Sermons Volume 2
2. The other end of the Judgment is to convince the Creature, and that is best done by bringing our works, whether good or evil, into the Judgment. If only the purposes of God were manifested, the condemned would have a just exception, and their cavils would be justified, that it was long of God they were not saved. Man is apt to charge God wrongfully, Pro. 9.3. The foolishness of man perverteth his way, and his heart freteth against the Lord. What ever exceptions men have against God now, then all is clear, their works are produced, their own evil choice and course; if the grace of the Redeemer were only produced, those who are excluded from the benefit, might seem to tax the proceeding as arbitrary, and the whole business would seem to be a matter of Favor, and not of Justice. But when their destruction is of themselves, there is no cause of complaint; if only the good estate of men were considered, there would not be such an open vindication of God's Righteous dealing. In any Judgment, all things are rightly and convincingly carried, when the Judge doth proceed secundum regulas juris, & secundum allegata, & probata, according to the Law as a Rule, and according to the things alleged, and proved, as to the application of the rule to the parties Judged. Now the producing of the things done in the Body, whether good or evil, suiteth with both these, and so in the day of Judgment there is a right course taken for convincing the Creature.
1. The Judge must keep close to the Law as his rule, for the absolving or acquitting of the parties impleaded: So it belongeth to Christ, as a Judge, to determine our case, according to the Law, which we are under. We Christians are under a double Law; of Nature, and Grace ; the Law of Nature bindeth us to love and serve our Creator, but because of man's Apostasy, the Law of Grace, findeth out a remedy of repentance, or returning to our duty after the breach, and Faith, or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant, remain under the bond of the first, which exacteth perfect obedience from them; and the Judge doth them no wrong; if he Judge them according to their works. But now those who have accepted the Second Covenant, and devoted themselves to God, taking sanctuary at the mercy of their Redeemer, they indeed have a plea against the first Covenant, they are sinners, but they are repenting sinners, and believing in Christ. Now their claim must be examined by the Judge, whether this penitence and acceptance of grace be sincere and real, whether true Penitents and sound believers, that must be seen by our works, and the Judge must examine, whether our repentance, and returning to our duty, be verified by our after obedience, and our thankful acceptance of Christ, and doth engage us to constancy, and cheerfulness in that obedience. A double accusation may be brought against man, before the Tribunal of God: That he is a sinner, and so guilty of the breach of the first Covenant: Or that he is no sound believer. Having not fulfilled the Condition of the Second: As to the first accusation we are justified by Faith, as to the Second by works; and so James and Paul are reconciled, Rom. 3.24. A man is justified by Faith, without the deeds of the Law, Jam. 2.24. A man is justified by works, and not by Faith only. Everyone of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature, or as a man called to the grace of God in Christ, or as a Christian professing Faith in the Redeemer. According to this double relation, there is a double Judgment past upon us: According to the Law, so condemned already; according to the Gospel, so accepted in the Beloved. To this double Judgment, there answereth a double justification : Of a sinner, by virtue of the satisfaction of Christ, apprehended by Faith, without the works of the Law: Of a believer, or one in the state of grace, so justified by works ; for here 'tis not inquired, whether he have satisfied the Law, that he may have Life by it, but whether professing himself to be a Christian, he be a true believer, and that must be tried by his works, for as God in the Covenant of grace, giveth us two benefits, remission of sins and sanctification by the Spirit. So he requireth two duties from us. A thankful acceptance of his grace by Faith, and also new obedience, as the fruit of love. Well then, this being so, to wit, that Christ's Commission and charge is to give Eternal Life to true believers, and them only; the only found mark of true believers, is their works of new obedience. These must be tried in the Judgment.
2. A Judge must proceed, secundum alligata & probata, not to give sentence by guess but upon the evidence of the Fact, Therefore Christ to convince men that they are sinners by the first Covenant, or Hypocrites, or sincere by the Second, must consider their works: Men's profession must not be taken in the case, but their lives must be considered, for there are Christians in the Letter, and Christians in the Spirit, some that have a Form of godliness, but deny the Power thereof, 2 Tim. 3.5. And God doth not respect the outward profession, 1 Pet. 1.17. There may be a carnal Christian, as well as a carnal Heathen; a man may talk well from his convictions, or a mere disciplinary knowledge, but to do well, there needeth a living principle of grace. The Scriptures still set forth graces by their operations, works, or fruits. For a dead sleepy habit is worth nothing. The working Faith, carrieth away the prize of justification, Gal. 5.6. Honoureth Christ, 2 Thes. 1.11, 12. The laboring love is that which God will regard and reward, Heb. 6.10. The lively hope is the fruit of regeneration, 1 Pet. 1.5. That which sets a doing, Acts 24.15, 16. And Acts 26.7, 8. Grace otherwise cannot appear in the view of Conscience. The apples appear when the sap is not seen, 'tis the operative and lively graces, that will discover themselves. A man may think well, or speak well, but that grace which governeth his conversation showeth its self, God knoweth what is in man, whether faith be sound in the first planting, before any fruit appear. But this Judgment is to proceed, not only by the knowledge of the Judge, but the evidence of our own Consciences, the observation of others, and what openly appeareth in our lives.
2. How these works are considered, with respect to our sentence and doom.
1. Our actions are considered here with respect to the principle from whence they flow, a renewed heart ; God doth not look to the bare work, but to the spring, and motives, and ends, Pro. 16.2. He weigheth the Spirits quo animo, not only the matter and bulk of the action, but with what Spirit, and from what principle it is done, Eph. 5.9. For the fruit of the Spirit is all goodness, Righteousness and truth. Whether we act from a principle of grace in the Heart. A violent motion differeth from that which floweth from an inward principle. Christ first giveth a disposition to obey, before there is an actual sincere obedience. And living in the Spirit, goeth before walking in the Spirit, Gal. 5.25. The principles are infused, and then the action follows. 'It is said, John 3.21. He that doth truth cometh to the light. That his deeds may be made manifest, that they are wrought in God. A Godly man cannot satisfy himself in some external conformity to the Law, but he must know that the actions come from God▪ from his Grace and Spirit in us, and tend to him, that is, to his Glory and Honor, and are directed according to his will, a little outside holiness, will not content Christ.
2. With respect to the state in which they are done. A justified estate, and a state of reconciliation to God, for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. And Rom. 7.4. Marryed to Christ, that I may bring forth fruit unto God. The Children born before marriage are not legitimate, 2 Pet. 3.11. What manner of persons ought ye to be in all holy conversation and godliness. We ought to look to the Qualification of our persons, that we be reconciled with God through Christ, daily renewing our friendship with him by sorrow for sin, by suing out our pardon and acceptance in the Mediator; The apostle doth not say how holy ought our conversation to be, but what manner of persons ought we to be.
3. They are considered with respect to their correspondency. No man is judged by one Single act, we cannot pass judgment upon our estate before God, whether good or evil, by a few particulars, but by our way, or the ordinary strain of our life and conversation, and our course, Rom. 8.1. Who walk not after the Flesh but after the Spirit. A man may occasionally set his foot in a Path which he meaneth not to walk in. God in reviewing his work considered every days work, apart it was good, and considered altogether, Gen. 1.31. The whole frame, and all very good, all the work together was correspondent, and all suitable to the rest in a due proportion; so should we endeavor to imitate God, that all our works, everyone of them, and our whole course considered together, may all appear to be good, answerable to one another in order and proportion, that our whole conversations may be a perfect frame of unblameable holiness. There are some amongst men which do some things well, to which their order and carriage is not suitable. The difference between a godly man's work and an hypocrites lieth in this, an Hypocrites work is best considered apart, a good man's works are best, and most approved, when they are laid together.
4. These works are considered with respect to their Aim and Scope, Phil. 1.11, 12. That we may be sincere and without offense unto the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God. As it is not the doing one good work, or some few which will Qualify a man for the day of Judgment, but being filled with the fruits of righteousness: So 'tis necessary also that our aim be every way as good as our action, and God's glory be propounded as our great scope. An action in its self good and Lawful may be reckoned unto the worker as sin or duty, as the end is, and the scope which he propoundeth unto himself.
5. That none of our actions are lost, but stand upon record, that we may hear of them another day and tend to increase the General sum, whether good or evil. An Impeni • ent man his account riseth, Rom. 2.5. He treasureth up wrath against the day of wrath, like Jehojadas chest, the longer it stood the more Treasure was in it. Sins that seem inconsiderable in themselves, yet are the acts of one that hath sinned greatly before. A cipher put to a Sum that is fixed increaseth it, every drop helpeth to fill the Cup. So in the sincere, Phil. 4.17. Fruit abounding to your account. Every sincere action makes it abound more; some actions are more inconsiderable than others, yet if done for Christ's sake shall be taken notice of, though small in themselves, Math. 10.42. And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
3. What room and place these works have, with respect to punishment and reward. There is a plain difference as appeareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life. The works of the wicked have a proper, meritorious influence upon their ruin and destruction, wicked men stand upon their own bottom, and are lest to themselves; we do evil of our own accord, and by our own strength, but the good we do is neither our own, nor is it purely good. Besides, there is this difference between sin and obedience, that the heinousness of sin is always aggravated and heightened by the proportion of its object, but the merit and value of obedience is still lessened, thereby sin and an offense is aggravated; as for an instance to strike an Officer is more than to strike a private man, a King more than an ordinary Officer; thence it cometh to pass that a sin committed against God doth deserve an infinite punishment, because the Majesty of God is infinite, and therefore eternal. Death is the Wages of sin: But on the other side, the greatter God is, and the more glorious, the greater obligation lieth upon us to love him, and serve him, and so that good which we do for his sake is the more due, and God is not bound by any right or Justice from the merit of the action its self to reward it, for here the greatness of the object lesseneth the action; for be the creature what he will, he oweth his whole self to God, who is placed in such a degree of eminence, that we can lay no obligation upon him; so that he is not bound by his natural Justice to reward us, but only inclined so to do by his own goodness, and bound so to do by his free promise and covenant of grace. Aristotle said well, that Children could not merit of their Parents, and all their kindness and duty they performed, is but a just recompense to them from whom under God they have received their being; for right and merit, strictly taken, is only between those who in a manner are equals, if not between Children and Parents certainly not between God and man. Well then, though sin deserveth punishment, yet our good works deserve not their reward. That grace which first accepted us with all our faults, doth still Crown us, and bestow all that honor and Glory which we expect at Christ's coming.
But what respect then have our works to our reward ?
Answer 1. They render us a more capable object of God's delight and approbation. For surely the holy God delighteth in his Faithful Servants, Matth. 25.21. Euge bone serve. Conformity to his nature and will, suiteth more with his holiness than sin and disobedience.
2. They qualify us, and make us more capable of the rewards of his Gospel Covenant, which requireth that we should accept of our Redeemers mercy, and return to our obedience, and continue in that obedience, that the Righteous Judge may put the Crown upon our heads in that day, 2. Tim. 4.7, 8.
3. Works are produced, as the undoubted evidence of a sound Faith ; they are a demonstration. à signis notioribus, as most conspicuous, and so fit to justify believers before all the World; the sprinkling of the Blood, on the door posts signifieth there dwell Israelites : So such an uniform course of Holiness shows that Faith is rooted in them.
4. They are a measure of the degree of the reward ; for, 2. Cor. 9.6. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Not only Glory, but great Glory, with great measure. So far we may go safely, and less we cannot, unless we would infring a care of Holiness.
VSE. Oh then let us take heed what we do in the Body, whether we sow to the Flesh or the Spirit. Let us be sure, that our seed be good, if we would expect a good crop. Now 'tis seed time, but then is the harvest, works will be inquired after. 'It is not our voice, but hands; like as Isaac, the voice is Jacob's, but the hands, are the hands of Esau. Nothing will evidence our sincerity, but a uniform, constant course of self denying obedience.
1. An uniform course it must be. A man may force himself into an act, or two; Saul in a rapture may be among the Prophets. A man is Judged by his course, and walk. A Child of God may be under a strange appearance for an act or so; you can no more Judge of them by that, than you can Judge of the Glory of a street, by a sink or kennel. On the other side, men may take on Religion at set times, as men in an Ague, have their well days, the fit of lust or sin is not always upon them, Psa. 106.3. Blessed are they that keep Judgment, and he that doth Righteousness at all times. When a man's Conversation is all of a piece, his course is to please God in all places, and in all things, not by Starts, and in good Moods, 1 John 3.9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, for he is born of God.
An act of voluntary sin is as monstrous, as an Hen to lay the Egg of a Crow; many men's lives speak Contradictions. Saul at one time puts all the Witches to Death, at another time, hath recourse with a Witch himself. Jehu showeth his zeal, against Ahab's Idolatry, but not against Jeroboams.
2. Constant. There is a Strait-Gate, and a narrow way; we must enter one, and walk in the other; there is making Covenant, and keeping Covenant, Psal. 103.18. To such as keep his Covenant, and to those that remember his Commandments to do them, Gal. 6.16. As many as walk according to this rule, Peace and Mercy shall be upon them, and upon the whole Israel of God. Faith and obedience, are Conditions of Pardon, and constant obedience is a Condition of Salvation.
3. Self-denyingly acted. Good words are not dear; Be warmed, be clothed. In 1 John 3.16▪ the Apostle speaketh of laying down our life for the Brethren, of opening our hands and bowels for refreshing the hungry, and clothing the naked. So proportionably when we take pains to instruct the ignorant, exhort the obstinate, confirm the weak, comfort the afflicted: Do you think that Religion lieth only in hearing Sermons, in singing Psalms, reading a Chapter, or in a few drowsy Prayers, or cursory Devotions; there are the means but where is the fruit. No it lieth in self denying obedience. These are the Acts about which we shall be questioned at the day of Judgment, Math. 25. Have you visited, have you clothed, do you own the Servants of God when the times frown upon them? Do you relieve them and comfort them in their distresses? Lip labor, and Tongue service is a cheap thing, and that Religion is worth nothing which costs nothing, 1 Sam. 24.24. When we deny ourselves, and apparently value God's interest above our own, then our sincerity is most evidenced, and everyone of us is to consider what interest God calleth him to deny upon the hopes of Glory, and, whatever it costeth us, to be Faithful with God. A cheap course of serving God bringeth you none or little comfort; certainly a man cannot be thorough in Religion but he will be put upon many occasions of denying himself, his ease, profit, honor, and acting contrary to his natural inclinations, or Worldly interests; those that regard only the safe, cheap and easy part, do not set up Christ's Religion, but their own; a Christianity of their own making, Matth. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his Cross, and follow me.
SERMON XVII.
2 Cor. 5.10.
That every man may receive the things, done in the Body, according to what he hath done, good or bad.
THis receiving relateth either to the Sentence or the Execution; principally the latter.
Doct. The end of the last judgment is, that every man, according to what he hath done, may receive reward and punishment.
Without this, the whole process of that day would be but a solemn and useless pageantry, and therefore the end bindeth all upon us. And as we have considered the other circumstances, we must consider this also. This receiving the things done in the Body relateth either to the doom and sentence : Or else to the Execution. For the sentence see Serm. Mat. 25. verse 34. & 41. I shall here speak of the execution ; 'tis set forth emphatically, Matth. 25.46. These shall go away into everlasting punishment, and the Righteous into life eternal. In which Scripture,
1. There is A Distribution of the Persons. These and the Righteous the Goats and the sheep, the workers of iniquity and the Godly, the Righteous and the wicked. This is the most material distinction, and an everlasting distinction. 'It is the most material and important distinction. There is a distinction of Nations, some lie nearer to the Sun, others more remote or farther off; some in a southerly, some in a northerly climate, but they are all alike near to the Sun of righteousness. Jew, or Greek, or Barbarian, are all one in Christ, Gal. 3.28. There is a distinction of endowments, some are learned and some unlearned. Yet the Gospel looketh equally upon both, and Christ's disciples owe the equal debt of love to both, Rom. 1.14. There is a distinction of ranks and degrees in the World, some are noble, and others ignoble, but before God, omnis sanguis concolor, All blood is of a-color, and the true Spiritual nobility, is to be born of God, John 1.13. The Gospel puts the rich and poor on the same level, Jam. 1.9, 10. They differ in worldly estate; but all have the same Redeemer, as under the Law, the rich and the Poor paid the same Ransom, Exod. 30.15. There is a distinction between bond and free, but the bond are Christ's freemen, 1 Cor. 7.22. And the free is Christ's Servant, Eph. 6.7. All these are not material to our acceptance with God. There is a distinction between opinions and petty sects and parties in the Church, but this is not the grand distinction, which will hold weight at the day of doom. There were different parties at Corinth, and they were apt to band one against another, but yet they had but one common Christ, 1 Cor. 1, 2. Jesus Christ theirs and ours. We inclose and impale the common salvation, unchristian and unminister one another, cast one another out of God's favor, but God's approbation doth not go by our vote, and suffrage; there lieth an appeal from man's censure, lingua Petilliani non est ventilabrum Christi. 'It is well that every angry Brothers tongue is not Christ's fan wherewith he will purge his Floor. God in his Judgment taketh notice of another distinction, whether we be righteous or wicked, holy or unholy. The Eyes of the Lord are over the righteous, and his face is against them that do evil, 1 Pet. 3.12. That is the distinction which doth bear weight before Christ's Tribunal. And this is the everlasting distinction. Other distinctions do not outlive time, they cease at the graves mouth, within a while it will not be a pin to choose what part we have acted in the World, whether we have been high or low, rich or poor, but much will lie upon it, whether we have been godly or ungodly, whether we have sowed to the flesh or to the Spirit. This distinction will last forever, and the one of them will fill Heaven and the other Hell. The whole World is comprised in one of these two ranks; there is no neutral or middle estate.
2. As there are different persons, so there are different recompenses, and a different doom and sentence which is executed upon either; the conclusion is dreadful to the wicked but comfortable to the godly, for everlasting life shall be the portion of the godly, and everlasting punishment the portion of the ungodly. This one Scripture well improved should be enough to make us shun all sin, and embrace and pursue after all good. Wisdom lieth in considering the end of things, not what profit and pleasure it bringeth me now, and flattereth me with now, but what it will bring me in the end▪ Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death; but being made free from sin, and become the Servants of God, ye have your fruit to holiness, and the end everlasting life. Alas sin bringeth little pleasure or satisfaction in the time of enjoying it, and in the remembrance of it, it bringeth shame, and in the Conclusion, where it is not repented of, it bringeth death. Whereas on the other side, the service of Christ will be matter of joy and pleasure, at the present matter of comfort and confidence, afterward, and in the end, salvation and eternal life; there is a curiosity in man, he would fain know his own destiny, what shall become of him, or what lieth hid in the womb of futurity concerning his estate. As the king of Babylon stood upon the parting of the ways to make divination. No destiny deserveth to be known so much as this, shall I be saved, or shall I be damned ; live everlastingly in Heaven, or Hell? If the Question were, shall I be rich, or shall I be poor, happy or miserable in the present World? Shall I have a long life, or shall I have a short? That is not of such great moment, we cannot meet with such troubles and difficulties here, but they will have a speedy end, so will persecutions, and disgraces, and sorrows, but this is a matter of greater moment than so: Whether I shall be eternally miserable. 'It is foolish curiosity to inquire into other things, they are not of such Importance that we should know them aforehand, and it may do us more hurt than good to know our worldly estate, the misery of which cannot be prevented by any prudence and foresight of ours. And 'tis better to trust ourselves with the Providence of God than to anticipate future cares, but it concerneth us much to know whether we are in a damnable or a saveable condition, whether we are of the number of those that shall go into everlasting punishment, or of the righteous who shall go into everlasting life, if we be in the way to everlasting punishment 'tis good to know it whilst we have time to remedy it. If heirs of Salvation, the assurance of our Interest is a preoccupation of everlasting blessedness. This is that about which we should busy our thoughts and spend our time.
3. Observe the notions by which this different estate is expressed; life and punishment.
1, The happy condition of the godly is called life and well deserveth it. This life is but a continued death, it runneth from us as fast as it floweth to us, and 'tis burdened with a thousand miseries, but that life which is the portion of the faithful, 'tis a good and happy life, and 'tis endless, it hath a beginning, but it hath no end. One moment of Immortality is worth a full age of all the health and happiness that can be had upon Earth what will you call life? The vegetative life, or the life of a plant? Alas if that may be called life 'tis not an happy life, for the plants have no sense of that kind of life they have. The sensitive life, or the life of the Beasts, will you call that life? They are indeed capable of pain and pleasure, but this is beneath the dignity of man and those that affect this kind of happiness to enjoy sensual pleasure without remorse, degrade themselves from that dignity of nature wherein God hath placed them, and make themselves but a wiser sort of beasts, as they are able only to purvey for the flesh more than the bruits can. Wherein then will you place Life? Surely in reason, man's Life is a kind of light given us, John 1.4. In him was Life, and the Life was the light of men : Reason and understanding was man's perfection. Well then, this is the Life, which we must inquire after. Now when is this Life of light in its full perfection? While the Soul dwelleth in flesh, and looketh out by the senses to things near at hand; the proper contentments of the body are the poor; paltry vanities of this deceitful World. Now this is not the life, which we were made for, but when it seeth God, and enjoyeth God in the highest manner, that we are capable of; our true life lieth in the vision of God, 1 Cor. 13.12. And Matth. 5.8. For he is only that universal and infinite object, which can satiate the heart of man, and our proper, and peculiar Blessedness; Whom have I in Heaven but thee! Psa. 73.25. This is our full and continued Happiness. Alas! the present life hath more gall than honey, its enjoyments are low and base, and short, and fading, and its troubles and miseries are many. Gen. 49.9. Few and evil are the days and years of my pilgrimage. But in the other World, there is nothing but Glory and Blessedness. A glorified Soul, in a glorified Body doth forever behold God, and delight its self in God.
