity; and so Christ is made Righteousness and Sanctification as a Priest; for he gave himself to cleanse us from sin, Eph. 5.26. We are also liable to many miseries introduced by sin, yea under a necessity of dying and perishing forever, therefore Christ is made Redemption as a King, and as Captain of our Salvation at length fully redeemed us from all evil, Rom. 8.23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit the Redemption of our Bodies, Luk. 21.28. And when these things begin to come to pass, then lift up your Heads, for your Redemption draweth nigh, Eph. 4.30. And grieve not the Holy Spirit, whereby ye are sealed to the day of Redemption. Thus you see how amply we are provided for in Christ. It may as well be said, By him are all things, as it may be said of the Father, From whom are all things.
Secondly, Another improvement, is to engage and encourage us to make those returns of Love, Worship, and Obedience, Service and Glory, which are expected and required of us. There is something which reflecteth from us upon God, from all this Grace and Mercy, which God dispensed by the Mediator. We must be for him, and we must be by him. 'It is more than if it were said, we must serve him, glorify him. [We] in our whole capacity; we must be whatever we are, and do whatever we do, to God, and for God, by the Mediator.
(1.) We must enter into Covenant with him, and give the Hand to the Lord, and consent to be his, Isa. 44.5. One shall say, I am the Lord's, another shall call himself by the Name of Jacob, and another shall subscribe with his Hand unto the Lord. They should enter their Names to God to be entered into his Muster-Roll, or Listed among the Faithful that belong to him, and are Listed for his service, a Member of that Body whereof Christ is Head, a subject of that Kingdom whereof Christ is King. 2 Cor. 8.5. 'It is said, But first gave their own selves unto the Lord. Rom. 12.1. Present your Bodies a living Sacrifice Holy, acceptable to God which is your reasonable service. Christ gave himself a Sin-offering, and we give up ourselves a Thankoffering.
(2.) There must be a strong love to God ever at work in our Hearts, levelling and directing all our actions to his glory; and this love must be an impression of the love shown to us by Christ, a thankful sense of his Mercies and Benefits, 1 John 4.19. We love him, because he loved us first, 2 Cor. 5.14. The Love of Christ constraineth us. Love is an earnest bent and inclination of Heart towards our chief good, and last end, and its effect and work is to devote ourselves to his Service, Will and Honor, longing after more of God, and continually seeking for it, Psal. 63.1. O God, thou art my God, early will I seek thee: My Soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is. A Soul that hath chosen God for its portion cannot want him, nor be long without him, nor satisfied with any partial enjoyment of him, therefore still seeketh for more. The main work of this life is a desirous seeking after God, and getting nearer to their last end by all the means which God hath appointed us to use.
(3.) There must be a constant study and care to please, honor and glorify this God, Acts 27.23. Whose I am, and whom I serve. If we be dedicated to God, there must be a conscience of our dedication, that we may live unto God: and this not now and then, but in our whole course. All our Faculties, Bodies, Souls, 1 Cor. 6.19, 20. What! know ye not, that your Body is the Temple of the Holy Ghost which is in you, which you have of God; and ye are not your own, ye are bought with a price, therefore glorify God in your body and in your spirit, which are God's. Estates, Rom. 14.7, 8, 9 For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore, or die, we are the Lord's. For to this end Christ both died and rose again, and revived, that he might be Lord both of dead and living, Phil. 1.21. To me to live is Christ : All our actions, not only in Solemn Acts of Worship, but in our ordinary Conversations, must be directed to him, Zach. 14.20, 21. In that day there shall be upon the Bells of the Horses, Holiness to the Lord, and the pots in the Lord's House shall be like the Bowls before the Altar. Yea every pot in Jerusalem and in Judah, shall be Holiness to the Lord of Hosts.
A Sermon on 2 Cor. IV.18.
IN the Context, the Apostle is giving an Account, why he fainted not under the Labors and Afflictions of the Gospel: There is a Threefold Reason given.
1. The present Benefit of Afflictions, Vers. 16. As much as these Labors and Affliction, did diminish and infringe the comforts of the Animal Life, so much the state of the Spiritual Life was advanced, and increased: Oh! 'It is a blessed thing, when the Inward Man groweth more fresh and lively.
2. Because those Afflictions did increase the hope of the Life of glory, and were a Blessed Means to make it more sure, and nearer; where there is a perfect opposition, between the present, and future state. Here, an affliction for a moment ; There, an eternal weight of glory: Here, afflictions are light: There 'tis 〈 in non-Latin alphabet 〉 A state, that will bear weight, 〈 in non-Latin alphabet 〉 , an excellently excellent; A far more exceeding, and eternal weight of glory.
3. The Third Reason is taken from the Subject, as the former respected the Object: His Mind was wholly intent upon better things: Not upon Temporal and Visible, but upon Heavenly and Eternal. While we look not at the Things which are seen, but the things which are not seen; for the things which are not seen are Temporal, but the things which are seen are Eternal:
Wherein you may observe,
First, A Distinction between two sorts of things: Some seen, some not seen.
Secondly, A Suitable respect to either: There is an over-looking of the one, a Looking to the other.
Thirdly, The Reason of this different respect: For the things that are seen are Temporal: And the things that are not seen are Eternal.
First, The distinction may be explained thus. 1. The things seen are such as are liable to present sense; And they are of Two sorts: Either comfortable to the present life; or uncomfortable: Comfortable, as Riches, Pleasure and Honors; Uncomfortable, As Poverty, Disgrace, Pain, Torment, Persecution. In short, either the Allurements, or Affrightments of sense: 2. There are things unseen: Some things are invisible by reason of their nature, some by reason of their distance: Some by reason of their nature, as God, and all Spiritual things: Some by reason of their distance: As the Recompense of Reward, or Eternal Life: These latter chiefly. God who maketh the Promise is unseen, and the Time, when the Promise of Eternal Life shall be made good, is to come; and there are many difficulties between hoping and having: Yet these things, the Joys of the other World, were the Objects of the Apostle's Faith and Hope.
Secondly, The different respect to other. The Respect is denied to things seen; We look not, &c. but strongly asserted as to things unseen; We look at things that are not seen. There is a despising, or not thinking of the World, and the comforts thereof; the losses, and sufferings thereof; but an earnest thinking of the World to come: The word is 〈 in non-Latin alphabet 〉 , which implieth, not only a looking, or minding of them, but a making of them our scope, our last end, and the mark which we aim at: Only note, That the Act is not simply denied as to things seen, but comparatively: In comparison of that Heavenly Joy, and Glory, which is promised. So we look not at these things: The World's honor, or dishonor; the commodities, or discommodities of this life, which we daily see before our eyes, have little influence upon us, 1 Cor. 7.29, 30, 31. So, all our Acts are non-Acts: To mourn for sin as if we mourned not, to rejoice in Christ as if we rejoiced not, to use Ordinances as if we used them not, is a great fault; For, these are the things we should look to, as the way to Heaven: But to mourn for Worldly losses, or rejoice in Worldly comforts, to use this life, as not over-using it, that is a great duty, and a Blessed frame of Spirit: Open the eye of Faith, but shut that of Sense.
Thirdly, The Reason of this different respect; The one, Temporal, the other, Eternal: 〈 in non-Latin alphabet 〉 , as Heb. 11.25. 〈 in non-Latin alphabet 〉 ▪ The pleasures of sin for a season : The good things of the World are Temporal, both as to their continuance, and their use. To their continuance; The good and evil of the World is soon over, and therefore should have little influence upon us. The evil; This light affliction which is but for a moment: The good, Heb. 11.25. they are but for a season, and nothing that is but for a season can satisfy a gracious Heart. They are Temporary as to their use. The use of all the good things in this World, is only to be serviceable to a Man, in his passage to Eternity, Deut. 23.24. When thou comest into thy neighbor's vineyard, then thou mayest eat Grapes thy fill, at thine own pleasure; but thou shalt not put any in thy vessel, 1 Tim. 6.7. We brought nothing into this World, and it is certain we can carry nothing out. Eccles. 5.15. He shall take nothing of his Labor, which he may carry away in his hand. And on the other side, 〈 in non-Latin alphabet 〉 ▪ The things which are not seen are eternal. And so, so much as Eternity exceedeth Time, these Blessed things exceed Temporal Trisles; and therefore should be more valued by us. The greatness of Heavenly Things is expressed in the former Verse; Here, the Duration of them: We can part with nothing here equal to what we expect hereafter.
Doct. A Man can easily do and suffer anything for God, who hath made things unseen, and eternal, his great Scope and Aim.
Here I shall inquire,
1. What it is to make these Eternal Things our Scope and Aim.
2. Give you the Reasons, why such an one hath an Advantage above other Men, and can more easily do, and suffer great things for God.
First, Let us open this looking.
First, It implieth Faith, or a believing the reality of these Invisible things: That there are eternal and glorious things to be enjoyed after this life. Certainly an Object, though never so glorious, cannot be seen without eyes. Now Faith is the eye of the Soul, without which, we can have no prospect of the World to come. Therefore Faith is defined to be, Heb. 11.1. The substance of things hoped for, and the evidence of things not seen. Without Faith Reason is short sighted, and there is a deep mist upon Eternity, 2 Pet. 1.9. Reason is acute enough, in discerning what is noxious, and comfortable to the present life. Good for Back and Belly, but it seeth little of anything beyond this present World, so as to quicken us to make any preparation for Death and Eternity. The Mind hath no eyes, to look beyond the mists and clouds of this lower World, but such as the Spirit of Wisdom, and Revelation is pleased to give us; and cannot believe the reality of the unseen glory, 'till in his light we see light, Ephes. 1.17, 18. Alas! The wisest part of Mankind are taken up with Toys, and Childish Trifles, in comparison of these Invisible things: The sweetness of Honor, Wealth and Pleasure, is known easily, by feeling, and therefore known easily, and known by all; but few can see the reality and worth of these unseen things: Though Heaven and Glory be talked of in their hearing, yet they know it not. 'It is quite another thing when it is represented to us in the light of the Spirit: None discern the worth of these things, but those that have the Eagle-eye of Faith, that can pierce above the Clouds, to the Seat of the Blessed: Faith is like a Prospective-glass, by which, we see things at a distance: Others only mind things at hand, things that may be seen and felt: Compare Lumen Fidei, the light of Faith, with the light of Sense: That one degree of light, the light of Sense, can only discern things near us, present with us, and before our eyes: Those things which lie out of the view of Sense, make no Impression upon them. They see nothing but these corporeal things, which even Dogs and Horses see, as well as they: As for Instance; That it is good to eat well, and drink well, and sleep well; To be at liberty, and enjoy our pleasure, or mind our business here in the World, and thrive and prosper, and do well according to hearts desire; But the light of Faith will discover, that there is no such danger as perishing forever; no such worth in anything, as there is in Salvation by Christ; no such business of Importance as seeking after Eternal Life! That all the gay things of Sense, are but as so many May games to this happiness: All the terrible things in the World but as a Flea-biting; All the business of the World but as a little Childish sport at Push-pin, in comparison of working out our Salvation with fear and trembling: Much of Christianity lieth in opening the eye of Faith, and shutting that of Sense: Faith can look through all the clouds and changes of this World, To those eternal, perpetual, solid good things, which God hath prepared for them that love him; and so can the better contemn all those perishing vanities, which the World doteth upon. This is that which is called in the Text, looking, and not looking, &c. The next degree of light, is, Lumen Rationis. Reason can only guess at future contingencies, or at best see things in their causes, and that it is probable, if nothing letteth, that such and such things will fall out; but Faith can look through all distance both of time and place, and the mist of contrary appearances, to things promised, with such certainty, and sure persuasion, as if the things we are persuaded of were at hand, Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. John 8.56. Your Father Abraham rejoiced to see my day, and he saw it and was glad. Still it can believe in hope, against hope; and see Sun-shine at the back of the Storm, and Heaven and Happiness in the midst of deep Afflictions. Compare the Lumen Fidei, with the Lumen Prophetiae, Rev. 20.12. They agree in the common object, such things as are revealed by God, They agree in the same common nature, That they see things future, and to come, with such clearness and certainty, as if they were in being: They differ, because Faith goeth upon the common Revelation, which God hath made to all the Saints, in Scripture; The other, some special Revelation, made to certain chosen persons: The light of Faith affects the Heart with great joy and comfort; The other is usually accompanied with rapture and ecstacy. Yea, let us compare it with Lumen Gloriae. The Beatifical Vision, that worketh a change in Body and Soul, 1 John 3.2. This in Soul, 2 Cor. 3.18. There, we see him, Face to Face, 1 Cor. 13.12. Here as in a Glass: Though we are not so higly affected with the light of Faith, yet as truly: That nullifieth all sin and misery; This exasperateth the Heart against sin, and fortifieth it against misery: Though the light of Faith giveth not as full an enjoyment of God, yet as sure, and proportionably affecteth the Heart, as if we saw Christ in the midst of his Holiness, and Paul with his Crown of Righteousness: It puts the Believers Head above the Clouds, in the midst of the glory of the World to come. Once more, this Lumen Fidei is somewhat like that sight which God hath of things: Scientia Visionis & simplicis Intelligentiae. God seeth all things that may be in his own All-sufficiency, all things in his own Decree: Faith acts proportionably; It showeth all things that may be in the All-sufficiency of God, and though it be not sure of the event, yet our God is able, Dan. 3.17, 18. It seeth all things that shall be in the Promises of the Gospel, wherein his Decree is manifested, it realizeth them, as if they were already; They have a pledge of the Blessing, when they have the Promise. Now if we had such a Faith, could thus look to things unseen; it would produce notable effects; A Man would be another manner of Christian.
Secondly, It implieth an earnest Hope, as well as a lively Faith. Hope implieth Two things: First, A frequent Meditation: Secondly, A desirous Expectation.