2. The other notion is punishment, the Word signifieth not only punishment, but torment. So we render it, 1 John 4.18. Because fear hath torment. Annihilation were a favor to the wicked; they have a being, but 'tis a being under punishment and torment. Divines usually distinguish of poena damni and poena sensus ; the loss and the pain, both are included, Matth. 25.41. in Christ's sentence, Depart and go into everlasting fire, God doth not take away the being of a sinner, but he taketh away the comfort of his being, he is banished out of his sight for evermore, and deprived of his favor, and all the joys and blessedness which are bestowed on the Godly, and that is enough to make him miserable. 'It is true a wicked man now careth not for the light of God's countenance; because looking to visible things he hath no sound. Faith of those things which are invisible, but now he cometh to understand the reality of what he hath lost, and besides hath no natural comforts to divert his mind, no Plays, or Balls, or Pleasures, or Meat, and Drink, and company which now do draw off his heart from better things, and solace him in the want of them. Secondly the pain of sense that's double, the worm that never dies, and the fire that shall never be quenched, Mark. 9.44. The worm is the worm of Conscience, reflecting upon his evil choice, and past folly, which hath brought him to this sad and doleful estate. When he considereth for what base things he sold his birthright, Heb. 12.15. He parted with felicity, and the Life to come; this will be a continual torment and vexation to them. And being under despair of ever coming out of this Condition, his torment is the more increased. If there were no more than this Conscience reflecting upon the sense of his loss, with the cause and consequents of it, surely this will fill him with anguish, and the Body united to such a miserable, self vexing, and self-tormenting Soul can have no rest. Secondly besides this, there is the fire that shall never be quenched, which is the wrath, which bringeth on unspeakable torments on the Body. For, Woe, Wrath, Tribulation and Anguish is the Portion of every Soul that doth evil, Rom. 2.9, 10. What kind of punishments they are we know not, but such as are grievous, and come not only from the reflection of their own Consciences, but the Power of God, Rom. 9.22. God will show his Wrath, and make his Power known.
4. Eternity is affixed to both, Everlasting Punishment, and Eternal Life.
1. The joys of the Blessed are Everlasting. There shall never be change of, and intermission in their Happiness, but after Millions, and Millions of Imaginary years, they are to continue in this Life, as if it were the first moment. Paul telleth you, 1 Thes. 4.17. That we shall forever be with the Lord. And what can we desire more; in this Life, if we had the confluence of all manner of comforts, yet the fear of losing them, is some infringement of our Happiness. But there, whatever Glory we partake of, we shall never lose it, it will be thy Crown forever, thy Kingdom forever, thy Glory forever, thy God and thy Christ forever. Oh why do we no more think of this? This Life, that scarce deserveth the name of a Life, yet we would fain continue it, though in pain and misery, Skin for skin, & all that a man hath, would he give for his Life. Oh then how welcome should Eternal Life be, which compared with this Life, is like the Ocean to a drop? When we lay both of these lives together, this fading moment, and that enduring Eternity, how much more valuable doth the one appear, than the other? Our sorrows will soon end, but these joys when they once begin, will never end, 2 Cor. 4.17. This light affliction, which is but for a moment worketh for us a far more exceeding, and Eternal weight of Glory. Cannot we suffer with him for one hour, deny ourselves a little contentment in the World? Shall we begrudge the labors of a few duties, when, as soon as the veil and curtain of the flesh is drawn, we shall enter into Eternal Life and Joy.
2. The Punishment is Everlasting. The wicked are everlastingly deprived of the favor of God, and of the light of his Countenance. When Absalom could not see his Fathers Face, kill me, saith he, rather than let it be always thus, 2 Sam. 4 32. The wicked are never more to be admitted into the presence of God, who is the fountain of all peace, and joy. And therefore how miserable will their Condition be? Besides, the pain will be Eternal, as well as the loss; not one kind of misery only shall light upon wicked men. The Scripture representeth it by everything which is terrible, sometimes by Death, which is so much feared, sometimes by Fire and Brimstone, which are so terrible in burning▪ sometimes by Chains, and Darkness, and Prisons, and Dungeons. Because men in extremity of pain, and misery, do use to weep and wail, and gnash their teeth, sometimes by that. All these dreadful expressions, give us some crevice light into the state of the other World. Now these things shall be without ceasing, for neither Heaven, nor Hell, have any period; there is no time set, when the fire shall go out, or these Chains be loosed, or these wailings cease.
But how can it stand with the Justice of God, for a momentary action, to cast men into Everlasting Torment? I Answer,
1. God will govern the World by his own reasons, and not by our fancies, for we are told, he giveth no account of his matters, he hath made an Holy Law, and that Law hath a Sanction, 'tis established by penalties and rewards. Now if God make good his threatenings, and bring the misery upon the Creature, which he hath foretold, where lieth the injustice? What part of the punishment would you have relaxed, the loss or the pain? The loss is double; of God's favor, and of his natural comforts; would you have God admit those to the sight and fruition of himself, who never cared for him? Or to return to their natural comforts, that they may again, run riot with them, and abuse them to an occasion of the flesh, and to quiet and beguile his Conscience, with the enjoyments of the World; that he may the better bear the loss of these, or to lessen the pain, when the sin, and impenitency, obstinately doth still continue.
2. 'It is meet for the Government of the World, that the penalties should be thus stated, to give us the more powerful argument against fleshly lusts, which being more pleasing, and suitable to corrupt Nature, need to be checked by a severe commination. Man is a very slave to sensitive pleasure; which being born, and bred with him, is not easily renounced; therefore God hath told us aforehand, that if we live after the flesh, we shall die. The pleasing of the flesh will cost us dear, the sinners Paradise is guarded with a flaming Sword, and delight balanced with fear, that by setting Eternal pains against momentary pleasures, we may the better escape the Temptation. The pleasures of sin, which are for a season, Heb. 11.25. bring Torments, which are Everlasting. The fearful end of this delightful course, may deter us from it, Rom. 8.13. If ye live after the flesh, ye shall die. God hath so proportioned the dispensation of joy and sorrow, pleasure and pain, that 'tis left to our own choice, whether we will have it here or hereafter; whether we will enjoy pleasure as the fruit of sin, or as the reward of obedience; both we cannot have. And 'tis agreeable to the wisdom of our law-giver, that things to come should have some advantage, in the proposal, above things present, that the joy and pain of the other World, which is a matter of Faith, should be greater than the joy, and pain of this World, which is a matter of sense. Things at hand, will certainly more prevail with us, than things to come, if they be not considerably greater. Therefore here the pain is short, and so is the pleasure, but there it is Eternal. Well then, it becometh the Wisdom of God, that those who would have their pleasure here, should have their pain hereafter, and that Eternally. And those that will work out their Salvation, with fear and trembling, and pass through the difficulties of Religion, should have pleasures at his Right Hand, for evermore, Jam. 5.5. Ye have lived in pleasure upon earth. And Luke 16.25. Remember that thou in thy life time, receivedst thy good things. You must not think to pass from Delilah's lap to Abraham's Bosom.
3. No Law observeth this, that the mora poenae, the continuance of the punishment, should be no longer then the mora culpae, than the time of acting the offense. Amongst all the punishments, which Human Laws inflict, there is no punishment, but is longer: Loss, shame exile, bondage, imprisonment, may be for Life, for a Fact done in a day or hour; punishment doth not repair so easily, as offense doth pervert, public right and good. Therefore the punishment may continue longer then the time wherein the crime was committed.
4. There are many reasons in the cheap Commission of sin, which justify this appointment: As,
1. A majestate Dei, against whom the sin is committed, and who is depreciated, and contemned by the Creatures offense. What base things are preferred before God, and the felicity we might have in the enjoyment of him? At how vile a price is his favor sold?
2. A natura peccati, which is a preference of a sensitive good before that which is Spiritual and Eternal. Men refuse an Eternal Kingdom offered to them, for a little carnal satisfaction, Heb. 12.25. And if they be eternally miserable they have but their own choice.
3. A voluntate Peccatoris, he would continue his sin everlastingly if he could. They are never weary of sinning, nor ever would have been, if they hade lived eternally upon Earth, they desire always to enjoy the delights and pleasures of this Life, and are rather left by their sins, than leave them. Well then, since they break the laws of the Eternal God, and the very Nature of the sin is a despising his favor, for some temporal pleasure, or profit, and this they would do everlastingly, if they could subsist here so long: This doth sufficiently justify this appointment.
5. Both are the result of a foregoing Judgment, wherein the cause had been sufficiently tried and cleared, and sentence passed. In all regular Judgment, after the trial of the cause, there is sentence, and upon sentence, execution: So 'tis here, there is a discussion of the cause, and then a sentence of absolution to the godly, Matth. 25.34. Come ye Blessed of my Father, Inherit the Kingdom prepared for you ; of Condemnation on the wicked, verse, 41. Depart ye Cursed, into Everlasting Fire. Then what remaineth, but that the sentence should be executed? This being the final sentence, which shall be given upon all men, and all their works, the end of this Judgment, is to do Justice, and to fulfil the will and truth of the Law-giver. Now the Execution is certain, speedy, and unavoidable.
1. Certain, when the matter is once tried, there will be sentence, and sentence once past, there will be execution. We often break up court before things come to a full hearing, & so delay the sentence; if we cannot delay the sentence, we seek to delay the execution. But sentence once past here, it must needs be executed. Partly because there will be no change of mind in the Judge, he is inflexible, and inexorable, because there is no error in his sentence, but it is every way Righteous, and the truth of God is now to be manifested; God would not astright us with that he never intended to do; grant this Judgment & execution is uncertain, & all his threatenings will be but a vain scar-crow. In the day of his patience and grace his sentence may be repealed: Mutat sententiam, sed non decretum ; As Jer. 8.7, 8. At what instant I shall speak concerning a Nation and a Kingdom, to pluck it up, and pull it down, and to destroy it, if that Nation, against whom I have pronounced, turn from the evil, I will repent of the evil, which I thought to do. Here God revoketh the doom; Conviction now maketh way for conversion, but then for confusion. And partly, because there is no change of state, in the persons judged, they are in Termino, as the Apostate Angels; while man is in the way, his case is compassionable, God allowed a change of state to man after the Fall, which must not last always, 2 Pet. 3.9. He waiteth long for our repentance, but he will not wait ever, here we may get the sentence reversed, if we repent, but then 'tis final and peremptory, excluding all further hopes, and possibility of remedy. And partly because there can be no change of the heart, they may have some relentings, when matters of faith, become matter of sense. For if they would not love God, inviting by his mercies and offering pardon, then they will not love him, condemning and punishing, and shutting them out from all hope; these three infer one another, because no change of heart, no change of state, because no change of state no change of sentence.
2. 'It is speedy ; there was no delay, they were presently transmitted, and put into their everlasting estate, here is sententia lata, sed dilata, sentence is past but not executed, Eccl. 8.11. Because sentence is not speedily executed upon an evil doer. But here 'tis otherwise, they must depart, and be gone speedily out of God's presence, Esther 7.8. As soon as the word was gone out of the Kings Mouth, they had him away to execution.
3. 'It is unavoidable ; 'tis in vain to look about for help, all the World cannot rescue one such Soul. In short there is no avoiding by Appeal, because, this is the last Judgment, nor by rescue, they shall go away, not of their own accord, but compelled, 'tis said, Math. 13.42. The Angels shall gather them, and cast them into a Furnace of fire. So again cast them, they shall be dragged away: Not by flight, for there is no escaping; nor entreaty, for the Judge is inexorable.
6. The sentence is executed upon the wicked first; it beginneth with them, for 'tis said these shall go away into everlasting punishment, and the righteous into life eternal. Now this is not merely because of the order of the narration did so require it, the wicked being spoken of last, but there is a material truth in it, sentence beginneth with the godly, & execution with the wicked; sentence with the godly because they are not only to be judged, but to Judge the World together with Christ, 1 Cor. 6.2. Now they must be first acquitted and absolved themselves before that honor can be put upon them. But execution with the wicked, Matth. 13.30. Both grow together until the harvest. I will say to the Reapers, gather ye together first the Tares, and bind them in bundles, to burn them, but gather ye the Wheat into my barn. First the wicked are cast into Hell fire, Christ and all the godly with him looking on; which worketh more upon the envy and grief of the wicked, that they are thrust out, while the godly remain with Christ, seeing execution done upon them. And the godly have the deeper sense of their own Happiness by seeing from what wrath they are delivered. As the Israelites when they saw the Egyptians dead upon the shore, Exod. 14.30, 31. With 15.1. Then sang Moses and the Children of Israel this Song unto the Lord. So when the wicked in the sight of the Godly are driven into their torments, they have a greater Apprehension of their Redeemers mercy.
USE 1. To press us to believe these things. Most men's faith about the eternal recompenses is but pretended; at best too cold, and a speculative, an opinion rather than a sound belief, as appeareth by the little fruit and effect that it hath upon us, for if we had such a sight of them as we have of other things, we should be other manner of persons than we are, in all holy conversation and godliness. We see how cautious man is in tasting meat in which he doth suspect harm, that it will breed in him the pain and torments of the stone and Gout or Collick; I say, though it be but probable the things will do us any hurt. We know certainly that the wages of sin is death, yet we will be tasting forbidden fruit. If a man did but suspect an house were falling, he would not stay in it an hour; we know for certain, that continuance in a carnal •• ate will be our eternal ruin; yet who doth flee from wrath to come? If we have but a little hope of gain we will take pains to obtain it. We know that our labor is not in vain in the Lord. Why do we not abound in his work? 1 Cor. 15.58. Surely we would do more to prevent this misery, to obtain this happiness, when we may do it upon such easy terms, and have so fair an opportunity in our hands, if we were not so strangely stupefied, we would not go to Hell to save ourselves a labor. There are two things which are very wondrous; that any man should reject the Christian faith ; or, that having embraced it, should live sinfully and carelessly.
USE 2. Seriously consider of these things. The Scripture everywhere calleth for consideration.
Think of this double motive, that every man must be judged to everlasting joy, or everlasting Torment. These things are propounded aforehand for our benefit and instruction, we are guarded on both sides, we have the bridle of fear and the spur of hope; if God had only terrified us from sin, by mentioning inexpressible pains and horrors, we might be frighted and •• and at a distance from it. But when we have such encouragements to good, and God propoundeth such unspeakable joys, this should quicken our diligence. If he had only promised Heaven, and threatened no Hell, wicked men would count it no great matter to lose Heaven, provided that they might be annihilated; but when there is both, and both forever, shall we be cold and dead? We are undone forever if wicked, blessed forever if godly, let us hold the edge of this truth to our hearts; what should we not do that we may be everlastingly blessed, and avoid everlasting misery? 'It is no 〈◊〉 what we suffer in time, and endure in time.
USE 3. Improve it first, to seek a reconciliation with God in the way of Faith and Repentance. A man that is under the sentence of death, and in danger to be executed every moment, would not be quiet till he get a pardon. All men by nature are Children of wrath; as a Son of death, as one condemned to die; so 'tis an Hebraism: Now run for refuge, to take hold of the hope that is set before you, Heb. 6.18. make peace upon earth, Luke 2.14. Agree with thine Adversary quickly, while he is in the way, Luke 12.58, 59. Now God calleth to repentance, Act. 17.30, 31. Oh Labor to be found of him in peace, 2 Pet. 3.14. How can a man be at rest till his great work be over?
2. Improve it to holiness and watchfulness, and to bridle licentiousness and boldness in sinning, Eccl. 11.9. Rejoice O young man in thy youth, and let thine heart cheer thee in the days of thy youth, walk in the ways of thine heart, and in the sight of thine eyes, but know thou, for all these things God will bring thee to judgment. As cold Water cast into a boiling pot stops its fury, 1 Pet. 1.17. And if ye call on the Father, who without respect of persons Judgeth every man, according to every man's work, pass the time of your sojourning here in fear. Say as the Town Clark of Ephesus, Acts 9.40. We are in danger to be called in Question for this days uproar. I must give an account for idle words, careless praying, and unprofitable misspending of time.
3. Improve it to patience under ignominy and reproaches. Thy innocence will appear on thy trial, if in an abject Condition the upright shall have dominion in the morning; afflictions and persecutions will then end, and thou shalt have thy reward, 1 Thes. 1.6, 7. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy in the Holy Ghost, so that ye were ensamples of all that believe in Macedonia and Achaia. And, 1 Cor. 15.58. Wherefore my beloved, be steadfast and immovable, always abounding in the work of the Lord, for as much as ye know your labor shall not be in vain in the Lord.
SERMON XVIII.
2 Cor. 5.11.
Knowing therefore the terror of the Lord, we persuade men, but we are made manifest unto God, and I trust also are made manifest in your Consciences.
THe Apostle is giving an account of his sincerity, zeal, and faithfulness in his Ministry. Three things moved him to it; hope, fear, and love. Here he asserteth the influence of the second principle.
In the words take notice of two things.
- 1. The motive, and reason of his fidelity in his Ministry, knowing therefore the terror of the Lord, we persuade men.
- 2. The witnesses to whom he appealeth. For the proof of his fidelity and diligence. 1. God the searcher of hearts. 2. the consciences of his Auditors, who had felt the benefit and force of the Word.
1. To God, as the supreme Witness, Approver, and Judge; but we are made manifest unto God, he seeth our principles and aims, and with what hearts we go about our work.
2. To the Corinthians as secondary witnesses; and I trust also are made manifest in your consciences. He was confident that he had a witness of his sincerity, and uprightness, in their consciences. The greatest approbation that we can have from men, is to have an approbation in their consciences. Mark the order; our first desire should be to approve ourselves to God, who is our Judge, and then to men: And in doing that, to approve ourselves to their consciences, which is the faculty which is most apt to take God's part, rather than to their humors, that we may gain their respect and applause; next to God the testimony of conscience, next to our own conscience the consciences of others.
1. I begin with the motive and reason of his fidelity knowing the terror of the Lord we persuade men, 〈 in non-Latin alphabet 〉 , the vulgar Timorem Domini, knowing the fear of the Lord. Erasmus, Beza and our translation, terrorem domini; Grotius, according to the former reading, knowing the fear of the Lord, (i. e.) The true way of religion, we persuade men to Imbrace it. Rather, the Apostle understandeth the terror of this Judgment, being certain that these things are so, and that such a terrible Judgment of Christ will come, we persuade men to become Christians, or to live as such, as shall speed well then, when others shall be destroyed, he saith plurally, 〈 in non-Latin alphabet 〉 , we persuade, as comprizing his Colleagues, suppose Timothy and Sylvanus, he and they persuaded men to Imbrace the Faith, and to live as those who are to be judged. For 'tis to be looked upon.
1. As an Argument and Motive to persuade himself, and his Colleagues, to sincerity in their Ministry, who were to give an account of their dispensation.
2. As an Argument and Motive to the People, for their obedience to the Faith.
Doct. That the certain knowledge of the terrible Judgment of God should move us to persuade, and you that hear to be persuaded to a careful and serious preparation for it. In managing which Point,
- 1. I shall consider the object. Here is terror or matter of fear offered in the Judgment mentioned.
- 2. The subject, or persons fearing. Paul, and his Colleagues, together with all the parties who are to be judged.
- 3. The means. How this fear cometh to be raised in us, or to work on us: Knowing.
- 4. The effect, here is persuasion grounded thereon; knowing the terror of the Lord, we persuade men.
1. That there is terror, and matter of fear offered in the day of judgment, upon several accounts.
1. As it is an Impartial Judgment, that shall pass upon all, heathens, Christians, Apostles▪ Ministers, private Persons. This ground is urged, 1 Pet. 1.17. If ye call on the Father, who without respect of Persons judgeth, according to every man's work, pass the time of your sojourning here in fear. Those who take the Lord to be their Father, and themselves, for his Children, must consider him also as an Exact and an Impartial Judge of all their actions: And therefore with the more care and solicitude carry on the work of holiness. What is respecting or accepting persons in the Judgment? 'It is to esteem one person rather than another, for outward advantages, not regarding the merits of the cause, which cometh to discussion and trial. As in man's courts, when men are spared for their greatness, dignity, or worldly preeminence. But what person may God be supposed to respect, or accept in Judgment? Surely none can be so irrational as to think, the great, or rich can have any pretention to his favor, or merciful dealing, rather then others; no, Noble, or Ignoble, Poor or Rich, Prince or beggar, they all stand upon the same level before God. Well then, the persons who may be supposed to presume upon the indulgence of that day, are such who make a fair profession, enjoy many outward privileges: As suppose the Jew above the Gentile, the Christian above the Jew, the Officer or one Imployed in the Church, above the common Christian. The privilege of the Jew was his circumcision, the knowledge of the Law and outward obedience thereunto, or submission to the rituals of Moses ; because they were exact in these things, they hoped to be accepted with God, and to be more favourably dealt with than others. The privilege of the Christian is baptism, the knowledge of Christ being of his party, and visibly owning his interest in the World; they have eaten and drunk in his presence, he hath taught in their streets, and they have frequented the assembly where he is ordinarily present, and more powerfully present, Luke 13.26. 'It is possible they have put themselves in a stricter garb of religion▪ forborne disgraceful sins, been much in external ways of duty, given God all the cheap and plausible obedience, which the flesh can spare. But if all this be without solid godliness, or that sound constitution of heart or course of life which the principles of our profession would breed, and call for, these privileges will be no advantage to him. Well then, let the Officer come, the Apostle, Prophet, Pastor or Teacher, by what names or titles soever they be distinguished, who have born rule in the Church, been much in exercising their gifts for his glory, have taught others the way of salvation; this is their privilege, Mat. 7.22. Lord have we not prophesied in thy name, and in thy name cast out Devils, and in thy name done many wondrous works? Then will I profess unto them, I never knew you, depart from me, ye workers of iniquity Well now, if no man's person shall be accepted, if not for his profession, if not for his Office, if not for his external ministrations, surely we ought to be strict and diligent, and seriously godly, as well as others. And if we shall all appear before this Holy, Just, and Impartial Judge, we should all pass the time of our sojourning here in fear.
2. It is a strict and a just Judgment, Acts. 17.30, 31. He commandeth now all men everywhere to repent: Because he hath appointed a day, wherein he will judge the world in righteousness. Now God winketh at every man's faults, and doth not take vengeance on them, judgeth the World in patience, but then all men must give an account, those who have refused the remedy offered to lapsed mankind, shall have Judgment without mercy. And how terrible will that Judgment be, when the least sin rendereth us obnoxious to the severity of his revenging justice. But those who have heard the Gospel, and accepted the redeemers mercy, shall also be judged according to their works, in the manner formerly explained; there is a remunerative Justice observed to them, we must give an account of all our actions, thoughts, speeches, affections, and intentions, that it may be seen whether they will amount to sincerity, or a sound belief of the truths of the Gospel and therefore we should be the more careful, to walk uprightly before him, Matth. 12.36, 37. But I say unto you, that for every idle word that men shall speak they shall give an account thereof in the Judgment; for by thy words thou shalt be justified, and by thy words shalt thou be condemned. Words must be accounted for, especially false, blasphemous words, and such as flow out of the evil treasure of the heart, and sadly accounted for. For in conferring rewards▪ and punishments, God taketh notice of words, as well as actions, they make up a part of the evidence; certainly in this just judgment we shall find, that 'tis a serious business to be a Christian. But those who have owned the redeemer, must esteem him in their hearts above all worldly things, and value his grace above the allurements of sense, and count all things but dung, and dross for the excellency of the knowledge of their Lord, Phil. 3.7, 8, 9. And glorify him in their lives, 1 Thes. 1.11, 12. And pass through the Pikes. To him that overcometh, Rev. 2.26. And resist the Devil, and subdue the flesh, and vanquish the World. There must be doing, and there must be suffering, there must be giving, and forgiving; giving out of our estates, and forgiving wrongs and injuries▪ visiting the sick▪ and clothing the naked, & feeding the hungry; there must be believing, & loving, mortifying sin & perfecting holiness: And this is the trial of those, who come under the Gospel covenant▪ which might be easily proved, if the thing were not evident of its self. Now judge you whether all this should not beget the fear of reverence, or caution at least; which fear of God should always reign in the hearts of the faithful.
3. God's final sentence is to be passed upon us, upon which our eternal estate dependeth. Therefore the great weight and consequence of that day maketh it matter of terror to us. We are to be happy forever, or undone forever; our estate will be then irrevocable. Where a man cannot err twice, there he cannot use too much solicitude. According to our last account, so shall the condition of every man be forever. What is a matter of greater moment than to be Judged to everlasting joy, or everlasting torment? Matters of profit, or disprofit, credit, or discredit, temporal life, and death, are nothing to it: If a man lose in one bargain, he may recover himself in another; credit may bewounded by one action, and healed in another, though the scar remain the wound may be cured. If a man die, there is hope of life in another World, but if sentenced to eternal death there is no reversing of it. Therefore now we knowing the terror of the Lord, sue out our own pardon, and persuade others to sue out their pardon, in the name of Christ, to make all sure for the present.
4. The execution, in case of failing in our duty, is terrible beyond expression. Because this is the main circumstance, and is at the bottom of all, I shall a little dilate upon it, not to affright you with needless perplexities, but in compassion to your souls, God knoweth. I shall take the rise thus; The object of all fear is some evil approaching; now the greater the evil is, the nearer it approacheth, the more certain and inevitable it is, and the more it concerneth ourselves, the more cause of fear there is; all these concur in the business in hand.
1. The execution bringeth on the greatest evil. The Evil of punishment, and the greatest punishment, the wrath of God, the wrath of the eternal Judge, who can and will cast body & Soul into eternal fire. This was due to all by the first covenant & will be the portion of Impenitentsinners by the second. Heb. 10.31. It▪s a fearful thing to f • ll into the hands of the living God. Mark first obstinate and impenitent-sinners do Immediately fall into the hands of God : A metaphor taken from one that is fallen into the hands of 〈◊〉 enemy who lieth is wait for him, to take full revenge upon him; if he catch him he is sure to pay for it. Now we are let alone, but then we fall into his hands, and he will be righted for all the wrongs which we have done him. Now when God shall have an immediate hand in the punishment of the wicked, it will make it terrible indeed: When God punisheth by the creat • re, he can put a great deal of strength into the creature▪ to overwhelm us, by hail locusts, flies, frogs, if they come of God's errand they are terrible▪ but abucke • cannot contain an Ocean, as a Giant striking with a s • raw in his hand, he cannot put forth all his strength; when God punisheth by creatures, it's like a Giants striking with a straw in his hand▪ But now by himself, we fall into his own hands. Again observe 'tis the living God. God liveth himself, and continueth the life of the Creature. God liveth forever to reward his friends, and punish his Adversaries. A mortal man cannot extend punishment beyond death, when they have killed the Body they can do more, Matth. 10.28. We are mortal, and they that persecute, and hate us, are mortal. But since he liveth to all eternity, he can punish to all eternity. So long as God is God, so long will Hell be Hell. 'It is tedious to think of a short fit of pain. In a • eaverish distemper we count not only hours but Minutes; when in such a distemper we cannot sleep in the night, how tedious and grievous is it to us? But what will it be to fall into the hands of the living God Thirdly. The Apostle saith, 〈 in non-Latin alphabet 〉 , The wrath of God is no vain Scar-crow, and if anything be matter of terror, the terror of the Lord is so. But alas who consider it, or mind this? Psa. 90.11. Who knoweth the power of his Anger? According to his fear, so is his wrath. Who layeth it to heart, so as to be sensible of his own danger, while he is permitted to live? We divert our thoughts by vain pleasures, as Saul cured the evil Spirit by music. The delights of the flesh benum the conscience, and exclude all thoughts of eternity. Again 'tis called wrath to come, Matth 3.7. And, 1 Thes. 1.10. 'It is so called to denote the certainty, and the terribleness of it. The certainty of it; it will most certainly come upon the wicked: the day is not foretold, but it is coming: wrath hovereth over our heads, 'tis every day nearer, as the salvation of the elect is, Rom. 13.4. A pari. Whether we sleep or wake, we are all a step nearer, a day nearer, a night nearer, to eternity. They that are in a ship are swiftly carried on to their Port by the wind, though they know it not; security showeth 'tis coming on apace. Whose Judgment now of a long time lingereth not, and their damnation slumbereth not, 2. Pet. 2.3. They sleep, but their damnation sleepeth not. But Secondly 'tis called wrath to come in regard of the terribleness of it. There is a present wrath that men suffer, and there is a wrath to come, this is such a wrath, as never was before; present wrath may be slighted, but wrath to come will stick close, Jer. 5.3. I have stricken them, but they have not grieved. There is a senseless stupidness under judgments now, but then men cannot have hard or insensible hearts, if they would. Present wrath may be reversed, but men are then in their final estate, and God will deal with them upon terms of grace no more. Present wrath seizeth not upon the whole man, the Body suffereth that the Soul may be saved, but there Body and Soul are cast into Hell. Present wrath is executed by the creatures, but in the other World God is all in all. Present wrath is mixed with comforts, but there 'tis an evil, and an only evil, Ezek. 7.5. There is no wicked man in the day of God's patience, but hath somewhat left him, but there they shall drink of the Wine of the wrath of God, which is poured out without mixture, Rev. 14.10. 'It is not allayed, and tempered with any mercies. There is a difference in duration; present wrath endeth with death. The drowning of the World, the burning of Sodom, was a sad thing, if a man had been by, and seen the poor miserable creatures running from valleys to hills, from hills to mountains, from the mountains to the tops of trees, and still the floods increasing upon them: Or had heard the screechings, when God rained Hell out of Heaven, and seen the scalded Sodomites wallowing up and down in a deluge of Fire and Brimstone, but all ended with death. But this fire is never Quenched, and the worm never dieth. Now should man know this, and not persuade, or be persuaded, and take warning to flee from wrath to come? Surely the thoughts of falling into the hands of God, should shake the stoutest heart, and awaken the dullest sinner, rouse up the most careless, to use all possible means to prevent it.
2. The nearer it approacheth, it should the more affect us. 'It is but a short time to the general assizes; we live in that Age of the World, upon which the ends of the World are come, 1 Cor. 10. •• . Little Children, it is the last hour, 1 John 2.18. And let us stir up one another • punc; so much the rather, as ye see the day approacheth, Heb. 10.25. It cannot be long to the end of time, if we compare the remainder with what is past, or the whole with eternity. But for our particular doom, and Judgment, every man must die, and be brought to his last account; now the day of death approacheth apace, the more of our life is past, the less is yet to come; every week, day, hour, minute, we approach nearer to death, and death to us. But alas we little think of these things; every Soul of us within less than an hundred years it may be but ten, or five, or one, shall be in Heaven or Hell. The Judge is at the door; I •• . 5.9. We shall quickly be in another World. Now should we hold our peace, and let men go on sleepily to their own destruction, or to suffer men to was • e away more of their precious time, before they get ready. 'It is said, Amos 6.3. They put far away the evil day. And therefore it did not work upon them. That is, they put off the thoughts of it, for as to the day its self they can neither put it on, nor off.
3. The more certain and unavoidable any evil is, the greater matter of terror. Now 'tis as certain as if it were beg • n, and there is no way to escape either trial, sentence, or execution. Solomon saith, 〈…〉 4. The wrath of a King is as the messengers of death. Because they have long hands, and power to reach us? The wrinkles of their angry brow are as graves and furrows, yet some have escaped the wrath of kings, and worldly potentates, as Elijah escaped the vengeance of Jez •• el, 1 Kings 19.2, 3. The God's do so to me, and more also, if I make not thy life, as the life of one of them tomorrow by this time. And when he heard that, he arose and fled to Beersheba for his life. But there is no escaping God's wrath, Rev. 6.16. No avoiding his sight, or escaping the stroke of his Justice, Psa. 134.7.
4. If it particularly concern everyone of us ; a Clap of Thunder, in our own Zenith, doth more affright us, than when 'tis at a distance: This did once belong to all, and it doth still belong to the Impenitent, and therefore we should take the more care, that we be not of that number, and while we are in the state of trial, we cannot be over confident. I am sure 'tis a sinful confidence, that is joined with the neglect of the means to shun it: The dreadful consequence of that day to the wicked, 'tis in its self a matter of terror to all, and to slight this terror, is to turn the Grace of God into Wantoness: And it cometh either from unbelief, or from a dull, stupid, senseless Spirit: And if it produceth not caution and watchfulness, and serious, and diligent preparation, 'tis not a fruit of the assurance of the Love of God, but of the security of the flesh: I confess 'tis a case of Conscience, how to make the day of Judgment matter of joy, and confidence, and matter of terror and caution, sometimes we are bidden to reflect upon it with joy, and confidence, so as we may love his appearing, 2 Tim. 4.8. To lift up our heads, because our Redemption draweth nigh, Luke 17.28. To rejoice because we shall be partakers of the Blessedness promised, 1 Pet. 4.14. At other times matter of fear and terror: These are not contrary. The one is to prevent slight thoughts, which are very familiar with us: The other future perplexities and dejection of Spirit: The strictness of our account, the dreadful consequence, to those that shall be found faulty, should not discourage us, in the way of duty, eternal wrath should not be feared farther than to stir us up to renew our flight to Christ, and to quicken us in his service, who hath delivered us from wrath to come.
2. The persons fearing, Paul and his Colleagues, together with all the parties, who are to be judged. That the unspeakable terror of the Lord, is a rational, just and equitable ground of fear, we have seen already: But the doubt is how this could be so to Paul, and his Colleagues, especially if we consider it mainly, as we ought, with respect to the execution of punishment, or the Wrath of God, that shall abide on the impenitent I answer,
1. To be only moved with terror, is slavish : The wicked may out of fear of Hell be frighted into a little religiousness: But Paul was moved by other principles, Hope and Love as well as fear; see the 14. verse, The Love of Christ constraineth us. But this among the rest is allowable, 'tis one of the Spirits motives, to quicken us to fly to Christ, and to take sanctuary at his grace, Heb. 6.18. To engage us to thankfulness for our deliverance, 1 Thes. 1.10. Yea to stir us up to more holy diligence, and solicitude in pleasing God, Heb. 13.28, 29. The Eternal Wrath of God, among other things, doth rouse us up to serve him with Godly fear.
2. Though Paul and his Colleagues, had the Love of God shed abroad in their hearts, and were assured of his favor, and their everlasting Salvation, yet knowing the terror of the Lord, They had a deeper reverence of his Majesty, and so afraid to displease him, or to be unfaithful in their charge, and trust: And could not endure, that any others should do so: Reverence of God, as one able to destroy us, and cast Body and Soul into Hell Fire, is always necessary. The fear of reverence remaineth in Heaven, in the glorified Saints, and Angels, and Christ presseth us to this fear, Luke 12.3, 4.
3. We must distinguish between a perplexing, distrustful fear, and an awful, preventive-eschewing fear. A distracting, tormenting fear of Hell, or the Wrath of God, would weaken our delight in God, and therefore the Love of God casts out this fear, 1 Joh. 4.18. But now the awful fear, fleeing from wrath to come, this doth not destroy peace of Conscience, or joy in the Holy-Ghost, but gard it rather. This only quickeneth us to use those means, by which we may avoid so great an evil: Instances, we have in Scripture; Job that was sure that his Redeemer lived, Job 19. Yet destruction from the Lord was a Terror to him, Chap. 31. That is, he thought himself obliged, to use all those means, by which he might shun so great an evil: So Paul; We know that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with Hands, Eternal in the Heavens: Yet knowing the Terror of the Lord.
4. There are great reasons, why this Terror should have an influence upon us, while we dwell in flesh.
1. Because 'twas once our due, Eph. 3.2. And though we are delivered from it, by God's grace, yet still 'tis a fearful state, which we cannot sufficiently shun and avoid. 2dly. We still deserve it, after grace hath made a change in our Condition: There is no Condemnation to them that are in Christ, Rom. 8.1. Yet many things are condemnable. We now and then do those things, for which the Wrath of God cometh upon the Children of disobedience. we deserve that God should say to us, depart ye cursed. 3 dly. 'It is certainly a great and extreme difficulty, to get free from so great an evil, 1 Pet. 4.18. We cannot get to the harbor, but by encountering many a terrible storm, and God is fain to discipline us, that we may not be condemned with the World, 1 Cor. 11.32. I know I shall be saved, but 'tis a difficult thing to save me.
3. The means, how this fear cometh to be raised in us, [ knowing. ] This implieth three things; 1. A clear and explicit apprehension. 2. A firm assent. 3. Serious consideration.
1. A distinct knowledge of this Article of Christ's coming to Judgment, 1 Thes. 5.2. You yourselves know perfectly, that the day of the Lord so cometh, as a Thief in the night. 'It is good not only to know things, but to know them perfectly, for though a man may be saved by an implicit faith, as he knoweth things in their common principle, yet explicit faith, and plenitude of knowledge, or seeing round about the compass of any truth, conduceth much to the practical improvement of it. Instance in the Creation of the World. To know the general truth may make me safe, but a distinct explication thereof maketh us more admire the Wisdom, Goodness, and Power of God. So for providence: It engageth my dependence to know there is a providence, but it helpeth my dependence, to know how 'tis managed for the good of God's Children: They that know thy name, will put their trust in thee, Psa. 9.10. So the Doctrine of Justification by Christ. The thing is plain in all points.
2. Firm assent, John 17.8. They have known surely, 〈 in non-Latin alphabet 〉 , indeed or in truth. And Acts 2.36. 〈 in non-Latin alphabet 〉 assuredly, safely, without danger of error. The certainty of faith, mightily enlivens our apprehensions of any truth, and makes them more forcible, and operative: But usually, there is a defect in our assent; hated truths are usually suspected. Ministers speak of it coldly, and in jest, as if not persuaded of what they say: And we hearers learn it by rote. Yet this I must say, God hath not only warned the World of wrath, in the Old Testament, and the New: But also natural light doth so far evidence this truth, that in their serious and sober moods, men cannot get rid of the apprehensions of Immortality, and punishment after Death. Reason will tell us, that God perfectly hateth sin, will terribly punish it; we cannot easily lay aside these fears, nor stifle them in our Bosoms, nor sport them away, nor jest them away; when we are alone, or when we are serious, or when we come to die, they will revive and haunt us: But oh that we were oftener alone, and would resuscitate, and blow up these sentiments, which lie hid in the heart, and revive our Faith about them.
3. It implieth serious consideration ; knowing; that is, considering, acting our thoughts upon it, for next to sound belief, to make truths active, there is required serious consideration: Thoughts of Hell may keep many out of Hell. 'It is a moral means, which God may bless: 'twill be no loss to Christians, to think of their danger before they incur it. They that cannot endure to think of it, or hear of it, discover their guilt, and the security of their own hearts: presumption is a coward, and a runaway, but Faith meeteth its enemy in open field, Psa. 23.4. Though I walk through the valley of the shadow of Death, I will fear no evil, for thou art with me. It supposeth the worst, suppose God should reject me; consider with thyself aforehand, as the unjust steward, Luke 16. what to do when turned out of doors; how shall I make my defense, when God shall rise up, what shall I answer him? Job 31.14. What shall I then do?
4. Here is persuasion as to the effect, and fruit of all, which implieth three things.
1. The thing to which they were persuaded. That is not mentioned, but the matter in hand showeth it to be such things as would bear weight in the Judgment, and exempt them from wrath to come. Such as Faith, Repentance, and new Obedience: Faith in the Redeemer, 2 Thes. 1.10. Heb. 6.18. Repentance, Matth. 3.19. And Acts 3.19. New obedience, Heb. 5.9. 2 Thes. 1.8. or a serious coming to Christ, and hearty subjection to him, is the only way, to escape that wrath: To these we exhort and persuade you again, and again, without these you are obnoxious to the severity of his revenging Justice.
2. Earnest zeal, and endeavors, on the part of Paul, and his colleagues, and all that are like minded with them, they must not only teach, and instruct, but persuade Col. 1.28. Warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus. He addeth, verse 29. Whereunto I also labor, striveing according to his working. The understanding is dark and blind in the things of God, and needeth teaching: The will and affections are perverse, and backward, and they need warning: And therefore we must warn, and teach: Warn, and that not in a cold or slaunting manner, as if we were in jest, and did not believe the things we speak of: But with such vigor, and labor, and striving, as becometh those, who would present them to Christ, as the travail of our Souls, at the last day, and as those who are sensible of the terror of the Lord ourselves.
3. It implieth a being persuaded on the people's part. For all that mind their own welfare will take this warning; and since we must shortly appear before the bar of the dreadful God, to give an account, what use we have made of these persuasions: When God giveth warning, and God giveth time, our condemnation is the more aggravated, Revel. 2.21. I gave her space to repent, and she repented not. Warning and persuasion, as Reuben ; did not I warn you, 2 Cor. 6.1. We beseech you receive not this grace in vain. God keepeth an account of these warnings, Luke 13.7. And the importunity of these pressing convictions, which we have had; very request and exhortation made for God will be as a fiery dart in your Souls; how fresh will every Sermon come into your minds? The melting words of exhortation, which you were wont to hear, will be as so many hot burning coals in your hearts, to torment you: It will be easier for the people of Sodom and Gomorrah, then for you, Matth. 10.15.
VSE is, to teach us all to apply this truth. What Paul had spoken in general, concerning the last Judgment, he applieth to himself. 'It is not enough to have a general knowledge of truth, but we must improve and apply them to our own use. Men of all ranks must do so.
1. It presseth Preachers to persuade men : Oh how diligently should we study, how earnestly should we persuade, with what love and tender compassion should we beseech men, to escape this wrath to come? How unweariedly should we bear all opposition, and mocks, and scorns, and unthankful returns? How plainly should we rip up men's soars, and open their very hearts to them? How carefully should we watch over every particular Soul? How importunate should we be with all sinners, for their conversion, considering, that shortly they must be judged? Cry aloud, spare not, Isa. 58.1. 'It is a notable help against a sleepy Ministry, to consider, that those Souls, to whom we speak, must within a while receive their everlasting doom. When you find a deadness, rouse up yourselves by these thoughts, this will put a life into your exhortations; a sense of what we speak, zeal for the Glory of God, and compassion over Souls, will not suffer us to do the work of the Lord negligently.
2. To all Christians.
1. Perswade yourselves, commune with your own Souls, Do I know the terror of the Lord? What have I done to escape it? If you would not fall into the hands of a living God, cast yourselves into the arms of a dying Savior: Hide yourselves before the storm cometh; if his anger be but kindled a little, blessed are all those that put their trust in him, Psa. 2.12. Seek conditions of peace, while a great way off, Luke 14. A powerful enemy marcheth against us, especially when you begin to grow negligent, dead hearted, and apt to content yourselves with a sleepy profession. Paul counted this terror, or matter of fear to be an help to him; and should not we, who are so much beneath him in holiness? Will you that must shortly be in another World, will you be careless, and please the flesh, and give up the boat to the stream?