1 Frequent Meditation; For Faith is acted by serious Thoughts: Carnal Men are described to be those who mind earthly things, Phil. 3.19. And again, Who mind the things of the flesh, Rom. 8.5. As a Man is in the constitution of his Heart, so are his musings and meditations: For thoughts being the genuine birth, and immediate offspring of the Soul, do discover the temper of it: But those that are of an Heavenly Temper and Frame, do often exercise their minds in Heavenly things: Their Happiness lieth there, and their Business tendeth thither: Our Lord telleth us, That where the Treasure is, there the Heart will be, Matth. 6.21. A Man's Treasure draweth his heart after it: And therefore if his treasure be laid up in him, his Heart will be there also: The Mind is wholly taken up by these great things, that other things are little minded by them: But alas, 'tis otherwise with the generality of Men: Our thoughts of Heavenly Blessedness are few, and cold: Oh, that we should throng our Hearts with all manner of vanity, when we have Eternity to think upon! That all the day long we should be regarding this perplexing Business; that Carnal vanity and delight; and thoughts of Heavenly things should be such strangers to us! Is this looking to things not seen? We are continually thinking of what we love; Worldly Men of gathering and increasing Wealth, Luk. 12.17, 18. Ambitious Men of Preferment and Applause; Voluptuaries, of Sports and Pastimes:
2. A desirous expectation: Looking is often made the Act of Hope in Scripture, as Titus 2.13. Looking for the Blessed hope. And Phil. 3.20. Our Conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ. And so to look to things unseen, noteth an affectionate and desirous expectation of them. A Man may believe things terrible, and yet he cannot be said to look to them; That is, longingly to wait for them: Therefore, this looking hath the earnestness of hope in it, as well as the firm persuasion of Faith: There is a vehement longing and desire, after the actual possession of these things, without which, Faith is a dead Opinion, or a Speculative Assent; Our Hope is but a few cold ineffectual thoughts, or an hasty wish, or a slight desire, not that earnest looking which the Scripture calleth for, Col. 3.2. Set your affections on things above, not on things on earth. There must be lively Affections, there must be groaning earnestly, 2 Cor. 5.2. Longing, and Desiring to be with Christ, Phil. 1.23. Affections add a strong bent, and poise to the Will.
3. This looking argueth a fixing of the Mind upon these things, as our Aim, and Scope, 〈 in non-Latin alphabet 〉 : That's the word used: That is our Scope, which influences all our Actions; when we do all things to eternal ends, either nextly, or ultimately. That we may obtain Eternal Life, that is the great drift, purpose, and business of a Christian. This is the end of our Faith, 1 Pet. 1.9. The end of our diligence, and of all our service and waiting upon God, and that which sets us a work in our general and particular calling, Acts 26.7. Unto which promise, our Twelve Tribes serving God Day and Night, hope to come. This is our great ambition, the end of all our Labors, 2 Cor. 5.9. Still to drive on a Trade for Heaven, this is the end of our sufferings, 1 Tim. 4.12. Therefore we both Labor, and suffer Reproach, because we trust in the Living God. He had spoken of godliness having the promise of this Life, and that which is to come. Therefore this is our aim and scope. I now come to show you,
Secondly, Why such have an advantage above other Men, and can more easily do and suffer great things for God. This appeareth,
1. From the object. They that look to things unseen and eternal, are acquainted with greater things than those are, whose thoughts, and projects, and designs, are confined within the narrow bounds of Time: Everyone hath a choiceness, greatness and excellency of Spirit, according to the objects He most converseth withal: We count them Children of mean Spirits, who converse only with Pins, and Points, and Toys, and Rattles; We count those of a meaner Spirit, that have only a Cow to Milk▪ or a Field to Till, or a Lute to Play upon, than those that have a Common-wealth to manage, or to make a little City greater: So those that are gotten upon the Mount of Eternity, can look upon the most serious business of the World, as a mere may-game in comparison of enjoying God, and living forever in delightful Communion with him: they that have made eternal things their choice and scope, have this advantage above other men, that they are acquainted with such excellent things, as will darken the Glory of all Worldly things, and lessen them in their opinion, estimation, and affection. (As a Man that hath looked upon the Sun in its brightness, for a while can look upon nothing else, as being dazzled with the splendor and brightness of it.) Things Invisible, whether present or future: either because of nature or distance. They can set God against the Creature, the Terrors of God, against all the Terrors of sense: and the everlasting Enjoyment of God against all the Delights of Sense.
1. Things Invisible, because of their Essence and Nature. There is an Eternal God against a poor Creature whose Breath is in his Nostrils. A God who is all in all, and a Creature who is nothing: Nothing in opposition or contrariety to God, or his People, Isa. 41.11. Behold, they that are incensed against thee, shall be as nothing: nothing in comparison with God, Isa. 40.17. All Nations before him are as nothing: They are accounted less than nothing and vanity. Dan. 4.35. The Inhabitants of the Earth are reputed before him as nothing. Nothing by way of exclusion of God: As the Sun beam is nothing, when the Sun withdraweth; or the Sound is nothing, when the Musician taketh away his Mouth from the Pipe, or Instrument: Thou takest away thy Breath, and they die : The Creature beareth a big bulk in the Eye of sense, seemeth not only to be something, but all things: And so long as we look to things Visible, what Hope, or Comfort have we to fasten upon? But to a Man that looketh to things Invisible, the amiableness and frightfulness of the Creature, vanisheth into nothing: Heb. 11.27. By Faith, Moses forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him that is Invisible. That is, with loss of all, attempted to bring the People out of Egypt : He saw him, not by the Eye of Sense, but Faith; And then, all the Princes, and Powers of the World, are as nothing. Alas, when we see great, and most enraged Enemies, our Hearts fail within us, but Faith by closing the Eye of Sense, winketh the Creature into nothing. On the other side, If a Man had a due sense of God's Being, the Tempting Baits of the World would scarce be seen: Riches, and Honors, and Pleasures▪ would be forgotten, as if they were not, Prov. 23.5. All things would be as nothing in comparison of him.
2. Things Invisible because of their distance, as they are future; so a Believer hath the advantage of other Men: They that look to things Invisible and Eternal, see something to outweigh all carnal Allectives, or Terrors; and so, have more Incitations to Piety, than the World can afford Temptations to the contrary: Take the Terrors of Sense; what's a Prison to Hell? the Fire wherein God's Servants are burnt to Ashes, to the Fire that shall never be quenched, and the Worm that shall never die? Luk. 10.4. So take the delights, and allurements of Sense: what are those to the Pleasures at God's Right Hand for evermore? A Man that looketh to things unseen, seeth, that the Terrors and Delights of Faith are far greater than the Terrors and Delights of Sense, and are more sure and certain. Alas the pleasures of the World are but as Dung and Dogs-meat to Christ, Phil. 3.7, 8, 9. All the evils are but as a Flea-biting, in comparison of the promised glory, Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us. And 2 Cor. 4.17. Our light Affliction, which is but for a moment, worketh for us, a far more exceeding and eternal weight of Glory. Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves, that ye have in Heaven a better, and an enduring substance. They were liable to Violence, and Rapine, brought before Tribunals, &c. yet all this was nothing to these greater things: As it darkens the glory of Worldly things, so it lesseneth the evil of them.
2. From the Subject. They that make eternal things their scope, they have a new temper of Heart: The Soul naturally doth run out upon present things, as the greatest and only realities: That which is born of Flesh, is Flesh, John 3.6. Yea all the while the Soul dwelleth in Flesh, and worketh by the Senses, these present things will be a Temptation to us; But there is a new Bias, and Bent put upon them by Grace, there is an Eternal Principle that carrieth them to Eternal Ends: 'It is called the Seed of God, 1 Joh. 3.9. The Divine Nature, which maketh us escape the corruption that is in the World through Lust, 2 Pet. 1.4. Such a Nature as giveth Eternal Riches a due value and esteem: 'It is an Immortal Seed, 1 Pet. 1.22. Eternal Life is begun in all that shall be saved, it is working towards its final perfection: The Apostle telleth us, That he that hateth his Brother, hath not eternal Life abiding in him, 1 John 3.15. Implying that he that loveth his Brother, or hath any Grace▪ hath Eternal Life begun in him which is working towards perfection.
3. From the slightness of Temptations, when a Man once groweth dead to the impressions of sense: The corrupt Heart of Man, is all for present satisfactions, and though the pleasures of sin be short and inconsiderable, yet because they are near at hand, they take more with us than the Joys of Heaven, which are future and absent, 2 Tim. 4.10. Demas hath forsaken us and loved the present World. Esau for one Morsel of Meat, sold his Birth-right, Heb. 12.16. When Lust importunately craved a present satisfaction, all future considerations were laid aside. A little Ease, Honor, Gain and Preferment in the World, makes men part with all that is sacred; surely the presentness of things is a great Snare: Therefore do Afflictions seem too grievous, Heb. 12.11. and Temptations so pressing; We can taste the delights of the Creature, and feel the pleasures of the Flesh: The Happiness of the World to come is unseen and unknown: Let us Eat, and Drink, for to Morrow we shall die, is the Language of every Carnal Heart: Therefore it will not venture upon the practice of duties difficult and distasteful to present affections, and forego what we see and enjoy upon the uncertain hopes of what is to come. Present things have mor advantage to pervert the Mind, than good things at a distance to draw it to God: Here lieth the Root of all Temptations, the inconveniencies of a strict Religion are present, and the rewards are future; Well, this advantage is nothing to those that can overlook present things, and have their Hearts wholly taken up about things to come. Sense and Faith are the two opposite Leaders and Captains in the Spiritual Warfare: All the Forces of the Regenerate part, are led up by Faith; Sense on the other side Marshalleth all the Temptations of the World, and the Flesh: Sense is all for enjoyment and actual possession: To meet it, Faith giveth a substance and being to things to come, and maketh the Soul seek out other satisfactions and contentments: The strength of the renewed part, and success of the Spiritual Battle, lieth in the liveliness of Hope, and the certainty of Faith; which maketh these things present, which Sense would judge absent. It forestalleth the Joys of Heaven, that restraints from present delights may seem less Irksome. So that a little Profit, or present Pleasure cannot prevail over that deep sense of everlasting Joys and Pleasures, that are to come. Take for instance Moses, Heb. 11.24, 25, 26. By Faith Moses when he was come to years, refused to be called the Son of Pharaoh 's Daughter; choosing rather to suffer Affliction with the People of God, than to enjoy the Pleasures of Sin for a Season; esteeming the reproach of Christ greater Riches than the Treasures in Egypt: for he had respect unto the recompense of the reward. Faith showeth we shall lose nothing in this World, but we shall have much better in the other World: looking to these things sweetens the bitterness of all Crosses, and weakeneth the strength of all Temptations, Rom. 8.18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us.
4. From the Nature of the Scope and End. 'It is a Measure, and a Motive.
1. 'It is a Measure: To direct us how to use all things; When a Man hath fixed his end, he will the sooner understand his way▪ the Intention is as the Eye of the Body, Mat. 7.22. The light of the Body is the Eye; if a Mans Eye be single, the whole Body is full of light. Every Man is made wise by his End, for the End is the Measure of the Mind; Now above all other ends, Eternity must needs make us wise, because it is the last end, the most noble end which we can propound to ourselves, and so thereby can understand the true measure, and value of all things: In things Evil or Good.
In things Evil. It showeth how really evil things really evil are: As Sin; the weight and grievousness of Sin, is best known by those eternal Torments, which are appointed for the punishment thereof: Present punishments do somewhat discover it. Now know that it is an evil thing, and a bitter, that thou hast forsaken the Lord thy God, Ier. 2.19. Briars and Thorns, and sensible smart will teach us that which bare contemplation doth not. But if the Temporal punishment maketh us know, What an evil thing and a bitter it is, What will Eternal do? Go ask the Damned in Hell, whether it be a light thing to Sin against God? Mark 9.44. Where their Worm dieth not, and the Fire is not quenched.
Here is the great aggravation of Sin, that for Temporal Trifles, they have lost Eternal Joys, and run the hazard of Eternal Pains, for the ease, mirth, and pleasure, of a Moment. And then for things evil in opinion, it showeth how falsely we are deluded: As Afflictions, Sufferings, and Losses for Christ, Death, &c. It much concerneth us to have a true notion of these things. For Afflictions, It showeth that they are not so bad, as the World taketh them to be. They are tedious for the present, but 'tis but for a season, 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through manifold Temptations. All things are lessened by having eternity in our minds: the delights of the World, and the sorrows of the World, 1 Cor. 7.29. Since the World passeth away, and the fashion thereof; we should rejoice, as if we rejoiced not, mourn, as if we mourned not, the good and evil will be soon over: We cry out, How long? but 'tis not forever. 'It is grievous, but 'tis not Eternal, 'tis not Hell; yea they may be good, Psal. 119.71. It is good for me that I have been Afflicted: that I might learn thy statutes. All things are good as they help on a blessed eternity; so, Afflictions may be good; that part of the World, that is led by sense will never endure this, but that part which is led by Faith, will easily assent to it: the World that is led by sense, say to a Covetous Man, that the loss of an Estate is good, to a Worldly Rich Man, that Poverty is good, to an Ambitious Man, that it is good to be despised and contemned, to Voluptuous Man, that it is good to be in Pain, to Afflict the Body for the good of the Soul; they will never believe you! But go to them that measure all things by Eternity, and they will tell you, that Poverty maketh way for the true Riches, Mourning for the true Glory, Want for fullness of Pleasure at God's Right Hand. That misery mortifieth sin, 1 Cor. 11.32. When we are judged we are chastened of the Lord, that we should not be condemned with the World.
Sufferings for Christ: If we win Eternity, with the loss of all the World, we are no losers; For the World passeth away, and the Lusts thereof, but he that doth the Will of God abideth forever, 1 John 2.17. But on the contrary, 'tis a sorry bargain to lose Eternity for the enjoyment of all the World, Mat. 16.26. For what is a Man profited, if he shall gain the whole World, and lose his own Soul? Or what shall a Man give in exchange for his Soul? And then Death, the King of Terrors; yet 'tis not feared by a Christian, because it is an entrance into Eternal Life, when he dieth, then shall he live, John 11.25, 26. I am the Resurrection and the Life; he that believeth in me, though he were dead yet shall be live, and whosoever liveth and believeth in me, shall never die. Believest thou this? If we have a sense of this, why should we be troubled to be unclothed, that we may be clothed upon with Immortality and Glory? It separateth us from our Worldly Friends and Benefits, but bringeth us to God, with whom we shall abide forever; it puts an end to time, that we may enter into Eternity: so that death is ours, 1 Cor. 3.22. A Friend, not an Enemy: It maketh an end of Sin and Sorrow, to make way for Blessedness and Glory.