2. Do you persuade your Family, Children, Servants, Friends, and Neighbors, with your Children about it, tell them what a dreadful thing it is; they have a conscience, apt to fear. Dives in the parable is represented, as desirous of his brethren's welfare, lest they should come into that place of Torment, Luke 16.27, 28. Then he said, I pray thee therefore, Father, that thou wouldst send him to my Fathers House, for I have five brethren, that he may testify unto them, lest they also come into this place of Torment. Shall we be less charitable than a man in Hell, is represented to be! If we have a friend, or a Child falling into the fire, we save him by violence, though we break an Arm or a Leg; your Children by Nature are Children of wrath, pluck them as brands out of the burning.
SERMON XIX.
2 Cor. 5.11.
But we are made manifest unto God, and I trust also are made manifest in your Consciences.
12. For we commend not ourselves again to you, but give you an occasion to Glory on our behalf, that you may have somewhat to answer them, who Glory in appearance, and not in heart.
THe Apostle having proved his sincerity and fidelity in his Ministry, now asserts it with confidence.
- 1. By an appeal.
- 2. An apology.
1. An appeal to God, as the Supreme Judge.
2. To the Corinthians, as inferior witnesses, and he appealeth to the most impartial, and discerning faculty in them, their Consciences, who are most apt to give infallible Judgment, and to take God's part, and own what is of God.
2. By an Apology, or answer to an objection, which might be framed against him, by his adversaries, verse the 12 th ; where First, The objections were intimated, We commend not ourselves again to you. Secondly, His vindication, from the end. The reason, why he spake so much of his fidelity and integrity. [ But give you occasion to glory in our behalf, that you may have somewhat to answer them. ] Thirdly a description of the false Apostles at Corinth, or those vain-glorious teachers, who went about to lessen the Apostles Authority: [ They glory in appearance, and not in heart. ] Let me explain these passages.
1. The intimation of the objection; for we commend not ourselves again to you. The Adversaries were wont to say upon all occasions, he runneth out into his own praises, which doth not become a modest and a sober man, for boasting is the froth of pride; and how can Paul be excused from pride? This was the objection against Paul, that he did commend himself too much.
2. Paul's answer and vindication was from his end : 'Twas not to set forth his own praise, but to arm them with an argument and an answer against the false teachers, whereby they might defend his ministry, and the doctrine they had heard from him, 'twas not pride, and ostentation in Paul, but a necessary defense of the credit of his ministry: Their Faith and obedience to the Gospel depending thereupon.
3. The false Apostles are described by their Hypocrisy and ambition: They Glory in appearance, and not in heart. For the opening of this clause, observe, First. That there were false Apostles at Corinth, who sought to depretiate Paul, and to lessen the Authority of his Doctrine, 2 Cor. 11.13, 14, 15. For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ: And no marvel; for Satan himself is transformed into an Angel of Light: Therefore it is no great thing, if his Ministers also be transformed, as the Ministers of Righteousness, whose end shall be according to their works. Secondly, These false Apostles were great boasters, and apt to Glory, when ever they are spoken of, we hear of this glorying; That wherein they Glory, we may be even as they. Thirdly Their glorying (as that of all Hypocrites) was in some external thing. Called a glorying, 〈 in non-Latin alphabet 〉 , 2 Cor. 11.18. Seeing that many Glory after the flesh, I will Glory also. And here 〈 in non-Latin alphabet 〉 . But what fleshly and external thing they gloried in, is not expressly mentioned: Some leave it in the general, that they boasted before men, otherwise than their Conscience, and the truth of the thing did permit: Omne id quod inter homines, Humana sapientes, maximi fieri solet, Grot. Others instance in particular birth, wealth, abilities of speech, frothy eloquence, 1 Cor. 2. In a coloured show of man's wisdom, and eloquence, and not in true godliness. Some think in the multitude of their followers, or in the applause of their hearers. Some a show of Zeal, Holiness, and Fidelity, when they were destitute of the truth of godliness, and that sincerity, which is truly a comfort. Some in their taking no maintenance, to gain credit and advantage; that appeareth by, 2 Cor. 11.9. Of all the Churches planted by the Apostles, Corinth was the richest. And Macedonia the poorest, yet Paul preaching at Corinth, was maintained from Macedonia, 2 Cor. 11.9. Wherefore ? As he himself puts the question, that I may cut off occasion from them that desire occasion, that wherein they Glory, we may be found even as they, 2 Cor. 11, 12. But what if it be such things, as had a nearer Connection with, and respect to Religion. As their acquaintance with Christ, that they had known him in the flesh, and owned him, while yet a live, which is supposed to be intended in that expression? 1 Cor. 1.12. I am of Christ : Others received the Doctrine of Life, from Peter, Paul, Apollos : They immediately from Christ himself. This boasting▪ these Corinthian Doctors used, to keep up their own fame among the people, and to weaken the credit and esteem of Paul's Apostle-ship, for this objection lay against him, that he had not, as other Disciples, conversed with our Lord Jesus Christ, while he was upon Earth: Now Paul that he might give the Corinthians occasion to Glory in his behalf, and furnish them with an answer to those that gloried, 〈 in non-Latin alphabet 〉 in external privileges, when their Consciences could give little Testimony of their sincerity. Paul had more valuable things to boast of, namely, that he was much in Spirit, much in labors, much in afflictions, for the honor of the Gospel. To all which he was carried out by the hopes of Eternal Life, the terror of the Lord at the day of Judgment, and the Love of Christ; these were more valuable Considerations, whereupon to esteem any one, than bare external privileges could possibly be, nay in their outward privileges, he could vie with them, for though he was none of Christ's followers, whilst he was here upon earth, yet herein he was equal to them, if not exceeded them, by having seen Christ, and being spoken to by him, out of Heaven: Therefore he saith, 1 Cor. 9.1. Am not I an Apostle? Have not I seen Jesus Christ the Lord ? But Paul did not seek his esteem merely for his vision of Christ, and that ecstasy which befell him at his first conversion, but for his faithful discharge of his work, on the grounds forementioned, for he would not Glory, 〈 in non-Latin alphabet 〉 as others did, but 〈 in non-Latin alphabet 〉 . Mortified Christians, that have given up themselves to the Lord's use, should more mind that, and esteem themselves, and others, for true and real worth, more than the advantage of external privileges; I am confirmed in this exposition by what is said, verse 6 th. wherefore henceforth, know we no man after the Flesh, yea though we have known Christ after the flesh, yet henceforth, know we him no more : That is, we should not esteem and judge of persons by their conversing with him in the flesh, but by their Loyalty, and Obedience to him. If they be zealous for his Kingdom, and can upon the hopes, which he hath offered, run all hazards and encounters of Temptations, and upon the confidence of his coming to Judgment be faithful to him, and out of Love to his person, and gratitude for the work of Redemption, deny themselves, and live to his Glory, they have cause to Glory in heart; whereas others, who boast only of personal acquaintance with him, but are not found in Doctrine, and the practice of Religion, do only Glory in a mere appearance, or outward show before men, but can have no true, solid confidence in their hearts. Well then, here lay the case between Paul and his opposites; They gloried in some external thing, which could give no solid peace to the Conscience: But Paul could Glory in his perseverance, diligence, patience, and self-denial for the Gospel: The sense of which made his heart rejoice; and by the way, the same glorying may be taken up, by all the faithful, painful Preachers of the Gospel, against their opposites, who are the Popish Clergy: who Glory in their pomp, and their great revenues, and that they are the Successors of the Apostles, and can pretend an external title to this inheritance, and sit in their Chair, as Pope Alexander the 6th, Haec est bona persuasio, quia per hanc nos regnamus. Now you are to Judge, who are they that Glory in Heart, or in Appearance: They that Glory in their riches, or outward possession, or they that Glory in their labors, sufferings, and converting of Souls to God.
Doct. That then a man hath the full comfort of his sincerity, when he hath the approbation of God, and of his own Conscience, and hath also a Testimony in the Consciences of others.
All these had Paul : 1. The approbation of God. For he saith, We are made manifest unto God. God knew both his actions, and his aims, for the Lord considereth both, Prov. 16.2. Now the Lord knew his labor, his patience, his travelling up and down to promote the kingdom of his Son, as also that he did this out of hope, fear and love, Paul's main care was to approve himself to God, and to be accepted with God.
2. He had the Testimony of a good conscience. He telleth them so now, and told them so before, 2 Cor. 1.12. This is Our rejoicing, the Testimony of our Conscience, that in simplicity, and godly sincerity, not in fleshly wisdom, but by the grace of God, we had our conversation in the world, but more abundantly to you ward. Not by violent or fraudulent means did he seek to promote the Gospel, not his self opinions, not self ends, they had more experience than others, for whereas he was maintained by the poorer towns, yet with them he labored with his hands, and still preached the Gospel. As usually it falleth out often that handycraft people, are more liberal for the support of the Ministry, than the Gentry or Nobles upon the account of the Gospel; nay, though he could speak of seeing Christ, by extraordinary dispensation, yet he would glory rather in the real and general evidences of grace, than in any external privilege and advantage whatsoever; if Paul had never seen Christ yet he had wherein to glory.
3. And he had a testimony in their consciences, as well as his own; I trust also we are made manifest in your consciences. He was confident that he had a witness in their Bosoms, of his sincere and upright dealing; the greatest approbation that we can have from men, is to have an approbation in their consciences for conscience is the faculty which is most apt to take God's part. We may easily gain their respect, and applause by complying with their humors, but that is not lasting, that will not do God's work, and the Gospels: Our greatest advantage, if we be Faithful servants to God, will be to have a witness in their consciences. Thus did Paul ; he wanted not opposers at Corinth, some questioned his Apostleship, some slighted his abilities, some saw no such evidence and excellency in his Doctrine; what should the poor man do? He courted not their affections by arts of insinuation, but approved himself to their consciences.
But how did Paul commend himself to the Corinthians ? By three means.
1. By the evidence of his Doctrine ; which he managed with such power, and Authority, that it was manifestly seen by all who had not a mind to lose their Souls, and were not prejudiced by their worldly interest, that it was not calculated for the Lusts and Interests of men, but their Salvation, 1 Cor. 4.2. By the manifestation of the truth, commending ourselves to every man's conscience, in the sight of God. Paul preached such necessary Truths, as, if men were not strangely perverted, they might see he aimed at their spiritual and eternal benefit.
2. By the success of his Doctrine, 2 Cor. 3.1, 2, 3. Do we begin again to commend ourselves, or need we, as some others, Epistles of commendation to you, or letters of commendation from you? Ye are our Epistle, written in our hearts, known and read of all men, for as much as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the Living God: Not in tables of stone, but in the fleshly Tables of the heart. The conversions which he had wrought among them, gave a sufficient Testimony to their consciences, that he was not a vagrant self-seeker, he had been the Instrument of transcribing the Doctrine of Christ upon their hearts. Paul prevailed with many at Corinth and had converted many. God himself assured him of this success, Acts 18.9, 10. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace; For I have much much people in this city. 'Twas an opulent, but a wanton Town, but God would be with him, and had much People; therefore Paul ventured, and prevailed.
3. By the purity, holiness and self-denial which was seen in his conversation, 2 Cor. 6.4, 5, 6. But in all things approving ourselves as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in Imprisonments, in tumults, in labors, in Watchings, in fastings: By pureness, by knowledge, by long-sufferings, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness, on the right hand and on the left, &c. These were the evidences which he had in their consciences: The faithful discharge of his Office in all sorts of pressures, wants, and exigencies; as also by the constant study of the mind of God, and purity of life, and abundance of Spirit, and sincere charity and love to Souls; by these things should a People Choose a Minister, and by these things did Paul approve himself to their consciences.
2. All these may others have, hating for the publicness of his Office, and the extraordinary assistance of the Holy Ghost, all Ministers, and all Christians may have an approbation of God, and the testimony of their own consciences, and a witness in the consciences of others.
1. They may have the approbation of God ; who certainly will not be wanting to the comfort of his faithful Servants Partly, Because he hath promised not only to reward their sincerity at last, but to give them the comfort of it for the present, John. 4.21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father: And I will love him, and will manifest myself to him. Let a man but love Christ, and be • aithful to him, and he is capable of this promise, God will love him, and Christ will love him, and in Testimony thereof, he will manifest himself to him. Christ knoweth the burden of believers, and what it costs them in the World, to be faithful to him, and what sad hours many times they have, who make Conscience of obedience: Now to encourage them, the more seriously they engage in it, the more evidences and confirmations they shall have of his love to them, yea sensible manifestations, and comfortable proofs thereof, shall still be given out to them, in their course of a constant, uniform, diligent, and self-denying obedience. Hidden love is as no love, Pro. 27.5. Open rebuke is better than secret love: As in our Love to God, if it be not manifested, 'tis but a compliment, and vain pretence; so in God's Love to us, though he hath not absolutely engaged for our comfort, yet he hath his times, of allowing special manifestations of himself to his people, and lifting up the light of his Countenance upon them. Surely God will not be altogether strange, reserved, and hidden to a loving, faithful and obedient Soul. They need more Testimonies of his favor, than others do, and they shall not be without them. Partly, Because the Spirit of God, is given us for this end, not only as a Spirit of Sanctification, but of Revelation, to witness God's acceptance of our persons, and services, and the great things which he hath promised for us, 1 Cor. 2, 11, 12. What man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God: Now we have received not the Spirit of the World, but the Spirit which is of God: That we might know the things that are freely given us of God. None but the Holy-Ghost, can know God's secrets, and revealeth thereof to believers, as much as is needful for their Salvation. For as man's own understanding can only know man's secrets; so none can know God's secret thoughts, but God's own Spirit. Now we have received not the Spirit of the World, which only carrieth a proportion with Worldly things, but the Spirit of God, which is given us to know the mind of God, concerning us in Christ; He doth not only reveal the mysteries of Salvation in general, but our own Interest therein, Rom. 8.16. The Spirit its self bearing witness with our Spirit, that we are the Children of God, The infinite mercies of God, being bestowed on us, God would not have them concealed from us; thus we may have the approbation of God.
2. We may have the Testimony of conscience concerning our sincerity. For conscience is that secret spy, which is privy to all our designs, and actions, and taketh notice of all that we are, and do, therefore a man should or may know the acts of grace, which he puts forth. 'It is hard to think that the Soul should be a stranger to its own operations; the Spirit in man knoweth the things of a man; much more acts of grace: Partly, Because they are the most serious, and Important actions of our lives; many acts may escape us for want of advertency, they not being of such moment, but things that concern our eternal Interests and done with the most advisedness and seriousness, surely the man that is thus conversant about them, he will mind what he doth, and how he doth it, 1 John 2.3. Hereby we know, that we know him, if we keep his commandments, 1 Cor. 9.26. I therefore so run, not as uncertainly. And partly, Because acts of grace are put forth with difficulty, and with some strife and wrestling; a man cannot believe, but he feeleth oppositions of unbelief, Mark 9.24. Lord I believe, help my unbelief. A man cannot love God, and attend upon holy things, but he feeleth drowsiness and deadness in his heart, which must be overcome, though with difficulty, Cant. 5.2. I sleep, but my heart waketh. A man cannot obey God, or do any serious, good action, but the flesh will be opposing, Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other. And, Rom. 7.21. I find then a Law, that when I would do good, evil is present with me. Now things difficult, and carried on with opposition, must needs leave a notice and Impression of themselves upon the conscience. And partly, Because there is a special delight which accompanyeth acts of grace, by reason of the excellency of the object, they are conversant about, and by reason of the greatness and excellency of the power they are assisted withal, and the excellency and nobleness of the faculties they are acted by; Faith can hardly be exercised about the pardon of sin, or the hopes of Glory, but a man findeth some peace, and joy in believing▪ Rom. 15.13. Acts of love, and hope, are pleasant, a prospect of eternity is delightful; now any notable pleasure, and delight of mind, notifieth its self to the Soul, and therefore upon the whole we may have glorying if we love, and fear God, and hope for eternal life from him, and thereupon study to approve ourselves to him; conscience, which is privy to these things, will witness them to us.
3. We may leave a Testimony in the consciences of others. If we keep up the majesty of our conversations, for such is the excellency, and honor of religion, and godliness, that when it shineth in its strength, it dazleth the eyes of beholders, even of wicked men, and maketh them wonder at it, and stand in awe of it. And where 'tis evident and eminent, it will do so indeed where Christians are Christians in a riddle, & show forth more of the flesh, than of the Spirit, there is no such thing, but where religion is in life, and vigor, it will discover its self. As Johns sanctity extorted reverence, and regard from Herod, Mark 6.20. Herod feared John, knowing that he was a just and strict man. Holiness is the Image of God, and so far commendeth its reverence, and esteem; as the Image of God in Adam was a terror to the beasts, and when nothing but the natural Image was left, Gen. 9.2. The fear and dread of you shall be upon every beast of the field. So much more the Spiritual Image of God. Ahab stood in fear of Elijah. Certainly a godly life is convincing, and darts awe into the conscience. 'It is convinceing either potentially, or actually: Potentially, such as is apt to convince, and of its own nature tendeth thereunto, as Christ saith, John 7.7. The World hateth me, because I testify of it. That is, that their works were evil. Not only by reproofs, but conversation; the World would not acknowledge it, but they felt it; so those that bear witness against the evil courses of the World, either by the holiness of their Doctrine, or innocence of life, do convince others, they have a testimony in their Consciences, though they will not acknowledge it. Or actually which doth so convince, that it draweth out an acknowledgement. The former may be without the latter, as the Sun is apt to enlighten, but it cannot make a blind man or one that winketh hard, see. But however Christians should live convincing lives, as pure streams run, though none drink of them: they may convert others, for conversion is facilitated by good conversation, yet religion is honored by the testimony in their consciences, though they will not acknowledge it, at least it will be a testimony at the day of Judgment against Impenitent sinners.
3. All these we should look after. The Approbation of God, the Testimony of Conscience▪ & a Testimony in the consciences of others. In a Moral consideration there are three beings; God, neighbor, self; and therefore we should approve ourselves to God, and look after this threefold approbation.
1. The Approbation of God must be chiefly sought after first. We cannot be sincere without it. For sincerity is a straight and right purpose to please God in all things, and this should be our aim, to approve ourselves to God, in all that we do, and therefore should do all things as in his eye, and presence, Gen. 17.1 Walk before me, and be thou upright. And Luke 1.75. In Holiness and Righteousness before him, all the days of our lives. This is it which maketh men conscientious in all their actions, when they remember that they are now acting a part before the great God who looketh on, either to reward or punish, it checketh sin, though never so secret, and though it might be carried on with security enough from men; yea when we may sin not only securely, but with advantage and profit, Gen. 39.9. How can I do this great wickedness, and sin against God. So, Job 31.4. Doth he not see my ways, and count all my steps. Therefore he durst not give way to any sin. So, Psalm 44.21. Shall not God search this out, for he knoweth the secrets of the heart. Secondly, It maketh us faithful in all our Duties and Services. When we s • rive to approve ourselves to God, and do all as in his presence, to the praise and glory of his name, and can appeal for our fidelity to no other judge but the great searcher of hearts, from whom we cannot be concealed. The Apostle Instanceth in two callings; one of the highest, and one of the meanest. One of the highest and of most Importance to the other World, that of a Minister, 2 Cor. 4.2. Commending ourselves to every man's conscience, as in the sight of God. And, 1 Thes. 2.4. So we preach the Gospel, not as pleasing men, but God, which trieth our hearts. A Minister will never be Faithful unless he first study to approve himself to God, and behaveth himself as in God's eye, and presence, and one that is to give an account to God. So in the lowest, a Christian servant, Eph. 6.6, 7. Not with eye Service as men pleasers, but as the Servants of Christ, doing the will of God from the heart: With good will, doing service as to the Lord, not to men. So Col. 3.22. Not with eye Service as men-pleasers, but in singleness of heart fearing God. So, Titus 2.10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Savior in all things. A Christian Servant useth all diligence in his masters business whether he be absent or present, and fidelity in all things committed to his trust, though he might be false with secresy enough, because he fears God and would approve himself to him. Well then, we must study to approve ourselves to God, and be alike in all places, and companies, for all things are manifest to him.
2. The Testimony of conscience must be regarded; First, Because it is matter of true joy, and comfort to a Christian, 2 Cor. 1.12. This is our Rejoicing, the Testimony of our conscience. I prove it from the Office of conscience; 'tis both Judge, Witness, and Executioner: Conscience is the judgment that every man maketh upon his actions morally considered. As a man acteth, or doth anything, so he is a party; as he loveth to view or censure it, so he is a Judge; the morality considered as to their good or evil, rectitude or obliquity, in them, with respect to praise or dispraise, reward or punishment. Now joy is one part of execucuting the sentence of conscience, as fear is the other. Conscience is usually more felt after the act is over, than before, or in it. For during the action the judgment of reason is not so clear and strong, the affections raising mists, and clouds, to darken the mind; in the act we feel the difficulties, or the pleasure of sin, but after the act, the violence of the affection ceaseth, and then reason taketh the throne, and doth affect the mind with joy, or grief, according as a man hath done good or evil; with grief and terror, if the sensual appetite have been obeyed before its self; with delight, if he hath denied himself, and been faithful with God. Rewards and punishments are not altogether kept for the life to come. Hell is begun in an ill conscience, and a good conscience is Heaven upon Earth. Secondly this joy that cometh from the Testimony of conscience is very strong, it will fortify us against false Imputations. When Christians can say, we are not the men you make us to be by your false reports. Job saith, you shall not take away mine integrity, nor will I let my innocence go till I die. Job 27.5. Paul would not pass for man's sentence, 1 Cor. 4.3. Yea it will fortify us against accusations Internal, arising from defects, & failings; I sleep, but my heart waketh, Cant. 5.2. A Gospel conscience will acquit us, yea it comforts in sickness, Isa. 38.3. Remember Lord, I have walked before thee in truth, and with a perfect heart. A sick man when his appetite is gone, when he can eat nothing, a good conscience is a continual feast.