For things Good: Good seeming, or Good real. Good seeming: There are many things which the vain deceived World doteth upon, which are impertinencies to our great end: As Foolish Sports and Recreations, Eccles. 2.2. I said of Laughter, It is Mad, and of Mirth, What doth it? There are other things which are mere inconsistencies: As many evils which we commit for a little Temporal happiness: Then real good things: Duties, Ordinances, Graces, Christ, the Favor of God. We know how to value these things by looking to Eternity. The good things of this World, are not valuable, only upon a natural account, but as they are helps to Heaven: If they be diversions from eternity, they are the worst things that can befall us: to be condemned to this kind of felicity, is a part of God's Curse, Ier. 17.13. They that forsake thee shall be written in the Earth. On the contrary, to have our names written in Heaven is a great Blessing▪ Luke 10.20. Notwithstanding in this rejoice not, that the Spirits are subject unto you: but rather rejoice, because your names are written in Heaven. It is better to enjoy a little as an help to Heaven, than a great deal as an hindrance to it: oh! Blessed is the Man that taketh no farther content in the comforts of this life, than they may further his Soul to Eternity! If an Estate increase upon you, 'tis most valuable, as you may be rich in good works, and take hold of Eternal Life, 1 Tim. 6.18. When your Hearts rest in them without subordination to Eternal things, your estate becometh a Snare: whatever the Heart is set upon, if it be not in order to this end and scope, 'tis cursed to thee. The Spiritual Blessing of all our natural comforts, is in order to this last end; But then for Duties: time spent with God in order to Eternity is the best part of your lives, Acts 26.7. When we are employed in the World, we make provision but for a few Months or Days, it may be Hours; But in converse with God, you lay up for everlasting: the Throne of Grace will be the more sweet, because 'tis the Porch of Heaven: Ordinances, and public means of Grace: A Child of God valueth them more than the greatest Worldly advantages, Psal. 84.12. One day in thy Courts is better than a Thousand: I had rather be a Door-Keeper in the House of my God, than to dwell in the Tents of Wickedness. But why? Because there is trading for Eternity, there he gets a prospect into Heaven, and heareth news of his Long-home: And then Graces they are glorious things, because they are the seed and earnest of eternal glory. 'It is called Immortal Seed, 1 Pet. 1.23. When this state is begun, it cannot be dissolved: and it is called the Earnest of the Spirit: Graces as well as comforts are his Earnest. By all these things, the Holy Ghost is preparing us for Eternity, Rom. 9.23. assuring us of Eternity, Eph. 1.13, 14. And then Christ is valued as the Au • hor of Eternal Salvation, Heb 5.9. As the means of coming to God, Phil. 3.8, 9, 10. Things seen are vilified and contemned by them. Lastly, The favor of God, that we enjoy here: 'It is valuable in its self, and as it is a taste and pledge of our everlasting communion with him, Psal. 16.11. In thy presence is fullness of Joy, and at thy Right Hand, pleasures for evermore, Psal. 17.15. As for me I will behold thy Face in Righteousness; I shall be satisfied, when I awake, with thy likeness. Our taste now assureth us of our everlasting satisfaction: thus you see Eternity giveth us the true measure, whereby to know the worth and weight of everything.
2. 'It is our Motive: to quicken us to be more diligent, more exact, and to pursue after those things with greater vigilancy, industry and self-denial. Industry; a Man that will be Rich in the World, chooseth apt means, learneth all the ways of Thrift and Uniformity, and dexterously pursueth his purpose: Rising early, going to Bed late, piercing himself thorough with many sorrows. He beareth it all patiently, because 'tis his end. A Man given to Pleasures chooseth that course of Life, wherein he may most enjoy them, sacrificeth his Time, Credit, Estate, to gratify his end. So one addicted to Honors and Advancement. He tortureth himself with many carking Thoughts, and tedious Attendances, and Projects how to rise, and to be built a story higher: So a Man that maketh things unseen his scope, taketh God's way to enjoy them: Laboureth for these things, John 6.27. Labor not for the Meat which perisheth, but for that Meat which endureth unto everlasting Life. And Phil. 2.12. Work out your own Salvation with Fear and Trembling. And then we must use vigilancy, that our lives may not be filled up with impertinencies, and inconsistencies, Eph. 5.15. See then, that ye walk circumspectly, not as Fools, but as Wise. Heb. 4.1. Let us therefore fear, lest a promise being le • t us of entering into his Rest, any of you should seem to come short of it. And then we must exercise self-denial, denying ourselves in our interests, comforts, ease, peace, life, and all that is dear and precious to us: the Thessalonians are said to suffer for the Kingdom of God, because in the midst of Tribulations, and troubles, they look for a future rest, 2 Thes. 1.5, with 7. And so 'tis said, Heb. 11 35. They were tortured, not accepting deliverance, that they might obtain a better Resurrection. They might have been freed from those cruel pains, on certain conditions, but they would rather wait for God's deliverance, than accept of Man's, though it were invisible, and yet so long to come. They knew in the Resurrection God would give them an Immortal, Glorious, and Blessed Life, for a short and miserable one, and recompense their cruel Pains with Eternal Pleasures.
Use 1. To press us to get this Heavenly frame and temper of Spirit: To look to things Invisible, as sure, and near, and to make them our great scope, that all which we do, may tend thereunto, and be subordinate to Eternal Life.
1. Remember we were made for Eternity: for God hath given us an immortal Spirit which cannot be content with anything that hath an end: If we had Souls that would perish, it would be more justifiable to look after things that perish: No, they will eternally survive these present things, Eccles. 12.7. Then shall the Dust return to the Earth as it was, and the Spirit to God that gave it. Here, we fly away as a shadow upon the Mountains, come to act our part upon the stage of the World, and are gone; what is this to endless Eternity? Surely that estate should be most in our Eyes. How do you imagine you shall live after this Life? When you die all the thoughts that concern the present World perish, and if you did perish too, it were no such great Matter; But still you live, and enter eternity, and 'tis sad when you have no happiness to enjoy: 'It is good often to consider what the Soul shall do, when it shall be turned out of doors, Luke 16.9. Make to yourselves Friends of the Mammon of Unrighteousness, that when you fail, they may receive you into everlasting Habitations ; That it may not be left Shiftless, and Harbourless.
2. Eternity is made known to us Christians, and clearly set before us, 2 Tim. 1.10. What is the drift of the Religion which you profess, but to draw us off to another World, 1 Cor. 2 12. Wherefore were you Baptized, but in order to Eternity. Then you began your Months of Purification; therefore it is said, 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. What is the notion of a Christian? Srangers and Pilgrims▪ 1 Pet. 2.11. Dearly beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lusts, which war against the Soul Christ came not here to settle us in a state of prosperity, nor to make the World our Rest and Portion. No, he came to bring up our Hearts first, and then ourselves to a better World, which he calleth upon us to seek, and make sure of. He came to save us from the present evil World, Gal. 1.4. Not to fix upon it.
3. We are already involved in an eternal misery, and stand under a sentence binding us over to the Curse and Wrath of God, John 3.18. Condemned already. Nothing but the slender thread of a frail Life between Us and Execution. How can we sleep in sin, so near Eternity? and Laugh, and Dance over the brink of Hell, and trifle away our Times before we have taken a sure way to escape this misery: The Scriptures show us the way of escaping this misery, and attaining to eternal Blessedness: Oh, flee from wrath to come! Mat. 3. Run for Refuge. A Man cannot be soon enough out of the State of Sin and Wrath.
4 You shall be shortly summoned to your Account, Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward. You have received so much from me, such Riches, such Honors, such Parts, such Sufficiencies, what have you done with them? What will the poor carnal wretch Answer in that Day, when the diligent shall be rewarded with everlasting Life, and the negligent be cast into everlasting Fire? In the present time, you either win or lose Eternity.
5. Consider what poor deluded Souls, that are in the everlasting estate, would give if they might be trusted with a little time again, that they might provide for Eternity: How happy would they think themselves, if God would but try them once more. Their remembrance of their past Folly and evil choice, is a part of their perpetual Torment▪ Matter for the Gnawing Worm to feed upon, Mark 9.44. If Carnal, Careless Creatures would but anticipate the Thoughts of another World, they would sooner discern their mistake: How miserably will you bewail yourselves, when you have lost Eternity for poor Temporal things: What comfort will it be to you, that you have been Merry, lived in Pomp and Ease? It is better to believe than try: To prevent the misery than experiment it. Now for means to help you;
Use I. Frequent Recollection. For thereby you come to yourselves, Luke 15.17. And when he came to himself he said, How many Hired Servants of my Fathers, have Bread enough and to spare, and I perish with Hunger? Many are so busy about their vanities, that they cannot find that they are Men, or think what business they have to do in the World, nor where they must dwell forever: Self-communing would be an hopeful means to undeceive them, Isa. 46.8. Remember this, and show yourselves Men; bring it again to mind, O ye transgressors. And elsewhere the Prophet showeth what reasonings we should use with ourselves, Isa. 55.2. Surely this would be one means to wean you from Carnal Vanities, and to deaden the Gust and Taste of them to your Souls: most men debase their reason to the service of their Appetites and Lusts; their pleasure and business is the pleasing and gratifying of the Flesh, Rom. 13.14. All their care is to Eat well and Drink well, to be well Fed and well Clad, and to make a fair show in the Flesh, and live in Worldly Pomp: All their business is to gather in provision for the satisfying of their present Lusts: they spend their days and cares for nothing else, which is that living after the Flesh, Rom. 8.13. That sowing to the Flesh, Gal. 5.8. which the Scripture condemneth: And what is the reason of all this? Because they are inconsiderate: Never consider, whence am I, whither am I a going? What shall become of me to all Eternity? Psal. 119.59. I thought on my ways, and turned my Feet unto thy Testimonies. They are like Children, hunting after Butter-flies, and when they have them, their gaudy Wings melt away in their Hands, and there remaineth nothing but an ugly Worm: The Worm of Conscience, the Worm of Disappointment: Oh recollect thyself; is this to make Eternal things our scope?
2. Let us often compare together, the condition of the present, and of the future Life. All things that are liable to the view of Sense soon pass away, whether Comforts or Crosses. The Good and Evil of the present World are soon over; accordingly should be our carriage towards them, 1 Cor. 7.29, 30, 31. Now consider how unreasonable it is the Soul should be drawn away by Transitory things, from those which are Eternal: The things we doat upon, are not worthy to be compared with the greatness and duration of those things, to which we are invited by the Promises of the Gospel: It may be you have Health, and Strength, and Wealth now, but how long will you have it? We are not sure of the enjoyment of these things, the next day: How soon may they be withered: The prosperity of the wicked is cut down as Grass, withered as the Green Herb, Psal. 37.2. But things unseen will be yours to all Eternity: God is an everlasting Portion, Psal. 73.26. My Flesh and my Heart faileth: But God is the strength of my Heart, and my Portion forever. Christ's Redemption is an everlasting redemption, Heb. 9.12. He entered in once into the Holy place, having obtained Eternal Redemption for us. God and Christ will be yours today, and will be yours to all Eternity. Those things which are seen, if they do not perish, may be taken from you, Mat. 6.19.20. We are not sure to get it, but you are sure to leave it, Job 1.21. But these other things cannot be taken from you, Luke 10.42. One thing is needful, and Mary hath chosen that good part, which shall not be taken from her. The Devil cannot, and God will not take it from you.
3. Improve your experience of the vanity of this World, Psal. 119.96. I have seen an end of all perfection, but thy Commandments are exceeding broad. Vain, light Hearts pass over these things, and get no profit by them: They find the Creature vanity and vexation of Spirit; yet run out as greedily after it, as they did before, Psal. 49.13. This their way is their folly, yet their posterity approve their sayings. They are sensible of the folly of their Ancestors, but are not mended by it: they have Eyes to see, but not an Heart to see, Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your Eyes in the Land of Egypt, unto Pharaoh, and to all his Servants, and to all his Land: The great Temptations which thine Eyes have seen, the Signs, and those great Miracles: yet the Lord hath not given you an Heart to perceive, and Eyes to see, and Ears to Hear, unto this day.
4. Be sure when you are tempted, to revive this meditation upon your Hearts; That things seen are Temporal, and things unseen are Eternal. As (1.) When any Temptation cometh to draw your Hearts to give contentment to the Flesh for a season; As for Instance, when you are tempted to please your Eye, your Taste, your Sensual Desire, or to wrong your Souls, for Wealth and Honor; remember these are not Eternal Pleasures, Riches, Honors: And shall I dare run the hazard of wronging God, or my Soul, for a little present satisfaction? Leave my fatness, and sweetness to rule over the Trees? What! hazard Eternal things for Temporal trifles? (2.) When tempted by the bitterness of the Cross, to relent in God's Cause; Say, as Basil 's Forty Martyrs that were kept naked in the open Air in a cold Night, to be burned next day:
5. Beg the light of the Spirit: 'It is necessary for us, both with respect to things seen and unseen. 1. Seen, That we may apprehend the vanity of the Creature, Psal. 90.92. So teach us to number our days, that we may apply our Hearts unto Wisdom, Psal. 49.4. I will incline mine Ear to a Parable; I will open my dark saying upon the Harp. David is describing the vanity of Worldly prosperity. And also to see things unseen. Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him: The Eyes of your Understanding being enlightened, that ye may know what is the Hope of his • alling, and what the Riches of the Glory of his Inheritance in the Saints. Our Wisdom Natural is Carnal and Sensual, I am. 3.15. Either for Riches, Pleasures, or Honors; Prov 23.4. Labor not to be Rich▪ cease from thine own Wisdom. Reason catereth for the Body. True Wisdom is from above.
6. Do not only seek the light of the Spirit, but wait for his renewing Grace, that you may make things unseen your felicity and portion, John 3.6. That which is born of the Flesh, is Flesh; and that which is born of the Spirit is Spirit. Naturally there is in us a foolish inordinate desire after the Dignities, Honors, and Pleasures of the World: But we should earnestly desire the New Birth, 1 Pet. 2.3. As new born Babes desire the sincere Milk of the Word, that ye may grow thereby ▪ 1 Joh. 5.4. Whatsoever is born of God overcometh the World. And 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature. That we may have a deep sense of, and respect to the other World.
7. Think often and seriously, what a value Eternity puts upon things small, much more upon things great in themselves.
1. That Eternity puts a value upon things in themselves small; whether good or evil: evil, as what a Torment would an Everlasting Tooth ach be? Tho' the pain be not very great, nor mortal, yet the Eternal length and duration maketh it intolerable: So in things good, if a Man might have a Cottage but for an hundred years, he would prize it more, than to have liberty to walk in a Glorious Palace for one day; so that things which are eternal, do much more excel those things which are temporal, though there be otherwise a difference between the things themselves: As the Tooth-Ach is not a Mortal disease, but every Man would die presently, rather than live under an everlasting Tooth-Ach: A Cottage is not to be compared to a Palace, yet the Inheritance of a Cottage, is much better than the liberty of a walk in a Palace for an Hour or a Day: A small thing is greatened by Eternity, much more a greater. Well then, since things unseen do so far exceed things seen; and the one are Temporal, and the other Eternal, why should Man be so foolish and perverse, as to prefer the one above the other? Whatever hurts is but a flea-biting, whatever delights is but a May-game: The good and evil of the World is not to be compared with the fore-taste of the good and evil of the World to come; Horrors of Conscience, or Joy in the Holy Ghost. Horrours of Conscience, Prov. 18.14. The Spirit of a man will sustain his Infirmity; but a wounded Spirit who can bear? Joy in the Holy Ghost, 1 Pet. 1.2. Whom having not seen ye love; in whom though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. Horrour of Conscience is a greater pain than any pain. And joy in the Holy Ghost is a greater joy than any joy; now Eternity cometh and addeth a greater weight to it, as to the horrors of the Wicked, or the joys of the Blessed: If these horrors be so burdensome, what is it to lie under them for evermore? If we cannot sleep one whole Night (as to a man in a Fever a Night is an Year, though he lie in a soft bed) How do we long for day? How tedious is it then to lie under Eternal darkness, and to despair of ever seeing day more! So for the joys of the Blessed: If a day in God's Courts be better than a thousand elsewhere, What's a Month? what's an Year? what are an hundred years? what's six hundred? what a thousand? what's Eternity? Every thing in the other World, as it is great, so 'tis Eternal; there is an Eternity in the evil part of it. The Bodies of men are Eternal, their Souls Eternal, the fire never goeth out, for the fuel never ceaseth; the Prison in which they are kept is Eternal, the Torment is Eternal, because the Judge is Eternal and his Sentence shall never be reversed, Heb. 10.31. So the Joys as they are unspeakable and glorious, so Eternal. The Crown of Glory is an Incorruptible Crown, 1 Pet. 5.4. The Inheritance an incorruptible Inheritance: The Vision of God is not by Snatches, but Everlasting, the fruition of God is uninterrupted; all is great, and all is Eternal.
2. This, must be seriously considered by us, and often, and deeply: If we did so, what help should we then have against Temptations? It would make us obey God's Commandments more cheerfully, subdue the desires of the Flesh, and make us more ready to every good work, to consider that Eternity ensueth: That Everlasting woe, and weal, is in the Case. Meat well chewed nourisheth the more, but being swallowed whole breedeth Crudities, burdeneth the Stomach, and defileth the Body; so to hear of Eternity, and swallow it without Rumination, and due Consideration, maketh these things lose their force, so that they do not excite our Diligence, nor break the force of Temptations: Oh that they were wise, and would consider their latter end! Deut. 29. And my People do not consider, Isa. 1.3. 'It is our Carelessness, and Inconsideration that undoeth us. We read in Story (which also hath been repeated in a late instance;) But Originally it is recorded of Agrippina, and Nero:
Eighthly, Consider, How certain and sure these Invisible things are, which lie in the other World: There wanteth nothing but this, to strike the Temptation dead which ariseth from temporal things; for since these Invisible things are greater and more durable, why should they not prevail more with us? The Reason is, we See, Feel, Taste, the one; but the other lie out of sight in an unknown World, and so we doubt of them, or our persuasions about them are very weak. But to Check this disease, consider what help is offered to you. 1. By the Light of Nature which showeth it may be. 2. The Light of Christianity which showeth it shall be.
1. The Light of Nature will offer proof enough, to make us more serious than ever we have been: For (1.) If there be not a World to come, and a state of Invisible Happiness, and unseen Glory; why is it, that such a conceit hath been rooted in the Minds of Men, of all Nations, and Religions? Not only Greeks, and Romans ; but Barbarians, and People least civilized: Herodotus telleth us, that the Ancient Ge • es, thought their Souls perished not when they died, but went to Tamolxis: And Diodorus Siculus, of the Egyptians, that their Parents and Friends, went to some Eternal Habitation: And the Modern Heathens but newly discovered, hold the Condition of Men and Beasts different; that they subsist after Life, and have a Being, is their firm Perswasion: And therefore are wont to assign to the dead, part of the goods which they possessed. And Acosta telleth us, that in Peru, they are wont to kill some of their Slaves, to attend the dead in the World to come. Thus in a manner all Nations have received this Tradition from hand to hand, from their Ancestors, and the nearer to the first Original of Mankind, the more clear and pressing hath been the conceit hereof: Lapse of time which decayeth all things, hath not been able to deface it out of the Minds of Men, who though they have been gradually depraved, and degenerated, according to the distance by which they have been removed from their first Originals; yet they could never blot out the sense of an Estate after this Life. An universal Tradition is some Argument, when there can be no solid and indubitable Reasons brought to convince it of falsity. Now such is this, spread throughout the Universe, and with extreme forwardness received of all Nations, and hath born up against all the encounters of Time and constantly maintained itself, in the midst of so many Revolutions of Human Affairs; by which, many other things were lost.
(2.) All men have believed that there is a God, and very few doubted, but that He is a Rewarder of Virtue, and Punisher of Vice: Now neither the one, nor the other, is fully accomplished in this World, even in the Judgment of those, who have no great Knowledge of the Nature of Sin, nor what Punishment is competent thereunto. Therefore there must be some state after this Life, in which this retributive Justice of punishing the Bad, and rewarding the Good, shall be manifested: For here, Providence seemeth to be darkened, and the World is offended with the Calamities of the Good, and Prosperity of the Wicked, 1 Cor. 15.19. If in this Life only we have Hope in Christ Jesus, we are of all men most miserable.
(3.) If there be an end of man when he dieth, Why is man afraid of Torments after Death? Heb. 2.15. Deliver them, who through fear of Death, were all their Lifetime subject to bondage. Men fear Dea • h, not as a natural Evil, as it terminateth our present Comforts; but as a Penal Evil, as it is an Entrance to unknown Sorrows, 1 Cor. 15.56. The Sting of Death is Sin and the Strength of Sin is the Law. What's the Reason of these stings of Conscience, which are never so sensible and quick, as when they approach near Death, or behold themselves in some imminent danger? What are these but presaging fears, which anticipate miseries after this life? If there were an utter end of men, these troubles should in Reason then vanish: But this is the Time, when these Alarums are redoubled and those Tempests increase their Violence.
2. The Light of Christ • anity doth much more discover it. That's properly a Doctrine of things unseen: That telleth us of a Prison where are the Spirits of Wicked men, 1 Pet. 3.19. Of a Palace, or Mansions in our Fathers House, where are the Spirits of Just men made perfect, Heb. 12.23. On the one hand, it telleth us of a Worm that never dieth; of a Fire that shall never be quenched, Mark 9.44. On the other side, of Joys that are at the right hand of God for evermore, Psal. 16.11. That Christ died to free us from the wrath to come, 1 Thess. • .10. And purchased Heaven for us, 1 Thess. 5.10. And is gone to Heaven to seise upon it in our Name, John 14.2, 3. Having first left a sure Promise of Eternal Life, to all that believe in him, 1 John 2.25. Which • romise was outwardly confirmed by divers Miracles accompanying them that went abroad, to make this offer in his Name, Heb. 2.3, 4. Inwar • lie in the Hearts of his People, by giving them the first fruits of this Everlasting Estate in their Union with himself, Col. 1.27. And the Joys of his Spirit, which are therefore said to be full of Glory, 1 Pet. 1.8. These are Truths interweaved throughout the whole Body of Christianity: Now discourse but with yourselves, 1. Par • lie concerning the thing itself: Partly, 2. Concerning the certainty of your Hope.
(1.) Concerning the certainty of the thing itself. Is the whole Scripture false? The Gospel a Fable? Are all the Oracles of the Prophets, the Doctrine of Christ, his Miracles, Resurrection, Ascension, but a Dream? Were they all deceived that followed Christ upon these Hopes? That took such pains in subduing the Flesh? And hazarding their Interests freely upon the Hopes of another World? Are the wisest sort of men the World ever saw Fools? All the Ordinances of Christ, a customary Superstition? Is Grace a Fancy? The Joys of the Spirit Delusions, or phantastical Impressions? These rejoicings and foretastes of the Children of God, a mere Deceit and Imposture? Surely it cannot be, that all this Solemnity should be used to establish a vain Conceit.
(2.) Excite, and work up your own Faith and Hope: Is there not a state of Blessedness reserved for me in the Heavens? Invisible and Glorious things, which I am bound to seek after? Thou hast not Possession, but thou hast the Grant, the Deed of Gift sealed, thou hast the Conveyance to show; God's own Word and Promise to assure thee: Yea 'tis not nudum pactum, God hath given thee the Earnest of a greater sum, 2 Cor. 1.22. Who hath also sealed us, and given the Earnest of the Spirit in our Hearts. What should I do then, but look for it, long for it, and earnestly seek after it?
Use II. Is for Reproof. 1. To the Incredulous, and Unbelieving, to whom, all Invisible Things seem a Fancy: Scoffing Atheists, they will not believe there is an Heaven, or an Hell, till they see them: In the face of the Visible Church, there may be such, and in the latter times there shall be many such, 2 Pet. 3.4. But in Hell, there are none such; because then matters of Faith are matters of feeling, and to their bitter cost they find the Truth of what they doubted of. To these I shall say, God hath always tried his People, and distinguished them from others, by respect to things not seen, Heb. 11.7. By Faith, Noah being warned of God, of things not seen as yet, moved with fear, prepared an Ark, to the saving of his House, by the which he condemned the World, and became Heir of the Righteousness which is by Faith. By this, he condemned the World, at his costly Industry and care to frame an Ark; but whilst he provided for his safety, they perished in their Sins. Must everything be seen before we fear it, or hope for it? Why then do men provide for time to come so long before hand? Why for Old-Age in Youth? Why for Winter in Summer? As the Industry of the Ant, is recommended for our Imitation, Prov. 6.6, 7, 8. Go to the Ant, thou Sluggard, consider her ways, and be wise. Which having no Guide, Overseer or Ruler, provideth her Meat in the Summer, and gathereth her food in the Harvest. 'It is uncertain we shall live to Old-Age, or see another Winter; but 'tis certain we shall live forever in Heaven or Hell: Reason, and Conscience, and Scripture assureth us of that: Atheists, think the People of God, are a sort of credulous Fools, as Celsus objected, that Faith, and Credulity brought in Error: None so Credulous as the Atheists, who hearken to every foolish Fancy, and Cavil against the light of the Universal Tradition of Mankind, and the Evidence of Scripture, which God hath so often owned, and confirmed.
2. The Inconsiderate, and brutish part of Mankind, who come into the World they know not why, and then go out of the World they know not whither: These live in the World, as in an House of Smoak, as they see nothing out of it, so scarce see the things they converse with in it: These mistake their Banishment for their Country, the Sea for their Haven, and themselves for Beasts instead of Men: Oh let these consider, (1.) Why they came into the World: Not to Eat, and Drink, and Sleep, and Sport: We were made for Eternal Things, not for Temporal: Not for the World, nor for ourselves, nor for anything less than God, to glorify him, and enjoy him; and all other things to serve as helps to Heaven: Surely we were not made in vain, nor by chance brought forth into light. The least things have their appointed ends; and surely man that hath an immortal Spirit, was never made for a mortal Happiness. O • then! that men should be so senseless, as never to regard whether there be an Eternity yea or no: That they should suffer the Beast to ride the man; should live merely to live. Use their Bodies only as a Strainer, or a Channel, for Meat and Drink to pass through: That they should only employ their Souls about trifles and carnal Satisfactions, John. 18. • 7. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth. All is for some end.
(2.) The next thing to be considered is, What will be their State when they go out of the World. We daily draw near to our long home, but we little think of it, till we come to our Journeys end: Fear not the Pit till we are plunged into it. Prize not our time till it be lost and gone, Eccl. 9.12. Man knoweth not his Time, as the Fishes that are taken in an evil Net, and as the Birds that are caught in the snare, so are the Sons of Men, snared in an evil time, when it falleth suddenly upon them. Death, and Calamity befalleth a man when He little dreameth of it; as the Fish, and the Bird, go with much Hope, and Promise of good to themselves; to the bait, and the snare. Hence, the Beasts are more excusable than we: They cannot foresee the end, but are guided by Instinct and Appetite, to present things that are good for them: Oh! That men are entering upon Eternity, and yet never think of it! Oh excite yourselves, consider what will become of you, when you die. You die but once, and there is no mending of your Errors when you awake in Flames: A Merchant may lose in one Ship, but the next venture may repair him, and make him amends again: An Orator may lose Fame, and Reputation in one Speech, and Action, and the next may restore it, and recover it again with advantage; but if a man die ill, the loss is Irrevocable; but if well, the gain is Immortal: Therefore surely we should prepare more for an entrance upon our Eternal Estate.
3. To negligent and sensual Worldings, who wholly busy themselves about the matters of this Life, and are hurried hither and thither, Psal. 39.6. Surely every man walketh in a vain show, they are disquieted in vain. Our Life is but a Picture, Image, Shadow, or Dream of Life; it vanisheth in a Trice: All must be suddenly parted with here, all the Riches and Honors; and yet we cark and labor, and turmoil to get these transitory things, as if they would continue with us to all Eternity, and had some durable satisfaction in them. Present Pleasures, and Profits, Cloud our Minds, and till we can get this Vail drawn aside, this Cloud scattered, we do not discern our mistake: Oh! consider, who would redeem the short pleasure of a Dream, with the torment of many days? Our days upon Earth are as a Shadow; and yet this Shadow do we cleave to instead of the Substance, and though earthly things be short in their continuance, and uncomfortable in their end; yet these take up our Life, and Love, and Care, and Thoughts: Just as those that want Children, take Pleasure in keeping little Dogs, and Cats: So do they embrace the Shadow for the Substance, Vain Glory for Eternal Glory, a little Pelf for the true Riches, a little paltry Business, for the great Work and End of our Lives: And when all is done, 'tis but a Spiders Web, Job 8.14. The trust of the Carnal Man, shall be but as the Spiders Web. As the Spider out of his own Bowels weaveth a Web, to catch flies, and frameth it with a great deal of Art, but 'tis gone with the turn of the Besom; so is the fruit of all their Plots, and Cares, and Labors, and running up and down, when in the mean time we are unmindful of Eternity. Oh when will these distracted Worldlings find a time for God and Everlasting Happiness? Childhood is not serious enough, Youth must take their Pleasure, Manly Age is too full of Business, and Old-Age is too feeble.
4. It reproveth God's Children, who are too lazy, and have not that Life and seriousness in a spiritual Business, which they have in an Earthly: If Eternity be your aim, why are you so dead, and dull in a course of Holiness? The Apostle biddeth Timothy to follow after Holiness; To fight the good fight, to lay hold on Eternal Life, 1 Tim. 6.12. Implying if the one were his aim, He would do the other. If we press towards the mark, why are we so frozen and cold in our Zeal for God? so inclinable to every motion of Sin, so easily overcome by Temptations? Alas! making Eternal things our scope is but a notion, unless we provide forthwith with greater care, exactness, and diligence: There should be a suitableness and Proportion between the exactness of our Conversation, and the greatness of our Hopes, 1 Thess. 2.12. Walk worthy of God, who hath called you unto his Kingdom and Glory. That worthiness, is the worthiness of Condignity, Congruity and Condecency. But alas! do we labor as for Eternity? so follow after Righteousness, so fight the good fight of Faith, so despise the World, deny ourselves, run through all straits, Triumph over all Difficulties, mortify, and subdue our own carnal Inclinations? Alas we are so bold in sinning, so cold in Holy things, and do so little exercise ourselves unto Godliness, as if we had no such great matters in view and chase; and carry it so, as if our Hopes were only in this World; and not as if the Eternal God, had promised these Eternal things to us: Surely if our belief of them were stronger, we should be other Persons than we are, in all Holy Conversation and Godliness, 2 Pet. 3.11.