3. The latter Testimony in the consciences of others is to be regarded. Here let me show you,
- 1. That it is to be regarded.
- 2. How far.
1. That it is to be regarded.
1. Partly, because the safety and credit of our service dependeth upon it. When we have a Testimony in the Consciences of men, 'tis a restraint to violence, Mark. 6.19, 20. Herodias would have killed John, but she could not, for Herod feared John, because he was a just man. So Paulinus was spared by Valence. Wicked men fear the good, but hate them: When their hatred is greater then their fear, then no mercy; now, 'tis grievous, when their fear is lessened by our scandals.
2. This is not affectation of praise, but doing things praise worthy : Our care must be to do our duty, and trust God with our credit: Most men do otherwise, they would have honor from men, but neglect their duty to God: Yet honor me before the people, 1 Sam. 15.30. We are careless of service, and yet hunt for praise: Austin's rule is good, Laus humana non appeti debet, sed sequi, 'tis not a thing to be desired, but it must follow of its own accord, if it be the event of the action, let it not be the aim. So Aquinas; Gloria been contemnitur, nihil male agendo propter ipsam, & been appetitur, nihil male agendo contra ipsam. A good fame is well contemned, by doing nothing evil for it; well desired by doing nothing evil against it.
3. Complying with the humors of men is dangerous, but leaving a witness in their Consciences is safe ; for Conscience is God's deputy, the most serious faculty in us. Let us convince others, though we aim not at their applause, 1 Pet. 3.16. Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed, that falsely accuse your good Conversation in Christ.
2. How far it may be regarded. 1. Surely so far, as that we should not forfeit it by any sin, or imprudent action, or indiscretion of ours, 2 Cor. 6.3. Giving no offense in anything, that the Ministry be not blamed. So that the profession be not blamed, that the way of truth be not evil spoken of. 2dly. So far, as to make a just Apology, or Vindication of our credit from aspersions. As Paul in the Text, wherein he doth not intend his own Apology so much, as the Apology of the Gospel. An Holy Life is the best Apology, 1 Pet. 2. • 5. With well doing we put to silence the ignorance of foolish men ; Muzzle or stop the mouths of gain-sayers; yet we may make Apologies, that the truth suffer not. 3. The utmost end must be the Glory of God, and the honor of the Gospel, Matth. 5.16. Let your light so shine before men, that they may see your g • od works, and glorify your Father which is in Heaven, 1 Pet. 2.12. That they may by your good works which they shall behold, glorify God in the day of visita • ion. They do not glorify you, but God▪ that entertain a good opinion of the Christian Religion. 4. That though this threefold approbation must be looked after, yet every branch of it in its proper place: The order is, that we should first look to God, and then our own Consciences, and afterwards, a Testimony in the Consciences of others: for thus downward, the one succeeding the other, then a man hath the full comfort of his sincerity, but if upward, and singly, or apart, it will not hold: As if a man had the approbation of others, but not of his own Conscience: Or if of his own Conscience, but not of God; if of others, a man cannot rejoice in the Testimony of another man's Conscience, because another man saith, I am a good man: for another man knoweth not the springs and motives of my actions: Or if I had the bare Testimony of mine own Conscience, that would not be sufficient for my comfort, 1 Cor. 4 4. For I know nothing by myself, yet am I not hereby justified. There is an higher Judge, for I am blind, partial, and unadvised; till the Spirit concurreth with the witness of Conscience, I cannot have a firm and solid peace, Rom. 9.1. I say the truth in Christ, I lie not, my Conscience also bearing me witness in the Holy-Ghost. And Rom. 8.16. The Spirit itself beareth witness with our Spirit, that we are the Children of God. There are two witnesses, God's Spirit, and our Conscience. But now descendendo, it holdeth good, and many times, one inferreth all the rest; If I have the approbation of God, his Spirit beareth witness with my Conscience, and he hath also the hearts and tongues of men in his own hand, or if that be not, the approbation of God is absolutely necessary for my Salvation, the Testimony of Conscience, is very comfortable, and the third conduceth much to our safety, and service in the World. My Salvation dependeth upon the approbation of God, my inward comfort upon the witness of his Spirit in my Conscience▪ my outward peace, and service, upon a Testimony in the Consciences of others. I observe this to a double end.
1. To direct us in point of duty. A good man should look more to God, than to Conscience; and to Conscience, more than to fame and report: to a good name, in the last place. First he looketh to God, who is above Conscience, and who is an infallible Judge, and then he looketh to Conscience▪ which is God's Deputy▪ and then to good report among men: Invert this order, and great inconvenience will follow: Look to men above God, and it maketh a breach upon sincerity, John 5.44. And John 12.42. Therefore 'tis not man, or Glory▪ and praise from him, but God alone, that the sincere heart is fixed upon: As those that run in a race (as the Scripture often compareth our Christian course) did not regard the acclamations of the spectators, but the opinion of the Quaestor Palestrae, or the Judge of the sports who was to determine on whose side the victory was: So again, if the last be set before the Second, it will be almost as bad. A Christian cannot be safe, if he doth not value, and prize the witness of a good Conscience▪ before the Opinion of men, for then by humouring men a man displeaseth Conscience, which is his best friend of all things, and above all persons; next to God, a man should reverence his own Conscience most. So again▪ if the Second be set in the First place, if the Judgment of Conscience, be preferred before that of God, what will be the issue, but the hardening of the wicked, whose blind Conscience, is set in the place of God? Pro. 16.2. All the ways of a man are clean in his own Eyes, but the Lord weigheth the Spirit.
2. To for • ify our patience. A man must be approved of God, though his own heart, speaketh bitter things to him, the Sentence of God, is to be sought in his word: If he mindeth his duty, seeketh after grace, more than peace, is resolved to approve himself to God▪ though he cannot yet assure his heart before him, let the general comforts of Christianity, encourage him to wait. Duty thoroughly followed, will bring peace in time: We must absolutely endeavor to seek the First. Again if we have First and Second, we must be thankful, though we want the Third, and well satisfied, if approved of God, though disesteemed of the World; we must submit to God's Providence▪ and bear out burden of reproach, if we cannot overcome prejudices, however we must do nothing to feed it, nothing to procure it.
USE of all.
1. Let us study to approve ourselves to God, before whom we, and all that we do, are manifest sincerity beginneth there, seeketh the approbation of God: He is commended whom God commendeth, 1 Cor. 10.18. Our final Sentence must come out of his mouth Next let us look to this, that we Glory not in appearance, but in heart, that we may have the solid rejoicing of Conscience. Job. 27.6. My heart shall not reproach me till I die. Faith, Love and Hope, will only give us that: Not external privileges. Oh then let us keep up the Majesty of our profession, that so we may have a Testimony, in the Consciences of men; it will be our safety. In the primitive times, they invested Christians with Bears Skins, and then baited them as Bears. So Satan is first a Liar, and then a Murderer, 1 Joh. 2.4.
USE 2. Here is something to defend the poor Ministers of Christ Jesus. I trust you desire to Glorify God, and save Souls, and that out of hope, fear and love. Some Glory in outward advantages only, their Church privileges; but I trust we can Glory in heart. They burden us with Imputations▪ No enemies, next the Devil, are like Minister to Minister, ab implacabilibus odiis Theologorum libera nos domine. We all own the same Bible, believe the same Creed, are Baptized into the same profession, if any be more serious in it, than others, should they therefore be discountenanced? If it be their desire to save Souls, and guide them to their Eternal rest, 'tis ours also. So far as they Glory in Heart, we do even as they.
SERMON XX.
2 Cor. 5.13.
For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause.
PAul glorying in his fidelity was charged by the false Apostles with two things.
- 1. That he was Proud.
- 2. Mad.
The First objection is answered, verse the 12 th. The Second in the Text. As to the charge of Emotion of mind, or madness,
1. There is a seeming concession, or taking their charge for granted, if it be madness, it is for God: His reply is, that he had spoken these things for God's Glory, and their Salvation: If I extol my Ministry which you count madness, 'tis for the Glory of God, that the Gospel be not brought into contempt; if I speak humbly of myself, as becometh sober men, it is for your profit.
2. By way of correction, he showeth the true cause of it, which was an high constraining love to Christ, verse 14 th.
Observe in the Text two points.
- 1. That carnal men count the Holy Servants of God to be a sort of mad-folks.
- 2. That a Christian in all postures of Spirit aimeth at the Glory of God.
For the First point,
- 1. I shall show you, that it is so.
- 2. I shall inquire what it is in Christianity that is usually counted madness.
- 3. The reasons of it.
- 4. To show how justly this may be retorted : To show that 'tis a perverse Judgment and censure, which rather belongeth to themselves, than those that fear God.
1. That it is so the Scriptures evidence, 2 Kings 9.11. When God sent a Prophet to anoint Jehu, the Captain said, Wherefore came this mad-fellow to thee? God's Messengers have been so accounted from time to time: So Jeremiah by Shemaiah; this man is mad, and maketh himself a Prophet, that thou shouldest put him in prison, and in the stocks. The same thought Festus of Paul, Acts 26.24. Too much learning hath made thee Mad. I am not Mad, Most Noble Festus, but speak the words of truth, and soberness. Yea the Lord Jesus himself could not escape this imputation, no not from his own Kinsmen, for when he was abroad doing good, and promoting the affairs of his Kingdom, and constituting Apostles, 'tis said, Mark 3.21. When his friends heard of it, they went out to lay hold of him, for they said, he is besides himself, 〈 in non-Latin alphabet 〉 , as here the false teachers 〈 in non-Latin alphabet 〉 , if we be besides ourselves: Another time his enemies, John 10.20. Many of them said, he hath a Devil, and is Mad; why hear ye him? And still in all Ages, the zealous are counted frantic, fanatical, heady, rash, furious, and men besides themselves, because they have entirely given up themselves to do the will of God, whatever it costs them.
2. What is that in Christianity, which is usually counted madness. What it was in Paul, Interpreters agree not. Grotius thinketh his enemies did upbraid him with his ecstasies, he was converted by a trance and rapture, whereof he giveth an account 2 Cor. 12.1, 2, 3, 4. &c. Others his self-denial. Paul had no regard to himself, his great purpose was to serve God, and the Church, as here he professeth, he was ready to be accounted Mad, or Sober, so God might be glorified, and their profit promoted. Some his acting or speaking in zeal, above that which is ordinarily called temper, and sobriety, which is indeed the dull pace of the World: Certainly Paul was an extraordinary person, and had a deep sense of the other World, and therefore the carnal will be no fit Judges of his Spirit: But most simply and agreeable to the context, to speak this largely of himself, seemed to them, to be the work of a distracted, or foolish person. And so, 2 Cor. 11. I would to God you could bear with me. And verses 16, 17. I say again, let no man think me a fool, if otherwise, yet as a fool receive me: That I may boast myself a little. If it had been for his own honor, the objection would have force. But what he did herein, he meant for the Glory of God, and the Gospel.
But that which is counted madness ordinarily in Christians, is either seriousness in Religion: When men will not flaunt, and rant, and please the flesh, as others do, but take time for Meditation, and Prayer, and other Holy duties, they that choose a larger sort of Life, think them Mopish and Melancholy: Or else self-denial, when they are upon the hopes of the World to come, dead to present Interests, and can forsake all for a naked Christ. The World thinks this folly and madness, in the Judgment of the flesh it seemeth to be a mad and foolish thing, to do all things by the prescript of the Word, and to live upon the hope of an unseen World. Or else zeal in a good cause: 'It is in its self, a good thing, Gal. 4.18. It's good to be zealously affected always in a good thing. But the World is wont to call good evil: As Astronomers, call the Glorious Stars, by horrid names, as the Serpent, the greater and lesser Bear, and the Dog-Star, and the like. God will not be served in a cold and careless Fashion, Rom. 12.11. Fervent in Spirit, serving the Lord. This will not suit with that lazy pace, which pleaseth the World, therefore they speak evil of it. Another is an holy singularity, as Noah was an upright Man in a corrupt Age, Gen. 6.9. And we are bidden, Rom. 12.2. not to conform ourselves to this World: Now to walk contrary to the course of this World, and the stream of Common examples, and to draw hatred upon ourselves, and hazarding our interests, for cleaving close to God, and his ways, is counted foolish by them, who wholly accommodate themselves to their interests, John 15.19. The World will love his own, but because ye are not of the World, but I have chosen you out of the World, therefore, the World hateth you. Once more, Fervours of Devotion, or an earnest conversing with God in humble Prayer; the World, who are sunk in flesh and matter, are little acquainted with the elevations and enlargements of the Spirit, think all too be imposture, and Enthusiasm: And though praying by the Spirit, be a great privilege, Jude 20. Rom. 8.26. Zach. 12.10. Yet it is not relished by them, a flat, dead way of praying suiteth their gust better: Christ compareth the Gospel to new wine, which will break old bottles, Matth. 9.17. As fasting in Spirit▪ praying, in Spirit: A little dead, insipid Taplash, or Spiritless Worship, is more for the Worlds turn. Missa non mordet.
3. The reasons why it is so.
1. Natural blindness, 2 Cor. 2.14. The natural man receiveth not the things of the Spirit of God: For they are foolishness unto him, neither can he know them, because they are Spiritually discerned. They are incompetent Judges, Pro. 24.7. Wisdom is too high for a fool: For though by Nature, we have lost our light, we have not lost our pride, Pro. 26.16 The sluggard is wiser in his own conceit, than seven men that can render a reason. Though men's way be but a sluggish, lazy, dead way, yet they have an high conceit of it, and censure all that is contrary, or but a degree removed about it: And therefore is it that worldly and carnal men Judge perversely, and unrighteously of God's Servants, and count zeal and forwardness in Religious duties to be but madness, which is a notable instance of the miserable blindness of our corrupt Nature.
2. Prejudicate malice, which keepeth them from a nearer inspection of the beauty of God's ways, and the reasons and motives, which his Children are governed by : their eyes are blinded, by the God of this World, 2 Cor. 4.4. And their own forestalled prejudices, and then who is so blind, as they that will not see? In the ancient Apologies of Christians, they complained, that they were condemned unheard, and without any particular inquiry into their principles, and practices: Nolentes audire, quod auditum damnare non possunt, Tertull. They would not inquire, because they had a mind to hate. And Caelius Secundus Cur • o hath a notable passage in the Life of Galeacius Carraciolas, which was the occasion of his conversion: The story is thus, one John Francis Casarta, who was enlightened with the knowledge of the Gospel, was very urgent with this Noble-man his Cousen, to come and hear Peter Martyr, who then preached at Naples ; one day by much entreaty, he was drawn to hear him, not so much with a desire to learn, and profit, as out of curiosity, Peter Martyr was then opening the first Epistle of Paul to the Corinthians, and showing how blind and perverse the Judgment of the natural understanding is in things Spiritual: And also the efficacy of the Word of God on those, in whom the Spirit worketh, among other things he useth this similitude, that if a man riding in an open Country, should see afar off Men and Women dancing together, and should not hear the Music, according to which they dance, and tread out their measures, he would think them to be fools and madmen, because they appear in such various motions, and antick Gestures, and Postures: But if he come nearer, so as to hear the Musical notes, according to which they dance, and observe the regularity of the exercise, he will change his Opinion of them, and will not only be delighted with the exactness thereof, but find a motion in his mind to stand still, and behold them, and to join with them, in the exercise. The same, saith he, happeneth to them, who when they see a change of Life, Company, Fashions, Conversation in others, at their first sight impute it to their folly, and madness, but when they begin more intimately, to weigh the thing, & to hear the harmony of the Spirit of God, and his Word, by which rule this change and strictness is directed, and required, that which they Judged to be madness, and folly, they see to be wisdom and reason, and are moved to join themselves with them, and imitate them in their course of Life, and forsake the World, and the v • nities thereof, that they may be sanctified, in order to a better Life. This similitude stuck in the mind of this Noble Marquess (as he was wont to relate it to his familiar friends) that ever afterward, he wholly applied his mind to the search of the truth, and the practice of Holiness, and left all his honors, and vast possessions for a poor Life, in the profession of the Gospel at Geneva. Well then, 'tis because prejudice condemneth things at a distance, and men will not take a nearer view of the regularity of the ways of Godliness.
2. Because they live contrary to that Life which they affect, and do by their practice condemn it : This reason is given by the Apostle, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot: Speaking evil of you. Worldly men, think there is a kind of Happiness in their sort of Life, which is so plausible, and pleasing to the flesh, they cannot but wonder at it, and as long as they are carnal, they cannot discern, those Spiritual reasons which make believers abhor their kinds of Conversation, and therefore censure and judge them, as a sort of crasy brains, that do not know what is good for them. Men that live in any sinful course are unwilling that any should part company with them, in their way wherein they will go, that there may be none to make them ashamed, which testify that their deeds are evil, Job. 7.7. Or to condemn by their practice, what they allow, Heb. 11.7. And the sweetness of Christ's service, is wholly hid from them, and therefore are never more furiously confident, then when most deceived, and most blind, and others appear in a real contradiction to their humors.
4. Let us see how justly this crimination may be retorted, and that their way is properly madness: And in this sense Bedlam is everywhere: the whole World is a dreaming, distracted World, a mere incurable Bedlam.
1. If you will stand to the Judgment of God, the case is determined, that every carnal man is a fool, and out of his wits: There is all the reason in the World, that he should be counted a fool▪ and one besides himself, whom God calleth fool, for he is best able to Judge, because he is the Fountain of Wisdom. Psa. 49.13. The Holy-Ghost hath determined the case, this their way is their folly. Jobs Hypocrites, and Solomon's fools, and those whom John calleth the World, and Paul the carnal, they are all the same company, only diversified in the notion.
2. We will give them as partial a Judge as can be, First in the Judgment of their own hearts they are fools and mad-men, when they are serious : As when a man is convinced by the Spirit of God, he cometh to himself; as 'tis said of the prodigal, Luke 15.17. He came to himself. The First thing that he is convinced of, is the folly and madness of his carnal course: Therefore everyone of us must become a fool, that he may be wise. 1 Cor. 3.18▪ A Child of God, when he cometh out of a Temptation, Psa. 73.22. I was as a beast before thee, Titus 3.3. We were sometimes foolish, mad men or men▪ out of their wits, in regard of our perverse choice; and till we repent, we are never ourselves, then we are in our wits again: The prodigal grew in his folly, till he came to his Father, and he went not to his Father, till he came to himself. We then come to ourselves, when we know our folly, mourn for it, and seriously amend it. The First degree of wisdom is to know our folly: The Second to turn from it, and betake ourselves to a wiser course. 2dly. When he cometh to die, Luke 12.20. Thou fool, this night thy Soul shall be required of thee. Why fool? Because everything was provided for, but that which should be most provided for, his precious and Immortal Soul. He that provideth but for half, and that the worser half, and that but for a short time, is a fool: In his greatest extremity his Eyes are opened, Jer. 17 11. At his latter end, he shall be a fool In the conviction of his own Conscience, his heart will rave at him. Oh fool, oh vain mad-man! death bloweth away all vain conceits and fancies, when all our vain pursuits▪ and projects will leave us in the dirt.
3. plain reason will evidence carnal men to be besides themselves. I prove it thus: There is in madness two things, amenti • , & furor, folly, and fury. That there are both these, in a carnal man, I shall prove by these Demonstrations for a taste.
1. There is in them the folly of a distracted man, or one bereft of his senses, even in the wisest Worldlings and sensualists.
1. Though they acknowledge a God, by whom, and for whom, they were made, and from whom they are fallen by sin, and cannot be happy but in returning to him, yet the Worldly man knoweth no misery, but in bodily, and Worldly things; no happiness; but in pleasing his senses: The beginning, progress, and end of his course, is all from himself, in himself, and to himself, looking only to things near at hand; every toy that pleaseth his humor, is good to him, poureth out his heart upon it, and loseth himself for it, and will neither admit information of his error, nor reformation of his practice, till death destroy him, and the God that made him is forgotten days without number, Rom. 3.10. There is none that understandeth, and seeketh after God.
2. They that neglect their main business, and leave it undone, and run up and down they know not why, nor wherefore, surely they act like mad and distracted, not like wise and rational men: Now alas! worldly and carnal men spend their time and cares for nothing, like Children and Boys, that follow a Bubble blown out of a shell of soap, till it break and dissolve: This is the most serious business of worldly wise men, they court a vain World which they seem to count Religion, and though they believe Eternal Life, and Death, yet they make no great matter of it: And though all their Life should be spent in fleeing from wrath to come, and seeking after Heaven in the first place, yet they never seriously inquire whether they shall be in Heaven, or in Hell. They know they must shortly die, and be in one of them, either endless joy, or misery: Yet they have not the wit to avoid Damnation, or to prefer Heaven above inconsiderable vanities: But like busy Ants, run up and down their molehill, lay out their time, and thoughts upon impertinencies, and some of them are blaspheming of God, and scoffing at the Religion they do profess, others whoring and debauching, others flying in the face of them that would curb their folly; others running after preferment, and so eager in the pursuit of some worldly honor, which they know to be slippery, but they run after it, as if it were their only felicity, over-running one another like Boys at Foot-Ball, and contending so earnestly, as if it were some great, desirable prize. Others grasping after the World with both hands, though within a little while it must fall, to they know not who, and be spent they know not how. Come to any of those, and interpose a few sober and serious words about Eternity, they will answer as Antigonus, when one presented him with a treatise of summum bonum, or true Happiness, he answered I am not at leisure. Or as Felix, when his Conscience wambled, said to Paul, I will send for thee at a more Convenient season. Now what are all these but a company of mad-men? Their great business lieth by, and trifles take up their time, and care, and thoughts; men are sundry ways out of their wits, and only one way in them: That is, when the true fear of God, and the sense of the other World, ruleth in their Hearts: But everyone is so wedded to his lusts, that they will not consider, and repent, or suffer admonition. Oh the folly and madness of the World▪ Oftentimes 'tis seen that men are counted mad, who are bound in Fetters▪ when madder men are walking at liberty.
3. Another instance of their madness is their perverse Choice. He is a wise Merchant that selleth all for the Pearl of Price, Matth. 13.46. A Child will prefer an Apple, or a Nut, before a precious • earl: And a Madman will part with things of value for a trifle: Is that Man wise that selleth his Birthright for a morsel of meat, Heb. 12.15. That damneth his Soul▪ and selleth his Salvation, for so small a pleasure as Sin affordeth? that to gratify a lump of flesh, that was dust in its composition, and will be dust again in its dissolution, with a little Temporary vain pleasure, hazards his immortal Soul, with all the interests, and concernments thereof? and change their part in God and Glory for a little Carnal satisfaction?
4. They that are the worst Enemies to themselves, certainly they act as mad and distracted Men; as you would count those deservedly mad, who are ready to cut their own throats, and gash and wound themselves, and rend and tare themselves, and do themselves a mischief: Now who is a worse Enemy to himself than a Carnal Person? Pr. 8 36. He that sinneth against me wrongeth his own Soul: and all they that hate me love death. They are self-destroyers, and self-murderers in the worst sense, for they destroy their own Souls, they make it their business to bar up the Gates of Heaven against themselves, and kindle, and blow up the unquenchable fire, wherewith they shall be tormented for evermore; and with a great deal of cost and stir, and care, do labor for Damnation; 'tis not their intent, but is the necessary result of their actions; 'tis finis operis, but not finis operantis ; it tends to this, Rom. 6.21. The end of these things is death.
5. In their confidence and presumption. As the Mad man at Athens challenged all the Ships that came into the Harbor for his own; so they believe they are running to Heaven when they are posting to Hell: like rowers in a Boat, they look one way, and go contrary: He is called a foolish builder, who would raise a stately building upon a sandy foundation, Mat. 7.24 so to lay on such a structure of Confidence upon such slender grounds as they have, to hope for anything from God, is an instance of their madness.
6. In boasting of their folly and madness. Nature is much distorted, man fallen is but the Anagram of man in Innocency, shame is translated; we are confident where we should be ashamed and are ashamed where we should be confident: We should own God and Religion with an holy boldness, but we conceal it, and sneak pitifully: but Glory in our shame, Phil. 3.19. As if a man besmeared with dung, should cry it up for an Ornament. We are conceited of our Carnal practices, The way of a fool is right in his own eyes, saith Solomon. Prov. 12.15. And so we glory in that which should be matter of mourning, and confusion of face to us. Eccl. 10.3. When he also that is a fool, walketh in the way, his wisdom faileth him, and he saith to everyone that he is a fool. If it be meant of the wicked fool, 'tis meant of his glorying in his shame, and his boasting of his sins as Ornaments.
2. Now for the other property fury, it is also the madness that is in Carnal and Worldly Men, Eccl 9 3. The heart of the Sons of men is full of evil, and madness is in their heart. There is a violent, heady, pertinacious pressing to evil, and sin: how fierce and furious are men in a way of sin, under the passionateness of any lust; the slaves of sin, are as a man possessed with a legion of Devils in the Gospel, who rent and tore his clothes, and all the Cords wherewith they bound him: nay, they are worse than he, for in his fury he broke his Bonds, but they double and strengthen theirs: When a man is given over to the rage and madness of his own nature, how is the Soul overborn by boisterous and filthy lusts? They go on furiously, and frowardly, nothing can put a stop to their raging lu •• s, but they call off all restraints of Reason and Conscience, and Grace: The Prophet said Jer. 50. • 8. They are mad upon their Idols. Blind with fu • y against the ways of God. And the Church, Psal. 102.9. Mine Enemies reproach me all the day, they are mad against me. Now this madness of nature is seen, in that all respects of danger and loss, fear of death, Judgment, and Hell, will not contain them within their duty: they run upon God himself, and the thick bosses of his Buckler, Job 16.21. every sin is a contest with God, an holding War with the Almighty, 1 Cor. 10.22. And willful sin an open and a plain contest, as if we could make our party good against him, and when we remain under the power of a Carnal mind, we are in a state of Enmity against God. Rom. 8.7. And this is such a piece of madness, as if a private man could by the help of his Family, his private House, prevail against all the forces of the Kingdom. This madness showeth its self too by raging at reproofs; the mad world cannot endure those that would stop them in the way to Hell: therefore the seriously Godly, whose lives are a standing reproof; are most ha • ed by them, Prov. 29.27. and Isa. 59.15. He that departeth from evil, maketh himself a prey. Now you see where madness is to be charged either upon the Servants of God, who make it their business to please him, or upon the Worldly and the Carnal: let them wash themselves from this imputation as well as they can, it will stick to them, and the only sober people in the world are the strict and religious.
Use 1. Let us bear it with patience, if we be esteemed Mad-men for God's service, and our strictness and fidelity to him. Think not strange, nor be offended at the matter, though ye be thus censured of the Carnal men of the world; they can no more judge of these things, than blind men of colors, and their dislike is many times a token of God's approbation: No wise man going into Bedlam, will be offended to be railed at, and spit upon, he looketh for no other, and so will not be moved at their madness: If we be not thus minded, the least offenses will draw us from our duty: Let us not then forbear these practices which are thought vanity, and folly by Carnal men, if they be for God's Glory, and the good of our own, and others Souls: nor be disheartened with them; we must be contented to be accounted mad for God, in that which the world judgeth madness, or discretion.
2. Let us vindicate Religion from this Imputation: Wisdom is justified of her Children, Mat. 11.19. Those who have received Wisdom, true Wisdom from God, and are obedient disciples of it, they will defend true Wisdom as often as it is condemned by the world.
But how shall Wisdom be justified by us?
Answ. 1. By disclaiming, and renouncing them who Adopt Fooleries into their Religion, and betray it to the scorn of all considering men. In this class and rank I put the Papists, and the Quakers. The first by a Pageantry of many ridiculous Ceremonies, have so disguised the Christian Religion, that it is made Contemptible: Therefore is it that where this Religion hath most absolutely commanded, Atheism aboundeth; for the heart of a rational man can find no satisfaction in these things, nothing of the Majesty of God and the power of his Ordinances, where they are made so sense-pleasing, and accommodated with such worldly Pomp, and silly Rudiments, which can only prevail upon the weaker sort of Spirits. The more knowing and searching wits cannot but secretly scorn those things in their hearts, and therefore no other Religion being allowed, and countenanced, they lie under a dangerous Temptation to Atheism, and Unbelief. The other sort are the Quakers, a sort of People, whose Principles are not yet fixed, but in the forming, being of a vertiginous spirit, are a ready prey for Satan, and fit instruments for him to work by, to the great disturbance of Religion, or to disgrace and shame it, and betray it to scorn. Now the main of what their Religion hitherto hath been, is to teach men to cast away their Bands, and their Cuffs, and the trimmings of their Garments, and to deny Civilities, and to teach men to say thou ; these make Religion ridiculous, and prostitute Scripture phrase to scorn, and by them the way of truth is evil spoken of.
2. By pleading for it. Surely Godliness is not madness, but the highest Wisdom: This Argument will clear it; Wisdom lieth in the fixing of a right end; and the choice of apt and good means; and a dexterous pursuit of these means: These things are evident to reason. Now in all these respects, there is not a wiser man than a godly man: and the more godly he is, the more he excelleth in Wisdom: And therefore folly and madness can no more be ascribed to godliness, than heat to the Snow, or cold to the fire.
1. He fixeth upon an higher end than all the rest of the world doth, which is the pleasing glorifying & enjoying God; Alas what's the heaping up of wealth, the getting of a little honor, or designing to wallow in ease and pleasure as to these things? He is wiser, that is wise to Salvation, 2 Tim. 3.16. That chooseth God for his portion; God hath given him counsel in his Reins. All the Wisdom of the world is Earthly, Sensual, and Devilish, Jam. 1.3. Others are Foolish, and Madmen. Who are wiser? They that run after painted Butterflies, or spend their time in making Clay-pies, like Children, or sucking at the dry Breast, of the Creature, or those who are able to govern Commonwealths, or do things for public good? Who are wiser? They that can pass by their worldly designs, to carry on their Heavenly? Or they that are wise for the present, and Fools to all Eternity?
2. He chooseth apt and sit means. He takes not an uncertain course in the world, but goeth by the certain rule of God's Word▪ Deut. 4.6. Keep them, and do them, for this is your Wisdom, Jer. 8.9. They have rejected the Word of the Lord, and what Wisdom is in them? And the Testimony of the Lord is sure, making wise the simple, Psal. 19.7. The more a man keepeth to the Word of the Lord, the more wise, and as far as he abateth, he showeth fo • lie and madness, as others do.
3. For diligent pursuit; being heedful, Eph 5.15. See then that ye walk circumspectly, not as Fools, but as Wise ; Avoiding what may be a snare; they are true to their end, by being serious and diligent, Eccl. 10.2. A wise man's heart is at his right hand ; by self denial, spareth no cost, selleth all for the Pearl of great Price, Matth. 13. Though to despise the Delights and Honors, and Pleasures of the world, seemeth the greatest folly, and madness to Carnal men. Nothing venture, nothing have Rom. 8.6. To be Carnally minded is death▪ and to be Spiritually minded is life, and peace : He loseth something, but getteth much better. If a man should keep his money by him, and neglect a gainful purchase, that would yield him an hundred fold, this would be accounted folly among worldly wise men: what is their course, who venture death, and eternal Destruction, rather than be at the pains to save their Souls?
3. Let us wipe off • his reproach by our Conversations: Not by abating our zeal and diligence in the Heavenly life, but by a prudent behavior, giving no occasion by any ridiculous actions of ours, to blemish the Holy Profession. I will urge but this one Argument, that a Christian is to show forth the virtues of God, or the 〈 in non-Latin alphabet 〉 , praises of God, 1 Pet. 2.9. as an Image is to represent the Party: Now the virtues of God are chiefly three ; Wisdom, Power, and Goodness: A Christian is to show forth God's Power, by his reverence, and awfulness, not daring to do anything that God hath forbidden: His Goodness of benignity by his delight, and readiness of obedience; as his beneficial goodness, so his moral Goodness by our Holiness, 1 Pet. 1.16. Be ye holy, for I am holy. So also his Wisdom ; we show he is Wise, by whose Counsel we are guided, and wait on God for the direction of his Word, and the Spirit will help you to do it, Jam. 1.5. If any man lack wisdom, let him ask it of God, who giveth liberally, and upbraideth no man.
Use 3. Is Caution to Carnal men. Let them forbear the censures of the Godly, and study their own case; we charge them with madness and folly, not to upbraid them, but to convince them; not out of Malice, as they do, but compassion, that they may repent, and grow wise to Salvation: Repentance is called 〈 in non-Latin alphabet 〉 , a returning to our wits again. What is that?
1. When you begin to be serious. When the Conversion of the Gentiles to the Christian Faith is Prophesied of, 'tis said, Psalm 22.27. All the ends of the Earth shall remember, and turn to the Lord. As long as men are thoughtless, and mindless of Heavenly things, they know not what they do, but are as men sleeping, and distracted, not making use of the common light of Reason, or those Principles which are engrafted into the hearts of all men. What am I? Who made me? What do all these Creatures proclaim, all that I can see and feel, but an Eternal Power? Have I any Interest in him? Alas, they went on madly before, sleeping in the lap of Carnal Pleasures, when the Philistines were upon them; or else plunging themselves in a gulf of business, and worldly distractions, and there they lie in the deep waters, till they be ready to sink to the bottom. Oh remember, and return, you are undone forever, if you do not escape out of this estate.
2. When you make a business of it to seek God's favor by Christ : This must be 〈 in non-Latin alphabet 〉 , your main work, John 6.29. This is the work of God, that ye believe on him whom he hath sent, not a matter by the by, but your chief work, your first care, Matth. 6.33. when our chiefest care is about our Souls, and settling our Eternal Interests, then we begin to act like men again. Otherwise, when we only cleave to Earthly things, we live like Beasts, and Mad men: All his care is to maintain his Animal life, so do the Beasts: But when we begin to seek after Spiritual and Eternal things, immortal Food, Garments that shall never wax old, laying up Treasure in Heaven, then we act as those that have an immortal Soul: Solomon putteth the Question, Eccl. 3.21. Who knoweth the Spirit of a Man that goeth upward, or the Spirit of a Beast that goeth downward to the Earth. The words may bear a double sense; who knoweth? That is, who can collect, and gather from the courses, and practices of Men, that they have a Soul distinct from the Beasts; they are as greedy upon bodily things, and the sustentation of the present life only, as the Beasts are: Now who knoweth it? Who doth acknowledge it, and consider it, so as to look out for food for the immortal Soul, to get it adorned with saving Grace, sanctified by the Spirit of God? Who, till he be enlightened by the Spirit of Wisdom, and Revelation, and is soundly convinced of Heavenly things? Eph. 1.17, 18. But now when a man maketh it his first and main care, then he doth know, or practically acknowledge he hath a Soul which doth go upward, distinct from the Beasts which doth go downward. The man is come to himself again, when he maketh it his business to obtain pardon, and eternal life by Christ.
3. When they stand in Awe of God, and are afraid to disobey his Laws, Job 20.28. Behold the fear of the Lord, that is Wisdom, and to depart from evil is understanding, and Pro. 9.10. The fear of the Lord is the beginning of Wisdom. 'It is the first point and the chiefest point. First both in time, and dignity: Now what is the fear of God but to be sensible of God's Majesty; and presence, that we dare not sin against him, and affront him to his Face? Wicked men that can break thorough a Commandment, when it standeth full in their way, are simple and witless, for they enter into a plain contest with God, which none but a mad-man would do, Pro. 13.13. Whoso despiseth the word; shall be destroyed: But he that feareth the Commandment, shall be rewarded. And Psa. 119.161. My heart standeth in awe of thy word. A choice frame of heart! More then if a thousand dangers stood in the way: He dareth not, what ever profit, or pleasure might ensue upon the breach, or danger for not breaking thorough.
4. When they delight to do his will, and promote his Glory. For they have entirely devoted themselves to God, Rom. 14.7, 8. For none of us liveth to himself, and no man dieth to himself: For whether we live, we live unto the Lord, or whether we die, we die unto the Lord: Whether we live therefore, or die, we are the Lord's. And 1 Cor. 6.19, 20. What! know ye not that your body is the Temple of the Holy-Ghost, which is in you, which ye have of God? And ye are not your own, for ye are bought with a price: Therefore glorify God in your body, and in your Spirit, which are God's. He owneth God's interests in him. Carnal Policy, and Spiritual Wisdom differ mainly in the end, and scope; the one hath a care to please, and glorify God; the other to advance himself, and his own natural interests.
5. When he is ever getting more fitness for Heaven, and clearer evidences for Heaven : providing for the time to come is wisdom, Luke 16. When he would die wisely, his heart is more taken up about his everlasting estate, what he shall do when his Soul is turned out of doors: Thus have I shown you how carnal men may know when they are in their wits again.
SERMON XXI.
2 Cor. 5.13.
For whether we be besides ourselves, it is to God: Or whether we be sober, it is for your cause.
THe Text containeth the answer to the Second imputation; Thou art besides thyself. Paul answers,
- 1. By way of concession, he may be as to Appearance, and to their Judgment, sometimes mad, and sometimes sober.
- 2. By way of exception, and vindication.
1. From his end; if mad, 'tis 〈 in non-Latin alphabet 〉 : If sober 'tis 〈 in non-Latin alphabet 〉 .
2. From his principle; the Love of God; and so bringeth in his third motive, verse 14th, Paul whether besides himself, (as they thought) or sober, he still sought the Glory of God, and the good of the Church.
Doct. A Christian in all his speeches, and actions, and all postures of Spirit, should still aim at the Glory of God.
1. We shall consider this truth with some observations, as it lieth in this place.
2. Some reasons of the point in general.
1. The observations are these.
1. Observe what a change and difference, the power of the Lord's grace worketh in a man: Paul confesseth of himself, Acts 26.11. That he was, when a Pharisee mad against God: I was exceeding mad against this way. And now the Text representeth him, as one (in the Judgment of the Corinthians at least) besides himself, but he telleth you it was for God: As formerly he was an instance of the cursed vigor of nature, so now of the sacred power of grace: 'It is but reason, that we should do as much for God, as we did before for Satan, Rom. 6.19. I speak after the manner of men, because of the infirmity of your flesh; that as you have yielded your members Servants to uncleanness, and to iniquity, unto iniquity: Even so now yield your members Servants to Righteousness, unto Holyness. That is, this is a moderate proposal, and in condescension to their infirmity, requireing the least, that in any reason could be required of them: That they should have the same care of Holiness now, and be as diligent to obey the precepts of Christ, as before they were industrious, and earnest to serve their lusts, and vile affections: In strist Justice he might require a greater care, to secure their Life and Salvation, than ever they had expressed in ruining, and damning themselves: But he would deal with them in the modest, and most easy, and equitable manner, because the flesh cannot bear too much severity, or too high expressions of duty: 〈 in non-Latin alphabet 〉 , signifieth that which hath nothing extraordinary in it, or which is common among men: A modest human proposal, that they should serve God as earnestly as they had served the Devil: That at least they should do as much for him, now they had better work, better wages, and the best Master, as before they had done for sin.
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God, in all that we do ; for when the Apostle giveth an acccount of it, he presently addeth in the next verse, for the Love of Christ constraineth us: To seek God's Glory, and the good of the Church, is the fruit of Love to God: There is a twofold love; the love of desire, and the love of delight: The love of desire is a seeking love, it is ever running after God, that we may enjoy more of him: The love of delight, is a pleasing love; it maketh us study to honor, and please God in all things: once love God sincerely, and his honor will be dearer to you, than your own interests; then you will be referring anything to him, and studying to advance his Glory: Men's aims are as their affections are: self love maketh us mind ourselves, and please ourselves; and carnal lusts do pervert, and crook, and bend the Soul to inferior things, which will bias, and poise in every action: There is nothing but the difference of a notion, between the chief good, and last end; what is apprehended as our chief good and felicity, will certainly be our last end and aim.
3. How nearly the Glory of God, and the good of the Church are conjoined, for when the Apostle asserteth the sincerity of his aims, he mentioneth both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , for God, and for the good of the Church: And in the method of the Lord's Prayer, this is evident, next to the hallowing of God's name, we beg the coming of his Kingdom. First we desire the glorifying and hallowing of the name of God, that he may be known, loved, and honored in the World, and well pleased in us, and we may delight in him as our ultimate end: Then that his Kingdom of grace may be enlarged, that the Kingdom of Glory, as to the perfected Church of the Sanctified, may come: That mankind may more perfectly submit themselves to God, and be saved by him: His Glory is the great end, and the coming of his Kingdom is the first and primary means; for God's Glory is more manifest in his Kingdom, than in any other of his works: His Wisdom, and Power, and Goodness, is more seen and acknowledged in you, than in all the World besides: All God's providences tend first to God's Glory, next to the good of the Church: In vain therefore do men think they seek the Glory of God▪ if they do not seek the Churches welfare: The lessening, troubling, disordering of the Kingdom of God, is the crossing his Glory: If we would aim at God's Glory, we must seek the good of his people, and to our Power promote the Churches welfare.
4. Here are different actions mentioned ; if we be besides ourselves, or if we be sober; but both designed by Paul for God's Glory and their good : So it holdeth good in all other things; if sublime, and profound, in opening the deep mysteries of the Gospel; if perspicuous, and plain, in obvious truths, still for God: If deep and profound, not to set up our worth, but to help the growth of the Saints, that they may not always keep to their A. B. C. In Religion, Heb. 5.14. But strong meat belongeth unto them that are of full Age, even those who by reason of use, have their senses exercised to discern both good and evil. If facile and plain, be sure it be not the fruit of our laziness, contenting ourselves with obvious nations, because they cost us little labor and pains: But a sincere aim at profit, and in condescension to the meanest, Rom. 1.14. I am a debtor both to the Greeks, and to the Barbarians, both to the wise, and unwise. So in other actions civil, or sacred: Whether we eat or drink, or pray, or worship, still to the Glory of God, 1 Cor. 10.31. Look as the Lines of a Circle, come from the several parts of the Circumference, but they all end in the Center: So whatever we do, we must do it all for God. There may be different ways, to the same scope; Paul that circumcised Timothy, that he might not give scandal to the Jews, Gal. 6.3. rebuketh Peter sorely for complying with the Jews, to the offense of the Gentiles, Gal. 2.11, 12, 13, 14. which reproof Peter took in good part, as being in an error. The use, and unseasonable use of Christian liberty, are distinct things; so of different persons, Rom. 14.6. One eateth, and another eateth not: but both to the Lord. An house that is on fire, • ome are for quenching, others are for pulling down: Here is difference in opinion, but an agreement in scope, that the fire do no further mischief: So for reforming the Church, some are for a total with-drawing, others hope to mend the cause, as not remediless: But for the same Person as Paul, in the different postures of Spirit, if a man be sober for God, he will the better be besides himself for God; that is, in the judgment of the world; So e contra, the Prophet proveth they did not fast for God, because they did not eat for God, Zech. 7.5, 6.