5. The sottish despairing Carnal Person: As there is a raging despair, so a sottish despair, Ier. 18.12. And they said, There is no Hope, but we will walk after our own devices, and we will everyone do the Imagination of his Evil He • rt. And Ier 2.25. Thou saidst there is no Hope; no, for I have loved Strangers, and after them I will go. Give over all endeavors. If I be saved, I shall be saved, if damned, who can help it? I will bear it as well as I can. Bear it! What wilt thou bear? What, endure the loss of Heaven? Endure the Wrath of Almighty God? Poor Wretch, thou knowest not what Eternity meaneth. For the loss; thou wilt apprehend it to be another thing, when thy Soul cometh to see but a glimpse of what Heaven is, and shall see others sitting down with Abraham, Isaac, and Jacob, and thyself shut out: They are admitted, and thou art excluded: This will cause weeping, and wailing, and gnashing of Teeth for evermore, Mat. 8.12. If Rachel could not endure the loss of her Children, nor Jacob the supposed loss of Joseph, when all his Sons and Daughters rose up to Comfort him, I will go to the Grave to my Son Mourning, Gen. 37.35. If Achitophel could not endure the rejectment of his Counsel, and Haman could not endure to be slighted by Mordecai, and many cannot endure the loss of a Beloved Child; How wilt thou endure the loss of Eternity? The Disciples wept bitterly, when Paul said, Ye shall see my face no more, Acts 28.38. What will you do, when God shall say, See my face no more? Thou carest not for the fruition of God now, because thou believest not the reality of this Blessedness, hast other Comforts and Affairs to divert thee, but when thou shalt be set apart from all thy Comforts, and hast nothing to divert thee, thou shalt know what Eternal Life is.
(2.) For the other: How canst thou endure the wrath of God? Thou that canst not endure to be scorched a day or two in feverish Flames, thou that canst not endure the acute Pains of Stone or Gout, when God armeth the Humours of thine own Body against thee? That canst not endure the scalding of a little Gun-powder casually blown up: The Pain of a broken Arm, or Leg, how wilt thou endure, when God himself shall fall upon thee? God himself puts the Question, Ezek. 22.14. In the other World, God is all in all.
A Sermon on Luke Xvi.25.
THese Words are part of a Parable, the contrivance of which is so exactly framed according to the Reality and Truth which is represented, that it hath been disputed, whether it be a Parable, or an History? The two Persons chiefly concerned in this Parable, are the Rich Glutton, and Lazarus the Beggar. The Rich Man is not represented under any proper Name, as the Beggar is; partly to avoid offense, and partly to show that the Wicked are of no Name, Account, or Reckoning with God, 2 Tim. 2.19. The Lord knoweth them that are his. John 10.3. He calleth his own Sheep by Name. A Rich Man of this World you cannot miss of his Name in the subsidy Book, but in the Book of Life the Beggar hath a Name, when the Rich hath not. The Rich Glutton is described by the course of his Life, which was pleasant and Luxurious; he was clad with the best, and fared of the best; he was clothed with Purple and fine Linnen ; there is his Winter, and Summer Garment; and fared sumptuously every day, verse 19. With him every day was a Festival. On the other side, the Beggar is described by his Piety, intimated by his Name Lazarus, the Lord was his help; by his Afflictions; of want, for he was a Beggar, lying at the Rich-man's door; of Sickness full of soars ; by his Modesty, he desired only the Cr • ms which fell from the Rich-man's Table, Luke 20.21. In time both died, for Rich and Poor must both die, Job 3.19. The small, and the great are there. 'It is said of the Poor man, that he died, and was carried by the Angels into Abraham's Bosom. But of the Rich, he died, and was buried, verse 22. Nothing is said of the burial of the Poor man, the other had a pompous Funeral, according to the custom of the World; but the Carkass of the Poor man was little regarded, it may be cast to the Dunghil. However in the state of their Souls, there was great difference; though the Body of the one was conducted to the Grave in State, yet his Soul was in woeful plight, for he died; and was buried, and in Hell he lift up his Eyes, being in torments, verse 23. But for the other, his Body was neglected, but his Soul was of precious account with God, for it was carried by the Angels into Abraham's Bosom, verse 22. The Rich man is too late sensible of his Misery, and the Happiness of the despised Beggar: And in Hell he lift up his Eyes, being in torments, and seeth Abraham afar off, and Lazarus in his Bosom, verse 23. He had hoped for better things, for this Rich man was not an Infidel, but one of Abraham's Children, as the Beggar also was; but he was of Abraham's Children according to the Flesh, but not according to the Spirit: Mat. 3.9. Think not to say within yourselves, we have Abraham to our Father. Carnal Confidences in external Prerogatives will at length woefully deceive us. But what doth he beg of Abraham? That Lazarus may dip the tip of his Finger in Water and cool his Tongue, verse 24. Desideravit guttam, qui non dedit micam. He that would not give a Crum, now desireth a Drop. God will be even with Sinners, and retaliate their Oppressions, and uncharitableness into their Bosoms.
In the Text you have part of Abraham's answer. But Abraham said, Son! Remember, that thou in thy Life-time receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.
In the Words is set forth the different Estate of the Rich man and the Beggar in this Life, and in the World to come.
1. In this Life; Remember that thou in thy Life-time receivedst thy good things, and Lazarus evil things.
2. In the World to come, where you see how perfectly the Tables are turned; Now he is comforted, and thou art tormented.
I. In this Life. On the Rich man's side,
1. There is his Prosperity and worldly Happiness; he had received good things.
2. The suitableness of his Heart to this kind of Happiness, or his well-pleasedness with it; Thy good things. His, not only by Possession, but by Estimation and choice, Psal. 4.7. Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine increased. They place their Happiness in them.
So on the other side, Lazarus Evil things ; as the Rich man had abundance of Ease, Pleasure and Prosperity; so Lazarus had his Portion of Afflictions.
2. In the World to come. Mark,
1. The time, presently upon Death; Now. The Sleep of the Soul is a vain Figment.
2. The different recompenses; in the Words, Comforted and Tormented.
3. The Order in both; the Beggar had first Temporal Evils, and then Eternal good things; but the Rich man had first Temporal good things, and then Eternal Evil things. As many that do well here in this World, fare full ill in the World to come; the one hath his Bliss, and the other his Torment, and both without any allay and mixture.
Doct. That it is the greatest Misery, that can light upon men, to be condemned to worldly Happiness.
The Rich-man's Disposition is but intimated, but his Condition is expressed, as the ground of his Misery, that in his Life-time he had received his good things. Gregory professed that he could never read this Scripture without trembling, as being afraid to have his Portion in this World, or his Happiness here. And what is here represented in the Scheme and Draught of a Parable, is elsewhere positively asserted in plainer Scriptures, as Luke 6.24. Woe unto you that are Rich, for ye have received your Consolation. You have all that you can look for, you shall not have a double Heaven, here, and hereafter, Ier. 17.13. They that depart from me, shall be written in the Earth. Luke 12.20. Thou Fool! this Night thy Soul shall be required of thee, and then whose shall those things be, which thou hast provided? Psal. 17.14. From men which are thy hand, O Lord, from men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid treasure; they are full of Children, and leave the rest of their Substance to their Babes. Not as if all that live prosperously here in this World, shall be Eternally miserable; or on the contrary, that all that live miserably here shall be comforted hereafter. No, it is not the Condition, but the Disposition which is regarded. For,
1. Riches are in themselves God's Blessings, Prov. 10.22. The Blessing of the Lord maketh Rich. And are promised to his People, Psal. 112.3. Wealth and Riches shall be in his House. And accordingly bestowed upon some of them, as upon Abraham, Gen. 24.35. The Lord hath blessed my Master greatly, and he is become great. So was Job, Chap. 1.3. He was the greatest of all the men in the East. So David, Solomon, Lazarus of Bethany, Joseph of Arimathea, and others. By these instances God showeth, that he can and will give Wealth to his People, if it were for their good. Some Godly men may be Rich, and Wicked men Calamitous; The Lord giveth to both a taste of their future Condition. Godliness hath the Promises of this Life; and Ungodliness forfeiteth them.
2. It is not the having, but the abuse. The Apostle speaketh, 2 Pet. 1.4. Of the Corruption that is in the World through Lust, or our own unmortified Corruptions. The Poison is not in the Flower, but the Spider; that Carnal Disposition that is in us maketh us drown our Mind, our Time, and our Affections in the World, and the Cares and Pleasures thereof, and to be ensnared thereby, and hindered from looking after Heavenly Happiness. To blame Riches simply, is to blame him that made them, and distributeth them according to his Will; as if he did bait his hook with seeming Blessings, and did set golden snares to entangle the Souls of men. The good things of this World are profitable to them that make a good use of them, if we use Wealth well, or want it patiently. It is no matter what part we Act on the World, so we Act it well. As in a Chore of Voices, some sing the Base, some the Treble; it is no discommendation to sing either part, so we sing it well. So some are Poor, some are Rich; if we carry a full • up without Spilling, we may Honor God by being Rich; if we patiently bear the burden imposed upon us, we may Honor God with a meek and humble Poverty. Dormit pauper Lazarus in sinu Abrahami divitis. Poor Lazarus slept in Rich Abraham's Bosom The Rich man was not condemned because he had Wealth, and Ease, and Prosperity; but that he was puffed up with these things, he wholly gave up himself to Pride, and Luxury, neglecting Piety, and Charity: But Lazarus believed God's Promises, bore the burden imposed upon him patiently, and by the Obedience of Faith wholly submitted himself to God's Will.
3. However, a full Condition is apt to be a snare, and must be watched with the greater Caution. That Context is very notable, Mark 10.23, 24, 25, 26, 27. And Jesus looked round about, and saith unto his Disciples, How hardly shall they that have Riches enter into the Kingdom of God? And the Disciples were astonished at his Words. But Jesus answered again, and saith unto them, Children! how hard is it for them that trust in Riches, to enter into the Kingdom of God? It is easier for a Camel to go through the Eye of a Needle, than for a Rich man to enter into the Kingdom of God. And they were astonished out of measure, saying among themselves, who then can be saved? And Jesus looking upon them, saith, With men it is impossible, but not with God; for with God all things are possible. That Discourse between Christ and his Disciples showeth us three things, (1.) That it is impossible to trust in Riches, and enter into the Kingdom of God. (2.) That 'tis impossible to man to have them, and not to trust in them. (3.) And that the special Assistance of the Divine Grace can only cure this Evil. It is very hard to enjoy Ease, and Idleness, and Pleasures here, and to be exercised with no Affliction, and yet keep right with God, Prov. 1.32. The Prosperity of Fools shall destroy them. Men being drunk with Prosperity, are forgetful of their Duty. A rank soil is apt to breed many weeds. And on the other side, Afflictions are an help to the Godly, to make them profit in Piety.
But having obviated this Difficulty, I shall show three things.
1. That God useth to give many Temporal good things to carnal men.
2. That those Carnal men whose Hearts are taken up with these good things as their only and chief Happiness, while they continue so, can look for no more at God's hand, but are condemned to worldly Felicity.
3. That their Misery is great before Death, at Death, and after Death.
I. God useth to give many temporal good things to Carnal men, for several Reasons.
1. Because he will be behind hand with none of his Creatures, but all that are made by him, shall know him to be a good God, and have some taste of his bounty. It is said, Psal. 145.9. The Lord is good to all, and his tender Mercies are over all his Works. He is good to all Creatures, much more to all men, the wicked not excepted; though some men are but as a wiser sort of Beasts, as they cater more for the Flesh, and wholly value their Happiness by the Body, and the Interests of the bodily Life. They shall not want Invitations to lead them to God; though they love their Bodies above their Souls, yet they shall not want Arguments to love God, who giveth them food and gladness▪ and fruitful Seasons, and plentiful Estates, and many of these common Mercies, which point to their Author, and discover their End, Acts 14.17. Nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our Hearts with food, and gladness. These Mercies, where they are bestowed, argue not a good People, but a good God.
2. That he may reward some good in them, and mortify the remaining evil in his People by Afflictions. None shall be a loser by God; they that cannot tarry for the Heavenly Reward, shall have a Temporal one, such as they prize and affect, Mat. 6.2. Therefore when thou doest thine Alms, do not sound a Trumpet before thee, as the Hypocrites do, in the Synagogues, and in the Streets, that they may have Glory of Men: Verily I say unto you, they have their Reward. So for Prayer, verse 5. and for Fasting, verse 16. 〈 in non-Latin alphabet 〉 , the word, 〈 in non-Latin alphabet 〉 , they have, signifieth an acquittance, or discharge, they acquit God of other things, they have a reward suitable to their affections, and their work; their affections are altogether upon Temporal things. The Spirit of an Heir, and the Spirit of an hired Servant differ. An Heir can patiently tarry till the Inheritance falleth; but an hired Servant must have wages from day today, or from quarter to quarter. So worldly men must have something in hand, they have not a lively hope of Blessedness to come, and cannot tarry for the Eternal recompense. So suitable to the Work, which is external, a mere outside Duty; so is their Reward proportionable. Nebuchadnezzar did God some service, and God had his Reward for him, enlargement of Greatness and Empire▪ Ier. 27.6. And now have I given all these Lands into the hand of Nebuchadnezzar the King of Babylon, my Servant. So Ezek. 29.18, 19, 20. The Word of the Lord came unto me, saying, Son of Man ! Nebuchadnezzar King of Babylon caused his Army to serve a great service against Tyrus: Every Head was made bald, and every Shoulder was peeled (by carrying Baskets of Earth to fill up the Channel between it and the main Land) yet he had no wages, nor his Army for Tyrus, for the service which he had served against it. Therefore thus saith the Lord God; behold, I will give the Land of Egypt unto Nebuchadnezzar King of Babylon, and he shall take her Multitude, and take her Spoil, and take her Prey, and it shall be the wages for his Army. I have given him the Land of Egypt for his Labor, wherewith he served against it, because they wrought for me, saith the Lord. The Lord thought of rewarding this Ambitious Man for his hard Labors and Toils, Mal. 1.10. Who is there among you that would shut the Doors for naught? Neither do ye kindle fire upon mine Altar for naught. God's service is good service, even to those who do but outwardly, and grudgingly perform it Levites and Porters had their allowance; and superficial work meeteth with an External Reward.
3. To show, that these are not the chief good things, by which his special love is manifested unto us. God will not now govern the World by sense, but by Faith; and therefore Prosperity and Adversity of themselves do not clear up a Man's Estate before God, and are not perfect demonstrations of his love and hatred, nor can a Man judge of his acceptance with God by his outward condition, nor should we quarrel with the Wicked about their outward condition, which are their portion, not ours, Eccles. 9. 1, 2. No Man knoweth either love, or hatred, by all that is before them: All things come alike to all, there is one event to the Righteous, and to the Wicked. For these things are promiscuously dispensed without any difference, evil things to good men, and good things to evil men. Josiah died in Battles as well as Ahab. Is Abraham Rich? So is Nabal ; Is Solomon Wise? So is Achitophel ; Is Joseph honored by Pharaoh ? So is Doeg by Saul. Hath Demetrius a good report of all Men? 3 John v. 12. So had some false teachers, that complied with Men's Lust's and Humors, Luk. 6. 26. Woe unto you when all Men shall speak well of you. Had Caleb Health and Strength? Josh. 14. 11. So have Wicked ones, Psal. 73. 4. There are no bands in their death, but their strength is firm. Hath Moses beauty? So hath Absalom, 2 Sam. 14. 20. Learning and Wisdom is given to the Egyptians, as well as to Moses, Act. 7. 22. and Daniel chap. 1. 17. Ishmael had long life, Gen. 25. 17. as well as Isaac, Gen. 35. 29. Is greatness and powerful Reign given to David ? So to Infidels; so that nothing hence can be concluded. To bring us to look after more distinguishing mercies, these are given to others as well as to his Children.
II. Who are those carnal men, to whom God will give no more than carnal felicity? In the General, those that choose these things for their Portion; Men have according to their choice. THY GOOD THINGS: choose, and have: It absolutely holdeth good in Spiritual things, Luk. 10.42. Mary hath chosen that good part which shall not be taken away from her. But it is not always so in carnal things, though' many times it is: here a Man may choose, and not have; they that choose worldly greatness, and the wealth, and credit, of the World, cannot always have their choice. God denieth it to some in mercy, that they may look higher; But sometimes he giveth it to others in wrath. God giveth them their Hearts desire in Judgment. These are their good things, the only things suitable to their Hearts; the World is all they care for, let God keep his Heaven, and his Spirit to himself. It is good to observe, what our Heart calleth ours. As Nabal 1 Sam. 25.11. Shall I take my Bread, and my Water, and my Flesh which I have killed for my Shearers? And Laban to Jacob, Gen. 31.43. These Daughters are my Daughters, and these Children are my Children, and these Cattle are my Cattle, and all that thou seest is mine. A Carnal Man with a lively gust and relish calleth these things his things. A Godly Man owneth them as coming from God, and referreth them to him, 1 Chron. 29.14. All things come of thee, and of thine own have we given thee. Well then, how just is God in giving every Man his good things, and in letting them take their own choice, and heaping worldly things upon them, who have placed their felicity in them?
But how shall we know that Men count these things their good things, and have chosen them for their Portion?
1. Our choice is known by our use. They that abuse these things to the satisfaction of their own lusts, and with too free a license let loose their hearts to worldly things, these count them their good things. They would have their Heaven here, and their Happiness here, as this Rich Man altogether lived voluptuously, and fared deliciously every day. The World is to be used sparingly, 1 Cor. 7. 29, 30, 31. But this I say, Brethren! the Time is short; it remaineth, that both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away. We stay here but a while, 1 Pet. 2.11. Dearly Beloved, I beseech you as strangers, and pilgrims, abstain from fleshly lusts, Jam. 5.5. Ye have lived in pleasure upon earth ; The place of our exile and separation from God. If we converse not with weanedness and sobriety (which is necessary for the heirs of Promise, who expect their Heaven and Happiness elsewhere) it is a plain Argument we would make the best of the present world, and would please and gratify the flesh, as if all the happiness of the World to come were but a fancy. We are upon a journey homeward, and we must abstain from everything which may hinder us in it. The delights of the way over-freely used, show we have no mind to get home; as the Flesh-pots of Egypt stuck in the Israelites minds, and diverted them from Canaan, and they were ready to run back at every turn. Well now, those that abuse the good things of this life, are cut off from better, Luke 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who shall commit to your trust the True Riches?
2. Our choice is known by the end of our lives. This Rich Man lived to himself, and not unto God; satisfying his lusts, and not minding his duty; the good things given him by God were spent upon himself, without any regard to God's Glory, and the good of others. If we have these things only for ourselves, we place our felicity in them, Luke 12.21. So is he that layeth up Treasure for himself, and is not Rich towards God. That is, that maketh no other use of his increase and plenty, but only to possess it, or to provide for himself by it, never thinking of employing that he hath to spare, for the Service of God, or the Relief of the destitute. The Apostle giveth it in charge to them that be Rich in this World, 1 Tim. 5.18. That they do good, that they be rich in good works, ready to distribute, willing to communicate. Our happiness is to be reckoned by the use and improvement of an Estate, rather than by the enjoyment of it; if so, then we may lay hold on eternal life, Verse 19. For the comfort of the use continueth with us in the other World, our Works follow us, but our Wealth doth not. And therefore if we love the World, and seek the World for its own sake, and not as a means to higher things, we take up with present things. In all our enjoyments, our end should be to glorify God, and be useful to others. A Christian should still mind eternal ends; and therefore to mind the enriching of ourselves, and ours, and not to do God service, implieth a loving of the World for its own sake, whereas all should be improved for God; we must use them as his good things, rather than our own.
3. When all their bustle and their stir is about their good things here, Psal. 127.2. They rise early, and sit up late, and eat the bread of sorrows, and all to get a larger supply of the comforts of the worldly life; but Heavenly things are neglected, or sought after in an overly and careless manner. Our main care should be about other things, Mat. 6.33. Seek ye first the Kingdom of God, and his Righteousness; and all these things shall be added unto you.
4. When thy heart is satisfied with these things, not looking nor longing for an higher happiness, Luke 12.19. Soul! thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. Though we be not greedy to get more, yet we take too much complacency in what we have already. Worldliness venteth itself by greedy desires, and carnal delight; chiefly by the latter. Delight, or a well-pleasedness of mind, is the supreme act of love, it belongeth to God as the chief good. The world is not our felicity, but an appendage to our felicity, an overplus to the great Blessings of the Covenant; and therefore not first to be sought, nor first delighted in. Now to be satisfied, or sit down contented with honors, riches and pleasures without God, or in the want of better things, is a great evil. The Scripture dissuadeth from this, Psal. 62.10. If riches increase, set not your hearts upon them. Let not your hearts be set on them so as to seek no farther, Mark 10.24. How hard is it for them that trust in riches, to enter into the Kingdom of God. Trust is Quies Animi: The repose of the Soul in the midst of Soul dangers. The Scripture telleth us of God's children, how much more they delight in God, than in other things, Psal. 4.6, 7. There be many that say, who will show us any good? Lord! lift thou up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time when their corn and their wine increased. And Psal. 119.14. I have rejoiced in the way of thy testimonies, as much as in all riches, Ver. 72. The Law of thy mouth is better unto me then thousands of Gold and Silver. They are still longing and looking out for an higher happiness, professing they will not be put off with these things, but they desire Pardon and Grace, that they may taste the incomparable delights of being in the number of God's favorites, Psal. 106.4, 7. Remember me, O Lord! with the favor that thou bearest unto thy People; O visit me with thy salvation. That I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation, that I may glory with thine Inheritance, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name.
5. Our good things are known, by our unwillingness to part with them. Many profess they would not get the world with the loss of Heaven, but that is not so close and present a trial; but are you content to lose the World, so you may have Heaven at last? The trial will rather lie here, for here it pincheth the sorest; if you can sell all for the Pearl of Price, Matth. 13.44. If you can take joyfully the spoiling of your goods, Heb. 10.34. If you faint not, but bear up with hope and patience under all pressures and afflictions, 2 Cor. 4.16, 17, 18. For this cause we faint not, but though our outward Man perish, yet the inward Man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory: While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. You can be contented and choose rather to suffer affliction with the People of God, then to enjoy the pleasures of sin for a season, Heb. 11.25. God puts us sensibly to the trial, which are our good things, the recompense of reward, or our present interests.
III. The misery is great, before Death, at Death, and after Death.
First, Before Death, upon a Two-fold account.
First, Because of the uncertainty of their happiness, Prov. 23.5. Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they flee away as an Eagle towards Heaven. They may be gone, or we may be gone, Luke 12.20. Thou fool! this night thy Soul shall be required of thee. They are called uncertain riches, 1 Tim. 6.17. A Man can never dwell securely in an house built upon the Ice; and he that hath not made sure of a better portion than the World can yield to him, he is upon the brink of Hell, and everlasting destruction. In short, a broken Cistern will soon fail, and deceive those that look for refreshment in it. Death and the Grave will soon put an end to all their happiness, if it should continue with them so long. They are posting apace to their eternal misery, and one moment puts an end to all their joy forever.
Secondly, Because Prosperity is a Plague, and a snare to a wicked Man; and the greater his prosperity is, his snare is the greater, Psal. 69.22. Let their Table become a snare before them; and that which should have been for their welfare, let it become a trap. When God suffereth Men's corrupt affections, and suitable Temptations and Objects to meet, it is a snare to them; as Judas that was a Thief, had the bag, John 12.6. The carnal heart is the more entangled and besotted, the less they are restrained from the desire of their hearts. As the Sea turneth all things that fall or flow into it into salt-water; so do they make all their Mercies an occasion unto the flesh. So that in the very heighth of their prosperity, they are but miserable, as sin is the worst misery of all. It is worse to be Nebuchadnezzar among the Beasts, than to be Daniel in the Lion's Den; the one was the fruit of his own madness, the other of the violence of others. Elijah was poor, and Ahab was rich; Who was the more miserable Man? So Paul, that Holy Man, was in prison, and Nero, at the same time, Emperor of the World; Who was the happier Man think you? And in whose case would you be, of Nero the Emperor, or Paul the Prisoner? Christ that gave his Spirit to the rest of the Apostles, gave the Bag to Judas. Riches and the Bag are not in such esteem with Christ, but that the basest of his followers may have them in keeping, and under their power. Now whose lot would you choose, that of Judas, or of the rest of the Apostles ? Nay Jesus Christ himself, that had the Spirit without measure, chose a poor Estate; he that made a Fish pay him Tribute, could as well have made Men do so; he that Multiplied the Five Loaves, could have increased his stock at pleasure; He that built the World, could have built himself stately Palaces: but when he was rich, he became poor for our sakes, 2 Cor. 8, 9. That he might sanctify holy Poverty in his own Person, and honor it by his own example, and teach us that sin is misery, but grace is happiness and preferment, whatever our external condition be: And therefore he usually cuts his own People short, that he may prevent their snares and impediments, when wicked Men live in plenty; but certainly the Rich wicked Man is in a worse condition, than the Godly Man who is kept low and bare; as a Child may be strictly dieted for his health, while the Servants are left to a freer and larger allowance. More particularly,
- 1. Riches are apt to breed Atheism and Contempt of God.
- 2. They are not so broken-hearted as others, to see their need of Christ.
- 3. If they take to the serious Profession of Religion, they cannot hold it.
- 4. It makes Men apt to take up their rest here.
- 5. They are apt to wax proud, and scornful, and impatient of Reproof.
- 6. They grow wanton and sensual.
- 7. The more rich they are, the more they are wedded to a worldly Prosecution. [See Sermon on Mark 10.23. in this Volume.]
Secondly, At Death: The Approach of it openeth our eyes, and maketh our vain conceits vanish. Our imaginary happiness is soon at an end, and as we are entering into the other world, our Mirth beginneth to be Marred; and though formerly we only thought these to be the good things, and desired these things, and delighted in these things, and placed all our confidence in these things, yet we now see they cannot stead us in our extremity. All our worldly advantages will afford us no solid hope, when death cometh upon us, Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? If the carnal designs of wicked Men succeed, and God answers them according to the Idol of their hearts, whatever presumptuous dreams they had before, approaching death is the great Touchstone of Men's hopes. He is not really willing to die, but God taketh away his Soul by force, Luke 12.20. This night thy Soul shall be required of thee. Jer. 17.11. He that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. That is, he shall appear to be so in the judgment of his own heart. Well then, if you choose wealth, ease, pleasure, credit, for your portion and happiness, you are not sure to get it, but if you do get it, you are sure to leave it. All that the World can afford you shall be taken from you, you must go naked out of the World, as you came naked into it. The World will cast you off in your extremity, and the despairing Soul must bid a sad farewell to all the comforts you doated upon, and labored for, and delighted in. All your cup of pleasures is now drunk up, and there is no more left. Honor, and Company, and Sports, and Pomps are all gone, and you must fall into the hands of an unreconciled God, to Answer for the abuse of these things.
3. After Death, then the Misery will appear indeed. If you have gotten so much hardness of heart that you did not apprehend God's Anger against you, nor see any hazard upon the back of Death; yet then you enter into your eternal Misery, and one moment puts an end to all your joy forever. When the Saints, who having chosen God for their Portion, are comforted, you are tormented. Their condition may be sad here in the world, but yours is sad forever. Three things torment the wicked, and they are all in this Parable.
First, There is Memoria praeteritorum, the remembrance of our former good Estate in the World, and the ill use we made of it, Son! Remember that thou in thy life time receivedst thy good things. Where are now his fine Garments, stately Houses, the sweet Odor of his fragrant Ointments, his Lustful Meats, and Dainty, Rich, and Sprightly Wines, and Artificial Sauces, with all the costly accommodations of his Pomp and Pleasure? The things are gone, but the remembrance of them is a a sting to his Soul forever.
2. There is sensus praesentium, a sense of his present misery, v. 25. I am tormented in this flame. There is a bitter sense of the Wrath of God, and nothing to allay it, or divert the mind from it.
3. There is Metus futurorum, a fear of what is to come: v. 26. Between us and you there is a great Gulf fixed ; They are in termino, in their final state, and there must abide, there is no passing from death to life more: nothing remaineth but a fearful looking for of Judgment, and fiery Indignation, Heb. 10.27.