5. That when we are most in danger to seek our own glory, and honor, then we must be most careful to fix our intention aright. Paul, when he spake modestly of himself, and Ministry, or did simply Evangelize without any commendation of himself, or his Ministry, then 'tis 〈 in non-Latin alphabet 〉 , we use all means to bring you to Christ; if we be sober, 'tis for your sakes: But when he was forced to assert the sincerity of it against the calumnies of the false Teachers, then 'tis 〈 in non-Latin alphabet 〉 : I speak not this for myself, but for God, for the credit of the Gospel: Certain it is, that in all things we should seek the glory of God, whether full, or fasting; Mad in the worlds account, or sober; But the question is, whether in every action a Christian is always bound to think of the glory of God?
I answer God's glory may be intended habitually, and virtually, or else explicitly, and actually : that is, either by a formal, noted, observed thought, or by the impression of a powerful habit; as a man that maketh it his scope to go to such a place, doth not always think of it, though he is travelling thither, and the end of his journey, though it be not always in his mind, yet it directeth his motions.
This purpose must be rooted in our hearts, to refer all that we do to the glory of God; though in every particular action, we do not think of it.
But then here a case of Conscience ariseth; when the virtual intention sufficeth not without formal noted thoughts. The answer to it is.
1. That the purpose of promoting God's Glory, should be often renewed, because 'tis the description of wicked men, that God is not in all their thoughts, Psal. 10.4. They have a multitude of thoughts, but they have nothing of God in them: And the Wicked are described by this, that they forget God, Psal. 9.17. They seldom or never think with themselves, whether they please, or displease, honor, or dishonor him: But the Godly will be often directing, fixing, elevating the intention of their minds. O God I lift my heart to thee, Psal. 25.1. The end is our measure: Now an expert Carpenter that worketh by line, though he doth not in every stroke, yet very often will be trying his work by the line, and square: Besides, the end is our motive, as well as our measure: It addeth strength and vigor to the Soul in acting: Therefore to excite my drooping, and languishing heart, I should often think for whom I am working, and for what end.
2. In all momentous actions I must actually intend the glory of God : In lesser things the general frame, and bent of my heart to please God in all things, sufficeth: There are certain actions of moment, and such as we make a business of, we need there explicitly to call in the help of Christ, and expressly to aim at the glory of God: There are some actions, to the performance of which, we go forth in a general confidence: Others which are not undertaken without deliberation, and invocation. There must be special direction of the intention of the Soul; suppose a Minister in preaching the Gospel, 2 Cor. 1.20. For all the promises of God in him, are yea, and in him Amen, to the glory of God, by us. Suppose any hazardous Voyage, the disposing ourselves into any course of life, or abiding relation, we must be sure to aim at God's Glory.
3. Weak habits and inclinations need express formal, observed thoughts. For without them Christians cannot do their work: but to powerful, and strong habits, where men have in a manner naturalized themselves to a Godly course, the strength of the general inclination sufficeth. A weak Christian needs often to consider, that he is acting for God, and approving himself to God, that he may keep more close, and faithfully to his work, and be true to his end: Now the habits of Grace being weak in most, they cannot easily keep afoot God's interest in their Souls, if they should seldom think of him, and their obligation to him.
4. And lastly, Tempted Christians, and when they are in danger to seek themselves, must renew, and revive the actual intention : As when we do any public action for God, which hath somewhat of Pomp and Glory in it, that our eyes may look right on, and we may not squint a little upon any by-motive: Or when we feel the ticklings of vain Glory. Divines suppose that double [not unto us, not unto us,] to be the rebuke of a temptation, Psal. 115.1. This is a re-inkindling of our purpose, when it seemeth to be quenched; As Bernard, when the Devil tempted him to vain glory, propter te non coepi, non finiam propter te: I neither began for thee, nor will I make an end for thee: And this cometh home to the instance of the Text: Paul was forced to commend himself, unless he would have the Gospel trampled upon: Now to assure them, it was not vain glory, and to guard his own heart, he saith, If we be besides ourselves, 'tis to God, or whether we be sober, it is for your cause.
6. Observe again, when actions are likely to be misinterpreted, and do tend to our dishonor, yet if the glory of God call for them, they should not be omitted ; For we must be contented to be nothing, so God be glorified: As here it seemed to be the act of an imprudent person, or of one besides himself, to speak so largely of himself, yet 'twas necessary, that the false Apostles might not draw them from the Gospel, which he had Preached: And therefore Paul would run the hazard of the Imputation of Folly and Imprudence, rather than Unfaithfulness to God, and their Souls: Thereby teaching us all to value the honor of God above our own Interest: And to approve ourselves to men no farther then will stand with the approbation of God: There are some actions which our duty calleth for, which are disgustful to the world, and may seem to expose the reputation of our wisdom and reason: Yet better be counted a fool, and a mad-man for God, than one of this worlds wise Men, with the neglect of our duty. Nay, there are some actions which are against the gust of the strictest Professors, so that not only the reputation of our Wisdom, and Reason, but of our Conscience, and integrity is put to hazard: But he that is not contented with the glory which cometh from God only, will never be a thorough Christian, John 5.44. And we must be content not only to deny our own reason and reputation for Wisdom, but also our reputation for sincerity in Religion, our own everything, but our own God, and our own Christ.
7. Observe again from that, if we be sober, 'tis for your cause. Paul's madness in their Eye, was his asserting the credit of his Ministry, his Sobriety, when he spake humbly of himself. Now he was as sincere in the one, as in the other: In our most sober moods, we must be sure that we glorify God, as well as when we are apt to be misjudged by the world: When we refuse Praise, as well as when we own God's gifts and graces in us. For some men will beat back honor, when it cometh to them at the first hopp, that they may catch it at the rebound; and so seek that which they seem to deny; as if they held the stealth, and underhand receipt of it more lawful, than the purchase in the open Market: No, we must be sure to be as sincere in our professions of humility, where men are least apt to suspect our pride, as there, where they are most ready to charge us with it: As the Apostle doth assert that he was besides himself for God, so sober for their sakes, for God's glory, and their profit.
8. The end is either ultimate, or subordinate : The ultimate end is that which terminateth the action, and wherein our thoughts rest: The subordinate end is that which we aim at, but yet look further; as here the ultimate end is God's glory, the subordinate end was their profit. So take that other place, 1 Cor. 10.31. Whether ye eat or drink, or whatever ye do, do all to the glory of God. In eating, and drinking, the subordinate end is health, strength, and cheerfulness: The ultimate and supreme end, God's glory. 'It is a failing in our subordinate end, if we mind only Carnal pleasure, and not service, Eccl. 10 7. Blessed art thou, O Land, when thy Princes eat in due season, for strength, and not for drunkenness. When our Meals are a Meat-offering, or a Drink-Offering to lust and appetite, 'tis a perversion of God's bounty. They were ordained to be a refection after business, and to repair that strength which hath been weakened in the work of our Callings: But now the ultimate end is God's glory, 'tis not strength for our lusts, strength for our worldly ends, but for the Lord's honor, we must please Appetite no farther than the pleasing of it fits us for the service of God. In many cases nextly we may aim at some other thing beneath God, but ultimately, and terminatively▪ all must be directed to God: as the Apostle here considered them, their Spiritual profit as his next aim, but lastly, and finally the glory of God.
2. The Reasons of the general point.
1. The Interest God hath in us, obligeth us to live to his glory, Rom. 14.8. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord: for whether we live, or die, we are the Lord's. The Apostles reasoning is built upon this supposition, that those who are the Lord's, should live as for the Lord: but the case is so with us, we are his, and therefore must live to him. How are we the Lord's?
1. By Creation, Prov. 16.4. God made all things for himself. In the Creation of the World, God could have no higher end than himself, than his own glory: for the end is more noble than the means: Therefore when he made the World, made Beasts, made Man, made Angels, he did all for himself. God is Independant, and self sufficient of himself, and for himself: Self-seeking in the Creature is absurd, and unbeseeming, because we depend upon another for life, and breath, and all things; Therefore to seek our own glory, contentment, and satisfaction apart from God, 'tis to arrogate a self-being to ourselves, apart from him: we were made by God, and were not made for ourselves.
2. By Preservation, Rom. 11.36. For of him, and through him, and to him, are all things. As our being is from him, so our moving, and doing is through him, through his providential influence, and supportation, therefore all must be for him, and to him. The motion of all Creatures is circular, they end where they began, as the Rivers return to the place from whence they came: All that issueth from God in a way of Creation, and is sustained, and preserved by God in a way of Providence, must be to him in the tendency, and final end of their motions: As we must deduce all things from God as their first cause, and continual conserving cause, so we must reduce all things to God as their last end.
3. By Redemption. That is pleaded, 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a Price: Therefore glorify God with your Bodies, and your Souls, which are God's. You are twice bound; as Creatures, and as redeemed; and a double obligation will infer a double Condemnation, if we answer it not. The bought belonged to the Buyer, so we to Christ.
4. By Dedication. We are dedicated, and set apart for the Lord's use, Rom. 6.13. Yield yourselves to God, as those that are alive from the dead, and your Members as instruments of Righteousness, unto God. So Rom. 12.1. I beseech you therefore Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable service. Now to live to ourselves, and speak for ourselves, is practically to retract our own vows, and the dedication which we have made of ourselves to his use and service.
2. We are above all Creatures fitted for his glory : As Men, and as new Creatures.
1. As Men : Man above all other Creatures should glorify God: Partly, because by the design of his Creation he is placed nearer God, as the end, than other Creatures are; Man is both proxime & ultime, nextly, and lastly for God; and so return immediately to the Fountain of our Being: There is nothing intervening between God and us, towards which our use and service should be directed: Other Creatures, though they were made ultimately, and terminatively for God, yet immediately for Man; lastly for God, nextly for us: So that man standeth in the middle between God and all other Creatures, to receive the benefit of them, that God may have the glory. Oh then how much is man, as man, obliged to glorify God, for whom this inferior world was made? All things are subjected to our Dominion, or created for our use; not only Fowls, and Fishes, and Beasts of the field to be enjoyed by him, but Sun, Moon, Stars, Rain, Weather, and all the Seasons of the Year, Psal. 8.3, 4, 5, 6. When I consider thy Heavens, the work of thy Fingers, the Moon and Stars which thou hast ordained: What is man that thou art mindful of him, and the Son of man, that thou visitest him? Thou hast made him little lower than the Angels; thou crownest him with glory, and honor; thou hast made him to have dominion over the work of thine hands; thou hast put all things under his feet. When we look up, and behold those glorious Creatures, the out-work, and visible parts of Heaven, which display their radiant Beauties to our wonder and astonishment; and withal consider how much they serve for our comfort and use, and with them the sovereign power wherewith thou didst invest man over all sublunary, and inferior Creatures, Beasts, Fowls, Fishes, Plants, we cannot sufficiently admire, that this vile clod of Earth, Man, should be so much in the eye of God to take care of him above the whole Creation: The Sun doth not shine, nor winds blow, nor rain fall at our pleasure, but 'tis for our use: Heaven is for us, the airy Heaven to give us breath and motion, the starry Heaven to give us heat, light, and influence: The third Heaven, or the Heaven of Heavens to be our dwelling place: So that man is strangely stupid, and oblivious, if he should forget the God, by whose bounty he enjoys all these things. And partly, because man is more fitted, as being furnished with higher capacities, he teacheth us more than the Beasts of the Field. We have faculties suited to this purpose, we have an understanding▪ that we may know him: Surely such an understanding nature, such an immortal Soul was never made for corruptible things: God was pleased to stamp man with the Character of his own Image; he beareth his superscription; Now give unto Caesar the things that are Caesar's, and unto God the things that are God's. We may find out his tract, and foot-print in the Creatures, but man had his Image: Other Creatures glorify God necessarily, we voluntarily, and by choice; they know not the first cause, but are over-ruled by the Government of Providence, but we have, or should have, an understanding to know him, and an heart to love him: Therefore the duty properly belongeth to us. Other creatures glorify God passively, we actively; they are the Harp, man makes the Music, Psal. 145 18. All thy works praise thee, thy Saints bless thee. Man is the mouth of the Creatures; the Creatures by us glorify God.
2. As new Creatures. The people of God are most bound of all men to seek the glory of God; you are created again in Christ Jesus, Eph. 2.10. It concerns you to ask, why am I made? To what use and purpose do I serve but to glorify God, and admire his Grace, and to live answerable to his love, and in a thankful obedience to his Precepts, and to promote his Kingdom, and Interest in this world? By Regeneration we have new faculties, and dispositions; the great effect of grace is to beget a tendency towards God; to restore, and incline the heart of man to his proper end; to know the end, distinguisheth a man from a Beast, but to choose the end, and seek the end, distinguisheth one man from another; to make God's glory the chief scope, and end of all our lives, and actions, is the great fruit and effect of grace. Naturally we are either ignorant, or mindless of our great end, and the way that leadeth to it: All of us are gone astray like lost Sheep, Isa. 53.6. and Psa. 14.2. They are all gone out of the way : Or that path which will lead us to the end, for which we were created. And naturally we spend our time in serving our lusts, and are taken up with other business, have no heart, nor leisure, to live unto God, and for God, but employ our Souls only to please our Bodies, and to serve and please the senses, and are slaves to all the Creatures, who by original institution were put under man's feet: But now Christ died to bring us to God, 1 Pet. 3.18. And by his Spirit doth change the heart, that we may be to the praise of his glorious grace, Eph. 1.13. Not only as passive objects, but as active instruments. Indeed there is objectively a greater impression of God upon the new Creature, than there is upon anything else, which hath passed God's hand: This work sets forth more of his Attributes, of his Goodness, Wisdom, and Power, than all things else: The very being of the new Creature sets forth more of the praise of God to all beholders; though the man himself were silent, yet the work would speak for its self. But we are not speaking of that now, how the new Creature objectively, and passively, sets forth the praise of God, but how as active instruments they should glorify God, both in word and deed; not only as the praise of his glory is to be manifested in them, but as it is to be manifested, and intended by them, having renewed faculties to enable them, how they should live unto God, and bring forth fruit unto God. Yea, besides the renewing of their natures, they have the actual influences of his grace: And therefore since they have all from God, they should use all for him, and live to the glory of God, whose grace enableth them to do everything. 'It is by the grace of God they are what they are, and therefore it is for the glory of God, that they do what they do. All the fruits of Righteousness wrought in them, are by Jesus Christ, to the praise, and glory of God, Phil. 1.11. God's glory, and not any by respect, must be the main scope, and end of the new Creature. Otherwise he perverts the influences of grace, and would serve himself of the supply of the Spirit.
3. We by the providence of God are disposed in all our relations for this end, that we might have some sphere, wherein to glorify God. Some as Magistrates, some as Ministers, some as Masters, some as Servants; so that the glorifying of God concerneth every man in all that he doth, in all that relation wherein God hath placed him. Every man is sent into the world for some end; for no wise Agent worketh at random: God hath made nothing in vain, but hath assigned to every Creature its own use, and operation: To do a thing to no purpose will not agree with the wisdom of a considering man: Therefore God, who is a God of Judgment, hath certainly in every work of his, some scope, & end: Therefore every man hath his service, & employment; if he were made for nothing, then hath he nothing to do in the world. Surely life and reason was given us for something, not merely to furnish, and fill up the number of things in the world, as stones and rubbish do; nor merely to grow in stature, as life was given to the plants to grow bulky, or increase in length and breadth; nor merely to taste sensitive pleasures, as that is the happiness of the Beasts, to enjoy pleasures without remorse. God gave man those higher faculties of reason and conscience, to manage some profitable work, and business, for the glory of his Creator, and his own eternal happiness. And by some honest labor and vocation, as Instruments of God's Providence, to serve their Generation, Acts 13.26 the world was never made to be a Hive for Drones, and idle ones; if any man might be allowed to be idle, and serve for no use, then God would make one rational Creature in vain; and one member would be useless in the Body Politick. We see in the Body Natural, there is no member but hath its function and use, whereby it becometh serviceable to the whole: All have not the same Office; that would make confusion; but all have their use, either as an Eye, or as an Hand, or as a Foot, or as a Sinew, or as a Vein, or as an Artery; so in human Society, no Member may be useless, they must have one function or another wherein to employ themselves, otherwise they are unprofitable burdens of the Earth: Every man more or less hath some relation, which he is to improve for the glory of God, and the good of others. Everyone hath his Talent, which must not be hid in a Napkin: he is accountable to God for that state of life, wherein God hath set him. The Mediator hath his work, and he giveth up his account to God, John 17.4. I have finished the work thou gavest me to do. The Courtier hath his work, Neh. 1.11. The Lord show me favor in the sight of this man; for I was the Kings Cupbearer. He useth this as an Argument, that he had improved his place for God. The Minister hath his work, 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen, to the glory of God, by us. And Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your Souls, as they that must give an account. The Master and Parent his work, and he is to glorify God, as a Master, and Parent: The Parent is to bring up his Children in the nurture, and admonition of the Lord, Eph. 4.6. The Master hath a Master in Heaven, Eph. 6.9. The Servant his work, Titus 2.10. 'Twas well said of Epictetus the Heathen, if I were a Nightingal, I would sing as a Nightingal; or if I were a Lark, I would pear as a Lark; but now I am a Man, I will glorify God as a Man, and praise him without ceasing: if a poor Man, I will glorify him by my patient, innocent contentedness, and humble submission: if Rich, by liberality, and public usefulness: when well, I will glorify God by my health, being hard at work for him: when sick, by meekness, and patience: if a a Magistrate, by my zeal, and activity: if a Minister, by diligence, and faithfulness: if a Tradesman, by my righteous, and conscionable dealing. So that from Christ, to the meanest Christian from the King to the meanest Skullion, all should be at work for God; for every man is sent into the world for some cause, and born for some end or other, to act that part upon the stage of the world, which the great Master of the Scenes appointeth.
4. All our sufficiencies, gifts, and abilities, were given us for this end : Every man hath some gift, more or less, as well as some relation, as Matth. 25. Every man received his Talent, and he that had but one Talent, was to give an account of it : Now all these must be improved for God. As the Husbandman, when he scattereth his Seed on the Earth, looketh for a crop, and increase: So when God scattered his gifts, 'twas not to disposses himself, but that they might be used for his glory. Every gift and grace received, is not barely donum, a gift, but Talentum, a Talent: We are Stewards, and not owners; not to act for ourselves, but to honor our Master. Therefore what honor and glory hath God by our gifts, and graces? God hath dominium, we have but dispensationem. 'It is ours for use, but not ours for enjoyment; as a Factor entrusted with his Masters goods; at length it will be seen how we have improved them.
5. The end much varieth the nature of the action. It maketh an act to be of another kind; an indifferent action by the end may become a duty; a meal is an act of Worship; Alms a Sacrifice. Heb. 13.18. Trading for God an act of Religion, as well as Prayer: On the other side, a duty by the end may become a sin; as Prayer is howling, Hos. 7.14. when it hath only a natural, or a carnal end. Fasting, the bending of a Bulrush, Isa. 58.5. Obedience, Murder, Hosea 1.4. Jehu did not the Lord's work sincerely, but for his own base ends, and interests: he was Anointed at God's command to execute Judgment on Ahab's house, 2 Kings 9.6, 7. And was Temporally rewarded for it, 2 Kings 10.30. his Children to the fourth Generation should sit on the Throne of Israel ; yet I will avenge the blood of Jezreel upon the house of Jehu. Why? Because he did it only to get a Kingdom to himself; and though he executed God's Quarrel on Ahab, and his House, yet he clave to the Idolatry of Jeroboam for securing his interest. So Reformation may be a covetous design. Non pietate everterunt idola, sed avaritia. Indeed an act for the matter • inful, is not altered by the end: for I must not do evil, that good may come thereof; nor use the Devil to serve God: But how vile is it then to make God serve with our Iniquities, and use his Worship as a stale to our own ends.
SERMON XXII.
2 Cor. 5.13.
For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause.