Use I. Information to teach us;
1. What lit • le reason the People of God have to envy wicked Men their Portion. We should rather pity them; alas! this is all they get, they have this and no more, this and everlasting destruction at the back of it. God suffereth them to clamber up to the height of Wealth and Honor, that their fall may be the more terrible, Worldly Wealth and Prosperity is not of so much worth and excellency as many think; If it were the conduit wherein God conveyeth his special love, it were another matter, (though we should be satisfied in God's ordering) but it is not so; if it were so, it would be dispensed otherwise than it is, the wicked would not have so much of it, nor the Godly want it so much. The Godly want it the rather, because they think so highly of it, and God is more gracious than to give it to them, when they are in a frame so ready to abuse it.
2. How contented the People of God should be in a mean condition, if God reduce them thereunto.
[See Sermon on Mark 10.23.]
Use II. Is Caution to us all. Now we must turn Abraham 's Memento, remember, into a Cave, beware. Beware that you do not receive your good things in this Life. I must turn the exprobration into Counsel and Admonition. Prevention is better than remembrance.
1. Be satisfied with nothing which may stand with the hatred of an Eternal God. The enjoyment of all the World may, but Sanctifying Grace cannot. The highest worldly happiness may consist with God's hatred, and the greatest adversity of the Saints with his love. The first is verified in Christ's supposition, Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross, and follow me. And the latter is verified by that of the Apostle, Rom. 8.35, 36, 37, 38, 39. Who shall separate us from the love of Christ? Shall Tribulation, or Distress, or Persecution, or Famine, Nakedness, or Peril, or Sword? As it is written for thy sake we are killed all the day long, we are accounted as Sheep for the Slaughter. Nay in all these things we are more than Conquerors through him that loved us. For I am persuaded that neither Death nor Life, nor Angels, nor Principalities, nor Powers, nor things Present, nor things to Come, nor Heighth, nor Depth, nor any other Creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. A Man may rejoice in the Love of Christ, in the want of other things.
2. Be satisfied with nothing but what will stead thee, and serve thy turn in the other World; for all must be measured with respect to Eternity, 1 Tim. 6.19. Laying up in store a good foundation for themselves, against the time to come, that they may lay hold on Eternal Life. And Mat. 6.19, 20, 21. Lay not up for yourselves Treasures upon Earth, where Moth and Rust doth corrupt, and where Thieves break through and Steal. But lay up for yourselves Treasures in Heaven, where neither Moth nor Rust doth corrupt, and where Thieves do not break through nor Steal. For where your Treasure is, there will your Heart be also.
A Sermon on 1 Cor. xiii.4, 5, 6, 7, 8.
Charity suffereth long, and is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up.
Doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil.
Rejoiceth not in iniquity, but rejoiceth in the truth.
Beareth all things, believeth all things, hopeth all things, endureth all things.
Charity never faileth: but whether there be prophecies, they shall fail: whether there be tongues, they shall cease: whether there be knowledge, it shall vanish away.
I Have a long time had a desire to open the Nature of this Divine and Heavenly Grace of Charity. I know not how the Argument will relish with you, but my aim is rather to profit than to please. We are defective in our Duties to God, the Lord knoweth: But what and if I show that we are as defective in our Duties to Man, wherein we think Natural Conscience is a sufficient Guide to us. A little serious Reflection upon this Scripture will discover it. In the Context observe,
- I. The Excellency and Necessity of Charity above all other Gifts.
- II. The Nature and Properties of it,
1. For the Excellency and Necessity of Charity. Gifts are of several sorts; as on the same Tree grow Leaves, Flowers, Fruit: None ad Pompam, for show, but all ad Usum, for use. But in the Gifts for use; some make us profitable, others acceptable. Though they have their use, yet they profit not to Salvation. Though I speak with the Tongue of Men and Angels, and have not Charity, I am become as a sounding Brass, or a tinkling Cymbal. And though I have the Gift of Prophesy, and understand all Mysteries, and all Knowledge; and though I have Faith, so that I could remove Mountains, and have no Charity, I am nothing. And though I bestow all my Goods to feed the Poor, and though I give my Body to be burnt, and have not Charity, it profiteth me nothing. A Man may sacrifice a stout Body to a stubborn Mind, yet if it be not for God's Glory, and to Edify others, it availeth not.
2. The Nature and Properties of it in the Text; where the Properties of this excellent Grace of Charity are reckoned up. Charity suffereth long, and is kind, and envieth not, vaunteth not itself; is not puffed up; doth not behave itself unseemly, &c.
In all these Predications there is a Metonymy, either of the Subject, or of the Effect. Of the Subject; Charity doth thus, that is, the Man endowed with this Heavenly Gift or Grace. If of the Effect, then the meaning is, that where this Habit is impressed and rooted, it is the cause that these Effects ensue; That a Man is long suffering, kind, &c.
It is all one in which sense we expound the Apostle, for all cometh to the same issue. This premised, let us explain the several Clauses.
1. Charity suffereth long ; 〈 in non-Latin alphabet 〉 , that is, maketh a Man long suffering. This being the first and principal Act of Charity, it concerneth us to state it aright; and so it meaneth, that where Christian Love prevaileth in the Heart of any, he doth not presently break out into Anger when he is Injured by another, but patiently expecteth his Repentance, and his own Deliverance by the Lord. 〈1 page duplicate〉 〈1 page duplicate〉 This 〈 in non-Latin alphabet 〉 , Long-suffering, signifieth a slowness to Anger. Jam. 1.19. Be slow to wrath. This agreeth with the Pattern, Rom. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the Vessels of wrath fitted to destruction? And it agreeth with the nature of Love; for we are not easily offended with those whom we love. Love and Anger are contrary; Love would profit, Anger would hurt and offend others: Therefore Love will not easily give place to its contrary. Charity doth pass by, and wink at Causes of Offence; and therefore a quick resentment of Injuries is quite opposite to Christian Love. Paul requireth of the Servant of the Lord, that he be Patient, 〈 in non-Latin alphabet 〉 . 2 Tim. 2.24. The Servant of the Lord must not strive, but be gentle unto all men, apt to teach▪ patient ; To which he adds, v. 25. In meekness instructing those that oppose themselves. And in the Context here, he speaketh of using Gifts in an Edifying manner, but to all Christians he saith, Charity suffereth long. It is meant, that they should be long suffering, not easily drawn to a Fury, or Revenge of Injuries. So that this first property of Charity is, That it restraineth Wrath, and a desire of Revenge, notwithstanding Reproaches and Injuries: Rom. 13.19. Dearly Beloved, avenge not yourselves, but rather give place unto wrath. That is, bear with it; leave it to God, who will in time convince the Party of his Wrong, or recompense it unto him; which is according to the Example of the Lord Jesus: 1 Pet. 2.23. Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. When fowl Crimes were laid to his Charge, he did not give the least ill word for the worst usage, but only resigned himself to his righteous Father to deal with him and his Persecutors as he saw fitting. Now therefore we should be patient, and long patient. Alas! how many Injuries doth God put up at our hands? Whence is it that he hath not long since dissolved the World, and put an end to the Wickedness of Man? We can only render the reason of the Text, Love suffereth long. If we cannot suffer long, we are like that naughty Servant, that when his Lord had forgiven ten thousand Talents, and his Fellow-servant, to whom he owed an hundred Pence, said, 〈 in non-Latin alphabet 〉 . Matth. 18.29. Have patience with me. That is, setting aside thy present Anger, bear a little, and see what I can do to pacify thee. An Instance of this rash Anger, which is contrary to this suffering long we have in David, 1 Sam. 25.22. God do so to me, and more also, if I leave of all that pertain to him by the morning light any that pisseth against the wall. But he behaved himself better towards Saul, whom he spared when he had him in his power; which was not the manner of Men in those times, as Saul confesseth, 1 Sam. 24.18. For if a man find his Enemy, will he let him go well away?
2. And is kind ; 〈 in non-Latin alphabet 〉 ; That is, tender and compassionate, ready to do good. We have a Pattern of both in God, not only of Forbearance, but of Goodness. Therefore it is said, Rom. 2.4. Or despisest thou the riches of his goodness and forbearance, and longsuffering, not knowing that the goodness of God leadeth thee to Repentance? Now Charity that is of Divine Original infuseth into Man's Nature a Benignity, which moveth a Man to consider others as well as himself, that he may do good to them. It is a God-like Quality, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious ; 〈 in non-Latin alphabet 〉 , that he is kind. This is a quality by which they are inclined and ready to do good to everyone, even to Enemies. Well then, it is not enough, 〈 in non-Latin alphabet 〉 , to bear long, and not to hurt, but 〈 in non-Latin alphabet 〉 , it disposeth us to do good. This is fitly coupled to the former. The perfection and strength of Christianity lieth in these two things, Mala pati, & bona agere, To suffer Evil, and do Good for it. To return Good for Good, and Evil for Evil, the Heathens knew this, and Publicans will do this: To render Evil for Good is the property of the Devils, and Men inspired by them; But to do Good for Evil, and to overcome Evil with Good, this is proper to Christians. And therefore by these two Properties doth Heavenly Charity bewray itself, by Long-suffering and Kindness. Therefore if you would know, whether the Love of God doth dwell in your Hearts, are you made ready to suffer, and to do anything for the Glory of God, and the Salvation of your Neighbor? If so, then you are sincere with God. He that loveth, suffereth long; he that loveth, is kind, and doth all the good he can to others, delights in doing good; and that not only to Friends, in which there is nothing eximious: They do nothing but what the Carnal World would do. Matth. 5.46, 47. For if you love them that love you, what reward have ye? Do not even the Publicans the same? And if you salute your Brethren only, what do ye more than others? Do not the Publicans so? But to those that deal frowardly with us, as Joseph to his Brethren, Gen. 45.
3. Charity envieth not ; 〈 in non-Latin alphabet 〉 . Nothing is more adverse to the Goodness commended to us than Envy, which cannot bear the Good of another, and therefore is very far from procuring it, and promoting it. Such was the Envy of Cain, who taking notice that his Brother's Offerings pleased God more than his own, he could not bear it, and at length slew him; 1 John 3.12. Not as Cain, who was of that wicked one, and slew his Brother: and wherefore slew he him? Because his own Works were evil, and his Brothers righteous. Emulation and Malignity at those that are better than ourselves, is the very Poison and Venom which the Devil hath infused into Human Nature. The affection which put Cain upon killing his Brother, and puts the World upon persecuting serious Christians, when at the bottom they have no other Quarrel against them, but because they excel in the Simplicity of the Christian Faith, and Holiness, and Obedience. Such were Joseph 's Brethren, whose Virtue was an Eye-sore to them, and therefore endeavored his Destruction, Gen. 37. Such were the Jews in the time of the Apostles, who despising the Gospel, could not endure it should be Preached unto the Gentiles, Acts 13.45. But when the Jews saw the multitude, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Therefore well doth the Apostle James call this Bitter envying, Jam. 3.14. 'It is like Gall which corrupts good Food, and maketh it unprofitable: So doth this bitter Zeal corrupt all their Actions whom it doth possess. Well then, Charity envieth not. Those whom we love sincerely, we will rejoice in their Gifts and Graces as in our own, their Success and Prosperity as in our own, and be well pleased with their Happinesses. But where Envy prevaileth, Charity hath no place; their Praises are our Disgrace, their Success is our lessening: And few there be that can say with John the Baptist, He must increase, but I must decrease, John 3.30. That is, in Splendor and Fame. Alas! as placid and well contented as many seem without, Envy burneth within, and if it be not checked, will soon produce mischievous Effects.
4. Charity vaunteth not itself ; 〈 in non-Latin alphabet 〉 : That is, it doth nothing pragmatically, and foolish in Word or Deed, where it possesseth the Hearts of Men; they do not arrogantly speak of themselves, or what they have done, or can do. Hesychius telleth us, the meaning of the word is, 〈 in non-Latin alphabet 〉 , one that is lifted up with Folly; as giddy, proud Fools are wont to vaunt, or strut themselves, so that their own Pride rendereth them ridiculous. And so it forbids Arrogancy, and External Ostentation; as Internal Pride and Self-conceit is touched in the next Property. Now Charity is contrary to more Vices than one; to Pride, as it manifests itself by contemptuous and scornful Carriage, which Irritateth others, rather than Edifyeth them.
5. Is not puffed up ; 〈 in non-Latin alphabet 〉 . He had told us, 1 Cor. 8.1. That Charity edifyeth, but Knowledge puffeth up ; that is, with a vain Conceit of our own Worth, despising others. Now though Knowledge may beget this through the fault of him that receiveth that Gift, yet Charity serveth all, despiseth none; therefore Pride and Insolency shown in despising others, or over-valuing ourselves, is far from the temper of this Heavenly Grace. Poor empty Bubbles are soon blown up, contemning those that are beneath them in Honors, Favors, Riches, Knowledge, and some External Services which look like Grace. Luke 18.11. God I thank thee I am not as other Men are, extortioners, unjust, adulterers, or as this Publican. This condemneth that Pride, whereby we thus conceit of our own good Estate above others. Whereas Brotherly Love would persuade us in Honor to prefer one another, Rom. 12.10. And in Humility, to think others better than ourselves, Phil. 2.3. Not with our Lips only, setting on a show of Humility; but with our Hearts: For there is no Man so great, that is not in some things beneath those whom he despiseth. And we are conscious to our own Infirmities, and should have a modest Esteem of our own Graces and Virtues. For the true Excellency of a Christian lieth in a mean Esteem of himself. For the great Busin • ss of his Religion is to represent to him his own Sinfulness, and the undeserved Goodness of God; and therefore he seeketh no other Esteem with others than God fairly alloweth him; and dareth not set too high a price upon himself, nor is troubled if others come not up to his Price.
6. It doth not behave itself unseemly ; 〈 in non-Latin alphabet 〉 . This followeth well on the former; for Men puffed up, transgress the Rules of all Decency in setting out themselves, not giving others the Respect due to them. Therefore it must needs be one of the Properties of Charity to make Men do that which will become Meekness, Modesty, and Godliness, and to abstain from all things that may be an Offence and Scandal to others in Words, Deeds, Gesture, Cloathing, generally in all parts of Conversation. Whatever may expose us to the Contempt of others, or may argue a Contempt of them, or may be a just Offence, Charity will mind us to forbear it. Phil. 4.8. Whatsoever things are lovely, think on these things.
7. Seeketh not her own ; 〈 in non-Latin alphabet 〉 . Self-love prompteth us merely to seek our own things; but Charity seeketh the Profit of others. It doth not drive on a self-seeking Trade, or mind these things which make for our own advantage, but the Welfare of others; and is as sensible and zealous for other Men's Good as of its own. To take care of their safety, 〈 in non-Latin alphabet 〉 . Phil. 2.4. Look every man to the things of others. To maintain our Neighbor's good Estate in his Profit, Honor, Fame. Spiritual Blessings should be aimed at by us, by the same Accuracy and Diligence that we use in reference to ourselves. The Law of Charity here is, that we study not our own private Profit so as to neglect others, or that any Damage should thereby arise to others. Paul often presseth this: 1 Cor. 10.24. Let no man mind his own: but every man another's Wealth : Not so seek his private Profit as to neglect the public. A Man must mind his own Affairs, but not with the neglect and damage of others. First, In the use of his Christian Liberty. Secondly, In his Calling. Wherein they sin greatly who seek to draw all to themselves.
8. It is not easily provoked ; 〈 in non-Latin alphabet 〉 . If Differences arise, it handleth them peaceably. It doth not draw on things to Fervour, and acerbity of Contention. A Paroxisme is the sharp Fit of a Feavour, and signifieth when Anger is boiled to an height. But Charity is not exasperated, or highly provoked to Anger, or imbittered into Wrath and Passion. This Property is to show, that it tempereth just Anger: That Men fall not into immoderate violent Distempers of Passion upon whatever Provocation. It is hard to abstain from all Anger, when we meet with so many occasions of it in the course of our Lives; but the Violence is corrected by Love. There was a Hot Fit between Paul and Barnabas, Acts 15.39. And the contention was so sharp between them, that they parted asunder one from the other. Paul 's Cause was more just. Those that love one another may find a Temptation, but Love should allay these bitter Gusts, for we should always remember that, Be angry and sin not ; that is, If ye be angry, beware of Sin, Eph. 4.26.
9. Thinketh no Evil ; 〈 in non-Latin alphabet 〉 . The Word signifieth two things; To Think or Design, to Impute or Reckon: In the first acceptation the sense is, That a Charitable Person plotteth not in his Mind, how he shall do his Neighbor any Evil. Now designing Evil is so vile a thing, and so abhorred by Heathens, that the Apostle would not mention the forbearing of that as an effect of Divine Charity: Therefore most probably we must pitch upon the later sense; not for not contriving Hurt to others, but not to reckon or impute it to them. And so 'tis the property of Charity, not rashly to impute Evil to any Man. It suspects no Evil in others, as long as their Actions are capable of a good Interpretation, or while other Good is mingled with it. Envy and Detraction, like a Fly, pitcheth on the sore place; But Charity doth not easily think Evil of its Neighbor, but interpreteth doubtful Things in the better part. If wronged by others, they rather impute it to their Inconsideration, than their Malice: And if it cannot be excused, they do not impute, charge, or upbraid them with it, as Brawling People do.
10. It rejoiceth not in Evil ; 〈 in non-Latin alphabet 〉 . Nothing is more abhorrent from the nature of Charity than 〈 in non-Latin alphabet 〉 , rejoicing in the Hurt of another. Now this may happen on two Occasions:
1. When any one doth that which is unjust. 2. When injustice is done to any one. In the first Case, Charity rejoiceth not that others fall into Sin: which indeed is a pleasure to them that hate them, but Charity will make a Man heartily mourn and grieve for any Sin that is committed by another. 'It is a joy to see others discharge their Duty, but a grief that they offend God. The Second Case is, If our Enemy be injured by others, we boastingly say, Oh how well is this Man served, now thus to rejoice in, or applaud the Sin of others, will not stand with Charity, which seeketh the Reformation of others, not their ruin and disgrace. David when he heard of the Death of Saul, he rent his Cloaths, and wept and fasted. 2 Sam. 1.11, 12. And David took hold of his Cloaths and rent them, and all the men that were with him, and they mourned and wept, and fasted until Evening for Saul, and for Jonathan his Son, and for the people of the Lord, and for the house of Israel, because they were fallen by the Edge of the Sword. And Job saith, Chap. 31.39. If I rejoiced at the Destruction of him that hated me, or lifted up myself when evil found him, neither have I suffered my Mouth to sin by wishing a Curse to his Soul. Revenge is sweet to a Carnal Nature, but Divine Love checketh it▪ and purgeth out this old leaven of Malice more and more.
11. But rejoiceth in the truth ; 〈 in non-Latin alphabet 〉 . Truth is taken for sincerity of Goodness: Charity wisheth those that displease us were better than they are, and that they did nothing but what is right, just and good; rejoices at any good that befalleth others, especially at the holy and virtuous actions performed by them, and their integrity and sincerity. This is a good Note: For what a Man really is he desireth others should be.
12. It beareth all things ; The word is 〈 in non-Latin alphabet 〉 , covereth all things, which the Greek word also signifieth; and so there is a Tautology avoided; for the last Clause of this verse is, endureth all things. Now the meaning of this Clause is, That Charity doth not easily divulge the Crimes of others. Prov. 10.12. Hatred stirreth up strife, but Love covereth all Sins. None of us can expect to live in the World but we shall meet with many failings and wrongs in the best of God's Children, There will need the cover of Love that we may neither shame our Brethren, nor disgrace our Religion. Therefore one property of this grace is to hide and conceal the Evil we know by another, as far as it is for his good, and not contrary to the greater good of others: for than a greater Charity obligeth us to reveal it. As if a man be a Seducer; or if one profess to do Religion a mischief 'tis our duty to reveal it. But otherwise 'tis an offense to speak all we know of others, though it be true: for all Evil must not be divulged, but sometimes covered with the Cloak of Love. There may be malice in reporting Truth; for an eager desire to spread a fault wanteth not Sin. Ier. 20.10. Report say they, and we will report it. Nay, if there be no ill intent, such prattle will come under the charge of idle Words: unless it be for discovering an Hypocrite, that others may not be deceived nor ensnared.
13. It believeth all things : 〈 in non-Latin alphabet 〉 : Not such things as are apparently false, but hath no prejudice against that which others profess, if not prevalently contradicted. It desireth others should be good, and therefore easily believeth them according to the profession which they make, and whilst things are any way credible, and not manifestly false. It dareth not harbor an ill conceit of others, interpreting all things to the best as long as the contrary appeareth not, and whatever can be said for the mitigation of a fault. 'It is easily persuaded I am. 3.17. It doth not indulge unwarrantable suspicions, and as long as it can, taketh all things in good part that are said or done by others: For till it hath an idoneous sense it had rather be deceived in thinking well of others, than suspecting evil. 'It is a malignity to fasten an evil sense, on a Speech or Action that may bear a good one.
14. Hopeth all things ; 〈 in non-Latin alphabet 〉 : This is added because what Charity cannot believe it hopeth for. When nothing is said by way of defense and excuse it hopeth the best the matter is capable of; if not for the present, it despaireth not that being fallen they will rise again: They despair not of their repentance, nor give over the use of all probable means to reclaim them.
15. It endureth all things, 〈 in non-Latin alphabet 〉 ; That is, suffereth injuries done to its self, for Peace sake, without revenging its self. They can endure much pain, and trouble, and loss to procure a greater good to others; that is greater than the pain we suffer ourselves; and therefore it meditateth not revenge.
16. And lastly, Charity never faileth, 〈 in non-Latin alphabet 〉 ; That is, never ceaseth in this Life to bring forth these fruits, neither shall it cease in the life to come: There the love of God and our Brethren abideth, and is perfect. Men Dye, but Charity Liveth, and is exercised by us in another World. 'It is not a grace out of date in Heaven. Here it is not Weary, Gall. 6.9. There it shall not Cease, 1 Cor. 13.13. The Duties are other, but the grace is the same.
1. Use. Let me beseech you as Chrysostom did his hearers, often to ruminate on this Description of Charity. Remember it is a discriminating grace; not an Arbitrary thing that we are speaking of. The business is whether you are something in Religion or nothing. They that cannot bridle their Passions, but live in Enmity, Malice, Pride and Covetousness, and have not Charity are nothing.
2. What reason we have to deprecate God's strict Judgment, and clear up the business of our sincerity. Alas, without an Evangelical Interpretation what would become of us? 'It is true, we break not into gross Enormities, but how many Infirmities stick to us? Though a Christian cannot wholly subdue them, he must in some measure overcome them. Anger will stir when we are provoked, but by the ordinary assistance of GOD's Grace we may keep off from running out into furious Words and Actions, or Cursing, or Swearing, or Striking, or Reviling. An envious thought may arise against our Brother, because he is preferred before us, but we hate it, Labor to keep it under, Chide ourselves for it, do not let our Envy break out into a Malignant detraction from their worth, or blemishing their Gifts and Graces. A Child of God may feel the ticklings of Pride, yet he will not suffer it to break out into boasting Language, some motions of Revenge, but they do not break out into mischievous contradiction.
3. What need there is of Constant Mortification: how else can we exercise this Love, we being so Covetous, Proud, Passionate and self-seeking? The 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Affections and Lusts must be both broken, Gall. 5.24. They that are Christ's have Crucified the Flesh with the affections and lusts thereof.
4. What a Friend Christianity is to human Society; for how peaceable might we live together if this love did more rule in our Hearts.
5. How perverse Man is who accounts this duty irksome; when he will do much more for his Lusts and Ambition, Verse 7. Beareth all things; Believeth all things; Hopeth all things; Endureth all things : Easily will Men bear this task for their Worldly ends.
6. How much love in the Spirit differeth from ordinary love. This is a fruit of love to God, 1 John 5 1. Everyone that loveth him that begat, loveth him also that is begotten of him ; and of faith in Christ. John 15.12. This is my Commandment that ye love one another, as I have loved you ; and hopes of Eternal Life in the Text.
A Sermon on Psal. Lxxxiv.7.
THIS Psalm was penned by David in his Exile, as is most probable; for therein he professeth his longing after the Courts of GOD, or his wonted access to the Ark of the Covenant and public Ordinances. Being deprived of that benefit, he expresseth his value of it. Such privileges are best understood carendo magis quam fruendo, by want rather than enjoyment. In which of his flights and persecutions it is not easy to determine, whether those by Saul or by Absalom ; rather those by Absalom, for then the Ark was upon Zion-Hill ▪ 2 Sam. 6.12. But in Saul 's time the Ark was at Kirjath Iearim, 1 Sam. 7.1. And when he fled from Absalom was his solemn parting from the Ark, 2 Sam. 15.25, 26. And the King said unto Zadok, Carry back the Ark of God into the City; if I shall find favor in the eyes of God, he will bring me again, and show me both it and his habitation: But if he say thus, I have no delight in thee, behold here I am, let him do to me as seemeth good unto him. In the Psalm,
I. He professeth his value and esteem of the public Worship, or enjoying God in the Ordinances and means of Grace. How amiable are thy Tabernacles, O Lord of Hosts! Ver. 1. Then his earnest desire of this privilege, of free wonted access to the House of God, ver. 2. My Soul longeth, yea, even fainteth for the Courts of the Lord, my Heart and my Flesh crieth out for the living God. There was Soul, and Heart, and Flesh in it, as to extension; and crying out, longing, fainting, and all for the Courts of God, as to intention.
II. He compareth his Condition, (1). with the Swallows and Sparrows, that had liberty of flying and building their Nests about the Altars of God. It is a notable Poetical strain, as passionate Lovers are wont to express themselves upon like occasions, Ver. 3. Yea, the Sparrow hath found an house, and the Swallow a Nest for herself, where she may lay her young, even thine Altars, Oh Lord of Hosts, my King, and my God.
2. Then he compareth himself, 1. with the Priests and Levites, whose constant residence was in the Temple, ver. 4. Blessed are they that dwell in thy House, they will be still praising thee, Selah. Those that are always in God's House, constantly allowed the Privilege of his solemn Service or Sacred Assemblies; beholding the Symbols of his Presence, the Ark of the Covenant, upon which God sat, and gave Answers of Grace, Oh Blessed they indeed!
III. With the People that went up to worship three times of the year at Jerusalem, to keep the Solemn Feasts, according to the Ordinance of God, Exod. 23.17. Three times in the year all thy Males shall appear before the Lord God. They were to journey a foot to the Tabernacle, there to appear before the Lord. Their condition was Blessed, in comparison of David 's, who was now debarred of all access to God's Courts. These are described, (1.) By their earnest Desire and Resolution to take this journey, though they dwelt far off from the Tabernacle, ver. 5. Blessed is the man whose strength is in thee, in whose heart are the ways of them. Their Hearts were set upon the ways that led to the Courts of God. (2.) By their painful passage, and yet some refreshments by the way, ver. 6. Who passing through the Valley of Baca make it a Well, the Rain also filleth the Pools. Their way to the Tabernacle, now seated upon the Hill of Zion, lay through dry and comfortless places, through the Valley of Baca, or of Mulberry-trees, as the Margin readeth it; that is, through dry and sandy Desarts, in which those Trees grow. It may be the place mentioned, 2 Sam. 5.23, 24. The Valley of Rephaim, where Mulberry-trees grew, and where David smote the Philistines. Sept. 〈 in non-Latin alphabet 〉 the Valley of Tears. The want of water in those hot Countries, was very troublesome. Where great multitudes with store of Cattle, travailed towards Zion upon these solemn occasions, they had their difficulties and discouragements by the way, but their ardent Zeal and strong Affection overcame all. And as they had their Difficulties, so they had their Comforts; sometimes they met with a Well, and sometimes with a Pond filled with Rain; sometimes with more, sometimes with less refreshments. (3.) They are described by their constant progress, till they came to the place they aimed at, that is in the Text; They go from strength to strength everyone of them in Zion appeareth before God. That is, having found some refreshment and reparation of strength, they are encouraged to go on their way, till they appear before God in the Holy Feast, and have communion with him in his public worship? and then cheerful, joyful Souls they!
In which words, (1.) Their progress is described. (2.) The term and end of their journey.
I. Their progress, They go from strength to strength : That is, they are always gathering new strength and courage, notwithstanding their difficulties. It is 〈 in non-Latin alphabet 〉 , that is, increasing their power and strength, yet more and more; so far are they from being weary, faint and discouraged, as Rom. 1.17. The righteousness of God is revealed from faith to faith ; that is, our Faith still increasing. And 〈 in non-Latin alphabet 〉 , from glory to glory. 2 Cor. 3.18. that is, Our Glory increasing more and more, So they go from strength to strength, that is, they increase in Strength and Courage. Some read from Company to Company, or from Troop to Troop, or Squadron to Squadron. As the word signifieth Strength in the general, so sometimes a Troop of Men. It was their fashion to repair to these Feasts in great Troops. For David saith, Psal. 42.4. I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day, Luke 2.44. They supposing him to be in the company, went a days journey, and they sought him among their kinsfolk and acquaintance. The crowd was so great, that Christ was lost in the throng. So they go from Troop to Troop, from one of these Companies to another, the later overtaking the foremost, which showeth their alacrity in this journey. But we may keep our reading,