USE is, to press you to make this your great aim to Glorify God: You must take care, not only negatively, that God be not dishonored, but positively, that he be honored and glorified by you, and that in all states, and Conditions, and also in all businesses, and employments. Some have wholly deviated from their great end and are not yet come to themselves, and live unprofitably in the World, and do nothing but Eat, and Drink, and Play, and Sleep; they live to themselves, and to their own ease, and carnal delights. Alas what are these men good for? To what end have they reason and Conscience? Some things, if they be not good for one thing, yet are good for another▪ But a man, if he doth not know God, and love God, and delight in God, and seek the Glory of God, is like the wood of the Vine, Ezek. 15.2, 3, 4. Good for nothing: Not so much as to make a pin, whereon to hang anything. Good for nothing▪ but to be cast into the fire, and to reflect upon the Glory of his justice, to be fuel for the Lord's indignation. 2dly. Another sort are those who are convinced they should live to God, and do now and then look after him, but are not so overcome by grace, as that this should be the over-ruling principle in their hearts. The last end is principium universalissimum, it should have an universal influence upon us, and be minded and regarded in all our desires, purposes, actions, enjoyments, relations; God's Glory should be at the utmost end of every business; nothing is good that is not directed to the last end. 'It is done to the flesh, and not to God: 'It is impertinent to our great scope; First, in all our desires, if we desire increase, and estate, 'tis to honor God with it, Jam. 4.3. Agur measureth every estate by ends of Religion, Pro. 30.8, 9. Nay Spiritual things must be desired, in order to God's Glory, Eph. 1.6. We must not please ourselves merely, in the Consideration of our own Happiness, and personal benefit, but as God's Glory is promoted by it. 2dly. Our purposes dependence, is the proper notion of a crea • ed being, Man hath God for principium & finem. 'It is no more lawful for a man to abstain from respecting or seeking his end, than it is possible not to depend on his principle: The Creature is from another, and for another. Man is for God's Glory, and for no other end: As he is from God's Power, and no other cause: And therefore in whatever we deliberately purpose, and resolve upon, the Glory of God must have the casting voice, 2 Cor. 1.17. The things that I purpose, do I purpose according to the fl • sh? That is, am I swayed by carnal motives? A Christian should not lightly and rashly resolve upon any course, but consider how it may conduce to the Glory of God. 3dly. Our actions civil, sacred; all the pots in Jerusalem, must have God's impress, Holiness to the Lord, as well as the utensiles of the Temple, Zach. 14.21. In a Kings House there are many officers, but all to serve the King: So in a Christians there are many duties, of several kinds, but all must have an aspect upon, and a tendency to the Glory of God. I must mind it in the closet, mind it in the shop, mind it in the family. 4thly. For enjoyments, I must value them more or less, as they conduce to the Glory of God: In everything I must ask, what doth it, Eccl. 2.2. How doth it contribute to m • great end? The delight in an estate is not in the possession, but use, for that hath a nearer connection with the Glory of God: The delight in an ordinance, as it giveth out more of God, or enableth me more to honor him: The delight in graces, as they incline me to God: In Jesus Christ, as he bringeth me to him, and fits me for him. Now these things being so, I must rouse up both these, more to regard the Glory of God, that it may influence and govern their actions. Consider these motives.
1. God will have his Glory upon you, if not from you, for he is resolved not to be a loser by the Creation of man: For he made man for himself, and the wicked for the day of evil, Pro. 16.4. And Levite. 10.3. And before all the people I will be glorified. God will have his Glory, that's certain; he will have the Glory of his Justice in the day of wrath, and evil, If not the Glory of his Grace, and Holiness in the day of his patience, and mercy: Therefore he will be glorified by you, or upon you. Some give him Glory in an active, some in a passive way, if he have not the Glory due to his Command, he will right himself in the course of his providence: How sad that will be, Judge you. For then we shall serve for no other use, but to set forth the Glory of his vindictive Justice.
2. He taketh notice of it, and is well pleased with it, when we glorify him here in the World. 'It is one of Christ's pleas for his Disciples, John 17.10. Father I am glorified in them: He is an Advocate in Heaven, for those who are Factors for his Kingdom here upon Earth: which is a comfort to all those who sincerely set themselves to promote the Glory of God, and the good of the Church. The more our endeavors are to Glorify God and Christ, the more confident we may be of Christ's mediation, that he is negotiating our cause in Heaven.
3. We shall be called to an account, what we have done with our time and talents, and interests, and opportunities, Luk. 19.23. He will require his own with usury, what honor he hath by our gifts and graces, estate, or esteem, relations, and services, how glorified, as Magistrates, Ministers, Parents, Masters, Husbands, Wives, Children, Servants. Beasts are liable to no account, because they have no reason, and Conscience; they are ruled by a rod of iron, to Glorify God in their kind passively. We are left to our own choice, therefore we should mind it seriously: If you do not ask yourselves why you came into the World, what will you answer at your appearance before God's Tribunal, Job. 31.10. When he shalt rise up, what shall I answer him? I beseech you consider what you will say, when the master returneth and taketh an account of your dispensation; you were sent into the World for this business, to serve the Lord; What will you say, when you cannot shift and lie? Will this be an answer, I spent my time in serving my own lusts, I was drowned in Worldly cares, never thought of pleasing God, or glorifying God: As if an Ambassador that is sent abroad to serve his King, and Country, should only return this account of his negotiation: I was busied in Courtships, and Cards, and Dice, and could not mind the Employment you sent me about: Or as if a Factor that is sent to a mart or fair, should stay gusling in an Inn, or Ale-house, and there spend all his money, which was to be employed in traffic. Oh what a dreadful account will poor Souls make, that have spent their time either in doing nothing, or nothing to purpose, or that which is worse than nothing▪ that will undo them forever.
4. How comfortable it will be at death, when you have minded your business, and seriously made it your work to live to God. And can say as our Lord, John 17.4. Father I have glorified thee upon earth, I have finished the work thou hast given me to do. Oh the comfort of a well spent life to a dying Christian, 2 Tim. 4.7, 8. I have fought a good fight; I have finished my course; I have kept the Faith: henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto them also that love his appearing. Or as Hezekiah, Isa. 38.3 R • member Lord, I beseech thee, how I have walked before thee, in truth & with a perfect heart : I have been careful for matter, manner and end to Glorify God by a constant obedience to his Holy will: Now on the other side, what thoughts will you have of a careless and misspent life, when you come to die? Many beguile themselves, and do not think of the end of their lives, till their life comes to be ended. And then they howl, and make their moan, usually when they lie a dying, they cry out of this World, how it hath deceived them, and how little they have fulfilled the ends of their Creation. Partly because their Conscience puts off all disguises, and Partly because present things are apt to work upon us, and when the everlasting estate is at hand, the Soul is troubled that it did no more think of it before. Oh 'tis better to be prepared, than to be surprised: think of your last end betimes: 'It is lamentable to begin to learn to live, when we must die. These end their life, before they begin to live: You are in your health and strength now, but we are all hastening a pace, into the other World. But when God summoneth by sickness, and you are immediately to appear before God, what have you to say for yourselves? The Devil will then be busy to tempt, and trouble us, and all other comforts fail, and have spent their allowance, and are as unsavory as the white of an egg. Will this comfort you, that you have sported and gamed away your precious time? That you have fared of the best, and lived in pomp and honor. Ah no; but this will be a cordial to your hearts, that you have made Conscience of honoring and glorifying God, and have been faithful in your place, in promoting the Churches good. Therefore if hitherto you have been pleasing the flesh, idleing and wantonning away your precious time; say, the time past is more than enough, 1 Pet. 4.3. I have long, too long walked contrary to my great end, been dishonoring God, and destroying mine own Soul; 'tis high time to remember, and seek after God.
5. Consider what a full reward abideth for those that live unto God, and in all things regard his Glory, 1 Sam. 2.30. Those that honor me, I will honor. And John 12.26. If any man serve me, him will my Father honor. In the issue you will find that self-denial is the truest self-seeking: That those who are contented, to be anything for the Lord's Glory, need not seek another pay-master: God will Glorify you, if you Glorify him. God's glorifying is effective, and creative, ours is but declarative. He calleth the things that are not, as though they were: We do no more than call things to be what they are, and far below what they are: we declare God to be what he is; we are but a kind of witnesses to God's Glory: But he is an efficient in our Glory: He bestoweth upon us what was not before; and the Glory he bestoweth upon us, answereth the greatness of his being, 2 Cor. 4.17. For our light afflictions, which are but for a moment, work for us a far more exceeding, and Eternal weight of Glory He will at length act like himself, as an Infinite and Eternal Power: His gift shall answer his nature, a far more exceeding, and Eternal weight of Glory.
6. Gratitude bindeth us continually to live unto God. Every moment God is at work for us, and therefore every moment we should be at work for God, John 5.17. My Father worketh hitherto, and I work. In everything we should be mindful of him; you are upheld by him every moment, and have life and breath, and all things from him.
7. Our great end must fix our minds, which otherwise will be tossed up and down, in several and various uncertainties, and distracted by a multiplicity of ends, and objects, that it cannot continue in any composed and settled frame, Psa. 86.11. Unite my heart. And Jam. 1.8. A double minded man is unstable in all his ways. An uncertain mind breedeth an uncertain life; not one part of our lives will agree with another, because the whole is not firmly knit by the power of their last end running through them. Most men's lives are but a mere lottery, because they never minded in good earnest, why they came into the World: The fancies they are governed by, are jumbled together by chance; if right, 'tis but a good hit, a casual thing: They live at peradventure, and then no wonder they walk at random.
Means.
1. Rowse up thyself, and consider often the end for which you were created, and sent into the World. Our Lord saith, John 18.37. For this cause was I born, and for this end sent into the World, that I might bear witness to the truth. So should everyone consider for what errand God sent him into the World: If these self-communings were more rife, they would do us a great deal of good. Why do I live here, what have I done in pursuance of my great end? Most men live as beasts, eat and drink, and trade, and die, and there is all that can be said of them: little have they served God, or done good in their Generation. Certainly you were not made to serve yourselves, nor any other Creatures, but that other Creatures might serve you, and ye serve God. Will ye once sit down in good earnest about this business, and mind the work for which ye were born. Many never asked yet in good earnest, for what purpose they came into the World; and then no wonder they wander and walk at random, since they have not as yet proposed any certain scope and aim to themselves: All that we have to know is, what is our end, and the right way to obtain it: And all that we have to do is to seek the end, by those means. Now we should often consider, whether we do so yea or no, for comparing our ways with our rule, is the way to awake and come to Wisdom, Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimononies. I labor, I take pains, I rise early, I go to bed late, but to what end is all this? What is it that my Soul doth principally aim at in all these things? Oh consider seriously, and frequently, for whom are you at work, for whom are you speaking and spending your time? For whom do you use your Bodies, your Souls, your time, your estate, your labors, and cares? Oh my Soul what is thy end in all these things?
2. Remember thou art not thine own to dispose of. The sense of God's interest in us should be often renewed upon our hearts, 1 Cor. 6.19. Ye are not your own: therefore glorify God. He hath a full right in all that we have, and do, Rom. 14.8. For whether we live, we live unto the Lord: Or whether we die, we die unto the Lord: Whether we live therefore, or die, we are the Lord's, he hath jus possidendi, disponendi, & utendi, a power to possess, dispose, and use the Creature at his own pleasure: And if they alienate themselves from him, or use themselves to any other purpose, than for his Service and Glory, they do as much as in them lieth, to disposess him of his right; there is nothing doth so strongly bind us, absolutely to resign ourselves to the will, use and service of our Creator, as his right and interest in us. 'It is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard, the improvement of his own money, and goods: We think, we speak reasonably, when we say we demand but our own: All the disorder of the Creature proceedeth from the denial, or forgetfulness of God's Propriety in us, Psa. 12.4. Our tongues are our own, who is Lord over us? Therefore if we would live unto God, we must often think of it, and revive it upon our Souls, that we may not dispose of ourselves, or anything that is ours, but for the Glory of God, and prefer his interest before our own.
3. Consider how much we are bound in gratitude, to devote ourselves to God's use and service, for the great mercies of Creation, Redemption and daily Providence: Certainly if we have a due sense of the Lord's goodness to us, we will devote the whole man, our whole time, and strength to his service, will, and honor; the glorifying of God, is the fruit of love. The context showeth that Love is but the reflex of God's Love, or the beating back of his beam upon himself: Because he hath loved us, we love him, and because we love him, we live to him, and seek his Glory and Honor. 'It is gratitude keepeth this resolution afoot, of being, and doing all things for God; he shown love to us in Creation, when we started out of nothing into the life, and being of man: But he shown more love to us in Redemption, when his own Son came to die for us: And that's the greater engagement to bind us to live unto God. And so 'tis pressed everywhere in the Scripture. But yet God reneweth his mercies to us every day, that the variety and freshness of them, producing new delight, may revive the feelings of his love and goodness, and excite us to renewed zeal for his Glory, and delight in his service, and to employ our time and strength to his Glory, with a thankful heart. In short, Creation bindeth us; for to whom should we live but to him, from whom, and by whom, we live? Having all from God, we should in gratitude bring back all to him: Redemption bindeth us, for we are purchased to God, not to ourselves: And God carried it on, in such an astonishing way, the more to oblige us, that we might readily, and freely yield up ourselves to live to him, daily mercies bind us, to sweeten our service, God being so good a Master.
4. The new nature is requisite, that we may in all things mind God's Glory. 'It is more easy to convince us of our obligations to live unto God, than to get an heart, and a disposition to live to God. The new creature which is created after God, ever bendeth and tendeth towards him: As the flower of the Sun doth follow the Sun▪ and openeth and shutteth, according to the absence of the Sun; so doth the heart of a Christian move after God: We say, aqua in tantum ascendit, &c. Nature riseth no higher than its spring▪ head and center; self is our principle and end, Hosea 10.1. Israel is an empty vine; He bringeth forth fruit to himself. We live to ourselves, and seek after our own interests, till God give us another heart; when the heart is changed, a man's felicity, and last end is changed: And therein the new nature doth most bewray its self.
5. The more our lusts are mortified, the more sincerely shall we aim at the Glory of God : That which is lame, is easily turned out of the way: And if we have not a Command over our affections, they will be interposing, and perverting all our actions: and when God should be at the end of all our actions, the idol that our lust hath set up, will be at the end of them: We will subordinate them to our pleasure, honor, and profit; any lust is a great ingrosser: The belly will be God, and honor command us as a God, and Mammon will be God; our hearts are corrupted, and some created thing is set up instead of God. Therefore mortification is the guard of sincerity: Otherwise we shall love the Creature for its self alone, or for ourselves alone, and so be turned from God, whom alone we should honor, please and obey.
USE 2. Is this the temper and disposition of our Souls? Do we make the glory of God our great end and scope? If it be so, then
1. We will prefer God's honor above our own Interests, though never so dear to us. A notable Instance we have in our Lord Jesus Christ, who came as God's Servant in the work of Redemption; and we read of him in the general, Rom 51.3. That he pleased not himself. That is, he did not gratify his own natural, and human will. More particularly, Phil. 2.6, 7, 8. That he emptied himself, and made himself of no reputation, and humbled himself to the death of the Cross. To promote his Fathers glory, he willingly submitted to all manner of indignities; for this end purpose more expressly we have the workings of his heart set forth, John 12.27, 28. Father, save me from this hour, but for this cause came I to this hour. Father, glorify thy name; and there came a voice from Heaven, saying, I have glorified it, and will glorify it again. His desires of his own safety were moderated, and submitted to the conscience of his duty, and he preferreth the honor of God, and seeks to advance it above his own ease; for Christ endeth all debates with this, Father glorify thy name. Now certainly all that have the Spirit of Christ, will be tender of God's glory▪ and account that dearer to them, than anything else, and submit to the bitter cup, so God may have honor thereby. You will think Christ's example too high, who submitted the sensible consolations of the Godhead to the respects of God's glory; and this is not possibly practicable by any creature. 'It is true every ordinary Christian doth not come to this height, but the thing is imitable; witness Paul, who valued the glory of God above that personal contentment, and happiness that should come to him by his own Salvation, Rom. 9.3. For I could wish that myself were accursed from Christ, for my Brethren and kinsmen according to the flesh. 'It is not an hasty speech; he calleth God to witness, that this was the real disposition of his heart; he speaketh advisedly, and with good deliberation. But how then can it be made good? There is an holy part, and an happy part in religion; he did not wish less love to Christ, nor to be less beloved of him. But you will say, a regular love beginneth at home; true, but 'tis not his Salvation and their Salvation that cometh in competition, but his Salvation and the glory of God; and he was much more affected with God's glory then his own good. This should shame us that stand upon our petty Interests: We are not called to such self-denial. Surely we should be contented to do anything, and be anything, so God may be glorified; poor or rich, so God may be glorified by our poverty or riches. As travellers take the way, as they find it; so it will lead to their journeys end. Decline no service nor suffering for God's sake when he calleth us to it, Phil. 1.20. So also now Christ shall be magnified in my Body: Whether it be by life or by death : So Christ be glorified in his Body. That is a lower and more moderate Interest, the suspension and delay of Salvation, laying it at God's feet; the glorifying of God in his calling was more welcome, than his present entrance into glory. So, Acts 20.24. I count not my life dear to me, so I may finish my course with joy. When they told him of dangers, he went bound in the Spirit to Jerusalem. Well then, an heart that is truly affected with God's glory standeth upon no temporal Interests, and concernments, and preferreth God's honor, before its own ease, honor▪ pleasure, esteem, yea life its self.
2. If tender of receiving honor from men, to God's wrong. The Apostles did not set up a trade for themselves, Acts 14.15. They rent their Clothes, and said, what do ye do? we are but men of like passions. So Acts 3.12. Why gaze ye upon us, as if by our power and holiness we had made this man to walk. Herod received Applauses, and was therefore blasted, Act. 12. The concealer is as bad as the stealer; to affect, or admit Divine honor, or too much attributing to ourselves any good effected by us, as Instruments: as we must not assume, so we must not re • eive honor when 'tis ascribed to us by others. The Apostles would not suffer the admiration, and praise in the people to rest upon themselves. Thy pound hath gained ten pounds, Matth. 25. And, 1 Cor. 15.10. Not I, but the grace of God that was with me. And I live, but not I, Gal. 2.20.
3. If affected deeply with God's dishonor, though done by others, Psa. 69.9. The zeal of thine house hath eaten me up, and the reproaches of them that have reproached thee have fallen upon me. Vehement passions waste the Body: affected more with God's dishonor than our own personal injuries: On the other side, when we rejoice in his glory, though we ourselves be lessened, Phil. 1.18. Whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice, John 3.30. He must increase, but I must decrease.
4. If it be the principal design that your Souls travel with : And you are still contriving how you may Improve your relations, capacities, and particular advantages, for God's honor and glory, Neh. 1.11. What a man loveth, he will strive to promote it; if a man love the flesh, he will strive to please it, Rom. 8 th. If a man love the Lord, he will contrive how he may honor him. If a Minister, study to show thyself a workman that needs not be ashamed; if a Master of a Family, he will endeavor to glorify God in his family and will consider what he hath there to do for God.
5. If not solicitous about the opinions and censures of men, 1 Cor. 4.3. Not to stand much upon man's day or what men think of us; 'tis no great matter, my business is to approve myself to God; the Christians in the Spirit were differenced from the Christians in the Letter, Rom. 2.29. Whose praise is not of men, but God. Sincerity is much known by considering whom we make our Witness, Judge, Approver and Pay-master and the truest magnanimity is a living above opinions, and slighting what men think and say of us, so we be found in the way of righteousness, and in the discharge of our duty; 'tis more easy to deny wealth and pleasure, then it is to deny esteem and reputation.
6 When this is the great motive to all honest walking. For our end is known by our motives; and the only way and means to glorify God is by an uniform and constant holiness, Matth. 5.16, Let your Light so shine, &c. 1 Pet. 1.2. 2 Thes. 1.12. Not seeking any Glory to ourselves from men▪ but honestly aiming at the glory of God, will bring sufficient encouragement; so▪ John 15.8. Herein is my Father glorified, if ye bring forth much fruit. When we seek our Fathers glory in all that we do, it is argument enough.
7. If we rejoice that God be glorified by others : And to the utmost of our power endeavor that it may be so. True grace is cumulative, Luke 22.32. When thou art converted strengthen thy brethren. As Fire turneth all into fire about it, so grace will diffuse itself. 'It is observed of mules and creatures of a mungrel race, that they never procreate, & bring forth after their kind. There is an enmity goeth along with a carnal profession; they would fain impale the common Salvation, appropriate Christ to themselves, shine alone in the reputation of holiness; but hearts zealously affected with the glory of God can delight in the gifts and graces of others, & in their acting for God, as they could do in their own. Would to God all the Lord's people were Prophets, Numb. 11.29. It is a sign we mind the end more then the Instruments. Self-love and self-seeking is much bewrayed by envy; if at work for God we should be glad of company. 'It is a sign God's glory is our aim, when we can rejoice that others are equal or superior to us. When a man would fain have a work dispatched, he would be glad of fellow-laborers.
SERMON XXIII.
2 Cor. 5.14.
For the Love of Christ constraineth us, because we thus Judge, that if one died for all, then were all dead.
IN the Context the Apostle is rendering the reason of his fidelity in the Ministry, which exposed him to hard labor, and sundry Calamities. His three grand Inducements were, First, The hope of a blessed Immortality. Secondly, The terror of the Judgment. Thirdly. The love of Christ. This threefold cord is not easily broken. His hopes are professed in the beginning of the Chapter: His sense of the Terror of the Lord, and the weightiness of his account, verse 10, 11. With an answer to objections, thou art proud, mad or transported, verse 13 th. Now the last from his end, and principle, which bringeth in the third inducement, the Love of God. All together is enough to set the most rusty Wheels a going: Motives strong enough to move the hardest heart. Here are the strongest Arguments to persuade▪ the greatest Terrors to affright, yet all will not work without the force of love: Rewards allure, and encourage, Terrors keep awful, and serious, but 'tis love that must inwardly incline men, and constrain the heart. For the love of Christ constraineth us, &c.
In the words,
- 1. We have the force and operation of love.
- 2. The reason why▪ and how it cometh to have such a force, and operation: